Leviticus 6 27

Leviticus 6:27 kjv

Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place.

Leviticus 6:27 nkjv

Everyone who touches its flesh must be holy. And when its blood is sprinkled on any garment, you shall wash that on which it was sprinkled, in a holy place.

Leviticus 6:27 niv

Whatever touches any of the flesh will become holy, and if any of the blood is spattered on a garment, you must wash it in the sanctuary area.

Leviticus 6:27 esv

Whatever touches its flesh shall be holy, and when any of its blood is splashed on a garment, you shall wash that on which it was splashed in a holy place.

Leviticus 6:27 nlt

Anyone or anything that touches the sacrificial meat will become holy. If any of the sacrificial blood spatters on a person's clothing, the soiled garment must be washed in a sacred place.

Leviticus 6 verses

Leviticus 6 27 Meaning

Leviticus 6:27 describes regulations concerning the handling of the sin offering, which is considered "most holy" (Lev 6:25). The verse mandates that anything directly touching the flesh of this offering becomes consecrated, inheriting a measure of its holiness. Furthermore, if any of its atoning blood is splattered onto a garment, that specific part of the garment must be washed in a sacred area within the tabernacle precincts. These directives emphasize the extreme sanctity of the sin offering, particularly its flesh and blood, requiring careful separation and containment of its holiness to prevent its profanation outside holy boundaries or unintentional transmission of its sacredness.

Leviticus 6 27 Context

Leviticus chapter 6 delves deeper into the ritual requirements for various offerings previously introduced, particularly the sin offering (chatta't). Verses 24-30 specifically detail the handling and consumption of the sin offering for the priests. This section underscores its immense holiness, termed "most holy" (qodesh qodashim). The "flesh" (meat) of the sin offering that is consumed by the priests must be eaten in a holy place. Leviticus 6:27, therefore, falls within instructions designed to maintain the absolute purity and distinctiveness of this most sacred sacrifice, which mediates atonement. Historically, these detailed regulations helped to train the priests in meticulous reverence for God's holiness and His provisions for forgiveness, establishing clear boundaries between the sacred and the common in the tabernacle worship. These laws distinguished Israel's sacrificial system from neighboring pagan practices by emphasizing strict divine revelation and ritual purity rather than human improvisation or pagan rites.

Leviticus 6 27 Word analysis

• Whatever touches its flesh (כֹּל אֲשֶׁר יִגַּע בִּבְשָׂרָהּ - kol asher yigga bivsarah):
  • `Kol` (כֹּל): "All," "every," or "whatever." Signifies comprehensiveness; no exceptions are permitted.
  • `Yigga` (יִגַּע): From `naga` (נגע), meaning "to touch" or "to make contact." Implies physical contact, whether intentional or accidental. The act of touching something inherently holy has a direct spiritual consequence.
  • `Bivsarah` (בִּבְשָׂרָהּ): "In/with its flesh." Refers specifically to the meat of the sin offering. This "flesh" has been sanctified through its use in the atonement ritual and by God's decree in Lev 6:25 as "most holy."
  This phrase highlights the immediate and potent nature of the holiness inherent in the sin offering's flesh, acting as a powerful conduit.
• will be holy (יִקְדָּשׁ - yiqdash):
  • `Yiqdash` (יִקְדָּשׁ): From `qadash` (קדשׁ), meaning "to be holy," "to be set apart," "to be consecrated." This verb is in the Hiphil stem, which sometimes denotes causation ("to make holy") but here is likely best understood as reflecting an intrinsic change, becoming holy, indicating transferable holiness. The object is not just treated as holy; it becomes consecrated by divine power inherent in the "most holy" offering. This is a unique instance where holiness transfers through contact in such a potent manner, unlike the common biblical principle (e.g., Hag 2:12) where defilement transmits more readily than holiness.
  This phrase confirms the contagious nature of the specific "most holy" sacrifice; direct contact imbues the touching object with holiness, necessitating careful handling.
• and if any of its blood is splattered on a garment (וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל הַבֶּגֶד - va'asher yizzeh middamah al habeged):
  • `Va'asher` (וַאֲשֶׁר): "And if that which," introducing a second, conditional scenario related to accidental contact.
  • `Yizzeh` (יִזֶּה): From `nazah` (נזה), "to spatter," "to sprinkle." Implies accidental spatter, as the blood was purposefully sprinkled on the altar (Lev 4). This signifies that even minute, unintended contact requires strict protocol due to the extreme sanctity of the blood.
  • `Middamah` (מִדָּמָהּ): "From its blood." The blood of the sacrifice is of paramount importance in the covenant, being the instrument of atonement (Lev 17:11). Its sacredness is profound, as it represents the life offered for sin.
  • `Al habeged` (עַל הַבֶּגֶד): "Upon the garment." Garments are often used in scripture to represent one's outer persona, but here simply refer to clothing that would absorb the liquid. The emphasis is on removing the holy blood from something that might leave the sacred precinct.
  This phrase highlights the sacredness of the atoning blood; even an accidental splash warrants specific treatment, underlining its powerful purifying and consecrating properties.
• you shall wash that on a holy place (תְּכַבֵּס אֵת אֲשֶׁר יִזֶּה עָלֶיהָ בְּמָקוֹם קָדוֹשׁ - tekhabkes et asher yizzeh aleha bimkom qadosh):
  • `Tekhabkes` (תְּכַבֵּס): From `kabas` (כּבס), "to wash," "to full," "to tread out." Implies a thorough washing process to completely remove the blood.
  • `Et asher yizzeh aleha` (אֵת אֲשֶׁר יִזֶּה עָלֶיהָ): "That which was splattered upon it." Refers specifically to the bloodstain itself. The washing is focused on removing the highly sacred substance.
  • `Bimkom qadosh` (בְּמָקוֹם קָדוֹשׁ): "In a holy place." This is crucial. It means the washing must occur within the Tabernacle precincts (e.g., the courtyard, where sacred duties are performed), not taken outside to a common area. This maintains the integrity of the holy things within their designated sphere, preventing the defilement of holy material or its careless dissemination. This indicates that even the wash water would become holy.
  This phrase details the required action: removing the sacred blood stain through washing, but strictly within the consecrated boundaries. This protects the holiness of the blood and prevents its mishandling in common spaces.

