Deuteronomy 23 11

Deuteronomy 23:11 kjv

But it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again.

Deuteronomy 23:11 nkjv

But it shall be, when evening comes, that he shall wash with water; and when the sun sets, he may come into the camp.

Deuteronomy 23:11 niv

But as evening approaches he is to wash himself, and at sunset he may return to the camp.

Deuteronomy 23:11 esv

but when evening comes, he shall bathe himself in water, and as the sun sets, he may come inside the camp.

Deuteronomy 23:11 nlt

Toward evening he must bathe himself, and at sunset he may return to the camp.

Deuteronomy 23 verses

Deuteronomy 23 11 Meaning

Deuteronomy 23:11 prescribes the process for an individual, previously expelled from the Israelite camp due to nocturnal seminal emission, to regain ritual purity and be permitted to re-enter. It states that at the onset of evening, the person must perform a ritual bath with water, and upon the complete setting of the sun, they are then allowed to return into the consecrated community of the camp. This ordinance highlights the strict standards of holiness required for God's presence among His people and the provision for cleansing to restore fellowship.

Deuteronomy 23 11 Context

Deuteronomy chapter 23 establishes various regulations concerning who may enter the assembly of the Lord and maintains the holiness of the Israelite camp. Verse 11 specifically addresses the ritual purification required after a nocturnal emission, directly following the command in verse 10 for such an individual to go outside the camp. This ordinance underscores the sanctity of the communal space where God's presence dwelt. Historically, during the wilderness wandering and initial settlement, the Israelite camp served as the physical dwelling place for God's tabernacle. The strict purity laws ensured that God’s presence was honored and that His holy nature was continually acknowledged by the people. These rules also served to differentiate Israel's practices from pagan fertility cults and lax moral standards of surrounding nations, emphasizing that YHWH, Israel’s God, required profound reverence and ceremonial cleanness from His people.

Deuteronomy 23 11 Word analysis

• but (וְהָיָה - ve hayah): This conjunctive phrase, "and it shall be," connects the regulation in verse 11 directly to the preceding command in verse 10. It implies a prescribed course of action that must follow a specific event, marking a transition from a state of impurity to potential restoration.
• it shall be (הָיָה - hayah): Signifies a mandatory outcome or a fixed point in time and event sequence. The act of bathing is not optional but a requirement for re-entry.
• when evening (בָּעֶרֶב - va'erev): Refers to dusk or the period between sunset and complete darkness. In Israelite reckoning, the new day traditionally began at sunset. This timing is critical; it implies that the full period of impurity associated with the preceding day has passed, allowing the cleansing process to begin at the transitional boundary into a new, pure period.
• comes (יִרְחַץ - yirhatz): More precisely, "he shall bathe himself." From the Hebrew root `rachatz` (רָחַץ), meaning "to wash" or "to bathe." This is an active, deliberate self-cleansing. It indicates that the individual takes responsibility for their purification, signifying both an outward physical act and an inward commitment to compliance with divine command.
• with water (בַּמָּ֑יִם - bamayim): `Mayim` (מַיִם), referring to water. Water is a universal and fundamental symbol and agent of purification in ancient Israelite ritual law. Its natural cleansing properties are consecrated by God as the means for ceremonial removal of defilement, representing separation from the unclean.
• and when the sun (וּבָ֥א הַשֶּׁ֖מֶשׁ - uva hashemesh): Literally, "and when the sun enters" or "comes in." This is an idiomatic expression for the setting of the sun, signaling the end of the daylight hours and, often, the transition into a new day in the Hebrew calendar. This reinforces `ba'erev`, providing a precise temporal marker.
• is down (בָּא - bo): From `bo` (בּוֹא), "to come" or "to enter." In this context, with "sun" (שֶׁמֶשׁ - `shemesh`), it specifically means "to set" or "go down." The complete setting of the sun signifies the end of the previous "impure" day and the start of a "clean" one, marking the earliest possible moment for re-entry.
• he may come (יָבֹ֥א - yavo): "he may come," signifying permission or entitlement to return. The preceding ritual actions have fulfilled the divine requirement, thus allowing access. This highlights divine grace within the framework of law, providing a path back into communal life.
• into the camp (אֶל־הַֽמַּחֲנֶֽה׃ - el hamachaneh): `Machaneh` (מַחֲנֶה) refers to the Israelite encampment. This "camp" was more than just a military or civilian dwelling place; it was considered holy due to God's presence among His people (Deut 23:14). Re-entering the camp signifies restoration to the sacred community, participation in its life, and proximity to the tabernacle/temple.

Words-group by words-group analysis:

• "but it shall be when evening comes, he shall bathe himself with water": This phrase details the initiation of the purification process. The "evening" marks the turning point after a period of impurity (the "day" of impurity). The individual's active self-bathing emphasizes personal responsibility and compliance with God's ordained means of purification. Water acts as the divinely appointed medium for cleansing ritual defilement.
• "and when the sun is down, he may come into the camp": This clause specifies the culmination and result of the purification. "When the sun is down" defines the precise moment—after the old day of defilement has definitively ended—that eligibility for re-entry is attained. "He may come into the camp" highlights the restoration of the individual's full standing and access to the consecrated communal space, emphasizing the cyclical nature of impurity and purity within the Mosaic covenant.

Deuteronomy 23 11 Bonus section

The distinction between ba'erev (in the evening) for bathing and uba hashemesh (when the sun sets) for re-entry is subtle but significant. While both point to the twilight hours, ba'erev refers to the start of the evening period when the bath should occur, ensuring the individual is prepared. Uba hashemesh emphasizes the conclusion of the prior day's ritual impurity, marking the specific moment of full darkness and the start of a new, clean ritual day, enabling the re-entry. This temporal precision ensured that the entire period of ritual defilement had elapsed according to Israelite calendar reckoning, where a day typically concluded at sunset. This focus on time highlights the structured nature of ritual observance, reflecting God's order. It was not enough to be clean; one had to wait for the appointed time, emphasizing submission to divine decree rather than human convenience.

Deuteronomy 23 11 Commentary

Deuteronomy 23:11, following the specific case of a nocturnal emission, articulates a fundamental principle of Old Testament purity laws: the temporary separation of the unclean from the consecrated community and the provision for their ritual return. The requirement for bathing in water in the evening, followed by re-entry only after sunset, underscores God's absolute holiness. The camp of Israel, housing the very presence of Yahweh, demanded the highest standards of ceremonial cleanness, extending even to natural, involuntary bodily functions. This ritual bathing symbolized the washing away of ceremonial defilement, signifying that even minor impurities were incompatible with God’s unblemished holiness within the sacred space. This physical act pointed to the spiritual truth that separation from defilement is necessary for fellowship with a holy God. While this verse deals with a specific ceremonial impurity, its underlying principle of cleansing and re-admission illustrates God's grace within His demanding covenant. It showed a clear path for a defiled individual to return, demonstrating divine mercy and providing hope rather than permanent exclusion. The New Testament illuminates these physical rituals as shadows of a deeper spiritual reality, where true cleansing from sin is achieved through the spiritual bath of regeneration by the Holy Spirit and the shed blood of Jesus Christ, allowing believers direct access to God’s holy presence (Heb 10:22).