You must not approach a woman to have sexual relations with her during her menstrual period. You must not approachThe phrase "You must not approach" is a direct command, emphasizing the seriousness of the instruction. In Hebrew, the word for "approach" is "קָרַב" (qarab), which means to draw near or come close. This term is often used in the context of approaching God or sacred spaces, indicating that this command is not merely about physical proximity but also about maintaining spiritual purity and respect for God's laws. The directive underscores the importance of boundaries and reverence in relationships, reflecting a broader biblical principle of holiness and respect for God's created order. a woman
The term "a woman" here is "אִשָּׁה" (ishah) in Hebrew, which can refer to a wife or any female. In the context of Leviticus, which often addresses the community of Israel, this term underscores the communal and relational aspects of the law. Women, as bearers of life and integral members of the covenant community, are to be treated with dignity and respect. This command highlights the value placed on women and the importance of honoring their bodies and natural processes. to have sexual relations
The phrase "to have sexual relations" is translated from the Hebrew "לִגְלוֹת עֶרְוָה" (liglot ervah), which literally means "to uncover nakedness." This expression is a euphemism for sexual intercourse and is used throughout Leviticus to describe prohibited sexual acts. The use of this phrase indicates a focus on the sanctity of sexual relations, which are to be conducted within the boundaries set by God. It reflects the biblical view that sexuality is a gift from God, meant to be expressed within the covenant of marriage and in ways that honor Him. with her during her menstrual period
The phrase "with her during her menstrual period" refers to the time of a woman's monthly cycle, known in Hebrew as "נִדָּה" (niddah), meaning impurity or separation. In ancient Israel, this period was considered a time of ritual impurity, not as a moral judgment but as a recognition of the natural processes of the body. The command to abstain from sexual relations during this time is rooted in the broader Levitical concern for ritual purity and the separation of the sacred from the profane. It serves as a reminder of the holiness required of God's people and the respect for the natural rhythms of life that God has ordained. Persons / Places / Events 1. MosesThe prophet and leader of the Israelites who received the laws from God, including those in Leviticus. 2. IsraelitesThe chosen people of God to whom the laws in Leviticus were given, as they journeyed from Egypt to the Promised Land. 3. Mount SinaiThe place where Moses received the laws from God, including the instructions found in Leviticus. 4. CanaanThe land promised to the Israelites, where they were to live according to God's laws and be set apart from the surrounding nations. 5. Holiness CodeA section of Leviticus (chapters 17-26) that includes laws about moral and ceremonial purity, emphasizing the holiness of God's people. Teaching Points Understanding HolinessThe command in Leviticus 18:19 is part of a broader call to holiness. God’s people are to be distinct and set apart, reflecting His purity and righteousness. Respect for God's DesignThis law underscores the importance of respecting the natural processes God has created, including the menstrual cycle, and maintaining purity in relationships. Moral and Ceremonial PurityWhile the specific ceremonial laws may not apply to Christians today, the underlying principle of living a life that honors God remains relevant. Boundaries in RelationshipsEstablishing and respecting boundaries in relationships is crucial for maintaining purity and honoring God’s design for human interactions. Reflecting God's CharacterAs believers, we are called to reflect God’s character in all aspects of life, including our relationships and how we treat others. Bible Study Questions 1. How does understanding the context of Leviticus 18:19 help us appreciate the importance of holiness in our lives today? 2. In what ways can we apply the principles of purity and respect for God's design in our modern relationships? 3. How do the teachings in Leviticus 18:19 connect with the New Testament call to holiness found in 1 Peter 1? 4. What are some practical ways we can establish and maintain boundaries in our relationships to honor God? 5. How can we reflect God's character in our daily interactions, especially in areas related to purity and respect for others? Connections to Other Scriptures Leviticus 15Discusses laws regarding bodily discharges, including menstruation, and the associated ceremonial uncleanness. Ezekiel 18Highlights the importance of personal responsibility and righteousness, which includes adherence to God's laws. 1 Corinthians 6Addresses sexual morality and the importance of honoring God with our bodies. Hebrews 10Discusses the new covenant and the call to holiness, reflecting the principles of purity found in Leviticus. 1 Peter 1Calls believers to be holy as God is holy, echoing the holiness code in Leviticus. People Israelites, Molech, MosesPlaces Canaan, Egypt, TemanTopics Apart, Approach, Draw, During, Impure, Impurity, Menstrual, Monthly, Nakedness, Period, Regular, Relations, Separation, Sex, Sexual, Unclean, Uncleanness, UncoverDictionary of Bible Themes Leviticus 18:19 5715 menstruation Leviticus 18:1-22 5714 men Leviticus 18:1-24 8273 holiness, ethical aspects Leviticus 18:6-20 6189 immorality, examples
6237 sexual sin, nature of Leviticus 18:6-23 6206 offence Leviticus 18:6-30 7525 exclusiveness Library General Character of Christians.
"And they that are Christ's have crucified the Flesh, with the Affections and Lusts." St. Paul is supposed to have been the first herald of gospel grace to the Galatians; and they appear to have rejoiced at the glad tidings, and to have received the bearer with much respect. But after his departure, certain judaizing teachers went among them, and labored but too successfully, to alienate their affections from him, and turn them form the simplicity of the gospel. The malice and errors of those deceitful …
Andrew Lee et al—Sermons on Various Important Subjects"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice. …
Hugh Binning—The Works of the Rev. Hugh Binning The Doctrine of Arbitrary Scriptural Accommodation Considered.
"But the Righteousness which is of Faith speaketh on this wise,--Say not in thine heart, Who shall ascend into Heaven?' (that is, to bring Christ down from above:) or, Who shall descend into the deep?' (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth; and in thine heart:' that is, the word of Faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from …
John William Burgon—Inspiration and Interpretation Epistle Lxiv. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [174] . Here begins the epistle of the blessed Gregory pope of the city of Rome, in exposition of various matters, which he sent into transmarine Saxony to Augustine, whom he had himself sent in his own stead to preach. Preface.--Through my most beloved son Laurentius, the presbyter, and Peter the monk, I received thy Fraternity's letter, in which thou hast been at pains to question me on many points. But, inasmuch as my aforesaid sons found me afflicted with the …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular …
Alfred Edersheim—The Life and Times of Jesus the Messiah Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord …
Thomas Watson—The Ten Commandments The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon …
Lewis Bayly—The Practice of Piety Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 18:19 NIVLeviticus 18:19 NLTLeviticus 18:19 ESVLeviticus 18:19 NASBLeviticus 18:19 KJV
Leviticus 18:19 Commentaries
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