Leviticus 15:8

KJV

And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe [himself] in water, and be unclean until the even.

KJV (with Strong's)

And if he that hath the issue {H2100} spit {H7556} upon him that is clean {H2889}; then he shall wash {H3526} his clothes {H899}, and bathe {H7364} himself in water {H4325}, and be unclean {H2930} until the even {H6153}.

Complete Jewish Bible

If the person with the discharge spits on someone who is clean, the latter is to wash his clothes and bathe himself in water; he will be unclean until evening.

Berean Standard Bible

If the man with the discharge spits on one who is clean, that person must wash his clothes and bathe with water, and he will be unclean until evening.

American Standard Version

And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even.

Commentary

### SUMMARY
Leviticus 15:8 delineates a specific regulation within Israel's intricate purity laws, addressing the transmission of ritual uncleanness through bodily fluids. It stipulates that if an individual afflicted with a persistent bodily discharge (a "zav") spits upon a ritually clean person, that clean person immediately becomes ceremonially defiled. This state of impurity necessitates a prescribed purification ritual involving the washing of clothes and bathing in water, with the uncleanness lasting until sunset. This ordinance profoundly emphasizes the pervasive and contagious nature of ritual impurity, underscoring the meticulous standards required for maintaining ceremonial purity within the community, particularly in light of God's holy presence among His people.

### CONTEXT
* **Literary Context:** Leviticus 15 is entirely devoted to the laws concerning various bodily discharges that rendered individuals ritually unclean, forming a crucial part of the broader purity code within the Torah. This chapter follows detailed instructions on clean and unclean animals ([Leviticus 11](/leviticus/11 "Leviticus 11 - Laws of Clean and Unclean Animals")), the purification rites after childbirth ([Leviticus 12](/leviticus/12 "Leviticus 12 - Laws Concerning Childbirth")), and the extensive regulations for diagnosing and cleansing from skin diseases like leprosy ([Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases") and [Leviticus 14](/leviticus/14 "Leviticus 14 - Laws for Cleansing from Skin Diseases")). Specifically, verse 8 is situated within the section addressing abnormal male discharges (vv. 1-15), which also covers the defilement of objects and persons through contact. The inclusion of spitting as a vector for impurity highlights the extreme sensitivity and comprehensive nature of the purity system, demonstrating that even indirect contact with bodily fluids from an unclean person could transmit defilement. The chapter culminates with a summary (vv. 31-33) that underscores the vital importance of these laws for preventing the defilement of the Tabernacle and, consequently, avoiding divine judgment.

* **Historical & Cultural Context:** In ancient Israel, the concept of ritual purity was foundational to their covenant relationship with Yahweh and their communal life, which revolved around the Tabernacle, the dwelling place of God. These purity laws were not primarily concerned with modern hygienic practices but with maintaining a state of ceremonial fitness necessary for approaching a holy God and participating in the sacred life of the community. Uncleanness, though not inherently sinful, represented a state incompatible with the divine presence. Bodily emissions, particularly those associated with life forces (like blood or semen) or perceived decay, were symbolically defiling. Spitting, a common bodily function, is here identified as a conduit for impurity, illustrating the meticulous and pervasive nature of the purity system. The prescribed purification rites—washing clothes and bathing in water—were standard procedures for temporary uncleanness, signifying a return to a state of ritual cleanliness "until the even," allowing the individual to fully re-engage in communal and religious activities. This system served as a constant pedagogical tool, teaching Israel about God's absolute holiness and the necessity of separation from anything that could defile His sacred space or His people.

* **Key Themes:** Leviticus 15:8 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of **God's Holiness and the Demand for Purity**. The meticulous nature of these laws, even concerning seemingly minor acts like spitting, underscores the absolute purity of God and His intolerance for anything defiled in His presence. This theme is central to the entire book, as seen in the call to "be holy, for I am holy" ([Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy")). Another prominent theme is the **Contagious Nature of Impurity**. The verse vividly illustrates how uncleanness could spread from person to person, or from person to object, emphasizing the need for strict boundaries and careful conduct to prevent the defilement of the community and the Tabernacle. This contrasts sharply with the limited spread of holiness, which typically required deliberate, priestly action. Finally, the theme of **Divine Provision for Restoration** is evident in the temporary nature of the uncleanness and the prescribed rites of purification. The phrase "unclean until the even" signifies that defilement was not permanent but could be remedied, allowing for a return to a state of purity and full participation in the covenant community, reflecting God's grace and desire for His people to remain in fellowship with Him, as also seen in the sacrificial system outlined in [Leviticus 4](/leviticus/4 "Leviticus 4 - Laws for Sin Offerings").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Issue (Hebrew, _zûwb'_):** This term (H2100) refers to a primitive root meaning "to flow freely (as water)," specifically in the context of a (sexual) flux or chronic bodily discharge. In Leviticus 15, it denotes an abnormal, persistent emission of bodily fluid that rendered an individual ritually unclean. Unlike normal, temporary emissions, a _zûwb_ indicated a pathological condition, and the laws surrounding it were particularly stringent, reflecting the perceived gravity of this type of impurity and its potential to defile the community and the sacred space of the Tabernacle.
* **Spit (Hebrew, _râqaq'_):** This verb (H7556) means "to spit" or "to spew." In this specific context, it highlights a seemingly minor, perhaps even accidental, bodily act that nonetheless carries significant ritual consequences. The fact that saliva from an unclean person could transmit impurity underscores the pervasive and contagious nature of ritual uncleanness within the Israelite purity system, emphasizing that even indirect contact through bodily fluids could cause defilement.
* **Unclean (Hebrew, _ṭâmêʼ'_):** This word (H2930) is a primitive root meaning "to be foul, especially in a ceremonial or moral sense (contaminated)." In Leviticus 15:8, it describes the state of ritual impurity incurred by the clean person. This uncleanness was not inherently sinful but represented a state incompatible with the divine presence and participation in sacred communal life. The phrase "unclean until the even" (H6153) is a recurring legal formula, indicating that this state of impurity was temporary and could be remedied through prescribed purification rites and the passage of time, allowing for a return to ritual purity.

