What number verse is Leviticus 13:50 in the Bible?

Leviticus 13:50 is the 3,103rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 13:50 sits at position 3,103.

Translation

King James Version

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

Ask

KJV (with Strong's)

And the priest ^H3548 shall look ^H7200 upon the plague ^H5061, and shut ^H5462 up it that hath the plague ^H5061 seven ^H7651 days ^H3117:

Ask

Complete Jewish Bible

The cohen is to examine the stain and isolate the article that has the infection for seven days.

Ask

Berean Standard Bible

And the priest is to examine the mildew and isolate the contaminated fabric for seven days.

Ask

American Standard Version

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

Ask

World English Bible Messianic

The priest shall examine the plague, and isolate the plague seven days.

Ask

Geneva Bible (1599)

Then the Priest shall see the plague, and shut vp it that hath the plague, seuen dayes,

Ask

Young's Literal Translation

`And the priest hath seen the plague, and hath shut up that which hath the plague, seven days;

Ask

Study This Verse

SUMMARY

Leviticus 13:50 outlines a critical procedural step within the Mosaic Law for managing suspected cases of defiling "plagues" on garments or fabric, most commonly understood as mold or mildew. This verse mandates the priest's initial, discerning inspection of the affected item, immediately followed by a non-negotiable seven-day quarantine period. This meticulous instruction underscores God's profound concern for maintaining both ceremonial purity and public health within the Israelite community, thereby establishing the priest's dual role as a spiritual authority and a guardian of communal well-being.

CONTEXT

Literary Context: Leviticus 13:50 is precisely situated within a highly detailed and prescriptive legal section of the Mosaic Law, specifically Leviticus 13 and Leviticus 14. This extensive passage is devoted to the identification, diagnosis, and purification protocols for individuals and objects affected by various "plagues" (Hebrew: negaʻ). While the initial verses of Leviticus 13 primarily focus on human skin diseases, often translated as "leprosy," the latter part of the chapter, beginning at Leviticus 13:47, meticulously shifts its focus to similar afflictions appearing on textiles and leather. This transition highlights the pervasive nature of impurity and the comprehensive scope of God's laws, which extended beyond human bodies to their immediate environment and possessions. The instructions here for garments meticulously parallel the diagnostic process for human skin diseases, emphasizing observation and isolation as foundational steps before a final determination of purity or impurity.
Historical & Cultural Context: In ancient Israel, as in many ancient Near Eastern cultures, cleanliness and purity were not merely matters of hygiene but held profound religious, social, and even political significance. "Plagues" on garments, most likely various forms of mold or mildew, were perceived as defiling agents that could render an individual or object ceremonially impure, thereby restricting their participation in worship, communal gatherings, and even daily interactions. The priest's role, as meticulously outlined in Leviticus 13 and Leviticus 14, was central to maintaining the holiness of the Israelite camp, which was understood as God's sacred dwelling place. He served not only as a spiritual guide and arbiter of divine law but also, in effect, as a public health official, responsible for diagnosing potentially contagious conditions and enforcing quarantine measures. The prescribed seven-day isolation period was a common biblical timeframe, allowing sufficient time for the "plague" to either manifest more clearly or recede, reflecting a practical wisdom aimed at preventing widespread contamination and ensuring an accurate diagnosis before more drastic measures, such as burning the item, were taken, as detailed in Leviticus 13:52.
Key Themes: This verse contributes significantly to several overarching themes found throughout the book of Leviticus. Foremost among these is the theme of Holiness and Purity, emphasizing God's absolute holiness and His demand for a holy people who reflect His character in every aspect of their lives, from worship to daily living, as articulated in Leviticus 11:44-45. The meticulous laws concerning "plagues" on garments underscore the pervasive nature of Defilement and the necessity of discerning and dealing with anything that compromises purity. The priest's central role highlights the theme of Mediation and Authority, as he is the divinely appointed figure responsible for discerning between the clean and the unclean (Leviticus 10:10). Finally, the concept of Order and Separation is evident, as God provides precise instructions to maintain order within the community and separate His people from anything that would defile them or His dwelling place.

