Leviticus 19 20

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.

Leviticus 19:20 nkjv

'Whoever lies carnally with a woman who is betrothed to a man as a concubine, and who has not at all been redeemed nor given her freedom, for this there shall be scourging; but they shall not be put to death, because she was not free.

Leviticus 19:20 niv

"?'If a man sleeps with a female slave who is promised to another man but who has not been ransomed or given her freedom, there must be due punishment. Yet they are not to be put to death, because she had not been freed.

Leviticus 19:20 esv

"If a man lies sexually with a woman who is a slave, assigned to another man and not yet ransomed or given her freedom, a distinction shall be made. They shall not be put to death, because she was not free;

Leviticus 19:20 nlt

"If a man has sex with a slave girl whose freedom has never been purchased but who is committed to become another man's wife, he must pay full compensation to her master. But since she is not a free woman, neither the man nor the woman will be put to death.

Leviticus 19 verses

Leviticus 19 20 Meaning

Leviticus 19:20 describes the specific legal consequences when a man engages in sexual intercourse with a woman who is a bondmaid, betrothed to another man, but whose status has not been finalized through full redemption or freedom. Due to her unredeemed and unfree status, the act, while sinful and warranting punishment, is not treated as a capital offense for either the man or the woman, unlike adultery with a free, betrothed woman. Instead, a judicial inquiry will be made, leading to punishment, which some translations indicate as scourging or a financial penalty, because her legal status as a slave complicates the concept of her "betrothal" and ability to fully consent, thus mitigating the severity of the transgression.

Leviticus 19 20 Context

Leviticus chapter 19 is a central passage often referred to as part of the "Holiness Code." Following the overarching command in verse 2, "You shall be holy, for I the Lord your God am holy," this chapter provides a wide array of moral and ethical stipulations for daily life. These laws instruct the Israelites on how to reflect God's holiness in their interactions within the community, covering diverse areas such as offerings, treatment of the poor and aliens, justice in courts, sexual purity, respect for parents, and prohibitions against pagan practices. Verse 20, specifically dealing with a sensitive matter of sexual misconduct, fits within the section (vv. 19:19-22) addressing prohibitions concerning improper mixtures and maintaining distinctions, as well as broader commands concerning sexual purity (related to chapter 18). Historically, these laws were given to Israel as they were forming a distinct nation in the wilderness, differentiating them from the corrupt practices of surrounding Canaanite peoples, particularly in areas of morality and social structure.

