Leviticus 15:21

Translation
King James Version
And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
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KJV (with Strong's)
And whosoever toucheth H5060 her bed H4904 shall wash H3526 his clothes H899, and bathe H7364 himself in water H4325, and be unclean H2930 until the even H6153.
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Complete Jewish Bible
Whoever touches her bed is to wash his clothes and bathe himself in water; he will be unclean until evening.
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Berean Standard Bible
and anyone who touches her bed must wash his clothes and bathe with water, and he will be unclean until evening.
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American Standard Version
And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
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World English Bible Messianic
Whoever touches her bed shall wash his clothes, and bathe himself in water, and be unclean until the evening.
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Geneva Bible (1599)
Whosoeuer also toucheth her bedde, shall wash his clothes, and wash himselfe with water, and shalbe vncleane vnto the euen.
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Young's Literal Translation
and any one who is coming against her bed doth wash his garments, and hath bathed with water, and been unclean till the evening.
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See also
Isaiah 22:14Hebrews 9:262 Corinthians 7:1Leviticus 15:5Leviticus 15:6Revelation 7:14
In the KJVVerse 3,190 of 31,102

Study This Verse

SUMMARY

Leviticus 15:21 delineates a specific regulation within Israel's intricate purity code, addressing the ritual defilement incurred by any individual who touches the bed of a woman during her menstrual period. This verse prescribes the necessary purification rituals—namely, washing clothes and bathing in water—and stipulates that the state of uncleanness is temporary, lasting "until the even." It powerfully underscores the meticulous nature of God's laws concerning ritual purity, which were designed to maintain the sanctity of the community and its fitness for the dwelling presence of a holy God.

CONTEXT

  • Literary Context: Leviticus 15 is a detailed exposition of various forms of ritual impurity arising from bodily discharges, meticulously outlining the conditions of uncleanness and the prescribed purification rites. The chapter begins with regulations concerning seminal emissions (Leviticus 15:1-18) and then transitions to the laws regarding menstrual flow (Leviticus 15:19-30), focusing on the "niddah" (menstruating woman). Verses 19-24 specifically establish that a menstruating woman is ritually unclean for seven days, and anything she lies upon or sits upon also becomes unclean, acting as a secondary source of defilement. Leviticus 15:21, therefore, directly addresses the consequence of contact with such a secondarily defiled object, detailing the purification required for anyone who touches her bed. The broader context of the chapter, culminating in a summary statement in Leviticus 15:31-33, emphasizes the critical importance of these laws in preventing the defilement of the Tabernacle and the community, thereby preserving God's holy presence among His people.
  • Historical & Cultural Context: In ancient Israel, the concepts of "clean" and "unclean" were not primarily about hygiene or moral sin, but rather about ritual fitness and the ability to approach God's holy presence. The Tabernacle, and later the Temple, served as the dwelling place of Yahweh, and its sanctity demanded a ritually pure environment for worship and communion. The laws in Leviticus 15 established clear boundaries between the sacred and the common, ensuring that the Israelites could properly engage with God without inadvertently defiling His sanctuary. Unlike many surrounding pagan cultures that often associated natural bodily functions with deities or fertility rites, Israel's purity laws emphasized God's transcendence and His demand for a people set apart unto Him. These regulations fostered a constant awareness of God's holiness and the community's need to maintain a state of ritual readiness, preventing the defilement of God's dwelling place and the land itself. The temporary nature of the uncleanness, resolved by specific actions and the passage of time, highlights that these were ceremonial conditions rather than permanent moral stains.
  • Key Themes: Leviticus 15:21 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Holiness, emphasizing God's absolute purity and His demand for His people to reflect that holiness in their lives. The detailed purity laws serve to delineate the boundaries between the sacred and the profane, constantly reminding Israel of their unique status as a holy nation set apart for Yahweh (as seen in Leviticus 11:44-45). Another key theme is Ritual Purity and Impurity, which underscores the pervasive nature of defilement in a fallen world and the necessity of prescribed actions to restore ritual fitness. This system of temporary uncleanness and prescribed purification rituals also foreshadows the deeper need for Atonement and Cleansing, pointing beyond external washings to the ultimate spiritual purification from sin that would be provided through a perfect sacrifice. Finally, the laws reinforce the theme of Community Sanctity, as individual purity contributes to the overall holiness of the collective body, ensuring that God's presence can remain among them without defilement (as highlighted in Leviticus 15:31).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Toucheth (Hebrew, nâgaʻ, H5060): This verb signifies physical contact, often with the implication of laying a hand upon, reaching, or coming into contact with something. In the context of the purity laws, nâgaʻ is a critical term, indicating the mechanism by which ritual impurity is transferred. It implies that even indirect contact, through an object like a bed, was sufficient to incur defilement, underscoring the pervasive nature of impurity in the Israelite worldview and the meticulousness required to maintain ritual cleanliness.
  • Unclean (Hebrew, ṭâmêʼ, H2930): This adjective denotes a state of ritual impurity. It is crucial to understand that ṭâmêʼ does not imply moral sin or inherent defilement of character, but rather a ceremonial status that temporarily rendered an individual unfit for participation in sacred activities or close proximity to the Tabernacle. The state was temporary and remedied by prescribed rituals, distinguishing it sharply from moral impurity which required repentance and atonement.
  • Until the even (Hebrew, ʻereb, H6153): This phrase specifies the duration of the ritual impurity. The "even" (sunset) marked the end of one day and the beginning of the next in the Israelite calendar. The temporary nature of the uncleanness, concluding at sunset after the prescribed washing, emphasizes that these conditions were not permanent stigmas but manageable, time-bound states, allowing for reintegration into the community after purification.

