What number verse is Leviticus 15:4 in the Bible?

Leviticus 15:4 is the 3,173rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 15:4 sits at position 3,173.

15:315:3

Leviticus 15:4

Q: How did the "issue" (_zûwb_) differ from normal bodily discharges like menstruation?

While both the "issue" (zûwb) and normal bodily discharges (such as menstruation in Leviticus 15:19-24 or seminal emissions in Leviticus 15:16-18) caused ritual impurity, the zûwb specifically referred to an abnormal, often chronic or persistent, discharge from the body. This implied a more severe or prolonged condition of impurity compared to the regular, temporary cycles. The purification process for a zûwb was also more extensive, typically requiring a seven-day waiting period after the discharge ceased, followed by a ritual bath and specific sacrifices, as detailed in Leviticus 15:13-15.

15:515:5

Translation

King James Version

Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean.

Ask

KJV (with Strong's)

Every bed ^H4904, whereon he lieth ^H7901 that hath the issue ^H2100, is unclean ^H2930: and every thing ^H3627, whereon he sitteth ^H3427, shall be unclean ^H2930.

Ask

Complete Jewish Bible

Every bed which the person with the discharge lies on is unclean, and everything he sits on is unclean.

Ask

Berean Standard Bible

Any bed on which the man with the discharge lies will be unclean, and any furniture on which he sits will be unclean.

Ask

American Standard Version

Every bed whereon he that hath the issue lieth shall be unclean; and everything whereon he sitteth shall be unclean.

Ask

World English Bible Messianic

“‘Every bed whereon he who has the discharge lies shall be unclean; and everything he sits on shall be unclean.

Ask

Geneva Bible (1599)

Euery bed whereon he lyeth that hath the issue, shall be vncleane, and euery thing whereon he sitteth, shalbe vncleane.

Ask

Young's Literal Translation

`All the bed on which he lieth who hath the issue is unclean, and all the vessel on which he sitteth is unclean;

Ask

Study This Verse

SUMMARY

Leviticus 15:4 meticulously outlines a specific aspect of ritual impurity within ancient Israel, stipulating that any bed or object upon which a person afflicted with an abnormal bodily discharge lies or sits becomes ceremonially unclean. This statute underscores the pervasive and contagious nature of ritual defilement, which, while distinct from moral sin, necessitated temporary separation from the community's sacred spaces and activities. These regulations were crucial for preserving the holiness of the Israelite camp and maintaining the integrity of their covenant relationship with a perfectly holy God.

CONTEXT

Literary Context: Leviticus 15:4 is an integral part of a comprehensive legal section within the Mosaic Law (Leviticus 11-15) that details various sources of ritual impurity and the corresponding purification rites. This chapter specifically addresses impurity stemming from bodily discharges, both normal and abnormal, for men and women. It follows laws concerning clean and unclean foods found in Leviticus 11, purification after childbirth in Leviticus 12, and extensive regulations regarding skin diseases like leprosy in Leviticus 13 and Leviticus 14. The progression of these laws reveals a systematic and meticulous concern for maintaining ritual purity within the Israelite community, ensuring the sanctity of the Tabernacle and the people's ability to approach a holy God without inadvertently defiling His presence. The detailed nature of these regulations highlights the gravity with which God viewed the distinction between the clean and the unclean, establishing boundaries essential for the covenant relationship.
Historical & Cultural Context: In the broader ancient Near East, many cultures held concepts of purity and impurity, often associated with cultic practices, natural phenomena, or the avoidance of evil spirits. However, Israel's understanding of ritual purity was uniquely and profoundly tied to the absolute holiness of Yahweh and His dwelling presence in their midst, specifically within the Tabernacle, as described in Exodus 40. The laws concerning bodily discharges were not primarily based on modern medical hygiene, but on a profound theological framework that distinguished between states of life and death, order and disorder, and the sacred and the common. Discharges, particularly abnormal ones, were often associated with a loss of life-force or a state of disorder, thus rendering an individual ritually impure. These laws served to teach Israel about God's transcendent holiness, the imperative for separation from anything that diminished that holiness, and the practical implications of living in a covenant relationship with Him. Maintaining ritual purity was paramount for the entire community, as the defilement of individuals could, by extension, defile the sacred space and jeopardize God's presence among His people, as warned in Leviticus 15:31.
Key Themes: Leviticus 15:4 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. The primary theme is Holiness, emphasizing God's intrinsic nature as utterly set apart and pure, and His demand for His people to reflect that holiness. This verse specifically highlights the theme of Purity and Impurity, defining what constitutes a state of ritual defilement and how it spreads. The concept of Separation is also central, as these laws necessitated temporary separation of the impure from the community's sacred activities and spaces to protect the Tabernacle's sanctity. Furthermore, the pervasive nature of the impurity, as seen in the defilement of objects like beds and seats, subtly introduces the theme of the Contagion of Impurity, foreshadowing the pervasive nature of sin. These themes collectively underscore the meticulous care required for Israel to dwell in the presence of a holy God and to maintain their covenant relationship, which is a foundational aspect of the entire book of Leviticus.

EXPOSITION AND ANALYSIS

Key Word Analysis

Issue (Hebrew, zûwb, H2100): From a primitive root meaning "to flow freely (as water)," this term specifically refers to an abnormal, chronic, or persistent bodily discharge. It distinguishes this condition from normal, temporary emissions (like menstruation or seminal emissions, also discussed in Leviticus 15). The zûwb indicated a more severe and often prolonged state of impurity, requiring specific and more extensive purification rituals, including a seven-day waiting period after the discharge ceased and an offering to the Lord, as detailed in Leviticus 15:13-15. Its presence rendered the individual and anything they touched or sat upon unclean, emphasizing the gravity and pervasive nature of this particular form of defilement.
Unclean (Hebrew, ṭâmêʼ, H2930): From a primitive root meaning "to be foul," this word describes a state of ritual impurity, signifying that a person or object is unfit for sacred activities, contact with holy things, or entry into the Tabernacle/Temple. It is crucial to understand that being ṭâmêʼ was not inherently a moral failing or sin, but a ceremonial condition that necessitated temporary separation and purification. The concept of "unclean" in Leviticus 15 highlights the meticulous standards of purity required for a holy God to dwell among His people, emphasizing the absolute distinction between the sacred and the common, and the pure and the impure.

Verse Breakdown

"Every bed, whereon he lieth": This clause precisely defines one primary object through which impurity is transferred. The "bed" (Hebrew, mishkâb), a place of rest, intimacy, and personal space, becomes a conduit for defilement, indicating that the impurity of the person with the "issue" is pervasive and affects even their most personal belongings. This demonstrates the intimate and contagious spread of ritual uncleanness, affecting even prolonged contact.
"that hath the issue, is unclean": This identifies the source of the impurity as the individual suffering from the abnormal discharge (zûwb). The person themselves is in a state of ritual uncleanness, and this state is the origin point from which defilement spreads to objects they touch. This highlights the foundational principle that the individual's condition dictates the purity status of their surroundings, making them a source of defilement.
"and every thing, whereon he sitteth, shall be unclean": This expands the scope of transferable impurity beyond the bed to any object used for sitting (Hebrew, kᵉlîy for "thing" and yâshab for "sitteth"). This further emphasizes the comprehensive and pervasive nature of the zûwb's impurity. It implies that any direct contact, whether sustained (lying) or intermittent (sitting), results in the transfer of uncleanness, underscoring the strictness of the purity laws and the need for careful separation to maintain the sanctity of the community.

Literary Devices

Leviticus 15:4 employs several literary devices to convey its message with clarity and emphasis. The most prominent is Repetition of the word "unclean" (ṭâmêʼ), which appears twice in this short verse, underscoring the pervasive nature of the defilement and the central concern of the law. This repetition reinforces the gravity of the impure state. The detailed enumeration of specific objects like "bed" and "every thing, whereon he sitteth" demonstrates Legal Precision, a hallmark of the Mosaic Law, leaving no ambiguity regarding the scope of the impurity's transfer. This precision functions to establish clear boundaries for the community. Furthermore, the physical spread of uncleanness from a bodily discharge to inanimate objects serves as a powerful Symbolism, where the tangible defilement symbolizes the broader theological truth of how sin (spiritual impurity) can spread and contaminate, impacting not only the individual but also their environment and community. The objects themselves, through Metonymy, stand for the pervasive influence of the impure person, highlighting that the individual's state of purity (or impurity) has tangible consequences for their surroundings and for the community's collective holiness before God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:4, with its detailed regulations concerning contagious ritual impurity, profoundly illustrates God's absolute holiness and His demand for purity among His people. These laws, while ceremonial, served as a tangible object lesson, teaching Israel that defilement, whether physical or spiritual, creates a barrier to fellowship with a holy God. The pervasive nature of the impurity, spreading from the individual to their bed and seat, powerfully foreshadows the pervasive and corrupting nature of sin, which contaminates not just the individual but also their relationships and environment. Ultimately, these laws pointed to the inherent inability of humanity to achieve perfect purity on its own and the need for a perfect and permanent cleansing that the sacrificial system could only temporarily provide, setting the stage for a greater, spiritual purification.

