Leviticus 15:20

Translation
King James Version
And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.
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KJV (with Strong's)
And every thing that she lieth H7901 upon in her separation H5079 shall be unclean H2930: every thing also that she sitteth H3427 upon shall be unclean H2930.
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Complete Jewish Bible
Everything she lies on or sits on in her state of niddah will be unclean.
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Berean Standard Bible
Anything on which she lies or sits during her menstruation will be unclean,
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American Standard Version
And everything that she lieth upon in her impurity shall be unclean: everything also that she sitteth upon shall be unclean.
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World English Bible Messianic
“‘Everything that she lies on in her impurity shall be unclean. Everything also that she sits on shall be unclean.
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Geneva Bible (1599)
And whatsoeuer she lieth vpon in her separation, shalbe vncleane, and euery thing that she sitteth vpon, shalbe vncleane.
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Young's Literal Translation
`And anything on which she lieth in her separation is unclean, and anything on which she sitteth is unclean;
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See also
Leviticus 15:4Leviticus 15:9Proverbs 2:16Proverbs 2:19Proverbs 6:351 Corinthians 15:33Ecclesiastes 7:26
In the KJVVerse 3,189 of 31,102

Study This Verse

SUMMARY

Leviticus 15:20 meticulously outlines the contagious nature of ritual impurity associated with a woman's menstrual period, stipulating that any object she reclines or sits upon during her "separation" becomes ritually unclean. This regulation, integral to the broader purity laws in Leviticus 15 concerning various bodily discharges, highlights the pervasive impact of ritual defilement within the Israelite community and underscores the meticulous standards required to maintain the sanctity of the camp and the Tabernacle in the presence of a holy God, emphasizing the profound incompatibility of human defilement with divine holiness.

CONTEXT

  • Literary Context: Leviticus 15 is a detailed exposition of laws concerning ritual impurity arising from various bodily discharges, distinguishing between temporary and more severe forms of uncleanness. It follows chapters dealing with clean and unclean animals (Leviticus 11), childbirth (Leviticus 12), and skin diseases (Leviticus 13-14), all contributing to the overarching theme of purity necessary for the Israelites to dwell with a holy God. Verses 19-24 specifically address the laws for a woman during her menstrual period, referred to as her "separation" or niddah. Verse 19 establishes the seven-day period of uncleanness, and verse 20 then elaborates on the contagious aspect of this impurity, explaining that objects she touches or rests upon also become unclean. This immediate extension of impurity to objects reinforces the seriousness and pervasive nature of ritual defilement, which, though not sinful, necessitated temporary separation from the community's sacred spaces and activities, ensuring the holiness of the Tabernacle was preserved.
  • Historical & Cultural Context: In ancient Israel, ritual purity was paramount for communal life and especially for worship, directly impacting an individual's ability to approach the Tabernacle, God's dwelling place. The concept of ṭâmêʼ (unclean) was distinct from ḥaṭṭaʾt (sin). Menstrual uncleanness was a natural, physiological state, not a moral failing or punishment. However, it rendered an individual ritually unfit for sacred interaction. These laws served several purposes: they emphasized the absolute holiness of God, teaching the Israelites that even natural bodily functions required careful management to maintain a holy environment around His presence. They also provided a structured system for managing public health and hygiene in a pre-scientific era, though their primary purpose was theological. Furthermore, these regulations distinguished Israel from surrounding pagan cultures, which often incorporated bodily fluids into their idolatrous rituals. The meticulous rules, including the transferability of uncleanness as described in Leviticus 15:20, ensured that the entire community was constantly reminded of the need for purity and reverence in the presence of Yahweh, who had chosen to dwell among them in the Tabernacle, as commanded in Exodus 25:8.
  • Key Themes: Leviticus 15:20 contributes significantly to several key themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of God's Holiness and Human Purity. The pervasive nature of impurity, even from natural bodily functions, underscores the absolute sanctity of God and the meticulous standards required for His people to live in His presence without defiling His dwelling. This verse highlights the Contagious Nature of Impurity, a recurring motif throughout the purity laws, demonstrating how defilement spreads from person to object, and from object to person, emphasizing the need for comprehensive purification. It also touches upon Order and Separation, as these laws created boundaries that structured Israelite daily life and worship, distinguishing them from surrounding nations and reinforcing their unique covenant relationship with Yahweh. The concept of "separation" or niddah itself speaks to the temporary setting apart of individuals to maintain the community's ritual integrity, a theme echoed in other forms of ritual separation found in Numbers 6. Ultimately, these laws, including the specific regulations in Leviticus 15, continually pointed to the deep chasm between human imperfection and divine perfection, foreshadowing the need for a perfect, ultimate cleansing that no ritual could fully provide.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Unclean (Hebrew, ṭâmêʼ, H2930): This is the foundational term for ritual impurity in the Old Testament, derived from a primitive root meaning "to be foul." It describes a state of being ceremonially or morally contaminated, rendering an individual or object unfit for sacred use or for approaching God's presence. Crucially, ṭâmêʼ is a ritual designation, not a moral one; it does not imply sinfulness but rather a temporary disqualification from certain religious activities due to contact with something impure. The verse highlights the contagious nature of this state, as it transfers from the menstruating woman to the objects she contacts.
  • Lieth (Hebrew, shâkab, H7901): A primitive root meaning "to lie down," this term encompasses various forms of reclining, including for rest, sleep, or sexual connection. In the context of Leviticus 15:20, it specifically refers to the act of a woman lying upon a surface, such as a bed or mat, during her menstrual period. The use of this verb emphasizes direct, sustained physical contact, which is the mechanism by which the ritual impurity is transferred from her to the object, rendering it ṭâmêʼ.
  • Separation (Hebrew, niddâh, H5079): Derived from a root meaning "to reject" or "to remove," niddâh specifically refers to the state of ritual impurity due to menstruation. It signifies a period when a woman is temporarily set apart or excluded from certain communal and sacred interactions. This term implies a divinely ordained boundary, marking a time of temporary ritual distinctness, during which the woman and objects she contacts are considered impure and require purification before re-entry into full ritual participation.

Verse Breakdown

  • "And every thing that she lieth upon in her separation shall be unclean:" This clause establishes the primary rule: any object used by the menstruating woman as a bed or resting place (e.g., bedding, mats, furniture) immediately acquires her ritual uncleanness. The phrase "in her separation" (or niddah) specifies the context of her menstrual period, during which she is ritually set apart. The consequence is that the object becomes ṭâmêʼ, meaning it is ritually defiled and cannot be used in sacred contexts or touched by others without them also becoming unclean. This highlights the pervasive and transferable nature of the impurity.
  • "every thing also that she sitteth upon shall be unclean." This second clause extends the principle of transferable uncleanness to objects used for sitting, such as chairs, stools, or cushions. The repetition of "every thing" and the parallel grammatical structure ("lieth upon" / "sitteth upon") emphasize the comprehensive reach of this impurity. It signifies that even casual contact through sitting could transmit the uncleanness, further reinforcing the meticulous care required within the Israelite camp to maintain ritual purity and prevent defilement of the sacred space and, by extension, God's dwelling place.

Literary Devices

Leviticus 15:20 employs several literary devices to convey its message with clarity and emphasis. Repetition is prominent, with the phrase "every thing... shall be unclean" appearing twice, once for lying and once for sitting. This repetition underscores the comprehensive and pervasive nature of the ritual uncleanness, ensuring no ambiguity about the extent of its transferability. The verse also utilizes Parallelism, specifically synonymous parallelism, by presenting two clauses that convey essentially the same consequence (objects becoming unclean) through slightly different actions ("lieth upon" and "sitteth upon"). This reinforces the central point that any direct contact with the menstruating woman's body, whether reclining or sitting, transmits her impurity. Furthermore, the precise and direct Legal Language characteristic of the book of Leviticus is evident, reflecting the divine authority behind these commands and their binding nature for the Israelite people. The physical uncleanness described here also functions as Symbolism, pointing to the broader theological truth of humanity's inherent spiritual impurity before a perfectly holy God, necessitating a system of purification and atonement.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:20, within the broader context of the purity laws, profoundly underscores the absolute holiness of God and the meticulous care required for humanity to dwell in His presence. The transferability of uncleanness, even from natural bodily functions, served as a constant, tangible reminder that anything less than perfect purity was incompatible with God's dwelling. This system, while ceremonial, was designed to cultivate a deep reverence for God's sanctity and to impress upon the Israelites the seriousness of any form of defilement, whether ritual or moral. It foreshadowed the ultimate need for a perfect, non-transferable cleansing, which no ritual could fully provide, pointing to a spiritual reality far deeper than external defilement.

  • Leviticus 11:44 emphasizes God's call to holiness, which undergirds all purity laws, demanding His people reflect His character.
  • Numbers 19:22 illustrates the broader principle of transferable uncleanness, showing how defilement spreads from a person to an object, and from that object to another person.
  • Hebrews 9:13-14 contrasts the temporary, external purification of Old Covenant rituals with the eternal, internal cleansing provided by Christ's blood, highlighting the inadequacy of the former.

