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 outlines the specific regulations for individuals who come into contact with items previously used by a man suffering from an abnormal bodily discharge, designated as ritually unclean. This verse mandates that anyone touching or carrying such contaminated items becomes ceremonially impure themselves, requiring them to wash their clothes and bathe in water, remaining in a state of uncleanness until sunset. This intricate law underscores the pervasive nature of ritual impurity within ancient Israel, emphasizing God's absolute holiness and the meticulous measures required to maintain the sanctity of the community and its worship.

### CONTEXT
* **Literary Context:** Leviticus 15 is dedicated entirely to laws concerning ritual impurity arising from various bodily discharges, both normal (e.g., menstruation, childbirth) and abnormal (e.g., chronic issues, seminal emissions). The chapter meticulously details the conditions that render a person unclean, the duration of their uncleanness, and the prescribed rituals for purification. Specifically, [Leviticus 15:1-15](/leviticus/15-1 "Leviticus 15:1-15 - Laws Concerning a Man with a Discharge") focuses on a man with a "discharge" (Hebrew: *zav*), a chronic or pathological flow. Verses [Leviticus 15:4-9](/leviticus/15-4 "Leviticus 15:4-9 - Impurity from a Man's Discharge") establish that any bed or seat upon which the *zav* sits or lies becomes unclean, and anyone touching these items also becomes unclean. Leviticus 15:10 extends this principle, clarifying the consequences for those who merely touch or, more significantly, bear (carry) such contaminated objects, reinforcing the highly contagious nature of this specific impurity. The subsequent verses, such as [Leviticus 15:11-12](/leviticus/15-11 "Leviticus 15:11-12 - Further Regulations for Uncleanness"), continue to elaborate on the transfer of impurity through contact with the *zav* himself or items he has touched.
* **Historical & Cultural Context:** In ancient Israel, the concept of ritual purity was foundational to their covenant relationship with Yahweh. Unlike modern notions of hygiene or medical cleanliness, "uncleanness" (*tameh*) was a ceremonial state that rendered an individual temporarily unfit for participation in the communal worship of God, particularly in the Tabernacle or later, the Temple. These laws were not punitive for sin but 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. Bodily discharges were considered sources of impurity because they represented a loss of life-giving fluid or were associated with conditions that were perceived as deviations from the ideal state of wholeness and vitality. 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 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."

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **toucheth (Hebrew, _naga'_):** This verb signifies physical contact, ranging from a light touch to a firm grasp. In the context of purity laws, *naga'* 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, _tameh'_):** The Hebrew term *tameh* describes a state of ritual defilement or impurity. 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 *tameh* 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.
* **until the even (Hebrew, _'ad ha'erev'_):** This phrase, literally "until the evening," marks the temporal boundary for the state of impurity. It signifies that the uncleanness incurred from this type of contact was temporary, lasting only until the end of the day. This daily reset, contingent upon the performance of the prescribed cleansing rituals (washing clothes and bathing), highlights God's provision for restoration and reentry into the community's full life. It also points to the cyclical nature of purification in the Old Covenant, a stark contrast to the permanent cleansing offered in the New Covenant.

#### Verse Breakdown
* **"And whosoever toucheth any thing that was under him":** This clause specifies the nature of the contact and the object of transfer. "Under him" refers to items directly supporting the unclean person, 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 of impurity.
* **"shall be unclean until the even":** This is the immediate consequence of the 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.
* **"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.
* **"shall wash his clothes, and bathe [himself] in water, and be unclean until the even":** This outlines the prescribed purification rituals. Both washing clothes and bathing the body 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.

#### 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. The **repetition** of "unclean until the even" serves to underscore both the consequence of impurity and its temporary nature, reinforcing the cycle of defilement and purification. 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.

### 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 "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 "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.
* [Hebrews 9:13-14](/hebrews/9-13 "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. 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.

#### Questions for Reflection
* **How does the meticulousness of these purity laws deepen your understanding of God's absolute holiness?**
* **In what ways might "secondary contact" with sin (e.g., through media, associations, or passive consumption) subtly defile us today, and how can we 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?**

### 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). 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 "Leviticus 5:2-3 - Unwitting Uncleanness") speaks of guilt incurred even from unwitting contact with uncleanness, highlighting the seriousness of the purity system.

**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. [Numbers 5:2-3](/numbers/5-2 "Numbers 5:2-3 - Expelling the Unclean from the Camp") further illustrates this by commanding the expulsion of the unclean from the camp to prevent defilement of God's dwelling.

### CHRIST-CENTERED FULFILLMENT
Leviticus 15:10, with its emphasis on temporary uncleanness and external cleansing rituals, finds its ultimate 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 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 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 "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 "1 Corinthians 6:19-20 - Our Bodies are Temples of the Holy Spirit")), empowered to live lives of true spiritual purity.

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.