Leviticus 18:11

Translation
King James Version
The nakedness of thy father's wife's daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.
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KJV (with Strong's)
The nakedness H6172 of thy father's H1 wife's H802 daughter H1323, begotten H4138 of thy father H1, she is thy sister H269, thou shalt not uncover H1540 her nakedness H6172.
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Complete Jewish Bible
You are not to have sexual relations with your father's wife's daughter, born to your father, because she is your sister; do not have sexual relations with her.
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Berean Standard Bible
You must not have sexual relations with the daughter of your father’s wife, born to your father; she is your sister.
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American Standard Version
The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.
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World English Bible Messianic
“‘You shall not uncover the nakedness of your father’s wife’s daughter, conceived by your father, since she is your sister.
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Geneva Bible (1599)
The shame of thy fathers wiues daughter, begotten of thy father (for she is thy sister) thou shalt not, I say, discouer her shame.
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Young's Literal Translation
`The nakedness of a daughter of thy father's wife, begotten of thy father, she is thy sister; thou dost not uncover her nakedness.
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In the KJVVerse 3,263 of 31,102

Study This Verse

SUMMARY

Leviticus 18:11 serves as a precise prohibition within the Holiness Code, forbidding sexual relations with a half-sister who shares the same father but a different mother. This specific command underscores God's meticulous design for human sexuality and the sanctity of familial boundaries, aiming to establish and maintain Israel's moral purity and distinctiveness from the corrupt practices prevalent in surrounding cultures. It highlights the divine imperative for order, integrity, and holiness within the covenant community, reflecting God's own character.

CONTEXT

  • Literary Context: Leviticus 18 inaugurates a pivotal section of the Mosaic Law, often identified as the "Holiness Code" (Leviticus 17-26), which meticulously outlines the moral and ritual standards essential for Israel's covenant relationship with Yahweh. Following the detailed instructions concerning sacrifices and priestly ordination, this chapter pivots to the ethical and social dimensions of holiness, with a particular emphasis on sexual purity. The chapter commences with a foundational command for Israel to eschew the detestable customs of Egypt and Canaan, choosing instead to diligently obey God's statutes and judgments, as articulated in passages like Leviticus 18:1-5. The subsequent verses (Leviticus 18:6-18) systematically enumerate various forbidden sexual unions, primarily focusing on incestuous relationships. Leviticus 18:11 is an integral part of this comprehensive list, specifically addressing a particular familial relationship deemed an abomination. The consistent use of the euphemistic phrase "uncover nakedness" throughout the chapter serves to emphasize the gravity and defiling nature of these illicit acts.
  • Historical & Cultural Context: The laws presented in Leviticus 18 were delivered to the Israelites during their wilderness wanderings, following their liberation from Egypt and prior to their entry into the Promised Land of Canaan. Both Egyptian and Canaanite societies were characterized by practices explicitly condemned by Yahweh, including various forms of incest, ritual prostitution, and child sacrifice, as highlighted in Leviticus 18:3 and Leviticus 18:24-30. In many ancient Near Eastern cultures, certain incestuous unions were not only tolerated but occasionally practiced, sometimes for dynastic preservation or as part of religious rites. For instance, Egyptian pharaohs occasionally married sisters or half-sisters to maintain a perceived purity of royal lineage. The precise specification of a "father's wife's daughter, begotten of thy father" in Leviticus 18:11 is particularly pertinent in a patriarchal society where polygamy was a recognized practice. A man might have children by multiple wives, resulting in half-siblings who shared the same father but different mothers. This verse meticulously defines the prohibited relationship, ensuring that even such half-siblings were recognized as too closely related for sexual union, thereby upholding the sanctity and integrity of the extended family unit as divinely ordained.
  • Key Themes: Leviticus 18:11 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Central to its message is the theme of Holiness, emphasizing God's call for His people to be set apart from the surrounding nations not only ritually but also morally. The detailed sexual prohibitions are a direct outflow of God's holy character, demonstrating that true holiness encompasses all aspects of life, including the most intimate. Another key theme is Covenant Faithfulness and Obedience, as adherence to these laws is presented as a condition for remaining in God's favor and inheriting the land. The consequences of disobedience, explicitly mentioned in Leviticus 18:24-30, underscore the gravity of violating these divine decrees. Furthermore, the verse reinforces the theme of Sanctity of Family and Marriage, establishing divinely ordained boundaries for sexual expression that protect the integrity of the family unit and prevent social chaos. These laws reflect God's design for human relationships, contrasting sharply with the defiling practices of the pagan world and reinforcing Israel's identity as a distinct people under God's righteous rule.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Nakedness (Hebrew, ʻervâh', H6172): This term denotes "nudity, literally (especially the pudenda) or figuratively (disgrace, blemish)." In Leviticus 18, its repeated use, particularly in the phrase "uncover nakedness" (gâlâh ʻervâh), serves as a legal and theological euphemism for sexual intimacy or the sexual organs themselves. This consistent usage underscores that these acts are not merely physical but carry profound moral and spiritual implications, exposing vulnerability, shame, and defilement. The very act of "uncovering" implies a violation of boundaries and a desecration of what should be protected and sacred within the familial context.
  • Begotten (Hebrew, môwledeth', H4138): Derived from H4138, this word means "nativity (plural birth-place); by implication, lineage, native country; also offspring, family." In the phrase "begotten of thy father," it precisely clarifies the specific familial relationship being prohibited. It distinguishes a half-sister who shares the same father (but a different mother) from other familial connections. In a society where polygamy was permissible, this clause ensures the prohibition extends to all children of the same father, regardless of their mother, reinforcing paternal lineage as a primary determinant of prohibited familial relationships and highlighting the meticulous nature of God's law in defining and safeguarding family purity.
  • Sister (Hebrew, ʼâchôwth', H251): An irregular feminine of H251 (ʼâch, "brother"), this term (H269) signifies "a sister (used very widely (like brother), literally and figuratively); (an-) other, sister, together." In Leviticus 18:11, the declarative statement "she is thy sister" unequivocally defines the relationship. Despite having a different mother, the shared paternal lineage makes her a "sister" in the eyes of the law, emphasizing that sexual relations are strictly forbidden. This highlights the broad understanding of "sibling" within the legal framework of the time, extending beyond full siblings to include half-siblings by the same father.

