Leviticus 13 31

Leviticus 13:31 kjv

And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days:

Leviticus 13:31 nkjv

But if the priest examines the scaly sore, and indeed it does not appear deeper than the skin, and there is no black hair in it, then the priest shall isolate the one who has the scale seven days.

Leviticus 13:31 niv

But if, when the priest examines the sore, it does not seem to be more than skin deep and there is no black hair in it, then the priest is to isolate the affected person for seven days.

Leviticus 13:31 esv

And if the priest examines the itching disease and it appears no deeper than the skin and there is no black hair in it, then the priest shall shut up the person with the itching disease for seven days,

Leviticus 13:31 nlt

If the priest examines the scabby sore and finds that it is only skin-deep but there is no black hair on it, he must quarantine the person for seven days.

Leviticus 13 verses

Leviticus 13 31 Meaning

Leviticus 13:31 details a specific diagnostic criterion within the laws concerning ritual impurity, specifically a skin affliction called neteq, often translated as "scale" or "scab." This verse describes a scenario where the priest, acting as a divine diagnostician, observes a "scale" on the scalp or beard. If its appearance is not notably deep below the skin surface, yet crucially lacks healthy, black hair within it (indicating a potentially diseased or dead area), the affected individual is to be put in isolation for seven days. This isolation period is for further observation, to allow the condition to develop and show clearer signs for a definitive diagnosis of whether it is a severe and persistent nega (plague/infection) requiring more extensive measures, or a minor affliction.

Leviticus 13 31 Context

Leviticus chapters 13 and 14 constitute a highly detailed section of Mosaic Law dealing with tsara'at (often translated "leprosy"), a broad term for various skin diseases, molds, and mildews. This was not necessarily what modern medicine defines as Hansen's Disease, but included a range of severe and chronic dermatological conditions and even mildew on clothing or houses. The purpose of these laws was primarily to maintain the ritual purity of the Israelite community and, by extension, the sanctity of God's dwelling (the Tabernacle/Temple) within their midst.

The role of the priest in these chapters is crucial. He functions not only as a religious official but also, in a practical sense, as a public health officer, tasked with diagnosing and managing conditions that could affect the community's well-being and its relationship with a holy God. Leviticus 13:31 specifically deals with neteq (a scab, scalp-scale, or a diseased bald patch), distinct from the broader tsara'at, but also potentially requiring similar careful examination due to its potential for defilement. The context here is one of initial assessment, where ambiguous signs lead to a diagnostic quarantine, rather than immediate pronouncements of clean or unclean.

Leviticus 13 31 Word analysis

• And if the priest (וְהַכֹּהֵן ve·hak·kohen):
  • וְ (ve-): Conjunction "and," indicating continuation of instructions.
  • הַכֹּהֵן (hak·kohen): "the priest." Refers to the Levitical priest, uniquely appointed by God through the lineage of Aaron (Exod 28; Num 3:10) to serve as mediator and judge in matters of purity, holiness, and offerings (Lev 10:10-11). His judgment was legally binding.
• looks at (רָאָה ra'ah): "sees," "perceives," "examines." Implies careful and deliberate visual inspection (Lev 13:3, 13:5, 13:20). The priest needed keen discernment.
• the plague (נֶגַע neğa'): "a blow," "stroke," "plague," "affliction." While nega can refer to any affliction sent by God, in Leviticus 13 it specifically denotes skin eruptions that could cause ritual impurity (Lev 13:2, 13:9).
• of the scale (הַנֶּתֶק han·neteq): "the scalp disease," "scab," "scall," "bald patch with scabs." This is a specific skin condition of the head or beard, distinguished from other forms of tsara'at discussed elsewhere in the chapter (Lev 13:30, 13:35). The root suggests "to pluck off," possibly referring to the flaking or hair loss associated with the condition.
• and behold (וְהִנֵּה ve·hinneh): "and behold," "and lo." An interjection that draws attention to a sudden discovery or a significant observation (Gen 2:19; 1 Sam 26:12).
• its appearance (מַרְאֵהוּ mar'ēhu): "its sight," "its look," "its visible aspect." The visual characteristic of the affliction (Lev 13:12, 13:16).
• is not deeper than (לֹא־עָמֹק מִן lo-ʿamoq min): "not deep from/than." The physical depth of the lesion was a key diagnostic indicator. Superficiality sometimes suggested a milder or resolving condition, but not always a clean one.
• the skin (הָעוֹר ha·ʿôr): "the skin." The outer layer of the body. The extent of penetration into or below the skin was crucial (Lev 13:3).
• and there is no (וְשֵׂעָר אֵין־בּוֹ ve·sēr ʾên-bō): "and hair there is not in it." A critical negative diagnostic sign.
  • שֵׂעָר (śēʿār): "hair."
  • אֵין (ʾên): "there is no," "is not."
• black hair (שָׁחֹר shaḥôr): "black." This specific color of hair signifies healthy, living hair. Its absence (i.e., if hair is gone, yellow, or reddish and thin, as in v.30) even if the lesion isn't deep, indicates an unhealthy condition requiring isolation.
• in it (בּוֹ bō): "in it," referring to the scalp/beard area with the scale.
• then the priest shall isolate (וְהִסְגִּיר הַכֹּהֵן ve·hisgir hak·kohen): "then the priest shall shut up."
  • וְהִסְגִּיר (ve·hisgir): Hiphil stem of sagar, "to shut up," "to confine," "to quarantine." The Hiphil denotes a causative action by the priest – he causes the person to be isolated. This was a form of protective public health measure (Lev 13:4, 13:11, 13:21).
• the one who has the infection (אֶת־הַנֶּגַע ʾeṯ-han·neğa'): "the one with the plague/affliction." Referring to the affected individual.
• of the scale (הַנֶּתֶק han·neteq): Referring back to the specific scalp condition.
• for seven days (שִׁבְעַת יָמִים shivʿaṯ yamîm): "seven days." A divinely appointed period (Gen 2:2; Lev 12:2). This duration for diagnostic quarantine appears frequently in Leviticus (Lev 13:4-5, 13:21, 13:26, 13:50; Num 12:14). It provides a full week for observation and manifestation of the disease.

