Leviticus 15:7

Translation
King James Version
And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.
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KJV (with Strong's)
And he that toucheth H5060 the flesh H1320 of him that hath the issue H2100 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
Anyone who touches the body of the person with the discharge 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 the body of the man with a discharge must wash his clothes and bathe with water, and he will be unclean until evening.
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American Standard Version
And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.
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World English Bible Messianic
“‘He who touches the body of him who has the discharge shall wash his clothes, and bathe himself in water, and be unclean until the evening.
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Geneva Bible (1599)
Also he that toucheth the flesh of him that hath the issue, shall wash his clothes, and wash himselfe in water, and shalbe vncleane vntil the euen.
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Young's Literal Translation
`And he who is coming against the flesh of him who hath the issue, doth wash his garments, and hath bathed with water, and hath been unclean till the evening.
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In the KJVVerse 3,176 of 31,102

Study This Verse

SUMMARY

Leviticus 15:7 meticulously details a specific aspect of Israel's ritual purity laws, addressing the secondary defilement incurred by an individual who touches the flesh of someone experiencing an abnormal bodily discharge. This regulation mandates a precise purification ritual—washing clothes and bathing in water—followed by a period of ritual uncleanness until sunset. This law profoundly underscores the pervasive nature of defilement within the Israelite community, God's meticulous standards for maintaining holiness in the immediate vicinity of His Tabernacle, and the critical importance of separation from anything that could compromise their sacred relationship with a holy God.

CONTEXT

  • Literary Context: Leviticus 15:7 is strategically positioned within a larger corpus of purity laws found in Leviticus 11-15, which collectively define what renders an Israelite ritually clean or unclean. Specifically, chapter 15 is dedicated to various forms of ritual impurity arising from bodily discharges, encompassing both male and female conditions. The chapter systematically addresses primary sources of defilement, such as a man with a persistent discharge (Leviticus 15:1-15), a man with a seminal emission (Leviticus 15:16-18), and a woman during menstruation or with an abnormal flow (Leviticus 15:19-30). Our verse, along with others like Leviticus 15:4, Leviticus 15:5, and Leviticus 15:10, focuses on secondary defilement—the transmission of impurity from a primarily unclean person or their contaminated objects to another individual. This intricate, layered system of purity laws served to impress upon the Israelites the pervasive nature of defilement and the meticulous care required to safeguard the sanctity of the community, especially in the presence of a holy God.
  • Historical & Cultural Context: These detailed purity laws were delivered to the Israelites during their wilderness wanderings, shortly after their miraculous exodus from Egypt. At the heart of their encampment stood the Tabernacle, the portable dwelling place of Yahweh, symbolizing His holy presence among His people. The primary objective of these regulations was not merely public health (though they undoubtedly had incidental hygienic benefits), but rather to cultivate in Israel a profound understanding of God's absolute holiness and the imperative for His covenant people to reflect that holiness in every facet of their daily lives. While other ancient Near Eastern cultures possessed their own concepts of purity and impurity, often tied to cultic practices or natural phenomena, Israel's laws were distinctive in their comprehensive scope and their direct, explicit connection to the unique holiness of Yahweh. The recurring stipulation to remain "unclean until the even" (sunset) was a common feature across many Old Testament purification rituals, marking the conclusion of a day's cycle and signifying a return to ritual purity as a new day commenced. This temporal marker underscored both the temporary nature of the impurity and the accessibility of purification, while simultaneously serving as a constant, tangible reminder of the vigilance required to live in the immediate presence of a holy God.
  • Key Themes: Leviticus 15:7 significantly contributes to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Holiness and Purity, emphasizing God's intrinsic holiness and the corresponding demand for His people to be holy, both morally and ritually. The meticulous distinctions between clean and unclean, and the detailed procedures for purification, are designed to teach Israel about the absolute separation required to dwell in God's presence. Another crucial theme is the Pervasiveness of Sin and Impurity, illustrated by how easily defilement could spread through touch, even indirectly. This physical manifestation of impurity serves as a powerful metaphor for the contagious nature of sin and its capacity to separate individuals from God and community. Furthermore, the laws highlight God's Gracious Provision for Cleansing and Restoration. Despite the constant threat of impurity, God provides clear, accessible means for purification, demonstrating His desire for His people to be restored to a state of acceptable worship and fellowship. The temporary nature of uncleanness ("until the even") underscores the possibility of returning to a state of purity, reinforcing the theme of divine grace and the accessibility of reconciliation with God. This verse, therefore, is not merely a legalistic instruction but a profound theological lesson on God's character and His pathway for humanity to approach Him.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • "toucheth" (Hebrew, nâgaʻ'): This verb (H5060) signifies physical contact, ranging from a gentle touch to a forceful strike or even sexual intimacy. In the context of Levitical purity laws, nâgaʻ' often denotes the act of making contact with something ritually unclean, thereby transmitting impurity. Here, it highlights the immediate and direct consequence of physical contact with the defiled individual, emphasizing how easily ritual impurity could be transferred and the meticulous care required to avoid it. The act of touching is not merely incidental but the very trigger for secondary defilement.
  • "issue" (Hebrew, zûwb'): Derived from the primitive root (H2100) meaning "to flow freely," this term refers specifically to an abnormal, persistent, or pathological bodily discharge. It is distinct from normal physiological processes like menstruation or seminal emissions, which are addressed elsewhere in Leviticus 15, often with different terms or specific qualifiers. The zûwb' typically implies a chronic or unusual condition that rendered the individual profoundly unclean, and by extension, anything or anyone they touched, underscoring the severity of this particular source of defilement.
  • "unclean" (Hebrew, ṭâmêʼ'): This primitive root (H2930) denotes a state of ritual impurity or ceremonial defilement. It is crucial to understand that ṭâmêʼ' does not inherently imply moral sin or ethical wrongdoing, though moral impurity could also render one ṭâmêʼ'. Rather, it signifies a temporary state that prevented an Israelite from participating in sacred activities, entering the Tabernacle, or engaging in certain social interactions. The state of ṭâmêʼ' represented a barrier to full communion with a holy God and His people, highlighting the pervasive nature of anything that compromised the community's holiness.

