What number verse is Leviticus 13:47 in the Bible?

Leviticus 13:47 is the 3,100th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 13:47 sits at position 3,100.

13:4613:46

Leviticus 13:47

Q: What was *tsara'ath* on garments, and why was it considered ritually significant?

In Leviticus, *tsara'ath* on garments (often mold or mildew, but ritually defined) was not a medical condition in the modern sense but a manifestation of ritual impurity. It symbolized the pervasive nature of defilement, indicating that impurity could extend beyond the human body to inanimate objects. This required meticulous attention to maintain the community's holiness before a holy God and to prevent the spread of spiritual contamination throughout the camp. The garment, being an intimate part of daily life, represented how deeply impurity could penetrate and how thoroughly God's holiness demanded its removal.

13:4813:48

Translation

King James Version

¶ The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;

Ask

KJV (with Strong's)

The garment ^H899 also that the plague ^H5061 of leprosy ^H6883 is in, whether it be a woollen ^H6785 garment ^H899, or a linen ^H6593 garment ^H899;

Ask

Complete Jewish Bible

"When tzara'at infects an article of clothing, whether it be a woolen or a linen garment,

Ask

Berean Standard Bible

If any fabric is contaminated with mildew—any wool or linen garment,

Ask

American Standard Version

The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;

Ask

World English Bible Messianic

“The garment also that the plague of leprosy is in, whether it is a woolen garment, or a linen garment;

Ask

Geneva Bible (1599)

Also the garment that the plague of leprosie is in, whether it be a wollen garment or a linen garment,

Ask

Young's Literal Translation

`And when there is in any garment a plague of leprosy, --in a garment of wool, or in a garment of linen,

Ask

Study This Verse

SUMMARY

Leviticus 13:47 introduces a specific set of regulations within the Mosaic Law, detailing the identification and management of a "plague" or defilement manifesting in garments, specifically those made of wool or linen. This verse marks a significant transition in the comprehensive purity laws of Leviticus, extending the concept of tsara'ath—a broad term encompassing various severe ritual defilements, often translated as "leprosy"—from conditions affecting human skin to inanimate objects. This expansion underscores the pervasive nature of impurity and God's meticulous concern for holiness, which was to permeate every aspect of the Israelite community's life and environment.

CONTEXT

Literary Context: Leviticus 13 is a meticulously detailed chapter dedicated entirely to the laws concerning tsara'ath. The preceding verses, Leviticus 13:1-46, provide exhaustive instructions for diagnosing and managing tsara'ath when it appears on the human body, outlining various skin conditions and the priestly procedures for examination, quarantine, and pronouncement. Leviticus 13:47 initiates a distinct, yet thematically connected, section that shifts the focus to the manifestation of this "plague" on garments. This progression, which is further extended to include regulations for houses in Leviticus 14:33-53, demonstrates the comprehensive and pervasive nature of tsara'ath as a ritual defilement. It highlights that impurity was not confined to individuals but could affect their clothing and even their dwellings, thereby emphasizing God's meticulous concern for holiness in every sphere of life within the covenant community. The chapter is an integral part of the larger Holiness Code (Leviticus 17-26), which outlines God's standards for a holy people living in covenant relationship with Him.
Historical & Cultural Context: Ancient Israel, particularly during their wilderness wanderings and subsequent settlement in the Promised Land, lived in close proximity to the Tabernacle (and later the Temple), the dwelling place of a holy God. The concept of ritual purity was paramount for maintaining the sanctity of the camp and ensuring proper worship and access to God. Tsara'ath, while often translated as "leprosy," was not solely a medical diagnosis akin to modern Hansen's disease. Instead, it was a broad term for a divinely ordained affliction that brought ritual impurity, encompassing various severe skin conditions, as well as molds and mildews that could affect textiles and structures. Its appearance on a person, garment, or house signified a state of defilement that rendered the afflicted object or individual ritually unclean and unable to participate fully in community life or worship. The priests, as divinely appointed arbiters of purity, played a crucial role in inspecting and declaring items clean or unclean, thereby safeguarding the community's holiness and its covenant relationship with God. These laws underscored the Israelites' unique status as a people set apart for God, called to reflect His holiness in their daily lives, including their possessions.
Key Themes: Leviticus 13:47 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Primarily, it reinforces the theme of Holiness and Purity, demonstrating God's absolute demand for a holy people and environment, free from defilement. The detailed regulations emphasize that holiness is not merely an abstract concept but a practical reality that permeates all aspects of life, from personal hygiene to the cleanliness of one's possessions. Secondly, it highlights the theme of Divine Authority and Order, as God Himself prescribes these meticulous laws, establishing a clear framework for maintaining order and preventing the spread of impurity within the community. The role of the priest as the designated judge underscores the ordered nature of the theocratic society. Finally, the laws concerning tsara'ath on garments contribute to the theme of Separation and Distinction, illustrating that God's people are to be distinct from the surrounding nations, set apart by their adherence to His divine standards of purity. This separation was crucial for Israel to fulfill its role as a holy nation and a kingdom of priests, as proclaimed in Exodus 19:6.

EXPOSITION AND ANALYSIS

Key Word Analysis

Plague (Hebrew, negaʻ', H5061): This term, derived from a root meaning "to touch" or "to strike," signifies a divinely sent affliction or a physical manifestation of defilement. In the context of tsara'ath, it suggests something that has been "struck" or "afflicted" by impurity, often implying a divine visitation or a divinely permitted manifestation of ritual uncleanness. It underscores that the defilement is not merely a natural occurrence but carries spiritual weight, necessitating priestly discernment and intervention to address its ritual implications.
Leprosy (Hebrew, tsâraʻath', H6883): While commonly translated "leprosy," this Hebrew term refers to a unique concept of ritual impurity that extends beyond specific medical conditions. In the biblical context, tsâraʻath encompasses a range of severe skin ailments, as well as mold or mildew on garments and in houses. Its primary significance is not medical but theological: it denotes a state of profound uncleanness that separates an individual or object from the holy community and its worship, highlighting the pervasive nature of defilement and the necessity of divine cleansing and restoration to purity.
Garment (Hebrew, beged', H899): This word broadly refers to a covering or clothing. In the context of Leviticus 13, it specifically denotes an item of apparel or textile that can become ritually defiled by tsara'ath. The inclusion of garments in these purity laws emphasizes that impurity is not limited to the human body but can permeate and corrupt even the most common and intimate objects of daily life. The garment, being an external covering, symbolically represents the outward expressions, habits, and environment of an individual, all of which are subject to God's meticulous standards of holiness.

Verse Breakdown

"The garment also that the plague of leprosy is in,": This clause introduces the specific focus of this section of the purity laws: clothing that exhibits signs of tsara'ath. It establishes that the concept of defilement is not confined to the human body but can manifest in inanimate objects, thereby emphasizing the comprehensive scope of God's holiness standards and the pervasive nature of impurity within the physical world. The use of "also" (from the Hebrew particle gam) links this section directly to the preceding laws concerning human tsara'ath, indicating a continuity in the nature of the "plague" even as its object changes.
"[whether it be] a woollen garment, or a linen garment;": This specifies the two primary types of fabric susceptible to this "plague." Wool and linen were the most common materials for clothing and household textiles in ancient Israel, chosen for their durability, warmth (wool), and coolness (linen). By explicitly mentioning these, the law underscores that common, everyday items were subject to these meticulous purity regulations. This reinforces the idea that God's demand for holiness extended to all aspects of the Israelites' daily existence and possessions, leaving no area of life untouched by His divine standards.

Literary Devices

Leviticus 13:47, like much of the Mosaic Law, prominently employs Legal Language, characterized by its precise, prescriptive, and declarative style. This formal language emphasizes the divine authority behind these regulations and their mandatory nature for the Israelite community, leaving no ambiguity regarding the required actions or the consequences of non-compliance. The meticulous detail and categorical statements ("whether it be a woollen garment, or a linen garment") are hallmarks of legal codes designed to cover all foreseeable circumstances. Furthermore, the "plague of leprosy" in a garment functions as powerful Symbolism. Just as tsara'ath on a person symbolized a deep-seated spiritual impurity or a break in covenant relationship that required isolation and divine intervention, its presence in a garment symbolizes how sin or spiritual corruption can "permeate" and defile even the outward expressions of one's life. The garment, representing one's external presentation, habits, or sphere of influence, becomes a tangible representation of pervasive defilement, necessitating a thorough examination and, if incurable, destruction to prevent the spread of impurity within the holy community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:47 profoundly underscores God's demand for absolute holiness within the community of Israel, extending His meticulous standards of purity even to their clothing. This law reveals that defilement, like sin, is not merely superficial but can permeate and corrupt, necessitating careful discernment and decisive action to maintain the sanctity of the people and their environment. The detailed procedures for isolating and, if necessary, destroying contaminated items highlight God's concern for containing impurity and preventing its spread, thereby protecting the integrity of the covenant relationship. This principle reflects a profound divine truth: God's presence among His people requires a separation from all that is unclean, both physically and spiritually, ensuring that His dwelling place is not defiled by the very people He has called to be holy.

REFLECTION AND APPLICATION

While the ceremonial laws of Leviticus are not directly binding on New Covenant believers, the spiritual principles they embody remain profoundly relevant. Leviticus 13:47 prompts us to consider our "spiritual garments"—our habits, attitudes, character, and outward expressions—and whether they harbor any "plagues" of sin or defilement that hinder our walk with God. Just as the priest meticulously examined the physical garment, we are called to engage in honest self-examination, allowing the Holy Spirit to reveal areas of impurity that may subtly or overtly corrupt our lives and hinder our witness to the world. Anything that consistently defiles or corrupts us, like a persistent "plague" in a garment, needs to be identified, confessed, and, through God's grace and the power of the Holy Spirit, "cut out" or removed from our lives. This law illustrates God's comprehensive care for our spiritual well-being, desiring us to be whole and undefiled, reflecting His holy character in every aspect of our existence, so that our lives might be a pure and pleasing offering to Him.

