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 delineates a specific scenario within Israel's intricate purity laws, addressing the secondary ritual defilement incurred by an individual who touches a man afflicted with a chronic bodily discharge (a "zav") if that afflicted person has neglected to cleanse his hands. This verse meticulously prescribes the necessary ritual actions—washing clothes and bathing in water—required for the touched individual to regain ritual purity, emphasizing that this state of uncleanness persists until evening. It profoundly illustrates the pervasive nature of ritual impurity and the meticulousness required to maintain the sanctity of the community in the presence of a holy God.

### CONTEXT
* **Literary Context:** Leviticus 15 is entirely devoted to the detailed regulations concerning various bodily discharges that render an individual ritually unclean. The chapter meticulously outlines the conditions of uncleanness for men (seminal emissions in [Leviticus 15:1-18](/leviticus/15-1-18 "Leviticus 15:1-18 - Laws Concerning Male Discharges") and abnormal discharges in [Leviticus 15:2-15](/leviticus/15-2-15 "Leviticus 15:2-15 - Laws Concerning a Man's Abnormal Discharge")) and women (menstruation in [Leviticus 15:19-24](/leviticus/15-19-24 "Leviticus 15:19-24 - Laws Concerning Menstruation") and abnormal discharges in [Leviticus 15:25-30](/leviticus/15-25-30 "Leviticus 15:25-30 - Laws Concerning a Woman's Abnormal Discharge")). 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 (the _zav_). The preceding verses, such as [Leviticus 15:4-10](/leviticus/15-4-10 "Leviticus 15:4-10 - Contagion from a Zav's Discharge"), 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 these laws and their overarching purpose in [Leviticus 15:31](/leviticus/15-31 "Leviticus 15:31 - Purpose of Purity Laws"), emphasizing the imperative for the Israelites to separate themselves from uncleanness to avoid defiling the Tabernacle where God's presence dwelt.

* **Historical & Cultural Context:** These purity laws were absolutely foundational to ancient Israelite life, serving as a distinct marker that set them apart from surrounding pagan cultures. Unlike modern hygiene, which operates on a scientific understanding of germ theory, the Levitical purity system was fundamentally theological and ceremonial. It meticulously established clear boundaries between the holy and the common, the clean and the unclean, thereby reflecting God's absolute holiness and His intimate presence among His chosen people in the Tabernacle. The concept of "uncleanness" (Hebrew: _ṭâmêʼ_) did not necessarily imply sin or moral guilt but rather designated a temporary state that rendered an individual unfit for participation in sacred rituals or direct contact with holy things. Bodily discharges, often associated with the mysteries of life and death (such as blood and semen), were viewed 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 further detailed in the regulations surrounding [the Day of Atonement 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, daily framework for understanding the profound need for atonement and cleansing.

* **Key Themes:** Leviticus 15:11 contributes significantly to several key themes pervasive throughout the book of Leviticus and the broader Pentateuch. Central among these is the theme of **Holiness and Purity**. The verse underscores God's absolute holiness and the necessity for His people to reflect that holiness by maintaining ritual purity, especially in His immediate presence within the Tabernacle. The concept of **Contagion of Impurity** is vividly illustrated, demonstrating how uncleanness, even when secondary, spreads and requires specific ritual intervention. This reinforces the idea that impurity is not easily contained and can affect the entire community. Furthermore, the verse highlights the theme of **Divine Order and Separation**, as God establishes clear distinctions between clean and unclean, providing a structured system for His people to live in a manner that honors His covenant. Finally, the prescribed rituals of washing and bathing point to the overarching theme of **Atonement and Cleansing**, foreshadowing the ultimate need for a more profound and permanent purification from sin, which is the true spiritual uncleanness (as seen in the broader context of [Leviticus](/leviticus "The Book of Leviticus")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Issue (Hebrew, _zûwb'_):** This term (H2100) refers specifically to an abnormal, chronic, or pathological bodily discharge, as distinct from normal, temporary discharges like menstruation or seminal emissions. The individual with a _zûwb_ was in a state of continuous ritual impurity, and anything he touched or sat upon became unclean, thereby spreading defilement. This condition rendered him ritually separated from the community's sacred life, unable to participate in worship or approach the Tabernacle. The root meaning, "to flow freely," emphasizes the persistent nature of the discharge.
* **Rinsed (Hebrew, _shâṭaph'_):** This verb (H7857) means "to gush; by implication, to inundate, cleanse." In this context, it denotes a specific and thorough act of cleansing, implying a forceful washing of the hands with water. The inclusion of this detail in the verse highlights that even a person with an issue could, under certain circumstances, mitigate the spread of defilement through specific, prescribed actions. If the _zav_ failed to perform this basic cleansing, the impurity was more readily transmitted, underscoring the meticulousness required within the purity system.
* **Unclean (Hebrew, _ṭâmêʼ'_):** This adjective (H2930) describes a state of ritual impurity or defilement. It is a ceremonial status, not necessarily a moral one, derived from a primitive root meaning "to be foul, especially in a ceremonial or moral sense (contaminated)." Being _ṭâmêʼ_ 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 _ṭâmêʼ_ back to _ṭâhōr_ (clean), allowing for re-entry into full communal and religious life.

#### Verse Breakdown
* **"And whomsoever he toucheth that hath the issue,"**: This initial clause establishes the primary condition for secondary defilement. The "he" refers to the individual afflicted with the abnormal discharge (_zav_). The phrase emphasizes direct physical contact as the mechanism for transmitting ritual impurity, illustrating how easily such uncleanness could spread within the Israelite community.
* **"and hath not rinsed his hands in water,"**: This crucial qualifying phrase introduces a specific condition. It implies that if the _zav_ *had* performed the prescribed act of rinsing 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 actions of the _zav_ himself could impact the spread of his uncleanness, highlighting a degree of 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 and thus defiled. Washing clothes was a common and essential ritual purification step for various forms of uncleanness, symbolizing a cleansing of one's external state and a separation from the defiling contact. It indicated a necessary break from the state of impurity.
* **"and bathe [himself] in water,"**: This is the second prescribed action, indicating a full body immersion in water. Bathing was a more comprehensive act of purification than merely washing clothes, signifying a thorough cleansing of the individual's entire person from the ritual impurity. This complete immersion was essential for transitioning back to a state of ritual cleanness.
* **"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 the onset of evening, 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, emphasizing that purification was a process with a defined end.

#### Literary Devices
Leviticus 15:11, like much of the book of Leviticus, primarily employs **Legal Prescript** as its dominant literary device, presenting a precise and detailed instruction in a conditional "if...then" structure, even if the "if" is implied by the preceding context of contact. The language is direct, prescriptive, and unambiguous, leaving no room for misinterpretation 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 within the community. Furthermore, the prescribed actions of washing clothes and bathing in water function as potent **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 profoundly contagious in its effects, impacting individuals and communities, and separating humanity from a holy God. The prescribed ceremonial cleansing rituals, though external, point to the universal human need for purification to restore fellowship with the Divine, a need that is ultimately met in a spiritual rather than purely physical manner.

* [Leviticus 11:44-45](/leviticus/11-44-45 "Leviticus 11:44-45 - Be Holy, For I Am Holy")
* [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - Christ's Superior Sacrifice")
* [1 John 1:7-9](/1_john/1-7-9 "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 and enduring insights into the nature of sin, holiness, and the necessity of divine cleansing. This verse powerfully 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 and to God's presence, we, as believers, are continually in need of spiritual cleansing from the defilement of sin. This cleansing is not achieved through external rituals or self-effort but through the transformative power of Christ's sacrifice on the cross and the ongoing sanctifying work of the Holy Spirit within us. Our call is to pursue holiness not as a legalistic burden, but as a joyful and grateful response to God's immense 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 and complete purification.

#### Questions for Reflection
* **How does the concept of "contagious uncleanness" in [Leviticus 15:11](/leviticus/15-11 "Leviticus 15:11 - Secondary Defilement from an Issue") help us understand the pervasive nature and far-reaching 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" or response to this defilement?**
* **What practical steps can we take to pursue spiritual purity and holiness in our daily lives, recognizing that our ultimate cleansing comes from Christ and not from our own efforts?**

### 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: _ṭâmêʼ_) 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, as evidenced by the fact that many "unclean" conditions (like childbirth or touching a dead body) were natural and unavoidable, not necessarily unhygienic.

**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 as described in [Leviticus 15:11](/leviticus/15-11 "Leviticus 15:11 - Secondary Defilement from an Issue"), 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/10-19-22 "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/6-19-20 "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 prescribed need for ritual washing, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. In the Old Covenant, impurity spread through touch, necessitating separation and meticulous cleansing rituals to avoid defiling the community and the Tabernacle. Yet, Jesus radically inverted this dynamic. Instead of being defiled by touching the unclean, He possessed an inherent, divine purity that, when brought into contact with impurity, consumed and overcame it, imparting cleansing rather than contracting defilement. We see this powerfully illustrated when He touched a leper, a person considered utterly unclean and outcast from society (as recorded in [Matthew 8:2-3](/matthew/8-2-3 "Matthew 8:2-3 - Jesus Heals a Leper")), and the leper was instantly 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 the laws in [Leviticus 15:25-30](/leviticus/15-25-30 "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/5-25-34 "Mark 5:25-34 - Jesus Heals the Woman with an Issue of Blood")). Jesus, as the Holy One of God, possessed an inherent purity that was not diminished by contact with impurity but rather consumed and overcame it. His precious blood, unlike the temporary 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 profoundly explained in [Hebrews 9:11-14](/hebrews/9-11-14 "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.