EXPOSITION AND ANALYSIS

Key Word Analysis

Priest (Hebrew, kôhên', H3548): This term (H3548) denotes one who officiates, a priest. In the Mosaic Law, the priest was a divinely appointed mediator between God and Israel, responsible for performing sacrifices, teaching the law, and, as seen here, discerning between clean and unclean. His role in Leviticus 13 is crucial; he is the sole authority designated to inspect and declare the status of "plagues," underscoring the gravity of purity matters and the necessity of authoritative judgment.
Plague (Hebrew, negaʻ', H5061): This word (H5061) signifies a blow, an infliction, or, by implication, a spot. While often associated with skin diseases (e.g., "leprosy"), in the context of garments (Leviticus 13:47-59), it specifically refers to a defiling spot or growth, most commonly understood as mold or mildew. The use of negaʻ for both human skin conditions and fabric infestations highlights a theological connection: both are visible signs of impurity that require priestly discernment and a prescribed process of isolation or purification to restore ceremonial holiness.
Shut up (Hebrew, çâgar', H5462): This verb (H5462) means to close, confine, or isolate. Its repeated use in Leviticus 13 (e.g., Leviticus 13:4) for both people and objects underscores the principle of quarantine. The act of "shutting up" the garment for seven days was not punitive but diagnostic. It provided a controlled environment for observation, allowing the priest to determine if the "plague" was spreading, receding, or remaining stable, thus guiding the subsequent steps in the purification process. This term conveys a sense of careful, deliberate containment.

Verse Breakdown

"And the priest shall look upon the plague": This clause emphasizes the priest's critical and authoritative role as the primary diagnostician and arbiter of ceremonial purity. His "looking upon" (Hebrew: râʼâh) implies a careful, discerning, and thorough examination, not a casual glance. It highlights the importance of expert, divinely appointed judgment in identifying defilement, which was not left to individual discretion but to the established religious authority. This initial inspection is the foundational first step in a precise, God-ordained protocol for maintaining the holiness of the community.
"and shut up [it that hath] the plague seven days": Following the initial inspection, the priest's immediate and mandatory action is to isolate the contaminated item. The phrase "[it that hath] the plague" clarifies that the object itself, rather than merely its owner, is the direct focus of the quarantine. The "seven days" period (Hebrew: shebaʻ days, yôwm) is a common biblical timeframe, often signifying completion, a period of testing, or a cycle of observation. This mandated isolation served a dual purpose: to prevent potential further contamination within the community and to allow sufficient time for the "plague" to develop, recede, or remain stable, thereby enabling a more accurate subsequent diagnosis and determining the appropriate course of action.

Literary Devices

Leviticus 13:50 primarily employs Prescriptive Law as its dominant literary device, providing a clear, concise, and step-by-step instruction for the priest's actions. This legalistic style ensures absolute clarity and leaves no room for ambiguity in the execution of the purity laws, emphasizing their divine origin and mandatory nature. The verse also utilizes Repetition of the term "plague" (negaʻ), reinforcing the central concern of the passage and underscoring the pervasive nature of defilement that required such meticulous attention. Furthermore, the entire chapter, including this verse, functions as a profound form of Symbolism, where these physical purity laws served as tangible object lessons for spiritual purity. The visible "plague" on a garment symbolizes the insidious nature of sin or spiritual defilement that, if not discerned and dealt with promptly, can spread and contaminate an entire community. The act of "shutting up" the item serves as an Analogy for the spiritual discipline of discernment and the necessary isolation or removal of harmful influences in one's life to preserve spiritual integrity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:50, though rooted in ancient ceremonial law, profoundly reflects God's immutable attributes and enduring principles. It demonstrates God's meticulous concern for holiness, order, and the well-being of His covenant people, revealing that even seemingly minor aspects of daily life were to be brought under His divine standard. The "plague" on the garment symbolizes the pervasive nature of impurity and sin, requiring careful discernment and decisive action. The priest's role highlights the necessity of mediation and authoritative judgment in dealing with defilement, pointing to God's desire for a pure people in a pure dwelling place. This verse underscores that God's holiness is not an abstract concept but demands practical, visible manifestations in the lives of His covenant people, ensuring their fitness for His presence.

