Leviticus 15 “We Have Met The Enemy... And He Is Us!”

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS 14 July 2016

Intro: Where is the problem?

· EXTERNAL: Battle of Lake Eire, 1813

o In the year 1812, Britain decided to test the rebel Americans who has broken free of them a quarter century prior and see if mother England could re-conquer those upstart Americans.

o In the northern theater of the war, the Brits sent their navy in through the Great Lakes and conquered Detroit, Michigan. Commander Robert Barclay then took control of the entirety of Lake Eire.

o To counter this, the United States sent Master Commandant Oliver Perry to the coast of Pennsylvania to oversee the building of two American warships in hopes of beating back Barclay and the British. In July 1813, the American brigs were ready and the two navies clashed in Lake Eire.

o There are a number of providential twists and turns in the story, and I don’t have time to tell them all, but the practical upshot was that the American navy won the battle, and Commodore Perry sent back a message to the American General saying, “We have met the enemy, and they are ours!”

· INTERNAL: Earth Day 1970

o About 150 years later, a fellow by the name of Walt Kelly was pondering how to make a cartoon for Earth Day to encourage Americans to stop the problem of littering, and he came up with a brilliant twist on Oliver Perry’s quote.

o Kelly drew a picture of his cute little opossum cartoon character, Pogo, standing with a trash sack in front of a litter-strewn patch of wilderness in the Okefenokee Swamp,

o then Kelly drew a speech bubble above him, and penned the words: “We have met the enemy and he is us.”

· Now, I have no idea what Commodore Perry’s faith was, so this is not intended to be a comment on him personally, but these two quotes illustrate two basic approaches to the problem of evil:

o Some people see themselves as basically good and therefore the problems are things outside of them to be conquered. They say, “If we can just get rid of poverty and ignorance, and make health care accessible to everyone, we can make this world a better place.” Their paradigm is: “The enemy is out there, but they are gonna be ours because we’re Americans and we can whup ‘em!”

o Other people see the problem as essentially internal. We humans do evil things, and no matter what remediation we do externally, it’s not going to get rid of the basic problem of evil. They say, “People’s lives must be transformed in order to conquer the evil inside of us, and then the world will experience good.” That’s the paradigm that Walt Kelley expressed: “We have met the enemy, and he is us.”

· Which way of looking at the problem of evil does the Bible encourage us to take?

o Is the problem of evil outside of us or inside of us? Well, as you can guess from the title of my sermon, I believe Pogo expressed the Biblical paradigm of evil.

o This morning, those of you who have looked ahead at our sermon passage this morning may be wondering what on earth I’m going to preach on. Some of you parents are prepared to quickly cover your children’s ears if need be. But what I propose is that Leviticus 15 teaches us the nature of the problem of evil and what its cure is.

1 Now, Yahweh spoke to Moses and to Aaron saying, 2 “Speak to the children of Israel and tell them, ‘In the case of a male person where there is a discharge from his body, his discharge itself is unclean. 3 And this itself will be his uncleanness in his discharge: his body has expelled his discharge or his body is stopped up by his discharge. [He is unclean all the days of the discharge of his body or of his body being stopped up by his discharge;] it is his uncleanness.

· Please remember this is God speaking here. Not some pervert – not me.

· If Leviticus 15 teaches us anything, it is that God cares about your body – every part of it. Just because we don’t talk openly about certain parts of your body doesn’t mean they should be neglected or ignored or used and abused the way the world does.

· As the Apostle Paul said, the parts of our body that should not be presented openly are to be treated with greater modesty: 1 Corinthians 12:23-24 “...to a great extent, the members of the body which seem weaker are rather necessary for existence, and those of the body which we deem to be more dishonorable, we put extraordinary honor around these, so our bad form has extraordinarily good form (though, our well-formed ones have no [such] need.) Now, God has mixed together the body, having given extraordinary honor to the one that lacked...” (NAW)

· God cares about every part of your body. He cares enough to give instructions in Lev. 15 about

o how to protect yourself from sickness,

o how to create physical margins when we are weak,

o and how to save the use of our body parts for what He designed them for.

· Lev. 15 lets us know, even if prudish Christians are hesitant to say it, that God cares about your body.

4 Every bed on which the man with the discharge lies down will be unclean, and every item on which he sits shall be unclean, 5 and a person who comes into contact with his bed must wash his clothes and bathe with water and shall be unclean until that evening. 6 Also, the one who sits upon the item on which the man with the discharge sat must wash his clothes and bathe with water, and he shall be unclean until that evening. 7 Furthermore, the one who comes into contact with the body of the man with a discharge must wash his clothes and bathe with water, and he will be unclean until that evening. 8 And in a case where the man with a discharge spits on a pure person, he too must wash his clothes and bathe with water and he will be unclean until that evening. 9 Also, any moveable-seat on which the man with the discharge rides will be unclean, 10 and anyone who comes into contact with anything which is underneath him will be unclean until that evening, and the one who picks them up must wash his clothes and bathe with water, and he will be unclean until the evening, 11 Moreover, anyone who comes into contact with him who has the discharge when his hands were not rinsed off with water shall then wash his clothes and bathe with water, and he will be unclean until that evening, 12 and a ceramic item which comes into contact with the man with the discharge must be shattered^{^[1]}, and any item of wood shall be rinsed off with water.

· Now, we’ve already read the first section of this chapter in our responsive reading, so let me begin with some comment on the first 12 verses:

o The Hebrew wording which repeats the word for “man” in v.2 appears to emphasize that this first section is describing a male problem. Verses 19 and following address female conditions. In both cases, God appears to be talking about discharges of body fluids from the genitals, although the general principle of washing could apply to cleansing any wound on our bodies.

o Most Bible scholars think this is referring gonorrhea or some other sexually-transmitted disease which comes from committing adultery^{^[2]}. Matthew Henry put it like this: “It is called... the running of the reins: a very grievous and loathsome disease, which was, usually the effect and consequent of wantonness and uncleanness, and a dissolute course of life, filling men's bones with the sins of their youth, and leaving them to mourn at the last, when all the pleasures of their wickedness have vanished, and nothing remains but the pain and anguish of a rotten carcase and a wounded conscience... a sin which is often its own punishment more than any other.”

· Unlike the former conditions of leprosy, this condition could be self-diagnosed and did not require a priest to examine and determine whether or not it was infectious. Individuals were called upon to regulate themselves in this matter.

o Your pastor should not have to hold you accountable to take baths,

o and the police certainly shouldn’t have to either.

o This is a matter of self-control, which is a separate sphere of government from that of the church and the state and the family,

o although it is through the family that it is most natural to learn these things.

