Leviticus 18:16

Translation
King James Version
Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.
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KJV (with Strong's)
Thou shalt not uncover H1540 the nakedness H6172 of thy brother's H251 wife H802: it is thy brother's H251 nakedness H6172.
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Complete Jewish Bible
You are not to have sexual relations with your brother's wife, because this is your brother's prerogative.
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Berean Standard Bible
You must not have sexual relations with your brother’s wife; that would shame your brother.
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American Standard Version
Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness.
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World English Bible Messianic
“‘You shall not uncover the nakedness of your brother’s wife. It is your brother’s nakedness.
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Geneva Bible (1599)
Thou shalt not discouer the shame of thy brothers wife. for it is thy brothers shame.
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Young's Literal Translation
`The nakedness of thy brother's wife thou dost not uncover; it is thy brother's nakedness.
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See also
Leviticus 20:21Deuteronomy 25:5Matthew 22:24Mark 12:19Mark 6:17Matthew 14:3Matthew 14:4
In the KJVVerse 3,268 of 31,102

Study This Verse

SUMMARY

Leviticus 18:16 presents a specific and foundational prohibition within God's comprehensive statutes on sexual morality, explicitly forbidding sexual relations with one's brother's wife. This command profoundly underscores the sanctity of marital bonds, the imperative of maintaining clear and holy familial boundaries, and God's unwavering call for His covenant people to live in purity and holiness, distinct from the corrupt and defiling practices of surrounding pagan nations. It highlights the profound unity and shared identity between husband and wife, asserting that a violation against one's spouse is considered a direct and grievous violation against the husband's intimate sphere and personhood.

CONTEXT

  • Literary Context: Leviticus 18:16 is meticulously placed within a detailed and systematic enumeration of forbidden sexual relationships found in Leviticus 18. The chapter opens with a solemn divine injunction against adopting the abhorrent customs and statutes of Egypt and Canaan, emphasizing Israel's unique calling to obey God's decrees (Leviticus 18:1-5). The subsequent verses systematically outline various incestuous unions, beginning with the closest blood relatives (parents, siblings, children) and extending to more distant, yet still forbidden, familial connections (aunts, uncles, daughters-in-law). The specific prohibition against a brother's wife in verse 16 is thus part of a broader, divinely ordained framework designed to protect the integrity of the family unit and the purity of the Israelite community. The chapter culminates with severe warnings regarding the defiling consequences of violating these laws, stating that such acts would pollute the land and its inhabitants, leading to expulsion from the Promised Land (Leviticus 18:24-30). This immediate literary context firmly establishes the verse as an indispensable component of God's holistic legal and moral framework for establishing a holy nation, where sexual purity is paramount to communal well-being and covenant faithfulness.
  • Historical & Cultural Context: The divine laws articulated in Leviticus 18 were delivered to the ancient Israelites as they stood poised to enter the land of Canaan, a region deeply permeated by cultural and religious practices explicitly condemned by Yahweh. Historical and archaeological evidence from the ancient Near East, particularly concerning Canaanite societies, reveals widespread sexual immorality, including various forms of incest and cultic prostitution, often integrated into their fertility cults and religious rituals. By promulgating these stringent prohibitions, God was unequivocally setting His people apart, calling them to a radically different and higher standard of moral and sexual conduct that authentically reflected His own holy and righteous character. The biblical idiom "uncovering nakedness" served as a common euphemism for sexual intercourse, and its consistent application throughout this chapter underscores the gravity of violating marital and familial purity. These divine commands stood in stark contrast to the pervasive and lax sexual mores prevalent in the surrounding pagan societies, as vividly highlighted by the warnings against their "abominations" (Leviticus 18:26-27).
  • Key Themes: Leviticus 18:16 significantly contributes to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Holiness, as God repeatedly calls His people to "be holy, for I am holy" (Leviticus 19:2). This verse demonstrates that holiness is not merely ritualistic but extends profoundly into the realm of personal and communal sexual ethics. It also reinforces the theme of Covenant Faithfulness, as obedience to these moral statutes is presented as a condition for remaining in covenant relationship with God and dwelling in the Promised Land (Leviticus 18:28). Furthermore, the prohibition underscores the divine institution and Sanctity of Marriage, portraying it as an exclusive, sacred union that must be protected from all forms of illicit intrusion. The concept of Separation is also prominent, as Israel is commanded to distinguish itself sharply from the defiling practices of the nations around them, establishing a unique moral identity rooted in God's character. Finally, the verse speaks to the profound Unity of Husband and Wife, where a violation against one spouse is considered a direct affront to the other, echoing the foundational principle of "one flesh" established in Genesis 2:24.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Uncover (Hebrew, gâlâh', H1540): This verb, H1540, literally means "to denude," "to reveal," or "to lay bare." In the specific context of sexual relations, particularly when paired with "nakedness," it functions as a euphemism for engaging in sexual intercourse. The use of "uncover" in this prohibition emphasizes the intimate, private, and inherently vulnerable nature of the act, which is divinely reserved exclusively for the covenant of marriage. When employed in a prohibitive sense, as it is here, it powerfully highlights the illicit, violative, and intrusive nature of the forbidden union, signifying an unwelcome transgression into a sacred and exclusive relational space.
  • Nakedness (Hebrew, ʻervâh', H6172): This noun, H6172, refers primarily to physical nudity, specifically the pudenda. However, in biblical usage, especially within the context of Leviticus 18, its meaning extends far beyond mere physical exposure to encompass the profound sexual intimacy, vulnerability, and honor inherent in a relationship. Thus, the phrase "uncover nakedness" is a comprehensive idiom denoting sexual relations. More deeply, within the framework of marriage, it represents the complete intimacy, unity, and shared identity between husband and wife. To "uncover the nakedness" of a relative in a forbidden manner is to profoundly violate the sanctity of familial bonds and transgress the divinely ordained boundaries of sexual expression, bringing shame and defilement.

Verse Breakdown

  • "Thou shalt not uncover the nakedness of thy brother's wife": This initial clause issues a direct, absolute, and unequivocal prohibition against engaging in sexual intercourse with one's sister-in-law. It establishes a clear and inviolable boundary within the extended family structure, meticulously designed to protect the sanctity and exclusivity of the marital bond. This command prevents the blurring of familial roles and responsibilities, ensuring clarity and purity within the community. The absolute nature of the prohibition, devoid of exceptions or justifications, underscores the profound gravity of such a transgression against the divinely established marital covenant.
  • "it [is] thy brother's nakedness": This explanatory and theological clause provides the foundational rationale for the preceding prohibition. It articulates the profound unity and shared identity that exists between a husband and wife, asserting that the wife's "nakedness" (her sexual intimacy, personhood, and marital exclusivity) is considered an intrinsic extension of the husband's own. Therefore, to sexually violate the brother's wife is not merely an offense against her, but it is considered a direct, deeply personal, and grievous violation against the brother himself in his most intimate and vulnerable sphere. This powerful statement reinforces the concept of marital oneness, where two individuals become "one flesh" in a sacred union (Genesis 2:24). It underscores that adultery or any illicit sexual act with a married person is not merely a private transgression but a profound violation of the spouse's person and the sacred covenant they share before God and humanity.

Literary Devices

Leviticus 18:16 employs several potent literary devices to convey its authoritative and profound message. The most prominent is Euphemism, where the phrase "uncover the nakedness" serves as a decorous and indirect expression for sexual intercourse. This choice of language avoids explicit anatomical descriptions while unequivocally communicating the nature of the forbidden act, maintaining a sense of reverence appropriate for a sacred text. Furthermore, the explanatory clause "it is thy brother's nakedness" powerfully utilizes Metonymy. Here, "nakedness" stands not merely for the physical body but for the entire intimate sphere of the brother's marital relationship, encompassing his exclusive rights, honor, and the sanctity of his union. This metonymic usage profoundly communicates that an offense against the wife in this context is a direct and deeply personal offense against the husband, highlighting the profound unity, shared identity, and mutual vulnerability within marriage. The concise, declarative, and absolute nature of the prohibition itself also exemplifies Legal Language, a hallmark characteristic of the Mosaic Law, emphasizing its divine authority, binding nature, and the non-negotiable standard it sets for Israel's moral conduct.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 18:16 profoundly articulates God's exceptionally high regard for the divine institution of marriage and the sanctity of sexual intimacy, which is exclusively reserved within its sacred boundaries. It establishes that marriage is a unique, exclusive, and covenantal bond, where the spouses are divinely united as "one flesh," and any violation of this profound bond, even by a close relative, is considered a direct affront to God's foundational design and the intrinsic integrity of the family unit. The prohibition extends the pervasive biblical concept of "holiness" directly into the sphere of sexual ethics, calling Israel to reflect God's own purity and moral character in their most intimate relationships, thereby distinguishing themselves sharply from the moral depravity and defiling practices of surrounding pagan nations. This verse, along with the broader chapter, lays a foundational theological principle that sexual purity and fidelity are not merely social norms but are integral, non-negotiable components of covenant faithfulness and essential for the spiritual well-being and flourishing of God's people.

