13‘Now when the man with the discharge becomes cleansed from his discharge, then he shall count off for himself seven days for his cleansing; he shall then wash his clothes and bathe his body in running water and will become clean. 14‘Then on the eighth day he shall take for himself two turtledoves or two young pigeons, and come before the LORD to the doorway of the tent of meeting and give them to the priest; 15and the priest shall offer them, one for a sin offering and the other for a burnt offering. So the priest shall make atonement on his behalf before the LORD because of his discharge.

      16‘Now if a man has a seminal emission, he shall bathe all his body in water and be unclean until evening. 17‘As for any garment or any leather on which there is seminal emission, it shall be washed with water and be unclean until evening. 18‘If a man lies with a woman so that there is a seminal emission, they shall both bathe in water and be unclean until evening.

      19‘When a woman has a discharge, if her discharge in her body is blood, she shall continue in her menstrual impurity for seven days; and whoever touches her shall be unclean until evening. 20‘Everything also on which she lies during her menstrual impurity shall be unclean, and everything on which she sits shall be unclean. 21‘Anyone who touches her bed shall wash his clothes and bathe in water and be unclean until evening. 22‘Whoever touches any thing on which she sits shall wash his clothes and bathe in water and be unclean until evening. 23‘Whether it be on the bed or on the thing on which she is sitting, when he touches it, he shall be unclean until evening. 24‘If a man actually lies with her so that her menstrual impurity is on him, he shall be unclean seven days, and every bed on which he lies shall be unclean.

      25‘Now if a woman has a discharge of her blood many days, not at the period of her menstrual impurity, or if she has a discharge beyond that period, all the days of her impure discharge she shall continue as though in her menstrual impurity; she is unclean. 26‘Any bed on which she lies all the days of her discharge shall be to her like her bed at menstruation; and every thing on which she sits shall be unclean, like her uncleanness at that time. 27‘Likewise, whoever touches them shall be unclean and shall wash his clothes and bathe in water and be unclean until evening. 28‘When she becomes clean from her discharge, she shall count off for herself seven days; and afterward she will be clean. 29‘Then on the eighth day she shall take for herself two turtledoves or two young pigeons and bring them in to the priest, to the doorway of the tent of meeting. 30‘The priest shall offer the one for a sin offering and the other for a burnt offering. So the priest shall make atonement on her behalf before the LORD because of her impure discharge.’

      31“Thus you shall keep the sons of Israel separated from their uncleanness, so that they will not die in their uncleanness by their defiling My tabernacle that is among them.” 32This is the law for the one with a discharge, and for the man who has a seminal emission so that he is unclean by it, 33and for the woman who is ill because of menstrual impurity, and for the one who has a discharge, whether a male or a female, or a man who lies with an unclean woman.

Parallel Verses

New American Standard Bible (©1995)
"Speak to the sons of Israel, and say to them, 'When any man has a discharge from his body, his discharge is unclean.

GOD'S WORD® Translation (©1995)
"Tell the Israelites: If a man has a discharge from his penis, his discharge is unclean.

King James Bible
Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.

Douay-Rheims Bible
Speak to the children of Israel, and say to them: The man that hath an issue of seed, shall be unclean.

Darby Bible Translation
Speak unto the children of Israel, and say unto them, If any man have a flux from his flesh, because of his flux he is unclean.

English Revised Version
Speak unto the children of Israel, and say unto them, When any man hath an issue out of his flesh, because of his issue he is unclean.

Webster's Bible Translation
Speak to the children of Israel, and say to them, When any man hath a running issue out of his flesh, because of his issue he is unclean.

World English Bible
"Speak to the children of Israel, and tell them, 'When any man has a discharge from his body, because of his discharge he is unclean.

Young's Literal Translation
Speak unto the sons of Israel, and ye have said unto them, When there is an issue out of the flesh of any man, for his issue he is unclean;

Cross References

Leviticus 15:1 The LORD also spoke to Moses and to Aaron, saying,

Leviticus 15:3 'This, moreover, shall be his uncleanness in his discharge: it is his uncleanness whether his body allows its discharge to flow or whether his body obstructs its discharge.

Leviticus 22:4 No man of the descendants of Aaron, who is a leper or who has a discharge, may eat of the holy gifts until he is clean. And if one touches anything made unclean by a corpse or if a man has a seminal emission,

Numbers 5:2 "Command the sons of Israel that they send away from the camp every leper and everyone having a discharge and everyone who is unclean because of a dead person.

