Leviticus 13:56

KJV

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:

KJV (with Strong's)

And if the priest {H3548} look {H7200}, and, behold, the plague {H5061} be somewhat dark {H3544} after {H310} the washing {H3526} of it; then he shall rend {H7167} it out of the garment {H899}, or out of the skin {H5785}, or out of the warp {H8359}, or out of the woof {H6154}:

Complete Jewish Bible

If the cohen examines it and sees that the stain has faded after being washed, then he is to tear the stain out of the garment, leather, threads or woven-in parts.

Berean Standard Bible

If the priest examines it and the mildew has faded after it has been washed, he must cut the contaminated section out of the fabric, leather, weave, or knit.

American Standard Version

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

Commentary

### SUMMARY
Leviticus 13:56 details a critical step in the priestly protocol for diagnosing and managing persistent "plague" (likely mold or mildew) on garments or leather items. When an initial washing fails to remove the discoloration, indicating a deep-seated defilement, the priest is commanded to radically "rend out" or tear away the affected portion. This verse underscores the necessity of decisive and thorough action to eliminate pervasive impurity, reflecting God's demand for absolute holiness within the Israelite community.

### CONTEXT
* **Literary Context:** Leviticus 13 provides an exhaustive set of instructions concerning ritual purity, primarily focusing on *tsara'at*, a broad term encompassing various skin conditions and outbreaks of mold or mildew on objects and houses. The chapter begins with detailed procedures for diagnosing human *tsara'at* (verses 1-46), then transitions to the diagnosis and management of *tsara'at* on garments and leather (verses 47-59). Within this latter section, verses 47-52 describe the initial priestly inspection, isolation, and washing of the affected item. Verses 53-55 outline the re-inspection, where if the plague has spread, the item is burned, but if it has faded, it is washed again. Leviticus 13:56 then addresses the scenario where, even after washing, the "plague" remains stubbornly visible, necessitating a final, radical measure of removal. This progression highlights a meticulous process of discernment and escalating action against defilement.

* **Historical & Cultural Context:** In ancient Israel, maintaining ritual purity was paramount, as it directly related to God's holy presence dwelling among His people in the tabernacle. The laws concerning *tsara'at*, whether on persons or objects, were not merely public health regulations but deeply theological statements about the nature of defilement and holiness. Anything ritually impure could contaminate the camp and compromise God's presence. The priest served as the divinely appointed arbiter of purity, responsible for discerning the nature of the "plague" and prescribing the appropriate response. The "plague" on a garment or house was understood as a manifestation of impurity that required thorough eradication to prevent its spread and to restore the community's ritual integrity. This meticulous attention to detail in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Leprosy and Mildew") and [Leviticus 14](/leviticus/14 "Leviticus 14 - Purification Rites") ensured the holiness of the camp, reflecting the divine expectation that God's people be set apart from all forms of defilement.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Plague (Hebrew, _nega'_):** This word (נֶגַע) broadly refers to a "stroke," "affliction," or "mark." In Leviticus 13, it is specifically used to denote the mysterious skin conditions and the outbreaks of mold or mildew on materials. It signifies a divinely sent affliction or a manifestation of impurity that requires priestly discernment and intervention, rather than a common blemish.
* **Somewhat dark (Hebrew, _kehah'_):** The term (כֵּהָה) means "dim," "dull," "faint," or "darkish." It describes a lingering discoloration or mark that persists despite the washing. This implies that the defilement is not superficial but deeply ingrained or stubbornly resistant to initial cleansing efforts, signaling a more serious and pervasive problem.
* **Rend it out (Hebrew, _qara'_):** This verb (קָרַר) means "to tear," "to cut off," or "to rip away." It denotes a decisive, radical act of removal. Rather than attempting further washing or treatment, the command is to physically excise the affected portion, emphasizing that partial measures are insufficient when the impurity is deeply embedded.

#### Verse Breakdown
* **"And if the priest look, and, behold, the plague [be] somewhat dark after the washing of it;":** This clause highlights the priest's crucial role in the re-inspection process. After an initial period of isolation and washing, the garment or item is brought back for a second assessment. The phrase "somewhat dark" indicates that the "plague" or discoloration, despite the cleansing attempt, remains visible and persistent. This persistence signals that the defilement is not merely superficial but has permeated the material, requiring a more drastic solution. The priest's careful observation is key to discerning the nature and tenacity of the impurity.
* **"then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof:":** This command specifies the decisive action required when the impurity proves stubborn. "Rending it out" means to tear away or cut off the affected section. The mention of "garment," "skin" (leather), "warp," and "woof" (threads of fabric) covers the various materials susceptible to this type of "plague," emphasizing that no matter the material, the pervasive impurity must be completely excised. This radical removal ensures that the source of defilement is entirely separated from the rest of the item, preventing further contamination.

