Leviticus 15:33

KJV

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.

KJV (with Strong's)

And of her that is sick {H1739} of her flowers {H5079}, and of him that hath {H2100} an issue {H2101}, of the man {H2145}, and of the woman {H5347}, and of him {H376} that lieth {H7901} with her that is unclean {H2931}.

Complete Jewish Bible

for the woman in niddah during her menstrual period; for the person, man or woman, with a discharge; and for the man who has sexual relations with a woman who is unclean.

Berean Standard Bible

of a woman in her menstrual period, of any male or female who has a discharge, and of a man who lies with an unclean woman.’”

American Standard Version

and of her that is sick with her impurity, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.

Commentary

### SUMMARY
Leviticus 15:33 serves as a concluding summary for the elaborate regulations detailed throughout Leviticus chapter 15 concerning various bodily discharges that rendered individuals ritually unclean in ancient Israel. This verse encapsulates the uncleanness associated with a menstruating woman, a man or woman with an abnormal bodily issue, and the transmission of uncleanness through intimate contact with an unclean person. It underscores the pervasive nature of ritual impurity and the necessity for the Israelite community to maintain a state of ceremonial purity in the presence of a holy God, particularly in relation to the Tabernacle.

### CONTEXT
* **Literary Context:** Leviticus 15:33 functions as the concluding verse of a chapter dedicated entirely to laws concerning bodily discharges and their implications for ritual purity. The preceding verses meticulously outline specific scenarios: a man's abnormal discharge (Leviticus 15:1-15), seminal emission (Leviticus 15:16-18), a woman's menstruation (Leviticus 15:19-24), and abnormal or prolonged discharges in women (Leviticus 15:25-30). Each section details the duration of uncleanness, the objects or persons that become unclean through contact, and the prescribed purification rituals, including washing and sacrifices. Verse 31 then provides an overarching rationale for these laws, emphasizing the need to keep the Israelites separate from their uncleanness so that they do not defile God's dwelling place, the tabernacle. Thus, verse 33 acts as a final, concise summation, reiterating the primary categories of impurity covered in the chapter, ensuring the comprehensive application and understanding of these critical purity laws.
* **Historical & Cultural Context:** In ancient Israel, the concept of ritual purity was paramount, deeply intertwined with their covenant relationship with Yahweh and the presence of His Tabernacle (and later, the Temple) in their midst. Bodily discharges, while natural physiological processes, were categorized as sources of ritual uncleanness, not moral impurity or sin. This distinction was crucial: uncleanness merely meant a temporary inability to participate in communal worship or approach the holy things of God. This system served multiple purposes: it distinguished Israel from surrounding pagan nations, whose religious practices often lacked such rigorous purity codes; it instilled a profound reverence for God's absolute holiness, emphasizing that His presence could not tolerate defilement; and it provided a structured framework for maintaining order and health within the community, even if not explicitly for hygienic reasons. The meticulous nature of these laws, as seen throughout [Leviticus](/leviticus/1 "The Book of Leviticus"), ensured that the Israelites were constantly reminded of God's transcendence and their unique status as His chosen, holy people.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Flowers (Hebrew, _niddah'_):** While the KJV translates "flowers" as an idiom for menstruation, the underlying Hebrew word is _niddah_ (נִדָּה), which more broadly refers to ritual impurity, often specifically associated with a woman's menstrual period or other discharges. It carries the connotation of "separation" or "impurity," highlighting the state of being set apart from the community's holy activities due to this condition. The use of "flowers" in the KJV is an older English euphemism reflecting the periodic nature of the menstrual cycle.
* **Issue (Hebrew, _zav'_):** The term "issue" translates the Hebrew word _zav_ (זָב), referring to an abnormal or prolonged bodily discharge, distinct from normal seminal emission or menstrual flow. This term is used for both men (Leviticus 15:2) and women (Leviticus 15:25) when their discharges are not part of the regular, healthy physiological process. It signifies a state of ritual impurity that requires specific purification rites, including a waiting period and often a sacrifice, due to its unusual nature.
* **Unclean (Hebrew, _ṭāmēʾ'_):** The Hebrew word _ṭāmēʾ_ (טָמֵא) is a fundamental term throughout Leviticus, denoting a state of ritual impurity or defilement. It is a ceremonial status, not necessarily a moral one. To be _ṭāmēʾ_ meant one was temporarily separated from the holy things of God and from full participation in the community's worship. The laws of Leviticus 15 are entirely concerned with defining what makes one _ṭāmēʾ_ and the steps required to become _ṭāhôr_ (טָהוֹר), or ritually clean again.

#### Verse Breakdown
* **"And of her that is sick of her flowers":** This phrase directly refers to a woman undergoing her regular menstrual period, as detailed in [Leviticus 15:19-24](/leviticus/15-19 "Leviticus 15:19-24 - Laws concerning a woman's menstruation"). During this time, she was considered ritually unclean, and anything she touched or sat upon became unclean.
* **"and of him that hath an issue, of the man, and of the woman":** This clause broadens the scope to include any individual, male or female, suffering from an abnormal, non-menstrual bodily discharge. This refers to the "issue" of a man (Leviticus 15:1-15) and the "issue" of a woman that is not her regular period (Leviticus 15:25-30). Both conditions rendered the individual and anything they touched unclean.
* **"and of him that lieth with her that is unclean":** This final phrase addresses the transmission of uncleanness through sexual contact. Specifically, it refers to a man who lies with a woman who is in a state of ritual uncleanness, whether due to menstruation or an abnormal discharge. Such an act would transfer her uncleanness to him, making him ritually unclean as well, as described in [Leviticus 15:24](/leviticus/15-24 "Leviticus 15:24 - Uncleanness transferred through contact").

#### Literary Devices
Leviticus 15:33 employs several literary devices, primarily functioning as a **Summary** and **Categorization**. As a summary, it concisely reiterates the main categories of impurity discussed throughout the entire chapter, providing a final, comprehensive statement of the laws. This serves to reinforce the regulations and ensure no category is overlooked. The verse also utilizes **Categorization** by explicitly listing the different types of individuals and situations that lead to ritual uncleanness: the menstruating woman, the man with an issue, the woman with an issue, and the person who has intimate contact with an unclean woman. This clear categorization helps to organize and define the boundaries of impurity. Furthermore, there is an element of **Repetition** of the overarching theme of uncleanness, serving as a mnemonic device to embed the importance of these purity laws in the minds of the Israelite community.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 15:33, as a summary of the laws of bodily discharges, profoundly underscores God's absolute holiness and the necessity for His people to reflect that holiness in their daily lives. The meticulous distinctions between clean and unclean states, though ceremonial, served to teach Israel about the inherent defilement of sin and the need for separation from anything that would mar their relationship with a perfect God. These laws were not about judging the moral character of individuals but about maintaining the sanctity of the community and the Tabernacle, God's dwelling place. They prefigured a deeper truth: that humanity, in its fallen state, is inherently unclean before a holy God, and a divine provision for cleansing is required.

* [Leviticus 11:44-45](/leviticus/11-44 "Leviticus 11:44-45 - Be Holy, For I Am Holy")
* [Hebrews 9:13-14](/hebrews/9-13 "Hebrews 9:13-14 - The Superiority of Christ's Blood")
* [1 Peter 1:15-16](/1_peter/1-15 "1 Peter 1:15-16 - Called to be Holy")

### REFLECTION AND APPLICATION
While the specific ritual purity laws of Leviticus 15 are no longer binding on believers under the New Covenant, they offer profound spiritual lessons that transcend their original ceremonial context. The shift from outward, physical purity to inward, spiritual purity is a central theme of the New Testament. Jesus taught that defilement comes not from what enters a person, but from what comes out of their heart—evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander (Matthew 15:18-20). This reorientation emphasizes that our greatest impurity is sin, which separates us from God. The Levitical laws, therefore, serve as a shadow, pointing to our desperate need for a perfect cleanser. We are called to pursue holiness, not through ceremonial washings, but through a transformed heart and life, empowered by the Holy Spirit. Our bodies, now temples of the Holy Spirit (1 Corinthians 6:19-20), are to be honored and used for God's glory, reflecting a spiritual purity that far surpasses the old covenant's ritual requirements.

#### Questions for Reflection
* **How do the Levitical laws of purity deepen our understanding of God's absolute holiness?**
* **In what ways has the New Covenant shifted our understanding of "uncleanness" from physical states to spiritual conditions?**
* **What practical steps can we take to pursue inner purity and holiness in our daily lives, reflecting the New Covenant's emphasis?**

### FAQ
**Are the ritual purity laws of Leviticus 15 still applicable to Christians today?**

Answer: No, the specific ritual purity laws concerning bodily discharges in Leviticus 15 are not directly applicable to Christians today. These laws were part of the Old Covenant's ceremonial code, designed for ancient Israel to maintain ritual purity in the presence of the Tabernacle and to distinguish them as God's holy people. With the coming of Jesus Christ, the New Covenant was established, fulfilling the Old Testament law. Jesus declared all foods clean (Mark 7:19) and taught that defilement comes from the heart, not from external physical states (Matthew 15:18-20). The book of Acts, particularly the Jerusalem Council (Acts 15), affirmed that Gentile believers were not required to observe the ceremonial laws of the Old Testament. The focus for Christians has shifted from outward ritual purity to inward spiritual purity, made possible through faith in Christ's atoning work.

**What was the theological purpose behind these detailed purity laws in Leviticus?**

Answer: The theological purpose of these detailed purity laws was multifaceted. Primarily, they underscored the absolute holiness of God and the necessity for His people to maintain a state of purity when in His presence. The Tabernacle, as God's dwelling place, could not be defiled by human impurity (Leviticus 15:31). These laws also served to distinguish Israel from surrounding pagan nations, whose religious practices often involved ritual impurity without a clear system of purification. Furthermore, they were pedagogical, teaching the Israelites about the pervasive nature of sin and the need for atonement and cleansing. Though these bodily conditions were natural, they symbolically represented anything that separated humanity from a holy God, pointing forward to the ultimate need for spiritual cleansing from sin, which only Christ could provide (Hebrews 9:13-14).

### CHRIST-CENTERED FULFILLMENT
The meticulous purity laws of Leviticus 15, summarized in verse 33, find their ultimate fulfillment and transformation in Jesus Christ. These laws, which declared natural bodily functions as sources of ritual uncleanness, served as a powerful shadow, highlighting humanity's inherent inability to stand perfectly clean before a holy God. They demonstrated that defilement was pervasive, requiring constant purification and separation. Christ, however, is the Lamb of God who takes away the sin of the world (John 1:29), providing a once-for-all cleansing that transcends ceremonial washings. He did not merely touch the unclean and become unclean himself; rather, His touch made the unclean clean, as seen in His healing of the leper (Matthew 8:2-3) and the woman with the issue of blood (Matthew 9:20-22). Through His perfect life, sacrificial death, and resurrection, Jesus became the true and final High Priest, entering the heavenly sanctuary not with the blood of animals, but with His own blood, securing eternal redemption (Hebrews 9:11-14). Under the New Covenant, the emphasis shifts from external ritual purity to internal spiritual purity, made possible by Christ's indwelling Spirit. We are now called to present our bodies as living sacrifices, holy and pleasing to God (Romans 12:1), purified not by water and blood in a tabernacle, but by the washing of regeneration and renewal by the Holy Spirit (Titus 3:5), allowing us to draw near to God with a true heart in full assurance of faith (Hebrews 10:22).

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 15:19

¶ 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.

Leviticus 20:18

And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.

Leviticus 15:24

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.

Leviticus 15:25

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.