Verse Breakdown

  • "The nakedness of thy father's wife's daughter": This initial clause identifies the specific individual with whom sexual relations are forbidden. "Thy father's wife's daughter" refers to a stepdaughter. The phrasing is intentionally detailed to cover the nuances of family structures in ancient Israel, setting the stage for the crucial clarification that follows.
  • "begotten of thy father": This vital clarifying phrase specifies that the daughter of the father's wife must also be the biological daughter of the father himself. This means the prohibition is specifically against sexual relations with a half-sister who shares the same father but has a different mother. This distinction is paramount for legal clarity and underscores the shared paternal bloodline as the basis for the prohibition, regardless of the mother.
  • "she [is] thy sister": This declarative statement unequivocally defines the relationship. It emphasizes that, despite having a different mother, the shared paternal lineage establishes her as a "sister" in the eyes of the law. This legal declaration reinforces the gravity of the prohibition, making it clear that such a union would violate divinely established familial boundaries.
  • "thou shalt not uncover her nakedness": This is the direct, unambiguous prohibition, utilizing the established euphemism for sexual intercourse. It carries the full weight of divine authority, signifying that such an act is a grave sin, a defilement, and a direct violation of God's holy standards for His people.

Literary Devices

Leviticus 18:11, consistent with the surrounding statutes, employs several potent literary devices to convey its message with clarity, authority, and moral weight. The most prominent device is Euphemism, particularly the recurring phrase "uncover her nakedness" (Hebrew: גָּלָה עֶרְוָה, gâlâh_ _ʻervâh'). This indirect language for sexual intercourse is not designed to obscure the act but rather to underscore the profound shame, vulnerability, and defilement associated with illicit sexual acts, especially incest. It emphasizes the sacredness of the body and the severe violation inherent in these forbidden unions. Another key device is Legal Formulary, characterized by the precise, declarative, and often repetitive structure of the prohibitions ("thou shalt not..."). This direct and authoritative language leaves no room for ambiguity, reflecting the divine origin and unyielding nature of the law. The detailed enumeration of relationships also demonstrates a form of Casuistic Law, where specific cases are presented to illustrate broader principles, though here it functions more as an apodictic (absolute) prohibition applied to a specific, defined case. The overall tone is one of solemn command, reflecting the gravity of the subject matter and the absolute necessity of adherence for the holiness and well-being of the covenant community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 18:11, deeply embedded within the Holiness Code, profoundly articulates God's unchanging standards for human sexuality and the sanctity of life. It reveals a God who is not only inherently holy but also deeply concerned with the moral purity and well-being of His covenant people. The prohibition against incest, specifically with a half-sister, establishes clear, divinely ordained boundaries for sexual expression, demonstrating that sexuality is not a mere biological function but a sacred gift intended for specific, holy contexts, primarily within the covenant of marriage between one man and one woman. These laws protect the integrity of the family unit, prevent genetic defects, maintain social order, and safeguard individuals from exploitation and abuse. Ultimately, they reflect God's character and His desire for His people to mirror His holiness in all aspects of their lives, setting them apart from the corrupt and defiling practices of the surrounding world and enabling them to walk in covenant faithfulness.