#### Verse Breakdown
* **"And if he that hath the issue spit upon him that is clean;":** This initial clause establishes the precise scenario for defilement: a person suffering from a chronic bodily discharge (the _zav_) transmits their ritual impurity to another individual who was previously in a state of ritual purity. The specific act of spitting highlights how even indirect contact through bodily fluids, seemingly minor, was a potent vector for transmitting uncleanness, emphasizing the strict and comprehensive boundaries God established for His holy people to maintain their ceremonial purity.
* **"then he shall wash his clothes, and bathe [himself] in water, and be unclean until the even.":** This subsequent clause outlines the mandatory purification process and its duration for the person who has been defiled. The washing of clothes and bathing in water were standard ritual acts of cleansing, symbolizing the removal of impurity from both the person and their garments. The concluding phrase "and be unclean until the even" indicates that the state of impurity was temporary, lasting only until sunset of that day, after which the individual would be considered ritually clean again and permitted to re-engage fully in communal and religious activities. This demonstrates God's gracious provision for restoration from ceremonial defilement.

#### Literary Devices
Leviticus 15:8 effectively employs several literary devices to convey its legal and theological message. The most prominent is **Legal Formula**, evident in the precise, conditional structure ("And if he... then he shall..."). This formulaic language is characteristic of ancient Near Eastern legal codes, ensuring clarity, authority, and unambiguous instruction for the community. The recurring phrase "unclean until the even" functions as a **Stipulation Formula** or **Refrain**, consistently reinforcing the temporary nature of ceremonial uncleanness and the uniform method of its resolution across various purity laws in Leviticus. There is also an implicit **Juxtaposition** or **Contrast** between the "clean" and "unclean" states, sharply delineating the two conditions and underscoring the meticulous measures required to transition from one to the other. Finally, the seemingly insignificant act of spitting serves as a powerful **Symbol** of the pervasive and easily transmissible nature of ritual impurity, emphasizing the extreme vigilance required to avoid defilement in a community dwelling in the immediate presence of a holy God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, deeply embedded within the intricate Levitical purity code, profoundly illustrates God's absolute holiness and His unyielding demand for a separated, consecrated people. The meticulous regulations concerning defilement from bodily issues, even through an indirect and seemingly minor act like spitting, underscore the pervasive nature of impurity and its fundamental incompatibility with the divine presence. The overarching theological message is clear: God is utterly pure, and His people must reflect that purity, especially when approaching Him or dwelling in His presence. Furthermore, the temporary nature of the uncleanness, remedied by prescribed washing and the passage of time, points to God's gracious provision for restoration and reconciliation, even when ceremonial defilement occurs. This complex system served as a constant object lesson, preparing Israel for a deeper understanding of spiritual defilement and the ultimate need for a perfect, divine cleanser.

* [Leviticus 10:10](/leviticus/10-10 "Leviticus 10:10 - Distinguishing Between Holy and Common")
* [Numbers 19:11-13](/numbers/19-11-13 "Numbers 19:11-13 - Laws Concerning Defilement by a Corpse")
* [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - The Superiority of Christ's Blood")

### REFLECTION AND APPLICATION
Leviticus 15:8, though rooted in an ancient ceremonial context, offers profound and enduring insights for contemporary believers. It serves as a stark reminder that our God is utterly holy and that impurity, whether ceremonial or, more importantly for us, spiritual, creates a barrier to genuine intimacy with Him. While the specific rituals of the Old Covenant are no longer binding for New Covenant believers, the underlying theological principles—God's transcendent holiness, the pervasive nature of sin, and the constant need for cleansing—remain eternally true. Just as a physical "issue" could spread defilement through seemingly minor contact, so too can sin—our ungodly thoughts, careless words, and unrighteous actions—contaminate our own spiritual lives and subtly impact those around us. This verse calls us to a deep awareness of our spiritual condition and the ongoing need for divine cleansing. It challenges us to consider how even subtle forms of sin or unholiness might affect our walk with God and our witness to others, prompting us to diligently pursue spiritual purity in thought, word, and deed, relying entirely on the ultimate, perfect cleansing provided in Christ.

