Leviticus 15:19

Translation
King James Version
¶ 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.
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KJV (with Strong's)
And if a woman H802 have an issue H2100, and her issue H2101 in her flesh H1320 be blood H1818, she shall be put apart H5079 seven H7651 days H3117: and whosoever toucheth H5060 her shall be unclean H2930 until the even H6153.
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Complete Jewish Bible
"'If a woman has a discharge, and the discharge from her body is blood, she will be in her state of niddah for seven days. Whoever touches her will be unclean until evening.
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Berean Standard Bible
When a woman has a discharge consisting of blood from her body, she will be unclean due to her menstruation for seven days, and anyone who touches her will be unclean until evening.
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American Standard Version
And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days: and whosoever toucheth her shall be unclean until the even.
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World English Bible Messianic
“‘If a woman has a discharge, and her discharge in her flesh is blood, she shall be in her impurity seven days: and whoever touches her shall be unclean until the evening.
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Geneva Bible (1599)
Also when a woman shall haue an issue, and her issue in her flesh shalbe blood, she shalbe put apart seuen dayes: and whosoeuer toucheth her, shalbe vncleane vnto the euen.
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Young's Literal Translation
`And when a woman hath an issue--blood is her issue in her flesh--seven days she is in her separation, and any one who is coming against her is unclean till the evening.
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See also
Leviticus 12:2Matthew 15:19Mark 5:25Leviticus 20:18Lamentations 1:17Ezekiel 36:17Leviticus 12:4
In the KJVVerse 3,188 of 31,102

Study This Verse

SUMMARY

Leviticus 15:19 outlines a specific purity law concerning a woman's menstrual period, establishing that she is ritually unclean for seven days. This statute further stipulates that anyone who touches her during this time, or any object she has touched, also becomes ritually unclean until evening. This regulation, part of a broader set of Mosaic laws on bodily discharges, underscored the imperative of maintaining ritual purity within the Israelite community to facilitate their approach to a holy God, emphasizing a temporary ritual state rather than a moral failing.

CONTEXT

  • Literary Context: Leviticus 15 is dedicated entirely to laws concerning ritual impurity arising from various bodily discharges for both men and women. The preceding verses (Leviticus 15:1-18) detail regulations for male seminal emissions and chronic bodily issues, establishing similar principles of uncleanness, separation, and purification rites. Following Leviticus 15:19, the text in Leviticus 15:20-33 elaborates on the implications of the woman's menstrual impurity, extending uncleanness to objects she lies or sits upon, and further detailing the purification requirements. This chapter is integral to the larger section of Leviticus (Leviticus 11-15) dealing with laws of purity and impurity related to food, childbirth, skin diseases, and bodily emissions, all designed to maintain the holiness of the camp in the presence of a holy God. These regulations were not about moral sin but about ritual fitness for worship and communal life, emphasizing the absolute purity required to dwell in proximity to the divine.
  • Historical & Cultural Context: In ancient Israel, the concept of ritual purity was paramount, deeply intertwined with their covenant relationship with Yahweh and the presence of the Tabernacle—God's holy dwelling—in their midst. The laws in Leviticus, including those in Leviticus 15, served to distinguish Israel from surrounding pagan nations, whose religious practices often blurred the lines between sacred and profane. Blood, as the essence of life, was considered sacred (as highlighted in Leviticus 17:11), and its outflow from the body, outside of the sacrificial system, rendered a person ritually impure. This state of uncleanness was not a punishment or a sign of moral failing but a temporary condition that required separation from communal worship and sacred spaces. The laws ensured that the sanctity of God's presence was protected from human defilement, maintaining the integrity of the community's relationship with Him and their collective ability to approach Him in worship.
  • Key Themes: This verse contributes to several overarching themes within Leviticus and the Pentateuch. Firstly, it reinforces the theme of God's Holiness and Separation, demonstrating that God's presence among His people necessitates meticulous distinctions between the holy and the common, the clean and the unclean. Secondly, it highlights the Pervasiveness of Impurity, illustrating how even natural bodily functions can render one ritually unfit for sacred contact, underscoring humanity's inherent need for purification. Thirdly, it emphasizes the Communal Impact of Purity, as the uncleanness of one individual could affect others and the sanctity of the entire camp, thereby fostering a collective responsibility for maintaining ritual integrity. Lastly, the regulations, while temporary, subtly point to the Need for Atonement and Cleansing, foreshadowing a more profound and permanent solution for human defilement, a theme that finds its ultimate fulfillment in the New Testament (as seen in Hebrews 9:13-14).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Issue (Hebrew, zôwb', H2101): This term (H2101) specifically refers to a seminal or menstrual flux. In the context of Leviticus 15:19, it denotes the natural, regular flow of blood from a woman's body during menstruation. This "issue" is the direct cause of the ritual impurity described in the verse, marking a temporary state of separation rather than a moral failing.
  • Flesh (Hebrew, bâsâr', H1320): The word (H1320) refers to the physical body or person. In the phrase "her issue in her flesh be blood," it emphasizes that the discharge originates from the woman's own physical being. This highlights the natural and intrinsic nature of the impurity, stemming from the very fabric of human existence, rather than an external contaminant.
  • Unclean (Hebrew, ṭâmêʼ', H2930): This term (H2930) describes a state of ritual defilement or contamination. It is a technical term within the purity laws, indicating that a person or object is unfit for sacred contact or participation in communal worship until specific purification rites, typically involving washing and a waiting period, are performed. This ritual uncleanness is distinct from moral sin.

Verse Breakdown

  • "And if a woman have an issue, [and] her issue in her flesh be blood": This opening clause precisely defines the condition that triggers the ritual impurity: a woman experiencing a natural menstrual flow. The specificity of "blood" emphasizes the life-giving, yet in this context, ritually defiling, nature of the discharge when it occurs outside of the sacrificial system. It underscores that these laws pertained to common, unavoidable human physiological processes.
  • "she shall be put apart seven days": This specifies the duration of the woman's ritual impurity. The seven-day period was a common and significant timeframe in Mosaic Law, often symbolizing completion or a full cycle of separation and waiting before restoration to a state of ritual cleanness. During this period, the woman was ritually separated from certain activities, particularly those involving sacred spaces or direct contact with others in a way that would transfer impurity.
  • "and whosoever toucheth her shall be unclean until the even": This final clause extends the state of impurity beyond the individual woman to anyone who comes into physical contact with her during her seven-day period of niddah. The impurity was contagious, though temporary ("until the even"—sunset), requiring the touched person to undergo a minor purification (typically washing and waiting) to regain ritual cleanness. This underscored the communal nature of purity and the pervasive impact of uncleanness within the Israelite camp, highlighting the meticulous care required to maintain the sanctity of God's dwelling place.

Literary Devices

The verse employs several literary devices to convey its legal and theological meaning. Legal Language is paramount, characterized by its precise, declarative, and prescriptive nature ("And if... she shall be... and whosoever... shall be..."). This directness leaves no ambiguity regarding the expected conduct and consequences within the purity system. Metonymy is present in the phrase "her issue in her flesh be blood," where "blood" represents the life force, making its outflow outside of a sacrificial context a symbol of temporary ritual defilement that requires separation. Symbolism is also evident, as the state of "unclean" (ṭâmêʼ) is not merely a physical condition but a symbolic representation of separation from the divine presence and the community's holy life. The act of "putting apart" (separation) further emphasizes this symbolic distance from the sacred. Lastly, the Repetition of "issue" (zûwb/zôwb) reinforces the specific bodily discharge being addressed, contributing to the clarity and emphasis of the legal instruction.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:19, within the broader context of Israel's purity laws, profoundly illustrates God's absolute holiness and His demand for a holy people. These regulations, while ceremonial and not morally condemnatory, served as constant reminders of the pervasive nature of impurity in a fallen world and the necessity of divine intervention for cleansing. The temporary separation and required purification rites foreshadowed humanity's deep-seated need for a perfect, permanent cleansing from sin, a need ultimately met by the atoning sacrifice of Jesus Christ. The meticulous attention to purity underscored the sanctity of life, especially blood, which was reserved for atonement.

REFLECTION AND APPLICATION

While the ceremonial laws of Leviticus are not binding for New Covenant believers, Leviticus 15:19 offers profound spiritual insights into God's character and our relationship with Him. It reveals God's meticulous concern for order, purity, and the sanctity of life, even in natural bodily functions. This passage challenges us to consider what truly makes us "clean" in God's eyes and how we approach His holy presence. It moves us beyond a superficial understanding of sin to recognize the pervasive nature of human imperfection and our constant need for divine grace. Furthermore, it prompts us to reflect on how we perceive and treat others, particularly those who might be marginalized or deemed "unclean" by societal standards, remembering Jesus' radical compassion towards those considered ritually impure. His ministry consistently broke down social and ritual barriers, demonstrating that true purity emanates from a transformed heart, not from adherence to external regulations alone.

Questions for Reflection

  • How does understanding God's absolute holiness, as revealed in these purity laws, shape your approach to worship and daily living today?
  • In what ways might we, in our modern contexts, inadvertently create "unclean" categories or barriers that Jesus' ministry consistently broke down?
  • How does the temporary nature of ritual impurity in the Old Testament contrast with the permanent and complete cleansing offered through Christ's sacrifice?

FAQ

Were women considered "sinful" or "inferior" because of these laws?

Answer: Absolutely not. The impurity associated with menstruation was a ritual state, not a moral one. It was a natural, God-ordained bodily process, and the laws applied equally to both men and women for various bodily discharges (see Leviticus 15:1-18 concerning male discharges). The purpose was to maintain the sanctity of the Tabernacle and the community in the presence of a holy God, not to shame or devalue individuals. These laws declared a temporary ritual status that required separation from sacred spaces, but they did not imply moral fault or inferiority.

Are these laws still binding for Christians today?

Answer: No, these specific ceremonial laws are not binding for New Covenant believers. The New Testament clarifies that the ritual purity laws of the Old Covenant have been fulfilled in Christ. Passages like Acts 10:15 and Colossians 2:16-17 indicate that the distinctions between clean and unclean foods and ceremonial observances are no longer necessary for salvation or fellowship with God. Jesus Himself demonstrated a radical approach to purity, touching the "unclean" and bringing healing, emphasizing spiritual purity of heart over external ritual adherence.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:19, with its declaration of temporary ritual uncleanness and the need for separation, powerfully foreshadows the ultimate and permanent cleansing provided by Jesus Christ. The Old Covenant system, with its constant cycle of impurity and purification, highlighted humanity's pervasive need for a perfect mediator and a final sacrifice. The blood that rendered one unclean in the Old Testament finds its ultimate meaning in the precious blood of Christ, which cleanses not just ritually but spiritually, from all sin and defilement (as proclaimed in Hebrews 9:14). Jesus, through His incarnation, ministry, and atoning death, broke down the very barriers of ritual impurity. He touched the leper, healed the woman with the twelve-year issue of blood (see Mark 5:25-34), and declared all foods clean, demonstrating that true defilement comes from within the heart, not from external contact or natural bodily functions. Through His perfect sacrifice, He became the ultimate means by which we are not merely "put apart" from impurity for a time, but permanently made holy and acceptable in God's sight, fulfilling the deepest longing for true communion with a holy God (as expressed in Ephesians 2:14).

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Commentary on Leviticus 15 verses 19–33

This is concerning the ceremonial uncleanness which women lay under from their issues, both those that were regular and healthful, and according to the course of nature (Lev 15:19-24), and those that were unseasonable, excessive, and the disease of the body; such was the bloody issue of that poor woman who was suddenly cured by touching the hem of Christ's garment, after she had lain twelve years under her distemper, and had spent her estate upon physicians and physic in vain. This made the woman that was afflicted with it unclean (Lev 15:25) and every thing she touched unclean, Lev 15:26, Lev 15:27. And if she was cured, and found by seven days' trial that she was perfectly free from her issue of blood, she was to be cleansed by the offering of two turtle-doves or two young pigeons, to make an atonement for her, Lev 15:28, Lev 15:29. All wicked courses, particularly idolatries, are compared to the uncleanness of a removed woman (Eze 36:17), and, in allusion to this, it is said of Jerusalem (Lam 1:9), Her filthiness is in her skirts, so that (as it follows, Lev 15:17) she was shunned as a menstruous woman.

I. The reasons given for all these laws (which we are ready to think might very well have been spared) we have, Lev 15:31. 1. Thus shall you separate the children of Israel (for to them only and their servants and proselytes these laws pertained) from their uncleanness; that is, (1.) By these laws they were taught their privilege and honour, that they were purified unto God a peculiar people, and were intended by the holy God for a kingdom of priests, a holy nation; for that was a defilement to them which was not so to others. (2.) They were also taught their duty, which was to preserve the honour of their purity, and to keep themselves from all sinful pollutions. It was easy for them to argue that if those pollutions which were natural, unavoidable, involuntary, their affliction and not their sin, rendered them for the time so odious that they were not fit for communion either with God or man, much more abominable and filthy were they if they sinned against the light and law of nature, by drunkenness, adultery, fraud, and the like sins, which defile the very mind and conscience. And, if these ceremonial pollutions could not be done away but by sacrifice and offering, something greater and much more valuable must be expected and depended upon for the purifying of the soul from the uncleanness of sin. 2. Thus their dying in their uncleanness by the hand of God's justice, if while they were under any of these defilements they should come near the sanctuary, would be prevented. Note, It is a dangerous thing to die in our uncleanness; and it is our own fault if we do, since we have not only fair warning given us, by God's law, against those things that will defile us, but also such gracious provision made by his gospel for our cleansing if at any time we be defiled. 3. In all these laws there seems to be a special regard had to the honour of the tabernacle, to which none must approach in their uncleanness, that they defile not my tabernacle. Infinite Wisdom took this course to preserve in the minds of that careless people a continual dread of, and veneration for, the manifestations of God's glory and presence among them in his sanctuary. Now that the tabernacle of God was with men familiarity would be apt to breed contempt, and therefore the law made so many things of frequent incidence to be ceremonial pollutions, and to involve an incapacity of drawing near to the sanctuary (making death the penalty), that so they might not approach without great caution, and reverence, and serious preparation, and fear of being found unfit. Thus they were taught never to draw near to God but with an awful humble sense of their distance and danger, and an exact observance of every thing that was required in order to their safety and acceptance.

II. And what duty must we learn from all this? 1. Let us bless God that we are not under the yoke of these carnal ordinances, that, as nothing can destroy us, so nothing can defile us, but sin. Those may now partake of the Lord's supper who durst not then eat of the peace-offerings. And the defilement we contract by our sins of daily infirmity we may be cleansed from in secret by the renewed acts of repentance and faith, without bathing in water or bringing an offering to the door of the tabernacle. 2. Let us carefully abstain from all sin, as defiling to the conscience, and particularly from all fleshly lusts, possessing our vessel in sanctification and honour, and not in the lusts of uncleanness, which not only pollute the soul, but war against it, and threaten its ruin. 3. Let us all see how indispensably necessary real holiness is to our future happiness, and get our hearts purified by faith, that we may see God. Perhaps it is in allusion to these laws which forbade the unclean to approach the sanctuary that when it is asked, Who shall stand in God's holy place? it is answered, He that hath clean hands and a pure heart (Psa 24:3, Psa 24:4); for without holiness no man shall see the Lord.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–33. 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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