· Here is a Biblical basis for why your Mom tells you to wash your hands. God made it so that most of the things that could threaten your health if they got into your body through your skin could be washed off with clean water – soap makes it even more effective.

o Ignaz Semmelweis was a doctor at a hospital in Vienna in the mid-1800’s. He oversaw medical students as they practiced surgeries on dead bodies and then went into the maternity ward to deliver babies. But there was a problem. “The... death rate [was] five times higher for mothers who delivered in the hospital than for mothers who delivered at home... [so] Dr. Semmelweis [tried an experiment. He] insisted that his students wash their hands before treating the mothers--and deaths on the maternity ward fell fivefold.” That was the beginning of modern Western awareness of God’s ancient health measure from Leviticus of washing hands.

o Dr. Julie Gerberding, director of the U.S. Center for Disease Control Hospital Infections Program said: “[F]or all our expertise and the tremendous advances we've made in technology and new treatments, we constantly remind ourselves of the basic in infection control...wash your hands!... In the home, it's wash them before preparing food, after changing diapers, and after using the bathroom... Diarrheal outbreaks could be cut in half by requiring staff to wash their hands -- and the child's hands -- after changing diapers.”^{^[3]}

o An Environment, Health, and Safety organizational newsletter^{^[4]} I read recently, cited a study of 305 Detroit school children by Providence Hospital and Medical Centers, concluding that youngsters who washed their hands four times a day had 24% fewer sick days due to respiratory illness, and 51% fewer days lost because of stomach upset. Just from washing their hands!

o God’s ways are good! He knows how to take care of your health and He gave you instructions right here in Leviticus 15. Wash up after you have been exposed to body fluids – and that includes spit.

· However, “the U.S. Centers for Disease Control and Prevention (CDC) estimates that 2.4 million Americans acquire an infection in hospitals each year and that half of these infections are preventable by proper hand washing. Furthermore, hospital-acquired infections cause or contribute to 100,000 deaths annually, according to CDC officials.^{^[5]}”

o Now, I’m not here to criticize doctors and hospitals; what I want to point out is that, even in the simple matter of hand-washing, we human beings can be our own worst enemies.

o There is a connection between the sin in our hearts and our susceptibility to disease and our carelessness in spreading disease. That’s why there had to be a purification sacrifice at the temple to cleanse people from this in the Levitical system:

v.13 Now in a case where the man with a discharge becomes purified from his discharge, then he should count for himself seven days for his purification, and then he should wash his clothes and bathe his body in fresh water, and he will be pure. 14 Then, during the eighth day, he should take for himself two pigeons (or two juvenile doves) and he should go before the face of Yahweh – to the entrance of the Tent of Meeting, and he should give them to the priest. 15 Then the priest should make one of them a sin-offering and one a whole-burnt-offering; thus the priest shall make atonement over him before the face of Yahweh from his discharge. 16 Now in a case of a man where lying-down-seed goes out from him, then he should wash all of his body with water and he will be unclean until that evening. 17 And anything [made] of cloth and anything [made] of leather on which the lying-down-seed got then should be washed with water, and it will be unclean until that evening. 18 And as for a wife, when the husband lays down lying-down-seed with her, then they should wash with water and they will be unclean until the evening.

· In the Old Testament, when anyone was unclean, that meant they could not enter God’s presence, so they were not allowed to worship God at the tabernacle. For a married couple, this meant choosing to dedicate the night before church to the Lord as well as the day of the Sabbath so they wouldn’t be disqualified from worshipping God by ceremonial uncleanness. This was to underscore the holiness and specialness of God and to give His people the opportunity to choose to delight themselves with worshipping God above all other joys^{^[6]}.

· “Lying-down seed” is the literal, simple meaning of the actual Hebrew words in verses 16-18.

o The most common thing that v.16 would be referring to is also known as a “nocturnal emission.” It is a natural body function in a man that could be compared in some small degree to the monthly cycle of a woman. This can happen without there being any intention to be impure. So why would it still make a man unclean?

o Likewise in v.19, there is nothing bad or wrong with a woman bleeding in her monthly cycle. This is normal and healthy; this is just part of being a human. So why should that make her unclean?

o Furthermore, in v.18, we see that the very thing which God commands husbands and wives to do to be fruitful (Gen. 1:18) and to have God-fearing children (Mal. 2:15) also makes them both impure. How can obeying God make us unclean? What’s going on here?

· I believe that Leviticus 15 is telling us that impurity is part of our fallen human condition; we can’t help it. Our very nature has been corrupted by sin and, even if we are doing nothing wrong, still everything that comes from inside us is impure.

o In Matthew 15:19-20 Jesus said, “It’s out of the heart that evil rationalizations, murders, adulterous affairs, sexual immoralities, thefts, false testimonies, [and] blasphemy come; these are the things that profane the man. But to eat with unwashed hands does not profane the man.”

o Notice that many of these conditions in Leviticus 15 did not call for sacrificing a sin offering afterwards, and even in the conditions that did, there was no laying of hands on the animal and confessing sin; there is no specific sin to confess. I believe that these kinds of uncleanness merely represented a general condition of sin that we all possess.

o The physical label of uncleanness described here represents a spiritual reality that sin naturally comes out from inside us, and just by virtue of being a descendent of Adam and Eve, we are impure in God’s sight.

· This is not saying that there is anything dirty or wrong about the sexual relationship of a husband and his wife – far from that, our sexuality is a beautiful and holy thing. This is just teaching us that we humans are not able to lift ourselves up out of our state of being a race of creatures that have together rebelled against our Creator.

· Therefore we need help from outside of our human condition to make us pure and right.

o In the O.T., this outside help was called for in the sacrifice of an animal to God,

o but the prophets and apostles and Jesus Himself taught that the animal sacrifices were symbols pointing to Jesus’ sacrifice of Himself upon the cross.

o Just as Old Testament believers had to wash with water and sacrifice doves and wait until the next day,

o so, spiritually, God’s people needed to wait until the New Testament age when Jesus would come, would need to have the death of Jesus atone for them, and would need to be washed with the regeneration of the Holy Spirit in order to be clean as a human being before God, in order to be freed from the curse and judgment of original sin.

