22‘Whoever touches any thing on which she sits shall wash his clothes and bathe in water and be unclean until evening. 23‘Whether it be on the bed or on the thing on which she is sitting, when he touches it, he shall be unclean until evening. 24‘If a man actually lies with her so that her menstrual impurity is on him, he shall be unclean seven days, and every bed on which he lies shall be unclean.

      25‘Now if a woman has a discharge of her blood many days, not at the period of her menstrual impurity, or if she has a discharge beyond that period, all the days of her impure discharge she shall continue as though in her menstrual impurity; she is unclean. 26‘Any bed on which she lies all the days of her discharge shall be to her like her bed at menstruation; and every thing on which she sits shall be unclean, like her uncleanness at that time. 27‘Likewise, whoever touches them shall be unclean and shall wash his clothes and bathe in water and be unclean until evening. 28‘When she becomes clean from her discharge, she shall count off for herself seven days; and afterward she will be clean. 29‘Then on the eighth day she shall take for herself two turtledoves or two young pigeons and bring them in to the priest, to the doorway of the tent of meeting. 30‘The priest shall offer the one for a sin offering and the other for a burnt offering. So the priest shall make atonement on her behalf before the LORD because of her impure discharge.’

      31“Thus you shall keep the sons of Israel separated from their uncleanness, so that they will not die in their uncleanness by their defiling My tabernacle that is among them.” 32This is the law for the one with a discharge, and for the man who has a seminal emission so that he is unclean by it, 33and for the woman who is ill because of menstrual impurity, and for the one who has a discharge, whether a male or a female, or a man who lies with an unclean woman.

NASB ©1995

American Standard Version
And whosoever toucheth anything that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even.

Douay-Rheims Bible
He that toucheth her bed shall wash his clothes: and being himself washed with water, shall be unclean until the evening.

Darby Bible Translation
And whoever toucheth any object that she sat upon shall wash his garments, and bathe in water, and be unclean until the even.

English Revised Version
And whosoever toucheth any thing that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even.

Webster's Bible Translation
And whoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the evening.

World English Bible
Whoever touches anything that she sits on shall wash his clothes, and bathe himself in water, and be unclean until the evening.

Young's Literal Translation
'And any one who is coming against any vessel on which she sitteth doth wash his garments, and hath washed with water, and been unclean till the evening.The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jairus' Daughter and the Invalid Woman.
(Capernaum, Same Day as Last.) ^A Matt. IX. 18-26; ^B Mark V. 22-43; ^C Luke VIII. 41-56. ^c 41 And ^a 18 While he spake these things unto them [while he talked about fasting at Matthew's table], behold, there came, { ^b cometh} ^c a man named Jairus, { ^b Jairus by name;} ^c and he was a ruler { ^b one of the rulers} of the synagogue [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men--Matt. xix. 16-22; Luke xviii. 18-23], and seeing …
J. W. McGarvey—The Four-Fold Gospel

That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (Joh. x. 12), serve unto the custody of the flock by no means …
Leo the Great—Writings of Leo the Great

Memoir of John Bunyan
THE FIRST PERIOD. THIS GREAT MAN DESCENDED FROM IGNOBLE PARENTS--BORN IN POVERTY--HIS EDUCATION AND EVIL HABITS--FOLLOWS HIS FATHER'S BUSINESS AS A BRAZIER--ENLISTS FOR A SOLDIER--RETURNS FROM THE WARS AND OBTAINS AN AMIABLE, RELIGIOUS WIFE--HER DOWER. 'We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.'--2 Cor 4:7 'For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.'--Isaiah 55:8. 'Though ye have lien among the …
John Bunyan—The Works of John Bunyan Volumes 1-3

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry …
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament

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