Leviticus 21:7

Translation
King James Version
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.
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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.
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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.
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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.
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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.
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World English Bible Messianic
“‘They shall not marry a woman who is a prostitute, or profane; neither shall they marry a woman divorced from her husband; for he is holy to his God.
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Geneva Bible (1599)
They shall not take to wife an whore, or one polluted, neither shall they marrie a woman diuorced from her husband: for such one is holy vnto his God.
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Young's Literal Translation
`A woman, a harlot, or polluted, they do not take, and a woman cast out from her husband they do not take, for he is holy to his God;
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See also
Leviticus 21:13Leviticus 21:14Ezekiel 44:22Leviticus 21:81 Timothy 3:11Deuteronomy 24:1Deuteronomy 24:4
In the KJVVerse 3,353 of 31,102

Study This Verse

SUMMARY

Leviticus 21:7 lays down specific and stringent marital prohibitions for the Aaronic priesthood, forbidding them from marrying women who are prostitutes, defiled, or divorced. These regulations are foundational to the priest's consecrated status, emphasizing the critical need for personal and familial holiness to reflect God's own character. Such purity was paramount for maintaining the integrity of their mediatorial role, ensuring their fitness for sacred service, and preserving the sanctity of the divine-human relationship they facilitated.

CONTEXT

  • Literary Context: Leviticus 21 is a pivotal section within the book of Leviticus, which meticulously details the laws governing Israel's relationship with a holy God. This chapter specifically isolates the regulations for the priests, distinguishing them from the general Israelite populace and imposing a higher standard of purity due to their unique proximity to the divine. The verses immediately preceding Leviticus 21:7 Leviticus 21:1-6 outline restrictions on priests regarding contact with the dead and physical blemishes, underscoring the imperative for ritual and bodily perfection. Following this verse, the chapter escalates the holiness requirements for the High Priest in Leviticus 21:10-15, including even stricter marital prohibitions. Thus, Leviticus 21:7 is an integral part of a comprehensive legal framework designed to ensure that every aspect of the priest's life—his physical state, his family, and his conduct—aligns with the sanctity demanded by his sacred office and the Tabernacle service.
  • Historical & Cultural Context: In ancient Israel, the Aaronic priesthood served as the vital link between God and His covenant people, entrusted with administering sacrifices, teaching God's Torah, and maintaining the purity of worship. Their elevated position necessitated a standard of holiness that transcended that of the common Israelite. In a society where family lineage, honor, and reputation were inextricably linked, a priest's choice of wife directly impacted his standing, the perceived sanctity of his household, and, by extension, the integrity of his ministry. Marrying a woman designated as a "whore" (prostitute), "profane" (ritually or morally defiled), or "put away from her husband" (divorced) would introduce potential defilement into the priestly line, compromise the priest's honor, and undermine the credibility of his sacred office. While divorce was permissible for Israelites under specific conditions, as detailed in Deuteronomy 24:1-4, priests were held to an exceptionally higher standard, reflecting the overarching principle that those who draw near to God must be utterly set apart, as commanded in Leviticus 10:10.
  • Key Themes: Leviticus 21:7 contributes significantly to several major themes woven throughout the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness, particularly the concept of being "set apart" for God. The verse underscores that God's intrinsic holiness demands a corresponding holiness from those who serve Him, extending even to their marital choices. This leads to the theme of Separation and Distinction, where the priests are explicitly distinguished from the general populace through unique laws, emphasizing their consecrated status and the necessity of maintaining a clear boundary between the sacred and the common. Furthermore, the verse highlights the theme of Integrity of Priesthood and Worship, demonstrating that the priest's personal and familial purity directly impacts his fitness to serve as a mediator and ensures the acceptability of the worship he facilitates. These themes collectively reinforce the idea that drawing near to God requires a life lived in accordance with His holy character, a principle echoed throughout the Law, such as in the call for all Israel to "be holy, for I am holy" in Leviticus 19:2.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Whore (Hebrew, zânâh', H2181): A primitive root meaning "to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment); figuratively, to commit idolatry." This term refers to a woman who engages in illicit sexual activity, often a prostitute. In the ancient Near East, such women were associated with moral impurity and, at times, pagan cultic practices. For a priest, whose role was to embody and uphold God's holy standards, marrying a zânâh would directly contradict his call to purity, bring public shame upon his sacred office, and introduce moral and ceremonial defilement into his household and the priestly lineage.
  • Profane (Hebrew, châlâl', H2491): Meaning "pierced (especially to death); figuratively, polluted." This word signifies something or someone that has been defiled, polluted, or rendered unholy, implying a loss of sacred status or a state of being made common. A "profane" woman could be one who had violated religious or moral norms, or perhaps one who had been dedicated to pagan deities. Taking a châlâl 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, qâdôwsh', H6918): Meaning "sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary." 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 concluding 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 or illicit sexual activity. The prohibition underscores the priest's imperative for moral purity and an unblemished reputation. Such a marriage would not only defile the priest personally and ceremonially but also bring public disrepute to his sacred office, rendering him unfit to approach a holy God on behalf of the community. The priest's family was to be a model of purity, and a wife with such a background would undermine this.
  • "or profane": This expands the prohibition to include any woman who is considered defiled or has lost her consecrated status, or whose life history has rendered her "common" or "unholy" in the eyes of God's law. This could refer to a woman who had been involved in idolatry, cultic prostitution, or any act that compromised her moral or ritual purity. The priest's marriage must unequivocally reflect his "set apart" status, and a "profane" wife would fundamentally undermine this essential requirement for his sacred calling.
  • "neither shall they take a woman put away from her husband": This refers to a divorced woman (from H1644, gârash, "to drive out from a possession; especially to expatriate or divorce"). 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, perceived dishonor, or question of her past 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 and overarching principle for all the preceding prohibitions. The priest's entire life, including his most intimate relationships and family choices, must be a living testament to his consecrated status. He is "holy unto his God" because he is uniquely set apart for divine service, mediating between a supremely holy God and His people. Therefore, his choices must consistently reflect and uphold this profound, sacred identity and purpose.

