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Liber Leviticus, 15

1. locutusque est Dominus ad Mosen et Aaron dicens

1. Locutus est Dominus ad Moysen et Aaron dicens:

2. loquimini filiis Israël et dicite eis vir qui patitur fluxum seminis inmundus erit

2. “Loquimini filiis Israel et dicite eis: Vir, si patitur fluxum seminis, immundus erit.

3. et tunc judicabitur huic vitio subiacere cum per momenta singula adheserit carni illius atque concreverit fœdus humor

3. Et tunc iudicabitur huic vitio subiacere: sive emiserit caro eius fluxum suum vel occluserit se a fluxu.

4. omne stratum in quo dormierit inmundum erit et ubicumque sederit

4. Omne stratum, in quo iacuerit, immundum erit, et ubicumque sederit.

5. si quis hominum tetigerit lectum ejus lavabit vestimenta sua et ipse lotus aqua inmundus erit usque ad vesperum

5. Si quis hominum tetigerit lectum eius, lavabit vestimenta sua, et ipse lotus aqua immundus erit usque ad vesperum.

6. si sederit ubi ille sederat et ipse lavabit vestimenta sua et lotus aqua inmundus erit usque ad vesperum

6. Si sederit, ubi ille sederat, et ipse lavabit vestimenta sua et lotus aqua immundus erit usque ad vesperum.

7. qui tetigerit carnem ejus lavabit vestimenta sua et ipse lotus aqua inmundus erit usque ad vesperum

7. Qui tetigerit carnem eius, lavabit vestimenta sua et ipse lotus aqua immundus erit usque ad vesperum.

8. si salivam hujuscemodi homo jecerit super eum qui mundus est lavabit vestem suam et lotus aqua inmundus erit usque ad vesperum

8. Si salivam huiuscemodi homo iecerit super eum, qui mundus est, hic lavabit vestem suam et lotus aqua immundus erit usque ad vesperum.

9. sagma super quo sederit inmundum erit

9. Sagma, super quo sederit, immundum erit;

10. et quicquid sub eo fuerit qui fluxum seminis patitur pollutum erit usque ad vesperum qui portaverit horum aliquid lavabit vestem suam et ipse lotus aqua inmundus erit usque ad vesperum

10. et quicumque tetigerit omne, quod sub eo fuerit, qui fluxum seminis patitur, pollutus erit usque ad vesperum. Qui portaverit horum aliquid, lavabit vestem suam et ipse lotus aqua immundus erit usque ad vesperum.

11. omnis quem tetigerit qui talis est non lotis ante manibus lavabit vestimenta sua et lotus aqua inmundus erit usque ad vesperum

11. Omnis, quem tetigerit, qui fluxum patitur, non lotis ante manibus, lavabit vestimenta sua et lotus aqua immundus erit usque ad vesperum.

12. vas fictile quod tetigerit confringetur vas autem ligneum lavabitur aqua

12. Vas fictile, quod tetigerit, confringetur; vas autem ligneum lavabitur aqua.

13. si sanatus fuerit qui hujuscemodi sustinet passionem numerabit septem dies post emundationem sui et lotis vestibus ac toto corpore in aquis viventibus erit mundus

13. Si sanatus fuerit, qui huiuscemodi sustinet passionem, numerabit septem dies ad emundationem sui et, lotis vestibus ac toto corpore in aquis viventibus, erit mundus.

14. die autem octavo sumet duos turtures aut duos pullos columbæ et veniet in conspectu Domini ad ostium tabernaculi testimonii dabitque eos sacerdoti

14. Die autem octavo sumet duos turtures aut duos pullos columbae et veniet in conspectu Domini ad ostium tabernaculi conventus dabitque eos sacerdoti.

15. qui faciet unum pro peccato et alterum in holocaustum rogabitque pro eo coram Domino ut emundetur a fluxu seminis sui

15. Qui faciet unum in sacrificium pro peccato et alterum in holocaustum; expiabitque eum coram Domino et emundabitur a fluxu seminis sui.

