Leviticus 15:28

KJV

But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.

KJV (with Strong's)

But if she be cleansed {H2891} of her issue {H2101}, then she shall number {H5608} to herself seven {H7651} days {H3117}, and after {H310} that she shall be clean {H2891}.

Complete Jewish Bible

"'If she has become free of her discharge, she is to count seven days; after that, she will be clean.

Berean Standard Bible

When a woman is cleansed of her discharge, she must count off seven days, and after that she will be ceremonially clean.

American Standard Version

But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.

Commentary

### SUMMARY
Leviticus 15:28 meticulously details the prescribed purification process for a woman who has experienced an abnormal or prolonged bodily discharge, distinct from her regular menstrual cycle. This verse outlines the specific requirement for her to observe a seven-day period of self-observation *after* the cessation of the discharge, culminating in her declaration of ritual cleanness. This law, part of a broader set of regulations concerning ritual impurity, underscores God's profound concern for holiness, order, and the spiritual well-being of His covenant people, ensuring their fitness for communal worship and access to sacred spaces within the Tabernacle.

### CONTEXT
* **Literary Context:** Leviticus 15 is a comprehensive chapter dedicated to laws concerning various bodily discharges that render an individual ritually impure. This chapter follows detailed instructions on dietary laws and laws concerning skin diseases (Leviticus 11-14), all contributing to the overarching theme of holiness and separation for the people of Israel. Specifically, Leviticus 15:1-18 addresses male discharges, while 15:19-33 focuses on female discharges. Verses 19-24 deal with the regular menstrual period (niddah), establishing a seven-day impurity. In contrast, verses 25-30, where 15:28 is found, address the "issue" (zovah), a prolonged or abnormal flow, which carried a more severe and extended period of impurity, reflecting its persistent nature. The chapter concludes with a summary statement found in [Leviticus 15:31-33](/leviticus/15-31-33 "Leviticus 15:31-33 - Summary and Purpose of Purity Laws") emphasizing the importance of these laws to prevent defiling the Tabernacle and the people of Israel, thereby maintaining the sanctity of God's dwelling among them.

* **Historical & Cultural Context:** In ancient Israel, ritual purity was paramount, deeply intertwined with their covenant relationship with Yahweh and their unique identity among nations. The Tabernacle, as God's dwelling place among His people, demanded absolute holiness, and any impurity could defile it, leading to divine judgment. Bodily discharges, while not inherently sinful, symbolized a loss of life force or a breach in the natural order, thus rendering an individual temporarily unfit for sacred activities or proximity to the holy. These laws served multiple purposes: they distinguished Israel from surrounding pagan cultures, whose worship often involved fertility cults and disregard for hygiene; they instilled a profound reverence for God's holiness; and they provided a structured system for maintaining public health and communal order. The concept of "impurity" was not about moral defilement but a state of ritual unfitness, requiring a prescribed process of cleansing and restoration to allow full participation in the community and worship, as seen in the broader regulations found throughout [the purity laws](/leviticus/11-15 "Leviticus 11-15 - Laws of Purity and Impurity").

* **Key Themes:** This verse contributes significantly to several key themes prevalent in Leviticus and the Pentateuch. Foremost is the theme of **Holiness**, emphasizing God's absolute purity and His demand for His people to be holy as He is holy, as articulated in [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy"). The laws concerning discharges highlight the pervasive nature of **Impurity** in a fallen world and the necessity for divine provision to overcome it, even when it arises from natural bodily functions. This underscores the theme of **Separation**, as Israel was to be distinct from the nations around them, not only morally but also ritually. Furthermore, the meticulous process of cleansing points to the theme of **Atonement and Restoration**, demonstrating God's gracious provision for individuals to be restored to full fellowship and access to His presence, a theme that finds its ultimate fulfillment in the New Covenant, as we see in passages like [Hebrews 9](/hebrews/9 "Hebrews 9 - Christ's Superior Sacrifice").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Issue (Hebrew, זוֹב _zôwb'_):** This term refers to an abnormal, prolonged, or pathological discharge, distinct from the regular monthly menstrual flow (niddah) mentioned earlier in [Leviticus 15:19](/leviticus/15-19 "Leviticus 15:19 - Laws of Menstrual Impurity"). Derived from a root implying "to flow" or "to gush," _zôwb_ indicates a persistent and often debilitating condition. The impurity associated with _zôwb_ was more severe and longer-lasting than that of niddah, requiring specific sacrifices for atonement (Leviticus 15:29-30) in addition to the waiting period, highlighting the gravity of this particular state of impurity and its impact on one's ritual standing.
* **Number (Hebrew, סָפַר _çâphar'_):** This verb means "to score with a mark as a tally or record," and by implication, "to enumerate" or "to recount." In this context, it signifies a precise and intentional counting of days. The phrase "number to herself seven days" emphasizes personal responsibility and careful observation. It implies that the woman herself was to monitor the cessation of her discharge and then meticulously count seven full, consecutive days *without* any recurrence of the flow before she could proceed with the final purification rituals. This meticulousness underscores the seriousness of the impurity and the exactness required for re-entry into ritual cleanness.
* **Clean (Hebrew, טָהֵר _ṭâhêr'_):** This primitive root primarily means "to be bright," and by implication, "to be pure" in various senses: physically sound, clear, unadulterated; Levitically uncontaminated; or morally innocent and holy. It is the opposite of _tameh_ (unclean). To be _ṭâhêr_ meant one was fit to approach God, participate in communal worship, and interact with the holy things of the Tabernacle without defiling them. The declaration "she shall be clean" signifies the successful completion of the purification process, restoring her full standing within the community and her ability to engage in sacred life. This state was achieved not merely by the passage of time but by adherence to the divine protocol, culminating in specific sacrifices (Leviticus 15:29-30).

#### Verse Breakdown
* **"But if she be cleansed of her issue":** This opening clause establishes the essential precondition for the purification process. The verb "cleansed" here refers to the natural cessation of the abnormal discharge (_zôwb_), not an initial ritual act of cleansing. It signifies that the physical condition causing the impurity has resolved, marking the commencement of the recovery and observation period. This cessation is the necessary first step before the process of re-entering a state of ritual purity can begin.
* **"then she shall number to herself seven days":** This is the core instruction of the verse, outlining the required period of observation. Once the discharge has completely stopped, the woman is commanded to observe a full seven-day period. This period is critical for ensuring the complete and lasting cessation of the issue; any recurrence would necessitate resetting the count. The emphasis on "to herself" highlights her personal responsibility and diligence in monitoring her condition and meticulously tracking these days, during which she remains ritually impure.
* **"and after that she shall be clean":** This final clause indicates the outcome of successfully completing the seven-day observation period. Upon the conclusion of these seven days *without* any recurrence of the discharge, she is declared ritually clean. This declaration, however, is not the end of the entire process; rather, it makes her eligible to perform the subsequent ritual acts, which, according to [Leviticus 15:29-30](/leviticus/15-29-30 "Leviticus 15:29-30 - Sacrifices for Cleansing"), included bringing two turtledoves or two young pigeons to the priest at the entrance of the Tent of Meeting, one for a sin offering and one for a burnt offering, to make atonement for her before the Lord.

#### Literary Devices
Leviticus 15:28, situated within the broader context of the purity laws, employs several significant literary devices. The most prominent is the use of **Legal Formulae**, characterized by precise, conditional language such as "But if... then she shall..." This structure is typical of covenant law, emphasizing clear stipulations and consequences, leaving no ambiguity regarding the expected behavior and outcomes for maintaining ritual purity. The chapter also utilizes **Repetition** of key terms like "unclean" (טָמֵא, _tameh_) and "clean" (טָהוֹר, _ṭâhêr_) to reinforce the binary state of ritual impurity and purity, highlighting the constant need for separation and sanctification in the life of the covenant community. Furthermore, profound **Symbolism** is embedded within these laws. Bodily discharges, particularly abnormal ones, symbolize a departure from the ideal state of life and wholeness, pointing to the pervasive nature of disorder, sin, and death in a fallen world. The meticulous process of cleansing, culminating in the priest's declaration and prescribed sacrifice, **Symbolizes** the divine provision for restoration and the pathway back to fellowship with a holy God, even from conditions that are not morally culpable but ritually separating.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 15:28, like all purity laws, profoundly underscores the absolute holiness of God and the necessity for His people to reflect that holiness in every aspect of their lives. These regulations were not merely about hygiene; they were pedagogical, teaching Israel about the pervasive nature of impurity in a fallen world and the meticulous care required to maintain a relationship with a perfectly holy God. The process of purification, involving time, observation, and ultimately sacrifice, pointed to God's gracious provision for restoration and atonement, ensuring that even those temporarily separated by natural bodily functions could find a path back to full communion. This system vividly illustrated that access to God and His sacred presence was not automatic but conditional upon adherence to His divine standards, foreshadowing the ultimate, perfect purification to come through Christ.
* [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy")
* [Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without the Shedding of Blood There Is No Forgiveness")
* [1 Peter 1:15-16](/1_peter/1-15 "1 Peter 1:15-16 - Called to Be Holy")

### REFLECTION AND APPLICATION
While the specific ritual purity laws of the Old Covenant are not directly binding on New Covenant believers, the underlying theological principles of Leviticus 15:28 remain profoundly relevant. This verse reminds us that God is a God of order, holiness, and restoration. Just as physical impurity separated an Israelite from the Tabernacle, spiritual impurity (sin) separates us from God's presence. The meticulous process of cleansing in Leviticus highlights God's demand for thoroughness in dealing with defilement and His gracious provision for a path back to cleanness. For us today, this translates into a call to pursue spiritual purity, recognizing that true defilement originates not from external bodily conditions but from the heart, as Jesus taught in [Mark 7:20-23](/mark/7-20-23 "Mark 7:20-23 - What Defiles a Person"). We are invited to embrace God's pathway to spiritual cleansing, which is found in confession, repentance, and faith in the atoning work of Jesus Christ, who provides a perfect and lasting purification that the Old Testament rituals could only foreshadow. This passage encourages us to be diligent in examining our hearts, confessing our sins, and trusting in God's unfailing grace for restoration and renewed fellowship, knowing that He is faithful to cleanse us from all unrighteousness.

#### Questions for Reflection
* **How does the meticulousness of the purification process in Leviticus 15:28 inform our understanding of God's holiness and His expectations for His people?**
* **In what ways might we, as New Covenant believers, be tempted to minimize the seriousness of spiritual "impurity" (sin) in our own lives?**
* **What practical steps can we take to "number to ourselves seven days" of spiritual self-examination and confession, ensuring a thorough cleansing of our hearts before the Lord?**
* **How does God's provision for restoration in this ancient law point us toward the ultimate and complete restoration offered through Christ?**

### FAQ
**Was the "issue" in Leviticus 15:28 considered a sin?**

Answer: No, the "issue" (zov) itself was not considered a sin. It was a physical condition that rendered an individual ritually unclean, meaning they were temporarily unfit to participate in sacred activities or enter the Tabernacle/Temple. The impurity was a state of ceremonial defilement, not moral guilt. However, the failure to follow the prescribed purification rituals *after* the cessation of the issue, or to intentionally defile the Tabernacle while in a state of impurity, would indeed be a sin, as it demonstrated disregard for God's holy commands and His dwelling place, as explicitly stated in [Leviticus 15:31](/leviticus/15-31 "Leviticus 15:31 - Warning Against Defiling the Tabernacle").

**How do these ancient purity laws relate to modern understanding of hygiene and health?**

Answer: While the primary purpose of these laws was theological—to teach about God's holiness and Israel's separation—they often had practical benefits for public health and hygiene in an ancient context. For example, isolating individuals with certain discharges or skin conditions would naturally limit the spread of disease. The emphasis on washing and waiting periods also contributed to cleanliness. However, it's crucial to understand that these were not primarily medical texts but divine instructions for ritual and spiritual purity. The "unclean" state was not necessarily about being physically dirty or contagious in a modern sense, but about a ceremonial status before a holy God, as seen in the broader context of [the Book of Leviticus](/leviticus "The Book of Leviticus").

**Are the ritual purity laws of Leviticus still binding on Christians today?**

Answer: No, the ritual purity laws of Leviticus, including those concerning discharges, are not directly binding on New Covenant believers. The New Testament teaches that these Old Covenant laws were a "shadow of the things to come, but the substance belongs to Christ," as articulated in [Colossians 2:16-17](/colossians/2-16-17 "Colossians 2:16-17 - Shadow and Reality in Christ"). Jesus declared all foods clean in [Mark 7:19](/mark/7-19 "Mark 7:19 - Jesus Declares All Foods Clean") and demonstrated that true defilement comes from within, from the heart, not from external physical conditions, as seen in [Matthew 15:10-20](/matthew/15-10-20 "Matthew 15:10-20 - What Defiles a Person"). The entire system of ritual purity found its fulfillment in Christ, who, through His perfect sacrifice, provides true and lasting spiritual cleansing from sin, making us eternally clean before God, as powerfully described in [Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice"). Our call now is to pursue holiness of heart and mind, empowered by the Holy Spirit.

### CHRIST-CENTERED FULFILLMENT
The meticulous purification process outlined in Leviticus 15:28, requiring a seven-day waiting period and subsequent sacrifices, powerfully foreshadows the ultimate and perfect cleansing found in Jesus Christ. The temporary and repetitive nature of the Old Covenant rituals, which could only address ritual impurity and not the deep-seated defilement of sin, pointed to the desperate need for a definitive solution. Jesus, as the spotless [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), entered our world, taking on human flesh, yet remaining utterly pure. He did not merely make the unclean ritually clean; He transformed them, touching lepers and those with chronic issues like the woman with the flow of blood, as recorded in [Matthew 9:20-22](/matthew/9-20-22 "Matthew 9:20-22 - Jesus Heals the Woman with a Hemorrhage"), and in doing so, He did not become defiled but rather imparted His holiness. His sacrifice on the cross was the once-for-all atonement, providing a spiritual cleansing that purifies our consciences from dead works to serve the living God, as affirmed in [Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Blood Cleanses Conscience"). Through faith in Him, we are not merely declared ritually clean for a period, but we are made eternally righteous and holy, given direct access to God's presence, for He has become our ultimate and everlasting "cleansing" from the "issue" of sin, ensuring that [His blood cleanses us from all sin](/1_john/1-7 "1 John 1:7 - Cleansing by the Blood of Jesus").

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.

Cross-References

Leviticus 15:13

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.

Leviticus 15:15

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.

Matthew 1:21

And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

Galatians 4:4

But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

1 Corinthians 1:30

But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

1 Corinthians 6:11

And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Ephesians 1:6

To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.