Leviticus 15:25

Translation
King James Version
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.
Ask
KJV (with Strong's)
And if a woman H802 have H2100 an issue H2101 of her blood H1818 many H7227 days H3117 out H3808 of the time H6256 of her separation H5079, or if it run H2100 beyond the time H5921 of her separation H5079; all the days H3117 of the issue H2101 of her uncleanness H2932 shall be as the days H3117 of her separation H5079: she shall be unclean H2931.
Ask
Complete Jewish Bible
"'If a woman has a discharge of blood for many days not during her period, or if her discharge lasts beyond the normal end of her period, then throughout the time she is having an unclean discharge she will be as when she is in niddah -she is unclean.
Ask
Berean Standard Bible
When a woman has a discharge of her blood for many days at a time other than her menstrual period, or if it continues beyond her period, she will be unclean all the days of her unclean discharge, just as she is during the days of her menstruation.
Ask
American Standard Version
And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean.
Ask
World English Bible Messianic
“‘If a woman has a discharge of her blood many days not in the time of her period, or if she has a discharge beyond the time of her period; all the days of the discharge of her uncleanness shall be as in the days of her period: she is unclean.
Ask
Geneva Bible (1599)
Also when a womans issue of blood runneth long time besides the time of her floures, or when she hath an issue, longer then her floures, all the dayes of the issue of her vncleannesse shee shalbe vncleane, as in the time of her floures.
Ask
Young's Literal Translation
`And when a woman's issue of blood floweth many days within the time of her separation, or when it floweth over her separation--all the days of the issue of her uncleanness are as the days of her separation; she is unclean.
Ask
See also
Matthew 9:20Luke 8:43Mark 5:25Leviticus 15:19Leviticus 15:24Mark 7:20Mark 7:23
In the KJVVerse 3,194 of 31,102

Study This Verse

SUMMARY

Leviticus 15:25 meticulously details the ritual purity laws concerning a woman's abnormal or prolonged bodily discharges. Expanding upon the regulations for the regular menstrual cycle, this verse specifically addresses bleeding that occurs outside or extends beyond the expected time of her monthly separation. It declares that for the entire duration of such an irregular discharge, the woman remains in a state of ritual uncleanness, subject to the identical regulations and restrictions as during her normal menstrual period. This provision underscores the comprehensive nature of the purity laws, designed to maintain the sanctity of the Israelite community and its fitness for interaction with the divine presence.

CONTEXT

  • Literary Context: Leviticus 15 forms a distinct legal unit within the broader framework of the Mosaic Law, specifically detailing various bodily discharges that result in ritual impurity. The chapter begins with laws concerning male discharges, including seminal emissions and gonorrhea-like conditions, as outlined in Leviticus 15:1-18. It then transitions to female discharges, first addressing the normal menstrual period, known as niddah, in Leviticus 15:19-24. Verse 25, therefore, is a crucial extension of these regulations, addressing the more complex and potentially chronic scenario of irregular or prolonged bleeding. This demonstrates the Law's thoroughness in covering all foreseeable circumstances related to ritual purity, ensuring that no situation was left undefined in terms of an individual's fitness for communal worship and interaction with the sacred. The subsequent verses in chapter 15 then outline the specific purification rituals required to restore cleanness after such an issue, including a waiting period and specific sacrifices, as seen in Leviticus 15:28-30.
  • Historical & Cultural Context: In ancient Israel, maintaining ritual purity was paramount for the community's relationship with a holy God. The Tabernacle, as God's dwelling place among His people, was the epicenter of Israelite life, and strict laws governed who could approach it and how. Bodily discharges, including blood, were universally considered sources of ritual impurity in many ancient Near Eastern cultures, though the specific reasons and implications varied. For Israel, these laws were not about moral sinfulness but about ritual fitness for participating in the holy community and approaching God's presence. A person in a state of uncleanness could not enter the Tabernacle or partake in certain holy offerings. Prolonged or irregular bleeding, as described in Leviticus 15:25, would have meant an extended period of social and religious separation for a woman, impacting her daily life, family interactions, and ability to engage in public worship. This context is vital for understanding the profound impact of such conditions on individuals in ancient Israel, highlighting the pervasive nature of these purity requirements.
  • Key Themes: This verse contributes significantly to several key themes pervasive throughout the book of Leviticus and the Pentateuch. Foremost among these is the theme of Holiness and Purity, emphasizing God's absolute set-apartness and His demand for His people to reflect His character. The distinction between clean and unclean, as meticulously detailed in chapters like Leviticus 11 and Leviticus 15, served to constantly remind Israel of the pervasive nature of defilement in a fallen world and the necessity of maintaining boundaries for approaching a holy God. Another crucial theme is Order and Structure, as the Law provides a comprehensive framework for all aspects of Israelite life, leaving no ambiguity regarding ritual status. This meticulous detailing reflects God's desire for an ordered society that rightly honors Him. Finally, the laws implicitly point to the theme of Atonement and Cleansing, as every instance of impurity required a prescribed purification process, ultimately foreshadowing the need for a perfect and final cleansing from sin.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Issue (Hebrew, zôwb', H2101): From זוּב (H2101), this term refers to a seminal or menstrual flux. In the context of Leviticus 15:25, it specifically denotes a continuous, abnormal, or prolonged flow of blood that is not part of the regular, expected menstrual cycle. This highlights the deviation from the norm, emphasizing the chronic nature of the uncleanness.
  • Separation (Hebrew, niddâh', H5079): From נָדַד (H5079), this word properly means "rejection" or "impurity," specifically referring to the state of ritual impurity associated with menstruation. It denotes being "set apart," "excluded," or "removed" from certain activities, contacts, and sacred spaces due to ritual uncleanness. The verse explicitly states that the days of abnormal bleeding are to be treated as the days of her niddâh, underscoring that the same strictures apply.
  • Unclean (Hebrew, ṭâmêʼ', H2931): From טָמֵא (H2931), this term signifies a state of ritual impurity that renders an individual unfit for sacred purposes or for contact with holy things. It does not imply moral defilement or sin but rather a ceremonial state that requires purification before one can re-engage with the holy. The repetition of "she shall be unclean" at the end of the verse serves as a definitive declaration of her status.

Verse Breakdown

  • "And if a woman have an issue of her blood many days out of the time of her separation,": This clause addresses the primary scenario: a woman experiencing a prolonged flow of blood that falls outside the expected timeframe of her regular menstrual period. This could refer to bleeding that starts unexpectedly or continues well beyond the typical duration, indicating a chronic condition rather than a natural cycle.
  • "or if it run beyond the time of her separation;": This second scenario clarifies and expands the first, specifically pointing to bleeding that extends past the normal seven-day period of menstruation, even if it began as a regular cycle. Both conditions describe an abnormal, persistent flow of blood, distinguishing it from the predictable and limited duration of menstruation.
  • "all the days of the issue of her uncleanness shall be as the days of her separation:": This is the core legal declaration and the central ruling of the verse. It dictates that the entire duration of this abnormal bleeding determines the length of her uncleanness. For every day she experiences this "issue," she is considered ritually unclean, just as if she were in her regular menstrual period. This means the same rules apply regarding contact with others, touching objects, and her husband's proximity.
  • "she [shall be] unclean.": This concluding phrase serves as a definitive legal pronouncement, reiterating and emphasizing the woman's ritual status. It leaves no ambiguity about her state and the implications for her interactions within the community and with sacred spaces, reinforcing the severity and comprehensiveness of the impurity.

Literary Devices

Leviticus 15:25 employs several literary devices characteristic of legal texts in the Pentateuch, designed for clarity and emphasis. The primary device is Legal Formulation, presented as a conditional clause ("And if... then..."). This structure is typical for establishing specific laws, clearly defining the circumstances that trigger the legal status and its resulting implications. There is also significant Repetition of key terms like "separation" (niddah) and "unclean" (ṭâmêʼ), which reinforces the central concepts and ensures clarity regarding the woman's ritual state. The phrase "all the days of the issue of her uncleanness shall be as the days of her separation" utilizes Comparison, drawing a direct parallel between the abnormal bleeding and the normal menstrual period, thereby applying the established rules of niddah to this extended and irregular condition. This meticulous detailing highlights the Law's comprehensive nature and God's absolute demand for ritual purity in all aspects of Israelite life.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:25, like the broader purity laws, profoundly underscores God's absolute holiness and His demand for a set-apart people. These regulations were not arbitrary but served as constant, tangible reminders of the pervasive nature of sin and defilement in a fallen world, even in seemingly natural bodily functions. They taught Israel the necessity of distinction between the holy and the common, preparing them to approach a holy God. While these specific ceremonial laws are no longer binding under the New Covenant, having been fulfilled in Christ, their underlying theological principles regarding God's purity, humanity's fallen state, and the need for divine cleansing remain profoundly relevant, pointing forward to the ultimate purification offered in Christ.

REFLECTION AND APPLICATION

The detailed purity laws of Leviticus, including those concerning bodily discharges, might seem distant or even perplexing to modern readers. However, they serve as a powerful historical and theological backdrop for understanding the profound nature of God's holiness and the radical transformation brought about by Christ. These laws instilled in ancient Israel a deep awareness of boundaries—between clean and unclean, holy and common—and the constant need for purification to draw near to God. For us today, while the external rituals have been fulfilled, the spiritual principles remain. We are called to pursue an inner purity, recognizing that true defilement comes from the heart, not from physical conditions or unavoidable circumstances. This passage invites us to reflect on what truly separates us from God and to appreciate the complete and lasting cleansing offered through Jesus, which transcends any physical or ceremonial barrier. It should prompt us to examine our hearts and motives, seeking to live lives set apart for God's glory, not by external adherence to a ceremonial code, but by the transforming power of the Holy Spirit, enabling us to draw near to God with confidence.

Questions for Reflection

  • How does the meticulous nature of the purity laws in Leviticus 15 deepen your understanding of God's holiness and His desire for a set-apart people?
  • In what ways does the New Covenant shift the focus from external ritual purity to internal spiritual purity, as taught by Jesus?
  • What "issues" or defilements in your own life—whether attitudes, habits, or hidden sins—might be hindering your full communion with God, and how does Christ's work address them?
  • How can understanding the social and religious implications of uncleanness in ancient Israel help you appreciate Jesus' compassion for the marginalized and those considered "unclean" by society?

FAQ

What was the purpose of these detailed purity laws in ancient Israel?

Answer: The purpose of these detailed purity laws, including those in Leviticus 15, was primarily to maintain the ritual holiness of the Israelite community, enabling them to dwell in the presence of a holy God. These laws distinguished Israel from surrounding pagan nations and served as constant reminders of God's absolute purity. They were not about moral sin but about ceremonial fitness for worship and interaction with the sacred Tabernacle. They taught the Israelites about the pervasive nature of defilement in a fallen world and the necessity of divine intervention for purification, providing a framework for a holy people to live in covenant with a holy God.

Did being "unclean" mean a person had sinned or was morally defiled?

Answer: No, being "unclean" in the context of Leviticus 15 did not necessarily mean a person had sinned or was morally defiled. Ritual uncleanness, such as that from a bodily discharge, was a natural state that occurred through no fault of the individual. It simply meant that the person was temporarily unfit to participate in certain religious activities or enter holy spaces. It was a ceremonial status, distinct from moral guilt. The laws provided clear procedures for purification, allowing the individual to return to a state of cleanness and full participation in the community's worship life. This distinction is crucial for understanding the compassionate nature of God's law, which provided a path to restoration even for unavoidable conditions, ensuring that all could eventually draw near to Him.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:25, with its stringent regulations concerning prolonged ritual uncleanness, finds its profound Christ-centered fulfillment in the person and work of Jesus, particularly in His compassionate encounter with the woman with the issue of blood, as recorded in Mark 5:25-34. For twelve years, this woman lived under the very conditions described in Leviticus 15:25, rendering her perpetually unclean, ostracized from society, and unable to participate fully in religious life or even normal social interaction. Her condition meant she defiled everything she touched, making her a social pariah. Yet, when she reached out in faith to touch Jesus' garment, not only was she physically healed, but her ritual uncleanness was instantly removed. Jesus, the Holy One, did not become unclean by her touch; rather, His holiness and power flowed out to make her clean. This demonstrates that Christ is the ultimate source of purity, able to cleanse not just external defilement but also the deeper spiritual uncleanness of sin (Hebrews 9:14). He fulfills the Law by transcending its limitations, offering a purity that is not temporary or ritualistic but complete, internal, and eternal, making us fit to stand in the presence of a holy God not through sacrifices or washings, but through His perfect sacrifice and indwelling Spirit (1 John 1:7).

Copy as

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.
Copy as
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.
Copy as

Continue studying Leviticus 15:25 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.