REFLECTION AND APPLICATION

While the specific context of Leviticus 18:11 addresses ancient Israelite family structures and the practices of their time, its underlying principles remain eternally relevant and profoundly applicable for believers today. This verse powerfully reminds us that God is the divine architect of human sexuality and has established clear, unchanging boundaries for its expression. It calls us to recognize the inherent sanctity of family relationships and the profound dignity of every individual, particularly within the familial unit. In a world increasingly prone to blurring moral lines, redefining traditional family structures, and normalizing what God explicitly calls detestable, this passage serves as a steadfast anchor. It urges us to uphold God's pure design for sexuality, integrity, and healthy boundaries in all our relationships. It challenges us to cultivate a heart that seeks to honor God not only in public conduct but also in the most private and intimate spheres of our lives, recognizing that true holiness permeates every aspect of our being and conduct. Our adherence to God's sexual ethics is not merely legalism, but a vibrant testament to our commitment to His kingdom and our desire to reflect His holy character in a fallen world, demonstrating the transformative power of His truth.

Questions for Reflection

  • How does God's meticulousness in defining prohibited relationships in Leviticus 18:11 speak to His concern for order, purity, and the well-being of individuals and communities?
  • In what specific ways does modern society's understanding of sexuality and family structures challenge or contradict the unchanging biblical understanding presented in this passage?
  • How can individual believers and the church community actively uphold, teach, and model God's design for sexual purity in a way that is both compassionate, culturally relevant, and uncompromisingly faithful to Scripture?

FAQ

Why is this specific relationship (half-sister through the father) singled out for prohibition, and what are the broader implications?

Answer: This specific prohibition is an integral part of a comprehensive list in Leviticus 18 that meticulously defines forbidden sexual relationships. The explicit mention of a "father's wife's daughter, begotten of thy father" addresses a common familial structure in ancient patriarchal societies where polygamy was practiced. A man might have children by multiple wives, resulting in half-siblings who shared the same father but different mothers. This verse clarifies that even these half-siblings, by virtue of sharing a common paternal lineage, are considered too closely related for sexual union. The purpose is multifaceted: to establish clear, unambiguous boundaries for sexual conduct within the extended family, preventing genetic defects, maintaining social order, and ensuring the purity and distinctiveness of Israel as God's holy people, contrasting sharply with the detestable practices of surrounding pagan cultures (e.g., Leviticus 18:3). The broader implication is that God's design for human sexuality is not arbitrary but is rooted in His holy character and His desire for the flourishing of individuals and communities.

CHRIST-CENTERED FULFILLMENT

While Leviticus 18:11, like all Old Testament laws, reveals the holy standard of God and exposes humanity's inherent inability to perfectly keep it, its ultimate fulfillment and deeper meaning are profoundly found in Jesus Christ. The law, including these specific prohibitions on sexual immorality, serves as a divine tutor, guiding us to recognize our desperate need for a Savior and leading us to Christ (e.g., Galatians 3:24). Jesus perfectly embodied the holiness that the law demanded, living a life of absolute purity and unwavering obedience, even extending the principles of sexual ethics to the thoughts and intentions of the heart (e.g., Matthew 5:27-28). Through His atoning sacrifice on the cross, Christ bore the full penalty for all our sins, including every form of sexual transgression, offering radical forgiveness and complete cleansing to all who believe in Him (e.g., 1 John 1:9). Furthermore, under the New Covenant, the indwelling Holy Spirit empowers believers to live out God's moral standards not merely as external commands to be grudgingly obeyed, but as an internal, Spirit-wrought desire to honor God with their bodies, which are now consecrated as temples of the Holy Spirit (e.g., 1 Corinthians 6:18-20). Thus, the call to sexual purity and the sanctity of relationships found in Leviticus find their deepest meaning, enablement, and transformative power in Christ, who not only forgives but also regenerates hearts, empowering His followers to walk in newness of life, reflecting God's holiness in all their relationships (e.g., Ephesians 5:3-5).

