Leviticus 15:28

Translation
King James Version
But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.
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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.
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Complete Jewish Bible
"'If she has become free of her discharge, she is to count seven days; after that, she will be clean.
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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.
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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.
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World English Bible Messianic
“‘But if she is cleansed of her discharge, then she shall count to herself seven days, and after that she shall be clean.
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Geneva Bible (1599)
But if she be clensed of her issue, then shee shall count her seuen dayes, and after, shee shall be cleane.
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Young's Literal Translation
`And if she hath been clean from her issue, then she hath numbered to herself seven days, and afterwards she is clean;
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See also
Leviticus 15:13Leviticus 15:15Matthew 1:21Galatians 4:41 Corinthians 1:301 Corinthians 6:11Ephesians 1:6
In the KJVVerse 3,197 of 31,102

Study This Verse

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 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.

  • 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. 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.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Issue (Hebrew, זוֹב zôwb', H2101): This term refers to an abnormal, prolonged, or pathological discharge, distinct from the regular monthly menstrual flow (niddah) mentioned earlier in Leviticus 15:19. 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', H5608): 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', H2891): 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, 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.

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. 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.

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.

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. Jesus declared all foods clean in Mark 7:19 and demonstrated that true defilement comes from within, from the heart, not from external physical conditions, as seen in Matthew 15:10-20. 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. 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, 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, 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. 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.

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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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