What number verse is Leviticus 15:16 in the Bible?

Leviticus 15:16 is the 3,185th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 15:16 sits at position 3,185.

Translation

King James Version

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.

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KJV (with Strong's)

And if any man's ^H376 seed ^H2233 of copulation ^H7902 go out ^H3318 from him, then he shall wash ^H7364 all his flesh ^H1320 in water ^H4325, and be unclean ^H2930 until the even ^H6153.

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Complete Jewish Bible

"'If a man has a seminal emission, he is to bathe his entire body in water; he will be unclean until evening.

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Berean Standard Bible

When a man has an emission of semen, he must bathe his whole body with water, and he will be unclean until evening.

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American Standard Version

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

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World English Bible Messianic

“‘If any man has an emission of semen, then he shall bathe all his flesh in water, and be unclean until the evening.

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Geneva Bible (1599)

Also if any mans issue of seede depart from him, he shall wash all his flesh in water, and be vncleane vntill the euen.

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Young's Literal Translation

`And when a man's seed of copulation goeth out from him, then he hath bathed with water all his flesh, and been unclean till the evening.

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Study This Verse

SUMMARY

Leviticus 15:16 outlines a specific ritual purity law concerning the emission of semen, whether voluntary or involuntary. This divine ordinance mandates that any man experiencing such an emission must perform a full body wash in water and will remain ritually unclean until sunset. This temporary state of impurity, distinct from moral sin, was an integral part of Israel's covenantal life, designed to teach profound truths about God's absolute holiness, the meticulous care required to live in His sacred presence, and the necessity of ritual readiness for communal worship and participation in the Tabernacle cult.

CONTEXT

Literary Context: Leviticus 15, where this verse is situated, forms a crucial part of the Mosaic Law, specifically within the larger corpus dealing with ritual purity and impurity. This chapter is strategically placed after the laws concerning clean and unclean animals (Leviticus 11) and childbirth (Leviticus 12), and before the detailed regulations for skin diseases (Leviticus 13 and Leviticus 14). Chapter 15 itself systematically addresses various bodily discharges that render individuals ritually unclean. It commences with regulations for men with chronic discharges (Leviticus 15:1-15), then transitions to seminal emissions (Leviticus 15:16-18), followed by laws pertaining to women's menstrual impurity and other discharges (Leviticus 15:19-30). The chapter culminates with a vital summary statement in Leviticus 15:31-33, underscoring the purpose of these laws: to prevent the Israelites from defiling God's dwelling place, the Tabernacle, and thereby incurring divine judgment. Thus, Leviticus 15:16 is not an isolated rule but an essential component of a comprehensive purity system intended to safeguard the sanctity of the Israelite camp in the immediate presence of a holy God.
Historical & Cultural Context: In the ancient Near East, and particularly for ancient Israel, ritual purity was a foundational concept, especially given the unique presence of Yahweh's Tabernacle (and later, the Temple) in their midst. The laws presented in Leviticus 15 were not primarily concerned with modern hygiene, nor did they imply that natural bodily functions were inherently sinful. Instead, they functioned as tangible object lessons, constantly reinforcing the absolute holiness of Yahweh and the necessary separation required to approach Him. Any discharge from the body, particularly those associated with life-giving fluids like blood or semen, was considered to temporarily render a person ritually "unclean" or "impure" (Hebrew: ṭāmê') in a ceremonial sense. This state precluded participation in certain sacred activities, such as offering sacrifices, entering the Tabernacle courts, or even interacting with consecrated items. While concepts of uncleanness existed in surrounding cultures, Israel's laws were distinct in their direct connection to a singular, transcendentally holy God and their integration with a broader ethical and moral framework. The requirement to wash and wait "until the even" (sunset) highlighted the temporary nature of this impurity and God's gracious provision for restoration, allowing individuals to re-engage fully with the community and its worship. These detailed regulations instilled a profound awareness of God's pervasive holiness, influencing even the most private aspects of life.
Key Themes: Leviticus 15:16 contributes significantly to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of God's Holiness and Separation. The meticulous purity laws, including this one, underscore that Yahweh is utterly set apart from all that is common, defiling, or profane. His presence among His people necessitated a constant awareness of this distinction, leading to the theme of Ritual Purity and Impurity. The verse demonstrates that even natural, non-sinful bodily functions could create a state of ritual impurity, requiring specific actions for restoration. This system was designed to teach Israel about the gravity of defilement and the importance of maintaining a holy space for God. Furthermore, the law highlights the theme of Atonement and Cleansing, albeit here through ritual washing rather than sacrifice. The prescribed washing and waiting period symbolize the process of purification and the gracious provision for re-entry into the sacred community. Finally, these laws contribute to the theme of Covenantal Relationship, as adherence to these statutes was a demonstration of Israel's obedience and commitment to their covenant with God, enabling them to dwell safely in His holy presence, as emphasized in Leviticus 26:11-12.

EXPOSITION AND ANALYSIS

Key Word Analysis

seed (Hebrew, zeraʻ', H2233): This word primarily means "seed," but figuratively extends to "fruit," "plant," "sowing-time," and "posterity." In the context of "seed of copulation," it euphemistically refers to semen, highlighting its life-giving potential and its association with procreation. The law's focus on this particular bodily fluid underscores the sanctity of life and its origins, requiring a specific ritual response to maintain ceremonial purity.
go out (Hebrew, yâtsâʼ', H3318): This primitive root means "to go out" or "to bring out" in a wide variety of applications, both literal and figurative. In this verse, it literally describes the emission or discharge of semen from the man's body. The simplicity of the verb emphasizes the event itself, whether voluntary or involuntary, as the trigger for the state of ritual impurity.
unclean (Hebrew, ṭâmêʼ', H2930): This primitive root signifies being "foul," particularly in a ceremonial or moral sense, implying contamination. In Leviticus 15:16, it denotes a state of ritual impurity, not moral defilement or sin. This temporary state meant the individual was ceremonially separated from sacred activities, such as offering sacrifices or entering the Tabernacle. The term is crucial for understanding the distinction between ritual status and moral culpability in the Old Testament.

Verse Breakdown

"And if any man's seed of copulation go out from him": This opening clause establishes the specific condition that triggers the purity regulation. The phrase "seed of copulation" (Hebrew: shᵉkâbâh zeraʻ) refers to the emission of semen, encompassing both involuntary nocturnal emissions (often called "wet dreams") and emissions resulting from marital sexual intercourse. The "if any man's" (Hebrew: ʼîysh) indicates the universal applicability of this law to all male Israelites, highlighting that even natural, God-ordained bodily functions, when involving life-giving fluids, required a ritual response to maintain the community's ceremonial purity in the presence of a holy God. This was a matter of ritual status, not moral failing.
"then he shall wash all his flesh in water": This clause prescribes the immediate and necessary action for purification. The command "he shall wash" (Hebrew: râchats) implies a thorough cleansing, and "all his flesh" (Hebrew: kol-bâsâr) signifies a full body wash or immersion, not merely a superficial cleansing of a part of the body. The use of "water" (Hebrew: mayim) as the cleansing agent is consistent throughout the Old Testament purity laws, symbolizing purification and the removal of ritual defilement, a physical act mirroring a spiritual principle of separation and cleansing.
"and be unclean until the even.": This final clause specifies the duration of the ritual impurity. Despite the washing, the state of uncleanness (Hebrew: ṭâmêʼ) persisted until sunset (Hebrew: ʻereb) of the same day. This waiting period reinforced the seriousness of the ritual impurity and the need for God's designated time for purification. It also served as a practical measure, ensuring that the individual had fully completed the prescribed cleansing process before re-engaging with sacred space or activities. This temporal limitation underscored God's gracious provision for restoration and re-entry into the sacred community, demonstrating that impurity was temporary and remediable.

Literary Devices

Leviticus 15:16 is rich with significant literary devices that enhance its meaning and impact. The primary device is Legal Language, which defines the very genre of the book of Leviticus. The verse is structured as a clear Conditional Clause ("And if... then he shall..."), precisely stating the condition (emission of semen) and the prescribed consequence or action (washing and temporary uncleanness). This precise, unambiguous phrasing is characteristic of legal codes, leaving no room for misinterpretation regarding the required ritual response. Another prominent device is Symbolism. The act of washing with water profoundly symbolizes purification and the removal of defilement, a recurring and vital motif throughout the Old Testament, connecting physical cleansing to spiritual principles. The phrase "until the even" also carries symbolic weight, representing the passing of impurity and the restoration to a state of ritual readiness, mirroring the natural cycle of day and night and God's provision for renewal and re-entry into the community. Furthermore, there is an element of Repetition within Leviticus 15, as similar patterns of discharge, washing, and temporary uncleanness are prescribed for various bodily fluids, reinforcing the consistent principle of ritual purity and the pervasive nature of God's holiness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:16, like all purity laws within the Old Covenant, profoundly emphasizes the absolute holiness of God and the meticulous care required for humanity to live in His sacred presence. These regulations were not designed to condemn natural bodily functions as inherently sinful, but rather to instruct Israel that life in all its forms, even its most intimate and natural processes, was subject to God's divine order and required a state of ritual readiness to approach His sacred presence. The temporary nature of the impurity and the gracious provision for cleansing underscored God's desire for His people to be able to return to full participation in the community and worship, demonstrating His grace even within the strictures of the Law. This intricate system served as a constant, tangible reminder that God is utterly set apart from all that is common or defiling, thereby preparing His people for a deeper, spiritual understanding of true purity that would later be fully revealed in Christ.

REFLECTION AND APPLICATION

While the specific ritual purity laws of the Old Covenant are not directly binding on New Covenant believers, Leviticus 15:16 offers profound spiritual lessons that transcend its original historical and cultural context. It compels us to reflect deeply on the nature of God's absolute holiness and the pervasive influence it should exert on every facet of our lives. The meticulousness of these ancient laws serves as a powerful reminder that God cares about purity, not merely in our abstract spiritual intentions, but in the practical, tangible realities of our daily existence. This verse challenges us to consider what truly "defiles" us today, prompting a shift in focus from external ritual impurity to the internal spiritual corruption that Jesus Himself highlighted as the true source of defilement (Mark 7:15-23). It encourages a posture of profound reverence and intentionality in how we live, recognizing that our bodies are sacred temples of the Holy Spirit (1 Corinthians 6:19-20) and should be treated with honor and respect, reflecting God's perfect design. Ultimately, this ancient law fosters a deeper appreciation for the complete, permanent, and grace-filled cleansing offered through Christ, which infinitely surpasses any temporary ritual washing.

Questions for Reflection

How does the concept of God's absolute holiness, as revealed in Leviticus, shape my understanding of worship and daily living today?
What "unclean" things (e.g., impure thoughts, harmful habits, corrupting influences) in my life might be hindering my spiritual walk or my ability to draw near to God?
In what ways does the New Covenant's emphasis on internal purity, rather than external rituals, challenge or comfort me in my pursuit of holiness?

FAQ

Was an emission of semen considered a sin in ancient Israel?

Answer: No, an emission of semen, whether involuntary (such as a nocturnal emission) or resulting from marital relations, was not considered a sin or a moral failing under the Mosaic Law. Leviticus 15:16 describes a state of ritual impurity (Hebrew: ṭâmêʼ), not moral guilt. The primary purpose of this law, and others like it in Leviticus 15, was to maintain ceremonial purity within the Israelite camp, especially given the continuous presence of God's Tabernacle among them. This temporary impurity required a ritual washing of "all his flesh in water" and a waiting period "until the even" (sunset) before the individual could participate in sacred activities or enter the holy precincts. It was a distinction between clean and unclean in a ceremonial sense, necessary for maintaining the sanctity of the community in God's presence, rather than a judgment of right or wrong in a moral sense. This differentiation is crucial for understanding the nuanced nature of the Levitical laws, which aimed to teach Israel about the pervasive holiness of God and the need for a people set apart for Him, even in their natural bodily functions.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:16, with its emphasis on ritual cleansing for bodily discharges, finds its ultimate fulfillment and profound transformation in the person and redemptive work of Jesus Christ. The Old Covenant's elaborate system of washings and purifications, including those for seminal emissions, served as a tangible shadow, meticulously pointing forward to a greater, permanent, and spiritual cleansing. These temporary rituals could only address external, ceremonial defilement and, by their very nature, had to be repeated constantly. However, Jesus, as the perfect Lamb of God, fully entered human flesh and experienced all aspects of human existence, yet without sin (Hebrews 4:15). His atoning sacrifice on the cross provided a complete and definitive cleansing, not merely for ritual impurity, but for the deep-seated moral defilement of sin that truly separates humanity from a holy God. As the author of Hebrews powerfully declares, if the blood of bulls and goats and the ashes of a heifer could sanctify for ceremonial purity, "how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God!" (Hebrews 9:14). Through faith in Him, believers are made spiritually clean, not just until the evening, but eternally, allowing us to approach God's throne of grace with confidence and boldness (Hebrews 4:16). Christ's perfect work shifts the focus from external washings and temporary rituals to an internal transformation of the heart, making us truly pure and fit to dwell in God's presence, not by our own efforts or adherence to physical rituals, but by His perfect, finished, and all-sufficient work (Mark 7:15-23).

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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 22:4
What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;
Deuteronomy 23:10
If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:
Deuteronomy 23:11
But it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again.
Leviticus 15:5
And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
1 John 1:7
But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
1 Peter 2:11
Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
2 Corinthians 7:1
¶ Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.