Leviticus 19 20 Word analysis

• And whosoever lieth carnally: Hebrew: ‘Ish kî-yiškab šikbāt-zera‘.
  • ‘Ish: "Man" or "person," indicating the male offender.
  • kî-yiškab šikbat-zera‘: Literally "who lies (a) lying of seed." This phrase specifically denotes sexual intercourse. The focus here is on the physical act, a transgression against established boundaries.
• with a woman, that is a bondmaid: Hebrew: ‘im-iššāh šiphāh.
  • ‘iššāh: "Woman," the female party involved.
  • šiphāh (shiph-khah): "Bondmaid" or "female slave." This highlights her legal status as someone's property. This status is critical, as it defines the mitigating factor in the legal consequence. Her lack of complete autonomy or "freedom" influences the degree of culpability for both parties involved.
• betrothed to an husband: Hebrew: neḥerěp̄eṯ lĕîš.
  • neḥerěp̄eṯ (nech-e-re-pheth): From the root ḥārap̄ meaning "to betroth," "engage," or "affiance." In ancient Israel, betrothal was a serious, legally binding agreement, often akin to the first stage of marriage. Breaking a betrothal required a divorce. However, in this specific case, it's combined with her "bondmaid" status.
  • lĕîš: "To a man/husband." She is formally engaged, legally promised to another. This distinguishes her from an unbetrothed woman, yet her slave status provides an exception to the usual punishment for violating such a bond.
• and not at all redeemed: Hebrew: wĕlo’ niphdāh.
  • wĕlo’: "And not."
  • niphdāh (nip-daw): From pāḏāh, "to redeem" or "ransom." This refers to the financial payment that would grant her full freedom from slavery. Her status as unredeemed means she is still legally classified as a slave, property of her master, even while betrothed.
• nor freedom given her: Hebrew: ḥuphšāh lō’-nittannāh lāh.
  • ḥuphšāh (chup-shaw): "Freedom" or "liberty." This refers to her legal emancipation.
  • lō’-nittannāh lāh: "Was not given to her." This emphasizes that she was neither ransomed nor formally released from her servitude. Her continuing unfree status, both in terms of being unredeemed and unemancipated, forms the crucial legal basis for the lesser penalty.
• she shall be scourged; they shall not be put to death: Hebrew: biqqōreṯ tihyeh: lō’ yûmātû.
  • biqqōreṯ (bik-ko-reth): This is a difficult word, translated as "inquiry," "punishment," "flogging," or "scourging." It indicates a judicial process or penalty that is less severe than death. It most likely refers to some form of public chastisement, such as scourging or a fine. The KJV's "scourged" is one interpretation, while ESV's "inquiry" suggests the process itself which then leads to a punishment. The precise nature is debated, but clearly not capital.
  • tihyeh: "She shall be." Grammatically connects to the woman's penalty, but the next phrase implies both.
  • lō’ yûmātû (lo yu-ma-too): "They shall not be put to death." This is plural, applying to both the man and the woman. This is the crucial distinction: it's not a capital offense.

Words-group analysis:

• "whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband": This phrase establishes the specific conditions of the act: an illicit sexual act, involving a woman who, despite being enslaved, has been committed to another man through betrothal. It sets up a conflict between her property status and her relational status.
• "and not at all redeemed, nor freedom given her": This entire clause explains the critical mitigating circumstance. Her enslaved, unfree, and unredeemed status is the sole reason why the capital punishment usually associated with adultery (violating a betrothal) is withheld for both parties. Her compromised ability to make independent choices and the fact that she is not fully free (i.e., someone's property) shifts the legal paradigm.
• "she shall be scourged; they shall not be put to death, because she was not free": This explicitly states the legal outcome. The consequence is significant punishment, but not the death penalty. The plural "they" confirms both individuals are spared capital punishment. The concluding "because she was not free" is the direct explanation for this leniency, demonstrating the Law's meticulous attention to nuances of social status and consent within its framework of justice.

Leviticus 19 20 Bonus section

The Law here considers the social status of individuals when meting out justice, which might seem to contradict modern notions of equality. However, it reflected an attempt to dispense equitable justice in a societal structure where slavery was a common institution, though regulated unlike elsewhere. The unfree status of the woman implied that her 'consent' to the act was complicated, as she was not an independent agent. This situation highlights how ancient law grappled with the concepts of autonomy and responsibility, providing a different set of penalties for slaves compared to free citizens. The nuanced legal provisions in Mosaic Law showcase an advanced legal system compared to many ancient Near Eastern counterparts, often showing more protection for the vulnerable and clear explanations for judicial decisions.

Leviticus 19 20 Commentary

Leviticus 19:20 meticulously addresses a unique legal and moral situation within ancient Israel: sexual relations with a bondmaid who is betrothed but not fully redeemed or free. Unlike adultery with a free betrothed woman, which carries the death penalty for both parties (Deut 22:23-24), this case merits a lesser, non-capital punishment. The rationale lies explicitly in the bondmaid's ambiguous legal status; she is not truly "free." This status complicates her full legal responsibility, as well as the full weight of the man's culpability, particularly regarding "defilement" of a free, independent person or the master's "property." The law demonstrates God's nuanced approach to justice, differentiating punishments based on the degrees of responsibility and legal status of individuals, ensuring that even those in servitude are protected and recognized, yet holding those who violate boundaries accountable. It underscores God’s commitment to sexual purity while upholding a complex but merciful system of justice within the Israelite societal context.