What number verse is Leviticus 13:49 in the Bible?

Leviticus 13:49 is the 3,102nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 13:49 sits at position 3,102.

13:4813:48

Leviticus 13:49

Q: What exactly was "leprosy" (*tzara'at*) in Leviticus 13?

The Hebrew term *tzara'at* (צרעת), often translated as "leprosy" in older English versions, was a much broader category than what is known today as Hansen's disease (modern leprosy). In Leviticus 13, it referred to various skin afflictions in humans, as well as mildew or mold found on garments (as in Leviticus 13:47-59) and even on the walls of houses (Leviticus 14:33-53). It was primarily a condition of ritual impurity, not merely a medical diagnosis. Its significance lay in its ability to render a person or object unclean, requiring separation from the holy community and specific purification rites before re-entry.

Q: Why were priests, not doctors, involved in diagnosing *tzara'at*?

The priests' role in diagnosing *tzara'at* was not medical but ceremonial and theological. Their function was to determine ritual purity or impurity, not to provide a cure for a disease. As mediators of the covenant and custodians of God's law, they were uniquely qualified to declare what was "clean" or "unclean" according to divine statutes. This system underscored that *tzara'at* was a matter of holiness and defilement in the sight of God, impacting one's standing within the community of faith, rather than solely a public health issue. Their authority in this domain is clearly established throughout the Book of Leviticus.

13:5013:50

Translation

King James Version

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:

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KJV (with Strong's)

And if the plague ^H5061 be greenish ^H3422 or reddish ^H125 in the garment ^H899, or in the skin ^H5785, either ^H176 in the warp ^H8359, or in the woof ^H6154, or in any thing ^H3627 of skin ^H5785; it is a plague ^H5061 of leprosy ^H6883, and shall be shewed ^H7200 unto the priest ^H3548:

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Complete Jewish Bible

then if the stain on the garment, hide, threads, woven-in parts or leather item is greenish or reddish, it is an infection of tzara'at and is to be shown to the cohen.

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Berean Standard Bible

and if the mark in the fabric, leather, weave, knit, or leather article is green or red, then it is contaminated with mildew and must be shown to the priest.

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American Standard Version

if the plague be greenish or reddish in the garment, or in the skin, or in the warp, or in the woof, or in anything of skin; it is the plague of leprosy, and shall be showed unto the priest.

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World English Bible Messianic

if the plague is greenish or reddish in the garment, or in the skin, or in the warp, or in the woof, or in anything made of skin; it is the plague of leprosy, and shall be shown to the priest.

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Geneva Bible (1599)

And if the sore be greene or somewhat reddish in the garment or in ye skin, or in the warpe, or in the woofe, or in any thing that is made of skin, it is a plague of leprosie and shalbe shewed vnto the Priest.

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Young's Literal Translation

and the plague hath been very green or very red in the garment, or in the skin, or in the warp, or in the woof, or in any vessel of skin, it is a plague of leprosy, and it hath been shewn the priest.

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In the KJVVerse 3,102 of 31,102

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SUMMARY

Leviticus 13:49 details the precise diagnostic criteria for tzara'at (a "plague of leprosy") when it manifests as a greenish or reddish discoloration on garments or items made of skin, specifically mentioning the warp and woof threads of fabric. This intricate instruction highlights the Mosaic Law's profound emphasis on ritual purity, mandating that any such suspicious manifestation be presented to the priest for authoritative examination and declaration, thereby safeguarding the holiness of the Israelite community and its possessions from defilement.

CONTEXT

Literary Context: Leviticus 13:49 is deeply embedded within a comprehensive legal framework concerning tzara'at, which spans the entirety of Leviticus 13 and extends into Leviticus 14. This extensive section meticulously outlines the identification, isolation, and purification protocols for tzara'at affecting human skin, garments, and even houses. Preceding verses, specifically Leviticus 13:47-48, introduce the general concept of tzara'at appearing on clothing, setting the stage for the highly specific diagnostic colors and materials detailed in verse 49. The subsequent verses (e.g., Leviticus 13:50-59) elaborate on the priest's examination process, the potential quarantine, and the ultimate destruction or cleansing of the affected item, underscoring the severity and pervasive nature of this ritual impurity.
Historical & Cultural Context: In ancient Israel, tzara'at was far more than a mere physical ailment or a material blight; it carried profound ceremonial, social, and theological implications. Unlike modern medical diagnoses, the biblical concept of tzara'at (צרעת) encompassed a range of conditions, including various skin afflictions and fungal growths like mildew or mold on fabrics and structures, all of which rendered a person or object ritually unclean. This uncleanness necessitated a strict separation from the community, as vividly illustrated in the laws for human tzara'at in Leviticus 13:45-46. The meticulous rules, including the specific colors (greenish or reddish) and materials (garment, skin, warp, woof), reflect a deep-seated concern for maintaining the purity of the Israelite camp, which was essential for the dwelling of God's holy presence among His people. The priest's role, emphasized by the phrase "shall be shewed unto the priest," was not medical but cultic, acting as the divinely appointed arbiter to ensure the spiritual and ritual integrity of the community in accordance with God's covenant commands.
Key Themes: This verse contributes significantly to several overarching themes within Leviticus and the Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute standard for His people and their possessions, and the necessity of maintaining ritual cleanness to approach Him and live in His presence (Leviticus 11:44-45). Another key theme is Divine Authority and Order, demonstrated by the precise regulations and the priest's exclusive role in diagnosing and declaring tzara'at, highlighting God's meticulous governance over every aspect of Israelite life. The concept of Contamination and Separation is also central, as tzara'at represents a pervasive defilement that spreads and requires isolation, serving as a tangible illustration of how sin contaminates and separates from God and community. Finally, the laws underscore God's Providence and Care, as even seemingly mundane issues like mold on clothing are addressed within the divine law, reflecting God's comprehensive concern for the well-being and spiritual health of His covenant people.

