Leviticus 21:7

KJV

They shall not take a wife [that is] a whore, or profane; neither shall they take a woman put away from her husband: for he [is] holy unto his God.

KJV (with Strong's)

They shall not take {H3947} a wife {H802} that is a whore {H2181}, or profane {H2491}; neither shall they take {H3947} a woman {H802} put away {H1644} from her husband {H376}: for he is holy {H6918} unto his God {H430}.

Complete Jewish Bible

"'A cohen is not to marry a woman who is a prostitute, who has been profaned or who has been divorced; because he is holy for his God.

Berean Standard Bible

A priest must not marry a woman defiled by prostitution or divorced by her husband, for the priest is holy to his God.

American Standard Version

They shall not take a woman that is a harlot, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God.

Commentary

### SUMMARY
Leviticus 21:7 establishes stringent marital regulations for the Aaronic priesthood, prohibiting priests from marrying women who are prostitutes, defiled, or divorced. These laws underscore the unique, consecrated status of the priests and the paramount importance of maintaining personal and familial holiness, reflecting God's own character, to ensure their fitness for sacred service and to preserve the integrity of their mediatorial role between God and Israel.

### CONTEXT
* **Literary Context:** Leviticus 21 forms a distinct section within the larger book of Leviticus, which primarily details laws concerning holiness, worship, and sacrifice. Specifically, chapter 21 focuses on the unique regulations governing the priests, distinguishing them from the general Israelite population. Preceding verses (Leviticus 21:1-6) outline restrictions on priests regarding mourning rituals and physical blemishes, emphasizing their need to avoid ritual defilement and maintain bodily perfection for service. Following this verse, Leviticus 21:8-15 continues with even stricter rules for the High Priest, including a prohibition against marrying a widow, further highlighting the escalating standards of holiness based on proximity to God's presence. The marital laws in Leviticus 21:7 are therefore part of a comprehensive framework designed to ensure the priest's personal life, family, and physical state align with the sanctity required for ministering in the Tabernacle.
* **Historical & Cultural Context:** The Aaronic priesthood in ancient Israel held a pivotal role as mediators between God and His people, responsible for administering sacrifices, teaching God's law, and maintaining the purity of worship. Their unique position demanded an elevated standard of holiness that extended beyond the general population. In a society where family lineage and reputation were paramount, a priest's choice of wife directly impacted his standing and the perceived sanctity of his household and, by extension, his ministry. Marrying a woman who was considered a "whore" (prostitute), "profane" (defiled or common), or "put away from her husband" (divorced) would compromise the priest's honor, introduce potential defilement into his lineage, and undermine the integrity of his sacred office. While divorce was permitted for Israelites under certain conditions, as outlined in [Deuteronomy 24:1-4](/deuteronomy/24-1 "Deuteronomy 24:1-4 - Law Concerning Divorce"), priests were held to a stricter standard due to their consecrated status, reflecting the principle found throughout the Law that those who draw near to God must be set apart, as seen in the command to [distinguish between the holy and the common](/leviticus/10-10 "Leviticus 10:10 - Distinguishing Holy from Unholy").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Whore (Hebrew, _zanah'_):** This term refers to a prostitute or a woman who engages in illicit sexual activity. In the ancient Near East, such women were often associated with pagan cultic practices or were seen as bringing dishonor upon themselves and their families. For a priest, whose role was to uphold God's holy standards, marrying a _zanah_ would directly contradict his call to purity, bring public shame upon his sacred office, and potentially introduce moral corruption into his household and the priestly line.
* **Profane (Hebrew, _chalal'_):** Derived from a root meaning "to pierce" or "to make common," this word signifies something or someone that has been defiled, polluted, or rendered unholy. It implies a loss of sacred status or a state of being rendered common. A "profane" woman might be someone who had violated religious or moral norms, or perhaps one who had been dedicated to pagan deities. Taking a _chalal_ woman would diminish the priest's consecrated status, making him "common" rather than "holy," thereby compromising his ability to mediate between a holy God and His people.
* **Holy (Hebrew, _qadosh'_):** This foundational term means "set apart," "sacred," or "consecrated." It describes God's intrinsic nature and is the quality He demands of His people, especially His priests. The phrase "for he [is] holy unto his God" serves as the overarching theological rationale for all the restrictions placed upon the priests. Their entire being, including their marital choices, had to reflect this quality of being set apart for God's exclusive service, mirroring God's own perfect holiness.