Verse Breakdown

  • "And whosoever toucheth her bed": This initial clause identifies the specific action and object that incurs ritual impurity. The "bed" here is not merely a piece of furniture, but a direct extension of the menstruating woman's unclean state, as anything she lies upon becomes unclean (Leviticus 15:20). The emphasis is on the transfer of impurity through contact with an object that has been in contact with the primary source of defilement. This highlights the contagious nature of ritual uncleanness within the Israelite system.
  • "shall wash his clothes, and bathe [himself] in water": These are the prescribed purification rituals. Washing clothes and bathing the body in water were standard procedures for removing ritual impurity in the Mosaic Law. These actions were symbolic of cleansing and renewal, physically separating the individual from the defiled state and preparing them for re-entry into the ritually pure community. The comprehensiveness of both clothes and body washing underscores the thoroughness required for purification, indicating a complete separation from the state of uncleanness.
  • "and be unclean until the even": This final clause states the duration of the impurity. Even after performing the washing and bathing, the individual remained in a state of ritual uncleanness until sunset. This temporal boundary underscores the divine order and the fixed nature of these ceremonial laws, indicating that the purification process was not instantaneous but involved a period of separation before full restoration and re-entry into the community's full ritual life.

Literary Devices

Leviticus 15:21, like much of the purity code, employs several literary devices to convey its meaning and reinforce its theological principles. Metonymy is evident in the phrase "her bed," where the bed stands in for the menstruating woman herself and the impurity associated with her state. The object becomes a proxy for the source of defilement. The Repetition of phrases like "unclean until the even" throughout Leviticus 15 emphasizes the temporary and time-bound nature of these impurities, reinforcing the idea that they are not permanent moral stains but manageable ritual conditions. Furthermore, the entire system of purity laws functions as Symbolism, where physical states of cleanliness and uncleanness symbolize the deeper spiritual reality of God's absolute holiness and humanity's inherent need for separation from anything that defiles, whether physical or spiritual. The detailed, almost clinical, descriptions create a sense of divine order and meticulousness, reflecting God's precise nature and His demand for a set-apart people.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:21, situated within the broader purity laws, profoundly illustrates God's absolute holiness and His demand for a people set apart. The meticulous regulations regarding ritual impurity underscored the pervasive nature of defilement in a fallen world and the necessity of maintaining a clear distinction between the sacred and the common. These laws were not arbitrary but served to teach Israel about the seriousness of anything that separated them from God's holy presence, foreshadowing the ultimate need for a perfect cleansing. They instilled a constant awareness of God's sanctity and the need for purity in all aspects of life, even the mundane, preparing the way for a deeper understanding of sin and its remedy.

