Leviticus 15:27

Translation
King James Version
And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.
Ask
KJV (with Strong's)
And whosoever toucheth H5060 those things shall be unclean H2930, and shall wash H3526 his clothes H899, and bathe H7364 himself in water H4325, and be unclean H2930 until the even H6153.
Ask
Complete Jewish Bible
Whoever touches those things will be unclean; he is to wash his clothes and bathe himself in water; he will be unclean until evening.
Ask
Berean Standard Bible
Anyone who touches these things will be unclean; he must wash his clothes and bathe with water, and he will be unclean until evening.
Ask
American Standard Version
And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.
Ask
World English Bible Messianic
Whoever touches these things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the evening.
Ask
Geneva Bible (1599)
And whosoeuer toucheth these things, shall be vncleane, and shall wash his clothes, and wash him selfe in water, and shalbe vncleane vnto the euen.
Ask
Young's Literal Translation
and any one who is coming against them is unclean, and hath washed his garments, and hath bathed with water, and been unclean till the evening.
Ask
See also
Leviticus 17:15Leviticus 17:16Ezekiel 36:29Leviticus 15:21Hebrews 9:14Hebrews 10:22Zechariah 13:1
In the KJVVerse 3,196 of 31,102

Study This Verse

SUMMARY

Leviticus 15:27 functions as a concluding principle within a chapter dedicated to various bodily discharges that render a person or object ritually unclean. This verse specifically addresses the concept of secondary defilement, stipulating that any individual who comes into contact with an object or person already made impure by these discharges will themselves become ritually defiled. To regain a state of ritual purity, such an individual was mandated to wash their clothes and bathe in water, remaining in a state of uncleanness until sundown, thereby profoundly emphasizing the pervasive nature of defilement and the constant, divinely ordained need for purification within the ancient Israelite covenant community.

CONTEXT

  • Literary Context: Leviticus 15 is intricately woven into a larger legislative block within the Torah (specifically Leviticus 11-15) that meticulously details the laws concerning ritual purity and impurity, with a particular focus on bodily discharges. This section follows the dietary laws regarding clean and unclean animals in Leviticus 11 and the regulations concerning childbirth in Leviticus 12, and immediately precedes the elaborate instructions for diagnosing and cleansing skin diseases like leprosy in Leviticus 13-14. Within Leviticus 15 itself, verses 1-18 address male discharges, while verses 19-33 focus on female discharges. Verse 27 serves as a general, overarching principle applicable throughout the chapter, reiterating the highly contagious nature of ritual impurity. It underscores that defilement could spread from an unclean person or object to secondary contacts, necessitating a prescribed purification ritual. This pervasive emphasis on uncleanness within the community sets the theological stage for the climactic Day of Atonement rituals described in Leviticus 16, where comprehensive atonement for all impurities, both known and unknown, was made.

  • Historical & Cultural Context: Ancient Israelite society operated under the Mosaic Covenant, where the concept of ritual purity was not merely a hygienic practice but a foundational theological principle central to their relationship with a holy God. The Tabernacle, and later the Temple, symbolized God's holy dwelling among His people, and strict adherence to purity laws was paramount to maintain the sanctity of this sacred space and to ensure the community's access to God's presence. Being "unclean" (Hebrew: ṭāmē') in this context did not denote moral sin or personal failing but rather a temporary, ceremonial state that temporarily prevented an individual from participating fully in communal worship, offering sacrifices, or engaging in certain aspects of daily life. These laws served as profound pedagogical tools, constantly reminding Israel of Yahweh's absolute holiness and the pervasive nature of defilement in a fallen world. The explicit requirement to "wash his clothes, and bathe [himself] in water, and be unclean until the even" underscored both the temporary nature of the impurity and the specific, divinely ordained means of restoration to ritual purity, thereby marking a clear boundary between the sacred and the common, and preparing the people for a deeper understanding of sin, atonement, and the need for a perfect mediator.

