Leviticus 15 21

Leviticus 15:21 kjv

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

Leviticus 15:21 nkjv

Whoever touches her bed shall wash his clothes and bathe in water, and be unclean until evening.

Leviticus 15:21 niv

Anyone who touches her bed will be unclean; they must wash their clothes and bathe with water, and they will be unclean till evening.

Leviticus 15:21 esv

And whoever touches her bed shall wash his clothes and bathe himself in water and be unclean until the evening.

Leviticus 15:21 nlt

If any of you touch her bed, you must wash your clothes and bathe yourself in water, and you will remain unclean until evening.

Leviticus 15 verses

Leviticus 15 21 Meaning

Leviticus 15:21 declares that anyone who touches the bed upon which a woman in her menstrual impurity has lain shall himself become ritually unclean. To rectify this, he must wash his clothes and bathe his body in water, and his state of uncleanness will persist until the sun sets on that day, after which he will be considered clean.

Leviticus 15 21 Context

Leviticus 15 comprehensively outlines various types of ritual impurity arising from bodily discharges. These include seminal emissions, bodily fluxes (often indicating disease), and menstruation in women. The purpose of these laws was not primarily about hygiene in a modern medical sense, but rather to establish a system of ritual purity necessary for the Israelites to dwell in the presence of a holy God and maintain the sanctity of the Tabernacle within their camp. Any state of ritual uncleanness prohibited direct participation in cultic activities and entry into the Tabernacle courts. Verse 21 specifically addresses the transferability of a woman's menstrual impurity to anyone who contacts objects directly associated with her unclean state, reinforcing the pervasive nature of impurity and the need for purification before rejoining the community's sacred life. These laws highlighted the distinctions between the sacred and profane, clean and unclean, in order to maintain God's holiness within their midst, setting Israel apart from surrounding pagan practices that often blurred such distinctions.

Leviticus 15 21 Word analysis

• וְכָל-הַנֹּגֵעַ (və-ḵol-han-nō-ḡē-a‘) - And whoever touches:

  • וְכָל (və-ḵol): "And every, and all, and whoever." Indicates the universality of the rule; it applies to any person who performs the action.
  • הַנֹּגֵעַ (han-nō-ḡē-a‘): "the one touching," from the root naga‘ (נגע), meaning to touch, reach, strike, or make contact. In this context, it refers to a direct, physical contact. The laws differentiate between direct contact, accidental contact, and indirect contact, all of which could cause impurity.

• בְּמִשְׁכָּבוֹ (bə-miš-kā-vōw) - his bed:

  • בְּ (bə): "in, on."
  • מִשְׁכָּב (miš-kāḇ): "bed, couch, sleeping place." Derived from shakab (שכב), to lie down. In Leviticus 15:20, the preceding verse, it explicitly states this refers to the bed of a menstruating woman ("Everything also that she lies on during her menstruation shall be unclean..."). This object, by virtue of her contact, carries her impurity. This highlights the concept that uncleanness is transmissible not only through direct person-to-person contact but also through contact with objects touched by an unclean person.

• יְכַבֵּס (yə-ḵab-bês) - he shall wash:

  • From the root kabas (כָּבַס), meaning "to wash, especially clothes," to launder. This denotes a specific ritual cleansing of garments, emphasizing that personal articles can also become contaminated and require purification.

• בְּגָדָיו (bə-ḡā-ḏāw) - his clothes:

  • בְּגָֽדָיו (bə·ḡā·ḏāw): "his garments/clothing." As clothes are in direct contact with the body, they too become susceptible to ceremonial uncleanness when the person wearing them comes into contact with impurity, or when the clothing itself touches an unclean object.

• וְרָחַץ (və-rā-ḥaṣ) - and bathe:

  • וְרָחַץ (və-rā·ḥaṣ): "and he shall bathe/wash himself." From the root rachats (רָחַץ), referring to washing the entire body. This signifies the individual's personal purification, usually involving immersion in a body of water (a mikvah). This was a symbolic act, signifying a cleansing and a separation from the state of uncleanness.

• בַּמַּיִם (bam-ma-yim) - in water:

  • בַּמַּיִם (bam·ma·yim): "in the water." Mayim (מים) refers to water, especially natural, flowing water, or water collected in a designated pool (mikvah) suitable for ritual immersion. The use of water symbolizes purification and the removal of defilement.

• וְטָמֵא (və-ṭā-mê) - and be unclean:

  • וְטָמֵא (və-ṭā·mê): "and he shall be unclean, contaminated, defiled." From the root tame' (טָמֵא), meaning ritually impure or defiled. This is a temporary state, not an ethical or moral condemnation, indicating a temporary unfitness for holy activities or entry into sacred spaces.

• עַד-הָעָרֶב (‘aḏ-hā-‘ā-reḇ) - until evening:

  • עַד (‘aḏ): "until, up to."
  • הָעָרֶב (hā·‘ā·reḇ): "the evening." This specifies the duration of the impurity. Ritual impurity, unless specified otherwise (e.g., eight days for child birth or purification for skin diseases), typically lasted until sunset. This "until evening" clause marked the completion of the period of ritual uncleanness, after which the purified individual could resume normal activities, including participation in the worship of God. This consistent temporal boundary highlights the structured and temporary nature of these purifications in the Mosaic Law.

Leviticus 15 21 Bonus section

The consistent use of "until evening" throughout Leviticus underscores the idea of natural daily cycles symbolizing the boundary of impurity and the opportunity for ritual renewal. This marked the ending of the old day and the beginning of a new one, reflecting a theological truth that defilement is not absolute but can be overcome, preparing one for renewed fellowship. This temporary nature also provided a means for the Israelite community to manage states of uncleanness without complete societal ostracism. While the laws defined a distinct barrier for the Israelite community, they simultaneously offered a pathway back to communal and sacred participation through divinely appointed means. This intricate system served as a prefigurement of the spiritual cleansing offered by the Messiah, who by His sacrifice, dealt definitively with the root of all defilement, which is sin, providing an eternal and internal purity far surpassing the temporary and external rituals.

Leviticus 15 21 Commentary

Leviticus 15:21 illustrates a fundamental aspect of the Israelite purity laws: the transmissible nature of ritual impurity, not only from person to person but also from person to object and then from object to another person. The specific act of touching a menstruating woman's bed is seen as contaminating, necessitating prescribed rituals of washing clothes and bathing the body. The duration "until evening" emphasizes that this was a temporary, rather than permanent, state of disqualification.

The underlying principle of these laws was the separation of God's holy people from anything that inherently countered His purity, especially in close proximity to the Tabernacle. Bodily emissions, connected to the cycles of life and death, represented a realm distinct from divine perfection. While not sinful, these conditions required a clear demarcation and ritual cleansing to maintain the holiness of the camp. These physical requirements served as visual and tangible lessons, constantly reminding the Israelites of the profound spiritual holiness required to approach God. Ultimately, they pointed to the defilement of sin and the ultimate need for a perfect cleanser. Christ's interactions, such as touching lepers or allowing an unclean woman to touch Him and be healed, demonstrated His divine authority over sin and uncleanness, signifying a greater spiritual reality where inward purity, achieved through His perfect sacrifice, supersedes external ceremonial defilement.