REFLECTION AND APPLICATION

The ancient ritual prescribed in Leviticus 13:50, while no longer literally applicable to believers under the New Covenant, offers profound spiritual lessons for our lives today. Just as the priest carefully examined the suspected "plague" and isolated the affected garment, we are called to exercise spiritual discernment regarding the influences in our lives—whether thoughts, relationships, media consumption, or habits—that might introduce spiritual "mildew" or defilement. This involves a proactive stance, not ignoring potential problems but bringing them into the light for careful examination. The "seven days" of observation remind us that true discernment often requires patience, prayer, and a willingness to allow God to reveal the true nature of an issue, rather than rushing to judgment or action. Promptly addressing potential issues, even isolating ourselves from harmful influences for a season, can prevent deeper contamination and protect our spiritual purity, allowing us to live more fully in the holiness to which God has called us, reflecting His character in a defiled world.

Questions for Reflection

What "plagues" or defiling influences might be subtly present in my life (e.g., negative thought patterns, unhealthy relationships, ungodly habits) that require careful spiritual discernment and "quarantine"?
How can I cultivate a greater sense of spiritual discernment to identify potential sources of impurity before they spread and cause deeper spiritual harm?
In what areas of my life am I procrastinating in addressing issues that, if left unattended, could lead to greater spiritual contamination or compromise?
Who are the "priests" or wise, discerning individuals in my life (e.g., spiritual mentors, trusted friends, pastors) whose counsel I should seek when facing unclear or potentially defiling situations?

FAQ

Why was a "plague" on a garment considered so serious that it required priestly intervention?

Answer: In ancient Israel, the distinction between "clean" and "unclean" was fundamental to their covenant relationship with God. God, being perfectly holy, chose to dwell in the midst of His people, and therefore, the entire camp and everything within it needed to reflect a certain level of purity to honor His presence. A "plague" on a garment, whether mold or mildew, was not just a matter of hygiene; it was a visible sign of defilement that rendered the item, and potentially its wearer, ceremonially unclean. This impurity could prevent an individual from participating in worship, communal life, or even approaching the Tabernacle. The priest's intervention was necessary because he was the divinely appointed authority to discern and declare what was clean or unclean, ensuring the maintenance of the community's holiness and their proper relationship with God, as detailed in Leviticus 10:10. These laws were designed to teach Israel about the pervasive nature of sin and God's absolute demand for holiness.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:50, with its meticulous instructions for discerning and isolating defilement, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament priest, in his role as diagnostician and arbiter of purity, served as a profound foreshadowing of Christ, our Great High Priest, who perfectly discerns the true nature of sin and impurity in the human heart. Unlike the earthly priest who could only declare an item or person unclean and prescribe temporary rituals, Jesus, through His sinless life, atoning sacrifice, and resurrection, actually removes the "plague" of sin from our lives. He is the Lamb of God who takes away the sin of the world, making us truly clean and holy in God's sight. The temporary quarantine of the garment points to the spiritual separation that sin creates between humanity and a holy God, a separation that Jesus definitively overcomes by drawing us near to God through His blood (Ephesians 2:13). We are no longer made clean by external rituals, the burning of defiled garments, or the passing of days, but by the washing of regeneration and renewal by the Holy Spirit (Titus 3:5), through our unbreakable union with Christ, who is our wisdom, righteousness, sanctification, and redemption (1 Corinthians 1:30).

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 13:50 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.