Leviticus 13:54

KJV

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

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}:

Complete Jewish Bible

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

Berean Standard Bible

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

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:

Commentary

### SUMMARY
Leviticus 13:54 details a crucial step in the meticulous priestly protocol for discerning and purifying items afflicted with a "plague," typically a form of mold or mildew. Following an initial seven-day quarantine and re-inspection, if the defilement has not spread but persists, the priest commands that the affected article be washed thoroughly and then subjected to an additional seven-day isolation period. This intricate process underscores the profound importance of holiness, thoroughness in dealing with defilement, and the authoritative role of the priest in maintaining the ritual purity of the Israelite community before a holy God.

### CONTEXT
* **Literary Context:** This verse is embedded within the broader legislative framework of [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases and Garments"), specifically the section dealing with "plagues" on garments and articles made of fabric or leather, spanning from [Leviticus 13:47-59](/leviticus/13-47 "Leviticus 13:47-59 - Laws for Garment Mildew"). The preceding verses describe the initial discovery of the "plague," the priest's first inspection, and the subsequent seven-day quarantine of the item ([Leviticus 13:50](/leviticus/13-50 "Leviticus 13:50 - Initial Quarantine of Garment")). After this initial period, if the plague had not spread but remained unchanged, the priest would then issue the command found in [Leviticus 13:54](/leviticus/13-54 "Leviticus 13:54 - Second Quarantine of Garment"), indicating a persistent, though perhaps contained, defilement that required more rigorous measures. This sequential process highlights the careful, step-by-step approach prescribed by God for dealing with potential sources of impurity in the camp.
* **Historical & Cultural Context:** The laws in [Leviticus](/leviticus/1 "Leviticus - The Book of Holiness") were given to Israel during their wilderness wanderings, establishing a covenant relationship with a holy God. The meticulous regulations regarding "plagues" on garments and houses (as seen later in [Leviticus 14](/leviticus/14 "Leviticus 14 - Laws for Cleansing from Skin Disease and Mildew")) served multiple purposes. Culturally, they reinforced the concept of ritual purity essential for maintaining God's presence among His people, as defilement could compromise the sanctity of the camp and the tabernacle. Historically, in a nomadic setting with close living quarters, these laws also had practical implications for public health, helping to contain the spread of actual mold, mildew, and possibly other microbial infestations that could lead to disease or deterioration of vital possessions. The priest's role as an authoritative diagnostician and prescriber of purification rites was central to the social and religious order of ancient Israel.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Plague (Hebrew, _nega'_):** This word (נֶגַע) broadly means a "stroke," "blow," or "affliction." In the context of Leviticus 13 and 14, it specifically refers to a defiling spot, lesion, or mark, such as mold or mildew on an object, or a skin affliction on a person. It's not necessarily a contagious disease in the modern medical sense, but rather a mark of ritual impurity that rendered the person or object unclean and required isolation and purification.
* **Wash (Hebrew, _kabas'_):** The verb (כָּבַס) signifies a thorough, often vigorous, cleansing or fulling process, typically involving trampling or beating clothes in water. It implies more than a superficial rinse; it's an intensive effort to remove ingrained dirt or defilement, reflecting the seriousness with which impurity was to be treated.
* **Shut it up (Hebrew, _sagar'_):** This verb (סָגַר) means "to close," "to confine," or "to imprison." Here, it emphasizes the continued isolation and quarantine of the affected item. The repetition of "seven days more" after the initial seven-day period highlights the need for patience, careful observation, and a comprehensive approach to ensure the defilement was truly contained or eradicated.

#### Verse Breakdown
* **"Then the priest shall command":** This phrase underscores the priest's indispensable and authoritative role. He is not merely an observer but the one who discerns, judges, and prescribes the necessary actions for purification, acting as God's representative in matters of ritual purity. His command carries divine weight and must be obeyed.
* **"that they wash [the thing] wherein the plague [is]":** This specifies the first action: a thorough cleansing of the affected item. The washing is not a magical cure but a practical step to remove the physical manifestation of the "plague." It suggests that some defilement could be removed through diligent effort, but only under priestly instruction.
* **"and he shall shut it up seven days more":** This dictates the second action: an *additional* period of isolation. This second quarantine, following the washing, indicates that the initial measures were not fully conclusive, or that the washing itself required a period for observation. It emphasizes the persistent and patient nature of the purification process, ensuring that the defilement was truly gone or definitively contained before the item could be declared clean.

