Leviticus 20:17

Translation
King James Version
And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity.
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KJV (with Strong's)
And if a man H376 shall take H3947 his sister H269, his father's H1 daughter H1323, or H176 his mother's H517 daughter H1323, and see H7200 her nakedness H6172, and she see H7200 his nakedness H6172; it is a wicked thing H2617; and they shall be cut off H3772 in the sight H5869 of their people H5971 H1121: he hath uncovered H1540 his sister's H269 nakedness H6172; he shall bear H5375 his iniquity H5771.
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Complete Jewish Bible
If a man takes his sister, his father's daughter or his mother's daughter, and has sexual relations with her, and she consents, it is a shameful thing; they are to be cut off publicly - he has had sexual relations with his sister, and he will bear the consequences of their wrongdoing.
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Berean Standard Bible
If a man marries his sister, whether the daughter of his father or of his mother, and they have sexual relations, it is a disgrace. They must be cut off in the sight of their people. He has uncovered the nakedness of his sister; he shall bear his iniquity.
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American Standard Version
And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness; it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity.
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World English Bible Messianic
“‘If a man takes his sister, his father’s daughter, or his mother’s daughter, and sees her nakedness, and she sees his nakedness; it is a shameful thing. They shall be cut off in the sight of the children of their people. He has uncovered his sister’s nakedness. He shall bear his iniquity.
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Geneva Bible (1599)
Also the man that taketh his sister, his fathers daughter, or his mothers daughter, and seeth her shame and she seeth his shame, it is villenie: therefore they shall be cut off in the sight of their people, because he hath vncouered his sisters shame, he shall beare his iniquitie.
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Young's Literal Translation
`And a man who taketh his sister, a daughter of his father or daughter of his mother, and he hath seen her nakedness, and she seeth his nakedness: it is a shame; and they have been cut off before the eyes of the sons of their people; the nakedness of his sister he hath uncovered; his iniquity he beareth.
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See also
Leviticus 18:9Deuteronomy 27:222 Samuel 13:12Ezekiel 22:11Genesis 20:12
In the KJVVerse 3,336 of 31,102

Study This Verse

SUMMARY

Leviticus 20:17 sternly prohibits incestuous relationships, specifically between a man and his sister, whether a full or half-sister. This act is unequivocally condemned as "a wicked thing," a profound moral perversion that deeply defiles both individuals and the community. The severe consequence, "they shall be cut off in the sight of their people," denotes a grave penalty, encompassing social ostracization, potential premature death by divine judgment, and the termination of lineage. This command underscores the sanctity of family purity and God's unwavering call for holiness within the covenant community of Israel, highlighting the extreme gravity of violating divinely ordained relational boundaries.