EXPOSITION AND ANALYSIS

Key Word Analysis

Plague (Hebrew, negaʻ', H5061): This term (H5061), derived from a root meaning "to strike" or "to touch," refers to a "blow," "infliction," or "spot." In Leviticus 13-14, it is consistently used to denote the tzara'at manifestation, signifying something divinely inflicted or permitted. It highlights that these conditions were not merely natural occurrences but carried spiritual weight as signs of uncleanness, demanding priestly intervention and a specific ritual response.
Greenish (Hebrew, yᵉraqraq', H3422): This word (H3422) describes a yellowish or greenish hue, indicating a specific type of discoloration. In the context of tzara'at on garments or skin, it points to a particular visual characteristic, likely a mold or mildew, that served as a diagnostic sign of ritual impurity. Its inclusion underscores the meticulous detail required for proper identification.
Leprosy (Hebrew, tsâraʻath', H6883): This term (H6883) is the overarching category for the affliction. While often translated as "leprosy," it broadly encompasses various skin conditions, mildew, or mold on fabrics and houses. In this verse, it specifically denotes the ritual impurity associated with the greenish or reddish discoloration on garments or skin items, necessitating the prescribed procedures for containment, examination, and potential purification or destruction.

Verse Breakdown

"And if the plague be greenish or reddish in the garment": This opening clause establishes the primary visual criteria for identifying tzara'at in clothing. The colors "greenish" (yeraqraq) and "reddish" (adamdam) are specified as key diagnostic indicators, suggesting a fungal or mold-like growth that could spread and contaminate. The focus is on the appearance of the affliction as a sign of ritual impurity.
"or in the skin, either in the warp, or in the woof": This phrase significantly broadens the scope of materials susceptible to tzara'at, moving beyond general "garment" to include items made of "skin" (e.g., leather goods, animal hides). Furthermore, it meticulously specifies the foundational threads of woven fabric—the "warp" (longitudinal threads) and "woof" (transverse threads). This detail emphasizes that the contamination could penetrate deeply into the material's structural integrity, not merely affect its surface.
"or in any thing of skin; it [is] a plague of leprosy": This reiterates and comprehensively covers all categories of "skin" items, ensuring no material is overlooked. The definitive declaration, "it [is] a plague of leprosy," serves as the official diagnosis based on the observed characteristics, unequivocally establishing the ritual impurity of the item and the need for immediate action.
"and shall be shewed unto the priest": This concluding directive mandates the immediate presentation of the affected item to the priest. It underscores the priest's exclusive and authoritative role as the divinely appointed arbiter of ritual purity. The priest was responsible for making the final determination and prescribing the appropriate course of action according to God's precise and holy law, thereby maintaining the sanctity of the community.

Literary Devices

Leviticus 13:49 employs several literary devices to convey its meticulous legal instructions. The most prominent is Specification, where the law provides exceedingly precise criteria ("greenish or reddish," "warp, or in the woof," "any thing of skin") to eliminate ambiguity in diagnosis. This reflects God's absolute and unyielding standard for purity. There is also a clear use of Merism by mentioning "warp" and "woof," which together represent the entirety of a woven fabric. This indicates that the affliction could affect the whole garment, from its foundational threads outward, signifying the pervasive nature of the impurity. The consistent use of the term "plague" (Repetition) throughout the chapter emphasizes the nature of the affliction as a divinely-recognized defilement requiring specific ritual responses. Furthermore, the entire passage functions as Legal Language, characterized by its prescriptive and declarative tone, outlining the exact procedures and authoritative roles within the Israelite cultic system to maintain the holiness of the camp.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:49, with its detailed instructions regarding tzara'at in garments and skin, profoundly underscores God's unwavering commitment to holiness and purity within His covenant community. The meticulous nature of these laws reveals that God's concern for His people's well-being extended beyond the spiritual to the physical and material, recognizing that external defilement could compromise the internal state of holiness required for fellowship with Him. The requirement to bring the affected item to the priest highlights the divinely ordained system for discerning and addressing impurity, ensuring that the camp remained a fit dwelling place for the Holy God. This passage, therefore, serves as a powerful reminder that God's standards are comprehensive and that true holiness impacts every facet of life, demonstrating that even seemingly mundane aspects of existence are subject to divine scrutiny and require purity.

