Leviticus 22:6

Translation
King James Version
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.
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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.
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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.
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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.
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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.
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World English Bible Messianic
the person that touches any such shall be unclean until the evening, and shall not eat of the holy things, unless he bathe his body in water.
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Geneva Bible (1599)
The person that hath touched such, shall therefore be vncleane vntill the euen, and shall not eat of ye holy things, except he haue washed his flesh with water.
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Young's Literal Translation
the person who cometh against it--hath even been unclean till the evening, and doth not eat of the holy things, but hath bathed his flesh with water,
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See also
Leviticus 15:5Hebrews 10:22Leviticus 16:24Leviticus 16:28Haggai 2:13Leviticus 11:24Leviticus 11:25
In the KJVVerse 3,376 of 31,102

Study This Verse

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) to touching a dead body or certain unclean animals (outlined in Leviticus 11). 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. 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.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Soul (Hebrew, nephesh', 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', 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', 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', 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.

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.

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 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—whose sacrifice purifies not just the flesh but the conscience from dead works to serve the living God (Hebrews 9:14). Unlike the Old Covenant priest who could become unclean and temporarily barred from holy food, Jesus, our great High Priest, is eternally pure and undefiled (Hebrews 7:26). 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). 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).

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Commentary on Leviticus 22 verses 1–9

Those that had a natural blemish, though they were forbidden to do the priests' work, were yet allowed to eat of the holy things: and the Jewish writers say that "to keep them from idleness they were employed in the wood-room, to pick out that which was worm-eaten, that it might not be used in the fire upon the altar; they might also be employed in the judgment of leprosy:" but,

I. Those that were under any ceremonial uncleanness, which possibly they contracted by their own fault, might no so much as eat of the holy things while they continued in their pollution. 1. Some pollutions were permanent, as a leprosy or a running issue, Lev 22:4. These separated the people from the sanctuary, and God would show that they were so far from being more excusable that really they were more abominable in a priest. 2. Others were more transient, as the touching of a dead body, or any thing else that was unclean, from which, after a certain time, a man was cleansed by bathing his flesh in water, Lev 22:6. But whoever was thus defiled might not eat of the holy things, under pain of God's highest displeasure, who said, and ratified the saying, That soul shall be cut off from my presence, Lev 22:3. Our being in the presence of God, and attending upon him, will be so far from securing us that it will but the more expose us to God's wrath, if we dare to draw nigh to him in our uncleanness. The destruction shall come from the presence of the Lord (Th2 1:9), as the fire by which Nadab and Abihu died came from before the Lord. Thus those who profane the holy word of God will be cut off by that word which they make so light of; it shall condemn them. They are again warned of their danger if they eat the holy thing in their uncleanness (Lev 22:9), lest they bear sin, and die therefore. Note, (1.) Those contract great guilt who profane sacred things, by touching them with unhallowed hands. Eating the holy things signified an interest in the atonement; but, if they ate of them in their uncleanness, they were so far from lessening their guilt that they increased it: They shall bear sin. (2.) Sin is a burden which, if infinite mercy prevent not, will certainly sink those that bear it: They shall die therefore. Even priests may be ruined by their pollutions and presumptions.

II. As to the design of this law we may observe, 1. This obliged the priests carefully to preserve their purity, and to dread every thing that would defile them. The holy things were their livelihood; if they might not eat of them, how must they subsist? The more we have to lose of comfort and honour by our defilement, the more careful we should be to preserve our purity. 2. This impressed the people with a reverence for the holy things, when they saw the priests themselves separated from them (as the expression is, Lev 22:2) so long as they were in their uncleanness. He is doubtless a God of infinite purity who kept his immediate attendants under so strict a discipline. 3. This teaches us carefully to watch against all moral pollutions, because by them we are unfitted to receive the comfort of God's sanctuary. Though we labour not under habitual deformities, yet actual defilements deprive us of the pleasure of communion with God; and therefore he that is washed needeth to wash his feet (Joh 13:10), to wash his hands, and so to compass the altar, Psa 26:6. Herein we have need to be jealous over ourselves, lest (as it is observably expressed here) we profane God's holy name in those things which we hallow unto him, Lev 22:2. If we affront God in those very performances wherein we pretend to honour him, and provoke him instead of pleasing him, we shall make up but a bad account shortly; yet thus we do if we profane God's name, by doing that in our uncleanness which pretends to be hallowed to him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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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