CONTEXT

  • Literary Context: Leviticus 20:17 is embedded within the "Holiness Code" (Leviticus 17-27), a significant portion of the Mosaic Law that delineates the practical and ethical requirements for Israel to live as a holy nation, set apart for Yahweh. This chapter specifically details the judicial penalties for various moral and ritual offenses, many of which were previously outlined as prohibitions in Leviticus 18 and Leviticus 19. While Leviticus 18:9 forbids sexual relations with a sister, chapter 20 provides the specific, often capital, consequences for such transgressions. The immediate context of Leviticus 20 includes severe punishments for child sacrifice, adultery, bestiality, and other illicit sexual acts, emphasizing the extreme gravity with which God viewed violations of moral and social order. The inclusion of incest within this list underscores its profound defiling nature and its assault on the covenant community's purity.
  • Historical & Cultural Context: The Mosaic Law was given to Israel to establish them as a distinct and holy nation, fundamentally different from the surrounding Canaanite cultures. Historical and archaeological evidence indicates that many practices forbidden in Leviticus, including various forms of sexual perversion and child sacrifice, were common in the religious and social life of Canaanite peoples. Leviticus 18:24-25 explicitly states that the land was defiled by these very practices of the nations God was dispossessing. By commanding strict adherence to moral purity, God intended to establish Israel as a reflection of His own character, serving as a light to the world. The integrity of the family unit was foundational to Israel's social, spiritual, and genealogical health, as it was the primary means of covenant transmission. Incest represented a fundamental assault on this divine order, blurring essential familial boundaries, introducing chaos, and corrupting the very fabric of society, thereby jeopardizing Israel's distinct identity and their covenant relationship with God.
  • Key Themes: Leviticus 20:17 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Holiness, emphasizing that God's people must be holy because He is holy (Leviticus 19:2). This verse illustrates that holiness extends beyond ritual purity to encompass moral and sexual purity, particularly within the most intimate relational spheres. Another key theme is Covenant Obedience and Consequences, where adherence to God's laws brings blessing and life, while disobedience, especially grave offenses like incest, incurs severe judgment and separation from the covenant community. The concept of Defilement and Purity is also prominent; incest is categorized as a defiling act that pollutes individuals and the land itself (Leviticus 18:27-28). Finally, the verse speaks to the Sanctity of Family and Marriage, underscoring God's design for human relationships and the protection of the family unit as the foundational building block of a godly society. The prohibitions in Leviticus 18 and Leviticus 20 collectively define the boundaries of legitimate sexual expression within the covenant.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • wicked thing (Hebrew, chêçêd', H2617): While this Hebrew term (H2617) most commonly denotes "kindness," "mercy," or "loving-kindness," its inclusion here as "a wicked thing" represents a rare, almost paradoxical usage, indicating a profound lack or opposite of God's expected moral order. In this specific context, it signifies an act so egregious and contrary to divine and natural relational boundaries that it is a perversion of what is good and right, standing in stark opposition to the very concept of God's chêçêd (covenant loyalty and kindness). It marks the act as morally reprehensible and an affront to the sanctity of life and family.
  • cut off (Hebrew, kârath', H3772): The Hebrew verb (H3772) denotes a severe penalty, often translated as "cut off" or "exterminated." In the context of the Mosaic Law, kareth could imply several forms of judgment: (1) premature death by divine intervention, (2) exclusion from the covenant community, leading to social and spiritual isolation, or (3) the termination of one's lineage. Here, "in the sight of their people" suggests a public, communal aspect to the judgment, reinforcing the idea of ostracization and the removal of the offender from the blessings and protection of the covenant.
  • nakedness (Hebrew, ʻervâh', H6172): The term (H6172) in Leviticus frequently refers not merely to physical nudity but serves as a euphemism for the sexual organs and, by extension, for sexual intercourse itself or the shame associated with illicit sexual acts. To "uncover nakedness" is a common biblical idiom for engaging in sexual relations. In this verse, the mutual "seeing her nakedness, and she see his nakedness" emphasizes the consensual, reciprocal nature of the illicit sexual act, while the repeated phrase "he hath uncovered his sister's nakedness" underscores the man's active role and responsibility in this profound violation.

Verse Breakdown

  • "And if a man shall take his sister, his father's daughter, or his mother's daughter,": This clause precisely defines the prohibited relationship, encompassing both full sisters (sharing both parents) and half-sisters (sharing either the father or the mother). The phrase "shall take his sister" is an idiom for marrying or entering into a sexual relationship with her, indicating the establishment of an illicit union.
  • "and see her nakedness, and she see his nakedness;": This is a euphemism for engaging in sexual intercourse. The reciprocal nature ("and she see his nakedness") indicates mutual participation in the act, though the primary responsibility for initiating such a relationship often fell to the man in that cultural context. It highlights the intimate, yet forbidden, nature of the physical union.
  • "it [is] a wicked thing;": This is God's direct moral condemnation of the act. As discussed in "Key Word Analysis," the Hebrew term (H2617, chêçêd) used here, though rare in this negative sense, labels this as a morally depraved, scandalous, and utterly reprehensible act in God's sight, highlighting its profound violation of natural and divine order.
  • "and they shall be cut off in the sight of their people:": This specifies the severe consequence for both parties involved. Being "cut off" implies exclusion from the covenant community, potentially leading to social disgrace, ostracization, and even divine judgment resulting in premature death. The phrase "in the sight of their people" emphasizes the public nature of this judgment, serving as a deterrent and a demonstration of God's justice and the community's abhorrence.
  • "he hath uncovered his sister's nakedness;": This phrase reiterates the specific nature of the sin, using the common biblical idiom for sexual intercourse. The repetition underscores the gravity and directness of the violation, reinforcing the man's active role and primary responsibility in the transgression, which is seen as a defilement of the family bond.
  • "he shall bear his iniquity.": This final clause emphasizes personal accountability. "Bearing one's iniquity" means accepting the full burden of guilt and the consequences of one's sin, both before God and the community. It signifies that the individual is responsible for their transgression and must face the prescribed judgment without recourse or transfer of blame, highlighting the direct link between sin and its just recompense.

Literary Devices

Leviticus 20:17 employs several literary devices to convey its powerful message with clarity and emphasis. Repetition is prominent, particularly with the phrase "nakedness" (used four times) and the idiom "uncovered his sister's nakedness," which serves to underscore the specific nature and profound gravity of the sexual transgression. This repetition ensures clarity and reinforces the defiling aspect of the act. The verse also utilizes legal language, characterized by its precise, prescriptive formulation ("And if a man shall...") and the clear declaration of an offense followed by its mandated punishment ("they shall be cut off... he shall bear his iniquity"). This formal, conditional structure is typical of covenant law, designed to leave no ambiguity regarding God's expectations and the severe consequences of disobedience. Furthermore, the use of euphemism or idiom in "see her nakedness" and "uncovered his sister's nakedness" is a common biblical practice for referring to sexual intercourse without explicit vulgarity, yet it powerfully conveys the intimate and therefore profoundly violated nature of the relationship. The condemnation "it [is] a wicked thing" functions as a strong moral declaration, expressing divine abhorrence for the act and its inherent perversion.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 20:17 is a stark reminder of God's absolute holiness and His demand for moral and relational purity within His covenant people. The prohibition against incest underscores the sanctity of family relationships, which are divinely ordained and foundational to a healthy society. Such an act is not merely a social taboo but a profound violation of natural order and God's design for human sexuality and kinship, leading to defilement and chaos. The severity of the prescribed punishment reflects the destructive power of sin, particularly sexual sin, which corrupts individuals, families, and the entire community. This command reveals God's concern for the well-being and moral integrity of His people, setting them apart from the depraved practices of the surrounding cultures and calling them to reflect His own perfect character, which is inherently pure and ordered.

REFLECTION AND APPLICATION

While the specific judicial penalties of the Old Covenant are no longer directly applicable to believers under the New Covenant, the underlying moral principles of Leviticus 20:17 remain timeless and profoundly relevant. This verse serves as a powerful testament to God's unchanging standards for sexual purity and the sanctity of family. It compels us to recognize the deep seriousness with which God views sexual sin, especially when it violates the most fundamental relational bonds. For believers today, this passage calls us to a life of holiness, reflecting God's character in all our relationships and choices. It challenges us to uphold biblical sexual ethics, to respect the boundaries God has established for human flourishing, and to cultivate healthy, pure family structures that honor Him. It also reminds us that sin, particularly that which defiles, carries profound consequences for individuals and communities, necessitating repentance and God's cleansing grace. The pursuit of holiness is not merely an external conformity but an internal transformation, empowered by the Holy Spirit, leading to a life that honors God in every aspect, including our sexuality and family relationships.

Questions for Reflection

  • How does God's strong condemnation of incest in the Old Testament inform our understanding of sexual ethics today, particularly concerning the sanctity of family and relational boundaries?
  • In what ways does the concept of "holiness" (being set apart for God) apply to our personal lives and our communal life as the church, especially in an increasingly sexually permissive culture?
  • Considering the severe consequences for sin in the Old Testament, how does the New Testament's emphasis on grace and forgiveness relate to the enduring call for purity and accountability in the Christian life?

FAQ

Is the punishment of being "cut off" still applicable today?

Answer: The literal judicial penalty of being "cut off" (which could mean execution, premature death by divine judgment, or complete exclusion from the community) was part of the Old Covenant law specifically for the nation of Israel. While the specific legal enforcement is not directly applicable to believers today, the underlying spiritual principle remains: unrepentant, grievous sin leads to separation from God and can result in spiritual death and exclusion from the fellowship of God's people. In the New Testament, the church practices forms of discipline, including excommunication for unrepentant sin (e.g., 1 Corinthians 5:13), which reflects the principle of maintaining the purity of the community, though without the physical capital punishment of the Old Testament. The ultimate "cutting off" for those who reject Christ is eternal separation from God.

Why is incest considered such a severe sin in the Bible?

Answer: Incest is condemned as a "wicked thing" because it fundamentally violates God's created order for human relationships and sexuality. It corrupts the purity and integrity of the family unit, which is the foundational building block of society. It blurs essential familial distinctions, leads to genetic abnormalities in offspring, and undermines the health and stability of the community. More profoundly, it is an act of profound defilement that dishonors God, who established the boundaries for human flourishing. The severity of the sin is rooted in its assault on the very fabric of God's design for humanity, representing a deep perversion of natural and divine law.

Does "nakedness" in this verse only refer to physical nudity?

Answer: While "nakedness" (Hebrew: ʻervâh) can refer to physical nudity, in the context of Leviticus, and particularly in the phrase "uncover nakedness," it is consistently used as a euphemism for engaging in sexual intercourse. Therefore, "seeing her nakedness, and she see his nakedness" and "he hath uncovered his sister's nakedness" are idiomatic expressions for the act of sexual relations. The emphasis is not merely on the visual aspect of nudity but on the profound intimacy and vulnerability involved in sexual union, which, when violated outside of God's ordained boundaries, becomes an act of profound defilement and shame, bringing dishonor to God and the community.

CHRIST-CENTERED FULFILLMENT

Leviticus 20:17, with its severe condemnation of incest and the penalty of being "cut off," finds its ultimate fulfillment and profound significance in the person and work of Jesus Christ. The law, in its demands for perfect holiness and its pronouncements of judgment for sin, reveals humanity's utter inability to meet God's standards and the devastating consequences of our iniquity. The "wicked thing" of incest, like all sin, incurs a penalty of being "cut off" from God's presence and the covenant community, foreshadowing the spiritual death and eternal separation that is the just wages of sin (Romans 6:23). Christ, however, came not to abolish the law but to fulfill it (Matthew 5:17). He perfectly embodied the holiness demanded by the law, living a life without sin. More profoundly, on the cross, Jesus was "cut off" from God the Father, bearing the full weight of humanity's "iniquity" and the judgment due for all our "wicked things" (Isaiah 53:5-6). His sacrifice provides the perfect atonement, allowing those who believe in Him to be reconciled to God and brought into a new, holy covenant community, where they are no longer "cut off" but are made alive in Him (Ephesians 2:13). The call to purity and the sanctity of relationships, so central to Leviticus, is now empowered by the indwelling Holy Spirit, enabling believers to live lives that reflect Christ's righteousness and the new creation they are in Him (2 Corinthians 5:17). Through Christ, the church becomes a new family, called to uphold God's design for relationships, demonstrating the transformative power of His grace and the true meaning of holiness as lived out in His redeeming love.

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Commentary on Leviticus 20 verses 10–21

Sins against the seventh commandment are here ordered to be severely punished. These are sins which, of all others, fools are most apt to make a mock at; but God would teach those the heinousness of the guilt by the extremity of the punishment that would not otherwise be taught it.

I. Lying with another man's wife was made a capital crime. The adulterer and the adulteress that had joined in the sin must fall alike under the sentence: they shall both be put to death, Lev 20:10. Long before this, even in Job's time, this was reputed a heinous crime and an iniquity to be punished by the judges, Job 31:11. It is a presumptuous contempt of an ordinance of God, and a violation of his covenant, Pro 2:17. It is an irreparable wrong to the injured husband, and debauches the mind and conscience of both the offenders as much as any thing. It is a sin which headstrong and unbridled lusts hurry men violently to, and therefore it needs such a powerful restraint as this. It is a sin which defiles a land and brings down God's judgments upon it, which disquiets families, and tends to the ruin of all virtue and religion, and therefore is fit to be animadverted upon by the conservators of the public peace: but see Joh 8:3-11.

II. Incestuous connections, whether by marriage or not. 1. Some of them were to be punished with death, as a man's lying with his father's wife, Lev 20:11. Reuben would have been put to death for his crime (Gen 35:22) if this law had been then made. It was the sin of the incestuous Corinthian, for which he was to be delivered unto Satan, Co1 5:1, Co1 5:5. A man's debauching his daughter-in-law, or his mother-in-law, or his sister, was likewise to be punished with death, Lev 20:12, Lev 20:14, Lev 20:17. 2. Others of them God would punish with the curse of barrenness, as a man's defiling his aunt, or his brother's wife (Lev 20:19-21): They shall die childless. Those that keep not within the divine rules of marriage forfeit the blessings of marriage: They shall commit whoredom, and shall not increase, Hos 4:10. Nay it is said, They shall bear their iniquity, that is, though they be not immediately cut off by the hand either of God or man for this sin, yet the guilt of it shall lie upon them, to be reckoned for another day, and not be purged with sacrifice or offering.

III. The unnatural lusts of sodomy and bestiality (sins not to be mentioned without horror) were to be punished with death, as they are at this day by our law, Lev 20:13, Lev 20:15, Lev 20:16. Even the beast that was thus abused was to be killed with the sinner, who was thereby openly put to the greater shame: and the villany was thus represented as in the highest degree execrable and abominable, all occasions of the remembrance or mention of it being to be taken away. Even the unseasonable use of the marriage, if presumptuous, and in contempt of the law, would expose the offenders to the just judgment of God: they shall be cut off, Lev 20:18. For this is the will of God, that every man should possess his vessel (and the wife is called the weaker vessel) in sanctification and honour, as becomes saints.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–21. 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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