  • Key Themes: Leviticus 15:27 contributes significantly to several overarching themes found throughout the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of God's Holiness and the Demand for Purity. The meticulous detail of these laws continually impresses upon Israel the absolute purity of God and the necessity for His people to reflect that purity in their lives, especially when approaching Him. Closely related is the theme of Defilement and Separation. The verse highlights how impurity, even by secondary contact, separates individuals from full participation in the community and from the sacred sphere, emphasizing the pervasive nature of anything that compromises holiness. The required rituals of washing and bathing underscore the theme of Purification and Restoration, demonstrating that defilement, while serious, was not permanent and could be remedied through divinely appointed means. Finally, the phrase "until the even" points to the Temporary Nature of Ritual Impurity, contrasting with the permanent and spiritual cleansing that would ultimately be provided through a greater covenant. These themes collectively prepared Israel for a deeper theological understanding of sin's pervasive defilement and the ultimate need for a perfect, once-for-all atonement.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Toucheth (Hebrew, nâgaʻ', H5060): This primitive root signifies more than a mere casual brush; it implies laying the hand upon something for a purpose, or coming into direct, impactful contact. In the context of Leviticus 15:27, it denotes the act of physical contact that directly transmits ritual impurity from an already defiled source to a clean person or object, highlighting the contagious nature of ceremonial uncleanness.
  • Unclean (Hebrew, ṭâmêʼ', H2930): Derived from a primitive root meaning "to be foul," this term describes a state of ritual impurity or ceremonial defilement. It is distinct from moral sin and refers to a condition that renders a person or object unsuitable for contact with the sacred, temporarily excluding them from full participation in communal worship or certain aspects of daily life. The pervasive use of this term throughout Leviticus underscores the constant vigilance required to maintain ritual purity in the presence of a holy God.
  • Bathe (Hebrew, râchats', H7364): This primitive root refers specifically to the washing of the body, often implying a full immersion or comprehensive cleansing of the entire person. Paired with the washing of clothes, it underscores the complete and personal nature of the purification required for the individual, signifying a transition from a state of impurity back to ritual purity and fitness for sacred interaction.

Verse Breakdown

  • "And whosoever toucheth those things": This initial clause identifies the subject of the regulation: any individual who comes into physical contact with an object or person that has already been rendered unclean by one of the bodily discharges detailed earlier in Leviticus 15. It emphasizes the principle of secondary defilement, where impurity is contagious and spreads through contact.
  • "shall be unclean": Upon making contact, the person immediately and automatically assumes the state of ritual impurity. This is a declarative statement of ceremonial status, not a moral judgment, indicating that they are now temporarily defiled and, as a result, are barred from approaching the Tabernacle or participating in sacred communal activities.
  • "and shall wash his clothes, and bathe [himself] in water": This specifies the mandatory and divinely prescribed purification ritual. Both actions—the washing of garments and the bathing of the body—were essential for the removal of the transmitted impurity. These physical acts served as tangible symbols of a comprehensive cleansing, preparing the person for restoration to a clean state.
  • "and be unclean until the even": This final clause defines the precise duration of the impurity. Even after performing the prescribed washing and bathing, the person remained ritually unclean for a set period, specifically until sundown. At the close of the day, with the beginning of a new day, their state of purity was fully restored. This "until the even" clause is a common feature in Levitical purity laws, signifying that the impurity was temporary and had a clear, divinely ordained end.

Literary Devices

Leviticus 15:27 effectively employs several literary devices to convey its message. Repetition of the concept of "unclean" (Hebrew: ṭâmê') powerfully underscores the pervasive nature and serious consequence of ritual defilement, highlighting the constant need for vigilance and purification in ancient Israelite life. There is a clear Cause and Effect relationship established: touching an unclean object causes one to become unclean, which in turn requires specific, divinely mandated purification actions. The physical acts of "washing his clothes, and bathe [himself] in water" serve as potent Symbolism, representing the necessary removal of external and internal impurity and the restoration of a proper, undefiled state before God. The phrase "until the even" further symbolizes the temporary nature of this ritual impurity and the possibility of renewed purity with the passage of time and the performance of the prescribed rites, emphasizing God's provision for restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:27, deeply embedded within the intricate purity laws of the Old Testament, profoundly underscores God's absolute holiness and His unwavering demand for a holy people. These ritual laws, while distinct from moral commands, served as a constant pedagogical reminder to Israel about the pervasive nature of defilement and the seriousness of anything that separates humanity from God's perfect, unblemished presence. They instilled a deep, almost visceral awareness of the need for purification and separation from anything that could compromise their covenant relationship with Yahweh. The temporary nature of the uncleanness and the prescribed rituals pointed to the ongoing human need for cleansing, foreshadowing a greater, more permanent, and ultimately spiritual purification to come, which could only be achieved through a perfect sacrifice.

