Leviticus 15:7

KJV

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.

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}.

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.

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.

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.

Commentary

### 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](/leviticus/15-1-15 "Leviticus 15:1-15 - Laws Concerning a Man with a Discharge")), a man with a seminal emission ([Leviticus 15:16-18](/leviticus/15-16-18 "Leviticus 15:16-18 - Laws Concerning Seminal Emission")), and a woman during menstruation or with an abnormal flow ([Leviticus 15:19-30](/leviticus/15-19-30 "Leviticus 15:19-30 - Laws Concerning a Woman's Discharge")). Our verse, along with others like [Leviticus 15:4](/leviticus/15-4 "Leviticus 15:4 - Contamination from a Bed"), [Leviticus 15:5](/leviticus/15-5 "Leviticus 15:5 - Contamination from a Seat"), and [Leviticus 15:10](/leviticus/15-10 "Leviticus 15:10 - Contamination from a Saddle"), 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.

* [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy")
* [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")
* [Psalm 51:7](/psalms/51-7 "Psalm 51:7 - Cleanse Me with Hyssop")

### 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](/leviticus/15 "Leviticus 15 - Laws Concerning Discharges"), 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](/leviticus/15-7 "Leviticus 15:7 - Secondary Defilement from Bodily Discharge"), 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](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). 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](/matthew/15-11 "Matthew 15:11 - What Defiles a Person"), 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](/leviticus/11-24-25 "Leviticus 11:24-25 - Uncleanness from Carcasses")). 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](/hebrews/9-13-14 "Hebrews 9:13-14 - The Superior Sacrifice of Christ"), 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](/matthew/8-2-3 "Matthew 8:2-3 - Jesus Heals a Leper") or 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 a Hemorrhage")). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), 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](/1_john/1-7 "1 John 1:7 - Cleansing by Christ's Blood")) and continually washed by the water of the Word ([Ephesians 5:26](/ephesians/5-26 "Ephesians 5:26 - Christ Cleansing the Church")). He is our ultimate source of purity, enabling us to stand holy and blameless before a perfectly 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.