Leviticus 15:22

Translation
King James Version
And whosoever toucheth any thing that she sat upon 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 any thing H3627 that she sat H3427 upon 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 anything she sits on is to wash his clothes and bathe himself in water; he will be unclean until evening.
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Berean Standard Bible
Whoever touches any furniture on which she was sitting 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 anything that she sitteth upon 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 anything that she sits on shall wash his clothes, and bathe himself in water, and be unclean until the evening.
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Geneva Bible (1599)
And whosoeuer toucheth any thing that she sate vpon, shall wash his clothes, and wash him selfe in water, and shalbe vncleane vnto the euen:
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Young's Literal Translation
`And any one who is coming against any vessel on which she sitteth doth wash his garments, and hath washed with water, and been unclean till the evening.
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In the KJVVerse 3,191 of 31,102

Study This Verse

SUMMARY

Leviticus 15:22 delineates a specific regulation within the Mosaic Law concerning ritual impurity, stipulating that anyone who touches an object upon which a woman experiencing a prescribed bodily discharge has sat becomes ritually unclean. This verse underscores the pervasive nature of ritual defilement within the Israelite community, necessitating prescribed purification rites—washing clothes and bathing in water—to restore the individual to a state of ritual purity by the end of the day. Such meticulous adherence to these laws was crucial for maintaining the sanctity required for communal worship and for the people to dwell in the presence of a holy God.

CONTEXT

  • Literary Context: Leviticus 15 is entirely dedicated to a detailed exposition of laws concerning various bodily discharges that render individuals ritually unclean. The chapter is meticulously structured, first addressing male discharges (verses 1-18) and then female discharges (verses 19-33), each section providing specific instructions for purification. Our verse, found within the section on female discharges, specifically details the transmission of impurity through indirect contact. The preceding verses, such as Leviticus 15:19-21, establish the primary source of impurity (the woman herself and anything she lies or sits upon), while verse 22 extends this defilement to secondary contact. The chapter culminates with a summary statement in Leviticus 15:31, emphasizing the profound importance of these laws in preventing the defilement of God's Tabernacle among His people, thereby safeguarding His holy presence.

  • Historical & Cultural Context: In ancient Israel, the concept of ritual purity was paramount, serving as a foundational element of their covenant relationship with Yahweh and inextricably linked to the presence of the Tabernacle (and later, the Temple) in their midst. Unlike modern notions of hygiene, "unclean" (Hebrew: ṭâmêʼ) did not signify physical dirtiness or moral sin, but rather a temporary, ritual state that precluded participation in sacred activities or approaching holy spaces. Bodily discharges, particularly those involving blood or semen, were often associated with the mysteries of life and death, making them potent symbols of the fragility of life and the inherent separation between fallen humanity and a perfectly holy God. These laws served to impress upon the Israelites the absolute holiness of God, as articulated in Leviticus 11:44, and the meticulous care required to maintain the sanctity of His dwelling place. The regulations, including those for indirect contact, ensured that the entire community understood the pervasive nature of impurity and the necessity of prescribed rites for restoration, highlighting the profound distinction between the sacred and the common.

  • Key Themes: Leviticus 15:22 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute separateness and the corresponding requirement for His people to be holy in all aspects of their lives, particularly in their approach to Him. The verse illustrates the Pervasiveness of Impurity, demonstrating how defilement could spread through contact, even indirectly, highlighting humanity's inherent fallenness and the constant need for divine provision for cleansing. It also underscores the theme of Divine Order and Restoration, as the prescribed rituals for washing and bathing, coupled with the temporal limitation ("until the even"), reveal a structured system designed not for permanent exclusion but for temporary separation and subsequent restoration to communal and cultic participation. These laws served as tangible object lessons, preparing Israel for a deeper understanding of sin's defiling nature and the ultimate need for a perfect, once-for-all cleansing.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Toucheth (Hebrew, נָגַע, nâgaʻ, H5060): This primitive root signifies physical contact, ranging from a light touch to a more forceful laying on of the hand. In the context of purity laws, nâgaʻ is crucial because it denotes the precise point of transmission of ritual impurity. Here, it highlights that defilement is not limited to direct contact with the unclean person but extends to objects they have touched or sat upon, and subsequently, to anyone who touches those objects. This emphasizes the pervasive and contagious nature of ritual uncleanness within the Israelite community, necessitating careful awareness and separation.
  • Unclean (Hebrew, טָמֵא, ṭâmêʼ, H2930): This adjective, derived from a primitive root meaning "to be foul," describes a state of ritual impurity. It is vital to understand that ṭâmêʼ does not imply moral failing or physical dirtiness, but rather a temporary, ceremonial condition that renders an individual unfit to participate in sacred activities, enter the Tabernacle, or interact with holy things. The state of ṭâmêʼ necessitates specific purification rituals to restore the individual to a state of ritual purity, allowing them to rejoin the full life of the community and approach God. The idiom "utterly" associated with this root in the Strong's data can imply a complete or thorough defilement in a ceremonial sense.
  • Until the even (Hebrew, עַד הָעֶרֶב, ʻereb, H6153): This phrase, derived from the root for "dusk," specifies the duration of the ritual impurity. It indicates that the state of uncleanness was temporary, lasting only until sundown of the day the defilement occurred. This temporal limitation, coupled with the prescribed purification rites (washing clothes and bathing), underscores that the impurity was not permanent or punitive but a transient state requiring a defined process for restoration. It points to a system designed for ongoing communal participation and access to God, rather than permanent exclusion or condemnation.

