Leviticus 15:11

KJV

And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe [himself] in water, and be unclean until the even.

KJV (with Strong's)

And whomsoever he toucheth {H5060} that hath the issue {H2100}, and hath not rinsed {H7857} his hands {H3027} in water {H4325}, he shall wash {H3526} his clothes {H899}, and bathe {H7364} himself in water {H4325}, and be unclean {H2930} until the even {H6153}.

Complete Jewish Bible

If the person with the discharge fails to rinse his hands in water before touching someone, that person is to wash his clothes and bathe himself in water; he will be unclean until evening.

Berean Standard Bible

If the man with the discharge touches anyone without first rinsing his hands with water, the one who was touched must wash his clothes and bathe with water, and he will be unclean until evening.

American Standard Version

And whomsoever he that hath the issue toucheth, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.

Commentary

### SUMMARY
Leviticus 15:11 details a specific scenario within the broader Israelite purity laws, addressing the secondary defilement incurred by an individual who touches someone afflicted with a chronic bodily discharge ("issue") if the afflicted person has not properly cleansed their hands. This verse prescribes the precise ritual actions—washing clothes and bathing in water—required for the touched individual to regain ritual purity, emphasizing that they remain in a state of uncleanness until evening. It underscores the meticulous nature of the purity system designed to maintain the sanctity of the community in the presence of a holy God.

### CONTEXT
* **Literary Context:** Leviticus 15 is entirely dedicated to laws concerning various bodily discharges that render an individual ritually unclean. The chapter meticulously outlines the conditions of uncleanness for men (seminal emissions, verses 1-18; abnormal discharges, verses 2-15) and women (menstruation, verses 19-24; abnormal discharges, verses 25-30). Our verse, [Leviticus 15:11](/leviticus/15-11 "Leviticus 15:11 - Secondary Defilement from an Issue"), specifically falls within the section dealing with a man's abnormal discharge (Hebrew: _zav_). The preceding verses (e.g., [Leviticus 15:4-10](/leviticus/15-4 "Leviticus 15:4-10 - Contagion from an Issue")) establish the principle that anything the _zav_ touches becomes unclean, and anyone touching those secondarily defiled items also becomes unclean. Verse 11 extends this principle to direct contact with the _zav_ himself, adding a specific condition regarding the _zav_'s hands, highlighting a nuanced aspect of how defilement could spread and how it was to be contained. The chapter concludes with a summary of the laws and their purpose in [Leviticus 15:31](/leviticus/15-31 "Leviticus 15:31 - Purpose of Purity Laws"), emphasizing the need for the Israelites to separate themselves from uncleanness to avoid defiling the Tabernacle.

* **Historical & Cultural Context:** These purity laws were foundational to ancient Israelite life, distinguishing them from surrounding pagan cultures. Unlike modern hygiene, which focuses on germ theory, the Levitical purity system was primarily theological and ceremonial. It established boundaries between the holy and the common, the clean and the unclean, reflecting God's absolute holiness and His presence among His people in the Tabernacle. The concept of "uncleanness" (Hebrew: _tameh_) did not necessarily imply sin or moral guilt but rather a temporary state that rendered an individual unfit for participation in sacred rituals or direct contact with holy things. Bodily discharges, often associated with life and death (blood, semen), were seen as liminal states, requiring ritual separation and purification. The strictness of these laws, including the contagion of uncleanness through touch as seen in [Leviticus 15:11](/leviticus/15-11 "Leviticus 15:11 - Secondary Defilement from an Issue"), served to impress upon the Israelites the pervasive nature of impurity and the utmost seriousness of maintaining ritual purity in a community where God Himself dwelt (as detailed in [Leviticus 16](/leviticus/16 "Leviticus 16 - The Day of Atonement")). These regulations fostered a deep reverence for God's sanctity and provided a tangible framework for understanding the need for atonement and cleansing.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Issue (Hebrew, _zav'_):** This term refers specifically to an abnormal, chronic, or pathological bodily discharge, as distinct from normal, temporary discharges like menstruation or seminal emissions. The _zav_ was in a state of continuous ritual impurity, and anything he touched or sat upon became unclean, spreading defilement. This condition rendered him ritually separated from the community's sacred life, unable to participate in worship or approach the Tabernacle.
* **Rinsed (Hebrew, _shataf'_):** This verb means "to rinse," "to wash off," or "to overflow." In this context, it denotes a specific act of cleansing, implying a thorough washing of the hands with water. The inclusion of this detail in the verse highlights that even a person with an issue could mitigate the spread of defilement through specific, prescribed actions. If the _zav_ failed to perform this basic cleansing, the impurity was more readily transmitted.
* **Unclean (Hebrew, _tameh'_):** This adjective describes a state of ritual impurity or defilement. It is a ceremonial status, not necessarily a moral one. Being _tameh_ meant one was temporarily unfit for sacred activities, contact with holy objects, or full participation in the community's worship. The prescribed rituals, like washing clothes and bathing, were designed to transition the individual from the state of _tameh_ back to _tahor_ (clean).

