TRV
Leviticus 15:6
Bible Versions
And he that sitteth on [any] thing whereon he sat that hath the issue shall wash his clothes, and bathe [himself] in water, and be unclean until the even.
Whoever sits on anything the person with the discharge sat on is to wash his clothes and bathe himself in water; he will be unclean until evening.
Whoever sits on furniture on which the man with the discharge was sitting must wash his clothes and bathe with water, and he will be unclean until evening.
And he that sitteth on anything whereon he that hath the issue sat shall wash his clothes, and bathe himself in water, and be unclean until the even.
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### SUMMARY
Leviticus 15:6 outlines a specific regulation within Israel's intricate purity laws concerning bodily discharges. This verse addresses the secondary transmission of ritual uncleanness: if an individual without an "issue" (an abnormal bodily flow) sits on an object previously used by someone afflicted with such an issue, they too become ritually unclean. To regain a state of cleanness, the affected person is required to wash their clothes and bathe in water, remaining in a state of impurity until the evening. This statute underscores the pervasive nature of ritual defilement and the meticulous requirements for maintaining purity within the covenant community, particularly in light of God's holy presence in the Tabernacle.
### CONTEXT
* **Literary Context:** Leviticus 15 is entirely dedicated to laws concerning ritual impurity arising from various bodily discharges, encompassing both normal physiological processes (like menstruation or seminal emission) and abnormal, pathological flows. This chapter is situated within a larger section of Leviticus (chapters 11-15) that delineates various sources of ritual impurity, including dietary restrictions, childbirth, skin diseases (often mistranslated as "leprosy"), and mildew. The overarching theological framework of Leviticus is the theme of holiness—God's intrinsic holiness and His demand for His covenant people to reflect that holiness in their lives. Chapter 15 specifically details how human physiology, particularly certain bodily fluids, could create a state of ritual defilement that necessitated prescribed purification rites. [Verses 1-15](/leviticus/15-1-15 "Leviticus 15:1-15 - Laws concerning a man's discharge") focus on a man with an abnormal discharge, while [verses 16-18](/leviticus/15-16-18 "Leviticus 15:16-18 - Laws concerning seminal emission") address seminal emission, and [verses 19-30](/leviticus/15-19-30 "Leviticus 19-30 - Laws concerning a woman's discharge") deal with a woman's discharge (menstruation and abnormal flows). Leviticus 15:6 falls within the section on a man's abnormal discharge, specifically addressing the contagion of impurity from the primary source to objects, and then from those objects to other individuals, thereby emphasizing the far-reaching impact of ritual defilement.
* **Historical & Cultural Context:** These purity laws were divinely revealed to ancient Israel in the wilderness, following their exodus from Egypt and the establishment of the Tabernacle as Yahweh's dwelling place among them. The tangible presence of a holy God in their midst necessitated an extremely high standard of ritual purity to prevent the defilement of the sacred space and to maintain the integrity of their covenant relationship with Him. It is crucial to understand that "uncleanness" (Hebrew: *ṭâmêʼ*) in this context was not primarily about physical hygiene or moral sin, but rather a ritual state that rendered an individual temporarily unfit to participate in communal worship, handle sacred objects, or approach the Tabernacle. This state could be contracted through various means, including contact with dead bodies, certain animals, or, as here, specific bodily discharges. The meticulous nature of these laws, including the secondary transmission of impurity, served to impress upon the Israelites the pervasive nature of defilement and the absolute holiness of God. Unlike surrounding pagan cultures, which often had different, sometimes less stringent or even morally corrupting, purity practices, Israel's laws set them apart, emphasizing a unique relationship with a holy God who demanded a consecrated people. The recurring phrase "unclean until the even" (or "until the evening") was a common temporal marker for the duration of ritual impurity, signifying that the defilement was temporary and could be removed through prescribed rites, allowing for reintegration into the community's sacred life.
* **Key Themes:** Leviticus 15:6 contributes significantly to several key themes pervasive throughout the book of Leviticus and the Pentateuch. Foremost is the theme of **Holiness and Purity**, emphasizing that God is holy and His people must reflect His holiness by maintaining ritual purity, especially in His presence. The laws illustrate the **Pervasiveness of Defilement**, showing how impurity could spread from a primary source to objects and then to other individuals, highlighting humanity's inherent susceptibility to ritual uncleanness. This then underscores the **Necessity of Atonement and Cleansing**, as specific rituals (like washing and bathing) were required to move from a state of *ṭâmêʼ* (unclean) to *ṭâhôr* (clean). The temporary nature of this uncleanness, lasting "until the even," points to the **Temporary and Symbolic Nature of Old Covenant Rituals**, which foreshadowed a more complete and permanent cleansing to come. These regulations also served a **Pedagogical Purpose**, teaching Israel about the seriousness of defilement and the meticulous care required to live in fellowship with a holy God, preparing them for the ultimate spiritual truths revealed in the New Covenant. This is particularly evident in the broader context of [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws Concerning Bodily Discharges") which meticulously details what makes one unclean and how to become clean again.
### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Issue (Hebrew, זוּב, _zûwb'_):** This term, derived from a primitive root meaning "to flow freely," refers to an abnormal, often chronic, bodily discharge. In the context of [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws Concerning Bodily Discharges"), it specifically denotes a pathological, persistent flow from the genitals, distinct from normal seminal emissions or menstrual flows, which are addressed separately within the chapter. The nature of this "issue" rendered the person afflicted, and anything they touched or sat upon, ritually impure, necessitating specific purification rites.
* **Sitteth (Hebrew, יָשַׁב, _yâshab'_):** While literally meaning "to sit down," in this context, the verb implies direct and sustained contact and use of an object. The emphasis is on the act of resting one's weight upon something, thereby transferring the impurity from the primary source (the person with the issue) to the object, and subsequently from that object to the secondary person. This highlights the contagious and transferable nature of ritual uncleanness within the Israelite purity system.
* **Unclean (Hebrew, טָמֵא, _ṭâmêʼ'_):** This adjective describes a state of ritual impurity, derived from a root meaning "to be foul" or "contaminated." It is crucial to understand that *ṭâmêʼ* does not inherently mean "sinful" or "morally corrupt." Rather, it signifies a temporary ritual defilement that prevented an individual from participating in communal worship, touching holy things, or entering the Tabernacle/Temple. It was a ceremonial status that required specific purification rites (like washing and bathing) to be removed, after which the person would become *ṭâhôr* (clean).
#### Verse Breakdown
* **"And he that sitteth on [any] thing whereon he sat that hath the issue":** This clause precisely identifies the scenario: an otherwise ritually clean person comes into contact with an object (a seat, a bed, etc.) that has been made unclean by someone afflicted with an abnormal bodily discharge. The emphasis here is on the secondary transmission of impurity, underscoring how defilement could spread indirectly through contact with contaminated objects, demonstrating the pervasive nature of ritual uncleanness.
* **"shall wash his clothes, and bathe [himself] in water":** This specifies the prescribed purification rites for the person who has contracted secondary impurity. Washing clothes and bathing the entire body in water were standard and essential procedures for removing various forms of ritual impurity in the Old Testament. These actions were not merely for physical hygiene but were profound symbolic acts, representing a cleansing and restoration to a state of ritual purity, making the individual fit for communal life and worship once more.
* **"and be unclean until the even.":** This final phrase indicates the duration of the impurity. Even after performing the prescribed washing and bathing, the individual remained ritually unclean until the end of the day, specifically sunset. This temporal aspect emphasizes that the defilement was temporary and that the purification process had a defined completion point, after which full participation in the community's life and worship, including approaching sacred spaces, could resume.
#### Literary Devices
Leviticus 15:6 employs several literary devices to convey its message about ritual purity and the pervasive nature of defilement. **Metonymy** is evident, where the "thing whereon he sat" (the object) stands in for the defilement originating from the person with the issue. The object itself is not inherently "unclean" in a moral sense, but it becomes a conduit for the transfer of ritual impurity, symbolizing the far-reaching impact of defilement. **Symbolism** is central, with water serving as a powerful and recurring symbol of cleansing and purification throughout the Old Testament. The acts of washing clothes and bathing in water are not merely physical acts but ritual ones, representing the removal of defilement and the restoration to a pure state. The phrase "until the even" also carries **Symbolism**, representing a clear boundary, the temporary nature of the impurity, and the promise of a fresh, ritually clean start with the new day. The meticulous detail of these laws, including the secondary transmission of impurity, also functions as a form of **Hyperbole** or extreme emphasis, underscoring the absolute holiness of God and the seriousness of any defilement in His presence, even indirect contact.
### THEOLOGICAL AND THEMATIC CONNECTIONS
The laws in Leviticus 15, including verse 6, reveal God's meticulous concern for purity, order, and the sanctity of His presence within His covenant community. While the specific ceremonial laws are part of the Old Covenant and are not directly binding on New Testament believers, they serve as profound theological object lessons. They teach us about the pervasive nature of defilement (which, in a New Testament context, points to the pervasive nature of sin), the necessity of divine provision for cleansing, and the absolute holiness of God. The concept of "uncleanness" highlights humanity's inherent inability to stand in God's holy presence without a divinely ordained means of purification. These laws, with their temporary and external cleansing rituals, foreshadow a greater, spiritual cleansing that would be required for humanity to truly commune with a holy God, a cleansing that would address the root of defilement: sin.