REFLECTION AND APPLICATION

Leviticus 18:16, though originating from ancient Israelite law, offers timeless and profoundly relevant principles for believers today concerning the sanctity of marriage, the imperative of sexual purity, and the crucial importance of establishing and maintaining healthy familial boundaries. In a contemporary world increasingly characterized by shifting moral landscapes and challenging norms regarding sexuality and relationships, this verse stands as a firm and unwavering declaration of God's unchanging standard: sexual intimacy is a sacred and precious gift, divinely reserved exclusively for the covenant of marriage between one man and one woman. It calls us, as followers of Christ, to honor not only our own marital vows with utmost fidelity but also to deeply respect and uphold the marital covenants of others, recognizing the profound unity and sacred bond established by God between husband and wife. This respect extends to maintaining appropriate and healthy boundaries within our extended families and communities, fostering environments of purity, trust, and mutual honor. Ultimately, living out the enduring principles embedded in this verse requires a steadfast commitment to personal and communal holiness, striving to reflect God's own pure and righteous character in every aspect of our lives, particularly within our most intimate and foundational relationships.

Questions for Reflection

  • How does the biblical concept of "one flesh" in marriage, profoundly implied by the phrase "it is thy brother's nakedness," deepen your understanding of the sanctity and exclusivity of the marital covenant in today's context?
  • In what specific ways does our contemporary culture, with its diverse views on sexuality and relationships, challenge the biblical principles of sexual purity and marital exclusivity, and how can believers faithfully uphold these divine standards with grace and truth?
  • What practical and intentional steps can individuals, couples, and families take to establish, communicate, and maintain healthy boundaries that honor God's design for relationships and promote purity within their spheres of influence?

FAQ

Why is the phrase "it is thy brother's nakedness" used instead of simply saying "it is your brother's wife"?

Answer: The phrase "it is thy brother's nakedness" is a profound theological and relational statement that transcends a mere identification of the person involved. It serves to emphasize the deep spiritual, emotional, and physical unity that God establishes between a husband and wife in the covenant of marriage. In biblical thought, particularly articulated in Genesis 2:24, when two people marry, they become "one flesh," signifying an indissoluble bond and a shared identity. Therefore, to "uncover the nakedness" (to have sexual relations with) the brother's wife is not merely an act against her as an individual; it is considered a direct, deeply personal, and grievous violation of the brother's own intimate sphere, his marital covenant, and his very personhood. This phrasing underscores the exclusivity of the marital bond, asserting that the wife's body and sexual intimacy are exclusively tied to her husband. It elevates the offense from a simple breach of social etiquette or a property violation to a profound transgression against the very essence of the marital covenant, the husband's identity within that union, and ultimately, against God's holy design for marriage.

CHRIST-CENTERED FULFILLMENT

While Leviticus 18:16 stands as a specific prohibition within the Old Covenant Law, its underlying principles of holiness, purity, and the sanctity of marriage find their ultimate fulfillment and deeper spiritual meaning in the person and work of Jesus Christ. The call to live a life of holiness and sexual purity, which is central to this command, is perfectly embodied by Jesus, who lived a life of absolute moral perfection and unblemished righteousness. In the New Covenant, Christ does not abolish the moral law but rather fulfills it and elevates its demands, moving beyond mere external compliance to an internal transformation of the heart and mind (Matthew 5:27-28). The sanctity of marriage, so vigorously defended in Leviticus 18, is upheld, affirmed, and glorified by Christ Himself, who teaches the divine origin and indissolubility of the marital bond (Matthew 19:4-6). Furthermore, the profound relationship between husband and wife is presented in the New Testament as a sacred mystery, serving as a living parable and profound picture of Christ's sacrificial, unconditional love for His Church, His bride (Ephesians 5:25-32). Thus, the prohibition against violating a brother's marriage is not merely a legal restriction for ancient Israel but a timeless reflection of God's unchanging desire for His people, the Church, to live in purity, honor, and covenantal love, mirroring the faithful and exclusive relationship of Christ to His bride and empowering believers through the indwelling Holy Spirit to pursue true sexual holiness and sanctification in every aspect of their lives (1 Thessalonians 4:3-5).

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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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