REFLECTION AND APPLICATION

While the specific diagnostic laws of Leviticus 13:49 are part of the Old Covenant's ceremonial code and do not apply literally to believers today, their underlying principles offer profound spiritual lessons for contemporary Christian living. The meticulous scrutiny required to identify tzara'at in garments and skin serves as a powerful metaphor for the need for spiritual discernment within our own lives and in the community of faith. Just as a hidden blemish could spread and render an item unclean, so too can unconfessed sin, unaddressed spiritual decay, or subtle compromises begin to corrupt the fabric of our character, our relationships, and the health of the church. This passage challenges us to actively seek out and address any "greenish or reddish" signs of spiritual defilement, whether in our personal habits, our attitudes, or the collective health of our church body. It also reminds us of the importance of seeking wise, godly counsel (analogous to the priest's role) when we discern such issues, trusting in the Holy Spirit to guide us toward repentance, cleansing, and restoration, thereby maintaining our walk in holiness before God and preserving the purity of His dwelling among us.

Questions for Reflection

What "greenish or reddish" signs of spiritual compromise, unconfessed sin, or unholy attitudes might be present in my own life or in my community that require discernment and attention?
In what ways can I proactively seek spiritual "diagnosis" and "cleansing," drawing upon the wisdom of God's Word and the counsel of mature, godly believers?
How does God's meticulous concern for ritual purity in the Old Testament deepen my understanding of His desire for genuine holiness in my life and in the church today?

FAQ

What exactly was "leprosy" (tzara'at) in Leviticus 13?

Answer: The Hebrew term tzara'at (צרעת), often translated as "leprosy" in older English versions, was a much broader category than what is known today as Hansen's disease (modern leprosy). In Leviticus 13, it referred to various skin afflictions in humans, as well as mildew or mold found on garments (as in Leviticus 13:47-59) and even on the walls of houses (Leviticus 14:33-53). It was primarily a condition of ritual impurity, not merely a medical diagnosis. Its significance lay in its ability to render a person or object unclean, requiring separation from the holy community and specific purification rites before re-entry.

Why were priests, not doctors, involved in diagnosing tzara'at?

Answer: The priests' role in diagnosing tzara'at was not medical but ceremonial and theological. Their function was to determine ritual purity or impurity, not to provide a cure for a disease. As mediators of the covenant and custodians of God's law, they were uniquely qualified to declare what was "clean" or "unclean" according to divine statutes. This system underscored that tzara'at was a matter of holiness and defilement in the sight of God, impacting one's standing within the community of faith, rather than solely a public health issue. Their authority in this domain is clearly established throughout the Book of Leviticus.

Does this passage have any relevance for Christians today, given that we are not under the Mosaic Law?

Answer: Absolutely. While the Mosaic Law's ceremonial aspects, including these specific purity laws, are not literally binding on Christians (as clarified in Acts 15), the underlying theological principles remain profoundly relevant. Leviticus 13:49 teaches us about God's absolute holiness, His hatred of defilement (which sin represents), and His desire for His people to live in purity. It serves as a powerful illustration of the pervasive nature of sin, which, like tzara'at, can spread and contaminate. For believers today, it encourages spiritual discernment regarding sin in our lives and the church, and the imperative to seek cleansing and restoration through Christ, our great High Priest, who offers ultimate and complete purification from all unrighteousness (1 John 1:9).

CHRIST-CENTERED FULFILLMENT

Leviticus 13:49, with its detailed instructions for diagnosing tzara'at in garments and skin, finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is both our Great High Priest and the spotless Lamb of God. The Old Testament tzara'at laws vividly illustrate the pervasive nature of sin and its defiling effect, rendering individuals and even their possessions ritually unclean and separated from the holy community. These laws, though meticulous, could only declare ceremonial uncleanness and prescribe temporary, external purification. However, Jesus, unlike the Levitical priests who could only diagnose and separate, possessed the divine power to truly cleanse. He did not merely declare the unclean clean; He touched the leper and made him whole (Matthew 8:2-3), demonstrating His sovereign authority over sin and its consequences. He is the ultimate sacrifice, the Lamb of God who takes away the sin of the world, whose precious blood purifies not just garments or skin, but cleanses the conscience from dead works to serve the living God (Hebrews 9:14). Through His atoning work on the cross, believers are made truly clean and righteous, no longer separated by the defilement of sin, but brought into intimate fellowship with a holy God, thereby fulfilling the deep longing for purity that the tzara'at laws so powerfully foreshadowed (2 Corinthians 5:21).

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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.

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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.

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