Leviticus 15:32-33 · Bible study
Leviticus 15:32-33 Commentary: Law's Unifying Purity Standard
Hebrew · 7 what the commentators say
Meaning in one sentence
Summing up ritual purity laws: how the concluding formula in Leviticus 15:32-33 reveals God's holistic concern for holiness in bodily life.
Research Summary
- Meaning: The concluding formula of Leviticus 15 recapitulates every case of genital discharge as a unified legal instruction on ritual purity.
- Key words: torah (H8451), law/instruction; zov (H2101), discharge; niddah (H5079), menstruous impurity.
- Main debate: Whether the impurities here were merely ceremonial or carried moral weight, and how they apply to Christian practice.
- Theological theme: God’s holiness extends to the most private bodily functions, and uncleanness must be addressed to preserve the community’s relationship with Him.
- Best use: Teaching that the Old Testament law covers the whole person and points to the need for a permanent cleansing found in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
32This is the law of him who has a discharge, of the man who has an emission of semen whereby he is unclean,
33of a woman in her menstrual period, of any male or female who has a discharge, and of a man who lies with an unclean woman.’”
WEB World English Bible 2000
32This is the law of him who has a discharge, and of him who has an emission of semen, so that he is unclean by it;
33and of her who has her period, and of a man or woman who has a discharge, and of him who lies with her who is unclean.
KJV King James Version 1769
32This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith;
33And 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.
ASV American Standard Version 1901
32This is the law of him that hath an issue, and of him whose seed of copulation goeth from him, so that he is unclean thereby;
33and of her that is sick with her impurity, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.
YLT Young's Literal Translation 1898
32`This is the law of him who hath an issue, and of him whose seed of copulation goeth out from him, for uncleanness thereby,
33and of her who is sick in her separation, and of him who hath an issue, the issue of a male or of a female, and of a man who lieth with an unclean woman.'
Darby Darby Bible 1890
32This is the law for him that hath a flux, and for the one whose seed of copulation goeth from him, and who is defiled therewith:
33and for a woman who is sick in her separation, and for him that hath his flux; for the man and for the woman, and for him that lieth with her that is unclean.
Douay-Rheims Douay-Rheims Bible 1899
32This is the law of him that hath the issue of seed, and that is defiled by copulation.
33And of the woman that is separated in her monthly times, or that hath a continual issue of blood, and of the man that sleepeth with her.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 15:32
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that these two verses serve as the formal conclusion to Leviticus 15, recapping every case of genital discharge covered in the chapter. The Hebrew word torah (H8451) grounds these laws as divine instruction rather than hygiene advice. Barnes and the Cambridge Bible note the phrase mirrors other summary formulas in Leviticus (11:46; 13:59; 14:32). Gill specifies that the first case includes both unnatural discharge (gonorrhea) and involuntary nocturnal emission, while the second case covers menstruation and abnormal bleeding. Keil and Delitzsch observe that “him that lieth with her that is unclean” extends beyond intercourse to any male lying beside an unclean woman. The recapitulation ties directly to verse 31’s warning: uncleanness threatens the tabernacle. The consensus sees the passage as a unified framework reminding Israel that every physical dimension of life falls under God’s call to holiness.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verses summarize Leviticus 15’s purity laws for genital discharges, framing them as a single divine instruction that calls Israel to holiness in bodily matters.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the uncleanness described | All traditions agree these are ritual, not moral, impurities, temporary states that required washing or sacrifice, not confession or repentance. | Some conservative traditions view them as carrying moral implications (e.g., linking to original sin), while others maintain they were purely ceremonial and had no ethical content. |
| Application to Christians today | All agree the specific purity laws no longer bind Christians, as Christ's sacrifice fulfills the ceremonial law. | Differ on how strongly the passage still informs Christian ethics about the body and sexuality; some see it as background theology, others as a paradigm for holiness. |
| Meaning of 'him that lieth with her that is unclean' | All agree this expands the scope beyond Leviticus 15:24 (intercourse with a menstruating woman) to include any situation where a man lies beside an unclean woman. | Gill limits it to 'her own husband'; Keil and Delitzsch emphasize physical proximity even without intercourse. No major conflict, just nuance. |
Historical & Cultural Context
Leviticus 15 sits within the “holiness code” (chapters 17, 26) but shares the literary style of the purity regulations found in chapters 11, 15. The tabernacle stood at the center of the camp, and Yahweh’s presence demanded that Israel guard against defilement. Bodily emissions, semen, menstrual blood, abnormal discharges, represented a loss of life force and evoked mortality. Ancient Near Eastern cultures also had impurity practices, but Israel’s laws were tied directly to the sanctuary: uncleanness not only affected the person but could defile the dwelling place of God (v. 31).
The phrase “This is the law of…” forms a standard conclusion (compare 11:46; 13:59; 14:54; Numbers 5:29; 6:13). By repeating it here, the text bookends the chapter with a solemn legal frame. The range of cases, male, female, natural, abnormal, contact, demonstrates that no bodily function falls outside God’s concern. The Cambridge Bible notes gradations in cleansing from simple waiting (until evening) to washing and sacrifices (vv. 13, 15, 30). These verses collect every category into one summary, emphasizing that purity is not compartmentalized. Israel’s God governs the most private moments, and the community’s holiness depends on obedience even there.
Textual Notes
The consulted sources note two variants. The Samaritan Pentateuch and Septuagint add a clause to verse 3 describing uncleanness for the entire duration of a discharge. The Samaritan also inserts possessive pronouns in verses 18 and 24. Lange mentions that three major manuscripts read “ye shall warn” (hizharten) at verse 31 instead of “ye shall separate” (hizzartem). These variants do not affect the meaning of the concluding formula in verses 32, 33, which remains stable across witnesses.
Reception History
Jewish tradition developed extensive oral laws based on this chapter, especially regarding menstruation (niddah) and seminal emissions. The Mishnah tractate Niddah elaborates the regulations. Christian interpreters like Matthew Henry viewed the passage as showing the defiling nature of sin displayed in bodily functions, while also affirming that marriage remains clean. Many modern readers wrestle with the passage because it seems to stigmatize natural bodily processes. Across eras, the concluding formula has been appreciated as a structural device that unifies the chapter and underscores God’s comprehensive authority over human life.
Preaching This Verse
Three-point outline
- The law covers every category of bodily emission. Both men and women, natural and abnormal discharges: nothing is hidden from God’s instruction.
- Uncleanness affects community and sanctuary. The summary ties back to verse 31: defilement isn’t private; it threatens the tabernacle where God dwells.
- The law points to a deeper need for cleansing. The repeated rituals of washing and sacrifice anticipate the final purification only God can provide.
Five-point outline
- Structure: Concluding formula that unifies the chapter.
- Scope: All cases of male and female genital discharge.
- Consequence: Temporal uncleanness requiring washing or sacrifice.
- Warning: Uncleanness defiles the tabernacle (v. 31).
- Purpose: To teach Israel that holiness touches every aspect of life, including the body.
Illustration hooks
- A parent’s awkward conversation about puberty: God’s law covers even what we avoid discussing.
- A team’s rulebook that includes dress code, safety gear and break times: every detail matters for the team’s identity and function.
- The way a chronic health condition forces you to pay attention to your body: Israel’s purity laws made the body a constant reminder of dependence on God.
Questions your congregation is asking
- Does Leviticus 15 make sex or menstruation sinful? (Answer: It treats them as sources of ritual, not moral, impurity.)
- Why does God care about bodily fluids? (Answer: They represent mortality and remind us of the fall; holiness requires separation from death and decay.)
- How does this apply to Christians today? (Answer: It illustrates that God claims every part of life; Christ’s sacrifice provides the final cleansing.)
Leading a Discussion
This short passage functions as a table of contents for Leviticus 15. Before reading it, review the chapter’s cases with your group. Then ask how a summary formula shapes our understanding of the whole section.
Discussion questions
- What does the word “law” (torah) suggest about how Israel was to regard these instructions?
- List the different persons mentioned in verses 32, 33. Why do you think the text includes both natural and abnormal discharges, and both men and women?
- Read Leviticus 15:31. How does this concluding formula connect to the warning about defiling the tabernacle?
- Compare this summary with Leviticus 11:46, 47 and 14:54, 57. What pattern do you see in how the writer closes a section of purity laws?
- In what ways did these laws remind Israel that God’s presence requires careful attention to everyday life?
- How might the concept of ritual uncleanness be misunderstood as moral condemnation? What evidence in the chapter shows that these were temporary, not permanent, states?
- How does Jesus’ healing of the woman with a discharge (Mark 5:25, 34) fulfill and transform the law’s concern for purity?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 11:46 | “‘This is the law of the animal, and of the bird, and of every living creature that moves in the waters, and of every creature that creeps on the earth, |
| Leviticus 13:59 | This is the law of the plague of mildew in a garment of wool or linen, either in the warp, or the woof, or in anything of skin, to pronounce it clean, or to pronounce it unclean. |
| Leviticus 14:2 | “This shall be the law of the leper in the day of his cleansing: He shall be brought to the priest, |
| Leviticus 14:32 | This is the law for him in whom is the plague of leprosy, who is not able to afford the sacrifice for his cleansing. |
| Leviticus 14:54 | This is the law for any plague of leprosy, and for an itch, |
| Leviticus 15:18 | 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. |
| Numbers 5:29 | “‘This is the law of jealousy, when a wife, being under her husband, goes astray, and is defiled, |
| Numbers 6:13 | “‘This is the law of the Nazirite: when the days of his separation are fulfilled, he shall be brought to the door of the Tent of Meeting, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes draws a careful lexical distinction, noting that the word translated "my tabernacle" in this passage is specifically the Hebrew mishkan, meaning "my dwelling-place." This is not the same word rendered as "tabernacle" elsewhere in Leviticus, which is properly the word for "tent."
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator highlights a deliberate three-tier system in the purification laws. Some uncleanness ends simply at evening with no further ritual. More serious cases require washing clothes and bathing in running water, while the most serious demand sacrifices as well.
Geneva Bible Notes Reformed 1599
The Geneva note lists all the categories covered by these purification laws: a man with a discharge, a man with an emission of seed, a woman during menstruation, anyone with a running issue, and a man who lies with an unclean woman. It simply clarifies who the law addresses.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that this passage sums up the law for every kind of impurity, not just voluntary discharges. He notes the woman's monthly period is called a sickness, a time of pain, and that even a husband lying with his unclean wife falls under these regulations.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch note that the phrase "him that lieth with her that is unclean" is intentionally broader than the similar expression in Leviticus. It covers not only intercourse but any situation where a man lies beside an unclean woman on the same bed, extending the law's scope.
Lange's Commentary Reformed 1857
Lange sees these purity laws as more than health rules; they are pedagogical images that reveal how human sinfulness spreads through even natural bodily functions. By making conditions that are not sinful into sources of uncleanness, the law forces Israel to recognize its universal contamination and desperate need for a single, great atonement.