Leviticus 15 6

Leviticus 15:6 kjv

And he that sitteth on any thing whereon he sat that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.

Leviticus 15:6 nkjv

He who sits on anything on which he who has the discharge sat shall wash his clothes and bathe in water, and be unclean until evening.

Leviticus 15:6 niv

Whoever sits on anything that the man with a discharge sat on must wash their clothes and bathe with water, and they will be unclean till evening.

Leviticus 15:6 esv

And whoever sits on anything on which the one with the discharge has sat shall wash his clothes and bathe himself in water and be unclean until the evening.

Leviticus 15:6 nlt

If you sit where the man with the discharge has sat, you must wash your clothes and bathe yourself in water, and you will remain unclean until evening.

Leviticus 15 verses

Leviticus 15 6 Meaning

Leviticus 15:6 describes the consequences and purification process for someone who touches an object that has been made ritually impure by an unclean person. Specifically, it addresses an individual who comes into contact with an item (like bedding or furniture) upon which a woman with a discharge (such as a menstruating woman or one with an irregular flow) had been lying or sitting. This contact renders the toucher ritually unclean, requiring the washing of clothes, bathing in water, and remaining in a state of impurity until sunset. This was a protocol to manage ritual purity within the Israelite camp and community, emphasizing the contagiousness of ritual uncleanness and the steps necessary for restoration to a state of purity.

Leviticus 15 6 Context

Leviticus chapter 15 details various laws concerning bodily discharges that cause ritual uncleanness (Hebrew: ṭumʾah). It outlines specific conditions for men (seminal emission, abnormal discharge "zav") and women (menstruation "niddah", abnormal discharge "zabah"). The primary purpose of these laws was to maintain the ritual purity of the Israelite camp and to protect the holiness of God's tabernacle within it. Impurity, while not always sinful, required temporary separation from the community's sacred activities and, in severe cases, the entire camp.

Verse 6 specifically falls within the regulations for a woman with a bodily discharge, whether regular menstrual flow (verses 19-24) or an irregular one (verses 25-30). It builds upon earlier verses in the chapter that establish the principle of transference of impurity: not only is the person with the discharge unclean, but also any object they lie upon or sit upon, and then, anyone who touches those objects. The rules concerning "washing clothes," "bathing in water," and "being unclean until the even" are common prescriptions found throughout Leviticus for lesser forms of ritual defilement, ensuring the temporary and remediable nature of such uncleanness. The chapter collectively teaches that close proximity or physical contact with certain bodily issues could ritually contaminate.

Leviticus 15 6 Word analysis

• And he that toucheth: The Hebrew term is wə-ha-nōgēaʿ (וְהַנֹּגֵעַ). This uses the article ha- (the) with the participle nōgēaʿ (touching), effectively meaning "the one touching" or "whoever touches." The verb nagaʿ (נָגַע) signifies physical contact. In ritual law, touch is the primary means by which impurity spreads from a primary source (the unclean person or object) to a secondary recipient (the person touching). This highlights the highly contagious nature of ṭumʾah within the communal and sacred space.

• any thing: This phrase signifies objects, specifically items like bedding, garments, or furnishings, that the unclean woman used or came into contact with. It underscores that the uncleanness wasn't just on her person, but permeated objects connected to her.

• that was under her: The Hebrew ʾăšer taḥtehā (אֲשֶׁר תַּחְתֶּיהָ) emphasizes items supporting her weight or providing a resting place for her. This points to direct and significant contact between the unclean person and the item, making that item a source of secondary impurity. This extends the zone of defilement beyond the unclean person themselves to their immediate surroundings.

• shall wash his clothes: The verb wə-kibbēš bəgādāyw (וְכִבֶּס בְּגָדָיו) indicates a thorough washing of outer garments. This physical act symbolized the removal of external defilement and was a foundational step in various purification rituals. It represented a visible transition from an unclean state.

