What number verse is Leviticus 15:30 in the Bible?

Leviticus 15:30 is the 3,199th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 15:30 sits at position 3,199.

15:2915:29

Leviticus 15:30

Q: Question: Why were natural bodily functions considered "unclean" in the Mosaic Law?

In the Mosaic Law, "uncleanness" (Hebrew, ṭumʼâh, H2932) was primarily a ritual or ceremonial state, not necessarily a moral one. Natural bodily functions like menstruation, childbirth, or certain discharges (H2101, zôwb) were considered sources of ritual impurity because they were often associated with the boundaries of life and death, or with the loss of vital fluids. Blood, for instance, was seen as the essence of life (Leviticus 17:11), and its uncontrolled emission symbolized a temporary diminishment of life, a state out of divine order, or a reminder of the fragility of human life in a fallen world. Being ritually unclean did not mean one had sinned morally, but it temporarily prevented an individual from participating in the sacred life of the community or from approaching the holy Tabernacle. These laws served a crucial pedagogical purpose: to constantly teach the Israelites about God's absolute holiness (H3068, Yᵉhôvâh) and the necessity of purity to dwell in His presence, thereby continually reminding them of the need for mediation and atonement to bridge the inherent gap between human imperfection and divine perfection.

Q: Question: How do the sin offering and burnt offering differ in their purpose here?

In Leviticus 15:30, the sin offering (Hebrew, chaṭṭâʼâh, H2403) and the burnt offering (Hebrew, ʻôlâh, H5930) served distinct yet complementary purposes in the purification ritual. The sin offering was primarily for purification from ceremonial uncleanness or unintentional sins. Its purpose was to cleanse the individual and, by extension, the sanctuary from defilement, thereby restoring ritual purity and removing the barrier that impurity created between the worshiper and God. The burnt offering, on the other hand, symbolized complete dedication, devotion, and a sweet aroma ascending to God. It represented the worshiper's total surrender, renewed commitment, and acceptance by the LORD, signifying restored communion and fellowship. Together, these two offerings ensured that the individual was not only cleansed from the specific impurity but also fully reconciled and re-consecrated to the LORD, signifying both the removal of a barrier and the restoration of a right relationship and worshipful posture.

15:3115:31

Translation

King James Version

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.

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KJV (with Strong's)

And the priest ^H3548 shall offer ^H6213 the one ^H259 for a sin offering ^H2403, and the other ^H259 for a burnt offering ^H5930; and the priest ^H3548 shall make an atonement ^H3722 for her before ^H6440 the LORD ^H3068 for the issue ^H2101 of her uncleanness ^H2932.

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Complete Jewish Bible

The cohen is to offer the one as a sin offering and the other as a burnt offering; thus the cohen will make atonement for her before ADONAI on account of her unclean discharge.

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Berean Standard Bible

The priest is to sacrifice one as a sin offering and the other as a burnt offering. In this way the priest will make atonement for her before the LORD for her unclean discharge.

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American Standard Version

And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for her before Jehovah for the issue of her uncleanness.

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World English Bible Messianic

The priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make atonement for her before the LORD for the uncleanness of her discharge.

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Geneva Bible (1599)

And the Priest shall make of ye one a sinne offring, and of the other a burnt offring, and the Priest shall make an atonement for her before the Lord, for the issue of her vncleannes.

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Young's Literal Translation

and the priest hath made the one a sin-offering, and the one a burnt-offering, and the priest hath made atonement for her before Jehovah, because of the issue of her uncleanness.

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In the KJVVerse 3,199 of 31,102

Study This Verse

SUMMARY

Leviticus 15:30 concludes the purification ritual for a woman experiencing an irregular or prolonged bodily discharge, as meticulously detailed in the preceding verses. This pivotal verse outlines the final, divinely mandated steps: the priest's presentation of two specific sacrifices—one designated as a sin offering and the other as a burnt offering—to make atonement for her before the LORD. This sacred act serves to restore her to a state of ritual cleanness, enabling her full reintegration into the community and granting her renewed access to the sacred spaces, thereby powerfully underscoring the Mosaic Law's profound emphasis on ritual purity and the indispensable mediatorial role of the priesthood in ancient Israel.