Verse Breakdown

  • "And whosoever toucheth any thing that she sat upon": This opening clause precisely identifies the action that incurs ritual impurity: making physical contact with an object (such as a seat, bed, or garment) that has been made unclean by a woman experiencing a discharge. This demonstrates the "contagious" nature of ritual impurity, where the defilement is transmitted not only from the primary source (the woman herself) but also indirectly through objects she has contaminated. This indirect transmission highlights the meticulousness of the purity laws and their far-reaching implications for daily life and social interaction within the Israelite community, requiring constant vigilance.
  • "shall wash his clothes, and bathe [himself] in water": This specifies the mandatory purification rites required for restoration to ritual purity. "Washing his clothes" refers to the cleansing of external garments, which would have absorbed some of the impurity through contact. "Bathing [himself] in water" refers to a full immersion of the body, symbolizing a complete cleansing of the individual. These actions are not merely hygienic but are physical acts that signify a spiritual and communal re-entry, a divinely ordained process for transitioning from an unclean to a clean state.
  • "and be unclean until the even": This final clause defines the duration of the impurity, even after the prescribed washing and bathing. The individual remains ritually unclean until sundown. This "waiting period" emphasizes that the purification is a process, not an instantaneous magical act. It signifies that the transition back to purity is marked by the passage of a full day, concluding with the natural cycle of day and night. This temporal marker underscores the temporary nature of the defilement and the certainty of restoration within God's ordered system, preventing a casual approach to holiness while also offering clear pathways back to communal participation.

Literary Devices

Leviticus 15:22, characteristic of much of the Mosaic Law, prominently employs Casuistic Law. This legal format presents a specific case or condition ("And whosoever toucheth any thing that she sat upon") followed by a prescribed consequence and remedy ("shall wash his clothes, and bathe [himself] in water, and be unclean until the even"). This "if-then" structure is a hallmark of ancient Near Eastern legal codes, providing clear, actionable instructions for various scenarios encountered in daily life. The verse also utilizes Symbolism, where the physical acts of washing clothes and bathing in water are not merely practical hygiene but powerfully symbolize the removal of defilement and the restoration to purity. Water, throughout Scripture, consistently symbolizes cleansing, purification, and renewal, and its prescribed use here is a tangible representation of the desired spiritual and ritual state. Furthermore, the Repetition of the phrase "unclean until the even" throughout Leviticus 15 and other purity laws serves as a crucial mnemonic device, reinforcing the temporary nature of ritual impurity and the consistent timeframe for its resolution across various types of defilement. This repetition underscores the systematic, orderly, and temporary nature of the defilement, contrasting it with any notion of permanent exclusion.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:22, as an integral part of the broader purity laws, profoundly underscores the absolute holiness of God and the meticulous care required for humanity to dwell in His presence without defiling His sanctuary. These laws served as a constant, tangible reminder that moral impurity (sin) is an even greater defilement, creating a profound separation between humanity and a holy God. The temporary nature of ritual uncleanness and the divinely prescribed means of purification foreshadowed the ultimate and permanent cleansing from sin that would be provided through a perfect, once-for-all sacrifice. They taught Israel about the pervasive nature of defilement and the absolute necessity of divine provision for restoration, cultivating a deep awareness of God's sanctity and their own need for purity.

