The Fallible · Synthetic · Study Bible
The Cleansing of Men
Leviticus 15:13–18 — The Cleansing of Men. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
13When the man has been cleansed from his discharge, he must count off seven days for his cleansing, wash his clothes, and bathe himself in fresh water, and he shall be clean.
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Hebrew — tap a word ↓
wə·ḵî- haz·zāḇ yiṭ·har miz·zō·w·ḇōw wə·sā·p̄ar šiḇ·‘aṯ yā·mîm lōw lə·ṭā·ho·rā·ṯōw wə·ḵib·bes bə·ḡā·ḏāw wə·rā·ḥaṣ bə·śā·rōw ḥay·yîm bə·ma·yim wə·ṭā·hêr
Literal — word-for-word from the original
And-when the-one-with-the-issue becomes-clean from his-flux, then-he-shall-count seven days for his-cleansing, and-shall-wash his-clothes, and-bathe his-flesh in living water, and-he-shall-be-clean.
Where the English smooths the original
Bathe his flesh in running water. —Or, more literally, living water. It will be seen that whilst all other defiled persons and things were to be immersed in a collection of water, the restored man who had suffered from the issue in question was ordered to bathe in a fountain or in spring water.
The mere cessation of the issue does not make him clean: he must wait seven days, etc., preparatory to his offering sacrifice.
and wash his clothes, and bathe his flesh in running water; typical of the fountain opened in Christ to wash in for sin and uncleanness, even the fountain of his blood, which cleanses from all sin; and in which both the persons and garments of the saints are washed and made white: and shall be clean; in a ceremonial sense; as all that are washed from their sins in the blood of Christ are clean in a spiritual and evangelical sense.
Shall be clean, i.e. admitted to converse with men, and with God in public ordinances.
is {e} 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. (e) That is, be restored to his old state, and be healed of it.The Geneva gloss (e) is the 1599 marginal note, quoted with its lettered key intact; it fixes the sense of “cleansed” in v. 13 as bodily healing, not ceremonial status.
14On the eighth day he is to take two turtledoves or two young pigeons, come before the LORD at the entrance to the Tent of Meeting, and give them to the priest.
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Hebrew — tap a word ↓
haš·šə·mî·nî ū·ḇay·yō·wm yiq·qaḥ- lōw šə·tê ṯō·rîm ’ōw šə·nê bə·nê yō·w·nāh ū·ḇā lip̄·nê Yah·weh ’el- pe·ṯaḥ ’ō·hel mō·w·‘êḏ ū·nə·ṯā·nām ’el- hak·kō·hên
Literal — word-for-word from the original
And-on-the-day the-eighth he-shall-take for-himself two turtledoves or two sons-of-a-pigeon, and-come before Yahweh to the-entrance of the-Tent of-Meeting, and-give-them to the-priest.
Where the English smooths the original
It is very striking that whilst in other cases it was only the poor who, out of consideration, were allowed two turtledoves or two young pigeons (see Leviticus 5:7 ; Leviticus 12:8 ; Leviticus 14:22 ), in the case before us the meanest offering was prescribed for all alike who suffered from this infirmity, without giving them the choice of bringing a more costly sacrifice.
and come before the Lord unto the door of the tabernacle of the congregation; not into the tabernacle, where he was not admitted till the sacrifice was offered, and atonement made; but he was to stand at the door of the tabernacle, at the eastern gate; and so fronting the west, where stood the holy of holies, the place of the divine Majesty, he is said to come before the Lord, presenting himself to him to be cleansed:
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.
On the eighth day he was to bring two turtle-doves or young pigeons, in order that the priest might prepare one as a sin-offering and the other as a burnt-offering, and make an atonement for him before the Lord for his issue.
15The priest is to sacrifice them, one as a sin offering and the other as a burnt offering. In this way the priest will make atonement for the man before the LORD because of his discharge.
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Hebrew — tap a word ↓
hak·kō·hên wə·‘ā·śāh ’ō·ṯām ’e·ḥāḏ ḥaṭ·ṭāṯ wə·hā·’e·ḥāḏ ‘ō·lāh hak·kō·hên wə·ḵip·per ‘ā·lāw lip̄·nê Yah·weh miz·zō·w·ḇōw
Literal — word-for-word from the original
And-shall-make-them the-priest, one a-sin-offering and-the-other a-burnt-offering; and-shall-make-atonement for-him the-priest before Yahweh because-of his-flux.