Leviticus 6 27 Bonus section

• Holiness Transference Contrast: While Leviticus 6:27 clearly shows "most holy" items transferring holiness by contact, it's crucial to contrast this with the general rule presented in Hag 2:12-13, which indicates that "holy meat" typically does not make something holy, but uncleanness does readily transmit. This unique feature of the sin offering underscores its particular, elevated sacred status and the profound divine energy associated with it, distinguishing it even among other holy offerings.
• The "Holy Place" Context: The phrase `bimkom qadosh` ("in a holy place") indicates the washing must occur within the sacred precincts of the tabernacle. This implies not only where the washing happens but also how the water used in washing must then be disposed of (likely becoming holy itself, necessitating specific procedures not detailed here but understood from other laws concerning sacred materials). This detail further stresses the concept of containment and reverence for all elements touched by divine holiness.
• Typological Significance: The severe handling instructions for the sin offering point forward to the immense value and potency of Jesus Christ's blood as the ultimate atonement. The reverence for the symbolic blood of animals highlights the even greater reverence due to the actual, once-for-all atoning blood of the Son of God. His sacrifice does not merely make external objects holy but transforms the inner man (Heb 10:14).

Leviticus 6 27 Commentary

Leviticus 6:27 profoundly illustrates the intensity and contagious nature of "most holy" things, specifically the sin offering. The passage communicates an underlying theological principle: proximity to divine holiness, mediated through consecrated objects or sacrifices, transforms. The meat of the sin offering, being qodesh qodashim, has an active, inherent power to consecrate anything that comes into direct contact with it. This emphasizes the profound and immediate impact of God's holiness upon His designated elements.

Furthermore, the meticulous instruction regarding the sin offering's blood reinforces its extreme sanctity and atoning power (Lev 17:11). Blood, the medium of atonement, must not be carelessly handled. Even an accidental splash onto a garment requires special treatment, signifying that this potent sacred substance must be contained within consecrated space. The washing in a holy place prevents the spread of this potent holiness or its profanation by being treated as common, highlighting God's demand for reverence and the strict demarcation between the sacred and the profane.

This detailed regulation foreshadows the ultimate, incomparably holy sacrifice of Christ. Just as the sin offering imparted holiness and its blood provided atonement and cleansing, so much more does the precious blood of Jesus Christ, shed once for all, powerfully cleanse from all sin, purify the conscience, and eternally consecrate those who touch Him by faith (Heb 9:14; 10:10; 1 Jn 1:7). The ritual laws were practical steps to inculcate a profound sense of God's purity, His awesome presence, and the gravity of sin, leading His people to cherish His perfect provision for reconciliation and redemption.