Leviticus 15:10

KJV

And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth [any of] those things shall wash his clothes, and bathe [himself] in water, and be unclean until the even.

KJV (with Strong's)

And whosoever toucheth {H5060} any thing that was under him shall be unclean {H2930} until the even {H6153}: and he that beareth {H5375} any of those things shall wash {H3526} his clothes {H899}, and bathe {H7364} himself in water {H4325}, and be unclean {H2930} until the even {H6153}.

Complete Jewish Bible

Whoever touches anything that was under him will be unclean until evening; he who carries those things is to wash his clothes and bathe himself in water; he will be unclean until evening.

Berean Standard Bible

Whoever touches anything that was under him will be unclean until evening, and whoever carries such things must wash his clothes and bathe with water, and he will be unclean until evening.

American Standard Version

And whosoever toucheth anything that was under him shall be unclean until the even: and he that beareth those things shall wash his clothes, and bathe himself in water, and be unclean until the even.

Commentary

### SUMMARY
Leviticus 15:10 meticulously details the regulations for individuals who come into contact with objects contaminated by a man experiencing an abnormal bodily discharge, known as a *zav*. This verse specifies that anyone who touches or carries items that were "under" such a man becomes ritually unclean until sunset. To regain ritual purity, these individuals are mandated to wash their clothes and bathe themselves in water. This law underscores the pervasive nature of ritual impurity within ancient Israel, emphasizing the absolute holiness of God and the meticulous measures required to maintain the sanctity of the community and its worship.

### CONTEXT
* **Literary Context:** Leviticus 15 is a distinct legislative unit within the broader book of Leviticus, dedicated entirely to laws concerning ritual impurity arising from various bodily discharges. This chapter forms a crucial part of the holiness code, emphasizing the purity required for Israel to dwell in the presence of a holy God. Specifically, [Leviticus 15:1-15](/leviticus/15-1-15 "Leviticus 15:1-15 - Laws Concerning a Man with an Abnormal Discharge") addresses the *zav*, a man with a chronic or pathological bodily flow. Prior verses, particularly [Leviticus 15:4-9](/leviticus/15-4-9 "Leviticus 15:4-9 - Impurity from a Man's Discharge"), establish that any object the *zav* touches or sits/lies upon becomes unclean. Leviticus 15:10 extends this principle, clarifying the consequences for those who come into contact with these secondarily contaminated items, whether by merely touching them or by actively bearing (carrying) them. This verse highlights the highly contagious nature of this specific impurity, reinforcing the need for strict adherence to purification protocols to prevent the defilement of the Tabernacle and the community. The subsequent verses, such as [Leviticus 15:11-12](/leviticus/15-11-12 "Leviticus 15:11-12 - Further Regulations for Uncleanness"), continue to elaborate on the transfer of impurity, demonstrating the comprehensive nature of these laws.

* **Historical & Cultural Context:** In ancient Israel, the concept of ritual purity (*tahorah*) and impurity (*ṭumʼah*) was fundamental to their covenant relationship with Yahweh. Unlike modern notions of hygiene, "uncleanness" was a ceremonial state that rendered an individual temporarily unfit for participation in the communal worship of God, particularly within the sacred space of the Tabernacle. Bodily discharges, especially chronic or abnormal ones, were considered sources of impurity because they represented a loss of life-giving fluid, a deviation from the ideal state of wholeness, or a connection to mortality. These laws served to maintain a clear distinction between the holy and the common, reflecting God's perfect purity and His dwelling among a people set apart. The meticulousness of these regulations, including the transfer of impurity through secondary contact as seen in [Leviticus 15:10](/leviticus/15-10 "Leviticus 15:10 - Contagion of Uncleanness"), underscored the pervasive nature of defilement and the constant need for the community to be ritually prepared to encounter a holy God. This system ensured that the Israelite camp, where God's presence resided, remained sanctified, echoing the divine command found in [Leviticus 19:2](/leviticus/19-2 "Leviticus 19:2 - Be Holy, For I Am Holy") to "Be holy, for I the LORD your God am holy."