• and bathe himself in water: The phrase wə-rāḥaṣ baśārōw ba-mmayim (וְרָחַץ בְּשָׂרוֹ בַּמָּיִם) specifies cleansing the entire body with water. This immersion was crucial for removing spiritual and physical defilement according to the ritual laws. Water symbolizes purity, life, and the removal of uncleanness. The emphasis on "water" (plural form mayim) indicates a significant amount, often implied to be "living water" or spring water in more serious cases, though not explicitly stated here for minor defilement. This was an internal cleansing process, as opposed to washing clothes (external).

• and be unclean: The verb wə-ṭāmēʾ (וְטָמֵא) directly states the outcome: the person becomes ritually unclean. This temporary state meant separation from the tabernacle area and often required restrictions on eating consecrated food or engaging in certain communal activities. It was not a moral failing but a ritual state.

• until the even: The Hebrew ʿad hāʿārev (עַד הָעָרֶב) specifies the duration of the uncleanness. This temporary period, until sundown (marking the end of one day and the beginning of another), indicates that this was a lighter form of impurity that automatically ceased at a defined time after the cleansing ritual. It highlights God's grace, making purification attainable and time-bound rather than permanent or indefinitely punitive. It also served practical functions of demarcating time for spiritual separation.

• Words-group Analysis:

  • "He that toucheth... shall wash his clothes, and bathe himself": This sequence of actions highlights the active responsibility of the individual to rectify their unclean status. The requirement for both washing clothes and bathing emphasizes the thoroughness of the prescribed purification process, addressing both external (clothes) and internal/body (self) aspects of contact-based defilement.
  • "Unclean until the even": This repeated phrase throughout Leviticus points to the specific duration and temporary nature of this ritual uncleanness. It assures the community that such states were not permanent stigmas but manageable, time-limited conditions with a clear end point for restoration to full ritual purity and communal participation. This differs from other, more severe uncleannesses (e.g., from leprosy or corpse-contact) that might require longer periods or additional sacrifices.

Leviticus 15 6 Bonus section

The specific focus on "any thing that was under her" (e.g., a bed or a seat) highlights a greater degree of transmission of impurity than mere casual touch. It suggests prolonged contact or weight bearing upon an object, implying a more potent form of impurity transference that requires purification steps for those who subsequently interact with such items. These laws, while carrying hygienic benefits, primarily served a theological purpose, creating a strong sense of separation between the sacred and profane, clean and unclean, in the Israelite consciousness. They reinforced the concept of a holy God dwelling in their midst, who demanded a holy people and a clean environment. This meticulousness around ritual purity helped Israel grasp the immense gulf between a perfect God and imperfect humanity, underscoring the necessity of divine intervention for true communion.

Leviticus 15 6 Commentary

Leviticus 15:6 succinctly encapsulates a critical aspect of Israel's ritual purity laws: the transfer of impurity through secondary contact and the specific, divinely mandated purification. The contagiousness of uncleanness meant a single unclean person or object could spread defilement throughout the community, potentially jeopardizing the holiness of the tabernacle dwelling among them. God's holiness demanded a separation from anything that could ritually pollute His sacred space or His people who were to reflect His holiness.

The prescribed actions—washing clothes and bathing in water—were not arbitrary. They signified a thorough purging of the defilement, physically removing traces of the contaminating substance or contact. This constant need for cleansing impressed upon the Israelites the pervasive nature of impurity in a fallen world and their own inability to maintain perfect ritual purity on their own, subtly pointing towards the greater need for ultimate spiritual cleansing. The temporal nature of this uncleanness, "until the even," underscored God's gracious provision for purification; it was not an eternal condemnation but a temporary separation with a clear path to restoration.

Ultimately, these physical rituals served as types and shadows pointing to a deeper spiritual truth. The Old Testament's elaborate system of cleansing demonstrates humanity's inherent defilement and the divine standard of holiness, which we cannot meet through our own efforts. The New Testament reveals that Christ is the ultimate High Priest and the sacrifice (Heb 9:14, 10:10-14), whose perfect and once-for-all cleansing transcends mere ritual purification, providing true and lasting purity from sin, a cleansing that washes the heart, not just the body (1 Jn 1:7).