Lev 15 | TNotes | STEP | Summary for Lev 15:1-33: 15:1-33 The principle of normal and abnormal and the created order again aids the interpretation of these regulations (see thematic note for Clean, Unclean, and Holy at end of chapter). Bodily discharges, such as infections (see study note on 13:1-46), were not “normal” because they weakened the vitality of the person, so the person was not seen as whole. Whether male (15:1-18 ) or female (15:19-33 ), such a person became unclean.

Summary for Lev 15:1-33: 15:1-33 ^a The principle of normal and abnormal and the created order again aids the interpretation of these regulations (see thematic note for Clean, Unclean, and Holy at end of chapter). Bodily discharges, such as infections (see study note on 13:1-46), were not “normal” because they weakened the vitality of the person, so the person was not seen as whole. Whether male (15:1-18 ^b) or female (15:19-33 ^c), such a person became unclean.
15:2 ^d bodily discharge (literally a flowing from his flesh): Most scholars interpret the word flesh as a euphemism for sexual organs and the symptoms described here as indicating an infection of gonorrhea. Others suggest that it refers to a discharge of semen or even diarrhea. A discharge of semen is unlikely, however, because that is singled out in 15:16-17 ^e and required only washing with water. It is clear that this bodily discharge proceeded from “under the man” (15:10 ^f) and contaminated anything he sat on or lay upon (15:4 ^g, 6 ^h, 9 ⁱ).
Summary for Lev 15:13-15: 15:13-15 ^j In contrast to the man with a skin disease (see 13:46 ^k), a man with a bodily discharge was apparently allowed to live at home. He did not have to undergo the more elaborate cleansing ritual described in ch 14 ^l. He simply had to wait seven days after the discharge ceased, wash (15:13 ^m), and present the least expensive animal sacrifice of two birds—one as a sin offering and the other as a whole burnt offering.
Summary for Lev 15:16-17: 15:16-17 ⁿ 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.
15:18 ^o If the seminal emission involved sexual intercourse, both the man and the woman became unclean and had to wash and remain unclean until the next evening. Although it involved a bodily emission, sexual intercourse was not an infection or abnormality, and it required no sacrifices.
Summary for Lev 15:19-23: 15:19-23 ^p There is nothing wrong or diseased about a woman’s menstrual period. However, because it is accompanied by a bloody discharge, the woman was considered ceremonially unclean (see 15:32-33 ^q). The restrictions were similar to the restrictions on the man with the bodily discharge (15:2-12 ^r): She was allowed to live at home, but whatever she sat on became unclean. Anyone who touched her had to wash, and presumably she also did so at the end of the seven-day quarantine. However, no animal sacrifice was required.
15:24 ^s Sexual intercourse with a woman during her menstrual period will later be forbidden and given a harsh penalty (18:19 ^t). This verse probably describes a case in which the woman’s menstrual flow went unnoticed when the sexual activity began or in which the woman’s period began during intercourse. The regulations required the man who came into contact with her blood to share the woman’s seven-day quarantine.
Summary for Lev 15:25-29: 15:25-29 ^u Normal menstruation required no offering from the woman (15:19-24 ^v). A discharge of blood that exceeded seven days required a cleansing ceremony similar to that for the man cleansed of a bodily discharge (15:13-15 ^w; see also Matt 9:20-22 ^x).
Summary for Lev 15:32-33: 15:32-33 ^y A summary of the principles stated in 15:1-31 ^z. Bodily discharges—whether pus, semen, menstrual fluid, or blood—made an individual ceremonially unclean.

Thematic note: Clean, Unclean, and Holy
The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1 ^aa, 11 ^ab; 22:8 ^ac). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things would be unfit for food or offerings and would be “unclean.” A normal land animal would be a vegetarian (see Gen 1:30 ^ad). A normal human body would have no infections or discharges. A normal piece of cloth would have no mildew on it. If abnormalities occurred, the animal, person, or cloth was unclean.
What is unclean is not sinful but represents a kind of unworthiness that cannot come in contact with what is holy (e.g., Lev 11:44-45 ^ae). If it is cleansed, it acquires the potential for holiness; it may be dedicated to God and become holy. If what is holy (such as the Sabbath) is treated like something common, God is blasphemed and the thing is profaned. If what is clean becomes unclean, it is defiled and requires cleansing. Some things, such as unclean animals, fish, or birds, remain unclean by definition and can never be cleansed, and, thus, can never become holy.
In the new covenant, things that were previously unclean have been declared clean (Acts 10:15 ^af, 28 ^ag, 45 ^ah). Yet God is still a God of order (1 Cor 14:33 ^ai) and wants worship to be conducted in an orderly way (1 Cor 14:40 ^aj). While God’s grace is abundant to repentant sinners, some things are still repulsive to his holiness and should never be brought into his presence (e.g., Ananias and Sapphira’s offering; see Acts 5:1-11 ^ak).

Passages for Further Study
Gen 7:2 ^al; Lev 11:1–15:33 ^am; 21:1-23 ^an; 22:3-8 ^ao; Num 19:1-22 ^ap; Deut 14:1-21 ^aq; 21:1-9 ^ar; Pss 19:9 ^as; 24:3-4 ^at; 51:7-10 ^au; Isa 52:11 ^av; Matt 8:2-4 ^aw; John 13:10-11 ^ax; Acts 10:9-28 ^ay; Heb 9:13-15 ^az, 23 ^ba