Leviticus 18:7

Translation
King James Version
The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.
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KJV (with Strong's)
The nakedness H6172 of thy father H1, or the nakedness H6172 of thy mother H517, shalt thou not uncover H1540: she is thy mother H517; 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, and you are not to have sexual relations with your mother. She is your mother -do not have sexual relations with her.
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Berean Standard Bible
You must not expose the nakedness of your father by having sexual relations with your mother. She is your mother; you must not have sexual relations with her.
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American Standard Version
The nakedness of thy father, even the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.
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World English Bible Messianic
“‘You shall not uncover the nakedness of your father, nor the nakedness of your mother: she is your mother. You shall not uncover her nakedness.
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Geneva Bible (1599)
Thou shalt not vncouer the shame of thy father, nor the shame of thy mother: for she is thy mother, thou shalt not discouer her shame.
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Young's Literal Translation
`The nakedness of thy father and the nakedness of thy mother thou dost not uncover, she is thy mother; thou dost not uncover her nakedness.
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See also
Leviticus 20:11Ezekiel 22:10Leviticus 18:8Leviticus 18:16Leviticus 20:14
In the KJVVerse 3,259 of 31,102

Study This Verse

SUMMARY

Leviticus 18:7 establishes a foundational and severe prohibition against incestuous relationships, specifically forbidding a man from engaging in sexual intercourse with his mother. This command is an integral part of a broader set of divine statutes designed to distinguish Israel's moral and sexual practices from the depraved customs of surrounding pagan nations. It underscores the sanctity of family relationships and God's unwavering demand for purity and holiness among His covenant people, reinforcing the inherent violation and profound moral offense of such an act and the absolute nature of this boundary within the family unit.

CONTEXT

  • Literary Context: Leviticus 18 initiates a comprehensive catalog of forbidden sexual relationships and practices, serving as a critical ethical code within the Mosaic Law. Following the introductory verses that call Israel to obey God's statutes and judgments, distinguishing themselves from the ways of Egypt and Canaan, as seen in Leviticus 18:1-5, this chapter systematically details various forms of sexual immorality, including incest, adultery, child sacrifice, and bestiality. Verse 7, addressing the prohibition against uncovering the nakedness of one's father or mother, stands as the very first specific sexual prohibition listed, immediately following the general command to avoid the practices of the nations. Its prominent position highlights the fundamental nature and severity of this particular transgression, setting the tone for the subsequent prohibitions that follow regarding other close relatives, in-laws, and various illicit sexual acts. The chapter culminates with dire warnings against these "abominations" and the severe consequences of disobedience, including the land "vomiting out" its inhabitants, as described in Leviticus 18:24-30.

  • Historical & Cultural Context: Ancient Israel was situated geographically and culturally between two dominant civilizations: Egypt to the southwest and Canaan to the north and east. Both cultures were known for practices that God explicitly condemned, particularly in the realm of sexual ethics and religious rituals. While Egyptian society generally did not condone incest for the broader populace, instances of incestuous relationships, especially within royal families, were known. The Canaanite cultures, however, were notoriously characterized by widespread sexual depravity, including ritual prostitution, fertility cults involving illicit sexual acts, and even child sacrifice, as explicitly forbidden in Leviticus 18:21. God's laws in Leviticus 18 served as a stark contrast to these pagan norms, establishing a unique moral standard for His covenant people. The prohibition against incest, specifically with one's mother, was a universal taboo in many ancient societies, yet its explicit inclusion here underscores God's absolute demand for a distinct and holy lifestyle for Israel, setting them apart as a nation whose moral code was derived directly from divine revelation, not human custom or pagan influence. This divine imperative was crucial for maintaining the purity of the Israelite community and preventing the moral degradation observed in the surrounding nations.