Literary Devices

Leviticus 21:7 primarily employs Legal Prescription, a direct and absolute command characteristic of covenantal law, which unequivocally outlines what is forbidden for the priests. This prescriptive language leaves no room for ambiguity regarding the expected standards of purity. The verse also utilizes Covenantal Basis, providing the profound theological rationale for the law through the concluding phrase, "for he [is] holy unto his God." This highlights that the commands are not arbitrary rules but are deeply rooted in God's immutable character and the sacred covenant relationship He has established 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 types of women are not permitted as wives, thereby implicitly defining the ideal state of a priest's wife and, by extension, the priest's own necessary and comprehensive 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.

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 profound impact of our choices on our witness remain profoundly relevant for believers today. As a "royal priesthood" and "holy nation" (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 intentional 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 within the church, 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 and the truth of His Word. We are to be living epistles, known and read by all, reflecting the holiness of the God we serve.

Questions for Reflection

  • In what specific ways does my personal life, including my relationships and choices, reflect my commitment to God's holiness and my identity as His consecrated child?
  • How do the choices I make, particularly in areas of personal integrity and relationships, impact my witness for Christ to those around me and the broader community?
  • If I am in a leadership role within the church or a position of influence, what practical steps can I take to ensure my life consistently upholds the integrity of my ministry and avoids any appearance of compromise?
  • How does the New Covenant concept of being "holy unto God" as a result of Christ's work motivate my daily decisions, pursuits, and the pursuit of purity in all areas of my life?

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, where God declares, "Among those who are near me I will be sanctified, and before all the people I will be glorified."

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, 1 Corinthians 7:10-16), 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 and Titus 1:6 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 potential impact on one's witness and leadership effectiveness.

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 to modern church leaders. Leaders in the New Covenant church 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 Old Testament 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. This is clearly outlined in the qualifications for elders and deacons in 1 Timothy 3 and Titus 1, which stress blamelessness and good management of one's household.

CHRIST-CENTERED FULFILLMENT

Leviticus 21:7, with its exacting demands for priestly holiness in marriage and personal conduct, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ, our Great High Priest. The Old Covenant priests, despite these stringent regulations, were inherently flawed and sinful, requiring sacrifices for their own sins before they could intercede for others (as highlighted in Hebrews 7:27). Jesus, however, is the perfect, sinless High Priest, described as "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He did not need to adhere to human marital laws or ritual purity codes because His purity was intrinsic, absolute, and divine, not contingent on external regulations or human lineage. His once-for-all sacrifice on the cross not only perfectly atoned for sin but also inaugurated a new covenant where all believers are made holy through His blood and are constituted as a "royal priesthood" (1 Peter 2:9) and "a holy priesthood" (1 Peter 2:5). Through faith in Christ, we are declared righteous and indwelt by 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), reflecting His character in a world that desperately needs His light.

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Commentary on Leviticus 21 verses 1–9

It was before appointed that the priests should teach the people the statutes God had given concerning the difference between clean and unclean, Lev 10:10, Lev 10:11. Now here it is provided that they should themselves observe what they were to teach the people. Note, Those whose office it is to instruct must do it by example as well as precept, Ti1 4:12. The priests were to draw nearer to God than any of the people, and to be more intimately conversant with sacred things, and therefore it was required of them that they should keep at a greater distance than others from every thing that was defiling and might diminish the honour of their priesthood.

I. They must take care not to disparage themselves in their mourning for the dead. All that mourned for the dead were supposed to come near the body, if not to touch it: and the Jews say, "It made a man ceremonially unclean to come within six feet of a dead corpse;" nay, it is declared (Num 19:14) that all who come into the tent where the dead body lies shall be unclean seven days. Therefore all the mourners that attended the funeral could not but defile themselves, so as not to be fit to come into the sanctuary for seven days: for this reason it is ordered, 1. That the priests should never put themselves under this incapacity of coming into the sanctuary, unless it were for one of their nearest relations, Lev 21:1-3. A priest was permitted to do it for a parent or a child, for a brother or an unmarried sister, and therefore, no doubt (though this is not mentioned) for the wife of his bosom; for Ezekiel, a priest, would have mourned for his wife if he had not been particularly prohibited, Eze 24:17. By this allowance God put an honour upon natural affection, and favoured it so far as to dispense with the attendance of his servants for seven days, while they indulged themselves in their sorrow for the death of their dear relations; but, beyond this period, weeping must not hinder sowing, nor their affection to their relations take them off from the service of the sanctuary. Nor was it at all allowed for the death of any other, no, not of a chief man among the people, as some read it, Lev 21:4. They must not defile themselves, no, nor for the high priest himself, unless thus akin to them. Though there is a friend that is nearer than a brother, yet the priests must not pay this respect to the best friend they had, except he were a relation, lest, if it were allowed for one, others should expect it, and so they should be frequently taken off from their work: and it is hereby intimated that there is a particular affection to be reserved for those that are thus near akin to us; and, when any such are removed by death, we ought to be affected with it, and lay it to heart, as the near approach of death to ourselves, and an alarm to us to prepare to follow. 2. That they must not be extravagant in the expressions of their mourning, no, not for their dearest relations, Lev 21:5. Their mourning must not be either, (1.) Superstitious, according to the manner of the heathen, who cut off their hair, and let out their blood, in honour of the imaginary deities which presided (as they thought) in the congregation of the dead, that they might engage them to be propitious to their departed friends. Even the superstitious rites used of old at funerals are an indication of the ancient belief of the immortality of the soul, and its existence in a separate state: and though the rites themselves were forbidden by the divine law, because they were performed to false gods, yet the decent respect which nature teaches and which the law allows to be paid to the remains of our deceased friends, shows that we are not to look upon them as lost. Nor, (2.) Must it be passionate or immoderate. Note, God's ministers must be examples to others of patience under affliction, particularly that which touches in a very tender part, the death of their near relations. They are supposed to know more than others of the reasons why we must not sorrow as those that have no hope (Th1 4:13), and therefore they ought to be eminently calm and composed, that they may be able to comfort others with the same comforts wherewith they are themselves comforted of God. The people were forbidden to mourn for the dead with superstitious rites (Lev 19:27, Lev 19:28), and what was unlawful to them was much more unlawful to the priest. The reason given for their peculiar care not to defile themselves we have (Lev 21:6): Because they offered the bread of their God, even the offerings of the Lord made by fire, which were the provisions of God's house and table. They are highly honoured, and therefore must not stain their honour by making themselves slaves to their passions; they are continually employed in sacred service, and therefore must not be either diverted from or disfitted for the services they were called to. If they pollute themselves, they profane the name of their God on whom they attend: if the servants are rude and of ill behaviour, it is a reflection upon the master, as if he kept a loose and disorderly house. Note, All that either offer or eat the bread of our God must be holy in all manner of conversation, or else they profane that name which they pretend to sanctify.

II. They must take care not to degrade themselves in their marriage, Lev 21:7. A priest must not marry a woman of ill fame, that either had been guilty or was suspected to have been guilty of uncleanness. He must not only not marry a harlot, though ever so great a penitent for her former whoredoms, but he must not marry one that was profane, that is, of a light carriage or indecent behaviour. Nay, he must not marry one that was divorced, because there was reason to think it was for some fault she was divorced. The priests were forbidden to undervalue themselves by such marriages as these, which were allowed to others, 1. Lest it should bring a present reproach upon their ministry, harden the profane in their profaneness, and grieve the hearts of serious people: the New Testament gives laws to ministers' wives (Ti1 3:11), that they be grave and sober, that the ministry be not blamed. 2. Lest it should entail a reproach upon their families; for the work and honour of the priesthood were to descend as an inheritance to their children after them. Those do not consult the good of their posterity as they ought who do not take care to marry such as are of good report and character. He that would seek a godly seed (as the expression is, Mal 2:15) must first seek a godly wife, and take heed of a corruption of blood. It is added here (Lev 21:8), Thou shalt sanctify him, and he shall be holy unto thee. "Not only thou, O Moses, by taking care that these laws be observed, but thou, O Israel, by all endeavours possible to keep up the reputation of the priesthood, which the priests themselves must do nothing to expose or forfeit. He is holy to his God (Lev 21:7), therefore he shall be holy unto thee." Note, We must honour those whom our God puts honour upon. Gospel ministers by this rule are to be esteemed very highly in love for their works' sake (Th1 5:13), and every Christian must look upon himself as concerned to be the guardian of their honour.

III. Their children must be afraid of doing any thing to disparage them (Lev 21:9): If the daughter of any priest play the whore, her crime is great; she not only polluteth but profaneth herself: other women have not that honour to lose that she has, who, as one of a priest's family, has eaten of the holy things, and is supposed to have been better educated than others. Nay, she profaneth her father; he is reflected upon, and every body will be ready to ask, "Why did not he teach her better?" And the sinners in Zion will insult and say, "Here is your priest's daughter." Her punishment there must be peculiar: She shall be burnt with fire, for a terror to all priests' daughters. Note, The children of ministers ought, of all others, to take heed of doing any thing that is scandalous, because in them it is doubly scandalous, and will be punished accordingly by him whose name is Jealous.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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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