16. vir de quo egreditur semen coitus lavabit aqua omne corpus suum et inmundus erit usque ad vesperum

16. Vir, de quo egreditur semen, lavabit aqua omne corpus suum et immundus erit usque ad vesperum.

17. vestem et pellem quam habuerit lavabit aqua et inmunda erit usque ad vesperum

17. Vestem et pellem, super quam fuerit semen effusum, lavabitur aqua et immunda erit usque ad vesperum.

18. mulier cum qua cojerit lavabitur aqua et inmunda erit usque ad vesperum

18. Si cum muliere coierit vir, lavabunt se aqua et immundi erunt usque ad vesperum.

19. mulier quæ redeunte mense patitur fluxum sanguinis septem diebus separabitur

19. Mulier, quae redeunte mense patitur fluxum sanguinis, septem diebus separabitur. Omnis, qui tetigerit eam, immundus erit usque ad vesperum;

20. omnis qui tetigerit eam inmundus erit usque ad vesperum

20. et in quo iacuerit vel sederit diebus separationis suae, polluetur.

21. et in quo dormierit vel sederit diebus separationis suæ polluetur

21. Qui tetigerit lectum eius, lavabit vestimenta sua et ipse lotus aqua immundus erit usque ad vesperum.

22. qui tetigerit lectum ejus lavabit vestimenta sua et ipse lotus aqua inmundus erit usque ad vesperum

22. Omne vas, super quo illa sederit, quisquis attigerit, lavabit vestimenta sua et ipse lotus aqua pollutus erit usque ad vesperum.

23. omne vas super quo illa sederit quisquis adtigerit lavabit vestimenta sua et lotus aqua pollutus erit usque ad vesperum

23. Et quicumque tetigerit omne, quod fuerit super lectum vel supellectilem, in qua illa sederit, immundus erit usque ad vesperum.

24. si cojerit cum ea vir tempore sanguinis menstrualis inmundus erit septem diebus et omne stratum in quo dormierit polluetur

24. Si coierit cum ea vir tempore sanguinis menstrualis, immundus erit septem diebus, et omne stratum, in quo dormierit, polluetur.

25. mulier quæ patitur multis diebus fluxum sanguinis non in tempore menstruali vel quæ post menstruum sanguinem fluere non cessat quamdiu huic subiacet passioni inmunda erit quasi sit in tempore menstruo

25. Mulier, quae patitur multis diebus fluxum sanguinis non in tempore menstruali vel quae post menstruum sanguinem fluere non cessat, quamdiu huic subiacet passioni, immunda erit quasi sit in tempore menstruo.

26. omne stratum in quo dormierit et vas in quo sederit pollutum erit

26. Omne stratum, in quo dormierit, et vas, in quo sederit, pollutum erit.

27. quicumque tetigerit eam lavabit vestimenta sua et ipse lotus aqua inmundus erit usque ad vesperum

27. Quicumque tetigerit ea, polluetur; lavabit vestimenta sua et ipse lotus aqua immundus erit usque ad vesperum.

28. si steterit sanguis et fluere cessarit numerabit septem dies purificationis suæ

28. Si steterit sanguis et fluere cessarit, numerabit septem dies et deinde munda erit.

29. et octavo die offeret pro se sacerdoti duos turtures vel duos pullos columbæ ad ostium tabernaculi testimonii

29. Et octavo die assumet pro se duos turtures vel duos pullos columbae afferetque sacerdoti ad ostium tabernaculi conventus.

30. qui unum faciet pro peccato et alterum in holocaustum rogabitque pro ea coram Domino et pro fluxu inmunditiæ ejus

30. Qui unum faciet in sacrificium pro peccato et alterum in holocaustum; expiabitque eam coram Domino a fluxu immunditiae eius.

31. docebitis ergo filios Israël ut caveant inmunditiam et non moriantur in sordibus suis cum polluerint tabernaculum meum quod est inter eos

31. Docebitis ergo filios Israel, ut caveant immunditiam, ne moriantur in sordibus suis, cum polluerint habitaculum meum, quod est inter eos.

32. ista est lex ejus qui patitur fluxum seminis et qui polluitur coitu

32. Ista est lex eius, qui patitur fluxum seminis et de quo egreditur semen et polluitur,

33. et quæ menstruis temporibus separatur vel quæ jugi fluit sanguine et hominis qui dormierit cum ea

33. et quae menstruis temporibus separatur vel quae iugi fluit sanguine, et hominis, qui dormierit cum immunda”.



