What number verse is Leviticus 15:15 in the Bible?

Leviticus 15:15 is the 3,184th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 15:15 sits at position 3,184.

15:1415:14

Leviticus 15:15

Q: sin offering

(Hebrew: chaṭṭâʼâh) primarily dealt with the defilement or impurity itself, cleansing the person and the sanctuary from the effects of the "issue." It was fundamentally about purification and removing the barrier of uncleanness. The

Q: burnt offering

(Hebrew: ʻôlâh), on the other hand, symbolized complete dedication, devotion, and propitiation. After the impurity was addressed and cleansed by the sin offering, the burnt offering signified the cleansed individual's renewed commitment and restored fellowship with God, symbolizing their complete acceptance and worship before the LORD. This dual offering ensured both the removal of the barrier of impurity and the re-establishment of full communion and consecrated living.

15:1615:16

Translation

King James Version

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.

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KJV (with Strong's)

And the priest ^H3548 shall offer ^H6213 them, the one ^H259 for a sin offering ^H2403, and the other ^H259 for a burnt offering ^H5930; and the priest ^H3548 shall make an atonement ^H3722 for him before ^H6440 the LORD ^H3068 for his issue ^H2101.

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Complete Jewish Bible

The cohen is to offer them, the one as a sin offering and the other as a burnt offering; thus the cohen will make atonement for him on account of his discharge before ADONAI.

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Berean Standard Bible

The priest is to sacrifice them, one as a sin offering and the other as a burnt offering. In this way the priest will make atonement for the man before the LORD because of his discharge.

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American Standard Version

and the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for him before Jehovah for his issue.

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World English Bible Messianic

and the priest shall offer them, the one for a sin offering, and the other for a burnt offering. The priest shall make atonement for him before the LORD for his discharge.

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Geneva Bible (1599)

And the Priest shall make of the one of them a sinne offring, and of the other a burnt offering: so the Priest shall make an atonement for him before the Lord, for his issue.

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Young's Literal Translation

and the priest hath made them, one a sin-offering, and the one a burnt-offering; and the priest hath made atonement for him before Jehovah, because of his issue.

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Study This Verse

SUMMARY

Leviticus 15:15 concludes the purification rites for a man who has experienced a chronic bodily discharge, often referred to as a "running issue." This verse precisely details the final, prescribed sacrificial offerings—specifically, a sin offering and a burnt offering—which the divinely appointed priest was mandated to present on behalf of the individual. These crucial sacrifices served to "make an atonement" for the man before the LORD, thereby restoring him to a state of ritual cleanness and enabling his re-entry into the covenant community and full participation in communal worship. This intricate process profoundly underscores God's absolute holiness and the meticulous requirements necessary for His people to approach His sacred presence.

CONTEXT

Literary Context: Leviticus 15:15 stands as the culminating point of the purification process meticulously outlined in Leviticus 15:1-15. The preceding verses comprehensively describe the nature of the "running issue" (Hebrew: zav), detailing how it renders both the affected individual and anything they touch or sit upon ritually unclean. The passage also prescribes a mandatory seven-day waiting period following the cessation of the discharge, during which the man was required to wash his clothes and bathe his body in running water. Only after this period of cleansing and waiting, on the eighth day, was he to bring his specific offerings to the priest at the entrance of the Tent of Meeting, as stipulated in Leviticus 15:14. This verse, Leviticus 15:15, then delineates the priest's indispensable role in offering the sacrifices that finalize the atonement and facilitate the individual's restoration. The entire chapter, Leviticus 15, addresses various forms of bodily discharges for both men and women, consistently emphasizing the pervasive nature of ritual impurity and God's gracious provision for its removal.
Historical & Cultural Context: In ancient Israel, the concept of ritual purity was foundational to their covenant relationship with Yahweh, deeply intertwined with the tangible presence of God dwelling among His people in the Tabernacle. Bodily discharges, such as the "running issue" (often understood as a chronic genital discharge), were considered ritually defiling. This defilement was not necessarily a reflection of moral sin but rather a state of ritual separation from the ideal of wholeness and life-force, which was considered sacred. Such impurity temporarily disqualified an individual from participating in the community's sacred life, including approaching the Tabernacle or consuming holy food. The elaborate purification rituals, which included specific washings and the prescribed animal sacrifices (two turtledoves or two young pigeons, as detailed in Leviticus 15:14), were God's merciful provision. They enabled His people, despite their inherent imperfections and susceptibility to impurity, to dwell in His holy presence. This system profoundly highlighted God's absolute holiness and His demand for a separated, consecrated people, while simultaneously providing a clear, divinely ordained pathway for restoration and re-inclusion into the covenant community.
Key Themes: Leviticus 15:15 contributes significantly to several overarching theological and narrative themes found throughout the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of God's Absolute Holiness, which permeates every aspect of the Mosaic Law. The meticulous requirements for purification underscore that God's presence demands a corresponding purity from His people. This leads directly to the theme of Ritual Purity and Impurity, demonstrating that even non-moral physical conditions could create a barrier to divine fellowship, emphasizing the need for a divinely provided means of cleansing. The verse also highlights the crucial role of Mediation, as the priest is the indispensable figure who performs the atonement, illustrating that access to God is structured and requires a designated intermediary. Finally, the entire system of temporary, repeated sacrifices, including those for ritual impurity, strongly develops the theme of Divine Provision for Atonement, foreshadowing the ultimate, perfect sacrifice that would truly and permanently deal with all forms of defilement and sin, as seen in the broader sacrificial system outlined in Leviticus 16.

EXPOSITION AND ANALYSIS

Key Word Analysis

Atonement (Hebrew, kâphar', H3722): This primitive root means "to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel; appease, make (an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, (make) reconcile(-liation)." In the context of Leviticus 15:15, kâphar refers to the ritual process by which the impurity of the "issue" is dealt with, effectively "covering" or "purging" it. This action removes the barrier of defilement, allowing the individual to be restored to a state of ritual purity and re-enter into the community and God's presence.
Sin Offering (Hebrew, chaṭṭâʼâh', H2403): This term denotes "an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender; punishment (of sin), purifying(-fication for sin), sin(-ner, offering)." While often associated with moral transgressions, in this specific context, chaṭṭâʼâh refers to a sacrifice designed to address ritual impurity. Its primary function is to cleanse and purify, effectively "covering" the uncleanness and restoring the individual to a state of ritual acceptability before God.
Burnt Offering (Hebrew, ʻôlâh', H5930): This feminine active participle means "a step or (collectively, stairs, as ascending); usually a holocaust (as going up in smoke); ascent, burnt offering (sacrifice), go up to." The ʻôlâh was entirely consumed on the altar, symbolizing complete dedication, devotion, and worship. It was an act of propitiation and consecration, signifying the worshiper's desire for full communion and acceptance by God. In the purification ritual of Leviticus 15:15, after the sin offering dealt with the impurity, the burnt offering signified the individual's renewed commitment and restored relationship with the LORD, an offering of ascent to God.

Verse Breakdown

"And the priest shall offer them,": This clause underscores the indispensable and divinely mandated role of the priest as the mediator in the Old Covenant. The individual suffering from the discharge was unable to perform the sacrifice himself; it required the priest, acting on his behalf, to present the offerings. This highlights the structured and mediated access to God under the Mosaic Law. The "them" refers specifically to the two birds (turtledoves or young pigeons) that the cleansed man was required to bring, as previously stipulated in Leviticus 15:14.
"the one [for] a sin offering, and the other [for] a burnt offering;": This phrase precisely delineates the dual purpose of the two sacrifices. The sin offering (Hebrew: chaṭṭâʼâh) was specifically designed to address and cleanse the ritual impurity caused by the "issue." Following this, the burnt offering (Hebrew: ʻôlâh) symbolized the individual's complete surrender, renewed fellowship, and dedication to God. This combination signifies both the necessary purification from defilement and the subsequent desire for restored communion and worship.
"and the priest shall make an atonement for him before the LORD for his issue.": This concluding declaration states the ultimate purpose and profound effect of the priestly action. Through the prescribed sacrifices, the priest performed the act of kâphar, effectively "covering," "purging," or "reconciling" the uncleanness caused by the bodily discharge. This atonement was made "before the LORD," indicating that it was divinely sanctioned and efficacious in God's sight, thereby restoring the individual to a state of ritual cleanness and enabling him to fully re-engage in the life of the covenant community and its sacred worship.

Literary Devices

Leviticus 15:15 masterfully employs several literary devices to convey its profound theological message. The Repetition of "the priest shall" emphasizes the critical and non-negotiable role of the priestly mediator in the process of purification and atonement, underscoring the structured nature of access to God under the Old Covenant. Symbolism is profoundly evident in the offerings themselves: the sin offering symbolizes the removal of defilement and the cleansing of impurity, while the burnt offering symbolizes complete dedication, acceptance, and restored communion with God. Together, these sacrifices represent the dual aspects of purification and consecration essential for approaching a holy God. Furthermore, the entire ritual functions as a powerful Typology, foreshadowing a greater spiritual reality. The temporary, repeated sacrifices for ritual impurity point forward to the ultimate, once-for-all sacrifice of Jesus Christ, who would perfectly and permanently deal with both moral sin and all forms of defilement, providing true and lasting access to God. The physical "issue" and its prescribed cleansing serve as a tangible metaphor for the deeper spiritual defilement of sin and humanity's inherent need for divine cleansing.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:15, though specifically addressing ritual impurity, profoundly illustrates core theological truths about God's intrinsic holiness, humanity's inherent defilement, and the divine provision for atonement. It reveals that God, in His absolute purity, cannot tolerate anything unclean in His immediate presence, thereby necessitating a meticulous system for purification. The precise and detailed nature of these laws underscores the gravity of any barrier to fellowship with Him. The requirement of a sin offering, even for a non-moral impurity, highlights that any deviation from God's perfect order and design requires a covering or cleansing. Ultimately, this intricate system of sacrifices foreshadows the ultimate and perfect atonement for sin, demonstrating God's consistent character as both holy and merciful, always providing a way for humanity to draw near to Him despite their fallen state.

REFLECTION AND APPLICATION

While believers today are no longer bound by the ceremonial purity laws of the Old Testament, Leviticus 15:15 offers timeless spiritual lessons that resonate deeply. It serves as a profound reminder that God is eternally holy, and His very nature demands purity from those who would approach Him. The elaborate system of sacrifices, including those for ritual impurity, stands as a powerful testament to the pervasive nature of defilement (whether ritual or moral) and humanity's utter inability to cleanse itself. This passage compels us to recognize our profound need for a divine covering, an atonement that can truly reconcile us to a holy God. For the Christian, this complete cleansing and reconciliation are found not in the temporary efficacy of animal sacrifices but in the perfect, once-for-all sacrifice of Jesus Christ. This passage calls us to a deep and abiding appreciation for the finished work of Christ on the cross and challenges us to live lives that authentically reflect the spiritual purity we have received through Him, recognizing that our access to God is now direct, confident, and eternal, through our great High Priest.

Questions for Reflection

How does the meticulous nature of the Levitical purity laws deepen your understanding of God's unblemished holiness and His separation from all impurity?
In what ways do you recognize your own ongoing need for spiritual cleansing and atonement, even for attitudes or habits that may not be considered "moral sins" but still hinder your intimate fellowship with God?
How does understanding the Old Testament concept of "atonement" (as a covering, purging, or reconciliation) enhance your appreciation for the comprehensive and permanent work Christ accomplished on the cross?

FAQ

Why was a bodily discharge considered impure, even if it wasn't a moral sin?

Answer: In the Old Testament, ritual impurity was distinct from moral sin. Bodily discharges, particularly those involving blood or semen, were considered impure because they represented a loss of life-force, a deviation from the divinely ordained state of wholeness, or a connection to the realm of death. These conditions were not inherently sinful but rendered an individual ritually defiled, meaning they could not participate in the sacred life of the community or approach the holy presence of God in the Tabernacle. This system emphasized God's absolute holiness and the meticulous requirements for maintaining a consecrated space and people in His presence, as detailed throughout Leviticus 15. It taught the Israelites that even natural bodily functions, when they deviated from the ideal state of life and wholeness, required a process of purification to maintain the sanctity of the community and the Tabernacle.

What is the difference between the "sin offering" and the "burnt offering" in this context?

Answer: While both were necessary components of the atonement process for ritual impurity, they served distinct purposes. The sin offering (Hebrew: chaṭṭâʼâh) primarily dealt with the defilement or impurity itself, cleansing the person and the sanctuary from the effects of the "issue." It was fundamentally about purification and removing the barrier of uncleanness. The burnt offering (Hebrew: ʻôlâh), on the other hand, symbolized complete dedication, devotion, and propitiation. After the impurity was addressed and cleansed by the sin offering, the burnt offering signified the cleansed individual's renewed commitment and restored fellowship with God, symbolizing their complete acceptance and worship before the LORD. This dual offering ensured both the removal of the barrier of impurity and the re-establishment of full communion and consecrated living.

Did these offerings for ritual impurity forgive moral sins?

Answer: No, the offerings described in Leviticus 15:15 were specifically for ritual impurity caused by bodily discharges, not for moral sins. While the broader sacrificial system in Leviticus did include provisions for the forgiveness of unintentional moral sins (e.g., Leviticus 4), the "issue" itself was not a moral transgression. The purpose of the sacrifices in Leviticus 15 was to restore ritual cleanness, allowing the individual to re-enter the holy community and participate in worship, rather than to atone for ethical wrongdoing. They addressed a ceremonial state, not a moral one, though both pointed to the need for divine intervention to bridge the gap between human imperfection and divine holiness.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:15, with its detailed ritual for cleansing and atonement from bodily impurity, serves as a profound Old Testament shadow pointing to the ultimate reality found in Jesus Christ. The temporary and repeatedly required sacrifices for ritual defilement highlight humanity's perpetual need for cleansing and underscore the inherent inability of animal blood to truly make one perfect or to permanently remove sin (Hebrews 10:4). Jesus, as the perfect Lamb of God, became our ultimate "sin offering," taking away not just ritual impurity but the moral defilement of the world's sin, making Him who knew no sin to be sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21). Furthermore, His complete and willing surrender on the cross perfectly fulfills the essence of the "burnt offering," representing His perfect dedication and obedience to the Father's will, securing our complete acceptance and reconciliation with God as a fragrant offering and sacrifice (Ephesians 5:2). Unlike the earthly priest who offered sacrifices repeatedly, Christ, our great High Priest, entered the heavenly sanctuary once for all, obtaining eternal redemption through His own precious blood (Hebrews 9:11-12). Through Him, we are not merely ritually cleansed but spiritually purified, granted direct and confident access to the very throne of grace, where we may receive mercy and find grace to help in time of need (Hebrews 4:16). The cleansing from the "issue" in Leviticus foreshadows the complete and permanent cleansing from the "issue" of sin that only Christ can provide, making us truly holy, blameless, and irreproachable in God's sight (Colossians 1:22).

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Commentary on Leviticus 15 verses 1–18

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

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.

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.

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

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

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.

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.

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 unclean until the even.

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

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.

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

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.

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.

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:

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.

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.

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

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.

We have here the law concerning the ceremonial uncleanness that was contracted by running issues in men. It is called in the margin (Lev 15:2) 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. Sa2 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, Lev 15:2. 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 (Pro 4:23), but out of an unclean heart comes that which is defiling, Mat 12:34, Mat 12:35. 2. He made every person and thing unclean that he touched, or that touched him, Lev 15:4-12. 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, Lev 15:13-15. 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–18. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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Cross-References

Leviticus 14:30
And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get;
Leviticus 14:31
Even such as he is able to get, the one for a sin offering, and the other for a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the LORD.
Leviticus 4:26
And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him.
Leviticus 14:18
And the remnant of the oil that is in the priest's hand he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the LORD.
Leviticus 14:20
And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.
Matthew 3:17
And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
Numbers 15:25
And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin offering before the LORD, for their ignorance: