Leviticus 15:32

KJV

This [is] the law of him that hath an issue, and [of him] whose seed goeth from him, and is defiled therewith;

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;

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;

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,

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;

Commentary

### 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](/leviticus/15-2-15 "Leviticus 15:2-15 - Laws for Male Discharges"). This is followed by laws for seminal emissions, both involuntary and from sexual intercourse, as described in [Leviticus 15:16-18](/leviticus/15-16-18 "Leviticus 15:16-18 - Regulations for Seminal Emissions"). The text then addresses female menstruation in [Leviticus 15:19-24](/leviticus/15-19-24 "Leviticus 15:19-24 - Laws concerning Menstruation") and chronic abnormal discharges in [Leviticus 15:25-30](/leviticus/15-25-30 "Leviticus 15:25-30 - Laws for Female Discharges"). The preceding verse, [Leviticus 15:31](/leviticus/15-31 "Leviticus 15:31 - Warning Against Defiling the Tabernacle"), 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](/leviticus/15-32 "Leviticus 15:32 - Summary of Purity Laws") 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](/leviticus/15-32 "Leviticus 15:32 - The Law of Purity"), 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](/leviticus/15-32 "Leviticus 15:32 - Summary of Purity Laws") 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](/hebrews/9 "Hebrews 9 - The Superiority of Christ's Sacrifice"). 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'_):** 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'_):** 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'_):** 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'_):** 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'_):** 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](/leviticus/15-2-15 "Leviticus 15:2-15 - Laws for Male Discharges") and [Leviticus 15:25-30](/leviticus/15-25-30 "Leviticus 15:25-30 - Laws for Female Discharges") 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](/leviticus/15-16-18 "Leviticus 15:16-18 - Laws for Seminal Emissions"), 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.

* [Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Cleansing Blood")
* [1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by Christ's Blood")
* [2 Corinthians 7:1](/2_corinthians/7-1 "2 Corinthians 7:1 - Purity in Christ")

### 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](/colossians/2-16-17 "Colossians 2:16-17 - Shadow of Christ") and [Hebrews 9:9-10](/hebrews/9-9-10 "Hebrews 9:9-10 - Old Covenant Rituals") explain that the dietary laws, festivals, and ritual washings were temporary and pointed to Christ. Jesus declared all foods clean in [Mark 7:19](/mark/7-19 "Mark 7:19 - Jesus Declares All Foods Clean"), 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](/leviticus/15 "Leviticus 15 - Laws of Purity")) or contact with certain things (e.g., a corpse, [Numbers 19:11](/numbers/19-11 "Numbers 19:11 - Defilement by a Corpse")). 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](/romans/3-23 "Romans 3:23 - All Have Sinned") declares.

### CHRIST-CENTERED FULFILLMENT
The purity laws of Leviticus 15, summarized in [Leviticus 15:32](/leviticus/15-32 "Leviticus 15:32 - The Law of Purity"), 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](/mark/5-25-34 "Mark 5:25-34 - Woman with a Hemorrhage Healed"), and even allowed a sinful woman to anoint Him as described in [Luke 7:36-50](/luke/7-36-50 "Luke 7:36-50 - A Sinful Woman Anoints Jesus"), 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](/hebrews/9-14 "Hebrews 9:14 - Christ's Cleansing Blood"). 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](/hebrews/4-16 "Hebrews 4:16 - Approach God's Throne with Confidence"), and to live as temples of the Holy Spirit, set apart for His glory, as affirmed in [1 Corinthians 6:19-20](/1_corinthians/6-19-20 "1 Corinthians 6:19-20 - Your Body is a Temple"). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 11:46

This [is] the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth:

Leviticus 14:54

¶ This [is] the law for all manner of plague of leprosy, and scall,

Leviticus 15:18

The woman also with whom man shall lie [with] seed of copulation, they shall [both] bathe [themselves] in water, and be unclean until the even.

Numbers 19:14

This [is] the law, when a man dieth in a tent: all that come into the tent, and all that [is] in the tent, shall be unclean seven days.

Leviticus 13:59

This [is] the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.

Leviticus 14:2

This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest:

Leviticus 14:32

This [is] the law [of him] in whom [is] the plague of leprosy, whose hand is not able to get [that which pertaineth] to his cleansing.