Leviticus 21:15

Translation
King James Version
Neither shall he profane his seed among his people: for I the LORD do sanctify him.
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KJV (with Strong's)
Neither shall he profane H2490 his seed H2233 among his people H5971: for I the LORD H3068 do sanctify H6942 him.
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Complete Jewish Bible
and not disqualify his descendants among his people; because I am ADONAI, who makes him holy.'"
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Berean Standard Bible
so that he does not defile his offspring among his people, for I am the LORD who sanctifies him.”
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American Standard Version
And he shall not profane his seed among his people: for I am Jehovah who sanctifieth him.
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World English Bible Messianic
He shall not profane his seed among his people, for I am the LORD who sanctifies him.’”
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Geneva Bible (1599)
Neyther shall he defile his seede among his people: for I am the Lord which sanctifie him.
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Young's Literal Translation
and he doth not pollute his seed among his people; for I am Jehovah, sanctifying him.'
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See also
Romans 11:161 Corinthians 7:14Ezra 2:62Nehemiah 13:23Nehemiah 13:29Ezra 9:2Malachi 2:15
In the KJVVerse 3,361 of 31,102

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SUMMARY

Leviticus 21:15 is a pivotal injunction within the Mosaic Law, specifically addressing the high priest's paramount responsibility to maintain the sanctity of his lineage. This divine command prohibits him from "profaning his seed" through forbidden marriages, thereby ensuring that his descendants remain ritually pure and eligible for sacred service. The verse profoundly underscores that the high priest's holiness is not self-derived but divinely bestowed, emphasizing God's sovereign act of consecration and demanding a corresponding purity in every aspect of the priest's life, including his family, to uphold the integrity of Israel's worship and covenant relationship with Yahweh.

CONTEXT

  • Literary Context: This verse is intricately woven into the fabric of Leviticus 21, a chapter meticulously detailing the laws governing the holiness of the Aaronic priesthood. The broader context of the book of Leviticus establishes the standards for Israel's worship and holiness, with the priesthood serving as the primary mediators. Within Chapter 21, verses 1-9 delineate general purity standards for all priests, including prohibitions against defilement from the dead and restrictions on marriage for common priests. However, the immediate preceding verses, Leviticus 21:10-14, focus exclusively on the exceptionally stringent requirements for the high priest. He is forbidden from participating in mourning rituals that would ritually defile him (verses 10-12) and, most critically for verse 15, is explicitly commanded to marry only a virgin from his own people, strictly excluding a widow, divorcee, or harlot (verses 13-14). Verse 15 serves as a theological summation and emphatic reinforcement of these marital stipulations, declaring that the high priest must not "profane his seed" by violating these rules, lest his offspring be rendered unfit for priestly service. The concluding divine declaration, "for I the LORD do sanctify him," provides the ultimate theological foundation for these exacting demands, anchoring the priest's holiness not in human merit but in divine consecration.
  • Historical & Cultural Context: In ancient Israel, the priesthood occupied an indispensable role as mediators between God and His covenant people, facilitating atonement and maintaining the sacred relationship. The Tabernacle, and later the Temple, served as the epicenter of Israel's worship, and the priests were the divinely appointed officiants. Their physical, moral, and ritual purity was of paramount importance, as they represented a holy God to a people called to be holy. Lineage was critically significant for identity, inheritance, and especially for priestly function, as the priesthood was hereditary within the tribe of Levi, specifically the line of Aaron. To "profane his seed" meant to render his offspring illegitimate or ritually impure for priestly duties, typically through a forbidden marriage that would introduce a defiled element into the sacred lineage. This was not merely a social or familial transgression but a profound theological breach, directly undermining the divine order for worship and potentially jeopardizing the efficacy of the sacrificial system. The emphasis on the high priest's unique status reflects his singular role as the one who entered the Most Holy Place on the Day of Atonement, bearing the sins of the nation before God, as meticulously detailed in Leviticus 16. Thus, the integrity of his person and family was absolutely essential for the maintenance of God's holy presence among His people.
  • Key Themes: Leviticus 21:15 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. The most prominent theme is Holiness, particularly the concept of God's absolute holiness and His demand for holiness from His people, especially those who serve Him directly. The verse underscores that God's holiness is the source of the priest's holiness ("I the LORD do sanctify him") and thus demands a corresponding separation from anything common or defiling. Another key theme is Purity and Impurity, which pervades Leviticus. The specific marital prohibitions for the high priest are designed to prevent ritual impurity from entering the sacred priestly lineage, ensuring that the mediators remain unblemished. This is closely tied to the theme of Covenant Fidelity, as adherence to these laws was part of Israel's faithfulness to the covenant established at Sinai. The integrity of the priesthood was vital for the covenant's maintenance. Finally, the verse highlights the theme of Mediation and Representation, emphasizing that those who represent God to His people and the people to God must themselves be undefiled, reflecting the character of the Holy One they serve. This principle is foundational to understanding the role of the priesthood in Israel's worship, as seen in the broader regulations for priestly conduct and offerings throughout Leviticus.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Profane (Hebrew, châlal', H2490): From the primitive root H2490, this verb means to bore, wound, dissolve, and figuratively, to profane, defile, pollute, or make common. It stands in direct antithesis to "holy" (H6942, qâdash). In the context of Leviticus 21:15, for the high priest to "profane his seed" means to render his offspring common, ritually impure, or illegitimate for sacred priestly duties. This would occur primarily through a marriage forbidden by God's specific commands, thereby compromising the sacred status of his descendants and defiling the divinely appointed priestly lineage.
  • Seed (Hebrew, zeraʻ', H2233): This noun literally refers to "seed" (as in plant seed or male reproductive fluid) but is used figuratively and widely to denote offspring, descendants, or progeny. Here, it specifically refers to the high priest's male children who would inherit the priestly office. The command to avoid profaning his seed emphasizes the critical importance of protecting the purity, legitimacy, and ritual fitness of this sacred lineage, ensuring that future generations of priests are unblemished and qualified for divine service according to God's standards.
  • Sanctify (Hebrew, qâdash', H6942): From the primitive root H6942, this verb means to be or make clean (ceremonially or morally), to set apart, consecrate, dedicate, or hallow. It implies a separation from the common or profane for a sacred purpose. The concluding phrase, "for I the LORD do sanctify him," underscores that the high priest's holiness is not self-achieved or inherent but is a direct, sovereign act of divine consecration. This divine setting-apart is the ultimate basis and compelling reason for the exceptionally strict requirements placed upon the priest, highlighting God's ownership and specific holy purpose for His chosen servants.

Verse Breakdown

  • "Neither shall he profane his seed among his people:" This opening clause delivers a direct and emphatic prohibition to the high priest. The act of "profaning his seed" (rendering his offspring common, defiled, or unfit for priestly service) is strictly forbidden. As established in the preceding verses (Leviticus 21:13-14), the primary means of such profanation was through marrying a woman forbidden by God's law for the high priest (e.g., a non-virgin, widow, divorcee, or harlot). Such a union would introduce ritual impurity or illegitimacy into the sacred priestly lineage, compromising the purity and fitness of his descendants and potentially disqualifying them from serving in the Tabernacle or Temple. The phrase "among his people" emphasizes that this purity must be maintained publicly, visibly, and in accordance with the community's understanding of holiness, as the high priest's conduct had implications for the entire nation.
  • "for I the LORD do sanctify him." This concluding clause provides the profound theological rationale and divine imperative behind the prohibition. It asserts God's sovereign and unilateral act of consecration upon the high priest. Because Yahweh Himself has set apart the priest for holy service, separating him from the common and dedicating him to a sacred purpose, the priest is under an absolute obligation to live in a manner entirely consistent with that divine appointment. His personal holiness, and by extension the holiness and purity of his family and lineage, is not merely a human expectation but a direct reflection and consequence of God's own sanctifying work. This phrase underscores that the stringent demands are not arbitrary but flow directly from the very nature of God's holiness and His unique relationship with His chosen servant, the high priest.

Literary Devices

Leviticus 21:15 employs several significant literary devices that amplify its theological weight. The most prominent is Divine Declaration, powerfully evident in the concluding phrase, "for I the LORD do sanctify him." This is a direct, authoritative statement from God (Yahweh), emphasizing His ultimate sovereignty and the divine origin of the priestly office and its accompanying demands. This declaration serves as the foundational justification for the strict rules, highlighting that the high priest's holiness is not self-derived but divinely bestowed and maintained. There is also a clear Contrast drawn between "profaning" (rendering common or defiled) and "sanctifying" (making holy or setting apart). The verse warns the high priest against profaning his seed, which stands in stark opposition to God's prior and ongoing act of sanctifying him. This antithesis underscores the profound gravity of disobedience and the high value God places on purity and separation for His sacred service. Furthermore, the verse functions as a Summary Statement, encapsulating the essence of the preceding marital laws for the high priest and providing their overarching theological rationale. It distills complex regulations into a concise, impactful principle.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 21:15 profoundly articulates the principle that divine election and consecration demand a corresponding human responsibility to live in radical holiness. The high priest's unique calling by God necessitates an elevated standard of purity, not only in his personal actions but also in the integrity of his family and future lineage. This reflects the immutable theological truth that those whom God sets apart for sacred service must embody the holiness of the God they represent. The purity of the priestly line was absolutely essential for maintaining the integrity of the sacrificial system and ensuring that the mediators between God and Israel were unblemished, thereby preserving the sanctity of the divine-human encounter. This principle of a holy God requiring holiness from His representatives resonates throughout all of Scripture, culminating in the New Testament's call for all believers, as a "royal priesthood," to live consecrated lives in response to God's sanctifying grace.

REFLECTION AND APPLICATION

While the specific, literal regulations for the Aaronic priesthood are not directly applicable to New Testament believers in their ceremonial form, the profound underlying principles of Leviticus 21:15 remain timeless and deeply relevant for all who follow Christ. As followers of Jesus, we are collectively called a "royal priesthood" (1 Peter 2:9), consecrated by God through the atoning blood of Jesus to offer spiritual sacrifices and proclaim His excellencies. This verse serves as a powerful reminder that our divine calling to holiness extends beyond individual actions to encompass the integrity of our entire lives and, where applicable, our families. For those in spiritual leadership within the church, the call to maintain personal and familial purity is particularly acute, as their lives serve as visible examples to the flock and directly reflect upon the name of Christ. Our choices, including those related to marriage, family, and personal conduct, have significant implications for our witness and the integrity of our service to God. We are therefore exhorted to live in a manner that consistently honors the God who has sanctified us, ensuring that our lives do not "profane" the sacred trust He has placed in us but rather exemplify the beauty and transformative power of His holiness.

Questions for Reflection

  • In what tangible ways does my life, including my family relationships and personal choices, reflect the holiness of the God who has sanctified me through Christ?
  • How does the concept of "profaning my seed" (understood spiritually as compromising my witness or the spiritual purity of my influence) challenge me to consider the long-term impact of my decisions on those around me and on the reputation of Christ?
  • What practical steps can I take today to live more consistently with my identity as part of God's "royal priesthood," set apart for His holy purposes and glory?

FAQ

Why were the rules for the high priest so much stricter than for other priests or common Israelites?

Answer: The high priest held a uniquely sacred and supremely important office as the spiritual head of Israel. He was the one who mediated for the entire nation, bore their names on his breastplate, and, most critically, entered the Most Holy Place on the Day of Atonement (Leviticus 16) to offer atonement for the sins of the people. His unparalleled proximity to God's holy presence demanded an equally unparalleled standard of holiness and purity. Every aspect of his life, including his marriage and the purity of his family lineage, had to be beyond reproach to prevent any defilement that could compromise his sacred duties, bring dishonor upon God's name, or jeopardize the entire covenant community's relationship with Yahweh. His purity was absolutely essential for the efficacy of the sacrificial system and the maintenance of God's dwelling presence among His people.

Does the command "Neither shall he profane his seed" apply to believers today?

Answer: The literal command regarding the high priest's physical lineage and specific marriage prohibitions does not directly apply to all New Testament believers in the same way it did to the Aaronic high priest, as the Aaronic priesthood has been fulfilled and superseded in Christ. However, the underlying theological principle of maintaining spiritual purity and integrity, especially for those in spiritual leadership, remains profoundly relevant. As New Testament believers, we are collectively called a "royal priesthood" (1 Peter 2:9), set apart by God for holy purposes. The principle teaches that our lives, including our family relationships and personal conduct, should reflect the holiness of God and not bring discredit to His name or our spiritual calling. For Christian leaders (pastors, elders, deacons), the integrity of their family life and personal conduct is often a foundational prerequisite for service, as outlined in passages like 1 Timothy 3:2-5 and Titus 1:6-9.

What exactly does "profane his seed" mean in this context?

Answer: To "profane his seed" (Hebrew: חָלַל זֶרַע, chalal zera) in this context means to render the high priest's offspring common, defiled, or ritually impure, thereby making them unfit for the sacred priestly office. In the immediate context of Leviticus 21:13-14, this primarily refers to the high priest marrying a woman forbidden by God's law for him—specifically, a non-virgin, a widow, a divorcee, or a harlot. Such a marriage would introduce a defiling element into his lineage, compromising the purity and legitimacy required for future generations to serve as priests. It was a severe violation of the divine order established for maintaining the sanctity and ritual purity of the priesthood, which was essential for the proper functioning of Israel's covenant worship.

CHRIST-CENTERED FULFILLMENT

Leviticus 21:15, with its stringent demands for the high priest's unblemished holiness and the purity of his lineage, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The earthly high priest, despite his meticulous adherence to the law, was a sinful man who had to offer sacrifices for his own sins before he could atone for the people's (Hebrews 7:27). His lineage, though physically pure according to the law, was still part of a fallen humanity, subject to sin and death. In stark contrast, Jesus is the Great High Priest who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He had no need to "profane his seed" because His priesthood is not based on a physical, hereditary lineage or "a legal requirement concerning bodily descent but by the power of an indestructible life" (Hebrews 7:16). His "seed" is spiritual—those who are born again through faith in Him, who become part of His holy, unblemished spiritual family, a "royal priesthood" (1 Peter 2:9) called to offer spiritual sacrifices. Christ's perfect, once-for-all sacrifice on the cross (Hebrews 9:11-14) eternally sanctified His people, fulfilling the very purpose of the Levitical priesthood and rendering its shadow obsolete. He is the one whom the LORD truly sanctified, perfectly representing God to humanity and humanity to God, without blemish or spot, forever interceding for His people (Hebrews 7:25).

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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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