TRV
Translation
King James Version
And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free.
KJV (with Strong's)
And whosoever H376 lieth H7901 carnally H2233 H7902 with a woman H802, that is a bondmaid H8198, betrothed H2778 to an husband H376, and not at all H6299 redeemed H6299, nor freedom H2668 given H5414 her; she shall be scourged H1244; they shall not be put to death H4191, because she was not free H2666.
Complete Jewish Bible
"'If a man has sexual relations with a woman who is a slave intended for another man, and she has neither been redeemed nor given her freedom, there is to be an investigation. They are not to be put to death, because she was not free.
Berean Standard Bible
If a man lies carnally with a slave girl promised to another man but who has not been redeemed or given her freedom, there must be due punishment. But they are not to be put to death, because she had not been freed.
American Standard Version
And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to a husband, and not at all redeemed, nor freedom given her; they shall be punished; they shall not be put to death, because she was not free.
World English Bible Messianic
“‘If a man lies carnally with a woman who is a slave girl, pledged to be married to another man, and not ransomed, or given her freedom; they shall be punished. They shall not be put to death, because she was not free.
Geneva Bible (1599)
Whosoeuer also lyeth and medleth with a woman that is a bonde mayde, affianced to a husband, and not redeemed, nor freedome giuen her, she shalbe scourged, but they shall not die, because she is not made free.
Young's Literal Translation
`And when a man lieth with a woman with seed of copulation, and she a maid-servant, betrothed to a man, and not really ransomed, or freedom hath not been given to her, an investigation there is; they are not put to death, for she is not free.
Study This Verse
Commentary on Leviticus 19 verses 19–29
19 ¶ Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.
20 And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free.
21 And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering.
22 And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.
23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.
24 But in the fourth year all the fruit thereof shall be holy to praise the LORD withal.
25 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.
26 Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.
27 Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
28 Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
29 Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.
Here is, I. A law against mixtures, Lev 19:19. God in the beginning made the cattle after their kind (Gen 1:25), and we must acquiesce in the order of nature God hath established, believing that is best and sufficient, and not covet monsters. Add thou not unto his works, lest he reprove thee; for it is the excellency of the work of God that nothing can, without making it worse, be either put to it or taken from it, Ecc 3:14. As what God has joined we must not separate, so what he has separated we must not join. The sowing of mingled corn and the wearing of linsey-woolsey garments are forbidden, either as superstitious customs of the heathen or to intimate how careful they should be not to mingle themselves with the heathen nor to weave any of the usages of the Gentiles into God's ordinances. Ainsworth suggests that it was to lead Israel to the simplicity and sincerity of religion, and to all the parts and doctrines of the law and gospel in their distinct kinds. As faith is necessary, good works are necessary, but to mingle these together in the cause of our justification before God is forbidden, Gal 2:16.
II. A law for punishing adultery committed with one that was a bondmaid that was espoused, Lev 19:20-22. If she had not been espoused, the law appointed no punishment at all; being espoused, if she had not been a bondmaid, the punishment had been no less than death: but, being as yet a bondmaid (though before the completing of her espousals she must have been made free), the capital punishment is remitted, and they shall both be scourged; or, as some think, the woman only, and the man was to bring a sacrifice. It was for the honour of marriage, though but begun by betrothing, that the crime should be punished; but it was for the honour of freedom that it should not be punished as the debauching of a free woman was, so great was the difference then made between bond and free (Gal 4:30); but the gospel of Christ knows no such distinction, Col 3:11.
