What number verse is Leviticus 13:54 in the Bible?

Leviticus 13:54 is the 3,107th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 13:54 sits at position 3,107.

Translation

King James Version

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

Ask

KJV (with Strong's)

Then the priest ^H3548 shall command ^H6680 that they wash ^H3526 the thing wherein the plague ^H5061 is, and he shall shut ^H5462 it up seven ^H7651 days ^H3117 more ^H8145:

Ask

Complete Jewish Bible

then the cohen is to order that the article having the infection be washed and isolated for seven more days.

Ask

Berean Standard Bible

the priest is to order the contaminated article to be washed and isolated for another seven days.

Ask

American Standard Version

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

Ask

World English Bible Messianic

then the priest shall command that they wash the thing in which the plague is, and he shall isolate it seven more days.

Ask

Geneva Bible (1599)

Then the Priest shall commaund them to wash the thing wherein the plague is, and he shall shut it vp seuen dayes more.

Ask

Young's Literal Translation

then hath the priest commanded, and they have washed that in which the plague is , and he hath shut it up a second seven days.

Ask

In the KJVVerse 3,107 of 31,102

Study This Verse

SUMMARY

Leviticus 13:54 outlines a critical stage in the intricate priestly protocol for managing and purifying items afflicted with a "plague," typically a form of mold or mildew. Following an initial seven-day quarantine and re-inspection where the defilement has not spread but persists, the priest authoritatively commands that the affected article undergo a thorough washing, followed by an additional, equally rigorous seven-day period of isolation. This meticulous, multi-stage process underscores the profound divine demand for holiness, the diligent and patient approach required in addressing defilement, and the indispensable, authoritative role of the priest in preserving the ritual purity of the Israelite community in the presence of a holy God.

CONTEXT

Literary Context: This verse is situated within the comprehensive legal framework of Leviticus 13, specifically detailing the regulations for "plagues" (likely mold or mildew) on garments and articles made of fabric or leather, as outlined from Leviticus 13:47-59. The preceding verses describe the initial discovery of the "plague," the priest's first inspection, and the subsequent initial seven-day quarantine of the item (Leviticus 13:50). If, after this initial period, the "plague" had not spread but remained unchanged in its appearance, the priest would then issue the command found in Leviticus 13:54. This indicates a persistent, though perhaps contained, defilement that necessitated more rigorous measures, highlighting the careful, sequential, and escalating approach prescribed by God for dealing with potential sources of impurity within the camp. The detailed nature of these laws emphasizes God's concern for every aspect of His people's lives, even their possessions, reflecting His absolute holiness.
Historical & Cultural Context: The laws presented in Leviticus were given to the Israelites during their wilderness wanderings, serving to establish and maintain their covenant relationship with a holy God. The meticulous regulations concerning "plagues" on garments and houses (further elaborated in Leviticus 14) served multiple crucial purposes. Culturally, they reinforced the foundational concept of ritual purity, which was indispensable for maintaining God's tangible presence among His people, as any defilement could compromise the sanctity of the Tabernacle and the entire camp. Historically, within a nomadic setting characterized by close living quarters and limited resources, these laws also possessed significant practical implications for public health. They provided a structured method for containing the spread of actual mold, mildew, and potentially other microbial infestations that could lead to disease, allergic reactions, or the deterioration of vital possessions like clothing and tents. The priest's role was central, acting as an authoritative diagnostician and the prescriber of purification rites, thereby upholding both the social and religious order of ancient Israel.
Key Themes: This verse, and the broader context of Leviticus 13, contributes significantly to several major theological and narrative themes within the book. Foremost is the theme of God's Holiness and Purity, emphasizing that God is utterly separate from all defilement and demands a corresponding purity from His covenant people. The detailed laws illustrate the pervasive nature of impurity and the necessity of diligent measures to counteract it. Another key theme is the Seriousness of Sin and Defilement, where physical "plagues" serve as tangible object lessons for spiritual uncleanness; even seemingly minor blemishes require careful attention and thorough cleansing. The passage also highlights the Authoritative Role of the Priesthood as mediators and interpreters of God's will, responsible for maintaining the sanctity of the community. Finally, it underscores the theme of Restoration and Reintegration, as the ultimate goal of these processes is to declare an item or person clean, allowing them to return to full participation in the community and its worship, mirroring the divine desire for reconciliation and restoration from defilement.