Verse Breakdown

  • "And he that toucheth the flesh of him that hath the issue": This opening clause precisely identifies the specific action that initiates secondary defilement: direct physical contact with the body ("flesh") of an individual suffering from a zûwb (abnormal discharge). The emphasis on "flesh" underscores the direct and intimate nature of the contact that transmits the impurity. This highlights the contagious nature of ritual impurity, which could spread from the primarily defiled person to others through mere touch, thereby demonstrating the meticulousness of God's standards for purity within the community.
  • "shall wash his clothes, and bathe [himself] in water": This segment outlines the divinely prescribed purification ritual. The washing of clothes and the bathing of the body in water were common and universally accessible methods of ritual cleansing in ancient Israel. These actions were not merely symbolic gestures but mandated steps to physically and ritually remove the defilement. The thoroughness of washing both garments and the body indicates the comprehensive nature of the required purification, signifying a complete removal of the transmitted uncleanness.
  • "and be unclean until the even": This concluding phrase specifies the duration of the state of impurity. Even after performing the prescribed washing and bathing, the individual remained ritually unclean until sunset. This temporary separation served as a constant, tangible reminder of the defilement and the barrier it created between the individual and the holy presence of God. It emphasized that the process of purification was not instantaneous but involved a period of separation before full restoration to a state of ritual purity, allowing for a clear demarcation between states of defilement and cleanliness.

Literary Devices

Leviticus 15:7 effectively employs several literary devices to convey its profound message. Prescriptive Language is paramount, evident in the direct, imperative commands such as "shall wash," "and bathe," and "and be unclean." This authoritative tone leaves no ambiguity regarding the required actions and underscores the divine authority behind these laws, emphasizing their non-negotiable nature for the Israelite community. Symbolism is deeply embedded within the ritual: water symbolizes cleansing and purification, representing the removal of defilement and a return to a state of ritual acceptability. The state of being "unclean until the even" symbolizes a temporary separation or exclusion, highlighting the barrier that impurity created between the individual and the holy presence of God, while simultaneously pointing to the possibility of restoration and re-entry into the community. Furthermore, the very act of touching "flesh" and becoming unclean can be understood as Metonymy, where a part (the flesh) represents the whole person, emphasizing that any contact with the defiled individual transmitted their impurity. The entire chapter, through its detailed and repetitive enumeration of various sources of defilement and their corresponding purification rituals, utilizes Repetition to reinforce the pervasive nature of impurity and the constant vigilance required to maintain holiness within the covenant community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:7, while rooted in ancient ceremonial law, powerfully communicates enduring theological truths about God's character and humanity's condition. It profoundly reveals God's absolute holiness, which inherently necessitates separation from anything defiling, whether physically or spiritually. The pervasive nature of ritual uncleanness, spreading through mere contact, serves as a vivid, tangible illustration of the pervasive and contagious nature of sin, which defiles not only the individual but also impacts those around them, ultimately creating a barrier between humanity and a holy God. The prescribed rituals for cleansing, though temporary in their effect, underscore God's gracious provision for purification and restoration, teaching His people that defilement is not a permanent state and that a divinely ordained path back to purity is always available through obedience to His instructions. These laws cultivated a deep awareness of impurity and the profound need for divine intervention to achieve true cleanliness, thereby foreshadowing a greater spiritual reality of ultimate cleansing.

REFLECTION AND APPLICATION

While the specific ritualistic requirements of Leviticus 15:7 are no longer directly binding for New Covenant believers, having been fulfilled and superseded by the redemptive work of Jesus Christ, the underlying spiritual principles remain profoundly relevant for our lives today. This ancient law serves as a powerful metaphor for the pervasive nature of sin and its defiling effects, not only on individuals but also on the spiritual health of communities. Just as physical contact with an "issue" rendered one unclean, so too can our spiritual lives be defiled by direct or indirect association with sin, compromise, or unholy influences. The command to "wash his clothes, and bathe [himself] in water" speaks to the ongoing, active need for spiritual cleansing and renewal in our walk with God. It calls us to continually engage in practices that purify our hearts and minds—such as sincere confession, genuine repentance, diligent immersion in God's Word, and humble reliance on the sanctifying power of the Holy Spirit—to maintain a vibrant, holy, and unhindered relationship with God. The state of being "unclean until the even" reminds us that while spiritual defilement is a real and serious condition that requires intentional attention, God has graciously provided a means for temporary separation and ultimate restoration, pointing us towards the continuous, lifelong process of sanctification in our lives as we are progressively conformed to the image of Christ.

Questions for Reflection

  • How does the concept of "secondary defilement" in Leviticus 15:7 illuminate the subtle yet significant ways sin can spread and impact our spiritual lives and relationships today?
  • What are the "clothes" and the "body" that we, as New Covenant believers, need to continually "wash" in a spiritual sense to maintain purity before a holy God?
  • In what areas of your life might you be experiencing a spiritual "uncleanness" that requires intentional "washing" and a period of separation before full restoration and renewed fellowship with God?

FAQ

Was this law primarily about public health and hygiene?

Answer: While the Levitical laws, including those in Leviticus 15, would have had incidental benefits for public health and sanitation in the Israelite camp, their primary purpose was profoundly theological and ritualistic. They were meticulously designed to teach the Israelites about the absolute holiness of God and the pervasive nature of impurity (both ritual and moral) that separated them from His sacred presence. The distinctions between clean and unclean were not based on modern scientific understanding of disease, but on God's divine and revealed standards for maintaining a holy community in which His Tabernacle, and later His Temple, resided. The overarching emphasis was on ritual purity necessary for acceptable worship and unhindered fellowship with God, rather than merely preventing the spread of illness.

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

Answer: No, the ceremonial and ritual purity laws of the Old Testament, including Leviticus 15:7, are not directly binding for New Covenant believers. The New Testament teaches unequivocally that these laws were a shadow, a temporary tutor, pointing to the ultimate spiritual realities found in Christ. Jesus, through His perfect life, atoning death, and glorious resurrection, fully fulfilled the requirements of the Law (as He Himself declared in Matthew 5:17). The ceremonial laws pointed to the desperate need for a perfect sacrifice and ultimate cleansing, which Christ supremely provided. Therefore, Christians are no longer under the Old Covenant ceremonial law but are called to a higher, internal purity of heart and life (as Jesus taught in Matthew 15:11, emphasizing that what comes out of a person defiles them, not what goes in). The eternal principles of holiness, separation from sin, and the profound need for cleansing, however, remain eternally relevant and are now realized in Christ.

What is the significance of being "unclean until the even"?