* **Key Themes:** Leviticus 15:10 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. The primary theme is **Holiness and Purity**, emphasizing God's absolute transcendence and His demand for His people to reflect His character. The detailed regulations concerning impurity highlight the pervasive nature of defilement and the constant need for purification to maintain the sanctity of the community and its access to God's presence. Related to this is the theme of **Separation and Distinction**, as the laws delineate what is clean versus unclean, holy versus common, teaching Israel to live distinctively from the surrounding nations. The temporary nature of uncleanness and the prescribed rituals of washing and bathing point to the theme of **Divine Provision for Atonement and Restoration**, demonstrating God's gracious pathway for His people to be cleansed and re-enter full fellowship. This foreshadows the ultimate and permanent cleansing offered in the New Covenant, as seen in passages like [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - Christ's Superior Sacrifice"). The meticulousness of these laws also underscores the **Seriousness of Defilement**, illustrating that even indirect contact with impurity can render one unfit for sacred engagement, serving as a powerful pedagogical tool for understanding the far-reaching implications of sin.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **toucheth (Hebrew, _nâgaʻ'_):** This primitive root signifies physical contact, ranging from a light touch to a firm grasp, and can even imply reaching or striking. In the context of purity laws, *nâgaʻ* is crucial as it denotes the mechanism by which ritual impurity is transferred. Here, it highlights the ease with which defilement could spread, even through seemingly innocuous contact with an object that had been "under" the unclean person. This emphasizes the pervasive and "contagious" nature of ritual impurity, which, though not a moral failing, necessitated a clear separation from sacred spaces and activities.
* **unclean (Hebrew, _ṭâmêʼ'_):** This primitive root describes a state of ritual defilement or impurity, meaning to be foul, especially in a ceremonial or moral sense, or contaminated. It is distinct from moral sin, though it often served as a symbolic representation of the separation sin creates between humanity and a holy God. To be *ṭâmêʼ* meant one was temporarily excluded from full participation in the community's religious life, particularly from entering the Tabernacle or partaking in sacrifices. The state required specific purification rituals to be reversed, underscoring the seriousness of maintaining ritual purity in the presence of a holy God.
* **water (Hebrew, _mayim'_):** This dual noun (though used in a singular sense) refers to water, often used figuratively for juice, urine, or semen. In the context of purification, *mayim* signifies the essential element for ritual cleansing. The act of bathing in water was not merely for physical hygiene but carried profound symbolic weight, representing the removal of ritual defilement and the restoration of a state of purity. Its use here underscores the tangible and accessible means God provided for His people to be cleansed and re-enter the community's sacred life.

#### Verse Breakdown
* **"And whosoever toucheth any thing that was under him":** This clause specifies the nature of the contact and the object of transfer. The phrase "under him" refers to items directly supporting the *zav* (the man with the discharge), such as a bed, chair, saddle, or garment. The emphasis is on secondary contact – not touching the unclean person directly, but an object they have contaminated through their discharge. This demonstrates the extensive reach and "contagious" nature of impurity within the Israelite camp.
* **"shall be unclean until the even":** This is the immediate and automatic consequence of the specified contact. The individual who touches the contaminated item instantly enters a state of ritual uncleanness, which persists until sunset. This temporary state prevents them from engaging in sacred activities or close communal interaction, highlighting the immediate impact of defilement.
* **"and he that beareth [any of] those things":** This part introduces a distinction: not just touching, but actively carrying or transporting the contaminated items. Bearing implies a more intimate and sustained contact, potentially indicating a greater degree of impurity or a more deliberate act of handling the defiled object, thus requiring the same purification.
* **"shall wash his clothes, and bathe [himself] in water, and be unclean until the even":** This outlines the prescribed purification rituals. Both washing clothes (*kâbaç*) and bathing the body (*râchats*) in water (*mayim*) were necessary to remove the ritual defilement. Despite these actions, the state of uncleanness persisted until the "even," signifying that the purification process was not instantaneous but required the passage of time and the completion of the day's cycle for full restoration. This daily reset allowed for re-entry into the community's full life.

