Leviticus 21:14

Translation
King James Version
A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife.
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KJV (with Strong's)
A widow H490, or a divorced woman H1644, or profane H2491, or an harlot H2181, these shall he not take H3947: but he shall take H3947 a virgin H1330 of his own people H5971 to wife H802.
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Complete Jewish Bible
he may not marry a widow, divorcee, profaned woman or prostitute; but he must marry a virgin from among his own people
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Berean Standard Bible
He is not to marry a widow, a divorced woman, or one defiled by prostitution. He is to marry a virgin from his own people,
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American Standard Version
A widow, or one divorced, or a profane woman, a harlot, these shall he not take: but a virgin of his own people shall he take to wife.
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World English Bible Messianic
A widow, or one divorced, or a woman who has been defiled, or a prostitute, these he shall not marry: but a virgin of his own people shall he take as a wife.
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Geneva Bible (1599)
But a widowe, or a diuorced woman, or a polluted, or an harlot, these shall he not marrie, but shall take a maide of his owne people to wife:
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Young's Literal Translation
widow, or cast out, or polluted one--a harlot--these he doth not take, but a virgin of his own people he doth take for a wife,
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See also
Leviticus 21:7Ezekiel 44:22
In the KJVVerse 3,360 of 31,102

Study This Verse

SUMMARY

Leviticus 21:14 delineates precise marital qualifications for Israelite priests, explicitly forbidding them from marrying a widow, a divorced woman, a woman who has been profaned, or a harlot. Instead, an ordinary priest was commanded to marry a virgin from his own people. These stringent regulations underscored the profound necessity of holiness, ritual purity, and unblemished integrity for those consecrated to serve Yahweh, ensuring their household reflected the sacredness of their office and maintained the distinct separation required for mediating between a holy God and His covenant people.

CONTEXT

  • Literary Context: Leviticus 21 is a pivotal chapter within the broader book of Leviticus, which meticulously outlines the laws of holiness for Israel, particularly concerning worship and the priesthood. This chapter focuses specifically on the personal and professional conduct required of priests, distinguishing them from the general Israelite population due to their unique proximity to God. The chapter begins with regulations concerning mourning rituals for priests (Leviticus 21:1-6) and then moves directly into marital restrictions for the ordinary priest (Leviticus 21:7-8), prohibiting marriage to a harlot or a profane woman. Verse 14 builds upon these foundational principles, reiterating and expanding the marital prohibitions, particularly for the common priest. It is immediately preceded by the even more stringent requirements for the high priest, who was permitted to marry only a virgin of his own people (Leviticus 21:13), emphasizing the escalating levels of holiness demanded as one ascended the priestly hierarchy. This verse, therefore, serves as a crucial component in defining the boundaries of priestly conduct, ensuring the sanctity of their lineage and the integrity of their sacred duties in the tabernacle.
  • Historical & Cultural Context: In the ancient Near East, while some cultures had religious functionaries with certain purity requirements, Israel's standards, rooted in their unique covenant with Yahweh, were unparalleled in their rigor and theological depth. The categories of women forbidden to a priest—widows, divorced women, profane women, and harlots—each carried specific social, moral, or ritual implications that would compromise the priest's sacred standing. Widows and divorced women, while not inherently impure, represented a previous marital bond and potential social complications or vulnerabilities that could detract from the priest's singular devotion to his sacred office. A "profane" woman (Hebrew: chalalah) signified a loss of pristine status, often through illicit sexual activity or an unlawful union, rendering her ritually defiled and unsuitable. Harlots, by definition, engaged in morally and ritually impure practices, often associated with pagan cults. For a priest, whose life and household were to embody the purity of God, marrying such women would compromise his public witness, introduce ritual impurity into his home, and dishonor the sacred office he held. This stricture visibly distinguished the Israelite priesthood from the practices of surrounding nations, where cultic prostitution was sometimes integrated into religious worship, and upheld the unique holiness demanded by the God of Israel, who commanded His people, "You shall be holy, for I the Lord your God am holy" (Leviticus 19:2).
  • Key Themes: This verse powerfully contributes to several overarching themes within Leviticus and the Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and His demand that His representatives reflect His character. The marital laws for priests are a tangible expression of what it means to be "set apart" for God. Another key theme is Distinction and Separation, as the priesthood was to be clearly differentiated from the common people and from the pagan nations. The purity of the priest's household was essential for maintaining the integrity of the covenant community and the sanctity of the tabernacle. Furthermore, the verse highlights the theme of Integrity of Worship, as the priest's personal purity was directly linked to his fitness to approach God and offer sacrifices on behalf of the people. Any blemish in his life, including his marital choices, could defile his service and bring dishonor to God's name, as seen in the broader regulations for priestly conduct found in Leviticus 10. The meticulous nature of these laws underscores God's meticulous care for His relationship with His people and the seriousness of approaching Him.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Profane (Hebrew, châlâl', H2491): This term, derived from a root meaning "to pierce" or "to pollute," refers to a woman who has been "profaned," "defiled," or "dishonored." It denotes a loss of sacred or pristine status, often resulting from illicit sexual relations, or from being born of an unlawful priestly union (e.g., a priest marrying a forbidden woman, thus making their daughter a chalalah). It signifies a state of ritual impurity or moral compromise that renders her unsuitable to be the wife of a priest, whose very household must embody purity and sanctity.
  • Harlot (Hebrew, zânâh', H2181): This word refers to a prostitute or a woman engaged in promiscuous sexual activity. The root implies being "highly-fed and therefore wanton," highlighting a deliberate act of immorality. Such a woman was considered morally and ritually defiled, embodying impurity and dishonor. Her inclusion in the forbidden list underscores the absolute necessity for the priest's wife to be beyond reproach and to maintain a high standard of moral and ritual purity, reflecting the character of the God he served.
  • Virgin (Hebrew, bᵉthûwlâh', H1330): This term denotes a young woman who has not had sexual intercourse, signifying purity, integrity, and an unblemished status. The root suggests "to separate," implying a woman set apart in her privacy and purity. The command for a priest to marry a bᵉthûwlâh emphasizes the requirement for the priest's household to be untainted by prior sexual history or social complications, ensuring the purity of his lineage and the integrity of his representative role before God and the community.