#### Literary Devices
Leviticus 13:56 employs several literary devices that enhance its meaning and application. **Symbolism** is prominent, as the physical "plague" on a garment or leather item serves as a tangible representation of spiritual defilement or sin. The persistence of the "dark" spot, even after washing, **symbolizes** the stubborn, deep-seated nature of certain impurities or sinful patterns that cannot be removed by superficial means. The command to "rend it out" is a powerful **metaphor** for the radical, decisive action required to separate from pervasive defilement. This act of excision also functions as **synecdoche**, where a part (the affected portion) is removed to save the whole (the rest of the garment or the community). Furthermore, there is an inherent **contrast** between the initial, less severe measure of washing and the final, radical act of tearing out, underscoring the severity of the persistent impurity and the thoroughness demanded by God for true purity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:56, though dealing with physical impurity, resonates with profound theological principles concerning God's absolute holiness and His demand for a holy people. The persistence of the "plague" after washing illustrates that superficial attempts at cleansing are insufficient for deep-seated defilement. God's standard of purity is uncompromising; anything that persistently compromises holiness must be radically removed. This principle extends beyond physical objects to the spiritual realm, teaching that stubborn sin and unholy influences require decisive and sometimes painful excision from our lives. The meticulousness of these laws underscores God's meticulous care for the purity of His covenant people, reflecting His desire for them to be set apart for Him.

* [Leviticus 11:44-45](/leviticus/11-44 "Leviticus 11:44-45 - Be Holy, for I Am Holy")
* [Matthew 5:29-30](/matthew/5-29 "Matthew 5:29-30 - Radical Measures Against Sin")
* [2 Corinthians 6:17](/2_corinthians/6-17 "2 Corinthians 6:17 - Separation from Idolatry")

### REFLECTION AND APPLICATION
While the specific ceremonial laws of Leviticus are no longer binding on New Testament believers, the spiritual principles they embody remain eternally relevant. Leviticus 13:56 serves as a powerful metaphor for the ongoing process of sanctification in a believer's life. Just as a persistent "plague" on a garment required radical removal, so too must we be diligent in identifying and eradicating persistent sin, unholy habits, or defiling influences that, despite our initial efforts, continue to mar our spiritual walk. This often involves more than superficial repentance or minor adjustments; it may demand a radical "rending out" – cutting off harmful relationships, removing ourselves from tempting environments, or decisively abandoning deeply ingrained sinful patterns. It calls for honest self-examination and a willingness to take decisive, perhaps painful, action to maintain a life pleasing to God. The pursuit of holiness is not a passive endeavor but an active, vigilant commitment to separate ourselves from all that defiles, allowing God's transforming grace to work deeply within us.

#### Questions for Reflection
* **What "persistent plagues" (sinful patterns, unholy influences, or ungodly attitudes) in my life require radical removal rather than superficial cleansing?**
* **Am I willing to "rend out" aspects of my life that, despite initial efforts, continue to defile my walk with God and hinder my spiritual growth?**
* **How can I cultivate greater spiritual discernment to identify deeply ingrained impurities that may not be immediately obvious?**

### FAQ
**Why did God give such detailed laws about mold and mildew in garments?**

Answer: These laws, while seemingly mundane, were profoundly significant for ancient Israel. They were not merely about hygiene but primarily about ritual purity and maintaining the holiness of the community in the presence of a holy God. The "plague" (Hebrew *nega'*) was seen as a manifestation of defilement, which could symbolically spread and contaminate the entire camp, compromising God's dwelling among His people. By meticulously addressing these impurities, God was teaching Israel about the pervasive nature of sin and defilement, the necessity of thorough cleansing, and the uncompromising standard of holiness required for fellowship with Him. It was a tangible demonstration of God's demand for a people set apart.

**Does this verse apply to Christians today?**

Answer: While the ceremonial laws of the Old Covenant, including those concerning ritual purity, are fulfilled in Christ and are not literally binding on New Testament believers, the underlying spiritual principles remain eternally true and applicable. Leviticus 13:56 powerfully illustrates God's holiness, the seriousness of persistent sin, and the inadequacy of superficial solutions for deep-seated spiritual defilement. For Christians, this verse serves as a metaphor for the need for radical repentance and decisive action against sin and unholy influences in our lives. We are called to pursue holiness, not through external rituals, but through internal transformation by the power of the Holy Spirit, continually "rending out" anything that hinders our walk with Christ, as seen in [Hebrews 12:14](/hebrews/12-14 "Hebrews 12:14 - Pursue Peace and Holiness").

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:56, with its stringent demand for the radical removal of persistent defilement, finds its ultimate fulfillment in the person and work of Jesus Christ. The Old Covenant priest, in discerning and excising the "plague," foreshadowed Christ, our Great High Priest, who does not merely diagnose but perfectly cleanses. Unlike the priest who could only tear away a part of the garment, Christ's sacrifice on the cross was the complete and perfect "rending out" of sin from humanity. He did not merely wash away superficial stains but dealt with the deep-seated, pervasive "plague" of sin that infected the very fabric of our being, as described in [Hebrews 9:13-14](/hebrews/9-13 "Hebrews 9:13-14 - Christ's Superior Sacrifice"). Through His shed blood, He purifies our consciences from dead works to serve the living God, achieving a cleansing that is not partial but complete. Just as the affected portion of the garment was utterly removed, so too does Christ remove our sin, casting it as far as the east is from the west. He is the one who makes us truly holy, enabling us to be presented without blemish before God, fulfilling the very purpose of the Levitical purity laws by making us a people set apart for His glory, as articulated in [Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ's Love for 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.