Leviticus 15 33

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.

Leviticus 15:33 nkjv

and for her who is indisposed because of her customary impurity, and for one who has a discharge, either man or woman, and for him who lies with her who is unclean.' "

Leviticus 15:33 niv

for a woman in her monthly period, for a man or a woman with a discharge, and for a man who has sexual relations with a woman who is ceremonially unclean.

Leviticus 15:33 esv

also for her who is unwell with her menstrual impurity, that is, for anyone, male or female, who has a discharge, and for the man who lies with a woman who is unclean.

Leviticus 15:33 nlt

or a woman during her menstrual period. It applies to any man or woman who has a bodily discharge, and to a man who has sexual intercourse with a woman who is ceremonially unclean."

Leviticus 15 verses

Leviticus 15 33 Meaning

Leviticus 15:33 serves as a summarizing statement concluding the laws concerning bodily discharges found throughout chapter 15. It explicitly enumerates the various categories of individuals who, by their physiological state or actions, become ritually unclean and require separation and purification. These include women during their menstrual period, men or women experiencing pathological or abnormal bodily discharges, and a man who has sexual relations with an ritually unclean woman. The verse reinforces the overarching necessity for the community of Israel to distinguish between the clean and the unclean, and to remove or purify any source of impurity, so that God's holy presence might dwell among them without being profaned.

Leviticus 15 33 Context

Leviticus chapter 15 meticulously details various ritual impurity states stemming from bodily discharges. These laws were crucial for ancient Israel, particularly because God's holy Tabernacle (and later the Temple) resided in their midst. The entire chapter differentiates between temporary, short-term impurity (e.g., normal seminal emission or menstruation, requiring cleansing by evening) and longer-term, often pathological, discharges (e.g., a chronic flux, requiring specific purification rites, sacrifices, and a period of separation). The summary in verse 33 underscores that these regulations were comprehensive, covering both expected biological processes and abnormal conditions, and the contamination that could result from contact with an impure person.

Historically and culturally, fluids of life (blood, semen) were regarded as sacred due to their connection to procreation and life itself. Their uncontrolled or improper expulsion was understood as a loss of this life essence, thus rendering one ritually impure. These purity laws were not moral judgments, but rather served to maintain a ritually clean environment suitable for God's dwelling, emphasizing His transcendent holiness and setting Israel apart from surrounding pagan cultures who often incorporated such fluids into their idolatrous and sexually debauched worship practices.

Leviticus 15 33 Word analysis

• also for her who is sick with her menstrual impurity:

  • sick (דָּוָה - dāvāh): While literally meaning "ailing" or "sick," in this specific context, dāvāh refers to the state of menstruation. It highlights the ritual status associated with the physical condition, not necessarily an illness, though it does imply a condition of flux or weakness. Its significance is rooted in the biblical view of blood as life, and its outflow signifying a loss of life, thereby creating ritual uncleanness.
  • menstrual impurity (נִדָּה - niddāh): This term denotes a state of "separation" or "apartness," specifically referring to ritual uncleanness associated with the menstrual cycle. This was not a punitive or condemnatory term but rather a designation requiring temporary removal from normal communal activity, especially concerning sacred space. Its significance lies in maintaining the boundaries of purity.

• and for anyone, male or female, who has a discharge:

  • discharge (זָב - zav, noun: זֹב - zov): The root zuv signifies "to flow" or "to issue." Zav refers to one afflicted with a non-normative, persistent, or pathological discharge, such as chronic gonorrhea or an unusual prolonged vaginal discharge not linked to menstruation or childbirth. This distinguishes it from normal, temporary emissions (like semen after intercourse). This term emphasizes a loss of bodily fluid indicative of an abnormal internal state, thus bringing significant impurity that required purification by bathing and sacrifice.

• and for a man who lies with a woman who is unclean:

  • unclean (טְמֵאָה - ṭᵉmêʾâ): This is a broad term indicating a state of ritual defilement or impurity. In the context of chapter 15, an "unclean woman" would typically refer to a menstruating woman (Lev 15:19-24) or a woman with an abnormal discharge (Lev 15:25-30), both of whom transmit their uncleanness through physical contact, particularly sexual intimacy (Lev 15:24). The term's significance underscores the communicable nature of impurity and the necessity of preventing the spread of such ritual defilement throughout the community and its holy space.

• Words-group by words-group analysis:

  • "for her who is sick with her menstrual impurity": This phrase bundles the monthly cycle under a ritual category of impurity, necessitating separation. It emphasizes the inherent holiness of God and His separation from anything associated with uncontrolled loss of life-fluid. The emphasis is on status, not sin.
  • "for anyone, male or female, who has a discharge": This grouping expands the scope of defilement to include prolonged, pathological outflows for both sexes, signifying serious conditions of ritual uncleanness beyond natural cycles. It applies the same stringent requirements for purification and highlights that these forms of impurity are equally impactful, irrespective of gender.
  • "and for a man who lies with a woman who is unclean": This clause specifically addresses the transfer of impurity through intimate contact. It underscores the communicable nature of defilement, requiring awareness and responsible conduct within the community to prevent the desecration of the sacred space and to maintain communal purity before God.

Leviticus 15 33 Bonus section

• Polemics against Paganism: These detailed laws for purity acted as a strong theological barrier against the prevalent fertility cults of Canaanite religions. Pagan worship often glorified or fetishized human sexuality and bodily fluids in their rituals, blurring the lines between the sacred and profane. By meticulously defining sources of impurity and requiring separation and purification, the Mosaic Law distinctly contrasted God's holiness with the chaotic and morally corrupt practices of surrounding nations, reinforcing Israel's unique calling as a holy people set apart unto the Lord.
• Jesus and the Fulfillment of Purity Laws: The New Testament, particularly the Gospels, illustrates a significant shift in understanding "clean" and "unclean" through the person of Jesus Christ. The narrative of the woman with a twelve-year discharge of blood (Mk 5:25-34; Matt 9:20-22; Lk 8:43-48) is profoundly illustrative. According to Leviticus 15:25-30 and the verse at hand (15:33), this woman was intensely unclean and anyone touching her would become unclean. Yet, when she touched Jesus, not only did He not become defiled, but her flow immediately ceased, and she was cleansed. This demonstrates Christ's inherent purity and His divine power to overcome, rather than merely be subject to, ritual impurity. His touch transmitted healing and purity, foreshadowing His ultimate work in cleansing believers from the defilement of sin through His blood (Heb 9:13-14). He redirects the focus from external ritual impurity to the internal moral impurity of the heart (Mk 7:14-23), fulfilling the spiritual essence of these laws by providing true purification for all who believe.

Leviticus 15 33 Commentary

Leviticus 15:33 serves as a conclusive summary of the laws presented in its chapter regarding ritual impurity arising from bodily discharges. It comprehensively lists all conditions—menstruation, pathological male flux, abnormal female bleeding, and physical intimacy with an impure woman—that rendered an individual ritually unclean. These laws were pivotal in Israel's theological framework, not primarily to condemn individuals for natural bodily functions or ailments, but to educate them about God's absolute holiness. The controlled and consecrated life of the Israelites was designed to reflect God's own purity, maintaining a boundary between the sacred presence of God (the Tabernacle) and potential human defilement. The detailed regulations ensured that the people understood the consequences of profaning divine space and kept themselves prepared to approach God, highlighting the inherent distance between human imperfection and divine perfection. While these laws are not literally observed by New Covenant believers, they spiritually underscore the ongoing need for sanctification and purity in approaching God.