#### Questions for Reflection
* **How does the meticulous nature of these Old Testament purity laws deepen your understanding of God's absolute holiness and His expectation of purity from His people?**
* **In what ways might spiritual "uncleanness" (e.g., unconfessed sin, bitterness, ungodly attitudes) subtly spread its influence in your life or relationships, similar to how physical impurity could spread in ancient Israel?**
* **What practical steps can you take to more consistently pursue spiritual purity and holiness in your daily life, recognizing that our cleansing comes not from rituals but through our relationship with Christ?**

### FAQ

**Why was spitting considered a means of transmitting impurity in ancient Israel?**

Answer: In the ancient Israelite purity laws, bodily fluids were often associated with life forces or, conversely, with decay and death, and thus could be sources of ritual impurity. Spitting, as a direct transfer of bodily fluid from an unclean person, was considered a potent vector for transmitting that impurity. This underscores the pervasive and contagious nature of ritual uncleanness, emphasizing that even seemingly minor or accidental contact could defile. The primary concern was not with physical hygiene in the modern sense, but with maintaining a symbolic separation from anything that was deemed incompatible with the presence of a holy God and the sacred space of the Tabernacle. This meticulousness taught Israel about the absolute holiness of God and the seriousness of defilement.

**Are the laws in Leviticus 15, including verse 8, still binding on Christians today?**

Answer: No, the specific ritual and ceremonial laws found in Leviticus 15 are not binding on Christians today. The New Testament clarifies that the ceremonial laws of the Old Covenant, which included dietary restrictions, purity codes, and sacrificial systems, were shadows pointing to the ultimate reality found in Jesus Christ. Passages like [Acts 10:9-16](/acts/10-9-16 "Acts 10:9-16 - Peter's Vision of Unclean Animals") and [Colossians 2:16-17](/colossians/2-16-17 "Colossians 2:16-17 - Freedom from Legalism") indicate that these distinctions have been fulfilled and effectively abolished in Christ. While the specific rituals are no longer practiced, the underlying theological principles—God's holiness, the pervasive nature of sin, and the need for divine cleansing—remain eternally relevant and are fulfilled in a spiritual sense through our relationship with Christ.

**What was the significance of being "unclean until the even" in these purity laws?**

Answer: The phrase "unclean until the even" (or "until the evening") signifies that the state of ritual impurity was temporary and not permanent. It meant that after the prescribed purification rites (such as washing clothes and bathing in water) were performed, the individual would remain ritually unclean only until the sun set. At the onset of evening, they would be considered clean again and could resume full participation in communal and religious life, including approaching the Tabernacle or Temple. This temporal limitation demonstrates God's gracious provision for restoration from ceremonial defilement, allowing for a return to purity after a period of separation and cleansing, rather than a permanent exclusion from the community or divine presence.

### CHRIST-CENTERED FULFILLMENT
Leviticus 15:8, with its meticulous regulations concerning the transmission of ritual impurity through bodily fluids, finds its profoundest fulfillment and spiritual transformation in the person and work of Jesus Christ. The Old Covenant purity laws, including those concerning bodily discharges and their defiling effects, served as a tangible object lesson, constantly reminding Israel of the pervasive nature of sin and the absolute, unapproachable holiness of God. They highlighted humanity's inherent inability to achieve true, lasting purity through self-effort or external rituals. Jesus, however, radically redefines purity, demonstrating that He is the ultimate source of cleansing and life, not one who is defiled by contact with impurity. Unlike the _zav_ whose spit transmitted defilement, Jesus' touch brought healing and wholeness to those considered unclean, such as the leper ([Matthew 8:2-3](/matthew/8-2-3 "Matthew 8:2-3 - Jesus Heals a Leper")) and the woman with a chronic issue of blood ([Mark 5:25-34](/mark/5-25-34 "Mark 5:25-34 - Jesus Heals a Woman with a Hemorrhage")), demonstrating His divine authority over sin and sickness. His sacrifice on the cross, as the spotless [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), provides the perfect and eternal cleansing that no amount of ritual washing or waiting "until the even" could ever achieve. Through His shed blood, believers are purified from all sin ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by Christ's Blood")) and made spiritually clean, enabling them to draw near to a holy God with confidence, not through ritualistic adherence but through faith in the One who fulfilled all righteousness and bore our impurities, granting us permanent access to His presence ([Hebrews 10:19-22](/hebrews/10-19-22 "Hebrews 10:19-22 - Confidence to Enter the Holy Place")).

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.

Cross-References

Jude 1:4

For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

Galatians 1:8

But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

Galatians 1:9

As we said before, so say I now again, If any [man] preach any other gospel unto you than that ye have received, let him be accursed.

Titus 1:9

Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

Titus 1:10

For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

Isaiah 1:16

¶ Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

1 Timothy 4:1

¶ Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;