Leviticus 17:15

Translation
King James Version
And every soul that eateth that which died of itself, or that which was torn with beasts, whether it be one of your own country, or a stranger, he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean.
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KJV (with Strong's)
And every soul H5315 that eateth H398 that which died H5038 of itself, or that which was torn H2966 with beasts, whether it be one of your own country H249, or a stranger H1616, he shall both wash H3526 his clothes H899, and bathe H7364 himself in water H4325, and be unclean H2930 until the even H6153: then shall he be clean H2891.
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Complete Jewish Bible
"Anyone eating an animal that dies naturally or is torn to death by wild animals, whether he is a citizen or a foreigner, is to wash his clothes and bathe himself in water; he will be unclean until evening; then he will be clean.
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Berean Standard Bible
And any person, whether native or foreigner, who eats anything found dead or mauled by wild beasts must wash his clothes and bathe with water, and he will be unclean until evening; then he will be clean.
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American Standard Version
And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a sojourner, he shall wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean.
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World English Bible Messianic
“‘Every person that eats what dies of itself, or that which is torn by animals, whether he is native-born or a foreigner, he shall wash his clothes, and bathe himself in water, and be unclean until the evening: then he shall be clean.
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Geneva Bible (1599)
And euery person that eateth it which dyeth alone, or that which is torne with beastes, whether it be one of the same countrey or a stranger, he shall both wash his clothes, and wash himselfe in water, and be vncleane vnto the euen: after he shalbe cleane.
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Young's Literal Translation
`And any person who eateth a carcase or torn thing, among natives or among sojourners--hath both washed his garments, and hath bathed with water, and hath been unclean until the evening--then he hath been clean;
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See also
Exodus 22:31Leviticus 22:8Deuteronomy 14:21Leviticus 11:25Leviticus 15:5Ezekiel 44:31Ezekiel 4:14
In the KJVVerse 3,251 of 31,102

Study This Verse

SUMMARY

Leviticus 17:15 outlines a critical purity regulation within the Mosaic Law, stipulating that any individual, whether a native Israelite or a resident alien, who consumes the flesh of an animal that died naturally or was killed by wild beasts, incurs ritual defilement. This state of uncleanness necessitates a prescribed purification process involving the washing of clothes and bathing in water, after which the individual remains ritually impure until sunset, at which point they are declared clean. This statute profoundly emphasizes the sanctity of life, the proper handling of blood as the life-force, and the pervasive requirement for holiness within the Israelite community, distinguishing them as God's set-apart people.

CONTEXT

  • Literary Context: Leviticus 17 forms a crucial bridge within the book, transitioning from the detailed regulations concerning sacrifices and the priesthood (Leviticus 1-16) to the "Holiness Code" (Leviticus 17-27), which addresses the conduct and purity of the entire Israelite community in their daily lives. Specifically, Leviticus 17:10-14 establishes the foundational principle that "the life of the flesh is in the blood" and that blood is exclusively reserved for atonement on the altar, strictly forbidding its consumption. Leviticus 17:15 extends these vital principles beyond sacrificial animals to any meat consumed, even if not offered in sacrifice. It underscores that the defilement arises not just from eating blood directly, but from consuming meat where the blood has not been properly drained, thereby disrespecting the sanctity of life and its connection to God. This verse reinforces the pervasive nature of purity requirements, showing that even seemingly minor infractions carried ritual consequences.
  • Historical & Cultural Context: In the ancient Near East, many cultures surrounding Israel engaged in practices that involved consuming blood, carrion, or animals that died violently, often as part of pagan rituals or simply due to the absence of strict dietary laws. The Mosaic Law, however, meticulously set Israel apart as a holy nation, distinct from these customs. The prohibition against eating animals that died naturally (Hebrew: nevelah) or were torn by beasts (Hebrew: terephah) served multiple purposes. While there were practical health benefits to avoiding decaying meat in a hot climate, the primary rationale was theological: to maintain Israel's ritual purity and separation unto Yahweh. Animals that died without proper ritual slaughter (which included the meticulous draining of blood) would retain blood in their flesh, rendering them ritually impure. The explicit inclusion of "a stranger" (Hebrew: ger) alongside "one of your own country" (Hebrew: 'ezrach) highlights that God's covenantal standards of purity and holiness applied to all residents within the Israelite community, fostering a unified holy people. This communal adherence was fundamental to their identity and their relationship with God, as consistently emphasized throughout the book of Leviticus.
  • Key Themes: Leviticus 17:15 contributes significantly to several overarching themes within the Mosaic Law. Firstly, it powerfully reinforces the theme of Holiness and Separation, demanding that Israel live distinct from the defiling practices of surrounding nations and maintain a sacred status before God. Secondly, it underscores the Sanctity of Life, particularly as represented by blood, which is declared to belong to God and is reserved for atonement. The improper handling of blood, even in non-sacrificial contexts, was a profound violation of this sanctity. Thirdly, the verse highlights the Pervasiveness of Purity Requirements, demonstrating that ritual defilement could occur through seemingly ordinary acts like eating, and that such defilement required specific, divinely ordained cleansing rituals. This emphasizes the constant vigilance required for maintaining a right relationship with a holy God. Finally, the inclusion of both native-born Israelites and resident aliens reveals the theme of Communal Responsibility and Inclusivity in upholding God's covenantal standards, ensuring a unified people dedicated to His ways, as seen in other laws like those concerning the Passover in Exodus 12:48-49.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Died (of itself) (Hebrew, nᵉbêlâh', H5038): This term refers to a carcass, an animal that died naturally, without being ritually slaughtered. The critical implication is that its blood, considered the life-force and sacred to God, would not have been properly drained. Consuming such an animal was a direct violation of the sanctity of blood and the life it represented, thereby imparting ritual impurity to the eater.
  • Torn (Hebrew, ṭᵉrêphâh', H2966): This word describes an animal that was mangled or killed by wild beasts. Similar to nᵉbêlâh, an animal killed in this manner would not have had its blood properly drained according to the prescribed methods for clean meat. Its flesh was therefore ritually unfit for consumption, rendering anyone who ate it unclean.
  • Unclean (Hebrew, ṭâmêʼ', H2930): This primitive root signifies being foul, especially in a ceremonial or moral sense, implying contamination or defilement. In the context of Leviticus 17:15, it denotes a state of ritual impurity incurred by consuming forbidden meat. This state required specific purification rituals to be performed before the individual could be restored to full participation in the community's sacred life.