· So after addressing cleanliness issues with men and with married couples, we turn to address women’s issues:

v.19 And in the case of a woman when she has her discharge, [if] it is blood that is her discharge by her body for seven days, she should be in her separation-period, and any one who comes into contact with her will be unclean until that evening. 20 And everything on which she lies during her separation-period will be unclean, and everything on which she sits will be unclean, 21 and anyone who comes into contact with her bed must wash his clothes and bathe with water, and he will be unclean until that evening. 22 Also, anyone who comes into contact with any item upon which she sits must wash his clothes and bathe with water, and he will be unclean until that evening, 23 so, if it is upon the bed or upon the item on which she herself sits, he will become unclean through his contact with it until that evening. 24 Now, if a man actually lies down with her and her separation-period gets upon him, then he shall be unclean for seven days, and every bed on which he lies shall be unclean^{^[7]}. 25 Now, in the case of a woman when she discharges a discharge of her blood for many days when it is not the time of her separation period, or when she discharges past her separation period, all the days of the discharge of her uncleanness shall be like the days of her separation-period. She shall be unclean. 26 All the days of her discharge, any bed on which she lies should be for her like the bed of her separation period, and every item on which she sits will be unclean. It will be like the uncleanness of her separation-period, 27 and anyone who comes into contact with them will become unclean and must wash his clothes and bathe in water, and he will be unclean until that evening.

· The Hebrew word niddat in v.19 has to do with “removal” or “separation,” thus the King James Version translates it “her separation.”

o Obviously this is talking about the monthly cycle where there is bleeding for about a week out of every month when a woman is able to have children but is not pregnant^{^[8]}.

o (In v.24, the KJV euphemistically calls it “her flowers.”)

o The nature of her discharge is more like blood than what the man experiences, so “blood” is mentioned when it is introduced here in v.19.

o In v.24, the husband is warned not to get too close to his wife during this week, and a penalty is attached to disobeying this command. If her blood touches him, he will be unclean for a whole week instead of just until the next day like all the other contacts with uncleanness in this chapter.

o In verse 25, this extends to other bleeding outside of the cycle, such as when there is a feminine problem during childbearing years, or later in life when she gets past childbearing age and irregularities occur during that hormonal transition.

· On the face of this law is a basic principle of hygiene for anybody, whether male or female: anything that blood or other body fluids ooze out on is unsanitary and should be washed clean.

o Just because unsanitary conditions are unavoiadable doesn’t mean we should accept and live in unsanitary conditions. God’s people intervene to make things clean.

o I have noticed in the little bit of world travel I’ve done, that countries not built on a Christian foundation tend to tolerate more trash and unsanitary conditions, especially in the public areas of cities, but communities built on a Christian foundation tend to care more about keeping things clean.

o Keil and Delitzsch, in their classic commentary put it this way: “[U]ncleanness was irreconcilable with the calling of Israel to be a holy nation, in the midst of which Jehovah the Holy One had His dwelling-place [and here they reference Lev. 11:44 ‘Be holy as I am holy’], and continuance in uncleanness without the prescribed purification was a disregard of the holiness of Jehovah, and involved rebellion against Him and His ordinances of grace.”

o There is a saying that “cleanliness is next to Godliness.” This is not to say that you can make yourself a better Christian by picking up trash and washing your hands, rather, I believe, it speaks of the way that our lives tend to reflect the character of the God we worship. If Yahweh hates sin and decay and loves purity and life, and if we are unified with Him through our faith in Jesus, then a love for purity and vitality will flow through the way we live our lives as well. Not only will we want to do what is right morally, we will also want to clean up physical dirtiness and decaying things.

· Now we move on to the purification of the women, and it is just the same as for men. God is not prejudiced toward women or men – both are equally fallen in sin and both require the same atonement to cover their sinful human condition:

v.28 But if she becomes pure from her discharge then she shall count to herself seven days, and afterward, she will be pure. 29 Then during the eighth day she shall get for herself two pigeons – or two juvenile doves, and she shall bring them to the priest at the entrance of the Tent of Meeting. 30 Then the priest should make the one a sin-offering and the other a whole-burnt-offering, and so the priest shall make atonement over her before the face of Yahweh from the discharge of her uncleanness.’

· This reminds me of the story of the woman with the issue of blood whom Jesus healed in Mk 5:22ff.

o Think about what that woman did. She violated Leviticus 15, went out in public while ceremonially unclean, and purposefully touched a Rabbi, staining Him with her impurity and making Him unable to go to the temple for the rest of the day!

o Now can you see why she was afraid to reveal herself when Jesus asked who touched Him? Everybody had a right to get mad at her for making them ceremonially unclean!

o But Jesus’ response, “Go in peace, your faith has made you well,” signals something profound. Sinful mankind could not touch God in His holiness, but we can touch Jesus in His humanity, which was undefiled by the curse of original sin because He was virgin-born – the Son of God and not of a man, and through the body of Christ we can be atoned for – and protected within – and connected to – all the blessings of our holy God.

o “Your faith has made you well.” That is our part, to exercise faith that Jesus is the uncorrupted Man and to trust Him to atone for our corrupted nature and to protect us and to connect us in a right relationship with God.

· Now Leviticus 15 concludes:

v.31 Therefore y’all must admonish the children of Israel away from their uncleanness so that they will not die in their uncleanness by them defiling my dwelling-place which is in the midst of them. 32 This is the instruction concerning the man with a discharge, and the one who lying-down-seed goes out from him so that he is unclean from it, 33 and the woman who is weak in her separation-period, and the person with a discharge for his discharge – for the male as well as for the female, and for the man who lies down with an unclean woman.”

· One thing to note is that the nature of the kind of sexual impurity described in Leviticus 15 was not obvious to the public. You couldn’t look at a person and say, “Hey, there’s a Leviticus 15 case – he can’t be in the temple.”

o Nobody knew but the person himself... and God. And there’s the catch. God knows your impurities even if you can hide them from everybody else, and God says here in v.31 that He will hold us accountable even for secret uncleanness.

o Christianity is not about convincing the other Christians around you that you are a good person, rather, it is about coming clean with God and admitting, “I am the enemy because I have rebelled against You, God, even in ways nobody else knows, and my only hope is to depend on Jesus to make me clean and bring me into the goodness of Your presence as your child.”

· Verse 31 says that this kind of uncleanness would defile God’s dwelling-place. What is God’s dwelling-place now? Yes God’s dwelling-place is in heaven, but it is also in your body: 1 Corinthians 6:18 says, “Flee from sexual immorality; every sin which a man might do is outside his body, but the one who is sexually immoral sins into his own body. 19. Or have y’all not known that your body is the inner sanctum of the Holy Spirit in you, whom y’all possess from God, and y’all don’t belong to yourselves? 20. For y’all were purchased with what is valuable, so glorify God in your body!” (NAW)

· Although we should be careful not to bind Christians with all the ceremonies of the Old Testament, still there is a clear correlation between the moral purity to which God calls us in the New Testament and the ceremonial physical cleanliness of Leviticus:

o The unsavory nature of all the physical discharges outlined in Leviticus 15 symbolizes the disgusting nature of sin itself. “[A]ll the productions of our corrupt nature... render us odious to God's holiness, and utterly unfit for communion with him,” wrote Matthew Henry in his commentary. Furthermore, since everything the unclean person touched also became unclean, “This signified the contagion of sin, the danger we are in of being polluted by conversing with those that are polluted, and the need we have with the utmost circumspection to save ourselves from this [wicked] generation.”

o 1 Th. 4:2-8 “For this is the will of God, your sanctification: that you should abstain from sexual immorality; that each of you should know how to possess his own vessel in sanctification and honor... For God did not call us to uncleanness, but in holiness...” (NKJV)

o 2 Cor. 7:1 “Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” (NKJV)

· Finally, note that Leviticus 15 ends with a command:

o The versions which follow the Hebrew Masoretic text render the command as “cause the Israelites to be separated from uncleanness,” but I have followed some older versions which read “warn the Israelites away from uncleanness.” It’s the difference of just one letter in the Hebrew word, and the practical upshot is the same.

o Either way, it is a second person plural command, initially addressed to Aaron and Moses, but worthy of consideration how we might also admonish one another and cause one another to separate ourselves from the sin symbolized by these discharges.

o The book of Hebrews talks about this very thing:

o Hebrews 3:12-13 “Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, while it is called ‘today,’ lest any of you be hardened through the deceitfulness of sin.” (NKJV)

o “And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day [of judgment] approaching.” (Hebrews 10:24-26, NKJV)

Comparative translations of Leviticus 15

When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original Hebrew, I use ~~strikeout~~. And when a version omits a word which is in the Hebrew text, I insert an X. (Sometimes I will place the X at the end of a word if the original word is plural but the English translation is singular.) I have also tried to use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. Hebrew text that is colored purple matches the Dead Sea Scrolls, and variants between the DSS and the MT are noted in endnotes with the following exceptions: When a holem pointing in the MT is represented in the DSS by a vav or a hireq pointing in the MT is represented in the DSS by a yod (the corresponding consonantal representation of the same vowel) or when the tetragrammaton is spelled with paleo Hebrew letters, I did not record it a variant.

