Leviticus 15:26
Any bed on which she lies or any furniture on which she sits during the days of her discharge will be unclean, like her bed during her menstrual period.
Any bed on which she lies during her discharge
The phrase "any bed on which she lies during her discharge" refers to the specific cultural and religious practices of ancient Israel regarding ritual purity. The Hebrew word for "bed" (מִשְׁכָּב, mishkav) signifies a place of rest or sleep, which in this context becomes a symbol of impurity due to the discharge. This reflects the broader Levitical concern with maintaining holiness and separation from anything considered unclean. The discharge mentioned here is not merely a physical condition but a spiritual state that requires purification. Historically, this regulation underscores the importance of community health and the symbolic representation of purity in one's relationship with God.

will continue to be unclean
The phrase "will continue to be unclean" emphasizes the ongoing state of impurity associated with the discharge. The Hebrew root טָמֵא (tamei) means to be unclean or impure, often in a ritualistic sense. This ongoing state of uncleanness required specific actions for purification, highlighting the seriousness with which the Israelites approached the concept of holiness. The continuity of uncleanness until proper purification rites were performed reflects the need for constant vigilance in maintaining spiritual and communal purity.

as is her bed during her menstrual period
This phrase draws a parallel between the discharge and the menstrual period, both of which render a woman ritually unclean. The Hebrew term for "menstrual period" (נִדָּה, niddah) refers to the time of separation due to menstruation. This comparison indicates that the same level of impurity and the same procedures for purification apply to both situations. The historical context shows that these laws served to protect the community from potential health risks and to symbolize the separation between the holy and the common.

and any furniture on which she sits will be unclean
The inclusion of "any furniture on which she sits" extends the concept of impurity beyond the bed to all areas of contact. The Hebrew word for "furniture" (כְּלִי, keli) can refer to any article or vessel, indicating that anything she touches becomes unclean. This comprehensive approach to impurity underscores the pervasive nature of sin and the need for thorough cleansing. It also reflects the ancient understanding of contagion and the importance of maintaining a pure environment.

as it is during her impurity
The phrase "as it is during her impurity" reiterates the state of uncleanness associated with the discharge. The Hebrew word for "impurity" (טֻמְאָה, tum'ah) is often used in Levitical texts to denote a state that separates individuals from the community and from God. This repetition serves as a reminder of the need for purification and the seriousness of maintaining ritual cleanliness. In a broader theological sense, it points to the human condition of sin and the need for divine intervention to restore purity and holiness.

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

2. Israelites
The recipients of the Levitical laws, who were called to live in a manner that reflected God's holiness.

3. Tabernacle
The central place of worship for the Israelites, where maintaining ritual purity was essential.

4. Priests
The mediators between God and the people, responsible for teaching and enforcing the laws of cleanliness.

5. Uncleanliness
A state that required purification rituals to restore a person to a condition suitable for worship and community life.
Teaching Points
Holiness and Separation
The laws in Leviticus emphasize the importance of being set apart for God. As believers, we are called to live lives that reflect God's holiness.

Understanding Ritual Purity
While the specific laws of cleanliness may not apply to Christians today, the principle of approaching God with reverence and purity remains relevant.

Compassion and Inclusion
Jesus' interaction with the woman with the issue of blood teaches us to show compassion and inclusion to those who may feel marginalized due to their circumstances.

Spiritual Cleansing
The rituals of the Old Testament point to the need for spiritual cleansing, which is ultimately fulfilled in Christ. We are called to seek His cleansing through repentance and faith.

Community and Responsibility
The laws of cleanliness remind us of our responsibility to maintain purity within the community of believers, encouraging accountability and support.
Bible Study Questions
1. How do the laws of cleanliness in Leviticus 15:26 reflect God's character and His desire for His people to be holy?

2. In what ways can we apply the principles of ritual purity to our spiritual lives today?

3. How does the account of the woman with the issue of blood in Mark 5 challenge our understanding of compassion and inclusion?

4. What are some practical ways we can seek spiritual cleansing and maintain purity in our daily walk with Christ?

5. How can we, as a community of believers, support one another in living lives that reflect God's holiness and purity?
Connections to Other Scriptures
Leviticus 11-15
These chapters provide a broader context for understanding the laws of cleanliness, including dietary laws and purification rituals.

Mark 5:25-34
The account of the woman with the issue of blood highlights the social and religious implications of being in a state of uncleanliness.

Hebrews 9:13-14
Discusses the limitations of the old covenant's purification rituals and the superior cleansing power of Christ's sacrifice.
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
Anything, Bed, Blood, Continues, Discharge, During, Flow, Flux, Impurity, Issue, Lies, Lieth, Menstruation, Monthly, Normally, Object, Period, Resting, Seated, Separation, Sits, Sitteth, Unclean, Uncleanness, Vessel, Whatever, Whatsoever, Whereon
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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