Leviticus 15:20

KJV

And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.

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}.

Complete Jewish Bible

Everything she lies on or sits on in her state of niddah will be unclean.

Berean Standard Bible

Anything on which she lies or sits during her menstruation will be unclean,

American Standard Version

And everything that she lieth upon in her impurity shall be unclean: everything also that she sitteth upon shall be unclean.

Commentary

### 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](/leviticus/11 "Leviticus 11 - Clean and Unclean Animals")), childbirth ([Leviticus 12](/leviticus/12 "Leviticus 12 - Laws Concerning Childbirth")), and skin diseases ([Leviticus 13-14](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases and Mildew")), 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](/leviticus/15-20 "Leviticus 15:20 - Transferability of Menstrual Uncleanness"), 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](/exodus/25-8 "Exodus 25:8 - God's Command to Build the Tabernacle").
* **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](/numbers/6 "Numbers 6 - The Nazirite Vow"). Ultimately, these laws, including the specific regulations in [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws Concerning Bodily Discharges"), 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_):** 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_):** 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_):** 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](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy") emphasizes God's call to holiness, which undergirds all purity laws, demanding His people reflect His character.
* [Numbers 19:22](/numbers/19-22 "Numbers 19:22 - Transfer of Uncleanness from Unclean Person") 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](/hebrews/9-13-14 "Hebrews 9:13-14 - The Superiority of Christ's Blood") 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](/leviticus/15 "Leviticus 15 - Laws Concerning Bodily Discharges") 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](/leviticus/10-10 "Leviticus 10:10 - Distinguishing Between Holy and Common and Clean and Unclean").

**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](/mark/7-18-23 "Mark 7:18-23 - What Defiles a Person"). 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](/hebrews/10-19-22 "Hebrews 10:19-22 - Our Confidence to Enter the Most Holy Place").

### 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](/mark/1-40-42 "Mark 1:40-42 - Jesus Cleanses a Leper")), He allowed the woman with an issue of blood (who would have been ritually unclean according to [Leviticus 15:25-27](/leviticus/15-25-27 "Leviticus 15:25-27 - Laws Concerning Abnormal Discharges")) to touch His garment and be healed ([Mark 5:25-34](/mark/5-25-34 "Mark 5:25-34 - Jesus Heals a Woman with a Hemorrhage")), 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](/mark/7-18-23 "Mark 7:18-23 - What Defiles a Person")). 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](/hebrews/9-14 "Hebrews 9:14 - The Superiority of Christ's Blood")), granting us permanent, spiritual purity and direct access to the Holy of Holies ([Hebrews 10:19-22](/hebrews/10-19-22 "Hebrews 10:19-22 - Our Confidence to Enter the Most Holy Place")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 15:4

Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean.

Leviticus 15:9

And what saddle soever he rideth upon that hath the issue shall be unclean.

Proverbs 2:16

To deliver thee from the strange woman, [even] from the stranger [which] flattereth with her words;

Proverbs 2:19

None that go unto her return again, neither take they hold of the paths of life.

Proverbs 6:35

He will not regard any ransom; neither will he rest content, though thou givest many gifts.

1 Corinthians 15:33

Be not deceived: evil communications corrupt good manners.

Ecclesiastes 7:26

And I find more bitter than death the woman, whose heart [is] snares and nets, [and] her hands [as] bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.