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Leviticus 15:19 Darby English Bible (DARBY)

19 And if a woman have a flux, and her flux in her flesh be blood, she shall be seven days in her separation, and whoever toucheth her shall be unclean until the even.

Cross Reference

Leviticus 12:2 DARBY

Speak unto the children of Israel, saying, If a woman conceive seed, and bear a male, then she shall be unclean seven days; as in the days of the separation of her infirmity shall she be unclean.

Leviticus 12:4 DARBY

And she shall continue thirty-three days in the blood of her cleansing; no holy thing shall she touch, nor come into the sanctuary, until the days of her cleansing are fulfilled.

Leviticus 20:18 DARBY

And if a man shall lie with a woman in her infirmity, and uncover her nakedness, her flux doth he lay bare, and she hath uncovered the fountain of her blood; and both of them shall be cut off from among their people.

Lamentations 1:8-9 DARBY

Jerusalem hath grievously sinned; therefore is she removed as an impurity: all that honoured her despise her because they have seen her nakedness; and she sigheth, and turneth backward. Her impurity was in her skirts, she remembered not her latter end; and she came down wonderfully: she hath no comforter. Jehovah, behold my affliction; for the enemy hath magnified himself.

Lamentations 1:17 DARBY

Zion spreadeth forth her hands; there is none to comfort her; Jehovah hath commanded concerning Jacob, [that] his adversaries [should be] round about him; Jerusalem is as an impurity among them.

Ezekiel 36:17 DARBY

Son of man, when the house of Israel dwelt in their own land, they defiled it by their way and by their doings: their way was before me as the uncleanness of a woman in her separation.

Matthew 15:19 DARBY

For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witnessings, blasphemies;

Mark 5:25 DARBY

And a certain woman who had had a flux of blood twelve years,

Commentary on Leviticus 15 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 15

Le 15:1-18. Uncleanness of Men.

2. When any man hath a running issue—This chapter describes other forms of uncleanness, the nature of which is sufficiently intelligible in the text without any explanatory comment. Being the effects of licentiousness, they properly come within the notice of the legislator, and the very stringent rules here prescribed, both for the separation of the person diseased and for avoiding contamination from anything connected with him, were well calculated not only to prevent contagion, but to discourage the excesses of licentious indulgence.

9. what saddle … he rideth upon that hath the issue shall be unclean—(See on Ge 31:34).

12. the vessel of earth, that he toucheth which hath the issue, shall be broken—It is thought that the pottery of the Israelites, like the earthenware jars in which the Egyptians kept their water, was unglazed and consequently porous, and that it was its porousness which, rendering it extremely liable to imbibe small particles of impure matter, was the reason why the vessel touched by an unclean person was ordered to be broken.

13, 14. then he shall number to himself seven days for his cleansing—Like a leprous person he underwent a week's probation, to make sure he was completely healed. Then with the sacrifices prescribed, the priest made an atonement for him, that is, offered the oblations necessary for the removal of his ceremonial defilement, as well as the typical pardon of his sins.

Le 15:19-33. Uncleanness of Women.

19. 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.

31-33. Thus shall ye separate the children of Israel from their uncleanness—The divine wisdom was manifested in inspiring the Israelites with a profound reverence for holy things; and nothing was more suited to this purpose than to debar from the tabernacle all who were polluted by any kind of uncleanness, ceremonial as well as natural, mental as well as physical. The better to mark out that people as His family, His servants and priests, dwelling in the camp as in a holy place, consecrated by His presence and His tabernacle, He required of them complete purity, and did not allow them to come before Him when defiled, even by involuntary or secret impurities, as a want of respect due to His majesty. And when we bear in mind that God was training a people to live in His presence in some measure as priests devoted to His service, we shall not consider these rules for the maintenance of personal purity either too stringent or too minute (1Th 4:4).