#### Literary Devices
The passage employs several literary devices to convey its message. **Repetition** is evident in the repeated mention of "seven days" and the process of "shutting up" or quarantining, emphasizing the thoroughness, patience, and meticulousness required in dealing with defilement. This repetition reinforces the gravity of impurity and the divine demand for complete eradication. **Symbolism** is also central; the physical "plague" on the garment or house serves as a tangible symbol of spiritual defilement or sin that can spread and corrupt. The washing and isolation rituals, therefore, **symbolize** the process of purification and separation from uncleanness. The entire process functions as a **ritual**, a prescribed set of actions designed to maintain the **ritual purity** of the community, which was essential for God's holy presence to dwell among them. The priest's actions are not just practical but are imbued with symbolic meaning, pointing to the need for discernment and intervention in the face of impurity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, situated within the broader Levitical code, profoundly illustrates God's absolute holiness and His demand for purity from His 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 that 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 role highlights the necessity of mediation and authoritative discernment in confronting defilement, setting a pattern for how God's people are to approach sin and seek cleansing.

* [Leviticus 11:44](/leviticus/11-44 "God's Command to Be Holy")
* [Hebrews 9:14](/hebrews/9-14 "Cleansing of Conscience by Christ's Blood")
* [1 John 1:9](/1_john/1-9 "Confession and Forgiveness of Sins")

### REFLECTION AND APPLICATION
While the specific ceremonial laws of Leviticus are not binding on New Covenant believers, the underlying principles of holiness, the seriousness of defilement, and the necessity of thorough cleansing remain profoundly relevant. This passage calls us to a 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," continue to mar our spiritual garments. Just as the Israelite priest commanded a thorough washing and an extended period of isolation, so too are we called to diligently identify, confess, and actively seek cleansing from our sins. This often requires more than a superficial acknowledgment; it demands a "thorough washing" through repentance and faith, followed by a "shutting up"—a period of sustained separation from the sources of defilement and patient reliance on God's sanctifying work. It reminds us that spiritual growth is often a process of persistent purification, not a one-time event, requiring discernment and a willingness to undergo the uncomfortable but necessary steps for true holiness.

#### 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?**
* **How can I cultivate the patience and persistence 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?**

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

Answer: The primary purpose was multifaceted. First and foremost, these laws were designed to maintain the ritual purity and holiness of the Israelite community, which was essential for God's holy presence to dwell among them. Any "plague" (whether on a person, garment, or house) was a symbol of defilement that could compromise the sanctity of the camp. Secondly, they served a practical public health function, helping to prevent the spread of actual mold, mildew, and potentially other infectious agents in a communal living environment. Finally, they served as a pedagogical tool, teaching Israel about the pervasive nature of sin and the meticulous, thorough process required for cleansing and restoration before a holy God, foreshadowing the ultimate need for divine intervention for true purification as seen in passages like [Leviticus 14](/leviticus/14 "Leviticus 14 - Laws for Cleansing from Skin Disease and Mildew").

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

Answer: No, the specific ceremonial laws concerning "plagues" on garments, as detailed in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases and Garments"), are not binding on Christians today. The New Testament teaches that Christ fulfilled the Old Covenant Law (as stated in [Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")), bringing an end to the need for ceremonial laws for purification. Our cleansing comes not from physical washings or quarantines but through faith in the atoning sacrifice of Jesus Christ ([Hebrews 9:12-14](/hebrews/9-12 "Hebrews 9:12 - Christ's Superior Sacrifice")). However, the underlying spiritual principles—such as God's holiness, the seriousness of sin, the need for thorough cleansing, and the importance of discernment—remain eternally relevant for believers today ([2 Corinthians 7:1](/2_corinthians/7-1 "2 Corinthians 7:1 - Perfecting Holiness")).

### 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 work of Jesus Christ. The earthly priest in this passage served as a type, discerning between clean and unclean and prescribing the path to restoration. Christ, however, is our true and great [High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest"), who not only discerns our spiritual defilement (sin) but also provides the perfect and final cleansing. The "washing" commanded by the priest foreshadows the washing of regeneration and renewal by the Holy Spirit ([Titus 3:5](/titus/3-5 "Titus 3:5 - Washing of Regeneration")), and more profoundly, the cleansing power of Christ's own blood, which truly purifies our consciences from dead works to serve the living God ([Hebrews 9:14](/hebrews/9-14 "Cleansing by Christ's Blood")). The repeated "shutting up" for observation, signifying the persistent 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](/1_john/1-7 "1 John 1:7 - Walking in the Light and Cleansing")). Unlike the temporary physical cleansing of the Old Covenant, Christ offers a complete and eternal purification, making us truly holy and fit to dwell in the presence of God ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25 - Christ Sanctifies the Church")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.