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Footnotes:

15:1-7 - The laws regarding bodily fluids reflect the importance of ceremonial purity and separation from physical impurities, highlighting the importance of holiness in the worship of God (see also Numbers 5:2 and Matthew 15:11).

15:8-12 - Any person or object that came into contact with someone who was unclean also became unclean, demonstrating how sin can corrupt and contaminate its surroundings (see also Haggai 2:13-14 and 1 Corinthians 15:33).

15:13-15 - Cleansing after healing from a flux required sacrifices and washing, symbolizing spiritual restoration and the need for atonement for sin (see also Psalm 51:2 and 1 John 1:9).

15:16-18 - The laws regarding seminal emissions reflect the holiness required in all areas of life, including sexuality. Self-control and purity are fundamental principles of godly living (see also 1 Corinthians 6:18-20 and Hebrews 13:4).

15:19-30 - Menstrual laws emphasize temporary separation for reasons of ceremonial impurity, emphasizing the holiness of God and the purity required for worship (see also Ezekiel 36:25-27 and Isaiah 64:6).

Verses related to Liber Leviticus, 15:

Leviticus chapter 15 addresses the laws regarding bodily uncleanness. How to deal with discharges from the human body? This in-depth text details the rules for men and women in various physical conditions, including normal and abnormal flows. The chapter emphasizes the sanctity of the body and the need for purity in approaching God. These laws reflect respect for life and health, as well as deeper spiritual principles. Reflect with us on five biblical passages that illuminate the meaning of these bodily purity laws.

Mark 5:25-34: "And a certain woman, who had been suffering from an issue of blood for twelve years [...] having heard about Jesus, came from behind, among the crowd, and touched his clothing. [...] And immediately the source of his blood dried up; and she felt in her body that she was already cured of that illness." - This passage reports the healing of a woman with a problem similar to that described in Leviticus 15:25-30.

Luke 2:22: "When the days of their purification were completed, according to the Law of Moses, Joseph and Mary took him to Jerusalem to present him to the Lord." - This passage references the period of purification after childbirth, which is related to the laws of Leviticus 15.

Ezekiel 36:17: "Son of man, when the Israelites lived in their own land, they defiled it by their conduct and their actions. Their conduct was like the impurity of a woman during her menstrual period." - Ezekiel uses the language of impurity from Leviticus 15 as a metaphor for Israel's sin.

Lamentations 1:9: "Her impurity clung to her skirts; She didn't consider her future. His fall was astonishing; there is no one to comfort her. 'See, Lord, my affliction, for the enemy is triumphing'." - This passage uses the language of uncleanness from Leviticus 15 to metaphorically describe the condition of Jerusalem.

Matthew 9:20-22: "Just then, a woman who had been suffering from a hemorrhage for twelve years came up behind him and touched the edge of his cloak [...] Jesus turned and, seeing her, said: 'Cheer up, daughter, your faith is healed!' And from that moment the woman was healed." - This passage, similar to Mark 5, shows Jesus healing a condition that, according to Leviticus 15, would cause ritual impurity.

FAQ:

What does Leviticus 15 teach about bodily discharges and impurity?

Leviticus 15 describes various impurities related to bodily discharges, such as menstrual blood and secretions, that required purification rituals. (Leviticus 15:1-15)

What was the purification ritual for a woman after her menstrual period?

After her menstrual cycle, a woman would bathe in running water and offer two pigeons or turtledoves to be declared clean by the priest. (Leviticus 15:19-30)

How did bodily discharges make someone unclean in Leviticus 15?

Any abnormal bodily discharge made a person ritually unclean, requiring purification to avoid contaminating other objects or people. (Leviticus 15:2-12)

What did uncleanness from bodily discharges symbolize in Leviticus 15?

Uncleanness symbolized a temporary separation from God’s holiness, and purification was necessary to restore fellowship with Him. (Leviticus 15:31)

What was the significance of the bath of purification in Leviticus 15?

Bathing in running water symbolized spiritual and physical cleansing, restoring one’s purity to participate fully in religious and community life. (Leviticus 15:5-11)


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