2 Samuel 3:29 "May it fall on the head of Joab and on all his father's house; and may there not fail from the house of Joab one who has a discharge, or who is a leper, or who takes hold of a distaff, or who falls by the sword, or who lacks bread."

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 15

In this chapter we have laws concerning other ceremonial uncleannesses contracted either by bodily disease like that of the leper, or some natural incidents, and this either, I. In men (v. 1-18). Or, II. In women (v. 19-33). We need not be at all curious in explaining these antiquated laws, it is enough if we observe the general intention; but we have need to be very cautious lest sin take occasion by the commandment to become more exceedingly sinful; and exceedingly sinful it is when lust is kindled by sparks of fire from God's altar. The case is bad with the soul when it is putrefied by that which should purify it.

Verses 1-18

We have here the law concerning the ceremonial uncleanness that was contracted by running issues in men. It is called in the margin (v. 2) the running of the reins: a very grievous and loathsome disease, which was, usually the effect and consequent of wantonness and uncleanness, and a dissolute course of life, filling men's bones with the sins of their youth, and leaving them to mourn at the last, when all the pleasures of their wickedness have vanished, and nothing remains but the pain and anguish of a rotten carcase and a wounded conscience. And what fruit has the sinner then of those things whereof he has so much reason to be ashamed? Rom. 6:21. As modesty is an ornament of grace to the head and chains about the neck, so chastity is health to the navel and marrow to the bones; but uncleanness is a wound and dishonour, the consumption of the flesh and the body, and a sin which is often its own punishment more than any other. It was also sometimes inflicted by the righteous hand of God for other sins, as appears by David's imprecation of a curse upon the family of Joab, for the murder of Abner. 2 Sa. 3:29, Let there not fail from the house of Joab one that hath an issue, or is a leper. A vile disease for vile deserts. Now whoever had this disease upon him, 1. He was himself unclean, v. 2. He must not dare to come near the sanctuary, it was at his peril if he did, nor might he eat of the holy things. This signified the filthiness of sin, and of all the productions of our corrupt nature, which render us odious to God's holiness, and utterly unfit for communion with him. Out of a pure heart well kept are the issues of life (Prov. 4:23), but out of an unclean heart comes that which is defiling, Mt. 12:34, 35. 2. He made every person and thing unclean that he touched, or that touched him, v. 4-12. His bed, and his chair, and his saddle, and every thing that belonged to him, could not be touched without a ceremonial uncleanness contracted, which a man must remain conscious to himself of till sunset, and from which he could not be cleansed without washing his clothes, and bathing his flesh in water. This signified the contagion of sin, the danger we are in of being polluted by conversing with those that are polluted, and the need we have with the utmost circumspection to save ourselves from this untoward generation. 3. When he was cured of the disease, yet he could not be cleansed from the pollution without a sacrifice, for which he was to prepare himself by seven days' expectation after he was perfectly clear from his distemper, and by bathing in spring water, v. 13-15. This signified the great gospel duties of faith and repentance, and the great gospel privileges of the application of Christ's blood to our souls for our justification and his grace for our sanctification. God has promised to sprinkle clean water upon us, and to cleanse us from all our filthiness, and has appointed us by repentance to wash and make ourselves clean: he has also provided a sacrifice of atonement, and requires us by faith to interest ourselves in that sacrifice; for it is the blood of Christ his Son that cleanses us from all sin, and by which atonement is made for us, that we may have admission into God's presence and may partake of his favour.

Calvin's Commentary

1. And the LORD spake unto Moses and to Aaron, saying,

1. Loquutus est autem Jehova ad Mosen et Aharon, dicendo,

2. Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.

2. Loquimini ad filios Israel, et dicite eis, Unusquisque quum semen ejus defluet de carne sua, immundus est.

3. And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.

3. Haec vero erit immunditia ejus in semine ipsius, si emittat caro ejus semen suum, vel clauserit carnem suam semine suo, immunditia ejus est.

4. Every bed whereon he lieth that hath the issue is unclean: and every thing whereon he sitteth, shall be unclean.

4. Onme stratum in quo jacuerit qui patitur fluxum seminis, immundum erit: et omne id super quo sederit, immundum erit.

5. And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.

5. Quicunque item tetigerit lectum ejus, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam.

6. 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.

6. Et qui sederit super alquid super quo sederit seminifluus, lavabit vestimenta sua, posteaquam laverit se aqua: eritque immundus usque ad vesperam.

