Leviticus 15:26

KJV

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

KJV (with Strong's)

Every bed {H4904} whereon she lieth {H7901} all the days {H3117} of her issue {H2101} shall be unto her as the bed {H4904} of her separation {H5079}: and whatsoever {H3627} she sitteth {H3427} upon shall be unclean {H2931}, as the uncleanness {H2932} of her separation {H5079}.

Complete Jewish Bible

Every bed she lies on at any time while she is having her discharge will be for her like the bed she uses during her time of niddah; and everything she sits on will be unclean with uncleanness like that of her time of niddah.

Berean Standard Bible

Any bed on which she lies or any furniture on which she sits during the days of her discharge will be unclean, like her bed during her menstrual period.

American Standard Version

Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity: and everything whereon she sitteth shall be unclean, as the uncleanness of her impurity.

Commentary

### SUMMARY
Leviticus 15:26 meticulously details the ritual impurity associated with a woman experiencing a prolonged or irregular discharge of blood, distinct from her regular menstrual cycle. This verse specifies that any bed she lies upon and any object she sits upon during the duration of her issue becomes ceremonially unclean, mirroring the uncleanness of her regular menstrual separation. These regulations were crucial for maintaining the ritual purity of the Israelite camp, underscoring the pervasive nature of uncleanness and the meticulous standards required for a holy people living in the tangible presence of a holy God.

### CONTEXT
* **Literary Context:** Leviticus 15 is entirely dedicated to laws concerning bodily discharges that cause ritual impurity, affecting both men and women. The chapter begins with regulations for men with a discharge (such as in [Leviticus 15:1-15](/leviticus/15-1 "Leviticus 15:1-15 - Laws for Male Discharges")) and then moves to seminal emissions (as seen in [Leviticus 15:16-18](/leviticus/15-16 "Leviticus 15:16-18 - Laws for Seminal Emissions")). The focus then shifts to women, first addressing the regular impurity of menstruation (`niddah`) in [Leviticus 15:19-24](/leviticus/15-19 "Leviticus 15:19-24 - Laws of Menstrual Impurity"). Our verse, [Leviticus 15:26](/leviticus/15-26 "Leviticus 15:26 - Uncleanness from Prolonged Discharge"), falls within the subsequent section (vv. 25-30) that deals with a woman's prolonged or irregular discharge (`zavah`). This section extends the principles established for regular menstruation, emphasizing that the same pervasive uncleanness applies, requiring similar periods of separation and purification rituals. The meticulous detail highlights the comprehensive nature of these purity laws, which profoundly affected daily life and communal interaction, ensuring that the entire community understood the gravity of ritual defilement.

* **Historical & Cultural Context:** In ancient Israel, the concept of ritual purity was foundational to their covenant relationship with God. The Tabernacle, and later the Temple, represented God's dwelling place among His people. To maintain the sanctity of this divine presence and the camp surrounding it, a complex system of purity laws was established. Bodily discharges, often associated with life and death, were considered sources of ritual impurity (`tameh`). This uncleanness was not a moral judgment or a sign of sin, but rather a temporary state that prevented an individual from participating in communal worship or touching holy objects. The laws served to teach the Israelites about God's absolute holiness and the need for a clear distinction between the sacred and the profane. The "ripple effect" of uncleanness, where an unclean person could transmit impurity to objects and other individuals, as seen in [Leviticus 15:26](/leviticus/15-26 "Leviticus 15:26 - Uncleanness from Prolonged Discharge") and throughout [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws of Bodily Discharges"), underscored the importance of vigilance in maintaining the purity of the entire community in the immediate presence of a holy God.

