Leviticus 15:25
When a woman has a discharge of her blood for many days at a time other than her menstrual period, or if it continues beyond her period, she will be unclean all the days of her unclean discharge, just as she is during the days of her menstruation.
When a woman has a discharge of blood
This phrase refers to a condition that extends beyond the normal menstrual cycle. In Hebrew, the word for "discharge" is "זָב" (zav), which implies a flow or issue. This condition is not merely a physical ailment but also carries significant ritual implications in the context of ancient Israelite society. The discharge of blood is a natural process, yet it is treated with seriousness due to its association with life and death, purity and impurity.

for many days
The Hebrew phrase here, "רַבִּים יָמִים" (rabbim yamim), indicates an extended period, suggesting a chronic condition rather than a temporary one. This prolonged state of impurity would have significant social and religious implications, affecting the woman's ability to participate in community and worship activities. It underscores the importance of health and wholeness in maintaining one's standing within the covenant community.

other than the time of her menstruation
This specifies that the discharge is abnormal, occurring outside the regular menstrual cycle. The Hebrew term for menstruation is "נִדָּה" (niddah), which means separation or impurity. This separation is not punitive but protective, ensuring the community's ritual purity. It reflects the broader biblical theme of distinguishing between the holy and the common, the clean and the unclean.

or if she has a discharge beyond her period of menstruation
This phrase reiterates the abnormality of the condition, emphasizing its seriousness. The repetition serves to highlight the need for careful attention to matters of purity and impurity. In the ancient Near Eastern context, such conditions were often seen as disruptions of the natural order, requiring specific rituals for restoration.

she will be unclean as long as it continues
The state of being "unclean" (טָמֵא, tamei) is not a moral judgment but a ritual status. It signifies a temporary separation from the sacred, necessitating purification before re-entering the community's religious life. This underscores the biblical principle that God is holy, and those who approach Him must do so with reverence and purity.

just as she is during the days of her menstruation
This comparison to the regular menstrual cycle provides a framework for understanding the condition. The "days of her menstruation" are a time of natural impurity, requiring specific rituals for purification. This reflects the broader biblical theme of cycles and seasons, recognizing that life involves periods of separation and restoration.

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 were given, living in the wilderness after the Exodus from Egypt.

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

4. Priests
The mediators between God and the Israelites, responsible for maintaining the purity of the community.

5. Unclean Woman
A woman experiencing a prolonged discharge, who is considered ritually unclean according to the law.
Teaching Points
Understanding Ritual Purity
The laws in Leviticus highlight the importance of ritual purity in maintaining a relationship with God. They remind us of the holiness required to approach God.

Compassion and Healing
The New Testament shows Jesus' compassion towards those considered unclean, teaching us to extend grace and love to those marginalized by societal norms.

Spiritual Cleansing
While physical cleanliness was emphasized in the Old Testament, the New Testament shifts focus to spiritual cleansing through Christ, encouraging believers to seek purity of heart.

Community and Isolation
The laws about uncleanness often led to isolation, which can be a metaphor for sin's isolating effects. Believers are called to restore and reconcile those who are spiritually isolated.

Faith and Healing
The account of the woman healed by Jesus underscores the power of faith in overcoming physical and spiritual barriers, encouraging believers to trust in Christ's healing power.
Bible Study Questions
1. How do the laws of ritual purity in Leviticus 15:25 reflect the holiness of God, and how can we apply this understanding to our daily lives?

2. In what ways does the account of the woman with the issue of blood in Mark 5:25-34 provide insight into Jesus' approach to the unclean, and how can we emulate this in our interactions with others?

3. How does the concept of uncleanness in Leviticus relate to the New Testament teachings on sin and redemption, particularly in Hebrews 9:13-14?

4. What are some modern-day situations where people might feel isolated or marginalized, and how can the church respond in a way that reflects Jesus' compassion and healing?

5. How can we balance the Old Testament emphasis on ritual purity with the New Testament focus on spiritual purity in our personal walk with God?
Connections to Other Scriptures
Leviticus 12
Discusses the purification process after childbirth, highlighting the importance of ritual cleanliness.

Mark 5:25-34
The account of the woman with the issue of blood who was healed by Jesus, illustrating the continuation of these purity concerns into the New Testament.

Hebrews 9:13-14
Discusses the purification rituals and how Christ's sacrifice purifies our conscience, offering a New Testament perspective on Old Testament laws.

Isaiah 64:6
Speaks to the concept of uncleanness and righteousness, providing a prophetic view on human impurity.

Acts 10:15
Peter's vision about clean and unclean animals, showing the shift in understanding of purity in the New Covenant.
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
Beyond, Blood, Continue, Continues, Discharge, Flow, Floweth, Flux, Generally, Goes, Impure, Impurity, Issue, Longer, Menstrual, Monthly, Normal, Period, Run, Separation, Though, Unclean, Uncleanness, Within, Woman's
Dictionary of Bible Themes
Leviticus 15:1-27

     5145   clothing

Leviticus 15:1-33

     5298   doctors

Leviticus 15:19-27

     5194   touch

Leviticus 15:19-30

     5745   women

Leviticus 15:25-27

     8325   purity, nature of

Leviticus 15:25-30

     5715   menstruation

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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