LXX/Brenton		KJV		NAW	MT
1 Καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν καὶ Ααρων λέγων And the Lord spoke to Moses...		1 And the LORD spake unto Moses and to Aaron, saying,		1 Now, Yahweh spoke to Moses and to Aaron saying,	1וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן לֵאמֹר
2 Λάλησον τοῖς υἱοῖς Ισραηλ καὶ ἐρ~~εῖς~~ αὐτοῖς Ἀνδρὶ ἀνδρί, ᾧ ἐὰν γένηται ῥύσις ἐκ τοῦ σώματος αὐτοῦ, ἡ ῥύσις αὐτοῦ ἀκάθαρτός ἐστιν. Speak to the children of Israel, and ~~thou~~ ~~shalt~~ say to them, Whatever man shall have an issue out of his body, his issue is unclean.		2 Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.		2 “Speak to the children of Israel and tell them, ‘In the case of a male person where there is a discharge from his body, his discharge itself is unclean.	2 דַּבְּרוּ אֶל-בְּנֵי יִשְׂרָאֵל וַאֲמַרְתֶּם^QP2pאֲלֵהֶם אִישׁ אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ ^{^[a]}זוֹבוֹ טָמֵא הוּא
3 καὶ οὗτος ὁ ~~νόμος~~ τῆς ἀκαθαρσίας αὐτοῦ· ῥέων γόνον ἐκ σώματος αὐτοῦ ἐκ τῆς ῥύσεως, ἧς συνέστηκεν τὸ σῶμα αὐτοῦ διὰ τῆς ῥύσεως, αὕτη ἡ ἀκαθαρσία αὐτοῦ ἐν αὐτῷ· πᾶσαι αἱ ἡμέραι ῥύσεως σώματος αὐτοῦ, ᾗ συνέστηκεν τὸ σῶμα αὐτοῦ διὰ τῆς ῥύσεως, ἀκαθαρσία αὐτοῦ ἐστιν. And this is the ~~law~~ of his uncleanness; [whoever has] a gonorrhoea out of his body, this is his uncleanness in him by reason of the issue, by which, his body is affected through the issue: all the days of the issue of his body, by which his body is affected through the issue, there is his uncleanness.		3 And this shall be his uncleanness in his issue: [whether] his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.		3 And this itself will be his uncleanness in his discharge: his body has expelled his discharge or his body is stopped up by his discharge. [He is unclean all the days of the discharge of his body or of his body being stopped up by his discharge;] it is his uncleanness.	3 וְזֹאת תִּהְיֶה^QI3fטֻמְאָתוֹ בְּזוֹבוֹ רָר^{^[b]} בְּשָׂרוֹ אֶת-זוֹבוֹ אוֹ-הֶחְתִּים בְּשָׂרוֹ מִזּוֹבוֹ...^{^[c]} טֻמְאָתוֹ הִוא
4 πᾶσα κοίτη, ἐφ᾿ ᾗ ἐὰν κοιμηθῇ ἐπ᾿ αὐτῆς ὁ γονορρυής, ἀκάθαρτός ἐστιν, καὶ πᾶν σκεῦος, ἐφ᾿ ὃ ἐὰν καθίσῃ ἐπ᾿ αὐτὸ ὁ γονορρυής, ἀκάθαρτον ἔσται. Every bed on which he that has the issue shall happen to lie, is unclean; and every seat on which he that has the issue may happen to sit shall be unclean.		4 Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean.		4 Every bed on which the man with the discharge lies down will be unclean, and every item on which he sits shall be unclean,	4 כָּל-הַמִּשְׁכָּב אֲשֶׁר יִשְׁכַּב עָלָיו הַזָּב יִטְמָא וְכָל-הַכְּלִי אֲשֶׁר-יֵשֵׁב עָלָיו יִטְמָא
5 καὶ ἄνθρωπος, ὃς [ἂν] ἅψηται τῆς κοίτης αὐτοῦ, πλυνεῖ τὰ ἱμάτια αὐτοῦ καὶ λούσεται ὕδατι καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας· And the man who shall touch his bed, shall wash his garments, and bathe himself in water, and shall be unclean till evening.		5 And who[soever] toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.		5 and a person who comes into contact with his bed must wash his clothes and bathe with water and shall be unclean until that evening.	5 וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד-הָעָרֶב
6 καὶ ὁ καθήμενος ἐπὶ τοῦ σκεύους, ἐφ᾿ ὃ ἐὰν καθίσῃ ὁ γονορρυής, πλυνεῖ τὰ ἱμάτια αὐτοῦ καὶ λούσεται ὕδατι καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας· And whosoever sits on the seat on which he that has the issue may have sat, shall wash his garments, and bathe himself in water, and shall be unclean until evening.		6 And he that sitteth on any thing whereon he sat that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.		6 Also, the one who sits on the item on which the man with the discharge sat must wash his clothes and bathe with water, and he shall be unclean until that evening.	6וְהַיֹּשֵׁב עַל-הַכְּלִי אֲשֶׁר-יֵשֵׁב עָלָיו הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד-הָעָרֶב
LXX/Brenton		KJV		NAW	MT
7 καὶ ὁ ἁπτόμενος τοῦ χρωτὸς τοῦ γονορρυοῦς πλυνεῖ τὰ ἱμάτια καὶ λούσεται ὕδατι καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. And he that touches the skin of him that has the issue, shall wash his garments and bathe himself in water, and shall be unclean till evening.		7 And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.		7 Furthermore, the one who comes into contact with the body of the man with a discharge must wash his clothes and bathe with water, and he will be unclean until that evening.	7וְהַנֹּגֵעַ בִּבְשַׂר הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד-הָעָרֶב
8 ἐὰν δὲ προσσιελίσῃ ὁ γονορρυὴς ἐπὶ τὸν καθαρόν, X πλυνεῖ τὰ ἱμάτια καὶ λούσεται ὕδατι καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. And if he that has the issue should spit upon one that is clean, X [that person] shall wash his garments, and bathe himself in water, and be unclean until evening.		8 And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even.		8 And in a case where the man with a discharge spits on a pure person, he too must wash his clothes and bathe with water and he will be unclean until that evening.	8וְכִי-יָרֹק הַזָּב בַּטָּהוֹר וְכִבֶּס^{^[d]} בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד-הָעָרֶב
9 καὶ πᾶν ἐπίσαγμα ὄνου, ἐφ᾿ ὃ ἂν ἐπιβῇ ἐπ᾿ αὐτὸ ὁ γονορρυής, ἀκάθαρτον ἔσται [ἕως ἑσπέρας]. And every ass's saddle, on which the man with the issue shall have mounted, shall be unclean [till evening.]		9 And what saddle soever he rideth upon that hath the issue shall be unclean.		9 Also, any moveable-seat on which the man with the discharge rides will be unclean,	9וְכָל-הַמֶּרְכָּב^{^[e]} אֲשֶׁר יִרְכַּב עָלָיו הַזָּב יִטְמָא
10 καὶ πᾶς ὁ ἁπτόμενος ὅσα ἐὰν ᾖ ὑποκάτω αὐτοῦ, ἀκάθαρτος ἔσται ἕως ἑσπέρας· καὶ ὁ αἴρων αὐτὰ πλυνεῖ τὰ ἱμάτια αὐτοῦ καὶ λούσεται ὕδατι καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. And every one that touches whatsoever shall have been under him shall be unclean until evening; and he that takes them up shall wash his garments, and bathe himself in water, and shall be unclean until evening.		10 And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even.		10 and anyone who comes into contact with anything which is underneath him will be unclean until that evening, and the one who picks them up must wash his clothes and bathe with water, and he will be unclean until the evening.	0 1וְכָל-הַנֹּגֵעַ בְּכֹל אֲשֶׁר יִהְיֶה תַחְתָּיו יִטְמָא עַד-הָעָרֶב וְהַנּוֹשֵׂא אוֹתָם יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד-הָעָרֶב
11 καὶ ὅσων ἐὰν ἅψηται ὁ γονορρυὴς καὶ τὰς χεῖρας οὐ νένιπται, πλυνεῖ τὰ ἱμάτια καὶ λούσεται τὸ σῶμα ὕδατι καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. And whomsoever he that has the issue shall touch, if he have not rinsed his hands in water, he shall wash his garments, and bathe his body in water, and shall be unclean until evening.		11 And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.		11 Moreover, anyone who comes into contact with him who has the discharge when his hands were not rinsed off with water shall then wash his clothes and bathe with water, and he will be unclean until that evening,	11 וְכֹל אֲשֶׁר יִגַּע-בּוֹ הַזָּב וְיָדָיו^{^[f]} לֹא-שָׁטַף בַּמָּיִם וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד-הָעָרֶב
12 καὶ σκεῦος ὀστράκινον, οὗ ἂν ἅψηται ὁ γονορρυής, συντριβήσεται· καὶ σκεῦος ξύλινον νιφήσεται ὕδατι καὶ καθαρὸν ἔσται. -- And the earthen vessel which he that has the issue shall happen to touch, shall be broken; and a wooden vessel shall be washed with water, and shall be clean.		12 And the vessel of earth, that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water.		12 and a ceramic item which comes into contact with the man with the discharge must be shattered, and any item of wood should be rinsed off with water.	12וּכְלִי-חֶרֶשׂ אֲשֶׁר-יִגַּע-בּוֹ הַזָּב יִשָּׁבֵר וְכָל-כְּלִי-עֵץ יִשָּׁטֵף בַּמָּיִם
