Leviticus 22 5

Leviticus 22:5 kjv

Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;

Leviticus 22:5 nkjv

or whoever touches any creeping thing by which he would be made unclean, or any person by whom he would become unclean, whatever his uncleanness may be?

Leviticus 22:5 niv

or if he touches any crawling thing that makes him unclean, or any person who makes him unclean, whatever the uncleanness may be.

Leviticus 22:5 esv

and whoever touches a swarming thing by which he may be made unclean or a person from whom he may take uncleanness, whatever his uncleanness may be ?

Leviticus 22:5 nlt

or by touching a small animal that is unclean, or by touching someone who is ceremonially unclean for any reason.

Leviticus 22 verses

Leviticus 22 5 Meaning

Leviticus 22:5 stipulates that any priest (referring to "whoever," i.e., a male descendant of Aaron) becomes ritually unclean and is consequently forbidden from partaking of the sacred offerings if he touches any "swarming thing" that transmits uncleanness, or if he touches another person who is already in a state of ritual uncleanness, regardless of the source of that person's impurity. This rule ensures the holiness of the priesthood and the offerings dedicated to the Lord.

Leviticus 22 5 Context

Leviticus 22 details the stringent regulations for priests concerning their consumption of holy offerings. The chapter begins by establishing the necessity for priests to be ceremonially clean to handle or eat consecrated food, warning of death if they desecrate what is holy to the Lord (Lev 22:3). Verse 5 falls within a list of specific scenarios that would render a priest unclean, alongside issues like discharge (Lev 22:4) or leprosy (Lev 22:4). This list serves to protect the holiness of God's sanctuary and the offerings by restricting access and participation to those who are ritually pure. Historically and culturally, these purity laws set Israel apart from surrounding nations, whose religious practices often did not emphasize such meticulous distinctions, especially concerning contact with creatures or human conditions deemed ritually defiling. These regulations served as a powerful, tangible way for the Israelites to understand the absolute holiness of God and the necessary separation required to approach Him or His consecrated things, thus indirectly polemicizing against any casual or defiling approaches to deity common in paganism.

Leviticus 22 5 Word analysis

• Or (אוֹ, ʾô): This conjunction indicates an alternative condition that also leads to ritual uncleanness for the priest. It introduces a new scenario alongside those mentioned in previous verses, such as having a bodily discharge.
• whoever (אִישׁ, ʾîsh): Literally "a man," in this context, it refers specifically to a male descendant of Aaron, i.e., a priest, as the preceding verses (Lev 22:2-4) address them directly regarding sacred food. The regulations are specifically for them to prevent desecration of holy things.
• touches (יִגַּע, yiggaʿ): This verb signifies direct physical contact. In the Mosaic Law, touching was a primary means by which ritual impurity was transferred from an unclean object or person to a clean one.
• any creeping thing (בְּכָל־שֶׁרֶץ, bĕkhol-sheretz): Sheretz refers to creatures that swarm or crawl, such as rodents, reptiles, and certain insects, particularly those considered ritually unclean in Leviticus 11. They are often associated with lowliness, earthiness, and inherent impurity. This specific category of animal was considered particularly defiling, sometimes requiring washing and a period of uncleanness until evening.
• whereby he may be made unclean (אֲשֶׁר יִטְמָא לוֹ, ʾasher yiṭma-lô): This phrase emphasizes the direct consequence of the contact: the priest enters a state of ṭumʾâ (uncleanness), which is a ritual state that disqualifies him from eating holy offerings. It's not about moral defilement, but ceremonial.
• or a man (אוֹ בְאָדָם, ʾô bĕʾādām): This introduces a second source of defilement mentioned in this verse: contact with another human being who is already ritually unclean. This highlights the contagious nature of impurity, demonstrating that it can spread from primary sources (like sheretz or discharges) to individuals, and then secondarily from those individuals to others.
• of whom he may take uncleanness (אֲשֶׁר יִטְמָא לוֹ, ʾasher yiṭma-lô): Repeated phrase, reinforcing the outcome of contact with an unclean person. The uncleanness is "taken on" by the priest.
• whatsoever uncleanness he has (לְכָל טֻמְאָתוֹ, lĕkhol ṭumʾāto): This concluding phrase is comprehensive, meaning any form or source of impurity that person may be carrying. It underscores the broad scope of defiling contacts that would affect a priest's eligibility for sacred duties and food. This catch-all phrase ensures no specific form of uncleanness is overlooked regarding contamination.

Leviticus 22 5 Bonus section

The regulations concerning impurity, like those in Leviticus 22:5, highlight the transferability of defilement. Uncleanness was not isolated but infectious. Touching an unclean animal (a primary source of impurity) would make a person unclean, but that person, now "secondary source," could then defile another person through touch. This concept underscored how easily defilement, representing the corrupting nature of sin and death, could spread within the community. For priests, who mediated between God and man, this standard was even higher. Their ritual purity was crucial for the sanctity of the cultic system itself. If the priests were impure, the offerings would be defiled, and God's holiness disrespected. This rigorous system taught constant vigilance, reminding priests of the sacredness of their calling and the dangerous consequences of carelessness when dealing with divine things.

Leviticus 22 5 Commentary

Leviticus 22:5 is part of a larger section detailing the rigorous purity requirements for priests when engaging with holy offerings. The essence of the verse is that priests must maintain a state of ritual purity to handle and consume items consecrated to the Lord. Any physical contact with inherently unclean "swarming things"—creatures considered impure from their very nature—or with any human being who is currently in a state of ritual impurity (due to illness, bodily discharge, touching a corpse, etc.), renders the priest himself unclean. This uncleanness is contagious, underscoring the serious barrier impurity created between the unclean person and God's holy domain.

The law's intent was not to condemn people but to highlight the absolute holiness of God and the meticulous separation required for worship. It trained Israel, especially its priestly caste, to distinguish between the holy and the common, the clean and the unclean. These regulations symbolically prefigured a deeper spiritual reality: sin defiles, separates from God, and must be cleansed before fellowship can be restored. While the ceremonial laws regarding impurity were abrogated by Christ's fulfillment, the underlying principle of God's holiness and the need for purity for approaching Him remains.