* [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, for I Am Holy")
* [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - The Blood of Christ Cleanses from Dead Works")
* [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Called to Holiness in All Conduct")
### REFLECTION AND APPLICATION
While the specific ritual practices of Leviticus 15:6 are no longer observed by New Testament believers, the underlying spiritual principles remain profoundly relevant for our lives today. This verse serves as a powerful reminder that defilement, particularly in the form of sin, is contagious and pervasive. Just as physical contact with an unclean object could transmit ritual impurity, so too can our spiritual lives be affected and compromised by the "issues" of sin in the world around us and, more subtly, within our own hearts. God's unwavering demand for purity, first seen in the meticulous laws of the Old Testament, points to His unchanging character as a holy God who desires a pure people set apart for Him. Our appropriate response should be a humble recognition of our constant need for spiritual cleansing and a commitment to live lives consecrated to Him. The temporary nature of the Old Testament cleansing, lasting only "until the even," points us to the permanent and complete cleansing offered through Jesus Christ. We are called to pursue holiness not through external ritual washings, but through genuine repentance, steadfast faith in Christ, and obedient submission to God's Word, allowing the indwelling Holy Spirit to purify our hearts, minds, and actions. This pursuit of holiness is not a burden but a joyful response to the grace that has already made us clean.
#### Questions for Reflection
* **How does the concept of "contagious uncleanness" in Leviticus 15:6 help us understand the pervasive nature and far-reaching impact of sin in our lives and in the world?**
* **What does God's meticulous concern for ritual purity in the Old Testament reveal about His unchanging character and His desire for His people today?**
* **In what spiritual ways do we, as New Testament believers, "wash our clothes and bathe in water" to be cleansed from defilement and pursue holiness?**
* **How can understanding the temporary nature of Old Testament impurity deepen our appreciation for the permanent and complete cleansing offered through Jesus Christ?**
### FAQ
**What was the purpose of these detailed purity laws in Leviticus, and are they still relevant today?**
Answer: The purpose of the detailed purity laws in Leviticus was multifaceted and deeply theological. Primarily, they served to maintain the ritual purity of the Israelite camp, especially given the tangible presence of the Tabernacle, where God dwelt among His people. These laws distinguished Israel from surrounding pagan nations, emphasizing God's absolute holiness and His demand for a consecrated people. They were not primarily concerned with moral sin (though sin certainly caused moral defilement) but with a ritual state that temporarily prevented an individual from participating fully in community worship or approaching sacred spaces. While the specific ceremonial laws are not directly binding on New Testament believers (as they were fulfilled in Christ), their underlying principles remain profoundly relevant. They teach us about the pervasive nature of defilement (which can be likened to sin's spread and its impact on our relationship with God), God's unchanging holiness, and humanity's inherent need for divine cleansing to approach Him. The ritual washings foreshadow the spiritual cleansing provided by Christ's sacrifice, as seen in passages like [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - The Blood of Christ Cleanses from Dead Works"). They also highlight the importance of living a life set apart for God, pursuing inner purity and separation from sin, as exhorted in [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Be Holy, for I Am Holy").
### CHRIST-CENTERED FULFILLMENT
Leviticus 15:6, with its emphasis on contagious uncleanness and temporary ritual cleansing, finds its ultimate fulfillment and profound spiritual meaning in the person and work of Jesus Christ. The Old Testament laws meticulously demonstrated humanity's pervasive state of defilement and the inherent inadequacy of external rituals to provide lasting purity. They served as a divine pedagogical tool, pointing to a deeper, internal need for cleansing that only a perfect sacrifice could accomplish. Jesus, as the perfect Lamb of God, did not merely cleanse from ritual impurity but from the defilement of sin itself, which is the ultimate source of separation from God. Unlike the Levitical system where contact with the unclean rendered one unclean, Jesus' touch possessed the power to make the unclean clean. A prime example is the woman with the issue of blood in [Mark 5:25-34](/mark/5-25-34 "Mark 5:25-34 - Jesus Heals the Woman with the Issue of Blood"), who had suffered from a chronic "issue" that made her perpetually unclean under Levitical law. Instead of Jesus becoming defiled by her touch, His power flowed out and made her whole, physically and ritually, demonstrating His divine authority over all forms of defilement. His sacrifice on the cross, as the ultimate purification, provides a complete and permanent cleansing for all who believe, not just "until the even," but for eternity. We are washed and made righteous not by water and external rites, but by the precious [blood of Christ](/hebrews/9-14 "Hebrews 9:14 - Cleansing by Christ's Blood"), which purifies our consciences from dead works to serve the living God. Through Him, we are made truly holy and can approach God's presence with confidence, having been made clean once and for all. This is the glorious reality of the New Covenant, where Christ is our perfect and permanent purification, enabling true fellowship with a holy 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.