REFLECTION AND APPLICATION

While the specific ritual laws of Leviticus 15:4 are not directly binding on New Covenant believers, the underlying theological principles remain profoundly relevant for our spiritual lives today. This verse serves as a stark reminder of God's unchanging nature as utterly holy, and His unwavering desire for His people to reflect that holiness in every facet of their existence. The contagious nature of ritual impurity serves as a powerful metaphor for the pervasive and defiling nature of sin, which, if left unaddressed, can spread and corrupt not only our individual lives but also our relationships, communities, and even our most intimate thoughts and habits. It compels us to consider what "uncleanness"—whether it be sin, ungodly influences, worldly compromises, or unconfessed rebellion—we might be allowing into our "beds" and "seats," representing our private spaces, daily routines, and areas of comfort. How might these compromises be hindering our spiritual purity, our communion with God, and our effectiveness as His witnesses? Ultimately, this ancient statute drives us to a deeper appreciation for the radical grace and complete cleansing offered by Jesus Christ, who alone can truly purify us from all spiritual defilement, enabling us to live set apart for Him in a world still marked by impurity and to draw near to a holy God with confidence.

Questions for Reflection

How does the contagiousness of ritual impurity in Leviticus 15:4 illuminate the pervasive nature of sin in our lives and communities today?
In what ways does God's unchanging demand for holiness, as seen in these ancient laws, challenge our modern understanding of purity and separation from worldly influences?
Considering the strictness of these laws, how does the ultimate cleansing offered by Christ transform our approach to "uncleanness" (sin) today, allowing us to draw near to God without fear of defilement?

FAQ

Was being "unclean" a sin in ancient Israel?

Answer: No, being ritually "unclean" was generally not considered a moral sin. It was a temporary ceremonial state that resulted from various natural bodily functions (like childbirth or menstruation), unavoidable contact with a dead body, or certain diseases. While it temporarily prevented a person from participating in sacred activities or entering the Tabernacle/Temple, it did not imply moral guilt. The purpose of these laws was to maintain the sanctity of the Israelite camp and the purity of the Tabernacle, ensuring that God's holy presence was not defiled by human impurity, as explicitly stated in Leviticus 15:31.

How did the "issue" (zûwb) differ from normal bodily discharges like menstruation?

Answer: While both the "issue" (zûwb) and normal bodily discharges (such as menstruation in Leviticus 15:19-24 or seminal emissions in Leviticus 15:16-18) caused ritual impurity, the zûwb specifically referred to an abnormal, often chronic or persistent, discharge from the body. This implied a more severe or prolonged condition of impurity compared to the regular, temporary cycles. The purification process for a zûwb was also more extensive, typically requiring a seven-day waiting period after the discharge ceased, followed by a ritual bath and specific sacrifices, as detailed in Leviticus 15:13-15.

Why did objects like beds and seats also become unclean?

Answer: The defilement of objects like beds and seats highlighted the pervasive and contagious nature of ritual impurity, particularly from a zûwb. This rule served as a tangible demonstration that impurity could spread through contact, emphasizing the meticulous care required to maintain ritual purity within the Israelite camp. It underscored God's absolute holiness and the importance of preventing any form of defilement from reaching the sacred space of the Tabernacle. This contagion principle also served as a powerful object lesson, symbolizing how spiritual impurity (sin) can spread and affect not only individuals but also their environment and community, necessitating thorough cleansing and separation.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:4, with its profound emphasis on the pervasive and contagious nature of ritual uncleanness, finds its ultimate Christ-centered fulfillment in the New Testament. The Old Covenant laws meticulously defined what made a person unclean and how that uncleanness spread, creating tangible barriers to fellowship with God. However, Jesus Christ radically redefined purity and defilement through His divine authority and redemptive work. Instead of being defiled by touching the unclean, Jesus' touch brought cleansing and healing. A prime example is the woman with the issue of blood in Mark 5:25-34, who, having suffered from a zûwb-like condition for twelve years, was made clean not by avoiding contact, but by simply touching Jesus' garment. Her impurity did not defile Him; rather, His purity healed her, demonstrating His sovereign power over all forms of defilement, both physical and spiritual. Through His perfect life, atoning death on the cross, and victorious resurrection, Jesus became the ultimate sacrifice, cleansing us from the spiritual "issue" of sin that truly separates us from God and renders us spiritually impure (Hebrews 9:11-14). He is our great High Priest who, unlike the Levitical priests, entered the true heavenly sanctuary with His own precious blood, securing eternal redemption and granting us bold and unhindered access to God's holy presence (Hebrews 10:19-22). Thus, what the Levitical laws could only foreshadow and temporarily manage, Christ definitively and eternally fulfills, transforming the very source of impurity into the source of life and complete cleansing for all who believe in Him.

Copy as

Commentary on Leviticus 15 verses 1–18

1 ¶ And the LORD spake unto Moses and to Aaron, saying,

2 Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.

3 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.

4 Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean.

5 And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.

6 And he that sitteth on any thing whereon he sat that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.

7 And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.

8 And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even.

9 And what saddle soever he rideth upon that hath the issue shall be unclean.

10 And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even.

11 And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.

12 And the vessel of earth, that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water.

13 And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.

14 And on the eighth day he shall take to him two turtledoves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest:

15 And the priest shall offer them, the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for him before the LORD for his issue.

16 And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.

17 And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.

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.

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.

Copy as

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.

Copy as

Continue studying Leviticus 15:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.