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Commentary on Leviticus 18 verses 6–18

I. II. Main points1. 2. Sub-points

These laws relate to the seventh commandment, and, no doubt, are obligatory on us under the gospel, for they are consonant to the very light and law of nature: one of the articles, that of a man's having his father's wife, the apostle speaks of as a sin not so much as named among the Gentiles, Co1 5:1. Though some of the incests here forbidden were practised by some particular persons among the heathen, yet they were disallowed and detested, unless among those nations who had become barbarous, and were quite given up to vile affections. Observe,

I. That which is forbidden as to the relations here specified is approaching to them to uncover their nakedness, Lev 18:6.

1.It is chiefly intended to forbid the marrying of any of these relations. Marriage is a divine institution; this and the sabbath, the eldest of all, of equal standing with man upon the earth: it is intended for the comfort of human life, and the decent and honourable propagation of the human race, such as became the dignity of man's nature above that of the beasts. It is honourable in all, and these laws are for the support of the honour of it. It was requisite that a divine ordinance should be subject to divine rules and restraints, especially because it concerns a thing wherein the corrupt nature of man is as apt as in any thing to be wilful and impetuous in its desires, and impatient of check. Yet these prohibitions, besides their being enacted by an incontestable authority, are in themselves highly reasonable and equitable. (1.) By marriage two were to become one flesh, therefore those that before were in a sense one flesh by nature could not, without the greatest absurdity, become one flesh by institution; for the institution was designed to unite those who before were not united. (2.) Marriage puts an equality between husband and wife. "Is she not thy companion taken out of thy side?" Therefore, if those who before were superior and inferior should intermarry (which is the case in most of the instances here laid down), the order of nature would be taken away by a positive institution, which must by no means be allowed. The inequality between master and servant, noble and ignoble, is founded in consent and custom, and there is no harm done if that be taken away by the equality of marriage; but the inequality between parents and children, uncles and nieces, aunts and nephews, either by blood or marriage, is founded in nature, and is therefore perpetual, and cannot without confusion be taken away by the equality of marriage, the institution of which, though ancient, is subsequent to the order of nature. (3.) No relations that are equals are forbidden, except brothers and sisters, by the whole blood or half blood, or by marriage; and in this there is not the same natural absurdity as in the former, for Adam's sons must of necessity have married their own sisters; but it was requisite that it should be made by a positive law unlawful and detestable, for the preventing of sinful familiarities between those that in the days of their youth are supposed to live in a house together, and yet cannot intermarry without defeating one of the intentions of marriage, which is the enlargement of friendship and interest. If every man married his own sister (as they would be apt to do from generation to generation if it were lawful), each family would be a world to itself, and it would be forgotten that we are members one of another. It is certain that this has always been looked upon by the more sober heathen as a most infamous and abominable thing; and those who had not this law yet were herein a law to themselves. The making use of the ordinance of marriage for the patronizing of incestuous mixtures is so far from justifying them, or extenuating their guilt, that it adds the guilt of profaning an ordinance of God, and prostituting that to the vilest of purposes which was instituted for the noblest ends. But,

2.Uncleanness, committed with any of these relations out of marriage, is likewise, without doubt, forbidden here, and no less intended than the former: as also all lascivious carriage, wanton dalliance, and every thing that has the appearance of this evil. Relations must love one another, and are to have free and familiar converse with each other, but it must be with all purity; and the less it is suspected of evil by others the more care ought the persons themselves to take that Satan do not get advantage against them, for he is a very subtle enemy, and seeks all occasions against us.

II. The relations forbidden are most of them plainly described; and it is generally laid down as a rule that what relations of a man's own he is bound up from marrying the same relations of his wife he is likewise forbidden to marry, for they two are one. That law which forbids marrying a brother's wife (Lev 18:16) had an exception peculiar to the Jewish state, that, if a man died without issue, his brother or next of kin should marry the widow, and raise up seed to the deceased (Deu 25:5), for reasons which held good only in that commonwealth; and therefore now that those reasons have ceased the exception ceases, and the law is in force, that a man must in no case marry his brother's widow. That article (Lev 18:18) which forbids a man to take a wife to her sister supposes a connivance at polygamy, as some other laws then did (Exo 21:10; Deu 21:15), but forbids a man's marrying two sisters, as Jacob did, because between those who had before been equal there would be apt to arise greater jealousies and animosities than between wives that were not so nearly related. If the sister of the wife be taken for the concubine, or secondary wife, nothing can be more vexing in her life, or as long as she lives.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–18. 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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