Where the English smooths the original
And the priest shall make an atonement. —That is, for the sinful act which has brought about the infirmity. The severity with which people were treated who had contracted this disease may further be seen from the fact that they had to remain without the camp ( Numbers 5:1-4 ).
Not as if this was in itself a sin, but only a punishment of sin; though ofttimes it was sinful, as being a fruit of a man’s intemperance and immoderate lust.
which, though not in itself sinful, yet might be occasioned by sin, for which the atonement was made: or, however, it was a ceremonial uncleanness, and therefore a ceremonial expiation must he made for it, typical of the atonement by the blood and sacrifice of Christ, by which all kinds of sin is expiated and removed.
in order that the priest might prepare one as a sin-offering and the other as a burnt-offering, and make an atonement for him before the Lord for his issue.
16When a man has an emission of semen, he must bathe his whole body with water, and he will be unclean until evening.
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Hebrew — tap a word ↓
kî- ṯê·ṣê mim·men·nū wə·’îš šiḵ·ḇaṯ- zā·ra‘ wə·rā·ḥaṣ kāl- bə·śā·rōw bam·ma·yim ’eṯ- wə·ṭā·mê ‘aḏ- hā·‘ā·reḇ
Literal — word-for-word from the original
And-a-man, when goes-out from-him an-emission of-seed, then-he-shall-bathe all his-flesh in-the-water, and-be-unclean until the-evening.
Where the English smooths the original
The man who sustained it had simply to immerse his whole body in water the following morning, and remain unclean till sundown. Similar rites were performed by the ancients under the same circumstances.
And be unclean until the even — So as that they should not dare to approach the sanctuary for that day; until even — That is, till next day began. This law served both to preserve a due regard to natural purity, and to restrain the immoderate use of the marriage-bed.
in his sleep, which is called nightly pollution , which, though involuntary, might arise from some lustful dream or imagination. But if it was voluntary, and by a man’s own procurement when awake, it was esteemed abominable, and a degree of murder. See Genesis 38:9 .
Involuntary emission of seed. - This defiled for the whole of the day, not only the man himself, but any garment or skin upon which any of it had come, and required for purification that the whole body should be bathed, and the polluted things washed.
17Any clothing or leather on which there is an emission of semen must be washed with water, and it will remain unclean until evening.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·ḵāl be·ḡeḏ wə·ḵāl ‘ō·wr ‘ā·lāw ’ă·šer- yih·yeh šiḵ·ḇaṯ- zā·ra‘ wə·ḵub·bas bam·ma·yim wə·ṭā·mê ‘aḏ- hā·‘ā·reḇ
Literal — word-for-word from the original
And-any garment and-any skin on which there-is an-emission of-seed, shall-be-washed with-the-water, and-be-unclean until the-evening.
Where the English smooths the original
That is, everything which a man wears or lies upon made of skin, in contradistinction to the ordinary garments made of stuffs (see Leviticus 13:48 ) with which it is associated. Any one of these thus defiled was cleansed by washing. It is from this circumstance that the apostle borrows the expression “hating even the garments spotted by the flesh” ( Jude 1:23 ).
Every garment - Compare Jde 1:23.
And every garment, and every skin,.... Or that is made of skin, which a man wears, or lies upon, see Leviticus 13:48 , whereon is the seed of copulation; or on any other, for, as Gersom says, there is the same law concerning the rest of vessels, seeing this is a principal uncleanness, and defiles vessels;
This defiled for the whole of the day, not only the man himself, but any garment or skin upon which any of it had come, and required for purification that the whole body should be bathed, and the polluted things washed.
18If a man lies with a woman and there is an emission of semen, both must bathe with water, and they will remain unclean until evening.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’îš ’ō·ṯāh yiš·kaḇ wə·’iš·šāh ’ă·šer šiḵ·ḇaṯ- zā·ra‘ wə·rā·ḥă·ṣū ḇam·ma·yim wə·ṭā·mə·’ū ‘aḏ- hā·‘ā·reḇ
Literal — word-for-word from the original
And-a-woman with-whom a-man lies, an-emission of-seed — they-shall-both-bathe with-the-water, and-be-unclean until the-evening.
Where the English smooths the original
The law of pollution was not designed to put a check upon marriage, since matrimony is a Divine institution ( Genesis 1:27-28 ; Genesis 2:21-25 ), but it is intended to prevent husband and wife from making an immoderate use of their conjugal life, and thus to preserve them in health and vigour by prescribing such constant purifications after it.
yet to affirm that the use of it in other cases did generally defile the persons, and make them unclean till even, is contrary to the whole current of Scripture, which affirms the marriage-bed to be undefiled, Hebrews 13:4 , to the practice of the Jews, which is a good comment upon their own laws, and to the light of nature and reason.
Consequently it was not the concubitus as such which defiled, as many erroneously suppose, but the emission of seed in the coitus. This explains the law and custom, of abstaining from conjugal intercourse during the preparation for acts of divine worship, or the performance of the same ( Exodus 19:5 ; 1 Samuel 21:5-6 ; 2 Samuel 11:4 ), in which many other nations resembled the Israelites.
Verse 18. - The third case of an issue (cf. Exodus 19:15 ; 1 Samuel 21:5 ; 1 Corinthians 7:5 ).The Pulpit Commentary numbers the chapter's defilements: this conjugal case is the third, set beside David's men kept ceremonially fit (1 Samuel 21:5) and Paul's counsel on marital abstinence for prayer (1 Corinthians 7:5).
As unclean they could not take part in the service of the sanctuary. Similar limitations are found Exodus 19:15 ; 1 Samuel 21:5 f.
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
After eleven verses of defilement (vv. 2–12), the chapter turns at last to its cure, and the voices agree on the crucial point of timing: the bodily stoppage is not the cleansing. Barnes states it flatly — “the mere cessation of the issue does not make him clean: he must wait seven days.” Ellicott reads the opening verb יִטְהַר (yiṭ·har) as meaning only “recovered or healed of his infirmity… as the real purification was not accomplished till he had performed the ritual.” Gill, leaning on Jarchi and Maimonides, presses the rigor: the seven must be “seven pure days, quite free from pollution,” any relapse restarting the count from the day of the last appearance. The one detail every commentator seizes is the water. Ellicott: alone among all the defiled, who were immersed in “a collection of water,” this restored man “was ordered to bathe in a fountain or in spring water” — מַיִם חַיִּים, living water. The Hebrew runs the whole verse from one ṭāhēr to another: from healed (v. 2) to admitted — “to converse with men, and with God in public ordinances” (Poole).
On the eighth day — the day after a complete seven, the day of approach in Leviticus (cf. 9:1; 14:23) — the man brings two birds to the threshold. Gill fixes the geography with care: “not into the tabernacle, where he was not admitted till the sacrifice was offered… but he was to stand at the door… and so fronting the west, where stood the holy of holies,” reckoned thereby to “come before the Lord.” Ellicott catches what is genuinely surprising: two turtledoves or pigeons are elsewhere the poor man’s concession (Leviticus 5:7; 12:8), but here “the meanest offering was prescribed for all alike… without giving them the choice of bringing a more costly sacrifice.” Rich and poor present the same humble pair. JFB draws the leper-parallel that governs the whole rite: “like a leprous person he underwent a week’s probation,” and then “the priest made an atonement for him… as well as the typical pardon of his sins.” The atonement-verb is כָּפַר (kāp̄ar), “to cover”; the sin offering is required, the voices stress, even though — Poole — the issue was “not as if this was in itself a sin.” Gill names the shadow it casts: “typical of the atonement by the blood and sacrifice of Christ, by which all kinds of sin is expiated and removed.”
The chapter now drops to its mildest grade of impurity, three quick cases that need no sacrifice and no seven days — only water and the passing of a day “until evening.” Benson gives the rhythm: “unclean until the even… that is, till next day began.” At v. 16 the text does something the careful reader should notice: where “flesh” (בָּשָׂר) has carried a euphemistic, body-specific sense through the whole section, here, says Ellicott, “the sacred writer designedly added (ĕth kol) ‘all,’ so that it might be distinguished” — “all his flesh,” the plain whole body (Geneva’s gloss: “meaning, all his body”). The defilement spreads to things as well as persons (v. 17): Keil — “not only the man himself, but any garment or skin upon which any of it had come.” And Ellicott hears the New Testament borrow the very image: “hating even the garments spotted by the flesh” (Jude 1:23). The third case (v. 18) is conjugal, and here the grammar turns plural — “they shall both bathe… and be unclean.” Keil guards the precise reading: “it was not the concubitus as such which defiled, as many erroneously suppose, but the emission of seed.” Poole sets the fence firmly: to make the marriage-bed itself defiling is “contrary to the whole current of Scripture, which affirms the marriage-bed to be undefiled, Hebrews 13:4.”
Across the whole unit the commentators offer two complementary readings of the law’s purpose, and keep them honestly apart. The first is practical and moral: Benson says the rule “served both to preserve a due regard to natural purity, and to restrain the immoderate use of the marriage-bed,” and Ellicott agrees the purifications were “intended to prevent husband and wife from making an immoderate use of their conjugal life… to preserve them in health and vigour.” The second is theological, and it is Matthew Henry’s whole-chapter key, the line that gathers the entire section: “These laws remind us that God sees all things, even those which escape the notice of men.” The flux, the night-emission, the marriage-bed at midnight — all hidden from human courts, all seen by the LORD, all brought under His holiness. Henry then names the gospel the law foreshadows: “The great gospel duties of faith and repentance are here signified, and the great gospel privileges of the application of Christ’s blood to our souls for our justification, and his grace for our sanctification.”
Set against the rule that Scripture alone is the final authority, four things stand out in this passage — offered as a reading to be tested, not a verdict to be trusted.
Healing is not the same as cleansing. The man’s flux stops, and he is still not clean (v. 13); seven counted days and a sacrifice stand between the cure and the restoration. Barnes states the bare datum — “the mere cessation of the issue does not make him clean.” The text quietly teaches that being better and being reconciled to the holy are two different things, and only the second opens the door to the sanctuary. Restoration to God is granted by atonement, never assumed from recovery.
Even what is no one’s fault still needs a covering. The sin offering of v. 15 is required for a condition the voices uniformly say was “not in itself a sin” (Poole, Gill). The law thus reads uncleanness as a state of fallen nature — something true of the body in a fallen world — not merely a tally of deeds. The holiness of God is exacting enough that the most involuntary frailty cannot simply walk into His presence; it must be covered (כָּפַר).
And the door is built low — the same low — for everyone. The single most striking provision here is that the chapter’s humblest offering, two birds, is prescribed for all alike, with no costlier option (Ellicott). Where other laws let the rich bring more, this one levels every Israelite to the same two doves. The way back to God is not graded by wealth. The God who draws the line of holiness builds one door, and builds it where the poorest can reach it.
The flux can stop and the man still stand outside the camp; what heals the body does not yet open the door — only the blood the priest covers him with does that.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The cure of vv. 13–15 is built on the same scaffold as the cleansing of the healed leper in Leviticus 14: a fixed waiting period, the washing of clothes, the bathing of the body, and finally the verdict “clean.” The Verifier confirms a dense lexical overlap between Leviticus 15:13 and Leviticus 14:8 on four content-words — כָּבַס (kāḇas, wash by treading, 48 vv), רָחַץ (rāḥaṣ, bathe, 71 vv), טָהֵר (ṭāhēr, be clean, 79 vv) and בֶּגֶד (beged, garment, 190 vv), plus the seven-day count. JFB names the parallel outright: “like a leprous person he underwent a week’s probation, to make sure he was completely healed.” The link is genuine and verbal-grade in its shared vocabulary, but its force is structural — a shared template of staged return-to-the-holy applied to two different defilements — rather than one text quoting the other, so it is tiered structural, not “verbal / quotation.”
Leviticus 15:13 · Leviticus 14:8
basis: Verifier (Lev 15:13 ↔ Lev 14:8): shared lexemes H3526 kâbaç (48 vv), H7364 râchats (71 vv), H2891 ṭâhêr (79 vv), H899 beged (190 vv), with H7651 shebaʻ and H4325 mayim — a real lexical cluster, but a shared purification template (leper / discharger), not a quotation, so tiered structural.
The “emission of seed” of vv. 16–18 is named by the construct שִׁכְבַת־זֶרַע (šiḵ·ḇaṯ-zera‘), built on the noun šᵉḵāḇāh — and that noun is rare, occurring in only nine verses of the whole Hebrew Bible. The Verifier finds it shared, together with ṭāmē’ (unclean) and zera‘ (seed), between Leviticus 15:16 and two other laws: Numbers 5:13, the trial of the suspected wife (“and a man lie with her carnally… šᵉḵāḇaṯ-zera‘”), and Leviticus 19:20, the case of a betrothed bondwoman. Because the shared term is so uncommon, its co-occurrence is a true verbal chain rather than ordinary vocabulary — the same legal idiom for the same physical fact, deliberately reused across the purity and morality codes. Held honestly: these are parallel uses of a fixed phrase, not one verse citing another; the verbal tier rests on the rarity of šᵉḵāḇāh, as the Verifier records.