  • Key Themes: Leviticus 18:7 contributes significantly to several key themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness, emphasizing that God's people must reflect His holy character in their conduct, particularly in their most intimate relationships. This verse, along with the entire chapter, defines what constitutes "unclean" or "defiling" behavior in contrast to the purity God demands. It also reinforces the Sanctity of the Family Unit, which God ordained as the foundational building block of society. The prohibition against incest protects the integrity and proper order of familial relationships, preventing chaos and moral decay. Furthermore, the verse highlights the theme of Separation and Distinction, as Israel is called to be distinct from the surrounding pagan nations whose practices God condemns. By adhering to these divine statutes, Israel would demonstrate their unique covenant relationship with Yahweh, contrasting sharply with the moral degradation of Egypt and Canaan, as consistently warned against throughout Deuteronomy.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Nakedness (Hebrew, ‘ervâh', H6172): This term refers to nudity, literally (especially the pudenda) or figuratively (disgrace, blemish). In the context of Leviticus 18, "nakedness" is a consistent euphemism for the sexual organs and, by extension, for sexual intercourse itself. The act of "uncovering nakedness" is therefore a direct reference to sexual relations, particularly illicit ones. The use of this term underscores the profound violation and moral offense inherent in the forbidden acts, emphasizing the exposure of what should remain private and sacred within appropriate boundaries, leading to shame and defilement.
  • Uncover (Hebrew, gâlâh', H1540): A primitive root meaning to denude (especially in a disgraceful sense); by implication, to exile; figuratively, to reveal. When combined with "nakedness" (ervah), the phrase "gâlâh ‘ervâh" (to uncover nakedness) becomes a powerful idiom for sexual intercourse, especially when it is forbidden or shameful. This idiom is central to the prohibitions in Leviticus 18 and 20, consistently denoting illicit sexual relations. The act of "uncovering" implies a violation of privacy, intimacy, and proper boundaries, leading to disgrace and defilement. Its repeated use emphasizes the deliberate and transgressive nature of the prohibited sexual acts.
  • Mother (Hebrew, ʼêm', H517): A primitive word denoting a mother (as the bond of the family); in a wide sense (both literally and figuratively). In the context of Leviticus 18:7, the explicit mention of "mother" highlights the most fundamental and universally recognized familial bond. The prohibition against uncovering her nakedness emphasizes the sanctity of this relationship and the inherent violation of natural order and familial integrity that incest with a mother represents. The parent-child relationship is foundational to human society, and its perversion through sexual acts is presented as an ultimate transgression against both divine law and natural morality.

Verse Breakdown

  • "The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover:" This opening clause establishes the primary prohibition. While "nakedness of thy father" might seem to imply a direct sexual act with the father, in the context of Leviticus 18, it is understood as referring to the father's wife, i.e., the mother, as the subsequent clause clarifies and as is common in ancient Near Eastern legal codes where a man's wife is considered an extension of his person. The phrase "shalt thou not uncover" is the euphemism for engaging in sexual intercourse. This command unequivocally forbids sexual relations with one's parents, specifically emphasizing the mother, as the most direct and egregious form of incest, setting a clear, non-negotiable boundary for sexual conduct within the immediate family.
  • "she [is] thy mother; thou shalt not uncover her nakedness." This second clause reinforces and clarifies the prohibition, specifically focusing on the mother. The explanatory phrase "she is thy mother" serves as a powerful justification for the command, appealing to the most basic and sacred familial bond. It highlights the inherent moral repugnance of such an act, which fundamentally corrupts the natural order and the integrity of the parent-child relationship. The repetition of "thou shalt not uncover her nakedness" underscores the absolute and severe nature of this prohibition, leaving no room for ambiguity regarding the gravity of the offense. It emphasizes the profound defilement and societal disruption that such a transgression would cause.

Literary Devices

Leviticus 18:7 employs several literary devices to convey its powerful prohibition with clarity and emphasis. The most prominent is Euphemism, where the phrase "uncover nakedness" ("gâlâh ‘ervâh") serves as a polite or indirect expression for sexual intercourse, particularly illicit sexual acts. This indirect language, common in biblical texts, maintains a degree of decorum while clearly communicating the prohibited action. Furthermore, Repetition is strategically used, as the phrase "shalt thou not uncover her nakedness" is stated twice, with the explanatory clause "she is thy mother" inserted between the first general prohibition and the second specific one. This repetition, combined with the explanatory clause, serves to heighten the emphasis and underscore the absolute and non-negotiable nature of the command. The clause "she [is] thy mother" also functions as a form of Explanatory Justification or Rationale, providing the inherent moral reason for the prohibition, appealing to the fundamental and sacred nature of the parent-child relationship as the self-evident basis for the law.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 18:7 is deeply rooted in the broader theological framework of holiness and separation that permeates the book of Leviticus. God's command for Israel to "be holy, for I am holy" as stated in Leviticus 19:2, is directly applied to their sexual conduct, establishing that purity in relationships is not merely a social convention but a divine imperative reflecting God's own character. This verse underscores the sanctity of the family unit, which God ordained as the foundational building block of society, and any act that perverts this sacred bond is a direct affront to His design and order. The prohibition against incest, therefore, is not arbitrary but is designed to protect the integrity of human relationships, prevent societal degradation, and promote the physical, emotional, and spiritual well-being of individuals. It highlights God's concern for order, boundaries, and the flourishing of His people, demonstrating that true freedom and blessing are found in adherence to His righteous statutes.