Verse Breakdown

  • "A widow, or a divorced woman, or profane, [or] an harlot, these shall he not take:" This clause explicitly lists four categories of women forbidden to an ordinary priest. The prohibition against a widow or a divorced woman, while not inherently impure, served to avoid potential complications from previous marital ties, ensure the priest's undivided devotion, and maintain the public perception of the priesthood's unblemished status. The inclusion of "profane" (a woman defiled, often by illicit sexual activity or unlawful birth) and "harlot" (a prostitute) highlights the paramount importance of moral and ritual purity. Marrying any of these women would compromise the priest's sacred office, bring dishonor upon his household, and potentially introduce ritual impurity into the sanctuary system, thereby undermining the very purpose of the priesthood to mediate between a holy God and His people.
  • "but he shall take a virgin of his own people to wife." This positive command contrasts sharply with the preceding prohibitions, defining the acceptable marital partner for a priest. The requirement to marry a "virgin" emphasizes purity, innocence, and an unblemished sexual history, ensuring the sanctity of the priestly lineage. The phrase "of his own people" further specifies that she must be an Israelite, reinforcing the covenantal separation of Israel from pagan nations and preventing the introduction of foreign religious or social influences into the priestly household. This ensured the priest's family would uphold the distinct identity and holiness of God's chosen people, reflecting the purity required for service in His presence.