7. And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.

7. Qui vero tetigerit carnem seminiflui, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam.

8. And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be uncleau until the even.

8. Et si despuerit seminifluussuper mundum, lavabit vestimenta sua posteaquam laverit se aqua: eritque immundus usque ad vesperam.

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

9. Et omne sagma super quo equitaverit seminifluus, immundum erit.

10. And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even.

10. Atque omnis qui tetigerit omne quitquid fuerit subter eum, immundus erit usque ad vesperam et qui portaverit ea, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam.

11. And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shalt wash his clothes, and bathe himself in water, and be unclean until the even.

11. Omnis autem quem tetigerit seminifluus, et manus suas non abluerit aqua, lavabit vestimenta sua: posteaquam laverit sese aqua: eritque immundus usque ad vesperam.

12. And the vessel of earth that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water.

12. Et vas fictile quod tetigerit seminifluus, confringetur: onme auterm vas ligneum lavabitur aqua.

13. And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.

13. Quum autem mundatus fuerit seminifluus a fluxusuo, numerabit sibi septem dies ab emundatione sua, lavabitque vestimenta sua, posteaquam laverit quoque carnem suam aqua viva: et mundus erit.

14. And on the eighth day he shall take to him two turtledoves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest:

14. Die vero octava capiet sibi duos turtures, aut duos pullos columbinos, venietque coram Jehova ad ostium tabernaculi conventionis, et tradet eos sacerdoti.

15. And the priest shall offer them, the one for a sin offering, and the other for a burnt offering: and the priest shall make an atonement for him before the LORD for his issue.

15. Quos sacrificabit sacerdos, unum pro peccato, et alterum in holocaustum: et emundabit illum sacerdos coram Jehova a fluxu ipsius.

16. And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.

16. Quum autem ex aliquo egressa fuerit effusio seminis, lavabit aqua totam carnem suam: immun-dusque erit usque ad vesperam.

17. And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.

17. Et omnis vestis, omnisque pellis super quam fuerit aliquid de effusione seminis, lavabitur aqua et immunda erit usque ad vesperam.

18. The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.

18. Mulier quoque cum quo dormierit vir patiens effusionem seminis, lavabitur aqua et immunda erit usque ad vesperam.

19. And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even.

19. Mulier autem quum fuerit fluens sanguine, et erit fluxus ejus per carnem ejus, septem diebus erit in separatione sua: et omnis qui tetigerit eam, immundus erit usque ad vesperam.

20. And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.

20. Et omne super quo jacuerit separatione sua, immundum erit: omne quoque super quo sederit, immundum erit.

21. And whosoever toucheth her bed shall wash his clothes, and bathe hinself in water, and be unclean until the even.

21. Omnis praeterea qui tetigerit lectum ejus, lavabit vestimenta sua, et lavabit sese aqua: immundusque erit usque ad vesperam.

22. And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even.

22. Omnis etiam qui tetigerit quamcunque sedem super quam sederit, lavabit vestimenta sua, posteaquam laverit sese aqua: immundusque erit usque ad vesperam.

23. And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.

23. Quod si instrumentum aliquod fuerit super stratum ipsum, vel super sellam super quam sederit: quum tetigerit illud aliquis, immundus erit usque ad vesperam.

24. And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.

24. Quod si dormiendo dormierit quis cum ea, et fuerit immunditia ejus super eum, immundus erit septem diebus: et omne stratum super quo dormierit, immundum erit.

25. And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.

25. Mulier autem, quum fluet fluxum sanguinis ultra menses suos: cunctis diebus fluxus immunditiae suae erit sicut diebus menstrui sui, immunda est.

26. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation.

26. Omne stratum in quo dormierit cunctis diebus fluxus sui, sicut stratum menstrui sui erit, et omnis sedes super qua sederit, immunda erit secundum immunditiam menstrui sui.

27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himseIf in water, and be unclean until the even.

27. Quicunque tetigerit cam immundus erit, lavabitque vestimenta sua, et lavabit se aqua, immundusque erit usque ad vesperam.

28. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.

28. Quod si mundata fuerit a fluxu suo, tunc numerabit sibi septem dies, et postea mundabitur.

29. And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation.

29. Die autem octava tollet sibi duos turtures, aut duos pullos columbinos: afferetque illos ad sacerdotem ad ostium tabernaculi conventionis.

30. And the priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness.

30. Et faciet sacerdos unum in hostiam pro peccato, et alterum in holocaustum: emundabitque illam sacerdos coram Jehova a fluxu immunditiae suae.

31. Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.

31. Separabitque filios Israel ab imnmnditias suas, ne moriantur propter immunditias suas, dum polluertint tabernaculum, quod est in medio eorum.

32. This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith;

32. lsta est lex patientis fluxum seminis, et ejus ex quo egreditur effusio seminis, ut sit immundus propter illam.

33. And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.

33. Et aegrotantis in fluxu suo, et ejus qui profundit fluxum suum, sive sit masculus, sive foemina, et viri qui dormierit cum immunda.

2 When any man hath a running issue. He here alludes to other species of contamination, for which a solemn purification is required. And, first, he teaches that men are defiled by the flow of the seminal fluid, which occurs in two ways, either when it involuntarily bursts out in sleep, or when it escapes gradually in the disease, which the Greeks call gonor'rhoia This Supplement might, as I have said, be appended to the Seventh Commandment, because every [17] indisposition arising from lust appears here to be condemned; but, if we look more closely, we shall perceive that it is a general law for the cultivation of purity, and which must not be confined to chastity alone. For this flux, arising from disease and debility, unless it be contracted from immoderate venery, has nothing in common with venereal lust. Besides, what is immediately after added concerning the menstruation of women, is connected with other forms of uncleanness and defilement. The sum then is, that the seminal-flux is reckoned among the pollutions which prevented the Israelites from entering the tabernacle, and from the external service of God; and thence the rule must always be borne in mind, that whatever proceeds from an unclean man is corrupt, and that no one can duly offer either himself, or what he possesses, to God, except he who is pure and perfect in soul and body. Thus Paul explains the end and object of this ceremony, when he exhorts believers that, being received as God's peculiar people, they should cleanse themselves

"from all filthiness of the flesh and spirit." (2 Corinthians 7:1.)

But Moses further declares, that uncleanness is contracted, not only when the seed is emitted, but when it is retained; and that not only is the man himself rendered unclean, but whatever he may have touched -- his bed, his seat, his saddle, his clothes; and that the contagion extends to others also, if any should have lain on the same bed, or ridden on the same saddle. Thus did God desire to impress them with horror, that they might be more accustomed to fly from all impurity. Nor would the crime have been detestable: in itself, had not spiritual purity been set forth under this external exercise and symbol. Thus, too, in (Psalm 24:3, 4), the truth of this figure is described:

"Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands, and a pure heart."

Therefore he who was conscious of no sin in the seminal-flux, still must be reminded by this sign of the corruption of his nature; and at the same time be an example to others, that all should diligently take heed to themselves, because corruption cleaves to the whole human race. In the ablution the remedy of the evil was proposed, since the mark of ignominy induced them to repentance. It is expedient that whosoever is infected with any stain should be brought to shame, so as to be displeased with himself; but the acknowledgment of the evil would produce despair, unless the hope of pardon were associated with it. Therefore, those to whom purification was necessary, are always sent to water; and, whenever water is mentioned, the passage in St. John should be brought to mind, that Christ came "by water and blood," to purge and expiate all uncleanness. (1 John 5:6.) Besides the water, a sacrifice of turtle doves, or two young pigeons is added; and this has reference to the same thing; viz., that purification for the unclean must be sought for elsewhere, which we have at length obtained by the sacrifice of Christ.

19. And if a woman have an issue. Women are now spoken of who suffer under a twofold issue of blood; for with almost all it occurs every month, (whence it is called menses, or menstruation,) and some labor under a constant hemorrhage. He declares both to be unclean; and, after menstruation, a certain period of separation is appointed, during which the law prohibited their cohabitation with men; but, if the blood flowed beyond the usual time, the time of purification is postponed until it ceased. Whence it appears, that in every shameful thing the Jews were reminded of their uncleanness, that thus they might be accustomed to modesty and seek after purity. And this still more clearly appears at the end of the chapter, where it is said, (v. 3l,) "Thus shall ye separate the children of Israel from their uncleanness; that they die not -- when they defile my tabernacle." God, I say, briefly sets forth His intention that He would drive away all profanation far from His people; because he desires sincerity to prevail amongst his worshippers, and cannot bear his tabernacle to be polluted by any stain.

Footnotes:

[17] "Toute intemperance de la chair et lubricite, qu'on appelle." -- Fr. The negative is here added from the Fr

Footnotes:

[16] Heading added from Fr., "Des pollutions qui adviennent par flux."

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