Leviticus 15:32

Translation
King James Version
This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith;
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KJV (with Strong's)
This is the law H8451 of him that hath an issue H2100, and of him whose seed H2233 H7902 goeth H3318 from him, and is defiled H2930 therewith;
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Complete Jewish Bible
"'Such is the law for the person who has a discharge; for the man who has a seminal emission that makes him unclean;
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Berean Standard Bible
This is the law of him who has a discharge, of the man who has an emission of semen whereby he is unclean,
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American Standard Version
This is the law of him that hath an issue, and of him whose seed of copulation goeth from him, so that he is unclean thereby;
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World English Bible Messianic
This is the law of him who has a discharge, and of him who has an emission of semen, so that he is unclean thereby;
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Geneva Bible (1599)
This is the lawe of him that hath an issue, and of him from whome goeth an issue of seede whereby he is defiled:
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Young's Literal Translation
`This is the law of him who hath an issue, and of him whose seed of copulation goeth out from him, for uncleanness thereby,
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See also
Leviticus 11:46Leviticus 14:54Leviticus 15:18Numbers 19:14Leviticus 13:59Leviticus 14:2Leviticus 14:32
In the KJVVerse 3,201 of 31,102

Study This Verse

SUMMARY

Leviticus 15:32 serves as the concluding summary for the intricate purity regulations detailed throughout Leviticus chapter 15. This verse encapsulates the laws concerning two primary sources of ritual impurity: abnormal bodily discharges and seminal emissions. It reiterates that individuals experiencing these conditions become "defiled," necessitating specific purification rituals to restore their state of ceremonial cleanness and permit their re-entry into the full life of the community and access to sacred spaces. The verse underscores the overarching theme of God's holiness and the meticulous standards required for a people called to dwell in His presence.

CONTEXT

  • Literary Context: Leviticus 15:32 functions as a concluding summary statement for the entire chapter, which meticulously outlines various laws concerning ritual impurity arising from bodily discharges. The chapter begins with regulations for men with chronic discharges, as seen in the detailed instructions for the "man who has a discharge" found in Leviticus 15:2-15. This is followed by laws for seminal emissions, both involuntary and from sexual intercourse, as described in Leviticus 15:16-18. The text then addresses female menstruation in Leviticus 15:19-24 and chronic abnormal discharges in Leviticus 15:25-30. The preceding verse, Leviticus 15:31, provides a crucial theological rationale for these laws, emphasizing the need to keep the Israelites separate from their uncleanness, lest they defile the tabernacle and die. Thus, Leviticus 15:32 brings a formal close to this specific set of regulations, reinforcing the comprehensive nature of the preceding statutes.
  • Historical & Cultural Context: The laws in Leviticus 15, summarized in Leviticus 15:32, were given to ancient Israel shortly after their exodus from Egypt, as they prepared to enter the promised land and establish themselves as God's holy nation. In the ancient Near East, many cultures held various beliefs about bodily fluids, often associating them with life, death, or supernatural powers. However, Israel's purity laws were unique in their theological grounding, emphasizing God's absolute holiness and the necessity of a ritually pure people to dwell in His presence. Unlike pagan rituals that might seek to manipulate deities through magic or appease malevolent spirits, Israel's laws were about maintaining a state of ritual fitness for worship and community participation. They served to distinguish Israel from surrounding nations, whose practices often blurred the lines between sacred and profane, and whose disregard for bodily sanctity could lead to moral and spiritual corruption. These regulations, therefore, were not merely hygienic but deeply theological, shaping Israel's understanding of God, themselves, and their communal life.
  • Key Themes: The overarching theme of Leviticus 15, which Leviticus 15:32 summarizes, is Holiness and Purity. These laws meticulously define what constitutes ritual impurity and the necessary steps for purification, thereby emphasizing God's absolute holiness and the necessity for His people to maintain a state of ritual cleanness to dwell in His presence. Another key theme is Separation. The laws served to set Israel apart from the surrounding nations, whose practices often lacked such distinctions between the clean and the unclean. This separation was not merely physical but spiritual, reinforcing Israel's unique covenant relationship with God. Furthermore, the chapter highlights the Pervasiveness of Defilement, demonstrating that even natural bodily functions could lead to a temporary state of impurity, necessitating regular attention to purification. This underscored humanity's inherent need for divine provision for cleansing, a concept which finds its ultimate fulfillment in the New Testament's teaching on sin and redemption, as seen throughout the book of Hebrews. The detailed instructions for purification, including washing and offerings, point to the theme of Atonement and Restoration, illustrating the process by which individuals could be restored to full fellowship with God and the community after becoming defiled, a process that foreshadows the perfect and final atonement offered by Christ.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Law (Hebrew, tôwrâh', H8451): This term (H8451) refers to a "precept or statute," specifically encompassing the divine instruction given to Israel. In this context, it signifies the authoritative and binding nature of the regulations concerning ritual purity that have been detailed throughout Leviticus 15. The use of tôwrâh emphasizes that these are not mere suggestions but divine commands, fundamental to the covenant relationship between God and His people.
  • Issue (Hebrew, zûwb', H2100): This word (H2100) is a primitive root meaning "to flow freely (as water)," specifically referring to a "sexual flux" or an abnormal, prolonged discharge from the body. Figuratively, it can also mean "to waste away" or "to overflow." In Leviticus 15, zûwb denotes a pathological or chronic discharge, distinct from normal physiological processes, which rendered an individual ritually impure and required specific purification rites.
  • Seed (Hebrew, zeraʻ', H2233): The Hebrew term (H2233) literally means "seed" and, in this context, refers to male seminal emission. While a natural bodily function associated with procreation, its emission, whether involuntary or through sexual intercourse, could lead to a temporary state of ritual impurity according to the laws outlined in Leviticus 15. The related term shᵉkâbâh (H7902), meaning "a lying down (for the sexual act)," further emphasizes the sexual context of this emission.
  • Goeth (Hebrew, yâtsâ', H3318): This primitive root (H3318) means "to go (causatively, bring) out." In the phrase "whose seed goeth from him," yâtsâ' precisely describes the emission or discharge of seminal fluid, indicating its departure from the body. This verb highlights the physical act that results in the state of ritual defilement.
  • Defiled (Hebrew, ṭâmêʼ', H2930): This primitive root (H2930) means "to be foul," specifically in a ceremonial or moral sense, indicating contamination. When an individual is described as ṭâmêʼ, they are "ritually unclean" or "impure," temporarily preventing them from participating in sacred activities or entering the Tabernacle. This state required specific purification rituals to restore cleanness, underscoring the meticulous standards of purity required for a holy people in the presence of a holy God.

Verse Breakdown

  • "This [is] the law of him that hath an issue": This clause directly refers back to the detailed regulations in Leviticus 15:2-15 and Leviticus 15:25-30 concerning abnormal, chronic, or pathological bodily discharges. It serves as a concise summary, indicating that the preceding statutes apply to any individual, male or female, experiencing such a condition, rendering them ritually impure.
  • "and [of him] whose seed goeth from him": This phrase specifically points to the laws outlined in Leviticus 15:16-18, which address ritual impurity resulting from male seminal emissions, whether involuntary (e.g., nocturnal emission) or from sexual intercourse. It highlights that even natural, life-giving bodily functions, when outside specific ritual contexts or conditions, could lead to a temporary state of ritual defilement.
  • "and is defiled therewith;": This concluding phrase emphasizes the consequence of these bodily emissions: ritual impurity. The individual becomes ṭāmêʼ, meaning they are ceremonially unclean and temporarily separated from the sacred. This state necessitates specific purification rites, such as washing, waiting, and in some cases, offering sacrifices, to restore their ritual cleanness and allow them to re-enter the full communal and religious life of Israel. It reinforces the chapter's overarching message about the meticulous standards of purity required for a holy people in the presence of a holy God.

Literary Devices

Leviticus 15:32 functions primarily as a Summary Statement or Recapitulation, drawing together the diverse regulations presented throughout the chapter into a concise concluding declaration. This device provides a sense of closure and reinforces the comprehensive nature of the laws. The verse also employs Categorization, as it explicitly groups the "him that hath an issue" and "him whose seed goeth from him" as the two main categories of individuals whose conditions are addressed by the chapter's laws. This categorization aids in clarity and ensures that the reader understands the scope of the preceding regulations. Furthermore, the entire chapter, culminating in this verse, demonstrates Repetition of the theme of "defilement" and "cleansing," driving home the constant need for ritual purity. The use of the phrase "This [is] the law" at the beginning of the verse also acts as an Inclusio with similar introductory phrases found elsewhere in Leviticus, signaling the formal conclusion of a legal section.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:32 and the broader purity laws are not merely about hygiene; they are profoundly theological, underscoring God's absolute holiness and the necessity of purity for those who would draw near to Him. These laws taught Israel that defilement, whether physical or moral, created a barrier between humanity and the divine. The meticulous attention to purity, even in natural bodily functions, served as a constant reminder that God is set apart and that His people must reflect His character. While the specific ceremonial laws are no longer binding for New Covenant believers, the underlying principles of God's holiness, the pervasive nature of impurity (sin), and humanity's inherent need for cleansing remain eternally relevant. These rituals foreshadowed a greater cleansing to come, one that would address not just ritual defilement but the deeper spiritual impurity of sin.

REFLECTION AND APPLICATION

While the literal observance of the Levitical purity laws has been fulfilled and transcended in Christ, their spiritual lessons remain profoundly applicable for believers today. These laws serve as a powerful metaphor for the pervasive nature of sin and our constant need for spiritual cleansing. Just as physical defilement prevented access to the Tabernacle and full participation in the community, spiritual defilement (sin) separates us from God's holy presence and hinders our fellowship with Him and with one another. The elaborate purification rituals in Leviticus highlight humanity's inherent inability to cleanse itself and point to the divine provision necessary for restoration. For us, this cleansing is not found in outward rituals or animal sacrifices, but in the perfect, once-for-all sacrifice of Jesus Christ. Our response should be one of gratitude for His complete work, leading us to strive for holiness in every aspect of our lives, recognizing that our bodies are temples of the Holy Spirit and are to be used for God's glory.

Questions for Reflection

  • How do the Levitical purity laws, summarized in Leviticus 15:32, deepen your understanding of God's absolute holiness?
  • In what ways does the concept of "defilement" in Leviticus parallel or illuminate the concept of "sin" in the New Testament?
  • Considering that our bodies are temples of the Holy Spirit (1 Corinthians 6:19), how does the ancient Israelite emphasis on bodily purity inform your approach to personal holiness and stewardship of your body today?

FAQ

Are the purity laws in Leviticus 15, including the summary in Leviticus 15:32, still binding for Christians today?

Answer: No, Christians are not bound by the literal observance of the ceremonial purity laws found in Leviticus 15. The New Testament teaches that these laws, part of the Old Covenant, were a shadow of the spiritual realities fulfilled in Jesus Christ. Passages like Colossians 2:16-17 and Hebrews 9:9-10 explain that the dietary laws, festivals, and ritual washings were temporary and pointed to Christ. Jesus declared all foods clean in Mark 7:19, and His sacrifice provides a superior, once-for-all cleansing that addresses the root of impurity—sin. While the literal observance is not required, the underlying theological principles (God's holiness, the nature of sin, the need for cleansing) remain eternally relevant and find their ultimate expression in Christ.

What is the difference between ritual impurity (defilement) in Leviticus and moral sin?

Answer: In Leviticus, "ritual impurity" or "defilement" (Hebrew: ṭâmêʼ) refers to a ceremonial state that temporarily rendered an individual unfit for sacred worship or full participation in the community. It was often caused by natural bodily functions (like those in Leviticus 15) or contact with certain things (e.g., a corpse, Numbers 19:11). This state was not necessarily sinful in a moral sense; it was a condition that required specific purification rituals to restore cleanness. Moral sin, on the other hand, refers to a transgression of God's moral law (e.g., lying, stealing, idolatry). While ritual impurity could be contracted innocently, moral sin always involves a willful act or omission against God's revealed will. Both required cleansing, but moral sin required repentance and specific sin offerings, whereas ritual impurity required ritual washing and sometimes specific offerings to restore ceremonial status. The New Testament clarifies that all sin, whether ceremonial or moral, ultimately separates us from God, and only Christ's sacrifice can truly cleanse us from both, as Romans 3:23 declares.

CHRIST-CENTERED FULFILLMENT

The purity laws of Leviticus 15, summarized in Leviticus 15:32, find their profound Christ-centered fulfillment in the person and work of Jesus. These regulations, which meticulously outlined what made a person "defiled" and how they could be "cleansed," served as a powerful pedagogical tool, teaching Israel about the pervasive nature of impurity and the constant need for divine intervention to restore cleanness. While physical discharges rendered one temporarily unfit for the Tabernacle, they foreshadowed the deeper spiritual defilement of sin that separates all humanity from a holy God. Jesus, as the ultimate High Priest and the perfect sacrifice, entered into our defiled human condition, yet remained utterly pure. He did not merely cleanse the ritually unclean from a distance; He touched the leper, healed the woman with the issue of blood as recounted in Mark 5:25-34, and even allowed a sinful woman to anoint Him as described in Luke 7:36-50, demonstrating His power to transform defilement into purity. His blood, shed on the cross, is the ultimate cleansing agent, not just for ceremonial defilement but for the moral and spiritual impurity of sin, making us truly clean before God according to Hebrews 9:14. Through Him, we are granted not merely ritual cleanness, but genuine spiritual purity, enabling us to approach God's throne with confidence, as encouraged in Hebrews 4:16, and to live as temples of the Holy Spirit, set apart for His glory, as affirmed in 1 Corinthians 6:19-20. The temporary and external cleansing of Leviticus points directly to the eternal and internal cleansing offered by Christ, who perfectly fulfills the law and makes us truly holy.

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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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