Literary Devices

The verse employs several key literary devices to convey its message with clarity and emphasis. Contrast is prominently featured, setting the forbidden categories of women (widow, divorced, profane, harlot) against the single acceptable choice (a virgin of his own people). This stark juxtaposition highlights the absolute nature of the purity required for the priestly office. This is further reinforced by the devices of Exclusion and Inclusion, which clearly delineate what is unacceptable and what is commanded, thereby establishing rigid boundaries for priestly conduct and leaving no room for ambiguity. Furthermore, the choice of a wife functions as a powerful Symbolism. The wife, as the head of the priest's household, symbolically represents the purity, integrity, and distinction of the priesthood itself. Her unblemished status reflects the unblemished holiness required of those who draw near to God, making her a living emblem of the sacred office and a testament to the priest's commitment to divine standards.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 21:14 profoundly underscores the theological principle of God's absolute holiness and His demand for purity in those who serve Him, especially in a representative capacity. The priest's marital choices were not merely personal preferences but were deeply theological, reflecting the sanctity of the office and the character of the God he served. The restrictions ensured that the priest's household, a microcosm of his life, maintained a high standard of moral and ritual purity, thereby preserving the integrity of the priesthood and preventing any defilement from entering the sacred space or compromising the offerings made to God. This principle of separation and consecration for divine service is a recurring theme throughout Scripture, emphasizing that those who draw near to God must do so with reverence and purity, reflecting His holy nature.

REFLECTION AND APPLICATION

While the specific marital laws of the Levitical priesthood are part of the ceremonial law and do not directly apply to all believers today in a literal sense, the underlying principles of holiness, integrity, and being set apart for God's service remain profoundly relevant for all who bear the name of Christ. For those in spiritual leadership within the church—pastors, elders, deacons, and ministry leaders—there continues to be a high expectation of personal and familial conduct that reflects the purity and character of Christ. Our choices, particularly in significant relationships like marriage, profoundly impact our witness to the world and the integrity of the gospel message we represent. This verse reminds us that God calls His servants, and indeed all His people, to a life of purity and devotion that distinguishes them from worldly compromises. Our lives, including our most intimate relationships, should bring honor to God's name and His work, exemplifying a commitment to holiness that reflects the God we serve and drawing others to His transformative grace.

Questions for Reflection

  • How do my personal choices, especially in relationships, reflect my commitment to God's holiness and my witness to others?
  • In what ways are those in spiritual leadership today called to exemplify a high standard of integrity and purity, and how can the church support them in this calling?
  • How can we, as believers, live distinctively holy lives in a world that often blurs moral and spiritual boundaries, without falling into legalism or judgmentalism?

FAQ

Why were these specific women forbidden for priests to marry?

Answer: These specific women were forbidden primarily to maintain the ritual purity, moral integrity, and social distinction required of the Israelite priesthood. A priest's role was to mediate between a holy God and His people, and his entire household was expected to reflect this holiness. Widows and divorced women, while not inherently sinful, could introduce social complexities or previous attachments that might detract from the priest's singular devotion to his sacred office. A "profane" woman (Hebrew: chalalah) was one who had lost her pristine status, often through illicit sexual activity or an unlawful union, making her ritually defiled. A "harlot" (Hebrew: zonah) was morally and ritually impure. Allowing a priest to marry such women would have compromised his public witness, potentially introduced defilement into his home, and dishonored the sacred office, thereby undermining the very purpose of the priesthood to represent a holy God. This stricture reinforced the unique covenant God had with Israel, demanding a standard of purity that set them apart from surrounding pagan cultures, as seen in the broader context of priestly regulations in Leviticus 21.

Does this command apply to Christian pastors or leaders today?

Answer: While the specific ceremonial laws of the Levitical priesthood do not directly apply to Christian pastors or leaders in the same literal way, the underlying principles of holiness, integrity, and setting oneself apart for God's service remain highly relevant. The New Testament emphasizes that spiritual leaders, such as bishops and deacons, must be "blameless" and have well-managed households (e.g., 1 Timothy 3:2 and Titus 1:6). While there is no prohibition against marrying a widow or a divorced woman (provided the divorce was biblically permissible), the emphasis is on the leader's and their spouse's character, reputation, and commitment to Christ. The principle is that those who represent God should live lives that do not bring dishonor to His name or His work, ensuring their conduct and family life reflect the purity and integrity of the gospel.

CHRIST-CENTERED FULFILLMENT

The stringent purity requirements for the Levitical priests, particularly concerning their marital choices, find their ultimate and perfect fulfillment in Jesus Christ. The Old Testament priesthood, with its meticulous regulations, served as a shadow pointing to the coming reality of a perfectly holy High Priest. Jesus, unlike the Levitical priests, was not born into a lineage that required a pure wife to maintain its sanctity; He Himself was conceived by the Holy Spirit and born of a virgin, utterly without sin and perfectly pure (Luke 1:35). He needed no external ritual or marital purity to qualify for His office, for His very nature was undefiled, "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). The Levitical priest's need for an unblemished bride foreshadowed Christ, the spotless Lamb of God (John 1:29), who, through His perfect sacrifice, makes His own "bride"—the Church—pure and holy. We, as believers, are made righteous not by our own adherence to ceremonial laws, but by being united to Christ, our High Priest, who "loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and blameless" (Ephesians 5:25-27). Thus, the Old Testament's emphasis on priestly purity finds its glorious and complete realization in the person and work of Jesus, who perfectly embodies and imparts the holiness that the law could only foreshadow.

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Commentary on Leviticus 21 verses 10–15

More was expected from a priest than from other people, but more from the high priest than from other priests, because upon his head the anointing oil was poured, and he was consecrated to put on the garments (Lev 21:10), both which were typical of the anointing and adorning of the Lord Jesus, with all the gifts and graces of the Holy Spirit, which he received without measure. It is called the crown of the anointing oil of his God (Lev 21:12); for the anointing of the Spirit is, to all that have it, a crown of glory, and a diadem of beauty. The high priest being thus dignified,

I. He must not defile himself at all for the dead, no, nor for his nearest relations, his father or his mother, much less his child or brother, Lev 21:11. 1. He must not use the common expressions of sorrow on those occasions, such as uncovering his head, and rending his clothes (Lev 21:10), so perfectly unconcerned must he show himself in all the crosses and comforts of this life: even his natural affection must be swallowed up in compassion to the ignorant, and a feeling of their infirmities, and a tender concern for the household of God, which he was made the ruler of. Thus being the holy one that was entrusted with the thummim and the urim he must not know father or mother, Deu 33:8, Deu 33:9. 2. He must not go in to any dead body, Lev 21:11. If any of the inferior priests were under a ceremonial pollution, there were other priests that might supply their places; but, if the high priest were defiled, there would be a greater want of him. And the forbidding of him to go to any house of mourning, or attend any funeral, would be an indication to the people of the greatness of that dignity to which he was advanced. Our Lord Jesus, the great high priest of our profession, touched the dead body of Jairus's daughter, the bier of the widow's son, and the grave of Lazarus, to show that he came to altar the property of death, and to take off the terror of it, by breaking the power of it. Now that it cannot destroy it does not defile. 3. He must not go out of the sanctuary (Lev 21:12); that is, whenever he was attending or officiating in the sanctuary, where usually he tarried in his own apartment all day, he must not go out upon any occasion whatsoever, nor cut short his attendance on the living God, no, not to pay his last respects to a dying relation. It was a profanation of the sanctuary to leave it, while his presence was requisite there, upon any such occasion; for thereby he preferred some other business before the service of God and the business of his profession, to which he ought to make every thing else give place. Thus our Lord Jesus would not leave off preaching to speak with his mother and brethren, Mat 12:48.

II. He might not marry a widow (as other priests might), much less one divorced, or a harlot, Lev 21:13, Lev 21:14. The reason of this was to put a difference between him and other priests in this matter; and (as some suggest) that he might be a type of Christ, to whom the church was to be presented a chaste virgin, Co2 11:2. See Eze 44:22. Christ must have our first love, our pure love, our entire love; thus the virgins love thee (Sol 1:3), and such only are fit to follow the Lamb, Rev 14:4.

III. He might not profane his seed among his people, Lev 21:15. Some understand it as forbidding him to marry any of an inferior rank, which would be a disparagement to his family. Jehoiada indeed married of his own tribe, but then it was into the royal family, Ch2 22:11. This was not to teach him to be proud, but to teach him to be pure, and to do nothing unbecoming his office and the worthy name by which he was called. Or it may be a caution to him in disposing of his children; he must not profane his seed by marrying them unsuitably. Ministers' children are profaned if they be unequally yoked with unbelievers.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–15. 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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