TRV
Translation
King James Version
Moreover thou shalt not lie carnally with thy neighbour's wife, to defile thyself with her.
Complete Jewish Bible
You are not to go to bed with your neighbor's wife and thus become unclean with her.
Berean Standard Bible
You must not lie carnally with your neighbor’s wife and thus defile yourself with her.
American Standard Version
And thou shalt not lie carnally with thy neighbor’s wife, to defile thyself with her.
World English Bible Messianic
“‘You shall not lie carnally with your neighbor’s wife, and defile yourself with her.
Geneva Bible (1599)
Moreouer, thou shalt not giue thy selfe to thy neighbours wife by carnall copulation, to be defiled with her.
Young's Literal Translation
`And unto the wife of thy fellow thou dost not give thy seed of copulation, for uncleanness with her.
See also
In the KJVVerse 3,272 of 31,102
Study This Verse
Commentary on Leviticus 18 verses 19–30
19 ¶ Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness.
20 Moreover thou shalt not lie carnally with thy neighbour's wife, to defile thyself with her.
21 And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.
22 Thou shalt not lie with mankind, as with womankind: it is abomination.
23 Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confusion.
24 Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you:
25 And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants.
26 Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you:
27 (For all these abominations have the men of the land done, which were before you, and the land is defiled;)
28 That the land spue not you out also, when ye defile it, as it spued out the nations that were before you.
29 For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people.
30 Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the LORD your God.
Here is, I. A law to preserve the honour of the marriage-bed, that it should not be unseasonably used (Lev 18:19), nor invaded by an adulterer, Lev 18:20.
II. A law against that which was the most unnatural idolatry, causing their children to pass through the fire to Moloch, Lev 18:21. Moloch (as some think) was the idol in and by which they worshipped the sun, that great fire of the world; and therefore in the worship of it they made their own children either sacrifices to this idol, burning them to death before it, or devotees to it, causing them to pass between two fires, as some think, or to be thrown through one, to the honour of this pretended deity, imagining that the consecrating of but one of their children in this manner to Moloch would procure good fortune for all the rest of their children. Did idolaters thus give their own children to false gods, and shall we think any thing too dear to be dedicated to, or to be parted with for, the true God? See how this sin of Israel (which they were afterwards guilty of, notwithstanding this law) is aggravated by the relation which they and their children stood in to God. Eze 16:20, Thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these thou hast sacrificed. Therefore it is here called profaning the name of their God; for it looked as if they thought they were under greater obligations to Moloch than to Jehovah; for to him they offered their cattle only, but to Moloch their children.
III. A law against unnatural lusts, sodomy and bestiality, sins not to be named nor thought of without the utmost abhorrence imaginable, Lev 18:22, Lev 18:23. Other sins level men with the beasts, but these sink them much lower. That ever there should have been occasion for the making of these laws, and that since they are published they should ever have been broken, is the perpetual reproach and scandal of human nature; and the giving of men up to these vile affections was frequently the punishment of their idolatries; so the apostle shows, Rom 1:24.
IV. Arguments against these and the like abominable wickednesses. He that has an indisputable right to command us, yet because he will deal with us as men, and draw with the cords of a man, condescends to reason with us. 1. Sinners defile themselves with these abominations: Defile not yourselves in any of these things, Lev 18:24. All sin is defiling to the conscience, but these are sins that have a peculiar turpitude in them. Our heavenly Father, in kindness to us, requires of us that we keep ourselves clean, and do not wallow in the dirt. 2. The souls that commit them shall be cut off, Lev 18:29. And justly; for, if any man defile the temple of God, him shall God destroy, Co1 3:17. Fleshly lusts war against the soul, and will certainly be the ruin of it if God's mercy and grace prevent not. 3. The land is defiled, Lev 18:25. If such wickednesses as these be practised and connived at, the land is thereby made unfit to have God's tabernacle in it, and the pure and holy God will withdraw the tokens of his gracious presence from it. It is also rendered unwholesome to the inhabitants, who are hereby infected with sin and exposed to plagues and it is really nauseous and loathsome to all good men in it, as the wickedness of Sodom was to the soul of righteous Lot. 4. These have been the abominations of the former inhabitants, v, 24, 27. Therefore it was necessary that these laws should be made, as antidotes and preservatives from the plague are necessary when we go into an infected place. And therefore they should not practise any such things, because the nations that had practised them now lay under the curse of God, and were shortly to fall by the sword of Israel. They could not but be sensible how odious those people had made themselves who wallowed in this mire, and how they stank in the nostrils of all good men; and shall a people sanctified and dignified as Israel was make themselves thus vile? When we observe how ill sin looks in others we should use this as an argument with ourselves with the utmost care and caution to preserve our purity. 