REFLECTION AND APPLICATION

While the specific ritual purity laws of Leviticus are not directly binding for believers under the New Covenant, the profound spiritual principles they convey remain immensely relevant for our lives today. Leviticus 15:27 teaches us about the pervasive nature of defilement. Just as physical contact could spread impurity in ancient Israel, so too can sin and worldly influences subtly or overtly defile our hearts, minds, and spirits, impacting our intimate communion with a holy God. This verse powerfully reminds us that defilement, whether ritual or spiritual, requires deliberate action for cleansing. For us, this means actively identifying and repenting of sin, seeking God's forgiveness through Christ, and allowing the Holy Spirit to purify us from within. The "until the even" aspect, signifying a temporary state of uncleanness, offers a glimpse of hope and the possibility of restoration. In our spiritual lives, while sin can temporarily separate us from the joy of God's presence, God's boundless grace through Christ offers complete and permanent cleansing, restoring us to full fellowship. Therefore, we are called to pursue spiritual purity and holiness, not through external rituals, but through genuine faith, heartfelt repentance, and obedient living according to God's Word, enabled by the transforming power of the indwelling Holy Spirit.

Questions for Reflection

  • In what subtle or overt ways do I allow "defilement" (sin, worldly influences, or ungodly thoughts) to impact my spiritual walk and communion with God?
  • How does the temporary nature of ritual uncleanness in Leviticus deepen my appreciation for the permanent and complete cleansing offered by Christ, and what implications does this have for my daily life?
  • Beyond external actions or religious duties, how am I actively pursuing inner purity and holiness as a response to God's call to be set apart for Him?

FAQ

Was being "unclean" the same as being sinful?

Answer: No, in the context of Leviticus, ritual uncleanness was a temporary state of ceremonial impurity, not a moral failing or sin. It meant a person was temporarily separated from full participation in the community's worship or certain aspects of daily life. For example, a woman after childbirth (Leviticus 12) or someone touching a dead body (Numbers 19) became unclean without having committed a sin. The purpose was to teach Israel about the pervasive nature of defilement and God's absolute holiness, emphasizing the need for purity before approaching Him and the sacred.

Are these purity laws still binding for Christians today?

Answer: The specific ritual purity laws of Leviticus, including those in Leviticus 15, are not directly binding for New Covenant believers. Jesus declared all foods clean (Mark 7:19) and profoundly emphasized that true defilement comes from within the heart, not from external contact (Mark 7:20-23). Peter's vision in Acts 10 further clarified that God has cleansed what was once considered unclean, opening the door for Gentiles. However, the underlying spiritual principles of God's holiness, the pervasive nature of sin, and humanity's need for cleansing remain profoundly relevant for believers today, now fulfilled in Christ.

CHRIST-CENTERED FULFILLMENT

The intricate system of ritual purity and defilement in Leviticus, powerfully exemplified by the contagious nature of uncleanness in Leviticus 15:27, served as a vital and profound foreshadowing of the ultimate and perfect cleansing found exclusively in Jesus Christ. The constant, repetitive need for washing and bathing, and the temporary nature of the impurity "until the even," highlighted the inherent inadequacy of human efforts and animal sacrifices to truly cleanse from the deepest defilement of sin. Jesus, as the Lamb of God who takes away the sin of the world, offers a superior, once-for-all, and permanent purification. His sacrificial death on the cross provides a cleansing not just for ritual impurities but for the moral and spiritual defilement of our hearts, making us truly clean and acceptable before a holy God (Hebrews 9:14). Unlike the temporary and external cleansing of the Old Covenant, Christ's redemptive work is complete and eternal, perfectly reconciling us to God (Colossians 1:21-22). Through faith in Him, we are not merely clean "until the even" but are made righteous and holy in God's sight, empowered by the indwelling Holy Spirit to live lives set apart for His glory, continually purifying ourselves as we await His return (2 Corinthians 7:1).

Copy as

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.
Copy as
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.
Copy as

Continue studying Leviticus 15:27 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.