TRV
Translation
King James Version
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.
Complete Jewish Bible
If it appears again in the garment, threads, woven-in parts or leather item, it is contagious, and you are to burn up completely the article that had the stain.
Berean Standard Bible
But if it reappears in the fabric, weave, or knit, or on any leather article, it is spreading. You must burn the contaminated article.
American Standard Version
and if it appear still in the garment, either in the warp, or in the woof, or in anything of skin, it is breaking out: thou shalt burn that wherein the plague is with fire.
World English Bible Messianic
and if it appears again in the garment, either in the warp, or in the woof, or in anything of skin, it is spreading. You shall burn with fire that in which the plague is.
Geneva Bible (1599)
And if it appeare stil in ye garment or in the warpe, or in the woofe, or in any thing made of skin, it is a spreading leprie: thou shalt burne the thing wherein the plague is, in the fire.
Young's Literal Translation
and if it still be seen in the garment, or in the warp, or in the woof, or in any vessel of skin, it is a fretting; with fire thou dost burn it--that in which the plague is .
In the KJVVerse 3,110 of 31,102
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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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Pacian of BarcelonaAD 391
Sometimes we know we have done something poorly and avoid including it in our work. But the guilt of it insinuates itself into other acts of ours. For there are some who are subject to carnal uncleanness but reflect on it and return to themselves; they acknowledge the guilt of their depravity. But when they have recovered from their unclean act, they immediately boast of the good of their chastity and swell up with foolish pride. First an unclean act held sway over their bodies; then unclean pride reigns in their minds. What takes hold of them spiritually is like roaming leprosy. It does not wholly leave the garment but changes its place on it. The garment is each of the faithful in the holy church. A roaming and wandering leprosy lays hold of a garment when, by an unreformed fault, guilt takes hold of that soul that seems to be faithful. Let’s suppose someone boasts when he possesses riches in this world but then hears from the mouth of a preacher that all these material things are going to perish; he then distributes what he has to the poor. But when he does so, pride swells up in his heart. First he took pride in his possessions; then he took pride in his generosity! This is analogous to the leprosy changing its place on the garment. Another man is given to immoderate and undisciplined expressions of pleasure. Perhaps he is admonished by a preacher. He practices gravity and selfcontrol and tries to restrain himself so that he does not indulge in dissolute pleasure. Often, though, he restrains himself from pleasure, immoderately—more than he should. His soul turns to anger. His sadness gives rise to motives for wrath and disturbs his mind, constricted as it is with the barb of rage. And so the vice of immoderate pleasure passed through immoderate restraint into the vice of anger. It is like a roaming and wandering leprosy which left the place it had and occupied a place it had not had. Exposition of the Old and New Testament, Leviticus
PateriusAD 606
EXPOSITION OF THE OLD AND NEW TESTAMENT, LEVITICUS 11
Sometimes we know we have done something poorly and avoid including it in our work. But the guilt of it insinuates itself into other acts of ours. For there are some who are subject to carnal uncleanness but reflect on it and return to themselves; they acknowledge the guilt of their depravity. But when they have recovered from their unclean act, they immediately boast of the good of their chastity and swell up with foolish pride. First an unclean act held sway over their bodies; then unclean pride reigns in their minds. What takes hold of them spiritually is like roaming leprosy. It does not wholly leave the garment but changes its place on it. The garment is each of the faithful in the holy church. A roaming and wandering leprosy lays hold of a garment when, by an unreformed fault, guilt takes hold of that soul that seems to be faithful. Let’s suppose someone boasts when he possesses riches in this world but then hears from the mouth of a preacher that all these material things are going to perish; he then distributes what he has to the poor. But when he does so, pride swells up in his heart. First he took pride in his possessions; then he took pride in his generosity! This is analogous to the leprosy changing its place on the garment. Another man is given to immoderate and undisciplined expressions of pleasure. Perhaps he is admonished by a preacher. He practices gravity and self-control and tries to restrain himself so that he does not indulge in dissolute pleasure. Often, though, he restrains himself from pleasure, immoderately—more than he should. His soul turns to anger. His sadness gives rise to motives for wrath and disturbs his mind, constricted as it is with the barb of rage. And so the vice of immoderate pleasure passed through immoderate restraint into the vice of anger. It is like a roaming and wandering leprosy which left the place it had and occupied a place it had not had.
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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SUMMARY
Leviticus 13:57 provides the conclusive instruction for handling an incurable, persistent defilement in garments or leather items within ancient Israel. This verse mandates the radical and complete destruction of the affected material by fire, signifying the absolute necessity of eradicating pervasive impurity. It underscores the severity with which God views anything that compromises the holiness of His covenant community and the non-negotiable requirement for His people to maintain ritual and spiritual purity in His presence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its message with force and clarity. Symbolism is profoundly present, with the "spreading plague" serving as a powerful symbol of pervasive, incurable sin or corruption that threatens the spiritual integrity of an individual or community. The very act of "burning with fire" functions as a symbol of radical judgment, complete eradication, and ultimate purification, underscoring God's absolute intolerance for persistent defilement. Furthermore, the detailed enumeration of "warp, or woof, or any thing of skin" utilizes merism to emphasize the comprehensive reach of the defilement—it affects every part of the item, leaving no area untouched. This thoroughness highlights the pervasive nature of the "plague" and the necessity of equally thorough measures for its removal. The prescriptive, declarative tone of the verse also lends it an air of divine authority and finality, emphasizing the non-negotiable nature of God's commands regarding holiness and the severe consequences of its compromise.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:57, though rooted in ancient ceremonial law, carries profound and enduring theological implications for understanding God's nature and His relationship with His people. It powerfully reveals God's absolute holiness and His unyielding demand for purity within His covenant community. The "spreading plague" serves as a potent metaphor for the insidious and destructive nature of sin, which, if left unchecked, will inevitably corrupt and defile everything it touches. The command for radical destruction by fire illustrates God's zero-tolerance policy for persistent, incurable impurity. This principle teaches that there are some forms of defilement—whether physical, moral, or spiritual—that are so deeply ingrained and actively destructive that they cannot be merely cleansed or contained; they require complete eradication. This divine imperative for radical removal serves as a stark reminder that true holiness often demands painful, decisive action to cut off anything that threatens our walk with God and the purity of the community.
REFLECTION AND APPLICATION
While the specific ceremonial laws of Leviticus 13 are not literally binding on New Testament believers, the underlying spiritual principles of Leviticus 13:57 remain profoundly relevant. The "spreading plague" serves as a powerful metaphor for persistent, deeply ingrained sins, destructive habits, toxic relationships, or corrupting influences that, if left unaddressed, will spread and defile our spiritual lives and the community around us. Just as the ancient Israelite was commanded to radically destroy the contaminated garment, we are called to identify and decisively "burn" away anything that threatens our purity and hinders our walk with God. This often requires painful, uncompromising measures—cutting off harmful behaviors, ending ungodly associations, repenting of deeply rooted attitudes, or severing ties with corrupting influences. The thoroughness of God's command reminds us that superficial cleansing is insufficient for pervasive corruption; true spiritual health demands radical surgery. This commitment to holiness, even when costly, reflects our desire to honor a holy God and to live in a manner worthy of His presence, safeguarding our own spiritual well-being and contributing to the purity of the body of Christ.
Questions for Reflection
FAQ
Why did God command burning instead of other forms of cleansing for this "plague"?
Answer: The command to burn the item signifies the ultimate and complete destruction of the defilement. For a "spreading plague" (negaʿ pârach), which was incurable and actively malignant, lesser forms of cleansing (like washing or isolation) were insufficient. Burning ensured that the impurity was utterly eradicated, preventing any further spread and serving as a stark visual lesson about the consequences of persistent defilement. It highlights God's absolute intolerance for anything that compromises the holiness of His people and their dwelling place. This radical measure underscores that some forms of sin or corruption are so pervasive that they demand total removal, leaving no trace behind, much like the radical measures Jesus called for in Matthew 5:29-30.
Is this "plague" literally leprosy?
Answer: While the King James Version often translates negaʿ as "leprosy," the Hebrew term is much broader. In the context of garments and houses (as in Leviticus 13:47-59), negaʿ refers to mold, mildew, or fungal growths that could infest fabrics and walls. These conditions were not merely health hazards but were considered ritual impurities that required priestly inspection and specific protocols for management or eradication. The laws in Leviticus 13 highlight the danger of any persistent, spreading defilement, whether physical or spiritual, to the community's holiness, rather than exclusively referring to Hansen's disease.
CHRIST-CENTERED FULFILLMENT
Leviticus 13:57, with its radical command to burn the incurably defiled garment, profoundly foreshadows the ultimate solution to humanity's pervasive "spreading plague"—sin. The Old Covenant laws, including those concerning negaʿ, served to highlight the depth and incurability of human sinfulness, demonstrating that no human effort, ritual, or ceremonial washing could truly cleanse the heart or eradicate the root of corruption. The burning of the garment symbolizes the fiery judgment that sin deserves, a judgment that humanity, in its defiled state, could not bear. However, in Christ, this judgment was fully absorbed. He became the ultimate sacrifice, bearing the "spreading plague" of our sin upon Himself on the cross, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). His shed blood provides the complete and perfect purification that no ceremonial washing or burning could ever achieve, cleansing us from all defilement and making us pure before a holy God (Hebrews 9:14). He is the Lamb of God who takes away the sin of the world, not merely managing it but utterly eradicating its power and guilt for those who believe. Through Christ, we are not merely cleansed but made new creations (2 Corinthians 5:17), fulfilling the profound desire for holiness that the Levitical laws could only foreshadow.