Leviticus 15 9

Leviticus 15:9 kjv

And what saddle soever he rideth upon that hath the issue shall be unclean.

Leviticus 15:9 nkjv

Any saddle on which he who has the discharge rides shall be unclean.

Leviticus 15:9 niv

"?'Everything the man sits on when riding will be unclean,

Leviticus 15:9 esv

And any saddle on which the one with the discharge rides shall be unclean.

Leviticus 15:9 nlt

Any saddle blanket on which the man rides will be ceremonially unclean.

Leviticus 15 verses

Leviticus 15 9 Meaning

Leviticus 15:9 describes the transmission of ritual uncleanness from a man experiencing an abnormal bodily discharge (a "zav") to any object upon which he rides, specifically an "implement" or "saddle." This verse further states that anyone who subsequently touches this defiled object will also become ritually unclean. To restore purity, the touched individual must wash their clothes and bathe their entire body in water, remaining unclean until evening. This law meticulously delineates the spread of impurity within the community, safeguarding the sanctity of the Israelite camp and preventing defilement from reaching the Tabernacle.

Leviticus 15 9 Context

Leviticus Chapter 15 specifically deals with various forms of bodily discharges that cause ritual uncleanness, for both men (verses 1-18) and women (verses 19-33). These laws regulate interactions within the community to maintain a required level of purity, especially crucial for the holiness of God's presence among them in the Tabernacle. Verse 9 falls within the section addressing male discharges. The meticulous nature of these laws (including contact with objects like beds, chairs, and saddles) underscores the pervasiveness of potential defilement. The requirement for washing and waiting until evening demonstrates the transient and reversible nature of this ritual impurity, unlike moral defilement which often required more severe remedies. Historically and culturally, these purity laws distinguished Israel from surrounding nations, whose religious practices often did not emphasize such a separation or meticulous cleanliness. They served as a tangible reminder of God's holiness and the necessity of approaching Him in a state of ritual readiness, prefiguring the spiritual purity required by the New Covenant.

Leviticus 15 9 Word analysis

• וְכָל־הַכֵּלִי֙ (v'kāl-hakkēlî): "And every implement/vessel/saddle."
  • וְכָל־ (v'kāl): "and every/any." The conjunction "and" links it to previous categories of objects (bed, seat). "Every" emphasizes the comprehensiveness; no specific type of riding object is exempt.
  • הַכֵּלִי (hakkēlî): From the root kāláh, "to complete/achieve." Here, "implement," "vessel," or "article." In this context, given "rides," it specifically refers to a saddle or any riding gear. This general term indicates a broad application beyond just a saddle, covering any item used for riding, highlighting the transfer of impurity through various means of contact.
• אֲשֶׁר יִרְכַּ֥ב (asher yirkhav): "upon which rides."
  • אֲשֶׁר (asher): "which/that/upon which." Relative pronoun.
  • יִרְכַּב (yirkhav): Qal imperfect of rākháv, "to ride." Describes the action of riding, emphasizing the contact point. This shows the impurity is not just from passive touch but from the active use of the item by the defiled person.
• עָלָיו֙ (alāyw): "upon it."
  • עָלָיו (alāyw): The preposition "upon" with the suffix "him/it." Clearly indicates direct contact of the zav upon the object.
• הַזָּ֔ב (hazzāv): "the one with a discharge."
  • הַזָּב (hazzāv): From zuv, "to flow." This refers to the man afflicted with the genital discharge mentioned in Lv 15:2-3. He is the initial source of contamination in this chain of uncleanness.
• וְטָמֵֽא (v'ṭāmē'): "it shall be unclean."
  • וְטָמֵֽא (v'ṭāmē'): Qal perfect of ṭāmé', "to be/become unclean." This is a declarative statement of status; the object itself is ritually defiled by the zav's contact.
• וְכֹל֙ אֲשֶׁר יִגַּע־בּוֹ֙ הָעָ֔ם (v'khōl asher yiggac-bô hā`ām): "and anyone who touches it of the people."
  • וְכֹל֙ (v'khōl): "and anyone/everything." Again, a broad sweep.
  • אֲשֶׁר יִגַּע־בּוֹ֙ (asher yiggac-bô): "who touches it." Qal imperfect of nāgá', "to touch," with the preposition bô, "in it/by it." This indicates secondary defilement; someone who touches the already defiled saddle.
• יִטְמָא֙ (yiṭmā’): "he will be unclean."
  • יִטְמָא֙ (yiṭmā’): Nifal imperfect of ṭāmé', "to become unclean." This specifies that the person who touches the defiled object also incurs uncleanness. This highlights the contagious nature of impurity in this system.
• וְכִבֶּ֥ס בְּגָדָ֛יו (v'khivvas b'ghādhāyw): "and shall wash his clothes."
  • וְכִבֶּ֥ס (v'khivvas): Piel perfect of khābhás, "to wash/cleanse clothes." A specific act of ritual purification, emphasizing the need to purify external coverings.
• וְרָחַ֥ץ בַּמַּ֖יִם (v'rāḥatz bammáyim): "and bathe in water."
  • וְרָחַ֥ץ (v'rāḥatz): Qal perfect of rāḥáṣ, "to wash the body/bathe." A complementary act to washing clothes, ensuring personal cleanliness. The "living water" (though not specified here, contextually it should be clean water) suggests purity.
• וְטָמֵ֥א עַד־הָעָֽרֶב (v'ṭāmē' adh-hāárev): "and be unclean until evening."
  • וְטָמֵ֥א (v'ṭāmē'): Declares continued uncleanness until the specified time.
  • עַד־הָעָֽרֶב (adh-hāárev): "until evening." This signifies a temporary, ritual impurity that concludes at sunset, after which the person is considered pure again, provided the ritual washings have been performed. This is a common phrase in Levitical purity laws, indicating the end of a day-long period of ritual uncleanness.

