Leviticus 15:19
When a woman has a discharge consisting of blood from her body, she will be unclean due to her menstruation for seven days, and anyone who touches her will be unclean until evening.
When a woman has a discharge
The Hebrew word for "discharge" is "זָב" (zav), which refers to a flow or issue. In the context of Leviticus, it specifically pertains to bodily discharges that render a person ceremonially unclean. This reflects the ancient Israelite understanding of purity and impurity, which was not merely about physical cleanliness but also about spiritual and communal holiness. The discharge here is a natural bodily function, yet it is significant in the context of the covenant community's relationship with God.

and the discharge from her body is blood
The mention of "blood" (דָּם, dam) is crucial as blood is a significant symbol throughout the Bible, often representing life (Leviticus 17:11). In this context, the menstrual blood is a natural part of a woman's cycle, yet it is treated with particular attention in the Levitical law. This reflects the broader biblical theme of blood as both a source of life and a potential source of impurity, necessitating specific rituals for purification.

she shall be in her menstrual impurity
The term "menstrual impurity" (נִדָּה, niddah) refers to the state of ritual impurity associated with menstruation. This concept is deeply rooted in the holiness code of Leviticus, which emphasizes the separation between the holy and the common, the clean and the unclean. The state of niddah is not a moral judgment but a ritual status that requires specific observances to maintain the sanctity of the community and its worship practices.

for seven days
The period of "seven days" is significant in biblical numerology, often symbolizing completeness or perfection. This time frame for menstrual impurity underscores the completeness of the purification process. It also reflects the rhythm of creation and rest established in Genesis, where the seventh day is a day of rest and holiness. The seven-day period allows for a full cycle of separation and reintegration into the community.

and anyone who touches her
The act of "touching" (נָגַע, naga) in the Hebrew context often implies more than physical contact; it can denote association or influence. In the purity laws, touching someone in a state of impurity transfers that impurity, necessitating purification. This underscores the communal nature of holiness in Israel, where individual states of impurity could affect the entire community's ability to worship and maintain covenantal purity.

will be unclean until evening
The phrase "unclean until evening" indicates a temporary state of impurity that is resolved with the setting of the sun. Evening marks the beginning of a new day in the Hebrew calendar, symbolizing renewal and the opportunity for restoration. This reflects the merciful aspect of the law, where impurity is not permanent but can be cleansed, allowing individuals to rejoin the community and participate fully in its religious life. The evening purification also points to the hope of new beginnings and the continual cycle of redemption and restoration in the life of God's people.

Persons / Places / Events
1. Moses
The author of Leviticus, who received the laws from God to instruct the Israelites.

2. Israelites
The people to whom the laws in Leviticus were given, forming the community of God's chosen people.

3. Tabernacle
The central place of worship for the Israelites, where purity laws were especially significant.

4. Menstrual Impurity
A state of ritual impurity associated with a woman's menstrual cycle, as described in the law.

5. Priests
The religious leaders responsible for teaching and enforcing the laws of purity among the Israelites.
Teaching Points
Understanding Ritual Purity
The laws of Leviticus highlight the importance of holiness and separation from impurity, teaching us about God's standards.

Symbolism of Blood
Blood, often associated with life and covenant, also represents impurity in certain contexts, pointing to the need for atonement.

Community and Contamination
The laws emphasize the impact of individual impurity on the community, reminding us of our interconnectedness and responsibility to one another.

Christ's Fulfillment of the Law
Jesus' life and sacrifice fulfill the purity laws, offering us a deeper understanding of spiritual cleanliness.

Practical Holiness
While the specific laws may not apply today, the principle of living a life set apart for God remains relevant.
Bible Study Questions
1. How does the concept of ritual impurity in Leviticus 15:19 help us understand the holiness of God?

2. In what ways does the account of the woman with the issue of blood in Mark 5 relate to the laws in Leviticus 15:19?

3. How can we apply the principles of purity and holiness in our daily lives, even though we are not bound by Old Testament purity laws?

4. What does Hebrews 9:13-14 teach us about the difference between Old Testament purification and the cleansing offered by Christ?

5. How can understanding the communal aspect of impurity in Leviticus help us in fostering a healthy and holy community today?
Connections to Other Scriptures
Leviticus 12
Discusses purification after childbirth, showing the broader context of purity laws related to bodily discharges.

Mark 5:25-34
The account of the woman with the issue of blood, illustrating the social and religious implications of impurity.

Hebrews 9:13-14
Explains how Christ's sacrifice purifies us, contrasting with the temporary purification of the Old Testament laws.

Isaiah 64:6
Highlights human impurity and the need for divine cleansing, relevant to understanding the spiritual symbolism of purity laws.

1 John 1:7
Speaks of the cleansing power of Jesus' blood, offering a New Testament perspective on purity.
Personal PurityW. Clarkson Leviticus 15:1-33
Secret SinsR.M. Edgar Leviticus 15:1-33
UncleannessJ.A. Macdonald Leviticus 15:1-33
Atonement Required for Secret SinsA. A. Bonar.Leviticus 15:2-33
Beware of Contact with Sinful PersonsBiblioth. BiblLeviticus 15:2-33
Cleanliness a Religious DutC. Clemance, D. D.Leviticus 15:2-33
Human Nature UncleanC. H. Mackintosh.Leviticus 15:2-33
Impurity a Contagious EvilW. Clarkson.Leviticus 15:2-33
Plain Speaking on the Subject of PurityJ. M. Gibson, D. D.Leviticus 15:2-33
Purity RequiredJ. M. Gibson, D. D.Leviticus 15:2-33
Secret UncleannessJ. A. Seiss, D. D.Leviticus 15:2-33
The Secret Flow of Sin from the Natural HeartA. A. Bonar.Leviticus 15:2-33
People
Aaron, Israelites, Moses
Places
Teman
Topics
Anyone, Apart, Blood, Body, Continue, Discharge, Evening, Flesh, Flow, Flux, Impurity, Issue, Kept, Menstrual, Monthly, Period, Regular, Separate, Separation, Seven, Till, Touches, Toucheth, Touching, Unclean
Dictionary of Bible Themes
Leviticus 15:19

     4975   week

Leviticus 15:1-27

     5145   clothing

Leviticus 15:1-33

     5298   doctors

Leviticus 15:16-20

     8325   purity, nature of

Leviticus 15:19-23

     5715   menstruation
     7416   purification

Leviticus 15:19-27

     5194   touch

Leviticus 15:19-30

     5745   women

Library
The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jairus' Daughter and the Invalid Woman.
(Capernaum, Same Day as Last.) ^A Matt. IX. 18-26; ^B Mark V. 22-43; ^C Luke VIII. 41-56. ^c 41 And ^a 18 While he spake these things unto them [while he talked about fasting at Matthew's table], behold, there came, { ^b cometh} ^c a man named Jairus, { ^b Jairus by name;} ^c and he was a ruler { ^b one of the rulers} of the synagogue [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men--Matt. xix. 16-22; Luke xviii. 18-23], and seeing
J. W. McGarvey—The Four-Fold Gospel

That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (Joh. x. 12), serve unto the custody of the flock by no means
Leo the Great—Writings of Leo the Great

Memoir of John Bunyan
THE FIRST PERIOD. THIS GREAT MAN DESCENDED FROM IGNOBLE PARENTS--BORN IN POVERTY--HIS EDUCATION AND EVIL HABITS--FOLLOWS HIS FATHER'S BUSINESS AS A BRAZIER--ENLISTS FOR A SOLDIER--RETURNS FROM THE WARS AND OBTAINS AN AMIABLE, RELIGIOUS WIFE--HER DOWER. 'We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.'--2 Cor 4:7 'For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.'--Isaiah 55:8. 'Though ye have lien among the
John Bunyan—The Works of John Bunyan Volumes 1-3

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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