5. For these and the like sins the Canaanites were to be destroyed; these filled the measure of the Amorites' iniquity (Gen 15:16), and brought down that destruction of so many populous kingdoms which the Israelites were now shortly to be not only the spectators, but the instruments of: Therefore I do visit the iniquity thereof upon it, Lev 18:25. Note, The tremendous judgments of God, executed on those that are daringly profane and atheistical, are intended as warnings to those who profess religion to take heed of every thing that has the least appearance of, or tendency towards, profaneness or atheism. Even the ruin of the Canaanites is an admonition to the Israelites not to do like them. Nay, to show that not only the Creator is provoked, but the creation burdened, by such abominations as these, it is added (Lev 18:25), The land itself vomiteth out her inhabitants. The very ground they went upon did, as it were, groan under them, and was sick of them, and not easy till it had discharged itself of these enemies of the Lord, Isa 1:24. This bespeaks the extreme loathsomeness of sin; sinful man indeed drinks in iniquity like water, but the harmless part of the creation even heaves at it, and rises against it. Many a house and many a town have spued out the wicked inhabitants, as it were, with abhorrence, Rev 3:16. Therefore take heed, saith God, that the land spue not you out also, Lev 18:28. It was secured to them, and entailed upon them, and yet they must expect that, if they made the vices of the Canaanites their own, with their land their fate would be the same. Note, Wicked Israelites are as abominable to God as wicked Canaanites, and more so, and will be as soon spued out, or sooner. Such a warning as was here given to the Israelites is given by the apostle to the Gentile converts, with reference to the rejected Jews, in whose room they were substituted (Rom 11:19, etc.); they must take heed of falling after the same example of unbelief, Heb 4:11. Apply it more generally; and let it deter us effectually from all sinful courses to consider how many they have been the ruin of. Lay the ear of faith to the gates of the bottomless pit, and hear the doleful shrieks and outcries of damned sinners, whom earth has spued out and hell has swallowed, that find themselves undone, for ever undone, by sin; and tremble lest this be your portion at last. God's threatenings and judgments should frighten us from sin.
V. The chapter concludes with a sovereign antidote against this infection: Therefore you shall keep my ordinance that you commit not any one of these abominable customs, Lev 18:30. This is the remedy prescribed. Note, 1. Sinful customs are abominable customs, and their being common and fashionable does not make them at all the less abominable nor should we the less abominate them, but the more; because the more customary they are the more dangerous they are. 2. It is of pernicious consequence to admit and allow of any one sinful custom, because one will make way for many, Uno absurdo dato, mille sequuntur - Admit but a single absurdity, you invite a thousand. The way of sin is downhill. 3. A close and constant adherence to God's ordinances is the most effectual preservative from the infection of gross sin. The more we taste of the sweetness and feel of the power of holy ordinances the less inclination we shall have to the forbidden pleasures of sinners' abominable customs. It is the grace of God only that will secure us, and that grace is to be expected only in the use of the means of grace. Nor does God ever leave any to their own hearts' lusts till they have first left him and his institutions.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–30. 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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SUMMARY
Leviticus 18:20 delivers an unequivocal divine prohibition against adultery, specifically forbidding sexual relations with one's neighbor's wife. This command is a foundational element within the Holiness Code, emphasizing the profound sanctity of the marital covenant as divinely established and highlighting the deep moral and spiritual defilement that inevitably results from such a transgression. It underscores God's unwavering call for His covenant people to live in purity and integrity, thereby distinguishing them from the prevalent immoral practices of surrounding pagan cultures and establishing a clear framework for a just and holy society.
CONTEXT
Literary Context: Leviticus 18 is an integral part of the Holiness Code (chapters 17-26), which meticulously outlines the ethical, moral, and ritual requirements for Israel to live as a holy nation set apart for Yahweh. Following instructions concerning proper worship and dietary laws, this chapter transitions to a comprehensive list of forbidden sexual relationships. The chapter commences with a sweeping divine mandate for Israel to unequivocally reject the depraved customs of Egypt and Canaan, instead commanding them to "perform my judgments, and keep my ordinances, to walk therein" (Leviticus 18:4). Verse 20 is strategically placed among a series of severe prohibitions against various forms of incest, bestiality, and child sacrifice, all explicitly presented as "abominations" that profoundly defile both the individual transgressor and the land itself. The chapter culminates in a stern and vivid warning of the dire consequences of disobedience, including the land metaphorically "vomiting out" its inhabitants for their persistent defilement (Leviticus 18:25). Thus, the prohibition against adultery is not an isolated statute but a crucial component of God's comprehensive moral framework designed to maintain the purity and distinctiveness of His covenant people.
Historical & Cultural Context: These profound moral laws were divinely imparted to the Israelites at Mount Sinai, a pivotal moment preceding their imminent entry into the Promised Land of Canaan. The indigenous Canaanite nations were notoriously characterized by pervasive idolatry, which frequently encompassed cultic prostitution, fertility rituals involving sexual acts, and a general, widespread disregard for marital fidelity and sexual purity. Their deities, such as Baal and Asherah, were central to fertility cults that not only normalized but actively promoted practices considered utterly anathema by Yahweh. By issuing these stringent prohibitions, God was meticulously establishing clear, non-negotiable moral boundaries for His people, thereby distinguishing them morally, spiritually, and socially from the pagan cultures they were about to encounter and displace. Adultery, in particular, constituted an exceptionally severe offense within ancient Israelite society. It was not merely perceived as a private sin but as a profound breach of the covenant, a grievous assault on family honor, and a betrayal of communal trust. Under the Mosaic Law, this transgression was often punishable by death for both parties involved (Leviticus 20:10). This severe penalty unequivocally underscores the immense value God placed on the sanctity of marriage and the stability of the family unit, which were foundational pillars for the social and spiritual health of the entire nation.
Key Themes: Leviticus 18:20 contributes significantly to several overarching themes within the Holiness Code and the broader book of Leviticus. Foremost among these is the theme of Holiness, emphasizing God's intrinsic purity and His demand for His people to reflect His character in their daily lives, particularly in their sexual conduct. The prohibition underscores the concept of Separation, as Israel is called to be distinct from the immoral practices of surrounding nations, thereby maintaining their unique covenant relationship with Yahweh. This verse also highlights the Sanctity of Marriage and Family, portraying the marital bond as a sacred institution established by God, which must be protected from external and internal threats. The concept of Defilement and Purity is central, as sexual transgressions are explicitly labeled as acts that pollute both the individual and the land, necessitating strict adherence to God's standards to avoid divine judgment, as warned throughout Leviticus 18. Furthermore, it reinforces the theme of Covenant Faithfulness, as obedience to these laws is a demonstration of Israel's loyalty to their covenant God, who has redeemed them and set them apart. The consequences of disobedience, including the land "vomiting out" its inhabitants for their defilement, are starkly presented in Leviticus 18:25-28, underscoring the gravity of these commands.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 18:20 masterfully employs several literary devices to convey its message with clarity, authority, and profound impact. The most prominent device is Prohibition, expressed through the direct negative command "thou shalt not." This imperative phrasing is characteristic of the legal and ethical sections of the Old Testament, underscoring the absolute and non-negotiable nature of the command, leaving no room for ambiguity or compromise. Euphemism is skillfully utilized in the phrase "lie carnally" (shᵉkôbeth_ _zeraʻ), which delicately refers to sexual intercourse without resorting to explicit or vulgar language. This maintains the decorum appropriate for sacred text while being perfectly clear in its intended meaning. The verse also employs Consequence-Stating, as the phrase "to defile thyself with her" immediately follows the prohibition. This direct linkage explains the spiritual and moral outcome of the forbidden act, serving as a powerful deterrent by connecting the physical transgression directly to spiritual impurity and separation from God's holiness. Finally, the specific targeting of "thy neighbour's wife" exemplifies Specificity, ensuring that the law is applied precisely to a common and profoundly destructive form of sexual sin, thereby safeguarding the integrity of the family unit and the foundational social fabric of Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 18:20 profoundly underscores the sanctity of marriage as a divine institution and the immense gravity of sexual sin. The prohibition against adultery is far more than a mere social regulation; it is a profound theological statement about God's intrinsic holiness and His unwavering expectation for His people's purity. It reflects a core biblical truth that sexual intimacy is a sacred gift, exclusively reserved for the covenant of marriage, designed by God for procreation, companionship, and mutual delight. Adultery, therefore, is a direct assault on God's perfect design, a grievous breach of covenant trust, and an act of defilement that pollutes the individual, devastates the family, and corrupts the community, ultimately impacting the nation's sacred relationship with a holy God. This verse serves as a timeless reminder that God's standards for sexual morality are deeply rooted in His unchanging character and His benevolent desire for humanity's flourishing and well-being.