EXPOSITION AND ANALYSIS

Key Word Analysis

Priest (Hebrew, kôhên', H3548): This word (H3548) refers to "one officiating," specifically a priest. In the context of the Mosaic Law, the priest served as God's appointed representative, possessing the authority to discern between clean and unclean, to declare ritual purity or impurity, and to prescribe the necessary actions for purification or atonement. His command carried divine weight, making his role indispensable in maintaining the sanctity of the Israelite community.
Wash (Hebrew, kâbaç', H3526): The verb (H3526) signifies a forceful and thorough cleansing, literally meaning "to trample" or "to full" (as in fulling cloth). This implies a vigorous, intensive effort to remove ingrained dirt or defilement, going beyond a superficial rinse. It underscores the seriousness with which impurity was to be treated and the diligent effort required for its removal.
Shut it up (Hebrew, çâgar', H5462): This verb (H5462) means "to close," "to confine," or "to imprison." In this context, it emphasizes the continued isolation and quarantine of the affected item. The repetition of an additional "seven days more" after the initial period highlights the meticulousness, patience, and comprehensive approach deemed necessary to ensure the defilement was truly contained or eradicated before the item could be declared clean.

Verse Breakdown

"Then the priest shall command": This opening phrase immediately establishes the priest's indispensable and authoritative position within the purification process. He is not merely a passive observer but an active agent, acting as God's representative to discern, judge, and prescribe the necessary actions for purification. His command carries divine weight, signifying that the subsequent actions are not optional but divinely mandated steps towards restoration of purity.
"that they wash [the thing] wherein the plague [is]": This specifies the first immediate action to be taken: a thorough cleansing of the affected item. The washing is a practical, physical step aimed at removing the visible manifestation of the "plague." It suggests that some forms of defilement could be physically removed through diligent human effort, but only when undertaken under the specific instruction and authority of the priest. This emphasizes the principle that human effort, when divinely directed, plays a role in addressing impurity.
"and he shall shut it up seven days more": This dictates the second crucial action: an additional period of isolation, extending the initial seven-day quarantine. This second quarantine, following the washing, indicates that the initial measures were not fully conclusive, or that the washing itself required a subsequent period of observation to confirm its efficacy. It underscores the persistent, patient, and comprehensive nature of the purification process, ensuring that the defilement was truly gone or definitively contained before the item could be declared clean and ritually acceptable.

Literary Devices

The passage employs several literary devices to convey its profound message. Repetition is a prominent feature, particularly in the recurring mention of "seven days" and the process of "shutting up" or quarantining. This repetition serves to emphasize the thoroughness, patience, and meticulousness absolutely required in dealing with defilement, reinforcing the gravity of impurity and the divine demand for complete eradication. Symbolism is also central; the physical "plague" on the garment or house functions as a tangible symbol of spiritual defilement or sin that, if unchecked, can spread and corrupt. Consequently, the washing and isolation rituals themselves symbolize the broader process of purification, separation from uncleanness, and sanctification. The entire sequence of actions functions as a ritual, a divinely prescribed set of procedures designed to maintain the ritual purity of the community, which was paramount for God's holy presence to dwell among them. The priest's actions, therefore, transcend mere practicality, being imbued with deep symbolic meaning that points to the essential need for divine discernment and intervention in the face of impurity.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse, deeply embedded within the broader Levitical code, profoundly illustrates God's absolute holiness and His unwavering demand for purity from His covenant people. The meticulous and drawn-out process of identifying, isolating, and cleansing "plagues" on inanimate objects reflects the seriousness with which God views any form of defilement, whether physical or spiritual. It teaches a crucial theological principle: impurity is not to be taken lightly or dealt with superficially; it requires diligent attention, patient observation, and often repeated efforts to ensure its complete removal. The priest's authoritative role highlights the necessity of mediation and discerning leadership in confronting defilement, setting a divine pattern for how God's people are to approach sin and seek cleansing, always under divine instruction.

REFLECTION AND APPLICATION

While the specific ceremonial laws of Leviticus are not directly binding on New Covenant believers, the profound underlying principles of God's holiness, the pervasive seriousness of defilement, and the necessity of thorough cleansing remain eternally relevant and profoundly applicable to our spiritual lives. This passage serves as a powerful call to deep introspection regarding the "plagues" in our own lives—those persistent patterns of sin, harmful habits, or defiling influences that, though perhaps not overtly "spreading" in a dramatic fashion, continue to subtly mar our spiritual garments and hinder our walk with God. Just as the Israelite priest commanded a thorough washing and an extended period of isolation, so too are we called to diligently identify, humbly confess, and actively seek cleansing from our sins. This often requires more than a superficial acknowledgment; it demands a "thorough washing" through genuine repentance and faith in Christ's atoning work, followed by a "shutting up"—a period of sustained separation from the sources of defilement, patient reliance on God's sanctifying work, and careful observation of our spiritual condition. It powerfully reminds us that spiritual growth is not a one-time event but an ongoing process of persistent purification, requiring discernment, patience, and a willingness to undergo the uncomfortable but necessary steps for true holiness and conformity to Christ's image.

Questions for Reflection

What "plagues" or persistent areas of sin in my life require a more thorough "washing" and "shutting up" (separation or sustained effort) than I have given them?
Am I truly diligent in seeking spiritual cleansing, or do I tend to offer superficial fixes to deeper issues of defilement and compromise?
How can I cultivate the patience, persistence, and meticulousness modeled in this passage as I pursue holiness and growth in Christ?
In what ways do I need to exercise greater spiritual discernment, akin to the priest, in identifying what is truly defiling in my life or environment, and then act decisively upon that discernment?

FAQ

What was the primary purpose of these detailed "plague" laws in Leviticus?

Answer: The primary purpose of these detailed "plague" laws was multifaceted, intricately woven into Israel's covenant relationship with God. First and foremost, they were designed to maintain the ritual purity and holiness of the Israelite community, which was absolutely essential for God's holy presence to dwell among them in the Tabernacle. Any "plague" (whether on a person, garment, or house) was a symbol of defilement that could compromise the sanctity of the camp and God's dwelling place. Secondly, these laws served a crucial practical public health function, especially in a communal, nomadic living environment, by helping to prevent the spread of actual mold, mildew, and potentially other infectious agents that could cause illness or damage vital possessions. Finally, they functioned as a profound pedagogical tool, teaching Israel about the pervasive nature of sin and the meticulous, thorough process required for cleansing and restoration before a holy God, thereby foreshadowing the ultimate need for divine intervention for true and lasting purification, as seen in passages like Leviticus 14.

Are the specific ceremonial laws regarding "plagues" on garments still binding on Christians today?

Answer: No, the specific ceremonial laws concerning "plagues" on garments and other articles, as meticulously detailed in Leviticus 13, are not legally binding on Christians today. The New Testament clearly teaches that Jesus Christ fulfilled the Old Covenant Law, bringing an end to the need for ceremonial laws for purification (Matthew 5:17). Our cleansing comes not from physical washings or quarantines but through faith in the perfect and atoning sacrifice of Jesus Christ (Hebrews 9:12-14). However, while the specific rituals are abrogated, the profound underlying spiritual principles—such as God's absolute holiness, the pervasive seriousness of sin, the necessity of thorough cleansing, the importance of spiritual discernment, and the pursuit of purity—remain eternally relevant and foundational for believers today (2 Corinthians 7:1).

CHRIST-CENTERED FULFILLMENT

Leviticus 13:54, with its intricate process of identifying, washing, and re-quarantining defiled articles, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. The earthly priest in this passage served as a crucial type, discerning between clean and unclean and prescribing the laborious path to ritual restoration. Christ, however, is our true and great High Priest, who not only perfectly discerns our spiritual defilement (sin) but also provides the perfect, once-for-all, and final cleansing. The "washing" commanded by the priest foreshadows the spiritual washing of regeneration and renewal by the Holy Spirit (Titus 3:5), and more profoundly, the cleansing power of Christ's own precious blood, which truly purifies our consciences from dead works to enable us to serve the living God (Hebrews 9:14). The repeated "shutting up" for observation, signifying the persistent and insidious nature of defilement, points to the ongoing work of sanctification in the believer's life, where Christ, through His Spirit, continually purifies us and exposes hidden areas of sin, leading us to confess and be cleansed (1 John 1:7). Unlike the temporary and physical cleansing of the Old Covenant, Christ offers a complete, eternal, and spiritual purification, making us truly holy and perfectly fit to dwell in the very presence of God (Ephesians 5:25-27). He is the ultimate solution to our spiritual "plague," providing not just a temporary fix, but a radical transformation that makes us new creations in Him (2 Corinthians 5:17).

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 13:54 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.