Words-group Analysis:

• "And if the priest looks at the plague of the scale": Highlights the official, discerning, and priestly authority over physical afflictions, which carry ritual significance in Israel. It is not self-diagnosis but a divine examination through His appointed representative.
• "its appearance is not deeper than the skin, and there is no black hair in it": These are two critical, simultaneous observations. The lack of depth suggests a less severe lesion, but the absence of healthy black hair indicates an abnormal and concerning condition, perhaps suggesting active infection or tissue death, distinguishing it from a common, harmless scalp issue. This combination creates an ambiguous case.
• "then the priest shall isolate... for seven days": The prescribed action for ambiguity is separation. This temporary quarantine serves as a diagnostic waiting period, allowing the true nature of the condition to become clear, demonstrating God's orderliness and care for the community's spiritual and physical health.

Leviticus 13 31 Bonus section

The laws concerning tsara'at and neteq highlight several facets:

• God's Holiness: The ultimate reason for such detailed laws on purity was God's absolute holiness. An impure person could not easily approach a holy God or defile His sanctuary (Lev 15:31).
• Community Welfare: These regulations provided an ancient, divinely instituted public health system. Isolation prevented the spread of contagious conditions, demonstrating God's care for the physical health of His people.
• Ritual vs. Moral Impurity: It is crucial to distinguish between ritual impurity (like the neteq discussed here) and moral impurity (sin). While ritual impurity required separation and cleansing rites, it did not always imply personal sin (e.g., childbirth made a woman ritually unclean, Lev 12:2-5). However, certain skin diseases in the Bible were linked to divine judgment for specific sins (e.g., Miriam's leprosy in Num 12, Gehazi's in 2 Kings 5:27, King Uzziah's in 2 Chron 26:19-21), suggesting a deep interconnectedness between spiritual state and physical manifestation in some instances, but not all.
• Typological Significance: The severe nature of tsara'at and the associated separation make it a powerful symbol of sin's defiling nature and its separating effect on humans from God and community. Jesus' ability to touch and cleanse a leper (Mark 1:40-42) powerfully signifies His authority over sin and impurity, making the unclean clean not through observation and ritual but by divine power and spiritual cleansing.

Leviticus 13 31 Commentary

Leviticus 13:31, though seemingly a dry medical instruction, reveals profound theological and communal principles. It illustrates God's meticulous concern for holiness, not only in moral conduct but also in ritual purity, which touched every aspect of daily life for the Israelites. The detailed diagnostic process, particularly the emphasis on the priest's careful observation, underscores the importance of discernment in all matters of purity and impurity. The seven-day isolation is not punitive but prudential, a period of watchful waiting that reflects patience and a commitment to accuracy before declaring someone either unclean or clean. This principle can be analogously applied to discerning spiritual conditions; hasty judgments are to be avoided, and a period of observation and spiritual assessment (akin to testing spirits or evaluating fruit) may be necessary before final conclusions are drawn. Furthermore, these laws, by enforcing separation, also served a practical public health function, preventing the spread of communicable diseases within the concentrated camp or later, within settled communities, thus displaying God's wisdom in both the spiritual and temporal realms. The divine emphasis on purity extended to every facet of life, demonstrating that holiness was comprehensive, permeating individual lives and communal well-being, pointing ultimately to a need for internal purification that only Christ could fully provide.