#### Verse Breakdown
* **"They shall not take a wife [that is] a whore":** This clause explicitly forbids priests from marrying a woman engaged in prostitution. The prohibition emphasizes the priest's need for moral purity and blameless reputation. Such a marriage would not only defile the priest personally but also bring disrepute and ceremonial impurity to his sacred office, making him unfit to approach a holy God on behalf of the community.
* **"or profane":** This expands the prohibition to include any woman who is considered defiled or has lost her consecrated status. This could refer to a woman who had been involved in idolatry, cultic prostitution, or any act that rendered her "common" or "unholy" in the eyes of God's law. The priest's marriage must reflect his "set apart" status, and a "profane" wife would undermine this fundamental requirement.
* **"neither shall they take a woman put away from her husband":** This refers to a divorced woman. While divorce was a reality in ancient Israelite society, the reasons for divorce could sometimes involve scandal, unfaithfulness, or other issues that might call into question a woman's honor or purity. For a priest, whose wife's reputation was intrinsically linked to his own and to the sanctity of his lineage, marrying a divorced woman was prohibited to avoid any potential blemish or perceived dishonor that might compromise his sacred standing before God and the community.
* **"for he [is] holy unto his God":** This concluding phrase provides the ultimate theological justification for all the preceding prohibitions. The priest's entire life, including his most intimate relationships, must be a living testament to his consecrated status. He is "holy unto his God" because he is set apart for divine service, mediating between a holy God and His people. Therefore, his choices must consistently reflect and uphold this profound and sacred identity.

#### Literary Devices
Leviticus 21:7 primarily employs **Legal Prescription**, a direct command or prohibition characteristic of covenantal law, clearly outlining what is forbidden for the priests. This prescriptive language is absolute and leaves no room for ambiguity regarding the expected standards. The verse also utilizes **Covenantal Basis**, providing the theological rationale for the law ("for he [is] holy unto his God"). This highlights that the commands are not arbitrary but rooted in God's character and the covenant relationship He has with Israel, particularly with those consecrated to His service. Furthermore, there is an element of **Exclusionary Definition**, where the verse defines priestly purity by explicitly listing what is *not* permitted, thereby implicitly defining the ideal state of a priest's wife and, by extension, the priest's own necessary holiness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The stringent marital laws for the Levitical priests in Leviticus 21:7 powerfully underscore the overarching biblical themes of divine holiness, the nature of priesthood, and the principle of separation for consecrated service. God's absolute holiness demands that those who draw near to Him in worship and mediation must reflect His purity in every aspect of their lives, including their most intimate relationships. The priest's personal integrity and the sanctity of his family directly impacted his fitness to represent a holy God. This verse illustrates that holiness is not merely a ritualistic state but a comprehensive lifestyle, calling for intentional choices that uphold God's honor and the integrity of His worship.

* [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, for I Am Holy")
* [1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")
* [Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Christ's Sinless Priesthood")

### REFLECTION AND APPLICATION
While the specific marital prohibitions of Leviticus 21:7 were given to the Old Covenant Aaronic priesthood, the underlying principles of holiness, integrity, and the impact of our choices on our witness remain profoundly relevant for believers today. As a "royal priesthood" (1 Peter 2:9), all Christians are called to live lives set apart for God's purposes, reflecting His character in a fallen world. This means making choices in our relationships, conduct, and character that honor God and do not bring reproach upon His name or the gospel. For those in spiritual leadership, the principles are especially poignant, emphasizing the need for blamelessness and a reputation that upholds the integrity of their ministry. Our personal lives are never truly separate from our spiritual calling; they either enhance or hinder our ability to serve God effectively and be a credible witness to His transforming power.

#### Questions for Reflection
* **In what ways does my personal life, including my relationships, reflect my commitment to God's holiness?**
* **How do the choices I make impact my witness for Christ to those around me?**
* **If I am in a leadership role, what specific steps can I take to ensure my life upholds the integrity of my ministry and avoids any appearance of compromise?**
* **How does the concept of being "holy unto God" motivate my daily decisions and pursuits?**

### FAQ
**Why were priests held to a higher standard than other Israelites regarding marriage and other purity laws?**

Answer: Priests were uniquely consecrated to mediate between God and the Israelite people. Their role involved handling sacred objects, offering sacrifices, and entering the holy precincts of the Tabernacle (and later, the Temple). Because they drew near to a holy God, they had to embody a higher degree of ceremonial and moral purity. Their personal holiness was essential to prevent defilement of the sanctuary and to ensure their sacrifices and prayers were acceptable to God. This higher standard underscored the seriousness of their mediatorial function and God's absolute holiness, as seen in passages like [Leviticus 10:3](/leviticus/10-3 "Leviticus 10:3 - God's Holiness and Those Who Approach Him"), where God declares, "Among those who are near me I will be sanctified."

**Does this verse prohibit all Christians from marrying divorced individuals today?**

Answer: No, this specific prohibition was part of the unique regulations for the Aaronic priesthood under the Old Covenant. The New Testament does not impose the same strictures on all believers regarding marriage to divorced individuals. While the New Testament upholds the sanctity of marriage and provides guidance on divorce and remarriage (e.g., [Matthew 19:3-9](/matthew/19-3 "Matthew 19:3-9 - Jesus on Divorce and Remarriage"), [1 Corinthians 7:10-16](/1_corinthians/7-10 "1 Corinthians 7:10-16 - Paul's Teaching on Marriage and Divorce")), it does not universally forbid believers from marrying someone who has been divorced. However, for those in church leadership roles (e.g., elders, deacons), passages like [1 Timothy 3:2](/1_timothy/3-2 "1 Timothy 3:2 - Qualifications for Overseers") and [Titus 1:6](/titus/1-6 "Titus 1:6 - Qualifications for Elders") emphasize the importance of being "the husband of one wife" and having a blameless reputation, which requires careful consideration of one's marital history and its impact on one's witness and leadership.

**How do the principles of Leviticus 21:7 apply to modern church leaders (pastors, elders, deacons)?**

Answer: While the specific Levitical laws do not directly transfer, the underlying principles of holiness, blamelessness, and maintaining a reputation above reproach are highly applicable. Church leaders are called to model Christ-like living and uphold the integrity of the gospel. This means making choices in their personal lives, including their relationships, that do not cause stumbling or bring dishonor to the church or Christ's name. The emphasis on the priest being "holy unto his God" translates to a New Covenant call for leaders to be exemplary in character, conduct, and family life, ensuring their lives are a credible witness to the truth they proclaim, as outlined in qualifications for elders and deacons in [1 Timothy 3](/1_timothy/3 "1 Timothy 3 - Qualifications for Church Leaders") and [Titus 1](/titus/1 "Titus 1 - Qualifications for Elders").

### CHRIST-CENTERED FULFILLMENT
Leviticus 21:7, with its exacting demands for priestly holiness in marriage, finds its ultimate fulfillment and transformation in Jesus Christ, our Great High Priest. The Old Covenant priests, despite these strict regulations, were inherently flawed and sinful, requiring sacrifices for their own sins before they could intercede for others (e.g., [Hebrews 7:27](/hebrews/7-27 "Hebrews 7:27 - Christ's Once-for-All Sacrifice")). Jesus, however, is the perfect, sinless High Priest, "holy, innocent, unstained, separated from sinners, and exalted above the heavens" ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Christ's Sinless Priesthood")). He did not need to adhere to human marital laws because His purity was intrinsic and absolute, not contingent on external regulations. His sacrifice on the cross not only perfectly atoned for sin but also inaugurated a new covenant where all believers are made holy and are constituted as a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")) and "a holy priesthood" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones and a Holy Priesthood")). Through faith in Christ, we are declared righteous and given the Holy Spirit, enabling us to live out the holiness that the Old Testament priesthood could only foreshadow. Our "holiness unto God" is now a gift received through Christ's perfect life and atoning death, empowering us to offer our lives as "living sacrifices, holy and pleasing to God" ([Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifices")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 21:13

And he shall take a wife in her virginity.

Leviticus 21:14

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.

Ezekiel 44:22

Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.

Leviticus 21:8

Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, [am] holy.

1 Timothy 3:11

Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.

Deuteronomy 24:1

¶ When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house.

Deuteronomy 24:4

Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance.