The Lord spoke to Moses and Aaron with a direct command: speak to the children of Israel about bodily discharges. The law begins with a man who has an issue from his flesh—whether it runs or is stopped, that condition itself makes him unclean. There is no moral judgment attached to the discharge; the uncleanness is a physical and ritual fact that requires specific handling.
Everything the man touches becomes unclean. His bed, his seat, anything he sits on or lies upon carries the uncleanness. Anyone who touches his bed must wash clothes and bathe in water and remain unclean until evening. The same applies to anyone who sits where he sat or touches his flesh. Even his spit falling on a clean person transfers uncleanness until evening, requiring washing and bathing.
The law extends to objects. Any saddle he rides is unclean. Whoever touches anything that was under him is unclean until evening. Whoever carries those things must wash clothes and bathe. If the man touches someone without first rinsing his hands in water, that person becomes unclean until evening. Earthen vessels he touches must be broken; wooden vessels must be rinsed in water.
When the man is cleansed from his issue, he must count seven days for himself. He washes his clothes and bathes his flesh in running water. On the eighth day, he takes two turtledoves or two young pigeons to the priest at the entrance of the tent of meeting. The priest offers one as a sin offering and the other as a burnt offering, making atonement for him before the Lord for his issue.
The law then addresses emissions of semen. If a man has an emission, he must bathe his whole body in water and be unclean until evening. Any garment or skin touched by the semen must be washed with water and remains unclean until evening. If a man lies with a woman and there is an emission, both must bathe in water and be unclean until evening.
The law turns to a woman's menstrual impurity. When she has her regular flow of blood, she is in her impurity for seven days. Anyone who touches her becomes unclean until evening. Everything she lies on or sits on during that time is unclean. Anyone who touches her bed or anything she sits on must wash clothes, bathe in water, and be unclean until evening. If a man lies with her during her impurity, her impurity is on him; he becomes unclean for seven days, and every bed he lies on is unclean.
If a woman has a discharge of blood outside the time of her regular impurity, or if the discharge continues beyond the normal period, she remains unclean as long as the issue lasts. Every bed she lies on and everything she sits on is unclean like during her regular impurity. Anyone who touches those things becomes unclean until evening and must wash clothes and bathe in water.
When she is cleansed from her issue, she counts seven days for herself. On the eighth day, she brings two turtledoves or two young pigeons to the priest at the entrance of the tent of meeting. The priest offers one as a sin offering and the other as a burnt offering, making atonement for her before the Lord for the issue of her uncleanness.
The Lord gives the reason for these laws: thus shall you separate the children of Israel from their uncleanness, so that they do not die in their uncleanness when they defile the tabernacle that is in the midst of them. The chapter closes by summarizing the law for the man with an issue, for the man with an emission of semen, for the woman sick with her impurity, and for the man who lies with an unclean woman.
The entire chapter is procedural, not narrative. There is no named character, no story of healing, no personal testimony. The law is given to Moses and Aaron for the whole congregation, and it treats male and female discharges with symmetrical seriousness. The goal is not shame but separation from uncleanness that would defile the Lord's dwelling place among the people.