13 ἐὰν δὲ καθαρισθῇ ὁ γονορρυὴς ἐκ τῆς ῥύσεως αὐτοῦ, καὶ ἐξαριθμήσεται αὐτῷ ἑπτὰ ἡμέρας εἰς τὸν καθαρισμὸν καὶ πλυνεῖ τὰ ἱμάτια αὐτοῦ καὶ λούσεται τὸ σῶμα ὕδατι X καὶ καθαρὸς ἔσται. and if he that has the issue should be cleansed of his issue, then shall he number to himself seven days for his purification; and he shall wash his garments, and bathe his body in X water, and shall be clean.		13 And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.		13 Now in a case where the man with a discharge becomes purified from his discharge, then he should count off to himself seven days for his purification, and then he should wash his clothes and bathe his body in fresh water, and he will be pure.	13וְכִי-יִטְהַר הַזָּב מִזּוֹבוֹ וְסָפַר לוֹ שִׁבְעַת יָמִים לְטָהֳרָתוֹ וְכִבֶּס בְּגָדָיו וְרָחַץ בְּשָׂרוֹ בְּמַיִם חַיִּים וְטָהֵר
LXX/Brenton	KJV		MT
14 καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ λήμψεται ἑαυτῷ δύο τρυγόνας ἢ δύο νεοσσοὺς περιστερῶν [καὶ οἴσει αὐτὰ] ἔναντι κυρίου ἐπὶ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου καὶ δώσει αὐτὰ τῷ ἱερεῖ· And on the eighth day he shall take to himself two turtle-doves [or two young pigeons], and he shall bring them before the Lord to the doors of the tabernacle of witness....		14 And on the eighth day he shall take to him two turtledoves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest:		14 Next, during the eighth day, he should take for himself two pigeons (or two juvenile doves) and he should go before the face of Yahweh – to the entrance of the Tent of Meeting, and he should give them to the priest.	14וּבַיּוֹם הַשְּׁמִינִי יִקַּח-לוֹ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וּבָא לִפְנֵי יְהוָה אֶל-פֶּתַח אֹהֶל מוֹעֵד וּנְתָנָם אֶל-הַכֹּהֵן
15 καὶ ποιήσει αὐτὰ ὁ ἱερεύς, μίαν [περὶ] ἁμαρτίας καὶ μίαν [εἰς] ὁλοκαύτωμα, καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς ἔναντι κυρίου ἀπὸ τῆς ῥύσεως αὐτοῦ. And the priest shall offer them one [for] a sin-offering, and the other [for] a whole-burnt-offering; and the priest shall make atonement for him before the Lord for his issue.		15 And the priest shall ~~offer~~ them, [the] one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for him before the LORD for his issue.		15 Then the priest should make one of them a sin-offering and one a whole-burnt-offering; thus the priest shall make atonement over him before the face of Yahweh from his discharge.	15וְעָשָׂה אֹתָם הַכֹּהֵן אֶחָד חַטָּאת וְהָאֶחָד^{^[g]} עֹלָה וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹבוֹ ס
16 Καὶ ἄνθρωπος, ᾧ ἐὰν ἐξέλθῃ ἐξ αὐτοῦ κοίτη σπέρματος, καὶ λούσεται ὕδατι πᾶν τὸ σῶμα αὐτοῦ καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας· And the man whose seed of copulation shall happen to go forth from him, shall then wash his whole body, and shall be unclean until evening.		16 And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.		16 Now in a case of a man where lying-down-seed goes out from him, then he should wash all of his body with water and he will be unclean until that evening,	16וְאִישׁ כִּי-תֵצֵא מִמֶּנּוּ שִׁכְבַת-זָרַע וְרָחַץ בַּמַּיִם אֶת-כָּל-בְּשָׂרוֹ וְטָמֵא עַד-הָעָרֶב
17 καὶ πᾶν ἱμάτιον καὶ πᾶν δέρμα, ἐφ᾿ ὃ ἐὰν ᾖ ἐπ᾿ αὐτὸ κοίτη σπέρματος, καὶ πλυθήσεται ὕδατι καὶ ἀκάθαρτον ἔσται ἕως ἑσπέρας. And every garment, and every skin on which there shall be the seed of copulation shall both be washed with water, and be unclean until evening.		17 And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.		17 and anything [made] of cloth and anything [made] of leather on which the lying-down-seed got should also be washed with water, and it will be unclean until that evening.	17וְכָל-בֶּגֶד וְכָל-עוֹר אֲשֶׁר-יִהְיֶה עָלָיו שִׁכְבַת-זָרַע וְכֻבַּס בַּמַּיִם וְטָמֵא עַד-הָעָרֶב
18 καὶ γυνή, ἐὰν κοιμηθῇ ἀνὴρ μετ᾿ αὐτῆς κοίτην σπέρματος, καὶ λούσονται ὕδατι καὶ ἀκάθαρτοι ἔσονται ἕως ἑσπέρας. And a woman, if a man shall lie with her [with] seed of copulation--they shall [both] bathe themselves in water and shall be unclean until evening.		18 The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.		18 And as for a wife, when the husband lays down lying-down-seed with her, then they should wash with water and they will be unclean until the evening.	8 1וְאִשָּׁה אֲשֶׁר יִשְׁכַּב^{^[h]} אִישׁ אֹתָהּ שִׁכְבַת-זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד-הָעָרֶב
19 Καὶ γυνή, ἥτις ἐὰν ᾖ ῥέουσα αἵματι, ἔσται ἡ ῥύσις αὐτῆς ἐν τῷ σώματι αὐτῆς, ἑπτὰ ἡμέρας ἔσται ἐν τῇ ἀφέδρῳ αὐτῆς· πᾶς ὁ ἁπτόμενος αὐτῆς ἀκάθαρτος ἔσται ἕως ἑσπέρας, And the woman whosoever shall have an issue of blood, when her issue shall be in her body, shall be seven days in her separation; every one that touches her shall be unclean until evening.		19 And if a woman have an issue, and her issue in her flesh be blood, she shall ~~be put apart~~ seven days: and whosoever toucheth her shall be unclean until the even.		19 And in the case of a woman when she has her discharge, [if] it is blood that is her discharge by her body for seven days, she is in her separation-period, and any one who comes into contact with her will be unclean until that evening.	9 1 וְאִשָּׁה כִּי^{^[i]}-תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל-הַנֹּגֵעַ בָּהּ יִטְמָא עַד-הָעָרֶב
20 καὶ πᾶν, ἐφ᾿ ὃ ἂν κοιτάζηται ἐπ᾿ αὐτὸ ἐν τῇ ἀφέδρῳ αὐτῆς, ἀκάθαρτον ἔσται, καὶ πᾶν, ἐφ᾿ ὃ ἂν ἐπικαθίσῃ ἐπ᾿ αὐτό, ἀκάθαρτον ἔσται. And every thing whereon she shall lie in her separation, shall be unclean; and whatever she shall sit upon, shall be unclean.		20 And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.		20 And everything on which she lies during her separation-period will be unclean, and everything on which she sits will be unclean,	0 2 וְכֹל אֲשֶׁר תִּשְׁכַּב עָלָיו בְּנִדָּתָהּ יִטְמָא וְכֹל אֲשֶׁר-תֵּשֵׁב עָלָיו יִטְמָא
LXX/Brenton	KJV		MT
21 καὶ πᾶς, ὃς ἐὰν ἅψηται τῆς κοίτης αὐτῆς, πλυνεῖ τὰ ἱμάτια αὐτοῦ καὶ λούσεται τὸ σῶμα αὐτοῦ ὕδατι καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. And whosoever shall touch her bed shall wash his garments, and bathe his body in water, and shall be unclean until evening.		21 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.		21 and anyone who comes into contact with her bed must wash his clothes and bathe with water, and he will be unclean until that evening.	1 2 וְכָל-הַנֹּגֵעַ בְּמִשְׁכָּבָהּ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד-הָעָרֶב
22 καὶ πᾶς ὁ ἁπτόμενος παντὸς σκεύους, οὗ ἐὰν καθίσῃ ἐπ᾿ αὐτό, πλυνεῖ τὰ ἱμάτια αὐτοῦ καὶ λούσεται ὕδατι καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. and every one that touches any vessel on which she shall sit, shall wash his garments and bathe himself in water, and shall be unclean until evening.		22 And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even.		22 Also, anyone who comes into contact with any item upon which she sits must wash his clothes and bathe with water, and he will be unclean until that evening,	2 2 וְכָל-הַנֹּגֵעַ בְּכָל-כְּלִי^{^[j]} אֲשֶׁר-תֵּשֵׁב עָלָיו יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד-הָעָרֶב
23 ἐὰν δὲ ἐν τῇ κοίτῃ αὐτῆς οὔσης ἢ ἐπὶ τοῦ σκεύους, οὗ ἐὰν καθίσῃ ἐπ᾿ αὐτῷ, ἐν τῷ ἅπτεσθαι αὐτὸν ~~αὐτῆς~~, ἀκάθαρτος ἔσται ἕως ἑσπέρας. And whether it be ~~while~~ she is on her bed, or on a seat which she may happen to sit upon when he touches ~~her~~, he shall be unclean till evening.		23 And if it be on her bed, or on [any] thing whereon she sitteth, when he toucheth X it, he shall be unclean until the even.		23 so, if it is upon the bed or upon the item on which she herself sits, he will become unclean through his contact with it until that evening.	3 2 וְאִם עַל-הַמִּשְׁכָּב הוּא^{^[k]} אוֹ עַל-הַכְּלִי אֲשֶׁר-הִוא יֹשֶׁבֶת-עָלָיו בְּנָגְעוֹ-בוֹ יִטְמָא עַד-הָעָרֶב