Answer: The phrase "unclean until the even" (or "until the evening") signifies that the state of ritual impurity was temporary and would conclude at sunset, marking the end of a day. This was a common temporal marker for many purification rituals in the Old Testament (e.g., Leviticus 11:24-25). It meant that the defiled individual had to remain separated from sacred activities, such as entering the Tabernacle or participating in offerings, for the remainder of that day. At sunset, after completing the prescribed washing and bathing, they would be considered ritually clean again and could resume normal participation in the community's life and worship. This demonstrated that impurity was not a permanent, unchangeable condition and that God had graciously provided a clear, accessible path to restoration and re-entry into the holy community, emphasizing His desire for His people to be in fellowship with Him.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:7, with its meticulous requirements for purification from secondary defilement, finds its profound and ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Old Testament purity laws, including the washing of clothes and bathing in water, were ultimately shadows and types pointing to the deeper, spiritual cleansing necessary for fallen humanity. Christ is the ultimate High Priest and the perfect, once-for-all sacrifice, whose precious blood cleanses us from all sin and defilement, not merely ritual impurity (as powerfully articulated in Hebrews 9:13-14, which contrasts animal sacrifices with Christ's perfect offering). Unlike the Israelite who became unclean by touching someone with an "issue," Jesus frequently touched the ritually unclean—lepers, the dead, those with chronic illnesses—and rather than becoming defiled Himself, He miraculously imparted healing and cleansing (e.g., His touch on the leper in Matthew 8:2-3 or the woman with the issue of blood in Mark 5:25-34). He absorbed the uncleanness, demonstrating His sovereign power over sin, sickness, and death. He is the "Lamb of God, who takes away the sin of the world!" (John 1:29), bearing our defilement and curse so that we might be made perfectly clean and holy in Him. Through faith in Him, we are not merely ritually clean until the evening, but eternally purified by His shed blood (1 John 1:7) and continually washed by the water of the Word (Ephesians 5:26). He is our ultimate source of purity, enabling us to stand holy and blameless before a perfectly holy God.

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Commentary on Leviticus 15 verses 1–18

We have here the law concerning the ceremonial uncleanness that was contracted by running issues in men. It is called in the margin (Lev 15:2) the running of the reins: a very grievous and loathsome disease, which was, usually the effect and consequent of wantonness and uncleanness, and a dissolute course of life, filling men's bones with the sins of their youth, and leaving them to mourn at the last, when all the pleasures of their wickedness have vanished, and nothing remains but the pain and anguish of a rotten carcase and a wounded conscience. And what fruit has the sinner then of those things whereof he has so much reason to be ashamed? Rom 6:21. As modesty is an ornament of grace to the head and chains about the neck, so chastity is health to the navel and marrow to the bones; but uncleanness is a wound and dishonour, the consumption of the flesh and the body, and a sin which is often its own punishment more than any other. It was also sometimes inflicted by the righteous hand of God for other sins, as appears by David's imprecation of a curse upon the family of Joab, for the murder of Abner. Sa2 3:29, Let there not fail from the house of Joab one that hath an issue, or is a leper. A vile disease for vile deserts. Now whoever had this disease upon him, 1. He was himself unclean, Lev 15:2. He must not dare to come near the sanctuary, it was at his peril if he did, nor might he eat of the holy things. This signified the filthiness of sin, and of all the productions of our corrupt nature, which render us odious to God's holiness, and utterly unfit for communion with him. Out of a pure heart well kept are the issues of life (Pro 4:23), but out of an unclean heart comes that which is defiling, Mat 12:34, Mat 12:35. 2. He made every person and thing unclean that he touched, or that touched him, Lev 15:4-12. His bed, and his chair, and his saddle, and every thing that belonged to him, could not be touched without a ceremonial uncleanness contracted, which a man must remain conscious to himself of till sunset, and from which he could not be cleansed without washing his clothes, and bathing his flesh in water. This signified the contagion of sin, the danger we are in of being polluted by conversing with those that are polluted, and the need we have with the utmost circumspection to save ourselves from this untoward generation. 3. When he was cured of the disease, yet he could not be cleansed from the pollution without a sacrifice, for which he was to prepare himself by seven days' expectation after he was perfectly clear from his distemper, and by bathing in spring water, Lev 15:13-15. This signified the great gospel duties of faith and repentance, and the great gospel privileges of the application of Christ's blood to our souls for our justification and his grace for our sanctification. God has promised to sprinkle clean water upon us, and to cleanse us from all our filthiness, and has appointed us by repentance to wash and make ourselves clean: he has also provided a sacrifice of atonement, and requires us by faith to interest ourselves in that sacrifice; for it is the blood of Christ his Son that cleanses us from all sin, and by which atonement is made for us, that we may have admission into God's presence and may partake of his favour.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–18. 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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