Leviticus 20:18

Translation
King James Version
And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.
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KJV (with Strong's)
And if a man H376 shall lie H7901 with a woman H802 having her sickness H1739, and shall uncover H1540 her nakedness H6172; he hath discovered H6168 her fountain H4726, and she hath uncovered H1540 the fountain H4726 of her blood H1818: and both H8147 of them shall be cut off H3772 from among H7130 their people H5971.
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Complete Jewish Bible
If a man goes to bed with a woman in her menstrual period and has sexual relations with her, he has exposed the source of her blood, and she has exposed the source of her blood; both of them are to be cut off from their people.
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Berean Standard Bible
If a man lies with a menstruating woman and has sexual relations with her, he has exposed the source of her flow, and she has uncovered the source of her blood. Both of them must be cut off from among their people.
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American Standard Version
And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath made naked her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.
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World English Bible Messianic
“‘If a man lies with a woman having her monthly period, and uncovers her nakedness; he has made naked her fountain, and she has uncovered the fountain of her blood. Both of them shall be cut off from among their people.
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Geneva Bible (1599)
The man also that lyeth with a woman hauing her disease, and vncouereth her shame, and openeth her fountaine, and she open the foutaine of her blood, they shall bee euen both cut off from among their people.
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Young's Literal Translation
`And a man who lieth with a sick woman, and hath uncovered her nakedness, her fountain he hath made bare, and she hath uncovered the fountain of her blood, --even both of them have been cut off from the midst of their people.
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See also
Leviticus 18:19Leviticus 15:24Ezekiel 22:10Ezekiel 18:6
In the KJVVerse 3,337 of 31,102

Study This Verse

SUMMARY

Leviticus 20:18 establishes a severe prohibition against sexual intercourse during a woman's menstrual period, classifying it as a profound act of defilement that merits the ultimate covenant penalty: being "cut off" from the Israelite community. This decree powerfully underscores God's unwavering demand for ritual purity and moral holiness within His covenant people, meticulously distinguishing them from the defiling practices of surrounding pagan nations and emphasizing the sacredness of life and the human body as reflections of divine order.

CONTEXT

  • Literary Context: Leviticus 20 serves as a pivotal chapter within the Holiness Code (Leviticus 17-26), reinforcing and escalating the moral and ritual laws previously introduced, particularly in Leviticus 18 and Leviticus 19. While Leviticus 18:19 initially prohibits approaching a woman during her period of uncleanness, chapter 20 raises the stakes significantly, detailing specific capital punishments or severe divine judgments for a range of transgressions. The chapter's structure, characterized by a series of "if a man shall..." clauses followed by declared penalties, vividly communicates the gravity of violating God's covenant standards, especially concerning sexual purity and idolatry. The overarching theological principle, "You shall be holy, for I the Lord your God am holy" (Leviticus 19:2), permeates this chapter, reinforcing Israel's unique identity as a set-apart nation.

  • Historical & Cultural Context: In ancient Israel, menstruation rendered a woman ritually unclean, a status meticulously outlined in Leviticus 15:19-24. This impurity was not a moral flaw but a ritual condition necessitating temporary separation and purification rites. Sexual relations during this period were considered a profound violation of this sacred separation, as it would transfer impurity to the man and potentially defile the sacred space where God dwelt among His people. This law profoundly distinguished Israel from the surrounding Canaanite cultures, where fertility cults often incorporated ritual prostitution and disregarded such purity distinctions, sometimes even celebrating sexual acts during menstruation as part of their idolatrous practices. The prohibition also subtly honored the sanctity of blood, which was intrinsically linked to life itself (Leviticus 17:11), and its "fountain" was to be respected as a source of potential life. Violating this law was not merely a breach of social custom but an act of defilement against the holy character of God and the purity of His covenant community.

  • Key Themes: Leviticus 20:18 contributes significantly to several key themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute demand for His people to reflect His own sacred nature in their daily lives, particularly in their most intimate relationships. This verse highlights the concept of Ritual Defilement, illustrating how certain actions, even those not inherently immoral, could render individuals ritually unclean and require separation from the holy community. It underscores the Sanctity of Life and Blood, as the menstrual flow, though natural, was associated with the life principle and thus required special reverence and separation. Furthermore, the severe penalty of being "cut off" reinforces the theme of Covenant Consequences, demonstrating that disobedience to God's laws carried dire repercussions for an individual's standing within the covenant community. Finally, this law serves as a marker of Israel's Distinction from Pagan Nations, setting them apart as a people whose practices were to be governed by divine standards, not the corrupt norms of their neighbors, a theme reiterated throughout the Holiness Code, as seen in Leviticus 18:3.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sickness (Hebrew, dâveh', H1739): The KJV translation "sickness" here refers to the state of ritual impurity associated with menstruation. The Hebrew term dâveh (H1739) specifically denotes being "sick" or "faint," particularly in the context of menstruation. This emphasizes not a moral failing, but a physical state that rendered a woman ritually unclean and set apart from certain activities, including sexual relations. The term highlights the temporary, ritual defilement that would be transferred through intimate contact.
  • Fountain (Hebrew, mâqôwr', H4726): The Hebrew word mâqôwr (H4726) literally means "spring" or "source." In this context, "her fountain" and "the fountain of her blood" are euphemisms for the female reproductive organs and the flow of menstrual blood. The use of "fountain" evokes imagery of life-giving potential and vital essence, making its defilement during a period of ritual impurity particularly egregious. It underscores the sacredness of the life principle inherent in blood and its source, which was to be respected and kept separate during this time.
  • Cut off (Hebrew, kârath', H3772): The phrase "shall be cut off from among their people" translates the Hebrew verb kârath (H3772), a powerful and frequently used term in the Old Testament to describe a severe covenant penalty. It signifies a divinely ordained judgment that could involve excommunication from the covenant community, loss of covenant blessings, or even premature death at the hand of God. This punishment implies a complete separation from the identity, protection, and privileges of being one of God's chosen people, signifying both social ostracization and spiritual alienation from God's favor and presence.

Verse Breakdown

  • "And if a man shall lie with a woman having her sickness": This opening clause directly states the prohibited act: sexual intercourse between a man and a woman who is in her menstrual period. The phrase "having her sickness" clarifies the specific ritual condition (menstrual impurity) that makes the act a transgression. This highlights the precise nature of the defilement, not merely any sexual act, but one that disregards the divinely ordained boundaries of ritual purity.
  • "and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood": These parallel clauses employ euphemistic language to describe the act of sexual intercourse. "Uncover her nakedness" is a common biblical idiom for sexual intimacy. The subsequent phrases, "he hath discovered her fountain, and she hath uncovered the fountain of her blood," emphasize the mutual participation in the act and, more importantly, the mutual defilement involved. The explicit mention of "the fountain of her blood" directly links the act to the menstrual flow, underscoring the violation of the purity laws concerning blood and its sacredness.
  • "and both of them shall be cut off from among their people": This final clause declares the severe and absolute consequence for both the man and the woman involved in this transgression. The "cutting off" (Hebrew: kârath) signifies a grave punishment, indicating that such a defiling act was considered a direct affront to God's holiness and the purity of the community. It warranted their removal from the covenant people, whether through social excommunication, loss of lineage, or direct divine judgment leading to death, thereby preserving the integrity and holiness of Israel.

Literary Devices

Leviticus 20:18 employs several significant literary devices to convey its message with clarity, gravity, and theological weight. Euphemism is prominently used, with phrases like "uncover her nakedness," "discovered her fountain," and "uncovered the fountain of her blood" serving to describe sexual intercourse without explicit anatomical detail. This approach maintains a level of decorum appropriate for sacred text while clearly communicating the prohibited act and its defiling nature. The verse also exhibits striking Parallelism through the repeated structure of "he hath discovered her fountain, and she hath uncovered the fountain of her blood." This emphasizes the mutual involvement of both parties in the transgression and highlights the shared culpability and defilement. Furthermore, the verse functions as part of a larger Legal Formulary, characteristic of Old Testament law, employing an "if...then" structure (implied in the KJV's "And if a man shall... he hath... and both of them shall...") to clearly state the offense and its prescribed, severe penalty. Finally, Symbolism is deeply embedded, particularly with "blood" and "fountain" representing life, purity, and the sacredness of the body. The defilement of these elements through prohibited intimacy becomes a serious offense against God's established order and holiness.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse is profoundly connected to the overarching biblical theme of holiness and purity, which forms the very core of God's covenant with Israel. The prohibition against sexual relations during menstruation underscores the sanctity of life (represented by blood) and the human body, and God's unwavering demand for His people to maintain ritual and moral purity as a direct reflection of His own holy character. It highlights the extreme seriousness of defiling acts within the community, which could compromise Israel's unique status as a holy nation set apart for God. The severe "cutting off" penalty reveals God's absolute intolerance for sin that pollutes His people and threatens the integrity of their covenant relationship with Him, demonstrating that such transgressions are not merely social infractions but offenses against the divine order.