III. A law concerning fruit-trees, that for the first three years after they were planted, if they should happen to be so forward as to bear in that time, yet no use should be made of the fruit, Lev 19:23-25. It was therefore the practice of the Jews to pluck off the fruit, as soon as they perceived it knit, from their young trees, as gardeners do sometimes, because their early bearing hinders their growing. If any did come to perfection, it was not to be used in the service either of God or man; but what they bore the fourth year was to be holy to the Lord, either given to the priests, or eaten before the Lord with joy, as their second tithe was, and thenceforward it was all their own. Now, 1. Some think this taught them not to follow the custom of the heathen, who, they say, consecrated the very first products of their fruit-trees to their idols, saying that otherwise all the fruits would be blasted. 2. This law in the case of fruit-trees seems to be parallel with that in the case of animals, that no creature should be accepted as an offering till it was past eight days old, nor till that day were children to be circumcised; see Lev 22:27. God would have the first-fruits of their trees, but, because for the first three years they were as inconsiderable as a lamb or a calf under eight days old, therefore God would not have them, for it is fit he should have every thing at its best; and yet he would not allow them to be used, because his first-fruits were not as yet offered: they must therefore be accounted as uncircumcised, that is, as an animal under eight days' old, not fit for any use. 3. We are hereby taught not to be over-hasty in catching at any comfort, but to be willing with patience to wait the time for the enjoyment of it, and particularly to acknowledge ourselves unworthy of the increase of the earth, our right to the fruits of which was forfeited by our first parents eating forbidden fruit, and we are restored to it only by the word of God and prayer, Ti1 4:5.
IV. A law against the superstitious usages of the heathen, Lev 19:26-28. 1. Eating upon the blood, as the Gentiles did, who gathered the blood of their sacrifices into a vessel for their demons (as they fancied) to drink, and then sat about it, eating the flesh themselves, signifying their communion with devils by their feasting with them. Let not this custom be used, for the blood of God's sacrifices was to be sprinkled on the altar, and then poured at the foot of it, and conveyed away. 2. Enchantment and divination, and a superstitious observation of the times, some days and hours lucky and others unlucky. Curious arts of this kind, it is likely, had been of late invented by the Egyptian priests, to amuse the people, and support their own credit. The Israelites had seen them practised, but must by no means imitate them. It would be unpardonable in those to whom were committed the oracles of God to ask counsel of the devil, and yet worse in Christians, to whom the Son of God is manifested, who has destroyed the works of the devil. For Christians to have their nativities cast, and their fortunes told them, to use spells and charms for the cure of diseases and the driving away of evil spirits, to be affected with the falling of the salt, a hare crossing the way, cross days, or the like, is an intolerable affront to the Lord Jesus, a support of paganism and idolatry, and a reproach both to themselves and to that worthy name by which they are called: and those must be grossly ignorant, both of the law and the gospel, that ask, "What harm is there in these things?" Is it no harm for those that have fellowship with Christ to have fellowship with devils, or to learn the ways of those that have? Surely we have not so learned Christ. 3. There was a superstition even in trimming themselves used by the heathen, which must not be imitated by the people of God: You shall not round the corners of your heads. Those that worshipped the hosts of heaven, in honour of them, cut their hair so as that their heads might resemble the celestial globe; but, as the custom was foolish itself, so, being done with respect to their false gods, it was idolatrous. 4. The rites and ceremonies by which they expressed their sorrow at their funerals must not be imitated, Lev 19:28. They must not make cuts or prints in their flesh for the dead; for the heathen did so to pacify the infernal deities they dreamt of, and to render them propitious to their deceased friends. Christ by his sufferings has altered the property of death, and made it a true friend to every true Israelite; and now, as there needs nothing to make death propitious to us (for, if God be so, death is so of course), so we sorrow not as those that have no hope. Those whom the God of Israel had set apart for himself must not receive the image and superscription of these dunghill deities. Lastly, The prostituting of their daughters to uncleanness, which is here forbidden (Lev 19:29), seems to have been practised by the heathen in their idolatrous worships, for with such abominations those unclean spirits which they worshipped were well pleased. And when lewdness obtained as a religious rite, and was committed in their temples, no marvel that the land became full of that wickedness, which, when it entered at the temple-doors, overspread the land like a mighty torrent, and bore down all the fences of virtue and modesty. The devil himself could not have brought such abominations into their lives if he had not first brought them into their worships. And justly were those given up to vile affections who forsook the holy God, and gave divine honours to impure spirits. Those that dishonour God are thus suffered to dishonour themselves and their families.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–29. 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 19:20 outlines a specific legal case involving a man who engages in sexual relations with a bondmaid who is betrothed to another man but has not yet been fully redeemed or granted freedom. This nuanced law prescribes scourging for the woman and explicitly states that neither party is to be put to death, distinguishing this transgression from adultery with a free, married woman. The provision highlights God's concern for sexual purity, the sanctity of betrothal, and a proportionate application of justice that considers the social status and limited agency of vulnerable individuals within ancient Israelite society.