#### Literary Devices
Leviticus 15:10, like much of the Mosaic Law, employs a **legal formulation** characterized by its precise, prescriptive language and conditional clauses ("whosoever toucheth... shall be unclean"). This reflects the nature of the text as divine legislation, leaving no ambiguity regarding the requirements for purity and the consequences of defilement. The **repetition** of "unclean until the even" serves to underscore both the consequence of impurity and its temporary nature, reinforcing the cyclical pattern of defilement and purification inherent in the Old Covenant system. Furthermore, the physical acts of washing clothes and bathing in water are rich in **symbolism**. These external cleansing rituals symbolize the internal need for purification from defilement, pointing forward to a deeper, spiritual cleansing. The pervasive nature of impurity, even through secondary contact, serves as a powerful **metaphor** for the contagious and far-reaching effects of sin, which can subtly affect individuals and the community, necessitating diligent vigilance and divine provision for cleansing.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 15:10, within the broader context of Israel's purity laws, profoundly illuminates God's absolute holiness and His demand for a holy people. The meticulous regulations concerning bodily discharges and the transfer of impurity highlight the pervasive nature of defilement, which, though distinct from moral sin, served as a tangible reminder of humanity's fallen state and separation from a perfectly pure God. These laws were designed not to condemn but to educate Israel about the sanctity required to live in the presence of Yahweh, who dwelt in their midst. The prescribed rituals for cleansing, though temporary, underscored God's gracious provision for restoration and reentry into the community, foreshadowing the ultimate and permanent cleansing available through divine intervention.

* [Leviticus 11:44-45](/leviticus/11-44-45 "Leviticus 11:44-45 - Be Holy, For I Am Holy") - God's command for Israel to be holy, reflecting His own character, which undergirds all purity laws.
* [Numbers 19:11-13](/numbers/19-11-13 "Numbers 19:11-13 - Uncleanness from a Dead Body") - Another example of contact impurity (touching a dead body) that requires specific cleansing rituals, demonstrating the consistent principle of defilement transfer and the need for purification.
* [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - Christ's Superior Sacrifice") - This New Testament passage draws a direct contrast between the temporary, external cleansing of Old Covenant rituals and the permanent, internal purification offered by Christ's blood.

### REFLECTION AND APPLICATION
While believers in Christ are no longer bound by these specific ceremonial laws, the spiritual principles embedded within Leviticus 15:10 remain profoundly relevant for our understanding of God's character and the nature of sin. This passage serves as a potent reminder of God's unblemished holiness and the pervasive, contagious nature of defilement, which, in the New Covenant, is understood primarily as sin. Just as physical contact with an unclean object rendered one ritually impure, so too can our spiritual lives be subtly defiled through association, exposure to ungodly influences, or passive acceptance of sin in our environment. The requirement to wash clothes and bathe in water, coupled with the temporary nature of uncleanness, points to God's gracious provision for cleansing and restoration. For Christians, this cleansing comes not from ritualistic washing but from the atoning sacrifice of Jesus Christ, whose blood purifies us from all sin ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Purification Through Christ's Blood")). We are called to live lives of spiritual purity, actively separating ourselves from anything that defiles, and continually seeking the cleansing and transforming power of the Holy Spirit, reflecting the holiness of our God in all we do. This passage challenges us to consider what "touches" us daily and how we might be inadvertently absorbing spiritual defilement that hinders our walk with a holy God.