REFLECTION AND APPLICATION

While the specific ritual laws of Leviticus 15:21 are not directly binding for New Covenant believers, they offer profound spiritual lessons that transcend their original ceremonial context. This verse reminds us of the pervasive nature of defilement, not merely physical but spiritual. Just as contact with a ritually unclean object required cleansing, our lives in a fallen world are constantly exposed to spiritual impurities—sin, worldly influences, and unholy thoughts—that can hinder our full communion with a holy God. The prescribed washings point to our universal human need for purification, a cleansing that goes beyond external rituals to transform the heart and mind. For believers today, this translates into a call for vigilance against spiritual defilement and a persistent pursuit of holiness in all areas of life, recognizing that our bodies are temples of the Holy Spirit. It encourages us to regularly examine our hearts, confess our sins, and seek the transformative power of God's grace for ongoing sanctification, striving to live a life set apart for His glory.

Questions for Reflection

  • How does the temporary nature of ritual uncleanness in Leviticus 15:21 inform our understanding of God's grace and forgiveness regarding spiritual defilement?
  • In what ways do we, as New Covenant believers, still need to be mindful of "contact" with defiling influences in our modern world, and what are our "washing" rituals (e.g., confession, repentance, spiritual disciplines)?
  • How does the emphasis on God's holiness in these ancient laws shape our understanding of what it means to live a set-apart life today, distinct from the world's values?

FAQ

Was the menstrual period considered "sinful" in ancient Israel?

Answer: No, the menstrual period was not considered sinful or morally wrong. It was a natural, biological process, part of God's creation. The state of "uncleanness" (Hebrew: ṭâmêʼ) described in Leviticus 15:21 and the surrounding verses was a ritual or ceremonial status, not a moral one. It meant that a person or object was temporarily unfit for participation in sacred activities or for entering the Tabernacle/Temple, which represented God's holy presence. These laws were about maintaining ritual purity for communal worship and proximity to God, not about judging the individual's moral character. The temporary nature of the uncleanness, resolved by bathing and waiting until the even, further underscores that it was a ceremonial, not a sinful, condition.

Why were these purity laws so detailed and seemingly focused on natural bodily functions?

Answer: The detailed nature of these purity laws, including those concerning bodily functions, served several crucial theological purposes. Firstly, they emphasized God's absolute and pervasive holiness, demonstrating that His sanctity extended to every aspect of human life, even the most intimate and natural. Secondly, they created a constant awareness of the distinction between the sacred and the common, reminding the Israelites that they were a people set apart for a holy God. Thirdly, these laws served as tangible object lessons for the pervasive nature of defilement in a fallen world, illustrating how even natural processes could, in a ritual sense, separate one from God's presence. This system prepared the people to understand their deeper need for spiritual cleansing from sin, which truly separates humanity from God, as highlighted in passages like Isaiah 59:2.

CHRIST-CENTERED FULFILLMENT

The temporary and external purifications mandated in Leviticus 15:21 and the broader purity code find their ultimate and eternal fulfillment in Jesus Christ. The washing of clothes and bathing in water pointed to a deeper, spiritual cleansing that these rituals could only foreshadow. While the law could identify impurity and prescribe temporary remedies, it could not truly cleanse the conscience or remove the root of sin. Jesus, however, is the perfect Lamb of God, whose sacrifice provides a definitive and complete purification from all defilement. Unlike the temporary uncleanness that required repeated rituals and lasted "until the even," Christ's blood cleanses us permanently and thoroughly, as Hebrews 9:13-14 powerfully declares, "how much more will the blood of Christ... purify our consciences from dead works to serve the living God!" He did not merely make us ritually clean until sunset; He made us spiritually pure for eternity, enabling us to approach God with confidence and boldness. Through His atoning work, the barrier of sin and defilement that separated humanity from God was removed, allowing for true fellowship and the indwelling of the Holy Spirit, making our bodies temples of the living God, as seen in 1 Corinthians 6:19-20. The physical contact that brought uncleanness in the Old Covenant is inverted in Christ, where His touch brings healing and cleansing, as powerfully demonstrated when He touched the leper in Matthew 8:1-3, making the unclean clean and whole.