REFLECTION AND APPLICATION

Leviticus 18:7, while specifically addressing a severe form of incest, offers profound principles that resonate with believers today. It reminds us that God is a God of order, and His moral laws are not arbitrary but are designed for human flourishing and the preservation of healthy relationships. The sanctity of the family, as ordained by God, remains a cornerstone of society, and any act that defiles or corrupts this foundational unit is a serious offense against divine design. For us, this verse calls for a deep commitment to sexual purity and integrity in all our relationships, recognizing that our bodies are temples of the Holy Spirit, as taught in 1 Corinthians 6:19. It challenges us to uphold God's standards in a world that often dismisses or redefines moral boundaries, fostering a counter-cultural commitment to holiness that reflects our allegiance to Christ. Ultimately, living by God's moral boundaries protects us and enables us to experience the true freedom and blessing that come from walking in His ways, honoring Him in every aspect of our lives, including our most intimate relationships.

Questions for Reflection

  • How does the specific prohibition in Leviticus 18:7 illuminate God's broader concern for the sanctity and integrity of the family unit in all generations?
  • In what ways does society today challenge or redefine the moral boundaries concerning sexual relationships, and how should believers respond to uphold God's standards?
  • Beyond the explicit prohibition, what underlying principles of purity, respect, and self-control can we apply from this verse to our personal lives and relationships?

FAQ

What does "uncover nakedness" truly mean in this context?

Answer: In Leviticus 18 and other Old Testament texts, "uncover nakedness" (Hebrew: gâlâh ‘ervâh) is a consistent euphemism for engaging in sexual intercourse, particularly illicit or forbidden sexual acts. It literally translates to "expose the shame" or "reveal the nakedness," emphasizing the profound violation, disgrace, and defilement associated with such acts when they occur outside of God-ordained boundaries. In Leviticus 18:7, it specifically refers to sexual relations with one's mother.

Why is this specific prohibition (incest with one's mother) so prominently placed and emphasized?

Answer: This prohibition is placed first in the list of sexual offenses in Leviticus 18 because it represents one of the most fundamental and universally condemned forms of incest. The relationship between a mother and child is the most basic and sacred familial bond, foundational to human society. Violating this bond through sexual intercourse is considered an ultimate perversion of natural order and a profound moral transgression. Its prominence underscores the absolute nature of this boundary and the severity with which God views such a violation, setting the tone for all subsequent prohibitions against sexual immorality.

How does this ancient law apply to believers in the New Covenant today?

Answer: While the specific legal code of Leviticus is part of the Old Covenant, the underlying moral principles it conveys are eternal and transcend dispensations. The prohibition against incest, particularly with one's mother, reflects a universal moral truth about the sanctity of family and the inherent wrongness of sexual perversion. The New Testament consistently upholds high standards of sexual purity, condemning all forms of sexual immorality, as seen in 1 Corinthians 6:18 and Hebrews 13:4. Believers today are called to live lives of holiness, not merely by external rules, but by the empowering presence of the Holy Spirit, embracing sexual integrity as an expression of their love for God and respect for His design for human relationships.

CHRIST-CENTERED FULFILLMENT

The prohibitions in Leviticus 18, including the one in Leviticus 18:7, reveal the depth of human sinfulness and the absolute holiness of God. While these laws served to set Israel apart and expose their need for a redeemer, they find their ultimate fulfillment in Jesus Christ. Christ did not come to abolish the Law but to fulfill it, as He Himself declared in Matthew 5:17, not only by perfectly obeying its every command but also by providing the means for humanity to be reconciled to a holy God. The Old Testament laws, including those on sexual purity, highlighted the defilement that separated humanity from God. In Christ, we find cleansing from all sin, including sexual impurity, through His atoning sacrifice on the cross, as powerfully stated in 1 John 1:7. Furthermore, the Holy Spirit, given to believers through Christ, empowers us to live lives of purity and holiness from the inside out, transforming our desires and enabling us to honor God with our bodies, fulfilling the righteous requirement of the law, as seen in Romans 8:4 and 1 Corinthians 6:19-20. Thus, the call to sexual purity, exemplified by the severe prohibition in Leviticus 18:7, is not merely an external legal requirement for the New Covenant believer, but an inward transformation and an empowered pursuit of holiness, reflecting the character of Christ who is our ultimate standard of purity and the very source of our sanctification, as He sanctifies the church in Ephesians 5:25-27.

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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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