  • Leviticus 15:19-24 - Provides the foundational laws detailing a woman's ritual impurity during menstruation and its implications.
  • Leviticus 18:19 - States the initial prohibition against approaching a woman during her period of ritual impurity.
  • Hebrews 12:14 - Exhorts New Testament believers to "strive for peace with everyone, and for the holiness without which no one will see the Lord," reflecting God's enduring call to a life of purity.

REFLECTION AND APPLICATION

While the specific ritual laws concerning menstrual impurity belong to the Old Covenant and are not directly applied to New Covenant believers in the same literal way (as physical uncleanness no longer equates to spiritual defilement, a truth illuminated by Mark 7:19), the underlying principles of holiness, profound respect for God's design for intimacy, and the seriousness of sexual sin remain profoundly relevant and eternally true. This verse serves as a powerful reminder that God desires purity in all aspects of our lives, especially within our most intimate relationships. It compels us to deeply consider how our actions, particularly within the realm of sexuality, either honor or dishonor God and the sanctity of the human body, which is now understood as a sacred temple of the Holy Spirit (1 Corinthians 6:19-20). The severe consequence of being "cut off" serves as a stark reminder that sin, especially that which defiles and disrupts God's holy order, carries serious spiritual consequences, even if the specific Old Testament penalties are no longer in effect. As believers, we are called to live lives of profound purity, reverence, and intentional holiness, reflecting God's holy character in our bodies, our relationships, and every facet of our existence.

Questions for Reflection

  • How does God's unwavering demand for holiness in ancient Israel inform our understanding of purity and sexual ethics in relationships today?
  • In what practical ways can we honor the body as a temple of the Holy Spirit in our sexual choices and intimate relationships?
  • What does the severity of the "cut off" penalty teach us about the seriousness of sin in God's eyes, and how does this understanding shape our pursuit of holiness?

FAQ

Why was sexual intercourse during menstruation considered such a serious offense in ancient Israel?

Answer: This prohibition was considered exceptionally serious for several interconnected reasons rooted in the Israelite understanding of holiness, ritual purity, and the sanctity of life. Firstly, a menstruating woman was in a state of ritual impurity (Leviticus 15:19-24), and sexual contact would transfer this impurity to the man, defiling both individuals and potentially the sacred space of the community. Secondly, blood was intrinsically linked to life itself (Leviticus 17:11) and was considered sacred; its presence outside of specific sacrificial contexts or its "fountain" being "uncovered" in this state was seen as a profound defilement. Thirdly, these laws served to distinguish Israel from surrounding pagan cultures, which often lacked such purity distinctions and engaged in practices that were anathema to Israel's covenant with a holy God. Violating this law was an act of defilement against God's holy character and the purity of His covenant community.

Does this law apply to Christians today?

Answer: No, the specific ritual prohibition of Leviticus 20:18, like many Old Covenant ceremonial and ritual laws, is not directly applied to Christians today. The New Testament teaches that physical uncleanness does not equate to spiritual defilement (Mark 7:19; Acts 10:9-16). However, the underlying principles of holiness, profound respect for the body, and purity in sexual relationships remain paramount for believers. Christians are called to live holy lives, honoring God with their bodies (1 Corinthians 6:18-20), and to avoid all forms of sexual immorality, which defile the individual and dishonor God. The focus shifts from ritual purity to moral and spiritual purity, empowered by the Holy Spirit.

What does "cut off from among their people" mean?

Answer: The phrase "cut off from among their people" (Hebrew: kareth) signifies a severe, divinely ordained punishment for grave offenses against the covenant. It could entail various forms of removal from the covenant community. In some cases, it meant excommunication or social ostracism, where the offender lost their standing, inheritance, and privileges within Israel. In other instances, it implied premature death directly by God's hand (Genesis 17:14). The core meaning is a complete separation from the covenant people and the blessings associated with being part of God's chosen nation, signifying a loss of identity, a forfeiture of divine protection and favor, and ultimately, a severing of the relationship with God's community. It highlights the gravity of the sin in God's eyes and its profound impact on the purity and integrity of the community.

CHRIST-CENTERED FULFILLMENT

Leviticus 20:18, with its severe penalty for defilement and its emphasis on ritual purity, points powerfully to the ultimate need for a perfect cleanser and a substitute who would be "cut off" on behalf of a defiled humanity. The ritual impurity associated with menstruation, and the broader concept of sin that inherently defiles and separates humanity from a holy God, finds its ultimate and complete resolution in Jesus Christ. He is the one who, though perfectly pure and without sin, willingly became impure for us, bearing the defilement of our sin upon Himself (2 Corinthians 5:21). The "fountain of her blood" that caused ritual impurity in the Old Covenant finds its profound counterpoint in the precious and atoning blood of Christ, which cleanses us from all sin and impurity, making us truly clean and righteous before God (1 John 1:7; Hebrews 9:14). The terrifying consequence of being "cut off" from God's people foreshadows the eternal separation that sin truly brings—a spiritual death that Jesus endured on the cross, being "cut off from the land of the living" (Isaiah 53:8) so that all who believe in Him might never be cut off from God's presence. Through His perfect sacrifice, Christ fulfills the demands of holiness, inaugurating a new covenant where spiritual purity and access to God are achieved not through ritual observance, but through faith in His atoning work, enabling us to draw near to a holy God with confidence and a clean conscience (Hebrews 10:19-22).

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Commentary on Leviticus 20 verses 10–21

Sins against the seventh commandment are here ordered to be severely punished. These are sins which, of all others, fools are most apt to make a mock at; but God would teach those the heinousness of the guilt by the extremity of the punishment that would not otherwise be taught it.

I. Lying with another man's wife was made a capital crime. The adulterer and the adulteress that had joined in the sin must fall alike under the sentence: they shall both be put to death, Lev 20:10. Long before this, even in Job's time, this was reputed a heinous crime and an iniquity to be punished by the judges, Job 31:11. It is a presumptuous contempt of an ordinance of God, and a violation of his covenant, Pro 2:17. It is an irreparable wrong to the injured husband, and debauches the mind and conscience of both the offenders as much as any thing. It is a sin which headstrong and unbridled lusts hurry men violently to, and therefore it needs such a powerful restraint as this. It is a sin which defiles a land and brings down God's judgments upon it, which disquiets families, and tends to the ruin of all virtue and religion, and therefore is fit to be animadverted upon by the conservators of the public peace: but see Joh 8:3-11.

II. Incestuous connections, whether by marriage or not. 1. Some of them were to be punished with death, as a man's lying with his father's wife, Lev 20:11. Reuben would have been put to death for his crime (Gen 35:22) if this law had been then made. It was the sin of the incestuous Corinthian, for which he was to be delivered unto Satan, Co1 5:1, Co1 5:5. A man's debauching his daughter-in-law, or his mother-in-law, or his sister, was likewise to be punished with death, Lev 20:12, Lev 20:14, Lev 20:17. 2. Others of them God would punish with the curse of barrenness, as a man's defiling his aunt, or his brother's wife (Lev 20:19-21): They shall die childless. Those that keep not within the divine rules of marriage forfeit the blessings of marriage: They shall commit whoredom, and shall not increase, Hos 4:10. Nay it is said, They shall bear their iniquity, that is, though they be not immediately cut off by the hand either of God or man for this sin, yet the guilt of it shall lie upon them, to be reckoned for another day, and not be purged with sacrifice or offering.

III. The unnatural lusts of sodomy and bestiality (sins not to be mentioned without horror) were to be punished with death, as they are at this day by our law, Lev 20:13, Lev 20:15, Lev 20:16. Even the beast that was thus abused was to be killed with the sinner, who was thereby openly put to the greater shame: and the villany was thus represented as in the highest degree execrable and abominable, all occasions of the remembrance or mention of it being to be taken away. Even the unseasonable use of the marriage, if presumptuous, and in contempt of the law, would expose the offenders to the just judgment of God: they shall be cut off, Lev 20:18. For this is the will of God, that every man should possess his vessel (and the wife is called the weaker vessel) in sanctification and honour, as becomes saints.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–21. 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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