#### Verse Breakdown
* **"And whomsoever he toucheth that hath the issue,"**: This clause establishes the primary condition for secondary defilement. The "he" refers to the person with the abnormal discharge (_zav_). The focus is on direct physical contact, indicating how easily ritual impurity could be transmitted within the community.
* **"and hath not rinsed his hands in water,"**: This crucial qualifying phrase adds a specific condition. It implies that if the _zav_ *had* rinsed his hands, the secondary defilement might not occur or would be of a different degree. This detail underscores the meticulous nature of the law, where even the _zav_'s actions could impact the spread of his uncleanness, emphasizing personal responsibility within the communal purity system.
* **"he shall wash his clothes,"**: This is the first prescribed action for the person who has been touched. Washing clothes was a common ritual purification step for various forms of uncleanness, symbolizing a cleansing of one's external state and separation from the defiling contact.
* **"and bathe [himself] in water,"**: This is the second prescribed action, indicating a full body immersion. Bathing was a more comprehensive act of purification than merely washing clothes, signifying a thorough cleansing of the individual's person from the ritual impurity.
* **"and be unclean until the even."**: This final clause specifies the duration of the uncleanness. Even after performing the prescribed washings, the individual remained ritually unclean until sunset, at which point they would be considered clean and could resume normal activities, including participation in the Tabernacle worship. This temporary state of uncleanness and its fixed duration were common features of Levitical purity laws.

#### Literary Devices
Leviticus 15:11, like much of the book of Leviticus, employs **Legal Prescript** as its primary literary device, presenting a precise and detailed instruction in a conditional "if...then" structure, though the "if" is implied by the preceding context. The language is direct and prescriptive, leaving no room for ambiguity regarding the required actions. The chapter also operates within a comprehensive system of **Contagion and Purity-Impurity**, where uncleanness is depicted as a transferable state, spreading from person to person or object to person through contact. This pervasive nature of defilement is highlighted by the specific condition regarding the _zav_'s unrinsed hands, illustrating the meticulousness required to manage ritual purity. Furthermore, the prescribed actions of washing clothes and bathing in water function as **Ritual Symbolism**. These physical acts are not merely about hygiene but symbolically represent a separation from the defiling state and a transition back to ritual cleanness, preparing the individual for renewed communion with the holy community and God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 15:11, embedded within the broader Levitical purity code, profoundly illuminates the theological concept of God's absolute holiness and the pervasive nature of impurity. The meticulous regulations underscore that God, in His perfect purity, cannot abide in the presence of defilement. The spread of uncleanness through touch, even indirectly, teaches that impurity is not easily contained and has far-reaching consequences, affecting not only the individual but also the community and potentially defiling the sacred space of the Tabernacle. This foreshadows the spiritual reality that sin, as the ultimate impurity, is contagious in its effects, impacting individuals and communities, and separating humanity from a holy God. The prescribed cleansing rituals, though ceremonial, point to the universal human need for purification to restore fellowship with the Divine.

* [Leviticus 11:44-45](/leviticus/11-44 "Leviticus 11:44-45 - Be Holy, For I Am Holy")
* [Hebrews 9:13-14](/hebrews/9-13 "Hebrews 9:13-14 - Christ's Superior Sacrifice")
* [1 John 1:7-9](/1_john/1-7 "1 John 1:7-9 - Walking in Light and Confession")

### REFLECTION AND APPLICATION
While the ceremonial laws of Leviticus are not literally binding on Christians today, their underlying spiritual principles offer profound insights into the nature of sin, holiness, and the necessity of divine cleansing. This verse reminds us that impurity, in its spiritual sense, is pervasive and easily transmitted, affecting not only those who directly commit sin but also those who are exposed to its effects or participate in its environment. Just as the Israelite required ritual washing to be restored to the community, we, as believers, are continually in need of spiritual cleansing from the defilement of sin. This cleansing is not achieved through external rituals but through the transformative power of Christ's sacrifice and the ongoing work of the Holy Spirit. Our call is to pursue holiness not as a legalistic burden, but as a joyful response to God's grace, striving to live in a manner that honors His presence within us and among us, always ready to confess our shortcomings and receive His gracious purification.

#### Questions for Reflection
* **How does the concept of "contagious uncleanness" in Leviticus 15:11 help us understand the pervasive nature and impact of sin in our lives and in society?**
* **In what ways do we, like the Israelite touched by the unclean person, sometimes inadvertently become defiled by the world's impurities, and what is our spiritual "washing" in response?**
* **What practical steps can we take to pursue spiritual purity and holiness in our daily lives, recognizing that our ultimate cleansing comes from Christ?**

### FAQ

**Was the purpose of these Levitical purity laws primarily about physical hygiene or public health?**

Answer: While some of the Levitical laws may have had incidental health benefits, their primary purpose was not modern hygiene or public health in the scientific sense. The concept of "uncleanness" (Hebrew: _tameh_) was fundamentally theological and ritualistic. It denoted a state of ceremonial impurity that rendered an individual temporarily unfit for sacred activities or direct contact with holy things, such as the Tabernacle. These laws served to impress upon the Israelites the absolute holiness of God and the need for His people to maintain ritual purity in His presence, distinguishing them from surrounding pagan nations. The focus was on the sanctity of the community and the sacred space, rather than germ theory.

**Why were these laws so strict, even for seemingly minor contacts like touching someone with an issue?**

Answer: The strictness of these laws, including those in [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws Concerning Discharges"), underscored the profound seriousness of God's holiness and the pervasive nature of impurity. In a community where God Himself dwelt in the Tabernacle, any defilement could compromise the sacred space and jeopardize the covenant relationship. The meticulous regulations, even for secondary contact, taught the Israelites that impurity was highly contagious and required immediate and specific action to be removed. This instilled a deep reverence for God's presence and a constant awareness of the need for separation from anything that would diminish holiness, preparing them for the ultimate spiritual reality of sin's defiling power.

**How do these ancient Levitical laws apply to Christians today, given that we are under the New Covenant?**

Answer: While Christians are not bound by the ceremonial purity laws of the Old Testament, as they were fulfilled in Christ, the underlying spiritual principles remain profoundly relevant. These laws teach us about God's unchanging holiness, the pervasive nature of sin (our spiritual "uncleanness"), and humanity's inherent need for cleansing. Just as the Old Testament washings prepared people to approach God's physical dwelling, Christ's sacrifice provides the ultimate spiritual cleansing, enabling us to draw near to God with a clean conscience (as taught in [Hebrews 10:19-22](/hebrews/10-19 "Hebrews 10:19-22 - Confidence to Enter the Holy Place")). We are called to pursue spiritual purity and holiness, not through external rituals, but through faith in Christ and obedience to His Spirit, recognizing that our bodies are temples of the Holy Spirit (as seen in [1 Corinthians 6:19-20](/1_corinthians/6-19 "1 Corinthians 6:19-20 - Our Bodies Are Temples")).

### CHRIST-CENTERED FULFILLMENT
Leviticus 15:11, with its emphasis on the contagion of uncleanness and the need for ritual washing, finds its profound Christ-centered fulfillment in the person and work of Jesus. In the Old Covenant, impurity spread through touch, necessitating separation and cleansing. Yet, Jesus radically inverted this dynamic. Instead of being defiled by touching the unclean, He imparted purity. We see this powerfully illustrated when He touched a leper, a person considered utterly unclean and outcast (as recorded in [Matthew 8:2-3](/matthew/8-2 "Matthew 8:2-3 - Jesus Heals a Leper")), and the leper was made clean, rather than Jesus becoming unclean. Similarly, the woman with the issue of blood, who had suffered for twelve years and was perpetually unclean according to [Leviticus 15:25-30](/leviticus/15-25 "Leviticus 15:25-30 - Laws Concerning a Woman's Issue"), touched Jesus' garment, and immediately her flow stopped, and she was healed and made whole (as recounted in [Mark 5:25-34](/mark/5-25 "Mark 5:25-34 - Jesus Heals the Woman with an Issue of Blood")). Jesus, as the Holy One, possessed an inherent purity that was not diminished by contact with impurity but rather consumed and overcame it. His blood, unlike the water and animal sacrifices of the Old Covenant, provides a complete and eternal cleansing from the defilement of sin, purging our consciences from dead works to serve the living God (as explained in [Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Thus, the temporary, external washings of Leviticus foreshadow the ultimate, internal, and permanent purification offered by the spotless [Lamb of God, who takes away the sin of the world!](/john/1-29 "John 1:29 - Jesus, the Lamb of 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.