CONTEXT
Literary Context: Leviticus 19 is a pivotal chapter within the "Holiness Code" (Leviticus 17-26), which serves as a comprehensive guide for Israel to live as a holy nation, set apart for Yahweh. The chapter broadly applies the overarching command, "You shall be holy, for I the Lord your God am holy" found in Leviticus 19:2, to various aspects of daily life, moving from cultic purity to ethical and social conduct. It encompasses a wide array of moral and civil laws, including respect for parents, Sabbath observance, fair dealings, and prohibitions against idolatry and various forms of sexual immorality. Verse 20 is situated within a series of laws concerning sexual purity and family relationships, immediately following regulations about mixing different kinds of seed or garments, and preceding laws about eating fruit from young trees. Its intricate details demonstrate the Mosaic Law's meticulous approach to regulating social and moral behavior, even in complex scenarios of sexual misconduct.
Historical & Cultural Context: In ancient Israel, a "bondmaid" (Hebrew: amah) referred to a female servant or slave, whose status, while not fully free, was distinct from chattel slavery in other ancient Near Eastern cultures. Israelite law provided certain protections for slaves, often acquired through debt, poverty, or as war captives. "Betrothal" (Hebrew: charuphah) was a legally binding agreement, far more serious than a modern engagement, establishing a woman as legally belonging to her future husband even before the wedding ceremony and consummation. Sexual relations with a betrothed woman were considered a grave offense, akin to adultery. The critical phrase "not at all redeemed, nor freedom given her" signifies that the bondmaid's legal status was still tied to her master; she had not been fully purchased out of her servitude (redeemed) or granted full liberty. This precarious legal and social position, where her consent might be compromised by her vulnerable status, is the key factor mitigating the punishment. Unlike a free, married woman, whose adultery would typically incur the death penalty for both parties (as seen in Leviticus 20:10), the bondmaid's lack of full legal agency and freedom meant her culpability was viewed differently, leading to a lesser punishment. This reflects a nuanced legal system that considered social standing and potential coercion.
Key Themes: This verse contributes significantly to several key themes pervasive throughout the Holiness Code and the broader Pentateuch. Firstly, it underscores the theme of Holiness and Purity, emphasizing that God's people are called to live distinctively, including in their sexual conduct, which must reflect His moral character. Secondly, it highlights Justice and Equity, demonstrating that God's law is not applied uniformly without regard for individual circumstances. The nuanced punishment for the bondmaid reveals a divine concern for Vulnerability and Protection of the Marginalized, recognizing that those with limited agency or social standing may not bear the same culpability as those who are fully free. This principle of Proportionate Justice is a recurring motif in Mosaic Law, ensuring that punishments fit the crime while also considering mitigating factors. Finally, the verse implicitly reinforces the Sanctity of Betrothal and Marriage, treating a betrothed woman as already belonging to her future husband, thus making sexual relations with her a serious violation of covenantal commitment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 19:20 employs several literary devices to convey its precise legal and ethical message. Legal Precision is paramount, evident in the meticulous detailing of the woman's status: "bondmaid," "betrothed to an husband," and "not at all redeemed, nor freedom given her." This layered description ensures that the specific circumstances dictating the unique legal outcome are unambiguous. The device of Contrast is powerfully used by explicitly stating "they shall not be put to death," which immediately brings to mind the standard death penalty for adultery with a free, married woman (e.g., Deuteronomy 22:22). This contrast highlights the Mitigation of punishment based on the bondmaid's vulnerable status, demonstrating a form of Equity within the law, where justice is applied proportionally to culpability and circumstance rather than uniformly. The final phrase, "because she was not free," serves as a direct Justification or legal rationale, providing clarity and emphasizing the underlying principle of protecting the vulnerable.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly obscure legal text from Leviticus 19:20 reveals profound theological and thematic connections relevant to God's character and His expectations for humanity. It underscores God's unwavering commitment to holiness, which encompasses not only cultic purity but also ethical and social justice. The law demonstrates a divine concern for sexual purity and the sanctity of betrothal and marriage, even within a societal structure that included servitude. More profoundly, it showcases God's compassionate justice, which is not blind but takes into account the social realities and vulnerabilities of individuals. By mitigating the punishment for the bondmaid due to her unfree status, the law protects the potentially coerced or less culpable party, reflecting God's heart for the oppressed and His nuanced understanding of human agency. This principle of proportionate justice and protection for the vulnerable resonates throughout Scripture.