  • Leviticus 11:44 - "For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth."
  • Numbers 19:11-13 - "He that toucheth the dead body of any man shall be unclean seven days... Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the Lord; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean."
  • Hebrews 9:13-14 - "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?"

REFLECTION AND APPLICATION

While the specific ritual purity laws of Leviticus are not directly binding for New Covenant believers—as they were part of the Old Covenant system pointing to Christ—their underlying principles offer profound spiritual insights into the nature of holiness, sin, and cleansing. Leviticus 15:22 reminds us that even indirect contact with defilement rendered one unclean, highlighting the pervasive and contaminating nature of impurity. Spiritually, this can be applied to the insidious way sin can spread and affect us, even through seemingly minor associations, influences, or thoughts. Just as the Israelite needed to recognize their uncleanness and undergo prescribed cleansing, we are called to acknowledge the defilement of sin in our lives and earnestly seek the spiritual cleansing provided by God through Christ. The temporary nature of the Levitical cleansing ("until the even") points to our ongoing need for God's grace and forgiveness, even as we are permanently justified in Christ. This verse prompts us to consider what "touches" us daily—what influences, media, relationships, or actions might be subtly defiling our spiritual walk and hindering our deeper communion with God. It calls us to a life of intentional purity, recognizing that God's holiness demands our consecrated living.

Questions for Reflection

  • How does the concept of "indirect defilement" in Leviticus 15:22 challenge my understanding of how sin can subtly impact my life and spiritual purity?
  • What "washing" and "bathing" (spiritual disciplines, repentance, confession, avoidance of harmful influences) do I need to engage in to address areas of defilement in my life?
  • How does the temporary nature of Levitical uncleanness (until the even) contrast with the permanent cleansing offered through Christ, and what does this mean for my daily walk and assurance?

FAQ

Was being "unclean" in Leviticus 15:22 considered a sin?

Answer: No, being "unclean" in the context of Leviticus 15:22 and similar purity laws was a ritual state, not a moral sin. It meant an individual was temporarily unfit to participate in sacred activities or enter holy spaces, like the Tabernacle. The purpose of these laws was to maintain the sanctity of God's presence among His people and to teach them about the pervasive nature of impurity and the necessity of holiness, not to condemn them for natural bodily functions. However, failure to perform the prescribed purification rites after becoming unclean, or knowingly entering a holy space while unclean, could be considered a sin, as it demonstrated a disregard for God's commands and the sanctity of His dwelling (e.g., Numbers 19:20).

Are the purity laws of Leviticus 15 still binding for Christians today?

Answer: No, the specific ritual purity laws of Leviticus 15 are not directly binding for New Covenant believers. These laws were part of the Old Covenant ceremonial law, which served as a shadow and type, designed to foreshadow the ultimate cleansing and perfect sacrifice of Jesus Christ. The New Testament teaches that Christ fulfilled these laws, rendering them obsolete in their literal application (e.g., Hebrews 10:1-10). Jesus Himself often demonstrated a disregard for ceremonial purity in favor of compassion and the true heart of the law, touching the unclean (e.g., Mark 1:40-42) and declaring all foods clean (Mark 7:19). However, the underlying spiritual principles—God's absolute holiness, the seriousness and pervasive nature of sin, and humanity's profound need for divine cleansing and atonement—remain profoundly relevant and are perfectly fulfilled in Christ.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:22, with its focus on pervasive ritual impurity and the temporary nature of cleansing, serves as a powerful Old Testament shadow pointing to the ultimate and perfect cleansing found in Jesus Christ. The requirement to wash clothes and bathe, and to remain unclean "until the even," highlights the temporary and repetitive nature of the Levitical system, which could only provide external, ritual purity. It could never truly purge the conscience from the defilement of sin or grant permanent access to God (Hebrews 9:9-10). Christ, however, is the Lamb of God who takes away the sin of the world (John 1:29), offering a once-for-all sacrifice that provides not merely ritual purity, but complete and eternal spiritual cleansing. Unlike the temporary defilement that required repeated washing and waiting, the precious blood of Jesus cleanses us from all sin (1 John 1:7) and perfects those who are being made holy through His single offering (Hebrews 10:14). He is our ultimate High Priest, who, through His own blood, entered the holy places once for all, having obtained eternal redemption (Hebrews 9:12). Through Him, we are made truly clean and are able to approach a holy God with confidence, not just "until the even," but for all eternity, living in His continuous presence.

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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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