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Leviticus 15:19,24
And if a woman have an issue,and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even…

Leviticus 20:18
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.

Ezekiel 18:6
And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a menstruous woman,

to have sexual relations with her
The prohibition against sexual relations during a woman's menstrual period is rooted in the concept of ritual purity. In the ancient Israelite context, sexual relations were not merely a private matter but had communal and spiritual implications. This command emphasizes the sacredness of sexual relations, which are to be conducted within the boundaries set by God. The act of sexual relations is seen as a covenantal act, reflecting the covenant relationship between God and His people.

during her menstrual period.
Menstruation was considered a time of ritual impurity in ancient Israel, as outlined inLeviticus 15. This period was marked by a temporary state of uncleanness, which required specific purification rituals. The command not to engage in sexual relations during this time is linked to the broader theme of holiness and separation from impurity. This law also served to protect women during a vulnerable time and ensured that the community remained ritually clean. The concept of purity is echoed in the New Testament, where believers are called to live holy lives, set apart for God (1 Peter 1:15-16).

• The command begins by restricting even the approach, emphasizing intentional distance before temptation arises (Proverbs 4:14-15;2 Timothy 2:22).

• God regularly tells His people to draw clear boundaries, protecting both parties from sin and from ceremonial defilement (1 Thessalonians 4:3-5;1 Corinthians 6:18).

• The wording shows the responsibility placed on the one initiating contact; holiness requires proactive self-control (1 Peter 1:15-16).

• Scripture celebrates marital intimacy (Genesis 2:24;Hebrews 13:4), yet it also sets times when even married couples are to refrain.

• This phrase identifies the specific act forbidden in this moment, guarding the marriage bed from misuse (Ephesians 5:3).

• The prohibition is moral, not misogynistic; it protects the woman’s vulnerability and upholds God’s design for purity (Colossians 3:5).

• Menstruation rendered a woman ceremonially unclean under the Mosaic Law (Leviticus 15:19-24), and anyone contacting her blood shared that status.

• Blood represents life (Leviticus 17:11); mixing sexual union with a state associated with loss of blood blurred divine symbols of life and purity (Ezekiel 36:17).

• The command also provided practical health protections long before modern medicine understood infection risks.

• Old-covenant ceremonial uncleanness no longer applies to our standing before God (Hebrews 9:13-14), yet the moral principle of reverencing God-given boundaries and showing considerate care within marriage still endures (Ephesians 5:25).

Leviticus 18:19 literally forbids sexual intercourse with a menstruating woman, underscoring God’s call to holiness, self-control, and respect for the sacred symbol of blood. The verse teaches believers to honor God-given boundaries, protect one another’s dignity, and pursue purity in every aspect of marital intimacy.

As long as she is put apart.--Put apart,i.e.,seven days. (SeeLeviticus 15:19.) For consorting with her without being aware of her condition the man contracted defilement for seven days (seeLeviticus 15:24), and for committing this gross act presumptuously, both parties to it were visited with death. (SeeLeviticus 20:18.) Ezekiel refers to the transgression of this law as one of the heinous sins perpetrated by the people of Israel (Ezekiel 18:16;Ezekiel 22:10). . . .