REFLECTION AND APPLICATION
Leviticus 18:20, despite its ancient origins, resonates with timeless and profound relevance for believers today, serving as a foundational principle for understanding God's unchanging standards for sexual purity and the sanctity of marriage. In a contemporary world where sexual boundaries are increasingly blurred, redefined, or even outright disregarded, this verse stands as a stark and unwavering reminder of the devastating consequences of sexual sin, not only for individuals and families but for the spiritual health and moral fabric of an entire community. It issues a powerful call for us to uphold fidelity within marriage as a sacred covenant, a living reflection of the faithfulness of God Himself. Beyond the physical act, this command challenges us to cultivate a profound purity of heart and mind, recognizing that true defilement often begins in the thoughts and desires. The divine call to holiness in our sexual lives is, therefore, an invitation to live in profound alignment with God's perfect design, enabling us to experience the flourishing, freedom, and deep joy that come from honoring His commands and respecting the sacred boundaries He has established for our ultimate good and His glory.
Questions for Reflection
FAQ
What does "defile thyself with her" mean in a spiritual sense?
Answer: In a spiritual sense, "defile thyself with her" (Hebrew: ṭâmêʼ) signifies a state of profound moral and spiritual impurity that renders an individual unacceptable or separated from God's intrinsic holiness. It is not merely a ceremonial uncleanness that could be remedied by ritual washing or sacrifice, but a deep corruption of the soul and conscience that fundamentally impacts one's relationship with a holy God. The act of adultery, by violating a sacred covenant and God's divine design for sexuality, pollutes the inner being, making one spiritually unfit for communion with God and bringing divine judgment upon oneself. This profound concept of internal defilement is powerfully reiterated in the New Testament, where Jesus Himself teaches that what truly defiles a person comes from within, from the heart, including sexual immorality (Mark 7:20-23).
How does this Old Testament law relate to New Testament teachings on marriage and sexuality?
Answer: This Old Testament law establishes a foundational and enduring principle that is not only affirmed but also profoundly deepened and expanded in the New Testament. Jesus Himself unequivocally upheld the sanctity of marriage and condemned adultery, extending the prohibition beyond the physical act to include the very thoughts and intentions of the heart, famously stating that "whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart" (Matthew 5:28). The apostles likewise consistently teach against all forms of sexual immorality, emphasizing that the body of a believer is a sacred "temple of the Holy Ghost" and that believers should "flee fornication" and all sexual sin (1 Corinthians 6:18-20). The New Testament further elevates marriage as a profound theological picture, symbolizing the sacred and unbreakable covenant relationship between Christ and His Church (Ephesians 5:25-32). This rich theological understanding further reinforces the inherent sacredness of marriage and the immense gravity of violating its covenant. Thus, Leviticus 18:20 serves as a bedrock for the consistent and unchanging biblical ethic of sexual purity and marital fidelity across both testaments.
CHRIST-CENTERED FULFILLMENT
While Leviticus 18:20 directly prohibits adultery under the Mosaic Law, its ultimate fulfillment and deeper spiritual meaning are profoundly revealed in the person and work of Jesus Christ. The law, with its stringent prohibitions and the severe consequences of defilement, served to expose humanity's inherent inability to perfectly keep God's holy standards and highlighted the pervasive, deeply rooted nature of sin, even in the intimate realm of sexual purity. Jesus, in His transformative Sermon on the Mount, did not abolish this law but rather intensified its scope, revealing that the human heart is the true source of defilement, declaring that even lustful thoughts constitute adultery in God's discerning eyes (Matthew 5:28). This profound teaching demonstrates that true holiness extends far beyond mere outward obedience to encompass a radical inward transformation. Christ Himself lived a life of perfect, unblemished purity, flawlessly fulfilling the law's righteous demands. Through His atoning sacrifice on the cross, He provides complete forgiveness for all who have been defiled by sin, including sexual sin, offering profound cleansing and reconciliation with a holy God (1 John 1:9). Furthermore, in Christ, believers are powerfully empowered by the indwelling Holy Spirit to live lives of purity and fidelity, not through mere legalistic adherence, but through a supernaturally renewed heart that genuinely desires to honor God in all aspects of life, including their sexuality, as a living reflection of the sacred covenant between Christ and His Church (Ephesians 5:25-32). The ultimate fulfillment of the law's demand for purity is found in the sanctifying work of Christ, who enables His people to pursue the holiness "without which no man shall see the Lord" (Hebrews 12:14).