Leviticus 15:16 · Leviticus 15:18 · Numbers 5:13 · Leviticus 19:20
basis: Verifier (Lev 15:16 ↔ Num 5:13): shared rare lexeme H7902 shᵉkâbâh (only 9 vv) with H2930 ṭâmêʼ and H2233 zeraʻ; and (Lev 15:18 ↔ Lev 19:20): shared H7902 shᵉkâbâh with H7901 shâkab, H2233 zeraʻ, H802 ʼishshâh. The low frequency of shᵉkâbâh (9 vv) makes the shared phrase a genuine verbal chain across the legal codes.
Verse 13 alone, in this whole section, demands not standing water but מַיִם חַיִּים (mayim ḥayyîm), “living water.” The Verifier confirms the phrase is shared with Leviticus 14:5–6, the cleansing of the leper, where the bird is killed “over running water” — the same two words, ḥay (“living,” 450 vv) and mayim (“water,” 522 vv). Ellicott sends the reader straight there: “for the phrase ‘living water,’ see Leviticus 14:5; 14:50.” The motif of living, moving water as the medium of the deepest cleansings runs on through Scripture — Numbers 19:17 (the water of separation) and forward to the prophets and the Gospel, where the same idea becomes a name for the Spirit (Jeremiah 2:13; John 7:38). Gill reads the Levitical water itself as “typical of the fountain opened in Christ to wash in for sin and uncleanness.” The link to Leviticus 14 is lexical and confirmed; the wider stream is thematic, tiered structural because it is a shared image, not a quotation.
Leviticus 15:13 · Leviticus 14:5 · Numbers 19:17
basis: Verifier (Lev 15:13 ↔ Lev 14:5): shared lexemes H2416 chay (450 vv) + H4325 mayim (522 vv) — the 'living water' phrase. Held structural: a shared cleansing-image (discharger / leper / water of separation), not a quotation. The Numbers 19:17 and prophetic legs are thematic association on the same motif.
The keyword that opens and closes the cure (vv. 13, 15) is זוֹב (zôwb, “flux, issue”), a rare noun (10 verses), with its cognate verb זוּב (zûwb, “to flow,” 41 verses). The Verifier ties this unit to the chapter’s own summary in Leviticus 15:32 (“this is the law of him that hath an issue,” shared zûwb) and, more pointedly, to 2 Samuel 3:29 — where David, cursing the house of Joab, prays “let there not fail… one that hath an issue,” the very word of this law turned into an imprecation. Ellicott draws the connection by name: “when David in his great indignation wanted to invoke an imprecation upon his adversaries, he exclaimed ‘Let there not fail from the house of Joab one that hath an issue.’” The shared rare verb is the lexical anchor; the connection is a shared term and its social weight (the discharger barred from the camp, Numbers 5:2), not a quotation, so it is held structural.
Leviticus 15:13 · Leviticus 15:32 · 2 Samuel 3:29
basis: Verifier (Lev 15:13 ↔ Lev 15:32 and ↔ 2 Sam 3:29): shared rare verb H2100 zûwb (41 vv) — the 'flowing/issue' word; Lev 15:13 also shares the rarer noun H2101 zôwb (10 vv) across ch. 15. Held structural: a shared keyword and the social stigma it names (Ellicott cites 2 Sam 3:29 by name), not a quotation of one verse by another.
The same chapter’s law of the zāḇ (the man, vv. 1–15) and the zāḇāh (the woman, vv. 19–30) stands behind the Gospel scene of the woman who “had an issue of blood twelve years” and touched the hem of Jesus’ garment (Mark 5:25–34; Luke 8:43–48). Under Leviticus 15, her touch would have rendered Him unclean (cf. v. 19); instead, “immediately the fountain of her blood was dried up,” and her uncleanness did not pass to Him — His purity passed to her. Held honestly: this is a cross-Testament link. Mark and Luke are Greek, Leviticus Hebrew, so no shared Strong’s number can carry it; the Verifier finds no lexical overlap, and the connection must be argued from the shared law and its reversal in the Gospel, not asserted as verbal. It is flagged precisely so the basis — a typological fulfillment of this purity law — is shown for what it is and not dressed up as a lexical chain.