Verse Breakdown

  • "And every soul that eateth that which died [of itself], or that which was torn [with beasts...]": This opening clause precisely identifies the defiling act: the consumption of meat from an animal that was not ritually slaughtered, specifically one that died naturally (a carcass) or was killed by a wild animal. The emphasis is on the manner of death, which directly impacts the retention of blood in the flesh, rendering it ritually impure. The term "every soul" (Hebrew: nephesh) underscores the universal application of this law to all individuals.
  • "...whether it be one of your own country, or a stranger...": This phrase explicitly broadens the scope of the law, affirming its application to both native-born Israelites and resident aliens (sojourners) living within the community. This demonstrates God's consistent standard of holiness for all who dwell in His covenant presence, fostering a unified people under His divine regulations.
  • "...he shall both wash his clothes, and bathe [himself] in water...": This segment prescribes the mandatory purification rituals. Washing clothes and bathing the body in water were standard, symbolic actions for removing ritual defilement in the Mosaic Law. These external acts were a necessary response to the contracted impurity, signifying a desire for cleansing and restoration.
  • "...and be unclean until the even: then shall he be clean.": This final clause specifies the duration of the impurity and the precise moment of restoration. The state of uncleanness was temporary, lasting only until sunset. After performing the prescribed cleansing rites, the individual would be considered ritually clean again at the close of the day, highlighting the gracious provision for purification and re-entry into the community's full participation.

Literary Devices

Leviticus 17:15 employs several literary devices characteristic of biblical legal texts, ensuring clarity and emphasis. The primary device is Legal Formulation, evident in its precise, conditional structure that outlines a specific offense and its immediate consequences ("if X occurs, then Y must follow"). This direct and unambiguous language is typical of covenantal stipulations. There is also a clear use of Parallelism and Repetition in the pairing of "died of itself" and "torn with beasts," and similarly, "wash his clothes, and bathe himself in water." This rhetorical technique emphasizes the two primary categories of forbidden meat and the dual nature of the required purification. The verse also utilizes Contrast by juxtaposing the temporary state of "unclean" with the eventual state of "clean," underscoring the transformative power of the prescribed rituals and God's provision for restoration. Finally, the explicit mention of "one of your own country, or a stranger" demonstrates Inclusivity, highlighting that the law's reach extended to all members of the community, reinforcing the communal aspect of holiness and shared responsibility.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 17:15, though a specific dietary regulation, is deeply rooted in profound theological principles central to the Mosaic covenant. It powerfully reinforces the paramount importance of holiness for God's people, distinguishing them from the defiling practices of surrounding nations. The prohibition against consuming blood, or meat from which blood has not been properly drained, underscores the sanctity of life and the unique role of blood as the life-force, which belongs exclusively to God and is reserved for atonement. This law teaches that defilement, even if unintentional, has tangible consequences that necessitate specific actions for restoration to purity, highlighting the need for cleansing and the gracious provision for it within the covenant. The application to both "native-born" and "stranger" further emphasizes the universal nature of God's standards for all who dwell in His presence, fostering a unified community committed to His ways and demonstrating His desire for all people to live righteously before Him.

