Leviticus 22:6

KJV

The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.

KJV (with Strong's)

The soul {H5315} which hath touched {H5060} any such shall be unclean {H2930} until even {H6153}, and shall not eat {H398} of the holy things {H6944}, unless {H518} he wash {H7364} his flesh {H1320} with water {H4325}.

Complete Jewish Bible

the person who touches any of these will be unclean until evening and is not to eat the holy things unless he bathes his body in water.

Berean Standard Bible

the man who touches any of these will remain unclean until evening. He must not eat from the sacred offerings unless he has bathed himself with water.

American Standard Version

the soul that toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water.

Commentary

### SUMMARY
Leviticus 22:6 establishes a foundational regulation within the Mosaic Law concerning ritual purity for those authorized to consume sacred offerings. It mandates that any individual who has come into contact with a source of ceremonial defilement must undergo a prescribed cleansing ritual—specifically, washing their body with water—and wait until sunset before being permitted to partake of the "holy things" set apart for the priests and their households. This verse underscores the absolute necessity of maintaining ceremonial cleanness to interact with anything consecrated to God, reflecting the divine demand for holiness in all aspects of worship and life under the Old Covenant.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the broader legal framework of Leviticus, specifically within chapters 21 and 22, which meticulously detail the stringent requirements for holiness applicable to the priesthood—the sons of Aaron—and their families. Chapter 21 outlines the personal and professional defilements priests must scrupulously avoid (e.g., contact with dead bodies, specific marital restrictions) to preserve their consecrated status. Chapter 22 then extends these purity regulations to the consumption of "holy things"—portions of sacrifices and offerings divinely designated for the priests' sustenance. Leviticus 22:1-16 focuses on precisely who may eat these sacred portions and under what conditions, with our verse, Leviticus 22:6, specifically addressing the temporary disqualification due to ritual impurity and the necessary steps for restoration. It serves as a practical, procedural application of the overarching theological principle that only the clean may approach or partake of God's holy provisions, ensuring the sanctity of the Tabernacle and its associated rituals.
* **Historical & Cultural Context:** In ancient Israel, the concept of ritual purity (Hebrew: *ṭahorah*) was paramount, operating distinctly from moral purity (sin). It governed access to the Tabernacle (and later the Temple) and participation in sacred rites, including the consumption of sacrificial portions. Sources of ritual uncleanness were numerous and common in daily life, ranging from natural bodily discharges (as meticulously detailed in [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws of Bodily Discharges")) to touching a dead body or certain unclean animals (outlined in [Leviticus 11](/leviticus/11 "Leviticus 11 - Clean and Unclean Animals")). Such contact did not imply moral guilt but rendered an individual ceremonially unfit for sacred interaction. The prescribed remedy, "washing his flesh with water," was a common ritual act symbolizing purification, and the waiting period "until even" (sunset) marked the natural end of a day and often the conclusion of a period of impurity, after which the purified individual could resume normal activities, including partaking of the holy food. These laws reinforced the profound holiness of God and the meticulous care required when approaching Him or His consecrated provisions, distinguishing Israel from pagan nations that often lacked such strict distinctions between the sacred and the profane.
* **Key Themes:** Leviticus 22:6 significantly contributes to several pervasive themes within the book of Leviticus and the broader Pentateuch. The most prominent is the theme of **Holiness and Purity**, emphasizing God's absolute separateness and the necessity for His people to reflect that holiness, particularly when engaging in worship or consuming consecrated items. This verse highlights the **Distinction Between the Sacred and the Profane**, establishing clear boundaries to protect the sanctity of God's presence and provisions. It also underscores the theme of **Atonement and Cleansing**, demonstrating that while impurity is a reality, God mercifully provides the means for purification and restoration to fellowship, as seen in various offerings and rituals throughout [Leviticus](/leviticus "The Book of Leviticus"). Furthermore, it reinforces the **Privilege and Responsibility of the Priesthood**, as priests and their households were uniquely entrusted with consuming the "holy things," a privilege contingent upon their adherence to these strict purity regulations, as detailed in [Leviticus 21](/leviticus/21 "Leviticus 21 - Laws for Priests").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Soul (Hebrew, _nephesh'_):** From H5315, *nephesh* properly refers to a breathing creature or vitality, but is used very widely in a literal, accommodated, or figurative sense, often meaning the entire person, individual, or self. In Leviticus 22:6, "the soul" emphasizes that the defilement affects the whole being of the individual, not merely an isolated part of the body. This highlights the comprehensive nature of ritual impurity, which impacts one's ability to engage with the sacred on a holistic level.
* **Unclean (Hebrew, _ṭâmêʼ'_):** From H2930, *ṭâmêʼ* is a primitive root meaning to be foul, especially in a ceremonial or moral sense, indicating contamination. In this context, it denotes a state of ceremonial impurity, rendering a person unfit for sacred activities or contact with holy objects. It is a ritual, not a moral, designation. The state of *ṭâmêʼ* was considered contagious, meaning that anything an unclean person touched could also become unclean, underscoring the strict boundaries God established between the sacred and the profane, the clean and the unclean, to protect the sanctity of His presence and worship.
* **Holy things (Hebrew, _qôdesh'_):** From H6944, *qôdesh* refers to a sacred place or thing, or abstractly, sanctity. Here, it specifically refers to items or portions of sacrifices that were consecrated to God and set apart for the priests and their families to eat. These were not ordinary food items but were considered sacred provisions from God's altar, symbolizing communion with Him. Access to these "holy things" was a profound privilege tied directly to the priest's consecrated status and ritual purity, reinforcing the high regard for divine ordinances and provisions.
* **Wash (Hebrew, _râchats'_):** From H7364, *râchats* is a primitive root meaning to lave (the whole or a part of a thing), to bathe or wash oneself. In Leviticus 22:6, this term specifies the prescribed action for purification. It signifies a ritual act of cleansing the body with water, essential for removing ceremonial defilement and restoring the individual to a state of ritual purity, thereby enabling them to partake of the holy things.

#### Verse Breakdown
* **"The soul which hath touched any such shall be unclean until even":** This initial clause establishes the condition for ritual impurity and its duration. "The soul" (meaning the entire person) who has come into contact with "any such" (referring to the various sources of defilement enumerated in prior verses and chapters, such as a dead body, an unclean animal, or a person with a discharge) immediately enters a state of ceremonial uncleanness. This state is temporary, lasting specifically "until even" (sunset), indicating a limited period of disqualification from sacred activities.
* **"and shall not eat of the holy things, unless he wash his flesh with water.":** This second clause outlines the direct consequence of uncleanness and the prescribed remedy for restoration. While in the state of impurity, the individual is strictly forbidden from consuming the "holy things"—the sacred portions of offerings designated for the priests. The prohibition is lifted only if two conditions are met: first, the individual must "wash his flesh with water," a ritual act of cleansing; and second, the waiting period "until even" must pass. This emphasizes that purification is a divinely ordained process involving both a physical act and the passage of time, enabling restoration to a state of ritual readiness for sacred participation.

#### Literary Devices
Leviticus 22:6 primarily employs **Legal Language**, which is characteristic of the book of Leviticus as a whole. This precise and prescriptive language is used to establish clear, unambiguous regulations governing ritual purity, leaving no doubt about the conditions for defilement, the duration of uncleanness, and the required remedy. The verse also makes significant use of **Symbolism**. The act of "washing his flesh with water" is not merely a hygienic practice but a profound symbolic representation of purification and the removal of defilement. Water, throughout Scripture, consistently symbolizes cleansing, renewal, and the removal of impurity. Similarly, the phrase "until even" carries **Symbolic** weight, marking the end of a day and, by extension, the natural conclusion of a period of impurity, signifying a return to a state of cleanness and readiness for sacred engagement. The entire system of ritual purity, including the temporary nature of uncleanness and the prescribed washing, functions as a **Type** or foreshadowing of a deeper spiritual reality—the pervasive nature of sin, humanity's inherent need for cleansing, and God's ultimate provision for that cleansing through a perfect sacrifice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:6 profoundly illustrates God's unyielding holiness and the meticulous standards required for His people to approach Him or partake of His provisions. It reveals that God's presence demands purity, even in ritual matters, underscoring the principle that defilement, however acquired, creates a barrier to sacred communion. This Old Covenant regulation, while specific to ceremonial law, teaches timeless truths about the nature of God and humanity's need for cleansing to draw near to Him. It highlights that God provides the means for purification, demonstrating His desire for His people to be restored to fellowship, even after encountering defilement, thereby emphasizing His grace within the framework of His holiness.

* [Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Cleansing by Blood")
* [1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness")
* [Psalm 24:3-4](/psalm/24-3-4 "Psalm 24:3-4 - Who May Ascend the Hill of the Lord?")

### REFLECTION AND APPLICATION
While the ceremonial laws of Leviticus are no longer binding for New Covenant believers in their literal application, the underlying spiritual principles of purity, holiness, and the need for cleansing remain profoundly relevant. This verse challenges us to consider the reverence with which we approach God and His "holy things" today—His Word, His presence in worship, our participation in the Lord's Supper, and our service within the body of Christ. Just as physical defilement barred access to the holy food, spiritual defilement (sin) can hinder our communion with God and our effectiveness in His service. We are called to a lifestyle of spiritual vigilance, recognizing that our actions, thoughts, and attitudes can either draw us closer to God or create distance. The washing with water points us to the cleansing power available through Christ, reminding us that true purity is not achieved by our own efforts but by His atoning work and the ongoing sanctifying work of the Holy Spirit. We are to walk in a manner worthy of our calling, continually seeking to be cleansed and made holy, so that we may fully partake in the spiritual blessings and intimate fellowship God offers, living lives that honor His holiness.

#### Questions for Reflection
* **How does the strictness of Leviticus 22:6 regarding ritual purity inform my understanding of God's holiness today?**
* **In what ways might I be "unclean" in a spiritual sense, hindering my access to God's "holy things" (e.g., His Word, prayer, fellowship)?**
* **What "washing with water" (spiritual cleansing) do I need to undergo to restore or deepen my communion with God?**

### FAQ
**What was the purpose of these detailed purity laws in ancient Israel?**

Answer: The detailed purity laws, like the one in Leviticus 22:6, served multiple crucial purposes in ancient Israel. Primarily, they emphasized God's absolute holiness and His separation from anything defiled or common. They taught the Israelites that to approach a holy God, they themselves needed to be ritually pure. These laws also served as a constant reminder of the pervasive nature of sin and defilement in the world, even if not moral sin, and the need for divine provision for cleansing. Furthermore, they created a distinct identity for Israel as a holy nation, set apart from surrounding pagan cultures, and regulated access to the Tabernacle and sacred activities, ensuring order and reverence in worship. They also served as pedagogical tools, foreshadowing the ultimate spiritual cleansing that would come through the Messiah, Jesus Christ, as seen in passages like [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - Christ's Superior Sacrifice").

**Is the concept of "unclean until even" still relevant for Christians today?**

Answer: While the specific ceremonial law of being "unclean until even" (sunset) is not directly binding on Christians under the New Covenant, the underlying principle of temporary defilement and the need for cleansing remains highly relevant. For ancient Israel, it taught that impurity was a temporary state that could be remedied, allowing restoration to fellowship. For Christians, this foreshadows the temporary nature of our spiritual defilements (sins) and the immediate availability of cleansing through Christ. When we confess our sins, we are instantly cleansed by His blood, as [1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness") assures us, restoring our fellowship with God. The "until even" aspect can be seen as a type for the completed work of Christ, bringing an end to the temporary, repetitive cleansings of the Old Covenant and ushering in a permanent, once-for-all purification.

### CHRIST-CENTERED FULFILLMENT
Leviticus 22:6, with its emphasis on ritual purity and the necessity of washing to partake of "holy things," finds its profound Christ-centered fulfillment in the New Covenant. The temporary, external cleansing provided by water under the Mosaic Law foreshadows the ultimate, internal, and permanent cleansing offered by Jesus Christ. He is the true and perfect "holy thing"—the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God")—whose sacrifice purifies not just the flesh but the conscience from dead works to serve the living God ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Cleansing by Christ's Blood")). Unlike the Old Covenant priest who could become unclean and temporarily barred from holy food, Jesus, our [great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus Our Great High Priest"), is eternally pure and undefiled ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Christ's Perfect Priesthood")). His shed blood is the superior "washing" that cleanses us from all sin, making us spiritually clean to approach God's throne of grace with confidence ([Hebrews 10:19-22](/hebrews/10-19-22 "Hebrews 10:19-22 - Confidence to Enter the Holy Place")). Through Christ, believers are made holy and are invited to partake continually of the true "holy things"—spiritual blessings, communion with God, and the spiritual sustenance of His Word and presence—without fear of temporary defilement, because our purity is secured by His finished work, making us holy and blameless before Him ([Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ Cleanses the Church")).

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

Leviticus 15:5

And whosoever toucheth his bed shall wash his clothes, and bathe [himself] in water, and be unclean until the even.

Hebrews 10:22

Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

Leviticus 16:24

And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people.

Leviticus 16:28

And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

Haggai 2:13

Then said Haggai, If [one that is] unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.

Leviticus 11:24

And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even.

Leviticus 11:25

And whosoever beareth [ought] of the carcase of them shall wash his clothes, and be unclean until the even.