Leviticus 15:3

Translation
King James Version
And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.
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KJV (with Strong's)
And this shall be his uncleanness H2932 in his issue H2101: whether his flesh H1320 run H7325 with his issue H2101, or his flesh H1320 be stopped H2856 from his issue H2101, it is his uncleanness H2932.
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Complete Jewish Bible
The discharge is unclean no matter whether it continues flowing or has stopped; it is still his uncleanness.
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Berean Standard Bible
This uncleanness is from his discharge, whether his body allows the discharge to flow or blocks it. So his discharge will bring about uncleanness.
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American Standard Version
And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.
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World English Bible Messianic
This shall be his uncleanness in his discharge: whether his body runs with his discharge, or his body has stopped from his discharge, it is his uncleanness.
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Geneva Bible (1599)
And this shalbe his vncleannes in his issue: when his flesh auoydeth his issue, or if his flesh be stopped from his issue, this is his vncleannes.
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Young's Literal Translation
and this is his uncleanness in his issue--his flesh hath run with his issue, or his flesh hath stopped from his issue; it is his uncleanness.
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See also
Ezekiel 23:20Leviticus 12:3Ezekiel 16:26
In the KJVVerse 3,172 of 31,102

Study This Verse

SUMMARY

Leviticus 15:3 precisely defines a specific state of ritual uncleanness for a man experiencing a chronic bodily discharge, often referred to as a "running issue." This verse clarifies that whether the discharge is actively flowing or has become obstructed, the individual remains in a state of impurity, rendering him temporarily unfit for participation in sacred communal life and worship until a prescribed purification process is completed.

CONTEXT

  • Literary Context: Leviticus 15:3 is situated within a broader section of the Pentateuch, specifically Leviticus 11-15, that meticulously outlines the laws of ritual purity and impurity for the Israelite community. This chapter focuses exclusively on various bodily discharges, following previous regulations concerning clean and unclean foods (Leviticus 11), childbirth (Leviticus 12), and skin diseases like leprosy (Leviticus 13-14). Within Leviticus 15, verses 1-15 deal specifically with the male "running issue," detailing not only the definition of uncleanness (as in verse 3) but also the extensive implications of this impurity on objects and individuals touched by the afflicted person, culminating in the required purification rituals and sacrifices. This verse thus serves as the foundational definition for the ensuing regulations regarding this specific condition.
  • Historical & Cultural Context: The book of Leviticus was given to the newly formed nation of Israel, emphasizing the paramount importance of holiness and purity in their relationship with a holy God. The entire system of ritual cleanness and uncleanness was designed to teach the Israelites about God's absolute purity and the necessity of maintaining a state of ritual fitness to dwell in His presence and participate in Tabernacle worship. Being "unclean" did not signify moral sin but rather a temporary state of ritual unfitness, requiring separation from the holy space and certain communal activities. This system served to constantly remind the Israelites of the sacredness of God's dwelling place (the Tabernacle) and His demand for purity from His people, as powerfully articulated in Leviticus 11:44, "For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy." While primarily theological and ritual, these laws also had secondary, practical benefits, functioning as an ancient form of public health guidance by identifying and isolating individuals with potentially contagious conditions, thereby helping to prevent the spread of disease within the crowded Israelite encampment.
  • Key Themes: The central theme underscored by Leviticus 15 and particularly verse 3 is the absolute holiness of God and the corresponding necessity for ritual purity among His people. The detailed regulations regarding bodily discharges highlight that even natural bodily functions or ailments can create a barrier to full communion with a holy God. This system of temporary uncleanness and prescribed purification rituals was a pedagogical tool, designed to instill a deep reverence for God's sanctity and to foreshadow a more profound, internal cleansing. It reinforces the theme of separation – Israel was to be set apart from the nations, and within Israel, the clean from the unclean, to preserve the sanctity of God's dwelling place. Furthermore, these laws implicitly touch upon the theme of life and death, as bodily fluids were often associated with life (e.g., blood) or its absence (e.g., disease), and conditions that compromised the body's health were seen as compromising one's ritual fitness before the God of life. The meticulousness of these laws, from the definition of uncleanness in Leviticus 15:3 to the purification rites in Leviticus 15:13-15, underscores God's comprehensive concern for every aspect of His people's lives.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Issue (Hebrew, zôwb', H2101): This term (H2101) specifically denotes a "seminal or menstrual flux." In the broader context of Leviticus 15, it refers to an abnormal, persistent bodily discharge that is not part of the normal, temporary emissions covered elsewhere in the chapter. The use of this specific term highlights the chronic and pathological nature of the condition, which is the direct cause of ritual impurity.
  • Uncleanness (Hebrew, ṭumʼâh', H2932): Derived from the root meaning "to be unclean," this word (H2932) signifies a state of "religious impurity" or "filthiness." Crucially, it refers to a ceremonial state that renders an individual unfit for participation in sacred rites or for entering holy spaces. It does not inherently imply moral sin or guilt but rather a temporary, ritual defilement that requires specific purification to restore ritual fitness.
  • Flesh (Hebrew, bâsâr', H1320): This word (H1320) refers to "flesh (from its freshness)," and by extension, the "body" or "person." In this verse, "flesh" emphasizes that the source of uncleanness is a physical manifestation or condition within the individual's body. It underscores that the bodily state directly impacts one's ritual status, making the person themselves (their "flesh") the locus of the impurity.

Verse Breakdown

  • "And this shall be his uncleanness in his issue": This opening clause immediately establishes the subject of the law: the specific condition of "his issue" (the abnormal discharge) is the direct and sole cause of the man's ritual uncleanness. It serves as a declarative statement, defining the precise source of the impurity that follows.
  • "whether his flesh run with his issue": This phrase describes one manifestation of the condition – the active, flowing discharge from the body. The Hebrew verb for "run" (H7325, rûwr') implies a continuous or persistent emission. This covers cases where the "issue" is visibly and continuously present, establishing a clear criterion for impurity.
  • "or his flesh be stopped from his issue": This alternative describes a second manifestation of the condition – where the discharge is obstructed, internal, or perhaps intermittent. The Hebrew verb for "stopped" (H2856, châtham') means "to close up" or "to seal." This demonstrates the comprehensive nature of the law, indicating that even if the flow is not external or continuous, the underlying pathological condition still renders the person unclean, emphasizing that the condition itself, not merely its outward manifestation, is the source of impurity.
  • "it [is] his uncleanness": This concluding phrase reiterates and confirms the state of impurity. Regardless of whether the discharge is flowing or stopped, the condition itself unequivocally results in ritual uncleanness. This emphatic declaration underscores the certainty and severity of the defilement, leaving no ambiguity regarding the individual's status.

Literary Devices

Leviticus 15:3 employs several literary devices characteristic of legal and instructional texts within the Pentateuch. The most prominent is Legal Formulation, evident in its precise, declarative, and prescriptive language, which clearly defines a condition and its consequence without ambiguity. The verse functions as a foundational legal statement, laying down the rule before detailing its implications. The verse also utilizes Repetition of the word "uncleanness" (H2932, ṭumʼâh') and implicitly "issue" (H2101, zôwb'), which serves to emphasize the central concept and its pervasive impact on the individual's ritual status. Furthermore, a subtle but significant Dichotomy or Contrast is present in the phrases "run with his issue" versus "stopped from his issue." This literary technique serves to highlight the comprehensive scope of the law, ensuring that all possible manifestations of the condition, whether active or latent, are covered. This exhaustive definition ensures that no loophole exists for the state of impurity, underscoring the thoroughness of God's purity requirements.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:3, like all purity laws in the Old Testament, profoundly underscores the absolute holiness of God and the necessity for His people to maintain a state of ritual purity to approach Him. The detailed regulations concerning bodily discharges served as a constant object lesson, teaching Israel that defilement, even from natural bodily functions or ailments, created a barrier to full communion with a holy God. This system of temporary uncleanness and prescribed purification rituals was a pedagogical tool, designed to instill a deep reverence for God's sanctity and to foreshadow a more profound, internal cleansing. These laws were not about moral sin, but about ritual fitness for worship, pointing to a future reality where true purity would be achieved not through external rites, but through a spiritual transformation and the removal of the ultimate defilement: sin.

REFLECTION AND APPLICATION

While the specific ritual laws of Leviticus regarding bodily discharges are part of the Old Covenant's ceremonial system and are not directly binding on believers today, the underlying theological principles remain eternally relevant. This verse compels us to reflect on God's inherent holiness and His unwavering demand for purity from His people. It highlights that defilement, in its broadest sense, creates a separation from God's presence. For us, this "uncleanness" is no longer physical or ritual, but spiritual and moral, stemming from sin. The meticulousness of these ancient laws should deepen our appreciation for the radical, complete, and spiritual cleansing offered through Jesus Christ. We are called to pursue an internal purity of heart and mind, recognizing that true defilement originates from within, as Jesus taught. This passage encourages us to examine our lives for anything that hinders our communion with a holy God, prompting us to seek His transformative grace daily and to live lives that reflect the holiness of the One who has called us out of darkness into His marvelous light.

Questions for Reflection

  • How does the concept of ritual uncleanness in Leviticus help us appreciate the radical and complete purity offered by Christ?
  • In what ways do we still need to be mindful of "uncleanness" in our lives, not physically, but spiritually or morally, that might hinder our fellowship with God?
  • What does God's detailed concern for purity in the Old Testament teach us about His character and His desire for our holiness?

FAQ

Was the uncleanness described in Leviticus 15:3 considered a sin?

Answer: No, the "uncleanness" described in Leviticus 15:3, and throughout Leviticus 15, was a state of ritual impurity, not a moral sin. The individual with the "issue" was not guilty of wrongdoing, but rather was in a physical condition that rendered him temporarily unfit to participate in the sacred activities of the community or to enter the Tabernacle. It was a natural consequence of a physical ailment, requiring specific purification rituals to restore ritual cleanness and allow re-entry into the full life of the community.

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

Answer: The primary purpose of these detailed purity laws was multifaceted and deeply theological. Foremost, they served to teach the Israelite people about the absolute holiness of God and the necessity of maintaining a state of purity to dwell in His presence and participate in worship. They created a constant awareness of God's transcendent nature and the sacredness of His dwelling place among them. These laws also functioned to set Israel apart as a distinct people, emphasizing their unique covenant relationship with Yahweh and distinguishing them from surrounding pagan nations. Additionally, while secondary to the spiritual purpose, these laws had practical benefits in terms of public health and hygiene within the crowded camp, helping to prevent the spread of contagious diseases. The meticulousness of the laws underscored God's comprehensive concern for every aspect of His people's lives, both spiritual and physical, as seen in His call for holiness in Leviticus 19:2.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:3, with its meticulous regulations concerning ritual uncleanness, finds its profound Christ-centered fulfillment in the person and work of Jesus. The Old Testament laws concerning bodily discharges highlighted humanity's inherent inability to maintain perfect ritual purity, constantly pointing to the need for a greater, more enduring cleansing. Jesus, as the perfect Lamb of God, did not merely observe these laws; He transcended and fulfilled them. Unlike the priests who meticulously avoided the unclean, Jesus deliberately touched the unclean and, in doing so, imparted His purity. A prime example is the woman with the issue of blood in Mark 5:25-34, who, having suffered from a chronic discharge for twelve years, was made instantly clean and whole by merely touching Jesus' garment. This act vividly demonstrates Jesus' power to reverse the effects of uncleanness, not by becoming defiled Himself, but by making the defiled clean. His atoning sacrifice on the cross provides a spiritual cleansing that far surpasses any ceremonial washing or animal sacrifice, removing the defilement of sin from the heart and conscience (Hebrews 9:11-14). Through faith in Him, believers are declared truly clean and holy, able to approach a holy God without the need for ritual purifications, thereby fulfilling the ultimate purpose of the Levitical laws by transforming external ritual purity into internal spiritual righteousness, as He declared He came not to abolish the Law but to fulfill it (Matthew 5:17).

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Commentary on Leviticus 15 verses 1–18

We have here the law concerning the ceremonial uncleanness that was contracted by running issues in men. It is called in the margin (Lev 15:2) the running of the reins: a very grievous and loathsome disease, which was, usually the effect and consequent of wantonness and uncleanness, and a dissolute course of life, filling men's bones with the sins of their youth, and leaving them to mourn at the last, when all the pleasures of their wickedness have vanished, and nothing remains but the pain and anguish of a rotten carcase and a wounded conscience. And what fruit has the sinner then of those things whereof he has so much reason to be ashamed? Rom 6:21. As modesty is an ornament of grace to the head and chains about the neck, so chastity is health to the navel and marrow to the bones; but uncleanness is a wound and dishonour, the consumption of the flesh and the body, and a sin which is often its own punishment more than any other. It was also sometimes inflicted by the righteous hand of God for other sins, as appears by David's imprecation of a curse upon the family of Joab, for the murder of Abner. Sa2 3:29, Let there not fail from the house of Joab one that hath an issue, or is a leper. A vile disease for vile deserts. Now whoever had this disease upon him, 1. He was himself unclean, Lev 15:2. He must not dare to come near the sanctuary, it was at his peril if he did, nor might he eat of the holy things. This signified the filthiness of sin, and of all the productions of our corrupt nature, which render us odious to God's holiness, and utterly unfit for communion with him. Out of a pure heart well kept are the issues of life (Pro 4:23), but out of an unclean heart comes that which is defiling, Mat 12:34, Mat 12:35. 2. He made every person and thing unclean that he touched, or that touched him, Lev 15:4-12. His bed, and his chair, and his saddle, and every thing that belonged to him, could not be touched without a ceremonial uncleanness contracted, which a man must remain conscious to himself of till sunset, and from which he could not be cleansed without washing his clothes, and bathing his flesh in water. This signified the contagion of sin, the danger we are in of being polluted by conversing with those that are polluted, and the need we have with the utmost circumspection to save ourselves from this untoward generation. 3. When he was cured of the disease, yet he could not be cleansed from the pollution without a sacrifice, for which he was to prepare himself by seven days' expectation after he was perfectly clear from his distemper, and by bathing in spring water, Lev 15:13-15. This signified the great gospel duties of faith and repentance, and the great gospel privileges of the application of Christ's blood to our souls for our justification and his grace for our sanctification. God has promised to sprinkle clean water upon us, and to cleanse us from all our filthiness, and has appointed us by repentance to wash and make ourselves clean: he has also provided a sacrifice of atonement, and requires us by faith to interest ourselves in that sacrifice; for it is the blood of Christ his Son that cleanses us from all sin, and by which atonement is made for us, that we may have admission into God's presence and may partake of his favour.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–18. 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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