Leviticus 19:20

KJV

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.

Commentary

### 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](/leviticus/19-2 "Leviticus 19:2 - Be Holy"), 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](/leviticus/20-10 "Leviticus 20:10 - Punishment for Adultery")), 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
* **Bondmaid (Hebrew, _shiphchâh'_):** This term (H8198) refers to a female slave or servant, typically a permanent member of a household. Her status was one of dependency and limited legal rights, under the authority of a master. This word underscores her vulnerable position, which is central to the legal mitigation in this verse.
* **Betrothed (Hebrew, _châraph'_):** Derived from H2778, this word describes a woman who has been legally designated or set apart for marriage, even if the marriage ceremony itself has not yet occurred. In ancient Israel, betrothal carried the legal weight of marriage, making sexual relations with a betrothed woman a serious offense against the sanctity of the future marriage and the honor of the prospective husband.
* **Scourged (Hebrew, _biqqôreth'_):** From H1244, this noun refers to a punishment involving a beating or flogging. It signifies a physical punishment that causes pain and disgrace but is not lethal. The prescription of scourging, rather than death, for the bondmaid highlights the legal distinction based on her status and implies a lesser degree of culpability compared to a free, married woman involved in adultery.

#### Verse Breakdown
* **"And whosoever lieth carnally with a woman":** This opening clause identifies the male perpetrator of the sexual act, focusing on his responsibility for engaging in the illicit relationship. The phrase "lieth carnally" (from Hebrew `shâkab` and `shᵉkâbâh`/`zeraʻ`) refers to sexual intercourse.
* **"that [is] a bondmaid, betrothed to an husband":** This specifies the unique status of the woman involved. She is not a free woman but a bondmaid, and crucially, she is already legally committed to another man through a binding betrothal. This combination of statuses creates the specific legal scenario addressed by the law.
* **"and not at all redeemed, nor freedom given her":** This crucial phrase clarifies the bondmaid's unredeemed and unfree status. It means she has not been purchased out of her servitude (redeemed) nor has she been granted full liberty. Her legal ownership and lack of full personal autonomy are emphasized as the primary mitigating factors.
* **"she shall be scourged; they shall not be put to death":** This prescribes the punishment. The woman is to be scourged (flogged), a painful but non-lethal punishment. The explicit statement "they shall not be put to death" clarifies that the death penalty, typically applied for adultery with a free married woman, is *not* to be applied in this case for either the man or the woman.
* **"because she was not free":** This provides the direct legal rationale for the mitigated punishment. The bondmaid's unfree status, implying a potential lack of full consent or a coerced situation due to her vulnerable position, reduces her culpability in the eyes of the law. This demonstrates a nuanced application of justice, acknowledging the social realities and vulnerabilities of individuals.

#### 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](/deuteronomy/22-22 "Deuteronomy 22:22 - Punishment for Adultery")). 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](/leviticus/19-20 "Leviticus 19:20 - Law for a Betrothed Bondmaid") 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.

* [Leviticus 20:10](/leviticus/20-10 "Leviticus 20:10 - Death Penalty for Adultery")
* [Deuteronomy 22:23-24](/deuteronomy/22-23-24 "Deuteronomy 22:23-24 - Rape of a Betrothed Virgin")
* [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Vulnerable")

### 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
* **How does God's nuanced justice in this passage challenge my own assumptions about fairness and punishment?**
* **In what ways might I be called to protect or advocate for vulnerable individuals in my own community or sphere of influence?**
* **How does this Old Testament law reinforce the New Testament's call to sexual purity and respect for others?**

### 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](/leviticus/20-10 "Leviticus 20:10 - Punishment for Adultery")). 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](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile, Slave or Free in Christ")).

**How does this ancient law apply to believers today?**

Answer: While the specific legal code of [Leviticus 19:20](/leviticus/19-20 "Leviticus 19:20 - Law for a Betrothed Bondmaid") 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](/leviticus/19-20 "Leviticus 19:20 - Law for a Betrothed Bondmaid"), 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](/matthew/5-28 "Matthew 5:28 - Lust as Adultery")), 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](/john/8-1 "John 8:1-11 - Jesus and the Woman Caught in Adultery")) 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](/romans/6-6 "Romans 6:6 - Bondage to Sin")). He offers true redemption and freedom from the slavery of sin, a liberation far greater than any legal or social emancipation ([Galatians 5:1](/galatians/5-1 "Galatians 5:1 - Freedom in Christ")). 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.

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

Deuteronomy 22:23

If a damsel [that is] a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;

Deuteronomy 22:24

Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, [being] in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.

Exodus 21:20

And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.

Exodus 21:21

Notwithstanding, if he continue a day or two, he shall not be punished: for he [is] his money.