Leviticus 15 26

Leviticus 15:26 kjv

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.

Leviticus 15:26 nkjv

Every bed on which she lies all the days of her discharge shall be to her as the bed of her impurity; and whatever she sits on shall be unclean, as the uncleanness of her impurity.

Leviticus 15:26 niv

Any bed she lies on while her discharge continues will be unclean, as is her bed during her monthly period, and anything she sits on will be unclean, as during her period.

Leviticus 15:26 esv

Every bed on which she lies, all the days of her discharge, shall be to her as the bed of her impurity. And everything on which she sits shall be unclean, as in the uncleanness of her menstrual impurity.

Leviticus 15:26 nlt

Any bed she lies on and any object she sits on during that time will be unclean, just as during her normal menstrual period.

Leviticus 15 verses

Leviticus 15 26 Meaning

Leviticus 15:26 states that any bed on which a woman with an irregular, prolonged discharge (non-menstrual bleeding, as described in Lv 15:25) lies, and anything else on which she sits, becomes ritually unclean. This uncleanness is equivalent in status and duration to the uncleanness incurred during a normal menstrual period, requiring the same period of separation and purification procedures for both the person and the contaminated objects.

Leviticus 15 26 Context

Leviticus 15 outlines various types of ritual uncleanness resulting from bodily discharges for both males and females. The overarching purpose of these purity laws was to maintain the holiness of the Israelite camp because God's dwelling (the Tabernacle) was in its midst. Contact with impure persons or objects would symbolically defile the sanctuary. Verse 26 specifically deals with a female who has a non-menstrual, prolonged blood discharge, defining the uncleanness of objects she contacts. This uncleanness is explicitly equated to the more common state of regular menstrual uncleanness, indicating its severe and requiring consistent adherence to the rules. These laws were not about moral defilement, but about ritual fitness for communal worship and living in a holy God's presence, serving to distinguish Israel from the surrounding pagan nations who often had different, often superstitious, views of bodily fluids.

Leviticus 15 26 Word analysis

• "Every" (כָּל־, kol-): This emphasizes a universal scope within the given category, meaning not some but all such items. It stresses the comprehensive nature of the impurity rule.
• "bed" (מִשְׁכָּב, mishkav): This noun signifies a place for lying down, implying resting or sleeping. Its use highlights areas of sustained bodily contact, hence facilitating impurity transfer. The rule applied to any surface she reclined on.
• "on which she lies" (אֲשֶׁר תִּשְׁכַּב, asher tishkav): This phrase identifies the act of direct contact. The verb tishkav (from שָׁכַב, shakhav, "to lie down") indicates a continuous or repeated action, emphasizing sustained contact.
• "during her discharge" (בְּנִדָּתָהּ, bə·niddātāh): The key term niddah (נִדָּה) fundamentally means "separation." In this context, it refers to the specific state of ritual impurity caused by blood discharge, requiring separation. The suffix –tāh signifies "her," specifying her discharge. It denotes the condition that makes her, and by extension, objects, impure. This connects directly to Lv 15:25, which defines the specific nature of this "discharge" as distinct from but similar to menstruation.
• "and everything on which she sits" (וְכָל כְּלִי אֲשֶׁר תֵּשֵׁב, ve·kol kli asher teshev):
  • "everything" (וְכָל כְּלִי, ve·kol kli): Kli (כְּלִי) is a very broad term encompassing any article, vessel, garment, or implement. This inclusion demonstrates that virtually any object she touched or sat on during her state would become impure, underscoring the pervasiveness of the impurity.
  • "on which she sits" (אֲשֶׁר תֵּשֵׁב, asher teshev): Teshev (from יָשַׁב, yashav, "to sit") identifies another common type of sustained physical contact that facilitates the transfer of impurity.
• "shall be unclean" (יִהְיֶה טָמֵא, yihyeh tamei):
  • "shall be" (יִהְיֶה, yihyeh): This indicates the resulting state, emphasizing a divine declaration and consequence rather than a recommendation.
  • "unclean" (טָמֵא, tamei): This refers to ritual impurity, not moral defilement. It means separation from holy things, sacred spaces, and typically, other clean people, until a purification process is undergone. It implies a state of being unsuitable for divine interaction or participation in communal rituals.
• "as in the days of her menstrual uncleanness" (כְּיְמֵי נִדָּתָהּ, kə·yəmei niddatah): This direct comparison (the "as in" highlights similarity) is crucial. It confirms that the specific rules and consequences applicable to a normal menstrual period (Lv 15:19-24) also apply to the prolonged discharge mentioned in Lv 15:25, thereby providing a clear regulatory framework and standardizing the purification required. It emphasizes the severity and pervasiveness of this specific type of uncleanness.

Leviticus 15 26 Bonus section

The Levitical laws on bodily discharges were not primarily for public health, though they might have had incidental hygienic benefits. Their main purpose was theological and pedagogical:

• Symbolic Teaching: Blood represents life (Dt 12:23), and its uncontrolled or improper outflow (outside of atonement rituals) symbolized a defilement that broke the natural order and impacted holiness. It taught that perfection was required to stand before a perfect God.
• Distinction and Separation: These laws created distinct categories of clean and unclean, preparing the Israelites to understand sin as anything that renders one unfit for God's holy presence.
• Preparation for Atonement: By consistently experiencing defilement and purification, Israel was trained to appreciate the radical need for comprehensive atonement, foreshadowed by the blood rituals of the Tabernacle and ultimately fulfilled by Jesus' sacrifice on the cross (Heb 9:22).
• Temporary Nature: Importantly, the impurity from discharge was temporary and solvable through prescribed rituals, implying that God always provides a path back to purity, mirroring His forgiveness for unintentional sin. The laws underscore God's concern for human experience even in its less glorious aspects, incorporating them into a framework of holiness.

Leviticus 15 26 Commentary

Leviticus 15:26 details the widespread ritual defilement caused by a woman with a prolonged, abnormal blood discharge. The principle is that anything she rests or sits upon becomes equally unclean as during a regular menstrual period. This contagion of impurity signifies the pervasive nature of sin and how defilement spreads. The emphasis is on the sacredness required for living in the presence of a holy God; even involuntary bodily functions could create barriers to accessing divine holiness, illustrating that human beings, in their natural state, are separated from God's perfect purity. These laws fostered discipline, a keen awareness of defilement, and a constant longing for purification. They served as shadows pointing to the ultimate cleansing that would come through Christ, whose touch purifies rather than being defiled, as seen in the story of the woman with the issue of blood. Practically, this taught the Israelites to respect the sacredness of life and boundaries set by God, fostering a communal awareness of the need for cleanliness and order.