REFLECTION AND APPLICATION

While the specific ceremonial dietary laws of Leviticus 17:15 are part of the Old Covenant and are not strictly binding on New Testament believers, the underlying principles remain profoundly relevant for our spiritual walk today. The emphasis on purity and distinctness from defiling influences serves as a timeless call for God's people to live set apart. Just as the Israelites were to be mindful of what they consumed physically, Christians are called to be vigilant about what we allow into our lives spiritually, morally, and intellectually. This includes the media we consume, the relationships we cultivate, the ideologies we embrace, and the words we speak. Any "carrion" or "torn meat" in our spiritual diet—anything that is spiritually "dead" or "mangled" by the world's fallen systems—can defile us, requiring a process of spiritual cleansing and renewal. The temporary uncleanness and required purification point to our ongoing need for repentance, confession, and reliance on God's grace for spiritual cleansing, reminding us that holiness is not merely an internal state but often requires outward actions of obedience and a commitment to God's standards for our lives. This passage challenges us to consider what we are "eating" in our lives that might be making us spiritually unclean, and to actively pursue the cleansing and purity that God desires for us.

Questions for Reflection

  • How does the principle of holiness, exemplified in Leviticus 17:15, translate into a call for spiritual purity in our lives today?
  • What "unclean things" (influences, habits, thoughts, or relationships) might we be consuming spiritually that require us to "wash our clothes and bathe ourselves" through repentance and reliance on God's Word?
  • In what ways does this ancient law remind us of the sacredness of life, and how can we better honor life in our daily choices and advocacy?

FAQ

Does this law still apply to Christians today?

Answer: No, the specific ceremonial dietary laws of Leviticus 17:15, like many Old Covenant regulations, are not directly binding on New Testament believers. Jesus declared all foods clean, as recorded in Mark 7:19, signifying a shift from ritual food purity to inward heart purity. Furthermore, Peter's vision in Acts 10:15 explicitly clarified that God has made what was once considered unclean, clean. The early church, at the Jerusalem Council, advised Gentile converts to abstain from things strangled and from blood, as noted in Acts 15:20, primarily for the sake of Jewish-Gentile unity and to avoid causing offense, rather than as a permanent salvific requirement. While the literal application of eating carrion has changed, the underlying principles of holiness, respect for life, and avoiding defilement remain eternally relevant for Christians, now understood through the lens of spiritual purity.

Why was eating blood or animals that died naturally considered so defiling?

Answer: Eating blood or animals that died naturally (or were torn) was considered defiling primarily because of the profound theological significance of blood in the Old Covenant. Leviticus 17:11 explicitly states, "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." Blood represented the very essence of life, and life belonged to God. Furthermore, blood had a sacred, atoning purpose, being the means by which sins were covered on the altar. To consume blood, or meat from which the blood had not been properly drained (as in the case of naturally dead or torn animals), was seen as a disregard for God's ownership of life and His divine provision for atonement. Such an act was a profound disrespect for the sacred, thus rendering the individual ritually impure and requiring purification.

CHRIST-CENTERED FULFILLMENT

Leviticus 17:15, with its temporary defilement and ritual cleansing, powerfully foreshadows the ultimate and permanent purification found in Jesus Christ. The defilement incurred by consuming ritually unclean meat points to the deeper, pervasive spiritual defilement of sin that plagues all humanity. Just as the Israelite required washing and bathing to be clean until the evening, humanity requires a radical, complete cleansing from sin to be truly clean before a holy God. Jesus, as the perfect Lamb of God, offered His own precious blood, not merely for temporary ritual atonement, but as the once-for-all sacrifice that truly "takes away the sin of the world" (John 1:29). His blood cleanses our consciences from dead works to serve the living God (Hebrews 9:14), making us eternally clean, not just "until the even." Through faith in Him, we are made truly holy and set apart, fulfilling the deeper purpose of the Old Testament laws to "be holy, for I am holy" (1 Peter 1:16). He is the ultimate source of life, and partaking of Him spiritually, through His Word and the sacrament of communion, brings true life and purity, for He has declared all things truly clean, including our very souls (Mark 7:19).