REFLECTION AND APPLICATION

While the ceremonial laws of Leviticus are not binding on Christians today, having been fulfilled and superseded by the New Covenant in Christ, they offer profound spiritual lessons. Leviticus 15:20 reminds us of God's unblemished holiness and the pervasive nature of defilement, whether ritual in the Old Covenant or moral in the New. It teaches us that sin, unlike ritual impurity, is not a temporary state but a deep spiritual condition that separates us from God and contaminates everything it touches. Just as the Israelites needed meticulous care to approach the Tabernacle, we are called to spiritual purity in our walk with God, recognizing that our hearts, thoughts, and actions can either defile or honor Him. The meticulousness of these ancient laws should inspire us to a greater sensitivity to sin in our lives and a deeper appreciation for the radical, complete cleansing offered by Jesus Christ, which goes far beyond external rituals to transform our innermost being, making us truly clean before a holy God.

Questions for Reflection

  • How does the concept of transferable ritual uncleanness in Leviticus 15:20 help me understand the pervasive nature of sin in my own life and in the world, and its impact on my relationship with God?
  • In what ways does this ancient law highlight the absolute holiness of God, and how does that understanding impact my reverence for Him and my pursuit of spiritual purity today?
  • Considering the fulfillment of these purity laws in Christ, how does Leviticus 15:20 lead me to a deeper appreciation for His sacrifice and the complete, spiritual cleansing He provides for all who believe?

FAQ

Was menstrual uncleanness considered a sin in ancient Israel?

Answer: No, menstrual uncleanness was not considered a sin. It was a natural, physiological state that rendered a woman ritually ṭâmêʼ (unclean), meaning she was temporarily unfit for participation in sacred activities or for approaching the Tabernacle. This distinction between ritual impurity and moral sin is crucial throughout the Mosaic Law. The laws in Leviticus 15 were about maintaining ritual purity within the community to honor God's holiness, not about condemning natural bodily functions or implying moral failing.

Why were such strict rules about transferable uncleanness necessary for something as natural as menstruation?

Answer: These strict rules served several theological and practical purposes. Theologically, they underscored the absolute holiness of God and the meticulous care required to dwell in His presence. Even natural bodily functions, in a fallen world, were seen as incompatible with divine perfection, necessitating a system of purification. Practically, these laws helped maintain a sense of order, hygiene, and distinction for Israel among the nations. They constantly reminded the Israelites of their unique covenant relationship with a holy God and the need for reverence in all aspects of life, ensuring that the sacred space of the Tabernacle, where God's presence dwelt, was protected from defilement, as highlighted in Leviticus 10:10.

Are these Levitical purity laws, including those for menstruation, still binding on Christians today?

Answer: No, these specific Levitical purity laws are not binding on Christians today. The New Testament teaches that Jesus Christ, through His perfect life, atoning death, and resurrection, has fulfilled the Old Covenant Law, including its ceremonial and ritual aspects. The emphasis for believers under the New Covenant shifts from external, physical purity to internal, spiritual and moral purity, as taught by Jesus in Mark 7:18-23. Christ's sacrifice provides the ultimate and complete cleansing for sin, making direct access to God possible for all who believe, without the need for these ceremonial rituals, as powerfully explained in Hebrews 10:19-22.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:20, with its emphasis on the pervasive and transferable nature of ritual uncleanness, finds its profound Christ-centered fulfillment in the person and work of Jesus. The Old Testament laws meticulously demonstrated humanity's inability to achieve true purity through self-effort or ritual, as even natural bodily functions could render one ṭâmêʼ and separate from God's sacred presence. This constant reminder of defilement pointed to a deeper spiritual reality: humanity's inherent sinfulness and separation from a holy God. Jesus, however, radically reversed the dynamic of uncleanness. Instead of being defiled by touching the unclean, He touched the leper and made him clean (Mark 1:40-42), He allowed the woman with an issue of blood (who would have been ritually unclean according to Leviticus 15:25-27) to touch His garment and be healed (Mark 5:25-34), and He declared that it is not what goes into a person that defiles them, but what comes out of their heart (Mark 7:18-23). Through His perfect life, sacrificial death, and resurrection, Jesus became the ultimate purification offering, not for ritual impurity but for the defilement of sin itself. His blood cleanses our consciences from dead works to serve the living God (Hebrews 9:14), granting us permanent, spiritual purity and direct access to the Holy of Holies (Hebrews 10:19-22). Thus, what Leviticus 15:20 symbolized—the pervasive nature of impurity and the need for separation—Christ fully addressed by bearing our impurity and making us eternally clean, enabling us to truly dwell in God's presence.

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Commentary on Leviticus 15 verses 19–33

This is concerning the ceremonial uncleanness which women lay under from their issues, both those that were regular and healthful, and according to the course of nature (Lev 15:19-24), and those that were unseasonable, excessive, and the disease of the body; such was the bloody issue of that poor woman who was suddenly cured by touching the hem of Christ's garment, after she had lain twelve years under her distemper, and had spent her estate upon physicians and physic in vain. This made the woman that was afflicted with it unclean (Lev 15:25) and every thing she touched unclean, Lev 15:26, Lev 15:27. And if she was cured, and found by seven days' trial that she was perfectly free from her issue of blood, she was to be cleansed by the offering of two turtle-doves or two young pigeons, to make an atonement for her, Lev 15:28, Lev 15:29. All wicked courses, particularly idolatries, are compared to the uncleanness of a removed woman (Eze 36:17), and, in allusion to this, it is said of Jerusalem (Lam 1:9), Her filthiness is in her skirts, so that (as it follows, Lev 15:17) she was shunned as a menstruous woman.

I. The reasons given for all these laws (which we are ready to think might very well have been spared) we have, Lev 15:31. 1. Thus shall you separate the children of Israel (for to them only and their servants and proselytes these laws pertained) from their uncleanness; that is, (1.) By these laws they were taught their privilege and honour, that they were purified unto God a peculiar people, and were intended by the holy God for a kingdom of priests, a holy nation; for that was a defilement to them which was not so to others. (2.) They were also taught their duty, which was to preserve the honour of their purity, and to keep themselves from all sinful pollutions. It was easy for them to argue that if those pollutions which were natural, unavoidable, involuntary, their affliction and not their sin, rendered them for the time so odious that they were not fit for communion either with God or man, much more abominable and filthy were they if they sinned against the light and law of nature, by drunkenness, adultery, fraud, and the like sins, which defile the very mind and conscience. And, if these ceremonial pollutions could not be done away but by sacrifice and offering, something greater and much more valuable must be expected and depended upon for the purifying of the soul from the uncleanness of sin. 2. Thus their dying in their uncleanness by the hand of God's justice, if while they were under any of these defilements they should come near the sanctuary, would be prevented. Note, It is a dangerous thing to die in our uncleanness; and it is our own fault if we do, since we have not only fair warning given us, by God's law, against those things that will defile us, but also such gracious provision made by his gospel for our cleansing if at any time we be defiled. 3. In all these laws there seems to be a special regard had to the honour of the tabernacle, to which none must approach in their uncleanness, that they defile not my tabernacle. Infinite Wisdom took this course to preserve in the minds of that careless people a continual dread of, and veneration for, the manifestations of God's glory and presence among them in his sanctuary. Now that the tabernacle of God was with men familiarity would be apt to breed contempt, and therefore the law made so many things of frequent incidence to be ceremonial pollutions, and to involve an incapacity of drawing near to the sanctuary (making death the penalty), that so they might not approach without great caution, and reverence, and serious preparation, and fear of being found unfit. Thus they were taught never to draw near to God but with an awful humble sense of their distance and danger, and an exact observance of every thing that was required in order to their safety and acceptance.

II. And what duty must we learn from all this? 1. Let us bless God that we are not under the yoke of these carnal ordinances, that, as nothing can destroy us, so nothing can defile us, but sin. Those may now partake of the Lord's supper who durst not then eat of the peace-offerings. And the defilement we contract by our sins of daily infirmity we may be cleansed from in secret by the renewed acts of repentance and faith, without bathing in water or bringing an offering to the door of the tabernacle. 2. Let us carefully abstain from all sin, as defiling to the conscience, and particularly from all fleshly lusts, possessing our vessel in sanctification and honour, and not in the lusts of uncleanness, which not only pollute the soul, but war against it, and threaten its ruin. 3. Let us all see how indispensably necessary real holiness is to our future happiness, and get our hearts purified by faith, that we may see God. Perhaps it is in allusion to these laws which forbade the unclean to approach the sanctuary that when it is asked, Who shall stand in God's holy place? it is answered, He that hath clean hands and a pure heart (Psa 24:3, Psa 24:4); for without holiness no man shall see the Lord.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–33. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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