Leviticus 15:13 · Mark 5:25-34 · Luke 8:43-48
basis: Cross-Testament (Greek Mark/Luke ↔ Hebrew Leviticus): the Verifier finds NO shared original-language lexeme, so this cannot be tiered 'verbal.' The link is an argued typological fulfillment of the ch. 15 issue-law (the unclean touch that, reversed, cleanses rather than defiles) — flagged so the basis is shown as argued, not asserted from the lexical index.
AI-generated reading; weigh it against the text.
Of all the defiled in this chapter, the healed discharger alone must bathe in מַיִם חַיִּים, “living water” (v. 13) — running, spring-fed, alive. Gill reads it as “typical of the fountain opened in Christ to wash in for sin and uncleanness, even the fountain of his blood, which cleanses from all sin.” The image runs straight to the prophet’s promise of “a fountain opened… for sin and for uncleanness” (Zechariah 13:1) and to the Lord’s own words: “out of his heart will flow rivers of living water” (John 7:38). Offered as widely held: the early and Reformed readers alike saw in the law’s insistence on living, not stagnant, water a deliberate pointer to the only cleansing that is itself alive — the blood and the Spirit of Christ.
Leviticus 15:13 · Zechariah 13:1 · John 7:38
The law requires a sin offering for a condition the voices agree was “not in itself a sin” (Poole, Gill) — atonement for the frailty of a fallen body, not for a deed. Gill names the type: the offering is “typical of the atonement by the blood and sacrifice of Christ, by which all kinds of sin is expiated and removed.” The pattern is the gospel in shadow: One who had no defilement of His own underwent the sin offering for defilement that was not, in the sufferer, moral guilt — “he made him to be sin who knew no sin” (2 Corinthians 5:21). The widely-held reading is that the chapter’s whole machinery of bird, blood, and covering points beyond itself to the single sacrifice that takes away what it could only cover.
Leviticus 15:15 · 2 Corinthians 5:21
The rite ends, as the whole sacrificial system does, with the priest’s covering — כָּפַר (kāp̄ar, v. 15) — and the verdict “clean.” Offered as this tool’s own reading, to be tested: the ceremonial law could declare the discharger ceremonially clean, restoring him to the camp and the sanctuary, but it could not reach the deeper uncleanness of nature that the very sin offering implied. What two birds covered for a day, Hebrews says the blood of Christ at last cleanses — “how much more shall the blood of Christ… purge your conscience from dead works to serve the living God” (Hebrews 9:13–14). The shadow named the problem — even the body’s involuntary flux bars one from the holy; the Substance solved it, opening access not for a day but forever (Hebrews 10:19–22). Held honestly: the Hebrews link is cross-Testament (Greek) and so cannot rest on a shared lexeme; it is an argued fulfillment, named here as this tool’s reading to be weighed against the text.
Leviticus 15:13 · Leviticus 15:15 · Hebrews 9:13-14 · Hebrews 10:19-22
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
The base text is the Berean Standard Bible (BSB), public domain (CC0). The named voices (✦) are quoted verbatim from public-domain commentaries on BibleHub — Ellicott, Benson, Henry, Barnes, Jamieson–Fausset–Brown, Poole, Gill, Geneva, Cambridge, Pulpit, and Keil & Delitzsch — each attributed in place. Where a verse offered no Poole note (vv. 14, 17) or only the same recurring whole-chapter note from Henry, the verse-page voices were chosen for distinctness, so that the four selected voices per verse do not repeat one another.
The literal renderings, the “where the English smooths the Hebrew” notes, the parses-as-read, and all synthesis (⚙) are this tool’s own fallible work; check them against a lexicon (BDB, HALOT) and a standard grammar. Three points are held with extra honesty. (1) Ellicott’s reading of “flesh” (bāśār) as euphemistic through vv. 2–13 and plain only at v. 16 (“all his flesh”) is his argument from the text, persuasive but interpretive; the parses simply read bāśār as “flesh.” (2) The thread to the woman with the issue of blood (Mark 5 / Luke 8) and the reading of Christ in Hebrews 9–10 are cross-Testament links: because the New Testament is Greek and Leviticus Hebrew, no shared Strong’s number can carry them, so they are tiered on argued fulfillment, never on lexical identity. (3) The šᵉḵāḇāh chain (vv. 16, 18 ↔ Numbers 5:13; Leviticus 19:20) is tiered verbal because the shared word occurs in only nine verses — its rarity, recorded by the Verifier, is the basis. This unit contains no Joshua 1:5, so the Joshua → Hebrews 13:5 flag rule does not apply here. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)