Leviticus 17 16

Leviticus 17:16 kjv

But if he wash them not, nor bathe his flesh; then he shall bear his iniquity.

Leviticus 17:16 nkjv

But if he does not wash them or bathe his body, then he shall bear his guilt."

Leviticus 17:16 niv

But if they do not wash their clothes and bathe themselves, they will be held responsible.'?"

Leviticus 17:16 esv

But if he does not wash them or bathe his flesh, he shall bear his iniquity."

Leviticus 17:16 nlt

But if they do not wash their clothes and bathe themselves, they will be punished for their sin."

Leviticus 17 verses

Leviticus 17 16 Meaning

Leviticus 17:16 details the specific cleansing process for individuals who have inadvertently consumed meat from an animal that died naturally (nevelah) or was killed by wild beasts (terephah). This applied to both native Israelites and resident aliens. The act of eating such ritually unclean meat rendered the person temporarily defiled. To be purified, they were required to wash their garments and thoroughly bathe in water. The state of impurity lasted until sundown, after which they were declared ritually clean. This provision highlights the temporary and manageable nature of this specific form of defilement, contrasting with the severe consequence of consuming blood, which resulted in being "cut off" (Lev 17:10).

Leviticus 17 16 Context

Leviticus Chapter 17 stands as a foundational text within the broader "Holiness Code" (Lev 17-26), emphasizing the distinct purity and sanctity required of the Israelite community, called to be a holy nation to the Lord. The chapter commences by mandating that all sacrificial slaughter of animals be performed at the Tabernacle door, underscoring the centralized nature of worship and atonement (Lev 17:1-9). This transitions to the paramount prohibition against consuming blood (Lev 17:10-14), defining blood as the very life of the creature and reserved for God alone as an atoning element. Leviticus 17:15 directly precedes verse 16, stating that failure to cleanse oneself after consuming naturally dead or torn animals results in the individual "bearing their iniquity." Thus, verse 16 provides the necessary and readily available procedure—washing clothes, bathing, and waiting until evening—to address this specific, temporary ritual defilement, preventing the more severe consequence. This body of laws reinforced the deep theological truth that only the holy could approach the Holy God, and regulated daily life to maintain ceremonial cleanness.

Leviticus 17 16 Word analysis

• And if any soul (וְנֶפֶשׁ֙ - ve-nephesh): "Soul" here signifies a living person, an individual. The use of nephesh underscores that the responsibility for purity and the consequences of defilement extend to every single person within the community, highlighting personal accountability.
• eat (תֹּאכַ֣ל - to'khal): This verb indicates the active consumption of the meat. It refers to a specific, intentional act, even if the impurity was accidental or unintentional on the part of the consumer regarding the animal's status.
• that which dieth of itself (נְבֵלָ֗ה - nevelah): This term refers to an animal carcass that has died by natural causes, not through proper ritual slaughter. The crucial aspect here is that the blood, considered the "life," would not have been drained according to divine command, rendering the meat ritually impure and unfit for God's holy people.
• or that which is torn with beasts (טְרֵפָה֙ - terephah): This describes an animal that has been attacked and killed by a wild animal. Similar to nevelah, its death would not have followed the ritual slaughter procedures, meaning its blood would not have been properly drawn off, making its consumption defiling. Both terms signify meat that breaches God's specific regulations for consumption.
• whether it be one of your own country, or a stranger (מֵֽאֶזְרָח֙ וּמִגֵּ֔ר - me'ezrach u'migēr): "One of your own country" designates a native Israelite. "Stranger" or "sojourner" denotes a non-Israelite who resided among the Israelites. This phrase emphasizes the universality of the law; God's standard of holiness and purity applied uniformly to all who dwelled within the covenant community's sphere.
• he shall both wash his clothes (וְכִבֶּ֨ס בְּגָדָ֜יו - ve'kibbes b'gadāv): A specific act of ritual purification. Clothing often represented the outward person and could carry ceremonial defilement. Washing symbolized the removal of this external impurity and the purification of one's outward life and conduct before God.
• and bathe himself in water (וְרָחַ֥ץ בַּמַּ֛יִם - ve'raḥatz ba'mayim): This signifies a complete bodily cleansing. Water, a ubiquitous symbol of purity in Scripture, was used to wash away the contamination of ritual defilement from the person's physical being. These paired actions indicate a thorough cleansing—external and personal—necessary for restoration.
• and be unclean until the even (וְטָמֵ֣א עַד־הָעֶ֑רֶב - ve'tameh ad ha'erev): This specifies the temporary duration of the ritual impurity. "Until the even" means until sunset, when the new day symbolically begins in the Hebrew calendar. This highlights that the defilement was ceremonial and transient, not a permanent spiritual or moral condemnation, provided the cleansing rituals were performed.
• then shall he be clean (וְטָהֵ֖ר - ve'ṭaher): This final clause states the successful outcome of the purification process. Upon completing the prescribed rituals and waiting for the designated time, the individual was restored to a state of ritual purity, capable of rejoining the full life of the holy community.

Words-group analysis

• "And if any soul eat that which dieth of itself, or that which is torn with beasts": This group identifies the action and the object that cause the defilement. The specificity of "dieth of itself" (nevelah) and "torn with beasts" (terephah) indicates a direct concern for the animal's death, particularly its blood being undrained, as a breach of holiness principles surrounding life.
• "whether it be one of your own country, or a stranger": This inclusive statement emphasizes that the law's applicability transcended nationality. All within the Israelite community, irrespective of their origin, were held to the same divine standards of purity, fostering a consistent state of communal holiness.
• "he shall both wash his clothes, and bathe himself in water": These two directives represent the active purification required. Washing clothes symbolizes dealing with external effects of impurity, while bathing the body addresses the personal physical contact with defilement, together forming a comprehensive ritual of cleansing.
• "and be unclean until the even: then shall he be clean": This phrase defines the transitory nature and restorative outcome of the impurity. The timed expiration ("until the even") underscores that this defilement is ritual, not a pervasive or lasting stain on one's character, highlighting God's grace in providing a pathway to easy and complete restoration.

Leviticus 17 16 Bonus section

• The ritual of washing and bathing, alongside waiting until "the even," suggests a symbolic process of a "reset." As the old day with its defilement concludes, a new day begins with renewed ritual cleanness.
• This law, though primarily ritualistic, also served a practical purpose by promoting health and hygiene, as eating diseased or unbled carcasses could transmit illnesses. God's laws were holistic, caring for both spiritual and physical well-being.
• The contrast in consequence between eating blood and eating nevelah/terephah reveals a graduated system of defilement within the Holiness Code, indicating that some actions had more profound implications for one's relationship with God than others. While blood involved a deeper violation of life's sacredness and divine right, consuming the unbled carcass was a breach of dietary purity that could be remedied without sacrifice.
• The term "unclean until the even" recurs frequently in the Mosaic Law for various forms of ritual impurity (e.g., Lev 11, 15), establishing a consistent framework for handling temporary defilements. This repeated phrasing highlights its importance as a fixed period for ceremonial separation and subsequent restoration.

Leviticus 17 16 Commentary

Leviticus 17:16 serves as an exposition of how God graciously provided an accessible pathway to purification for minor ritual defilement. The distinction between consuming blood (which warranted being "cut off") and eating naturally dead or torn animals (which warranted temporary impurity) is vital. This verse, following the declaration of consequences for failing to purify (Lev 17:15), provides the solution: prescribed washing and a waiting period. These rituals were not punitive but restorative, emphasizing that contact with certain sources of impurity caused a transient state of unholiness. The immediate, personal action required—washing clothes and bathing—underlined the individual's responsibility in maintaining purity and their quick restoration. This law applied universally, whether to native-born or sojourner, illustrating the singular standard of holiness expected of God's covenant people. Ultimately, these ancient washings foreshadow the greater spiritual cleansing from all sin made possible through faith in the atoning blood of Jesus Christ, whose sacrifice fulfills these ceremonial laws by providing complete and eternal purity before God (Heb 9:14; 1 Jn 1:7).