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Commentary on Leviticus 17 verses 10–16

We have here, I. A repetition and confirmation of the law against eating blood. We have met with this prohibition twice before in the levitical law (Lev 3:17; Lev 7:26), besides the place it had in the precepts of Noah, Gen 9:4. But here, 1. The prohibition is repeated again and again, and reference had to the former laws to this purport (Lev 17:12): I said to the children of Israel, No soul of you shall eat blood; and again (Lev 17:14), You shall eat the blood of no manner of flesh. A great stress is laid upon it, as a law which has more in it than at first view one would think. 2. It is made binding, not only on the house of Israel, but on the strangers that sojourned among them (Lev 17:10), which perhaps was one reason why it was thought advisable, for a time, to forbid blood to the Gentile converts, Act 15:29. 3. The penalty annexed to this law is very severe (Lev 17:10): I will even set my face against that soul that eateth blood, if he do it presumptuously, and will cut him off; and again (Lev 17:14), He shall be cut off. Note, God's wrath will be the sinner's ruin. Write that man undone, for ever undone, against whom God sets his face; for what creature is able to confront the Creator? 4. A reason is given for this law (Lev 17:11): because it is the blood that makes atonement for the soul; and therefore it was appointed to make atonement with, because the life of the flesh is the blood. The sinner deserved to die; therefore the sacrifice must die. Now, the blood being so the life that ordinarily beasts were killed for man's use by the drawing out of all their blood, God appointed the sprinkling or pouring out of the blood of the sacrifice upon the altar to signify that the life of the sacrifice was given to God instead of the sinner's life, and as a ransom or counter-price for it; therefore without shedding of blood there was no remission, Heb 9:22. For this reason they must eat no blood, and, (1.) It was then a very good reason; for God would by this means preserve the honour of that way of atonement which he had instituted, and keep up in the minds of the people a reverent regard to it. The blood of the covenant being then a sensible object, no blood must be either eaten or trodden under foot as a common thing, as they must have no ointment nor perfume like that which God ordered them to make for himself. But, (2.) This reason is now superseded, which intimates that the law itself was ceremonial, and is now no longer in force: the blood of Christ who has come (and we are to look for no other) is that alone which makes atonement for the soul, and of which the blood of the sacrifices was an imperfect type: the coming of the substance supersedes the shadow. The blood of beasts is no longer the ransom, but Christ's blood only; and therefore there is not now that reason for abstaining from blood which there was then, and we cannot suppose it was the will of God that the law should survive the reason of it. The blood, provided it be so prepared as not to be unwholesome, is now allowed for the nourishment of our bodies, because it is no longer appointed to make an atonement for the soul. (3.) Yet it has still useful significancy. The life is in the blood; it is the vehicle of the animal spirits, and God would have his people to regard the life even of their beasts, and not to be cruel and hard-hearted, not to take delight in any thing that is barbarous. They must not be a blood-thirsty people. The blood then made atonement figuratively, now the blood of Christ makes atonement really and effectually; to this therefore we must have a reverent regard, and not use it as a common thing, for he will set his face against those that do so, and they shall be cut off, Heb 10:29.

II. Some other precepts are here given as appendages to this law, and hedges about it, 1. They must cover the blood of that which they took in hunting, Lev 17:13. They must not only not eat it, but must give it a decent burial, in token of some mystery which they must believe lay hidden in this constitution. the Jews look upon this as a very weighty precept and appoint that the blood should be covered with these words, Blessed be he that hath sanctified us by his precepts, and commanded us to cover blood. 2. They must not eat that which died of itself or was torn of beasts (Lev 17:15), for the blood was either not at all, or not regularly, drawn out of them. God would have them to be curious in their diet, not with the curiosity that gratifies the sensual appetite, but with that which checks and restrains it. God would not have his children to eat every thing that came in their way with greediness, but to consider diligently what was before them, that they might learn in other things to ask questions for conscience' sake. Those that flew upon the spoiled sinned, Sa1 14:32, Sa1 14:33. If a man did, through ignorance or inconsideration, eat the flesh of any beast not duly slain, he must wash himself and his clothes, else he bore his iniquity, Lev 17:15, Lev 17:16. The pollution was ceremonial, so was the purification from it; but if a man slighted the prescribed method of cleansing, or would not submit, he thereby contracted moral guilt. See the nature of a remedial law: he that obeys it has the benefit of it; he that does not, not only remains under his former guilt, but adds to that guilt of contemning the provisions made by divine grace for his relief, and sins against the remedy.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–16. 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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