Questions for Reflection

What "garments" (habits, attitudes, relationships, or even entertainment choices) in my life might be harboring spiritual "plagues" or defilement that need to be addressed?
How can I actively participate in the process of spiritual self-examination and purification, trusting God's Spirit to reveal hidden impurities and empower me to overcome them?
In what ways does God's meticulous concern for purity in the Old Testament inform my understanding of His desire for holiness and separation from the world in my life today?

FAQ

What was tsara'ath on garments, and why was it considered ritually significant?

Answer: In Leviticus, tsara'ath on garments (often mold or mildew, but ritually defined) was not a medical condition in the modern sense but a manifestation of ritual impurity. It symbolized the pervasive nature of defilement, indicating that impurity could extend beyond the human body to inanimate objects. This required meticulous attention to maintain the community's holiness before a holy God and to prevent the spread of spiritual contamination throughout the camp. The garment, being an intimate part of daily life, represented how deeply impurity could penetrate and how thoroughly God's holiness demanded its removal.

What was the priest's role in examining garments affected by tsara'ath?

Answer: The priest was the divinely appointed authority responsible for discerning and managing all forms of tsara'ath. For garments, the priest would inspect the "plague," quarantine the item for a period (typically seven days), and then re-examine it. Depending on whether the "plague" spread, remained, or faded, the garment would either be declared clean after washing, or it would be declared unclean and had to be burned. This detailed process, outlined in Leviticus 13:49-59, highlights the priest's critical role in safeguarding the ritual purity of the community and ensuring proper adherence to God's standards.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:47, with its focus on the defilement of garments, points powerfully to Christ as the ultimate cleanser and the fulfillment of all purity laws. The Old Testament laws concerning tsara'ath could only identify and quarantine defilement, but they could not truly eradicate the root cause of impurity. Jesus, however, possesses the divine power to truly cleanse and transform. He did not merely avoid the unclean; He actively touched the "leprous" (as seen in Matthew 8:3) and made them clean, demonstrating His supreme authority over sin and impurity. The pervasive "plague" of tsara'ath on a garment symbolizes the deep-seated defilement of sin that permeates every aspect of human existence, including our outward actions, character, and even our spiritual "garments." Christ's sacrifice on the cross provides a cleansing that goes far beyond external ritual purity. His blood, as the perfect and once-for-all atonement, purifies not just our "garments" but our very hearts and consciences from dead works to serve the living God (Hebrews 9:14). He is the Lamb of God who takes away the sin of the world, removing the ultimate spiritual tsara'ath that separates humanity from a holy God. Through Him, we are not merely declared clean, but made new, clothed in His righteousness (Isaiah 61:10), and made fit for eternal fellowship with God, presenting ourselves as a holy and blameless bride (Ephesians 5:27).

Copy as

Commentary on Leviticus 13 verses 47–59

47 ¶ The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;

48 Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin;

49 And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be shewed unto the priest:

50 And the priest shall look upon the plague, and shut up it that hath the plague seven days:

51 And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting leprosy; it is unclean.

52 He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire.

53 And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin;

54 Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more:

55 And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in the fire; it is fret inward, whether it be bare within or without.

56 And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof:

57 And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire.

58 And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.

59 This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.

This is the law concerning the plague of leprosy in a garment, whether linen or woollen. A leprosy in a garment, with discernible indications of it, the colour changed by it, the garment fretted, the nap worn off, and this in some one particular part of the garment, and increasing when it was shut up, and not to be got out by washing is a thing which to us now is altogether unaccountable. The learned confess that it was a sign and a miracle in Israel, an extraordinary punishment inflicted by the divine power, as a token of great displeasure against a person or family. 1. The process was much the same with that concerning a leprous person. The garment suspected to be tainted was not to be burnt immediately, though, it may be, there would have been no great loss of it; for in no case must sentence be given merely upon a surmise, but it must be shown to the priest. If, upon search, it was found that there was a leprous spot (the Jews say no bigger than a bean), it must be burnt, or at least that part of the garment in which the spot was, Lev 13:52, Lev 13:57. If the cause of the suspicion was gone, it must be washed, and then might be used, Lev 13:58. 2. The signification also was much the same, to intimate the great malignity there is in sin: it not only defiles the sinner's conscience, but it brings a stain upon all his employments and enjoyments, all he has and all he does. To those that are defiled and unbelieving is nothing pure, Tit 1:15. And we are taught hereby to hate even the garments spotted with the flesh, Jde 1:23. Those that make their clothes servants to their pride and lust may see them thereby tainted with a leprosy, and doomed to the fire, Isa 3:18-24. But the ornament of the hidden man of the heart is incorruptible, Pe1 3:4. The robes of righteousness never fret nor are moth-eaten.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 47–59. Public domain.

Copy as

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Copy as

Continue studying Leviticus 13:47 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.

Cross-References

Jude 1:23
And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.
Isaiah 59:6
Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands.
Ezekiel 16:16
And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.
Ephesians 4:22
That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
Romans 13:12
The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
Isaiah 64:6
¶ But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
Isaiah 3:16
¶ Moreover the LORD saith, Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: