“ ‘If any man has an emission of semen, then he shall bathe all his flesh in water, and be unclean until the evening. Every garment and every skin which the semen is on shall be washed with water, and be unclean until the evening. If a man lies with a woman and there is an emission of semen, they shall both bathe themselves in water, and be unclean until the evening.
“ ‘If a woman has a discharge, and her discharge in her flesh is blood, she shall be in her impurity seven days. Whoever touches her shall be unclean until the evening.
“ ‘Everything that she lies on in her impurity shall be unclean. Everything also that she sits on shall be unclean. Whoever touches her bed shall wash his clothes, and bathe himself in water, and be unclean until the evening. Whoever touches anything that she sits on shall wash his clothes, and bathe himself in water, and be unclean until the evening. If it is on the bed, or on anything she sits on, when he touches it, he shall be unclean until the evening.
“ ‘If any man lies with her, and her monthly flow is on him, he shall be unclean seven days; and every bed he lies on shall be unclean.
“ ‘If a woman has a discharge of her blood many days not in the time of her period, or if she has a discharge beyond the time of her period, all the days of the discharge of her uncleanness shall be as in the days of her period. She is unclean. Every bed she lies on all the days of her discharge shall be to her as the bed of her period. Everything she sits on shall be unclean, as the uncleanness of her period. Whoever touches these things shall be unclean, and shall wash his clothes and bathe himself in water, and be unclean until the evening.
Geneva Bible translators 1599 · Public Domain On vv16, 19, 20, 24, 25, 26 Meaning, all his body.
Meaning, all his body.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16, 18, 24, 25 Lev 15:16 And if any man’s seed of copulation…
Lev 15:16 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.
Ver. 16. Go out from him.] By nocturnal pollutions, filthy dreams, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv16, 18, 19, 24, 25 Go out from him; not through weakness of the…
Go out from him; not through weakness of the parts, as that Lev 15:3; but in his sleep, which is called nightly pollution, which, though involuntary, might arise from some lustful dream or imagination. But if it was voluntary, and by a man’s own procurement when awake, it was esteemed abominable, and a degree of murder. See Gen 38:9.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v19 This is concerning the ceremonial uncleanness which women lay…
This is concerning the ceremonial uncleanness which women lay under from their issues, both those that were regular and healthful, and according to the course of nature (Lev 15:19-24), and those that were unseasonable, excessive, and the disease of the body; such was the bloody issue of that poor woman who was suddenly cured by touching the hem of Christ's garment, after she had lain twelve years under her distemper, and had spent her estate upon physicians and physic in vain. This made the woman that was afflicted with it unclean (Lev 15:25) and every thing she touched unclean, Lev 15:26, Lev 15:27. And if she was cured, and found by seven days' trial that she was perfectly free from her issue of blood, she was to be cleansed by the offering of two turtle-doves or two young pigeons, to make an atonement for her, Lev 15:28, Lev 15:29. All wicked courses, particularly idolatries, are compared to the uncleanness of a removed woman (Eze 36:17), and, in allusion to this, it is said of Jerusalem (Lam 1:9), Her filthiness is in her skirts, so that (as it follows, Lev 15:17) she was shunned as a menstruous woman.
I. The reasons given for all these laws (which we are ready to think might very well have been spared) we have, Lev 15:31. 1. Thus shall you separate the children of Israel (for to them only and their servants and proselytes these laws pertained) from their uncleanness; that is, (1.) By these laws they were taught their privilege and honour, that they were purified unto God a peculiar people, and were intended by the holy God for a kingdom of priests, a holy nation; for that was a defilement to them which was not so to others. (2.) They were also taught their duty, which was to preserve the honour of their purity, and to keep themselves from all sinful pollutions. It was easy for them to argue that if those pollutions which were natural, unavoidable, involuntary, their affliction and not their sin, rendered them for the time so odious that they were not fit for communion either with God or man, much more abominable and filthy were they if they sinned against the light and law of nature, by drunkenness, adultery, fraud, and the like sins, which defile the very mind and conscience. And, if these ceremonial pollutions could not be done away but by sacrifice and offering, something greater and much more valuable must be expected and depended upon for the purifying of the soul from the uncleanness of sin. 2. Thus their dying in their uncleanness by the hand of God's justice, if while they were under any of these defilements they should come near the sanctuary, would be prevented. Note, It is a dangerous thing to die in our uncleanness; and it is our own fault if we do, since we have not only fair warning given us, by God's law, against those things that will defile us, but also such gracious provision made by his gospel for our cleansing if at any time we be defiled. 3. In all these laws there seems to be a special regard had to the honour of the tabernacle, to which none must approach in their uncleanness, that they defile not my tabernacle. Infinite Wisdom took this course to preserve in the minds of that careless people a continual dread of, and veneration for, the manifestations of God's glory and presence among them in his sanctuary. Now that the tabernacle of God was with men familiarity would be apt to breed contempt, and therefore the law made so many things of frequent incidence to be ceremonial pollutions, and to involve an incapacity of drawing near to the sanctuary (making death the penalty), that so they might not approach without great caution, and reverence, and serious preparation, and fear of being found unfit. Thus they were taught never to draw near to God but with an awful humble sense of their distance and danger, and an exact observance of every thing that was required in order to their safety and acceptance.
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II. And what duty must we learn from all this? 1. Let us bless God that we are not under the yoke of these carnal ordinances, that, as nothing can destroy us, so nothing can defile us, but sin. Those may now partake of the Lord's supper who durst not then eat of the peace-offerings. And the defilement we contract by our sins of daily infirmity we may be cleansed from in secret by the renewed acts of repentance and faith, without bathing in water or bringing an offering to the door of the tabernacle. 2. Let us carefully abstain from all sin, as defiling to the conscience, and particularly from all fleshly lusts, possessing our vessel in sanctification and honour, and not in the lusts of uncleanness, which not only pollute the soul, but war against it, and threaten its ruin. 3. Let us all see how indispensably necessary real holiness is to our future happiness, and get our hearts purified by faith, that we may see God. Perhaps it is in allusion to these laws which forbade the unclean to approach the sanctuary that when it is asked, Who shall stand in God's holy place? it is answered, He that hath clean hands and a pure heart (Psa 24:3, Psa 24:4); for without holiness no man shall see the Lord.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv16–27 And if any man's seed of copulation go out…
And if any man's seed of copulation go out from him,.... Not in lawful cohabitation, nor voluntarily, but involuntarily, as Aben Ezra observes; not through any disorder, which came by an accident, or in any criminal way, but through a dream, or any lustful imagination; what is commonly called nocturnal pollution (c):
then he shall wash all his flesh in water, and be unclean until the even; and so the Egyptian priests, when it happened that they were defiled by a dream, they immediately purified themselves in a laver (d) so the Jewish priests did when the like happened to them asleep in the temple (e); see Deu 23:10.
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(c) "----& noctem flumine purgas." Pers. Satyr. 2. (d) Chaeremon. apud Porphyr. de Abstinentia, l. 4. c. 7. (e) Misn. Tamid. c. 1. sect. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18, 19, 24 A man - Or, The man, that had such…
A man - Or, The man, that had such an issue, which is plainly to be understood out of the whole context. For though in some special cases relating to the worship of God, men were to forbear the use of the marriage-bed, yet to affirm that the use of it in other cases did generally defile the persons, and make them unclean till even, is contrary to the whole current of scripture, which affirms the marriage-bed to be undefiled, Heb. xiii, 4, to the practice of the Jews, which is a good comment upon their own laws, and to the light of nature and reason.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18, 24 Verse 18. They shall both bathe themselves] What a…
Verse 18. They shall both bathe themselves] What a wonderful tendency had these ordinances to prevent all excesses! The pains which such persons must take, the separations which they must observe, and the privations which, in consequence, they must be exposed to in the way of commerce, traffic, &c., would prevent them from making an unlawful use of lawful things.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv16, 19, 24 Lev 15:16-18. And be unclean until the even —…
Lev 15:16-18. And be unclean until the even — So as that they should not dare to approach the sanctuary for that day; until even — That is, till next day began. This law served both to preserve a due regard to natural purity, and to restrain the immoderate use of the marriage-bed.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv16, 24 Most of the ancient religions made a similar recognition…
Most of the ancient religions made a similar recognition of impurity and of the need of purfication.
Lev 15:17
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Every garment - Compare Jud 1:23.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv16, 19, 20, 24, 25 Evening, whether the action were lawful or not. (Menochius)…
Evening, whether the action were lawful or not. (Menochius) --- Some explain this verse, of nocturnal inconveniences; and ver. 18, of the act of marriage. The latter rendered unclean only in as much as it hindered a person from partaking of any thing sacred, though he might perform the duties of life. (Calmet) --- This law was to lay some restraint on the too frequent use of marriage. (Theodoret) (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v19 UNCLEANNESS OF WOMEN. (Lev 15:19-33)
UNCLEANNESS OF WOMEN. (Lev 15:19-33)
if a woman have an issue--Though this, like the leprosy, might be a natural affection, it was anciently considered contagious and entailed a ceremonial defilement which typified a moral impurity. This ceremonial defilement had to be removed by an appointed method of ceremonial expiation, and the neglect of it subjected any one to the guilt of defiling the tabernacle, and to death as the penalty of profane temerity.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv16, 17, 18, 19, 24, 25 16. Seed of copulation — In the restatement of…
16. Seed of copulation — In the restatement of this law in Deu_23:10, the impurity is described as involuntary. It is not an infusion, but an effusion. In Luther’s version the words im schlaf, in the sleep, are added. In the light of this precept of the law it would not seem that “the sexual impulses, and their dream images in sleep, are morally wholly indifferent.” The spirit feels disgraced, as though it had lost its kingly sceptre and had been involuntarily dragged about by the wheel of nature, as Hector was dishonoured when his feet were bound to the axle of Achilles’s chariot. Antiquity, from India to Egypt, loathes the dreamer who defiles the flesh. The form of expression, go out from him, does not seem to refer to the solitary vice, masturbation, improperly called Onanism, (Gen_38:9,) one of the most destructive crimes ever committed by fallen man; and yet it must include this vice. “In many respects,” says Dr.
A. Clarke, “it is several degrees worse than common whoredom, and has in its train more awful consequences, though practised by numbers who would shudder at the thought of criminal connexion with a prostitute. It excites the powers of nature to undue action, and produces violent secretions, which necessarily and speedily exhaust the vital energy. Appetite ceases; nutrition fails, tremors are generated; and the wretched victim, superannuated even before he had time to arrive at man’s estate, debilitated in mind to idiotism, tumbles into the grave, and his guilty soul (guilty of self-murder) is hurried into the awful presence of its Judge.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv16, 18, 19, 24, 25 16. A similar precept is found in Deu_23:10.
16. A similar precept is found in Deu_23:10.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv16, 17, 18, 19, 21, 23, 24, 25, 26 (16) And if any man’s seed.—The second case, discussed…
(16) And if any man’s seed.—The second case, discussed in this and the following verses, is that of an involuntary emission, as in Deu_23:10. The man who sustained it had simply to immerse his whole body in water the following morning, and remain unclean till sundown. Similar rites were performed by the ancients under the same circumstances. Thus the Egyptian priests when they were defiled by a dream purified themselves by bathing their bodies; and, according to the directions of the Koran, any faithful Mahommedan who meets with such an accident must not perform his prayers till he has gone through the prescribed oblation. (Koran, 4:46.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv16, 18, 19, 25 Vers. 16, 17. The second case of an issue.…
Vers. 16, 17. The second case of an issue. (cf. Lev_22:4 Deu_23:10 Gen_38:9, Gen_38:10)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v19 In the Case of Women
In the Case of Women
v. 19. And if a woman have an issue, and her issue in her flesh be blood, the regular menstrual flow, she shall be put apart seven days; and whosoever toucheth her shall be unclean until the even; every form of contact, even if it was ever so slight, rendered unclean for the day.
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v. 20. And everything that she lieth upon in her separation shall be unclean; everything also that she sitteth upon shall be unclean; beds and chairs and every other article of furniture upon which she rested were here included.
v. 21. And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even, having become Levitically defiled by the mere outward contact.
v. 22. And whosoever toucheth anything that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even.
v. 23. And if it, any of the menstrual discharge, be on her bed, or on anything whereon she sitteth, when he, any person,toucheth it, he shall be unclean until the even.
v. 24. And if any man lie with her at all, in the specific marital relation, and her flowers, some of the discharge, be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean; he will enter into the condition of her Levitical uncleanness.
v. 25. And if a woman have an issue of her blood many days out of the time of her separation, beyond the normal limit of seven days, as in the case of the woman whom Jesus healed, Mat 9:20-22, or if it run beyond the time of her separation, all the days of the issue of her uncleanness shall be as the days of Her separation; she shall be unclean; during that whole period she was to be regarded as being in the uncleanness of menstruation.
v. 26. 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.
v. 27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.
v. 28. But if she be cleansed of her issue, then she shall number to herself Seven days, as in the case of the man,
v. 13. and after that she shall be clean.
v. 29. And on the eighth day she shall take unto her two turtles, the wild turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the Tabernacle of the Congregation.
v. 30. And the priest shall offer the one for a sin-offering and the other for a burnt offering; and the priest shall make an atonement for her before the Lord For the issue of her uncleanness. While ordinary menstruation required no sacrifice, this abnormal flow, being an uncleanness which estranged from God, made an offering of atonement necessary, for the Lord wanted external, physical purity as a mark and expression of internal cleanness in all the members of His people.
v. 31. Thus shall ye separate the children of Israel from their uncleanness, set them apart as people consecrated to the Lord, that they die not in their uncleanness when they defile my Tabernacle that is among them. The measures here ordered were not merely sanitary, but they also regulated sexual life among the Israelites, besides being typical of the perfect purity which the Lord expects from all His children at all times.
v. 32. This is the law of him that hath an issue, and of him whose seed goeth from him and is defiled therewith,
v. 33. and of her that is sick of her flowers, with the menstrual flow, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean. Christian spouses will keep in mind at all times that they know how to possess their organs and vessels in sanctification and honor, not in the loathsome lust of concupiscence, as the Gentiles that know not God, 1Th 4:4-5.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 19, 21, 24, 25 unclean until evening
unclean until evening
People and objects that other people must not touch are spoken of as if they were physically unclean. (See: Metaphor)
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until evening
"until sunset"
Every garment ... must be washed with water
This can be translated in active form. AT: "Someone must wash with water every garment or leather on which there is semen" (See: Active or Passive)
translationWords
seed
had relations with
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16, 18, 19, 24, 25 15:16-17 In the case of an emission of semen,…
15:16-17 In the case of an emission of semen, the discharge was not a sign of illness (see study note on 15:1-33). Still, the same rule applied; the man must wash and be considered unclean until the next evening.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.