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Commentary on Leviticus 15 verses 19–33

This is concerning the ceremonial uncleanness which women lay under from their issues, both those that were regular and healthful, and according to the course of nature (Lev 15:19-24), and those that were unseasonable, excessive, and the disease of the body; such was the bloody issue of that poor woman who was suddenly cured by touching the hem of Christ's garment, after she had lain twelve years under her distemper, and had spent her estate upon physicians and physic in vain. This made the woman that was afflicted with it unclean (Lev 15:25) and every thing she touched unclean, Lev 15:26, Lev 15:27. And if she was cured, and found by seven days' trial that she was perfectly free from her issue of blood, she was to be cleansed by the offering of two turtle-doves or two young pigeons, to make an atonement for her, Lev 15:28, Lev 15:29. All wicked courses, particularly idolatries, are compared to the uncleanness of a removed woman (Eze 36:17), and, in allusion to this, it is said of Jerusalem (Lam 1:9), Her filthiness is in her skirts, so that (as it follows, Lev 15:17) she was shunned as a menstruous woman.

I. The reasons given for all these laws (which we are ready to think might very well have been spared) we have, Lev 15:31. 1. Thus shall you separate the children of Israel (for to them only and their servants and proselytes these laws pertained) from their uncleanness; that is, (1.) By these laws they were taught their privilege and honour, that they were purified unto God a peculiar people, and were intended by the holy God for a kingdom of priests, a holy nation; for that was a defilement to them which was not so to others. (2.) They were also taught their duty, which was to preserve the honour of their purity, and to keep themselves from all sinful pollutions. It was easy for them to argue that if those pollutions which were natural, unavoidable, involuntary, their affliction and not their sin, rendered them for the time so odious that they were not fit for communion either with God or man, much more abominable and filthy were they if they sinned against the light and law of nature, by drunkenness, adultery, fraud, and the like sins, which defile the very mind and conscience. And, if these ceremonial pollutions could not be done away but by sacrifice and offering, something greater and much more valuable must be expected and depended upon for the purifying of the soul from the uncleanness of sin. 2. Thus their dying in their uncleanness by the hand of God's justice, if while they were under any of these defilements they should come near the sanctuary, would be prevented. Note, It is a dangerous thing to die in our uncleanness; and it is our own fault if we do, since we have not only fair warning given us, by God's law, against those things that will defile us, but also such gracious provision made by his gospel for our cleansing if at any time we be defiled. 3. In all these laws there seems to be a special regard had to the honour of the tabernacle, to which none must approach in their uncleanness, that they defile not my tabernacle. Infinite Wisdom took this course to preserve in the minds of that careless people a continual dread of, and veneration for, the manifestations of God's glory and presence among them in his sanctuary. Now that the tabernacle of God was with men familiarity would be apt to breed contempt, and therefore the law made so many things of frequent incidence to be ceremonial pollutions, and to involve an incapacity of drawing near to the sanctuary (making death the penalty), that so they might not approach without great caution, and reverence, and serious preparation, and fear of being found unfit. Thus they were taught never to draw near to God but with an awful humble sense of their distance and danger, and an exact observance of every thing that was required in order to their safety and acceptance.

II. And what duty must we learn from all this? 1. Let us bless God that we are not under the yoke of these carnal ordinances, that, as nothing can destroy us, so nothing can defile us, but sin. Those may now partake of the Lord's supper who durst not then eat of the peace-offerings. And the defilement we contract by our sins of daily infirmity we may be cleansed from in secret by the renewed acts of repentance and faith, without bathing in water or bringing an offering to the door of the tabernacle. 2. Let us carefully abstain from all sin, as defiling to the conscience, and particularly from all fleshly lusts, possessing our vessel in sanctification and honour, and not in the lusts of uncleanness, which not only pollute the soul, but war against it, and threaten its ruin. 3. Let us all see how indispensably necessary real holiness is to our future happiness, and get our hearts purified by faith, that we may see God. Perhaps it is in allusion to these laws which forbade the unclean to approach the sanctuary that when it is asked, Who shall stand in God's holy place? it is answered, He that hath clean hands and a pure heart (Psa 24:3, Psa 24:4); for without holiness no man shall see the Lord.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–33. Public domain.
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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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