REFLECTION AND APPLICATION
Leviticus 19:20, though rooted in an ancient legal system, offers timeless principles for reflection and application in contemporary life. It calls us to consider God's unchanging character: His holiness, which demands sexual purity and respect for committed relationships, and His justice, which is not merely punitive but also compassionate and nuanced. This passage challenges us to cultivate a deep empathy for those in vulnerable positions, recognizing that circumstances can impact culpability and that true justice requires understanding and protection for the marginalized. In a world where exploitation and abuse of power remain prevalent, this law reminds us of God's heart for the oppressed and His call for His people to champion fairness. It prompts us to examine our own attitudes towards sexual ethics, ensuring we uphold the sanctity of relationships and never take advantage of another's vulnerability, whether physical, emotional, or social.
Questions for Reflection
FAQ
Why was the punishment different for the bondmaid compared to a free, married woman?
Answer: The punishment was different primarily "because she was not free." In ancient Israelite law, a free, married woman who committed adultery, along with her male partner, would typically face the death penalty (Leviticus 20:10). However, the bondmaid's unfree status implied a lack of full legal agency and potential for coercion. Her consent might have been compromised due to her vulnerable position, making her less culpable in the eyes of the law. This demonstrates a compassionate and nuanced application of justice that considered the social realities and limited autonomy of the individual.
Does this law imply God condones slavery?
Answer: This law, like many in the Old Testament, regulates existing societal practices, including forms of servitude or slavery, rather than explicitly instituting or condoning them as ideal. The Mosaic Law often sought to mitigate the harshness of such practices common in the ancient Near East and provided protections for the vulnerable, including slaves. While the concept of slavery as we understand it today is morally reprehensible, the biblical texts often reflect a different historical context. The purpose of this specific law is not to endorse servitude but to ensure justice and protection for a person within that system, even when they are involved in a transgression. The New Testament, while not directly abolishing slavery, lays theological groundwork for its eventual demise by emphasizing the spiritual equality and dignity of all people in Christ (Galatians 3:28).
How does this ancient law apply to believers today?
Answer: While the specific legal code of Leviticus 19:20 is part of the Mosaic Covenant, which is not directly binding on New Testament believers, the underlying moral and theological principles remain profoundly relevant. It teaches us about God's unchanging character: His holiness, which demands sexual purity and respect for committed relationships, and His justice, which is compassionate and takes into account the vulnerability of individuals. For believers today, this law underscores the importance of sexual integrity, the sanctity of marital commitments, and the ethical imperative to protect and advocate for those who are marginalized or exploited. It calls us to apply principles of nuanced justice and empathy in our interactions and societal engagement, always seeking to uphold the dignity of every person.
CHRIST-CENTERED FULFILLMENT
Leviticus 19:20, with its intricate legal distinctions concerning vulnerability and justice, finds its ultimate fulfillment and reinterpretation in the person and work of Jesus Christ. While the Mosaic Law provided external regulations and proportionate punishments, Jesus delves deeper into the heart's intent, revealing the spiritual root of sin. His teaching on sexual purity, such as in the Sermon on the Mount where he equates lustful thoughts with adultery (Matthew 5:28), transcends the external act to address the internal disposition. Furthermore, Jesus consistently demonstrated a profound compassion for the vulnerable and marginalized, embodying the very spirit of protection seen in this Levitical law. His encounter with the woman caught in adultery (John 8:1-11) exemplifies divine justice tempered with mercy, where he did not condemn but called for repentance and a new life. Ultimately, Christ's atoning sacrifice on the cross addresses the root problem of sin—the original "bondage" that all humanity experiences (Romans 6:6). He offers true redemption and freedom from the slavery of sin, a liberation far greater than any legal or social emancipation (Galatians 5:1). In Christ, the demands of justice are met, and mercy is extended, providing a perfect and complete fulfillment of the Law's underlying principles of holiness, justice, and compassion for all who are bound by sin.