CONTEXT

Literary Context: Leviticus 15:30 is situated within a broader section of Leviticus (chapters 11-15) that comprehensively addresses various laws concerning ritual cleanness and uncleanness, particularly those related to bodily discharges and skin diseases. Specifically, Leviticus 15 focuses on discharges that render an individual ritually impure, temporarily precluding their full participation in community life or their approach to the holy Tabernacle. While verses 1-15 detail laws concerning male discharges and verses 16-18 address seminal emissions, the immediate context for verse 30 begins with verses 19-24, which outline the uncleanness associated with a woman's regular menstrual period. However, verses 25-27 delineate the more severe and prolonged state of uncleanness for a woman experiencing an irregular or extended discharge, which is the precise condition addressed in verse 30. Following the cessation of such a discharge, verses 28-29 prescribe a seven-day waiting period, during which she must be deemed "clean," before she is required to bring two turtledoves or two young pigeons to the priest at the entrance of the Tent of Meeting. Verse 30 then culminates this intricate purification process, detailing the precise priestly actions that effectuate the individual's ritual cleansing, thereby restoring her standing before the LORD and within the holy community.
Historical & Cultural Context: In ancient Israel, the concept of purity was fundamentally theological, not primarily hygienic or moral. It pertained to ritual fitness to approach a holy God and participate in the sacred life of the covenant community. Bodily discharges, particularly those involving blood or other fluids associated with life processes, were considered sources of ritual impurity. This was likely due to their connection with the mysterious forces of life and death; blood, for instance, was explicitly identified as the seat of life (Leviticus 17:11), and its uncontrolled emission, or the emission of other vital fluids, symbolized a loss of life, a state out of proper divine order, or a reminder of humanity's fallenness and mortality. Such impurity was contagious, rendering anything or anyone the unclean person touched also unclean (Leviticus 15:27). The meticulously prescribed purification rituals, including the waiting period and the specific animal sacrifices, were divinely ordained means to restore the individual to a state of ritual cleanness. This was paramount for maintaining the holiness of the Israelite camp and the Tabernacle, as God dwelt in their midst, and any defilement could jeopardize His holy presence (Leviticus 15:31). The priest's role was central and indispensable, acting as the divinely appointed mediator who performed the necessary rites to facilitate atonement and restore the individual's relationship with the holy God.
Key Themes: Leviticus 15:30 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. The most prominent is the theme of Holiness and Purity, emphasizing God's absolute separateness and His demand for a pure people who can dwell in His presence. The detailed regulations underscore that impurity, even ritual impurity not directly linked to moral sin, creates a barrier to fellowship with God and participation in the sacred community. Another crucial theme is the Necessity of Atonement, highlighting that human imperfection, whether moral or ritual, requires a divinely provided means of covering or purging to restore a right relationship with God. The sacrifices prescribed here, like all Levitical offerings, point to the principle that "without the shedding of blood there is no forgiveness" (Hebrews 9:22). Finally, the verse reinforces the Mediatorial Role of the Priesthood, demonstrating that access to God and the process of reconciliation were not direct for the common Israelite but were facilitated through the divinely appointed priests and the sacrificial system they administered. This foreshadows the ultimate mediation of Christ, our great High Priest (Hebrews 4:14).

EXPOSITION AND ANALYSIS

Key Word Analysis

Priest (Hebrew, כֹּהֵן, kôhên, H3548): This term refers to "one officiating" in sacred rites, a divinely appointed mediator between God and humanity. In Leviticus 15:30, the priest is the sole authorized agent to perform the sacrifices and make atonement, highlighting the structured and exclusive nature of access to God's presence under the Old Covenant. His actions are not merely ceremonial but are efficacious because they are divinely ordained.
Sin offering (Hebrew, חַטָּאת, chaṭṭâʼâh, H2403): This term denotes "an offence... and its penalty, occasion, sacrifice, or expiation; purifying(-fication for sin)." While often associated with moral transgression, in the context of Leviticus 15, the chaṭṭâʼâh functions primarily as a purification offering. It is designed to cleanse from ceremonial impurities, such as the prolonged discharge, which defiled the individual and potentially the sanctuary, thereby restoring ritual cleanness and removing the barrier to God's presence.
Make an atonement (Hebrew, כָּפַר, kâphar, H3722): This primitive root means "to cover... figuratively, to expiate or condone, to placate or cancel." In this verse, it signifies the act of ceremonially "covering" or "purging" the impurity, thereby reconciling the individual with God and restoring their ritual standing. This act of atonement, performed by the priest through sacrifice, removes the defilement that separated the individual from the holy community and the presence of the LORD.

Verse Breakdown

"And the priest shall offer the one [for] a sin offering": This clause establishes the indispensable role of the priest (H3548, kôhên) in the purification process. The "one" refers to one of the two birds (turtledoves or young pigeons) that the woman, after her seven-day purification period, was required to bring to the priest (Leviticus 15:29). This specific bird is designated as a sin offering (H2403, chaṭṭâʼâh), which in this context serves as a purification offering for the ceremonial uncleanness caused by the prolonged discharge. The priest's action of "offering" (H6213, ʻâsâh - to do or make) is not merely a symbolic gesture but a divinely ordained act that mediates cleansing.
"and the other [for] a burnt offering": The second bird brought by the woman is designated as a burnt offering (H5930, ʻôlâh). While the sin offering addresses the impurity and defilement, the burnt offering symbolizes the worshiper's complete dedication, devotion, and renewed commitment to God. It represents her full restoration to fellowship and acceptance by the LORD, signifying that she can once again draw near to Him in worship and community. The entire consumption of this offering by fire on the altar symbolized its ascent to God as a "sweet aroma."
"and the priest shall make an atonement for her before the LORD": This phrase reiterates and emphasizes the central, mediatorial function of the priest (H3548, kôhên). The act of "making atonement" (H3722, kâphar) is the ultimate purpose of these sacrifices. It signifies the ceremonial covering or purging of the impurity. This atonement is performed "before the LORD" (H6440, pânîym - face, presence, sight), underscoring that the cleansing is divinely recognized, accepted, and effective, thereby restoring the individual to a proper standing in God's sight and within the holy community.
"for the issue of her uncleanness": This concluding phrase precisely states the specific reason for the entire ritual: the "issue" (H2101, zôwb - seminal or menstrual flux) of her "uncleanness" (H2932, ṭumʼâh - religious impurity). The atonement is directly and explicitly tied to the removal of this ritual impurity, allowing the woman to transition from a state of separation and defilement to one of restored purity and full participation in the covenant community.

Literary Devices

Leviticus 15:30, like much of the Mosaic Law, prominently employs Prescriptive Language, detailing precise, unambiguous instructions for ritual purification. This exactitude underscores both the seriousness with which God views impurity and the divine authority inherent in these commands, leaving no room for human improvisation. The Repetition of "the priest" throughout the verse and the surrounding passage emphasizes his critical, divinely appointed role as the exclusive mediator between the unclean individual and God, highlighting that access to God's presence is not automatic but requires specific, priestly intervention. The offerings themselves function as profound Symbolism: the sin offering (H2403, chaṭṭâʼâh) symbolizes the removal of defilement and the purging of impurity, while the burnt offering (H5930, ʻôlâh) symbolizes complete dedication, renewed devotion, and restored communion with God. Together, these two distinct offerings form a comprehensive ritual that addresses both the negative aspect (the removal of impurity) and the positive aspect (the restoration of a right relationship and renewed worship) of the worshiper's standing before God. The entire passage is structured as a Ritual Narrative, guiding the reader step-by-step through the necessary actions for cleansing and reintegration into the community of faith, thereby reinforcing the ordered and sacred nature of Israelite worship.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:30, in its meticulous detail regarding ritual purification, powerfully underscores several enduring theological truths that transcend its ancient context. It profoundly reveals God's absolute and unblemished holiness, and His unwavering demand for purity from those who would dwell in His presence and participate in His covenant community. The necessity of atonement, even for natural bodily functions that rendered one ritually unclean, highlights humanity's inherent separation from a perfectly holy God and the universal need for a divinely provided means of reconciliation. These Old Testament sacrifices, though temporary, limited, and repetitive, served as crucial pedagogical tools, pointing forward to a greater, once-for-all sacrifice that would truly and eternally cleanse and reconcile humanity to God. They taught Israel that sin and impurity, in all their forms, create a barrier that only God, through a sacrificial substitute, could overcome.

REFLECTION AND APPLICATION

While Christians are no longer bound by the specific ceremonial laws of Leviticus, as they were perfectly fulfilled and superseded in Christ, the profound spiritual principles embedded within Leviticus 15:30 remain deeply relevant for believers today. This passage serves as a stark and powerful reminder of God's unblemished holiness and the pervasive nature of impurity in a fallen world. It compels us to recognize that even "natural" aspects of human existence, when viewed through the lens of divine perfection, can signify a state of separation from God, necessitating a divinely appointed means of cleansing. For believers today, this means acknowledging our spiritual uncleanness due to sin—both moral transgressions and our inherent fallen nature—and embracing the perfect, once-for-all atonement provided by Jesus Christ. Our cleansing is not achieved through ritualistic animal sacrifices but through faith in His shed blood and His finished work on the cross. This profound understanding should cultivate within us a deep and abiding gratitude for the immeasurable grace we have received and ignite a fervent desire to pursue spiritual purity in all aspects of our lives—our thoughts, words, and actions. We are called to live lives that reflect the holiness of the God who has cleansed us, striving to be set apart for His purposes and to walk in a manner worthy of our high calling in Christ.

Questions for Reflection

How does the meticulous nature of these Levitical laws deepen our appreciation for God's absolute and unapproachable holiness?
In what ways does this passage, despite its ancient context, highlight our ongoing human need for spiritual cleansing and reconciliation with God?
How does understanding the priest's essential mediatorial role in Leviticus 15:30 inform and enrich our understanding of Jesus as our perfect High Priest?
What practical steps can we take to pursue spiritual purity and live a life that reflects God's holiness in our daily walk, acknowledging Christ's complete work?

FAQ

Question: Why were natural bodily functions considered "unclean" in the Mosaic Law?

Answer: In the Mosaic Law, "uncleanness" (Hebrew, ṭumʼâh, H2932) was primarily a ritual or ceremonial state, not necessarily a moral one. Natural bodily functions like menstruation, childbirth, or certain discharges (H2101, zôwb) were considered sources of ritual impurity because they were often associated with the boundaries of life and death, or with the loss of vital fluids. Blood, for instance, was seen as the essence of life (Leviticus 17:11), and its uncontrolled emission symbolized a temporary diminishment of life, a state out of divine order, or a reminder of the fragility of human life in a fallen world. Being ritually unclean did not mean one had sinned morally, but it temporarily prevented an individual from participating in the sacred life of the community or from approaching the holy Tabernacle. These laws served a crucial pedagogical purpose: to constantly teach the Israelites about God's absolute holiness (H3068, Yᵉhôvâh) and the necessity of purity to dwell in His presence, thereby continually reminding them of the need for mediation and atonement to bridge the inherent gap between human imperfection and divine perfection.

Question: How do the sin offering and burnt offering differ in their purpose here?

Answer: In Leviticus 15:30, the sin offering (Hebrew, chaṭṭâʼâh, H2403) and the burnt offering (Hebrew, ʻôlâh, H5930) served distinct yet complementary purposes in the purification ritual. The sin offering was primarily for purification from ceremonial uncleanness or unintentional sins. Its purpose was to cleanse the individual and, by extension, the sanctuary from defilement, thereby restoring ritual purity and removing the barrier that impurity created between the worshiper and God. The burnt offering, on the other hand, symbolized complete dedication, devotion, and a sweet aroma ascending to God. It represented the worshiper's total surrender, renewed commitment, and acceptance by the LORD, signifying restored communion and fellowship. Together, these two offerings ensured that the individual was not only cleansed from the specific impurity but also fully reconciled and re-consecrated to the LORD, signifying both the removal of a barrier and the restoration of a right relationship and worshipful posture.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:30, with its depiction of a priest making atonement through animal sacrifice for ritual impurity, profoundly foreshadows the ultimate and perfect work of Jesus Christ. The Levitical priest (H3548, kôhên), standing as a temporary mediator, and the blood of the animals, offering only a provisional and repetitive cleansing, pointed forward to a greater, eternal reality. Jesus is our perfect High Priest, who did not offer the blood of goats and calves, but His own precious and spotless blood, making a once-for-all sacrifice for the complete cleansing of sin. Unlike the Levitical sacrifices that could only address ritual impurity and had to be continually repeated, Christ's sacrifice cleanses us from all moral and spiritual defilement, providing eternal redemption and true, lasting reconciliation with God (Hebrews 9:12). He is the Lamb of God who takes away the sin of the world, fulfilling the deepest longing for purity and communion that the Old Testament rituals could only symbolize. Through faith in Him, believers are declared righteous, spiritually cleansed, and granted bold access into the very presence of God, a privilege infinitely surpassing the temporary ritual cleanness of the Mosaic Law.

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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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