Leviticus 15 22

Leviticus 15:22 kjv

And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even.

Leviticus 15:22 nkjv

And whoever touches anything that she sat on shall wash his clothes and bathe in water, and be unclean until evening.

Leviticus 15:22 niv

Anyone who touches anything she sits on will be unclean; they must wash their clothes and bathe with water, and they will be unclean till evening.

Leviticus 15:22 esv

And whoever touches anything on which she sits shall wash his clothes and bathe himself in water and be unclean until the evening.

Leviticus 15:22 nlt

If you touch any object she has sat on, you must wash your clothes and bathe yourself in water, and you will remain unclean until evening.

Leviticus 15 verses

Leviticus 15 22 Meaning

Leviticus 15:22 establishes the principle of secondary uncleanness resulting from contact with an object touched by an individual ritually impure due to a bodily discharge. It mandates specific purification rituals—washing clothes and bathing in water—for anyone who acquires this secondary uncleanness, requiring them to remain ceremonially impure until sunset. This regulation highlights the contagious nature of ritual impurity and the comprehensive measures necessary to restore purity within the Israelite community before God.

Leviticus 15 22 Context

Leviticus 15 details the laws concerning bodily discharges (seminal emission, menstruation, abnormal issues) that cause ritual impurity in both men and women. These laws dictated not only the immediate purification rituals for the person with the discharge (primary uncleanness) but also the transfer of this impurity to anything or anyone they touched (secondary uncleanness). The overall chapter aims to establish strict boundaries around uncleanness to protect the sanctity of the Tabernacle and the Israelite community, preventing God's holy dwelling from being defiled and ensuring that people are ritually prepared to participate in worship and community life. The underlying principle is that contact with life-flowing substances or things associated with death (e.g., semen, blood, dead carcasses) rendered one temporarily impure, necessitating ritual purification before re-entry into the sacred spaces or full community life.

Leviticus 15 22 Word analysis

• And whatsoever (וְכֹל, ve-ḵol): The conjunction "and" links this rule to the preceding principles of uncleanness. "Whatsoever" signifies inclusivity, emphasizing that any object touched falls under this category, not just specific types of items. This comprehensiveness shows the pervasive nature of impurity.
• the unclean person (הַטָּמֵא, haṭ-ṭāmê): Refers to an individual who is currently in a state of ritual impurity as described throughout Leviticus 15, likely due to a bodily discharge. This term defines a ritual, temporary status, not a moral failing. The laws are pragmatic for community health and ritual separation rather than a judgment on sin, though defilement often metaphorically pointed to the impact of sin.
• toucheth (יִגַּע, yigga‘): Implies direct physical contact. The Hebrew verb signifies a deliberate or incidental touching. This contact is the means by which impurity is transferred.
• shall be unclean (יִטְמָא, yiṭmā): Literally "it shall become unclean." This highlights the transmission of impurity; the object itself absorbs the defilement, becoming a source of secondary uncleanness. This illustrates a system where uncleanness is contagious.
• and whosoever (וְכֹל אֲשֶׁר, ve-ḵol ăšer): Reiterates the broad scope; "anyone who."
• toucheth it (יִגַּע בּוֹ, yigga‘ bô): Refers to touching the previously defiled object, not the original unclean person. This clause explicitly establishes the principle of secondary uncleanness spreading to a new individual, demonstrating the ripple effect.
• shall wash his clothes (וְכִבֶּס בְּגָדָיו, ve-ḵibbês bəḡāḏāyw): This is a required act of purification. Clothes represented identity and presence. The washing symbolizes removing the outward contamination and indicates a formal step toward re-entry into a state of ritual purity.
• and bathe himself in water (וְרָחַץ בַּמַּיִם, ve-rāḥaṣ ba-mmāyim): An essential part of purification, implying full immersion. This was not merely for hygiene but a spiritual/ritual act of cleansing, signifying the complete removal of the impurity from the body, emphasizing total separation from the unclean state.
• and be unclean until the even (וְטָמֵא עַד הָעֶרֶב, ve-ṭāmê ‘aḏ hā-‘ereḇ): Specifies the duration of uncleanness. Even after washing and bathing, the individual remains in a state of ritual impurity until sunset, which marked the end of the day and the beginning of a new one. This waiting period suggests a divine appointment for the cleansing to take full effect and for God to declare one pure, signifying the passage of time required for true purification.

Words-group analysis:

• "Whatsoever the unclean person toucheth shall be unclean": This phrase highlights the passive reception of uncleanness by inanimate objects, making them conduits for further transmission. It illustrates the reach and contaminating power of primary ritual impurity beyond the individual.
• "and whosoever toucheth it shall wash his clothes, and bathe himself in water": This clause outlines the prescribed purification ritual. The combination of washing clothes and full body bathing emphasizes thoroughness, signaling a complete transition from an impure to a pure state. These are divinely ordained steps necessary for re-admittance to full community and access to the sacred.
• "and be unclean until the even": This final phrase emphasizes that purification is a process involving both ritual acts and a waiting period. The uncleanness is temporary, reinforcing God's design for reconciliation and renewal within the community, differentiating Israel's laws from any pagan superstitions that might imply permanent defilement. The fixed time limit shows divine order and provision for cleansing.

Leviticus 15 22 Bonus section

The Levitical purity laws, including Lv 15:22, served as crucial pedagogical tools for Israel. They constantly reminded the people that:

• God is utterly holy: Even minor, natural bodily functions could temporarily hinder one's proximity to Him or sacred spaces.
• Purity is vital for community and worship: Impurity had communal implications, as contact with defiled items could affect anyone, thereby preventing full participation in the corporate life of Israel centered around God's Tabernacle.
• Sin has consequences: While these laws primarily dealt with ritual, not moral, impurity, they drew an analogy to the contaminating nature of sin, which truly separates humanity from God. Just as one could be ritually defiled unknowingly, so too can spiritual defilement spread subtly.
• God provides atonement and purification: The detailed rituals, culminating in washing and waiting, showed God's gracious provision for cleansing and restoration, a concept supremely fulfilled in Christ who, by His perfect sacrifice, makes us genuinely and permanently clean (Heb 9:14, 10:10). The temporary, repetitive nature of these Old Testament washings stands in contrast to the once-for-all cleansing provided by Christ's blood.

Leviticus 15 22 Commentary

Leviticus 15:22 is a specific application of the broader principles of ritual purity within the Mosaic Covenant. It illustrates the contagious nature of ceremonial uncleanness, where not only a person with a discharge is unclean, but also objects they touch become unclean, and anyone touching those objects subsequently becomes unclean. This propagation highlights the extensive care required to maintain holiness around God's dwelling. The purpose was not about physical hygiene, but to instil in Israel a profound understanding of the sanctity of God and the need for purity to dwell in His presence. The specified purification steps—washing clothes, bathing, and waiting until evening—were acts of obedience that, through faith, allowed for re-entry into a state of ritual cleanness. These regulations, though demanding, taught the Israelites the pervasiveness of anything that separates from God's perfect holiness and underscored the constant need for divine cleansing. They foreshadowed a more perfect and internal cleansing.