* **Key Themes:** Leviticus 15:26 contributes significantly to several key themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of **Holiness and Purity**, emphasizing God's absolute sanctity and the necessity for His people to reflect that holiness in their daily lives. The detailed regulations concerning bodily discharges highlight the pervasive nature of defilement in a fallen world and the constant need for **Separation**—both from sources of impurity and for the purpose of being set apart for God. This verse also underscores the theme of **God's Presence**, as the elaborate purity system was designed to ensure that the Israelites could live in close proximity to a holy God without defiling His dwelling place, the Tabernacle. Furthermore, the laws implicitly point to the need for **Atonement and Purification**, as specific rituals and sacrifices were prescribed to cleanse individuals from various states of uncleanness, foreshadowing the ultimate cleansing provided by Christ. The verse, by extending the rules of regular menstruation to prolonged discharges, reinforces the comprehensive nature of these purity requirements.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Issue (Hebrew, _zôwb'_):** From H2101, this term refers specifically to a seminal or menstrual flux, indicating a prolonged or irregular flow, typically of blood, from the body. It is distinct from the regular menstrual cycle (`niddah`). The use of _zôwb_ here emphasizes that the discharge is abnormal in its duration or timing, making the woman continually unclean until the flow ceases and the prescribed purification period and sacrifice are completed (see [Leviticus 15:28-30](/leviticus/15-28-30 "Leviticus 15:28-30 - Purification for Prolonged Discharge")).
* **Unclean (Hebrew, _ṭâmêʼ'_):** From H2931, this word denotes a state of ritual impurity, meaning "foul in a religious sense" or "defiled." It is a ceremonial designation, not a moral one. Being _ṭâmêʼ_ meant one was temporarily separated from the community's worship life and could not touch holy things. The pervasive nature of this uncleanness, where objects touched by the unclean person also became _ṭâmêʼ_, highlights the meticulousness required to maintain the sanctity of the Israelite camp and the Tabernacle.
* **Separation (Hebrew, _niddâh'_):** From H5079, this term properly means "rejection" or "impurity," especially personal (menstruation). While _niddâh_ most commonly refers to a woman's regular menstrual period (e.g., [Leviticus 15:19](/leviticus/15-19 "Leviticus 15:19 - Laws of Menstrual Impurity")), its use here ("as the uncleanness of her separation") indicates that the prolonged issue carries the same ritual implications and requires the same level of separation and avoidance as regular menstruation. This equivalence underscores the severity and contagiousness of the impurity, ensuring no ambiguity regarding its impact.

#### Verse Breakdown
* **"Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation":** This clause establishes that any surface used for resting by a woman with an irregular discharge immediately becomes ritually unclean. The phrase "all the days of her issue" indicates that this state of impurity is continuous for the entire duration of the flow, unlike the fixed period of regular menstruation. The comparison "as the bed of her separation" explicitly links this prolonged impurity to the established laws of menstrual impurity, signifying that the same rules of avoidance and transmission of uncleanness apply, thereby extending the scope of contamination to her personal resting places.
* **"and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation.":** This expands the scope of contamination beyond just her bed to any object or surface she sits upon. This emphasizes the pervasive and contagious nature of the impurity. Just as with her bed, any chair, cushion, or surface she uses becomes ritually unclean, and anyone who touches these contaminated objects would also become unclean (as detailed in [Leviticus 15:27](/leviticus/15-27 "Leviticus 15:27 - Transmission of Uncleanness")). The repetition of "as the uncleanness of her separation" reinforces the equivalence to menstrual impurity, ensuring no ambiguity regarding the severity and implications of this particular form of uncleanness, and highlighting the comprehensive nature of the purity regulations.

#### Literary Devices
Leviticus 15:26 employs several literary devices to convey its legal directives with clarity and emphasis. **Legal Language** and **Casuistic Law** are prominent, as the verse presents a specific case ("Every bed whereon she lieth...") and its corresponding legal consequence ("shall be unto her as the bed of her separation"). This precise, conditional phrasing is characteristic of much of the Mosaic Law, providing clear guidelines for the community. The device of **Repetition** is also evident, specifically the phrase "as the bed of her separation" and "as the uncleanness of her separation." This repetition serves to underscore the equivalence of the prolonged discharge's impurity to that of regular menstruation, ensuring that the same stringent rules and consequences are understood to apply, leaving no room for misinterpretation. Furthermore, there is an element of **Synecdoche** or **Metonymy**, where "bed" and "whatsoever she sitteth upon" represent the broader scope of her personal space and any objects that come into contact with her during her state of impurity. These specific items stand in for the general principle that anything she contaminates becomes unclean, highlighting the pervasive nature of the ritual impurity and its far-reaching effects within the community.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 15:26, within the broader context of the purity laws, powerfully communicates the infinite holiness of God and His demand for a people set apart for Him. The meticulous nature of these regulations, extending uncleanness from a person to their immediate surroundings, underscores the pervasive nature of defilement in a fallen world and the absolute necessity of maintaining purity in the presence of a holy God. These laws were not about judging morality but about teaching the Israelites about the sacredness of life, the boundaries of the holy, and the need for purification to approach God. They served as a constant visual aid, reminding the community that God's presence required a separation from anything that diminished or defiled His holiness, preparing them for a deeper understanding of spiritual defilement and the ultimate need for divine cleansing.

* [Leviticus 11:44-45](/leviticus/11-44-45 "Leviticus 11:44-45 - Be Holy, For I Am Holy")
* [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - Christ's Superior Sacrifice")
* [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Call to Holiness")

### REFLECTION AND APPLICATION
While the specific ritual laws of Leviticus 15:26 are not binding for New Testament believers, their underlying principles remain profoundly relevant for our spiritual lives. This verse, with its emphasis on the pervasive nature of physical uncleanness, serves as a powerful metaphor for the pervasive nature of sin and spiritual defilement. Just as a physical discharge could render objects and individuals unclean, so too can sin contaminate our thoughts, words, actions, and even our relationships, creating a barrier to fellowship with a holy God. The meticulousness of the Old Testament purity laws should awaken in us a profound reverence for God's holiness and a sensitivity to anything that defiles us spiritually. We are called to spiritual purity, striving for a life that honors God in thought, word, and deed, recognizing that our ultimate cleansing comes not from ritual washing but from the perfect sacrifice of Jesus Christ, who alone can make us truly clean and acceptable in God's sight.

#### Questions for Reflection
* **How does the meticulousness of these purity laws deepen our understanding of God's absolute holiness?**
* **In what ways do we, as New Testament believers, need to be mindful of "spiritual uncleanness" in our daily lives?**
* **How does Christ's work fulfill and transcend the Old Testament purity laws, offering a more profound and complete cleansing for us today?**

### FAQ

**Was the uncleanness described in Leviticus 15:26 a punishment for sin?**

Answer: No, the uncleanness described in [Leviticus 15:26](/leviticus/15-26 "Leviticus 15:26 - Uncleanness from Prolonged Discharge") and throughout [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws of Bodily Discharges") was ceremonial, not moral. It did not imply that the person was sinful or had committed a transgression. Rather, it was a temporary state of ritual impurity that prevented an individual from participating in communal worship or touching holy objects. These laws served to teach the Israelites about God's holiness and the need to maintain a state of ritual purity in His presence, not to punish them for an illness or natural bodily function.

**Why were these laws concerning bodily discharges so strict and detailed?**

Answer: These laws were strict and detailed primarily to emphasize God's absolute holiness and to maintain the sanctity of the Israelite camp, where the Tabernacle (and later the Temple) symbolized God's dwelling presence. The pervasive nature of uncleanness, where even objects touched by an unclean person became defiled, highlighted the ease with which impurity could spread. This system taught the Israelites the importance of vigilance in their daily lives to prevent the defilement of the holy space and to prepare them for approaching a holy God. It was a constant reminder of the separation required between the sacred and the profane, ensuring the reverence due to the Almighty.

**Do these Old Testament purity laws apply to Christians today?**

Answer: No, the specific ritual purity laws concerning bodily discharges in [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws of Bodily Discharges") are not binding for New Testament believers. The New Testament teaches that Jesus Christ, through His perfect sacrifice, has fulfilled and transcended these ceremonial laws (e.g., [Hebrews 9:9-14](/hebrews/9-9 "Hebrews 9:9-14 - Christ's Superior Sacrifice")). However, the underlying theological principles remain profoundly relevant. These laws powerfully communicate God's holiness, the pervasive nature of defilement (now understood as spiritual sin), and the need for cleansing to draw near to God. Christians are called to spiritual purity and holiness, not through ritual washings, but through faith in Christ and the sanctifying work of the Holy Spirit (e.g., [1 Peter 1:15-16](/1_peter/1-15 "1 Peter 1:15-16 - Call to Holiness")).

### CHRIST-CENTERED FULFILLMENT
Leviticus 15:26, with its detailed regulations concerning the pervasive nature of ritual uncleanness, finds its profound Christ-centered fulfillment in the person and work of Jesus. The Old Testament purity laws, while meticulously designed to teach God's holiness and the need for separation from defilement, ultimately pointed to a deeper spiritual reality: humanity's pervasive sinfulness and inability to truly cleanse itself. Jesus, however, radically redefined and transcended these boundaries. Famously, in [Mark 5:25-34](/mark/5-25 "Mark 5:25-34 - Jesus Heals a Woman with an Issue of Blood"), we encounter a woman suffering from a chronic issue of blood, precisely the condition described in [Leviticus 15:25](/leviticus/15-25 "Leviticus 15:25 - Prolonged Discharge"). According to the law, she would have been perpetually unclean, and anything she touched, including her bed or seat, would have become unclean. Yet, when she touched Jesus' garment, instead of Jesus becoming unclean, the power of God flowed from Him, and she was immediately healed and made whole. This act demonstrates Jesus' divine authority over sin and defilement; He does not merely avoid uncleanness but actively purifies it. His very presence is the source of true cleansing, making the unclean clean. Through His ultimate sacrifice on the cross, Jesus shed His own blood, establishing a new covenant that provides not just ritual purity but complete spiritual cleansing from sin, making us truly holy in God's sight (as seen in [Hebrews 9:13-14](/hebrews/9-13 "Hebrews 9:13-14 - Christ's Cleansing Blood") and [1 John 1:7](/1_john/1-7 "1 John 1:7 - The Cleansing Blood of Jesus")). He is the ultimate Lamb of God, who takes away the sin of the world, fulfilling the symbolic shadows of the Old Testament purity system by offering a perfect, once-for-all purification.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.