24 ἐὰν δὲ κοίτῃ τις κοιμηθῇ μετ᾿ αὐτῆς καὶ γένηται ἡ ἀκαθαρσία αὐτῆς ἐπ᾿ αὐτῷ, καὶ ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας, καὶ πᾶσα κοίτη, ἐφ᾿ ᾗ ἂν κοιμηθῇ ἐπ᾿ αὐτῆς, ἀκάθαρτος ἔσται. And if any one shall lie with her, and her uncleanness be upon him, he shall be unclean seven days; and every bed on which he shall have lain shall be unclean.		24 And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.		24 Now, if a man actually lies down with her and her separation-period gets on him, then he shall be unclean for seven days, and every bed on which he lies shall be unclean.	4 2 וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא^{^[l]} שִׁבְעַת יָמִים וְכָל-הַמִּשְׁכָּב אֲשֶׁר-יִשְׁכַּב עָלָיו יִטְמָא
25 Καὶ γυνή, ἐὰν ῥέῃ ῥύσει αἵματος ἡμέρας πλείους οὐκ ἐν καιρῷ τῆς ἀφέδρου αὐτῆς, ἐὰν καὶ ῥέῃ μετὰ τὴν ἄφεδρον αὐτῆς, πᾶσαι αἱ ἡμέραι ῥύσεως ἀκαθαρσίας αὐτῆς καθάπερ αἱ ἡμέραι τῆς ἀφέδρου, ἀκάθαρτος ἔσται. And if a woman have an issue of blood many days, not in the time of her separation; if the blood should also flow after her separation, all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.		25 And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.		25 Now, in the case of a woman when she discharges a discharge of her blood for many days when it is not the time of her separation period, or when she discharges past her separation period, all the days of the discharge of her uncleanness shall be like the days of her separation-period. She shall be unclean.	25וְאִשָּׁה כִּי-יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת-נִדָּתָהּ אוֹ כִי-תָזוּב עַל-נִדָּתָהּ כָּל-יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא
26 καὶ πᾶσαν κοίτην, ἐφ᾿ ἣν ἂν κοιμηθῇ ἐπ᾿ αὐτῆς πάσας τὰς ἡμέρας τῆς ῥύσεως, κατὰ τὴν κοίτην τῆς ἀφέδρου ἔσται αὐτῇ, καὶ πᾶν σκεῦος, ἐφ᾿ ὃ ἐὰν καθίσῃ ἐπ᾿ αὐτό, ἀκάθαρτον ἔσται κατὰ τὴν ἀκαθαρσίαν τῆς ἀφέδρου. And every bed on which she shall lie all the days of her flux shall be to her as the bed of her separation, and every ~~seat~~ whereon she shall sit shall be unclean according to the uncleanness of her separation.		26 Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and ~~what~~soever she sitteth upon shall be unclean, as the uncleanness of her separation.		26 All the days of her discharge, any bed on which she lies should be for her like the bed of her separation period, and every item on which she sits will be unclean; it will be like the uncleanness of her separation-period,	26כָּל^{^[m]}-הַמִּשְׁכָּב אֲשֶׁר-תִּשְׁכַּב עָלָיו כָּל-יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה-לָּהּ וְכָל-הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ
LXX/Brenton	KJV		MT
27 X πᾶς ὁ ἁπτόμενος ~~αὐτῆς~~ ἀκάθαρτος ἔσται καὶ πλυνεῖ τὰ ἱμάτια καὶ λούσεται τὸ σῶμα ὕδατι καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. X Every one that touches it shall be unclean; and he shall wash his garments, and bathe his body in water, and shall be unclean till evening.		27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.		27 and anyone who comes into contact with them will become unclean and must wash his clothes and bathe with water, and he will be unclean until that evening.	27וְכָל-הַנּוֹגֵעַ בָּם יִטְמָא וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד-הָעָרֶב
28 ἐὰν δὲ καθαρισθῇ ἀπὸ τῆς ῥύσεως, καὶ ἐξαριθμήσεται αὐτῇ ἑπτὰ ἡμέρας καὶ μετὰ ταῦτα καθαρισθήσεται. But if she shall be cleansed from her flux, then she shall number to herself seven days, and afterwards she shall be esteemed clean.		28 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.		28 But if she becomes pure from her discharge, then she shall count off to herself seven days, and afterward, she will be pure.	28וְאִם-טָהֲרָה מִזּוֹבָהּ וְסָפְרָה לָּהּ שִׁבְעַת יָמִים וְאַחַר תִּטְהָר
29 καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ λήμψεται αὐτῇ δύο τρυγόνας ἢ δύο νεοσσοὺς περιστερῶν καὶ οἴσει αὐτὰ πρὸς τὸν ἱερέα ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου, And on the eighth day she shall take two turtle-doves, or two young pigeons, and shall bring them to the priest, to the door of the tabernacle of witness.		29 And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation.		29 Then during the eighth day she shall get for herself two pigeons – or two juvenile doves, and she shall bring them to the priest at the entrance of the Tent of Meeting.	29וּבַיּוֹם הַשְּׁמִינִי תִּקַּח-לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל-הַכֹּהֵן אֶל-פֶּתַח אֹהֶל מוֹעֵד
30 καὶ ποιήσει ὁ ἱερεὺς τὴν μίαν [περὶ] ἁμαρτίας καὶ τὴν μίαν εἰς ὁλοκαύτωμα, καὶ ἐξιλάσεται περὶ αὐτῆς ὁ ἱερεὺς ἔναντι κυρίου ἀπὸ ῥύσεως ἀκαθαρσίας αὐτῆς. And the priest shall ~~offer~~ one for a sin-offering, and the other for a whole-burnt-offering, and the priest shall make atonement for her before the Lord for her unclean flux.		30 And the priest shall ~~offer~~ the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness.		30 Then the priest should make the one a sin-offering and the other a whole-burnt-offering, and so the priest shall make atonement over her before the face of Yahweh from the discharge of her uncleanness.’	30וְעָשָׂה הַכֹּהֵן אֶת-הָאֶחָד חַטָּאת וְאֶת-הָאֶחָד עֹלָה וְכִפֶּר עָלֶיהָ הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹב טֻמְאָתָהּ
31 Καὶ εὐλαβεῖς ποιήσετε τοὺς υἱοὺς Ισραηλ ἀπὸ τῶν ἀκαθαρσιῶν αὐτῶν, καὶ οὐκ ἀποθανοῦνται διὰ τὴν ἀκαθαρσίαν αὐτῶν ἐν τῷ μιαίνειν αὐτοὺς τὴν σκηνήν μου τὴν ἐν αὐτοῖς. And ye shall cause the children of Israel to beware of their uncleannesses; so they shall not die for their uncleanness, in polluting my tabernacle that is among them.		31 Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.		31 Therefore y’all must admonish the children of Israel away from their uncleanness so that they will not die in their uncleanness by them defiling my dwelling-place which is in the midst of them.	31וְהִזַּרְתֶּם^{^[n]} אֶת-בְּנֵי-יִשְׂרָאֵל מִטֻּמְאָתָם וְלֹא יָמֻתוּ בְּטֻמְאָתָם בְּטַמְּאָם אֶת-מִשְׁכָּנִי אֲשֶׁר בְּתוֹכָם
32 οὗτος ὁ νόμος τοῦ γονορρυοῦς καὶ ἐάν τινι ἐξέλθῃ ἐξ αὐτοῦ κοίτη σπέρματος ὥστε μιανθῆναι ἐν αὐτῇ This is the law of the man who has an issue, and if one discharge seed of copulation, so that he should be polluted by it.		32 This is the law of him that hath an issue, and of him whose X seed goeth from him, ~~and~~ is defiled therewith;		32 This is the instruction concerning the man with a discharge, and when lying-down-seed goes out from him so that he is unclean from it,	32זֹאת תּוֹרַת הַזָּב וַאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת-זֶרַע לְטָמְאָה-בָהּ
33 καὶ τῇ αἱμορροούσῃ ἐν τῇ ἀφέδρῳ αὐτῆς καὶ ὁ γονορρυὴς ἐν τῇ ῥύσει αὐτοῦ, τῷ ἄρσενι ἢ τῇ θηλείᾳ, καὶ τῷ ἀνδρί, ὃς ἂν κοιμηθῇ μετὰ ἀποκαθημένης. And this is the law for her that has the issue of blood in her separation, and as to the person who has an issue of seed, in his issue: it is a law for the male and the female, and for the man who shall have lain with her that is set apart.		33 And of her that is sick of her flowers, and of him that hath an issue X X X, of the man, and of the woman, and of him that lieth with her that is unclean.		33 and the woman who is weak in her separation-period, and the person with a discharge for his discharge – for the male as well as for the female, and for the man who lies down with an unclean woman.”	33וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת-זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם-טְמֵאָהפ

^{^[1]} Jamieson, Fausset & Brown comment: “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.”

^{^[2]} The issue of the man is not a hemorrhoidal disease, for nothing is said about a flow of blood; still less is it a syphilitic suppuration (gonorrhaea virulenta), for the occurrence of this at all in antiquity is very questionable; but it is either a diseased flow of semen (gonorrhaea), i.e., an involuntary flow drop by drop arising from weakness of the organ, as Jerome and the Rabbins assume, or more probably, simply blenorrhaea urethrae, a discharge of mucus arising from a catarrhal affection of the mucous membrane of the urethra (urethritis).

[5] http://www.waterandhealth.org/newsletter/new/feb-1998/right.html

^{^[6]} cf. Exodus 19:14-17 “So Moses went down from the mountain to the people and sanctified the people, and they washed their clothes. And he said to the people, "Be ready for the third day; do not come near your wives." Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp trembled. And Moses brought the people out of the camp to meet with God, and they stood at the foot of the mountain.”
cf. 1 Samuel 21:2-4 “So David said to Ahimelech the priest... ‘Give me five loaves of bread in my hand, or whatever can be found.’ And the priest answered David and said, ‘There is no common bread on hand; but there is holy bread, if the young men have at least kept themselves from women.’” (NKJV)

^{^[7]} This is generally understood to refer to accidental contact with blood when neither party realized it was about to start flowing, rather than a purposeful uncovering of her flow, which has different consequences in Leviticus 20:18.

^{^[8]} If we lived in a world where there was no sin, would there be nocturnal emissions and monthly cycles? All I can say for sure is that the husband-wife relationship existed before sin entered the world (Gen. 1 & 2), but Jesus said that it would cease to exist in heaven (Matt. 22:30). That seems to speak both for and against an affirmative answer to the other two questions, so I don’t think it’s safe to make a conjecture beyond saying that at least the cycle wouldn’t be cursed with pain like it was in Gen. 3:16.