Original Word: רוּר
Part of Speech: Verb
Transliteration: ruwr
Pronunciation: roor
Phonetic Spelling: (roor)
KJV: run
Word Origin: [a primitive root]

1. to slaver (with spittle), i.e. (by analogy) to emit a fluid (ulcerous or natural)

run

A primitive root; to slaver (with spittle), i.e. (by analogy) to emit a fluid (ulcerous or natural) -- run.

Word Origin
see rir.

[רִיר] verb flow (like slime); — (Aramaic רִירָא saliva, spittle; compare Arabic slaver slobber); —

Qal Perfect3masculine singular רָר בְּשָׂרוֺ אֶתזֿוֺבוֺ Leviticus 15:3 his flesh (בָּשָׂר

3) flows with his issue.

Overview

רוּר (Strong’s 7325) denotes the pathological “flow” or “discharge” that renders an Israelite ceremonially unclean. Its single appearance in Leviticus 15:3 anchors it firmly within the Levitical purity regulations that safeguarded Israel’s worship and communal life.

Levitical Regulations Concerning Discharge

Leviticus 15 details instructions for males experiencing an abnormal bodily emission. Verse 3 states, “This is his uncleanness in regard to his discharge—whether his body releases it or obstructs it, it is uncleanness” (Leviticus 15:3). The law required:
• Isolation from the sanctuary (Leviticus 15:31)
• Cleansing rites on the seventh day, including washing of clothing and bathing (Leviticus 15:13)
• A sin offering and a burnt offering on the eighth day (Leviticus 15:14–15)

Purpose of the Purity Laws

1. Protection of Sacred Space: Bodily emissions symbolized mortality and disorder, incompatible with the holiness of the tabernacle (Leviticus 15:31).
2. Pedagogical Function: Tangible statutes trained Israel to distinguish between clean and unclean, pointing to deeper moral discernment (Leviticus 10:10).
3. Communal Health: Isolation and washing limited contagion long before germ theory.

Symbolic and Theological Dimensions

The flow of corruption from within the body pictured humanity’s innate impurity before God. As Isaiah declared, “all our righteous acts are like a polluted garment” (Isaiah 64:6). By requiring sacrifice after healing, the law taught that restoration to God’s presence demands atonement (Leviticus 15:15).

Implications for Worship and Daily Life

Anything touched by the afflicted man—bed, saddle, pottery—became unclean (Leviticus 15:4–12). Ordinary routines were interrupted by an illness that, though private, had public consequences. In this way, the law reminded Israel that sin never remains a merely individual concern; it spreads unless addressed.

Connections to New Testament Teaching

Jesus affirmed the abiding principle that uncleanness issued from the heart (Mark 7:20–23), even as He touched and healed those deemed unclean (Luke 5:12–14; Luke 8:43–48). His willingness to cleanse foreshadowed His atoning sacrifice, which “purifies our hearts by faith” (Acts 15:9) and grants believers direct access to the heavenly sanctuary (Hebrews 10:19–22).

Contemporary Ministry Applications

• Pastoral Care: Those dealing with chronic illness or embarrassing conditions may identify with the isolation of Leviticus 15. Compassionate fellowship models Christ’s healing ministry.
• Holiness Teaching: Physical purity laws illustrate the necessity of moral purity. Congregations gain depth when Old Testament images enrich New Testament exhortations such as 1 Thessalonians 4:3–7.
• Worship Preparation: While ceremonial uncleanness is no longer in force, the call to approach God with reverence remains (1 Peter 1:15–16).

Key References

Leviticus 15:1–15; Leviticus 10:10; Isaiah 64:6; Mark 7:20–23; Luke 8:43–48; Acts 15:9; Hebrews 10:19–22; 1 Peter 1:15–16; 1 Thessalonians 4:3–7

רָ֣ר רר rar rārInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts