Leviticus 15 11

Leviticus 15:11 kjv

And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.

Leviticus 15:11 nkjv

And whomever the one who has the discharge touches, and has not rinsed his hands in water, he shall wash his clothes and bathe in water, and be unclean until evening.

Leviticus 15:11 niv

"?'Anyone the man with a discharge touches without rinsing his hands with water must wash their clothes and bathe with water, and they will be unclean till evening.

Leviticus 15:11 esv

Anyone whom the one with the discharge touches without having rinsed his hands in water shall wash his clothes and bathe himself in water and be unclean until the evening.

Leviticus 15:11 nlt

If the man touches you without first rinsing his hands, you must wash your clothes and bathe yourself in water, and you will remain unclean until evening.

Leviticus 15 verses

Leviticus 15 11 Meaning

Leviticus 15:11 describes a specific scenario involving ritual impurity. If a person with a chronic bodily discharge (known as a "flux" or "issue," a zav) touches someone else, and the zav has not first rinsed their own hands with water, then the person who was touched becomes ritually unclean. This newly defiled person must then perform a purification ritual: wash their clothes and bathe their entire body in water, and they will remain unclean until sunset. This law underscores the contagiousness of ritual impurity and the necessary steps for purification to restore one to a clean state.

Leviticus 15 11 Context

Leviticus chapter 15 deals entirely with various bodily discharges (emissions, issues, menstruation, and childbirth) that cause ritual impurity. This chapter is part of the larger section in Leviticus (chapters 11-16) detailing laws of ritual purity and impurity, emphasizing the distinction between the "clean" and the "unclean," and the "holy" and the "profane." These laws were crucial for maintaining the holiness of the Israelite camp and, particularly, for protecting the Tabernacle (and later the Temple) from defilement. Bodily discharges, while natural, were considered symbols of decay, the loss of life-fluid, and thus linked to death, the ultimate source of ritual impurity. These laws were not about hygiene or moral sin, but about a ceremonial state that prevented participation in worship or access to holy spaces. Leviticus 15:11 specifically highlights how the impurity of the "zav" (the one with the issue) could be transmitted indirectly, even if there was no immediate washing. This stricture enforced carefulness in contact and highlighted the pervasiveness of impurity in the presence of a holy God. Culturally, these laws stood in stark contrast to the surrounding pagan nations, where many bodily functions might be incorporated into religious rites rather than seen as sources of ritual defilement. Israel's purity laws set them apart as a holy nation dedicated to a holy God.

Leviticus 15 11 Word analysis

• And whomsoever: This phrase indicates that the law applies to anyone who comes into contact with the described situation, underscoring the broad applicability of the purity statutes.
• he that hath the issue: Refers to the "zav" (Hebrew: זָב, zav), a man suffering from an unusual, chronic discharge from his genitals, as detailed in Lev 15:2-3. This discharge made him ritually unclean and any person or object he touched.
• toucheth: (Hebrew: נָגַע, naga) - To touch, come into contact with, reach. It denotes physical contact that transmits impurity. This direct contact with the unclean person is a primary mode of defilement.
• and hath not rinsed his hands in water: This is a crucial condition. The Hebrew phrase is לֹא שָׁטַף יָדָיו בַּמַּיִם (lo shataf yadav ba'mayim), meaning "he has not rinsed/washed his hands in water." This implies that if the zav had rinsed his hands before touching, the transmission of impurity might be mitigated or even prevented, highlighting a specific means by which defilement was conveyed. It emphasizes that a primary vector for transmitting defiling material from the zav's body was his hands. This partial cleanliness on the part of the zav was insufficient if not done.
• he shall wash his clothes: (Hebrew: כֶּבֶּס בְּגָדָיו, kabbas begadav) - Refers to the requirement for the person who was touched (the secondary unclean person) to immerse their garments in water, signifying a full purification.
• and bathe himself in water: (Hebrew: רָחַץ בְּמַיִם, rachatz b'mayim) - The defiled person must undergo a complete body immersion, a ritual bath, signifying a thorough cleansing from the impurity. This purification was more extensive than simple handwashing.
• and be unclean: (Hebrew: טָמֵא, tameh) - Describes the state of ritual impurity. This is a ceremonial status, not a moral fault or sin. Being tameh meant temporary separation from the community's worship life and sacred spaces until purification was complete.
• until the even: (Hebrew: עַד הָעֶרֶב, ad ha'erev) - Specifies the duration of the impurity. Ritual impurities commonly lasted until sunset, marking the end of the day and the beginning of a new one, signifying the completion of the purification process and restoration to a clean state. This natural cycle of day and night symbolized a spiritual cleansing cycle.

Leviticus 15 11 Bonus section

The seemingly particular detail of "hath not rinsed his hands in water" implies a standard practice or expectation, even for the ritually unclean, that minor self-cleansing could mitigate impurity transmission. It reinforces the idea that impurities were "managed" through ritual, even if not fully eliminated. The emphasis on hands underscores them as key agents of contact and transfer. Furthermore, the laws in Leviticus 15 served to impress upon the Israelites the sacredness of life, the sanctity of the human body as God's creation, and the absolute holiness of God, who could not abide with defilement in His presence. These laws implicitly point to a deeper need for cleansing from spiritual defilement—sin—which only a perfect sacrifice could accomplish, a foreshadowing fulfilled in Christ.

Leviticus 15 11 Commentary

Leviticus 15:11 illustrates the pervasive nature of ritual impurity within the Mosaic Law and the strict requirements for its containment and removal. It highlights that defilement from a "zav" (one with an abnormal bodily flux) was not only direct but also contingent on intermediate actions, specifically the lack of handwashing by the zav. If the zav failed to rinse his hands before touching another person, the impurity was transferred. The law then required the touched individual to undertake a full purification process: washing clothes and bathing, remaining unclean until sunset. This was crucial for maintaining the holiness of the Israelite camp, especially given that God's Tabernacle dwelled among them. The ritual laws distinguished Israel from surrounding nations, promoting an ordered, sacred society aware of the divine presence. While these laws seem arduous, they fostered a continuous awareness of holiness and sin's defiling nature, setting apart a people for God. They also provided tangible steps for atonement and reconciliation for ceremonial defilement. In the New Testament, Jesus transcends these laws, as seen in His interaction with the woman with the issue of blood (Mark 5). Instead of being defiled by her touch, His inherent holiness purifies her. This demonstrates that Christ fulfills and moves beyond the shadow of the Law, establishing a new covenant where spiritual defilement from sin is cleansed not by repeated rituals but by His singular, complete sacrifice (Heb 9:13-14), shifting the focus from external washings to internal heart purity (Mark 7:15).