Words-group analysis:

• The Chain of Defilement: The sequence hazzav (the zav) transmits impurity to hakkeli (the saddle), which in turn transmits it to khol asher yigga-bô (anyone who touches it). This illustrates a direct chain reaction, emphasizing the meticulous boundaries necessary to contain impurity.
• Ritual Purification Protocol: v'kivvas b'ghadhayw (wash clothes) and v'raḥatz bammayim (bathe in water) constitute the dual purification acts required. These two actions are repeatedly prescribed for cleansing from various minor impurities, signifying a comprehensive external cleansing.
• Duration of Impurity: The phrase v'ṭāmē' 'adh-hā'árev (unclean until evening) is standard for many minor ritual impurities in Leviticus, highlighting that these states were temporary and manageable, distinguishing them from more severe or enduring conditions like leprosy or moral sin which required sacrifices and lengthier processes.

Leviticus 15 9 Bonus section

The repetitive nature of purification instructions for different types of bodily discharges (such as for the zav, or woman with flow, or related to menstruation, etc.) in Leviticus 15, serves to deeply embed the principles of holiness and impurity within the community's consciousness. The laws around the zav are particularly stringent, with the impurity extending to objects he merely sits or rides upon, and subsequently to anyone who touches those objects. This highlights the Old Testament concept of a contagious or 'fluid' impurity. Unlike modern understandings of contagion, which are primarily about physical sickness, this was about ritual fitness for proximity to a holy God. The entire Levitical system, with verses like 15:9, created physical boundaries and behaviors that were a constant visible reminder of the spiritual distinction between God's holiness and humanity's fallen state. It established that sin (represented by these defilements) permeated everything, and demanded a radical purification for reconciliation.

Leviticus 15 9 Commentary

Leviticus 15:9 highlights the strict and far-reaching nature of ritual impurity laws in ancient Israel, specifically concerning an unclean person (the zav). It demonstrates how impurity was highly transmissible through contact, extending beyond direct interaction with the zav to objects he merely used. The particular focus on a "riding implement" emphasizes that everyday activities could lead to impurity. This meticulously designed system of laws was not primarily for hygiene, but for maintaining ritual separation between the holy God and the potentially defiled people in His midst. The constant possibility of contracting impurity kept the Israelites mindful of the sanctity of the Tabernacle and the ever-present demand for purity. The prescribed remedy of washing clothes, bathing in water, and waiting until evening reflects a temporary, rather than permanent, state of defilement, underscoring that these were external, ritual impurities manageable through specific actions. These physical distinctions served as a constant object lesson, preparing God's people to understand the deeper reality of spiritual sin and its pervasive nature, which ultimately finds its complete cleansing only in Christ's sacrifice.