#### Questions for Reflection
* **How does the meticulousness of these purity laws deepen your understanding of God's absolute holiness and His desire for His people's sanctification?**
* **In what ways might "secondary contact" with sin (e.g., through media, associations, or passive consumption of cultural norms) subtly defile our spiritual lives today, and how can we actively guard against it?**
* **What does the temporary nature of uncleanness ("until the even") teach us about God's provision for restoration and forgiveness in our lives, and how does this principle find its ultimate fulfillment in Christ?**

### FAQ

**Was ritual uncleanness considered a sin in ancient Israel?**

Answer: No, ritual uncleanness, as described in Leviticus 15:10, was generally not considered a moral sin. It was a ceremonial state that rendered an individual temporarily unfit for participation in the community's sacred activities, particularly those related to the Tabernacle or Temple. These states often arose from natural bodily functions (like childbirth or menstruation) or unavoidable contact (like touching a dead body or an unclean object). The purpose was to maintain ritual purity in the presence of a holy God, not to punish moral transgression. However, *deliberately* remaining in a state of uncleanness or *intentionally* violating purity laws (e.g., entering the sanctuary while unclean) *was* considered a sin, as it showed contempt for God's holiness and His dwelling place. For instance, [Leviticus 5:2-3](/leviticus/5-2-3 "Leviticus 5:2-3 - Unwitting Uncleanness") speaks of guilt incurred even from unwitting contact with uncleanness, highlighting the seriousness of the purity system and the need for atonement for such transgressions.

**Why were these laws so strict, even for indirect contact?**

Answer: The strictness of these laws, even for indirect contact (touching something "under him"), served several crucial purposes. Firstly, it emphasized the pervasive and "contagious" nature of defilement in the sight of a holy God. Even a seemingly minor contact could transmit impurity, illustrating the insidious way defilement (symbolizing sin) can spread throughout a community. Secondly, it underscored God's absolute holiness and His demand for a sanctified people. The meticulous regulations ensured that the Israelite camp, where God's presence resided in the Tabernacle, remained ritually pure. This constant vigilance against defilement was a tangible reminder of the spiritual separation required from anything that opposed God's perfect nature. It was a pedagogical tool, teaching Israel about the profound distinction between the holy and the common, and the necessity of being set apart for God. The command in [Numbers 5:2-3](/numbers/5-2-3 "Numbers 5:2-3 - Expelling the Unclean from the Camp") to expel the unclean from the camp further illustrates this principle, preventing the defilement of God's dwelling among His people.

### CHRIST-CENTERED FULFILLMENT
Leviticus 15:10, with its emphasis on temporary uncleanness and external cleansing rituals, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The repeated phrase "unclean until the even" powerfully foreshadows the temporary and insufficient nature of the Old Covenant's provisions for dealing with defilement. These rituals, involving the washing of clothes and bathing in water, could only cleanse the body externally and for a limited time, never truly purifying the conscience or addressing the root cause of humanity's spiritual impurity—sin. Jesus, however, is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offering a definitive and eternal solution. His perfect sacrifice on the cross, unlike the repeated washings and animal sacrifices of the Old Testament, cleanses us from all sin, not just ritual defilement. Through His shed blood, we are made truly holy and righteous before God, not just "until the even," but forever ([Hebrews 10:10](/hebrews/10-10 "Hebrews 10:10 - Sanctified Through Christ's Sacrifice")). He enables us to draw near to God with a true heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water ([Hebrews 10:19-22](/hebrews/10-19-22 "Hebrews 10:19-22 - Confidence to Enter the Most Holy Place")). No longer do we become unclean through mere contact; rather, through faith in Christ, we are permanently indwelt by the Holy Spirit, becoming temples of the living God ([1 Corinthians 6:19-20](/1_corinthians/6-19-20 "1 Corinthians 6:19-20 - Our Bodies are Temples of the Holy Spirit")), empowered to live lives of true spiritual purity and unbroken fellowship with God.

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.

Cross-References

James 4:8

Draw nigh to God, and he will draw nigh to you. Cleanse [your] hands, [ye] sinners; and purify [your] hearts, [ye] double minded.

Leviticus 15:5

And whosoever toucheth his bed shall wash his clothes, and bathe [himself] in water, and be unclean until the even.

Leviticus 15:8

And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe [himself] in water, and be unclean until the even.

Psalms 26:6

¶ I will wash mine hands in innocency: so will I compass thine altar, O LORD: