TRV
Translation
King James Version
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.
World English Bible Messianic
Every bed whereon she lies all the days of her discharge shall be to her as the bed of her period: and everything whereon she sits shall be unclean, as the uncleanness of her period.
Geneva Bible (1599)
Euery bed whereon shee lyeth (as long as her issue lasteth) shalbe to her as her bed of her separation: and whatsoeuer she sitteth vpon, shalbe vncleane, as her vncleannes whe she is put apart.
Young's Literal Translation
`All the bed on which she lieth all the days of her issue is as the bed of her separation to her, and all the vessel on which she sitteth is unclean as the uncleanness of her separation;
In the KJVVerse 3,195 of 31,102
Study This Verse
Commentary on Leviticus 15 verses 19–33
19 ¶ 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.
20 And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.
21 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
22 And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even.
23 And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.
24 And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.
25 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.
26 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.
27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.
28 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.
29 And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation.
30 And the priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness.
31 Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.
32 This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith;
33 And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.
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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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) and then moves to seminal emissions (as seen in Leviticus 15:16-18). The focus then shifts to women, first addressing the regular impurity of menstruation (niddah) in Leviticus 15:19-24. Our verse, Leviticus 15:26, 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 and throughout Leviticus 15, 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
Verse Breakdown
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.
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
FAQ
Was the uncleanness described in Leviticus 15:26 a punishment for sin?
Answer: No, the uncleanness described in Leviticus 15:26 and throughout Leviticus 15 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 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). 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).
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, we encounter a woman suffering from a chronic issue of blood, precisely the condition described in Leviticus 15:25. 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 and 1 John 1:7). 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.