Leviticus 21:9

KJV

And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire.

KJV (with Strong's)

And the daughter {H1323} of any {H376} priest {H3548}, if she profane {H2490} herself by playing the whore {H2181}, she profaneth {H2490} her father {H1}: she shall be burnt {H8313} with fire {H784}.

Complete Jewish Bible

The daughter of a cohen who profanes herself by prostitution profanes her father; she is to be put to death by fire.

Berean Standard Bible

If a priest’s daughter defiles herself by prostituting herself, she profanes her father; she must be burned in the fire.

American Standard Version

And the daughter of any priest, if she profane herself by playing the harlot, she profaneth her father: she shall be burnt with fire.

Commentary

### SUMMARY
Leviticus 21:9 prescribes a severe penalty for the daughter of a priest who profanes herself through sexual immorality, specifically prostitution. This statute powerfully underscores the exceptionally high standard of holiness demanded not only of the priests themselves but also of their immediate families, whose conduct directly impacted the sanctity of the priestly office and, by extension, the purity of the entire Israelite community before a holy God. The prescribed punishment of burning with fire highlights the extreme gravity of such defilement in the eyes of the Lord, emphasizing the corporate ramifications of individual sin within a consecrated household.

### CONTEXT
* **Literary Context:** Leviticus 21 is entirely dedicated to the intricate laws of holiness for the Aaronic priesthood, meticulously setting them apart from the rest of Israel. The chapter outlines specific regulations concerning their physical integrity (e.g., prohibitions regarding [physical blemishes](/leviticus/21-17 "Leviticus 21:17-23 - Physical Blemishes for Priests") that would disqualify them from service), mourning practices (such as restrictions on [contact with the dead](/leviticus/21-1 "Leviticus 21:1-6 - Priests and Mourning")), and marriage restrictions (e.g., the requirement for priests to [marry virgins](/leviticus/21-7 "Leviticus 21:7-8 - Priestly Marriage Restrictions")). These laws collectively emphasize the priest's unique role as a mediator and representative of God, demanding an unparalleled level of ritual and moral purity. Verse 9 extends this emphasis on sanctity to the priest's household, particularly his daughter, recognizing that her actions could directly defile her father's consecrated status and the sacredness of the tabernacle service, thereby bringing profound reproach upon the entire priestly institution and the God they served.
* **Historical & Cultural Context:** In ancient Israelite society, the family unit was paramount, and an individual's honor or shame directly reflected upon their entire household. This concept of corporate responsibility was especially pronounced for the priestly families, who were set apart to minister in the presence of a holy God. Sexual immorality, particularly prostitution, was considered a grave sin, often associated with the abhorrent idolatrous practices of surrounding pagan nations (as seen in the prohibition against [cultic prostitution](/deuteronomy/23-17 "Deuteronomy 23:17-18 - Prostitution Forbidden")). When committed by the daughter of a priest, it was seen as an even more egregious offense, a profound violation of the sacred trust placed in the priestly family. The severity of the punishment—burning with fire—was not uncommon for certain capital offenses in the ancient Near East and in Israelite law, particularly for acts deemed to bring extreme defilement or sacrilege (for instance, the punishment for [incest with a mother and daughter](/leviticus/20-14 "Leviticus 20:14 - Punishment for Incest")). This extreme penalty served as a stark warning and a means of purging such profound defilement from the community, ensuring the purity required for God's holy presence to dwell among His people. The tragic narrative in [Numbers 25](/numbers/25 "Numbers 25 - Israel's Sin at Peor") further illustrates the severe consequences of sexual immorality and idolatry within the Israelite camp.
* **Key Themes:** This verse contributes significantly to several major theological and narrative themes within Leviticus and the broader Pentateuch. Foremost is the theme of **Holiness**, emphasizing God's absolute purity and His demand for His people, especially His consecrated representatives, to reflect that purity. The concept of **Corporate Responsibility** is also central, illustrating how the actions of an individual, particularly within a significant family unit like the priesthood, can have far-reaching consequences for the entire community. Furthermore, the verse highlights the **Seriousness of Sin**, particularly sexual immorality, which is presented as a profound defilement that necessitates extreme measures for its eradication to maintain the integrity of the covenant relationship. Finally, it underscores the theme of **Divine Justice**, revealing God's unwavering commitment to upholding His moral standards and executing judgment against that which profanes His name and presence.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Daughter (Hebrew, _bath'_):** This term (H1323) refers to a female offspring, but in this context, it carries significant weight due to her lineage. As the daughter of a priest, her identity was inextricably linked to the sacred office of her father. Her actions, therefore, were not merely personal but had direct implications for the honor, purity, and consecrated status of the entire priestly line, which was set apart for divine service.
* **Profane (Hebrew, _châlal'_):** The verb (H2490) means "to make common," "to defile," "to pollute," or "to violate." It stands in stark contrast to the concept of "holy" (קָדוֹשׁ, _qādôš_), which means "set apart" or "consecrated." When the priest's daughter profaned herself, she was actively stripping away her sacred distinction and, by extension, that of her father and his office, making them common and unholy in the eyes of God and the community. This act desecrated the very essence of separation and dedication to God that the priesthood embodied.
* **Playing the whore (Hebrew, _zânâh'_):** This verb (H2181) refers to literal prostitution or harlotry, denoting a physical act of sexual promiscuity for gain or general immorality. While it is often used metaphorically in the Old Testament to describe spiritual adultery or idolatry (as when Israel is described as [playing the harlot](/hosea/4-12 "Hosea 4:12 - Israel's Spiritual Harlotry") by abandoning God), here it signifies a direct physical transgression. For the daughter of a priest, this act was a direct affront to the moral and ritual purity expected of her family, whose lives were to exemplify the holiness of God.
* **Burnt with fire (Hebrew, _sâraph'_):** The verb (H8313) means "to burn" or "to consume with fire." In the Old Testament, burning was a method of execution for particularly heinous crimes (such as [Achan's punishment](/joshua/7-25 "Joshua 7:25 - Achan's Punishment")), a means of purification or eradication of defiling objects (as when [Moses burned the golden calf](/exodus/32-20 "Exodus 32:20 - The Golden Calf Burnt")), and a component of certain sacrifices. In this context, it signifies a complete and irreversible destruction, serving as both a judicial punishment and a symbolic act of purging profound defilement from the community to maintain its ritual purity before God.

#### Verse Breakdown
* **"And the daughter of any priest,"**: This opening phrase immediately establishes the specific context and the heightened stakes. The identity of the individual as the daughter of a priest elevates the gravity of her actions, as her life was inextricably linked to the sacred office and reputation of her father and the entire priestly line. Her status meant she was held to a higher standard of conduct.
* **"if she profane herself by playing the whore,"**: This clause describes the specific act of defilement. "Profaning herself" underscores that her actions were a desecration of her own person, which, by virtue of her lineage, was meant to be set apart. The explicit mention of "playing the whore" (prostitution or severe sexual immorality) identifies the specific sin that triggers such a severe consequence, highlighting the abhorrence of such acts within a holy covenant community and their direct opposition to God's moral law.
* **"she profaneth her father:"**: This phrase emphasizes the corporate responsibility and the profound ripple effect of her sin. Her actions were not merely personal but directly implicated and shamed her father, whose consecrated status and public honor were compromised by the defilement of his household. This underscores the interconnectedness of the family unit in ancient Israel and the profound impact of individual conduct on communal sanctity, especially within the priestly caste.
* **"she shall be burnt with fire."**: This final, stark declaration specifies the prescribed punishment. Burning signifies the extreme severity of the offense, serving as a public act of judgment and a means of purging the defilement from the community. It underscores God's absolute demand for holiness and His intolerance for that which pollutes His sacred presence among His people, demonstrating the ultimate consequence for such a grave violation of sacred trust.

#### Literary Devices
Leviticus 21:9 employs several potent literary devices to convey its severe message and underscore the gravity of the offense. **Symbolism** is profoundly present, with the act of "playing the whore" symbolizing a deep spiritual and moral defilement that extends beyond the individual to taint the entire priestly line and undermine the sanctity of God's dwelling among His people. The "burning with fire" is a powerful symbol of divine judgment and purification, signifying the complete eradication of the defiling element from the community, a radical purging to restore ritual purity. There is a stark **contrast** drawn between the consecrated status of the priest and his household and the profane actions of his daughter, highlighting the tension between holiness and sin and the constant threat of defilement. The severity of the prescribed punishment itself functions as a form of **hyperbole** or intense emphasis, underscoring the extreme gravity with which God views the defilement of His representatives and His sacred order. Furthermore, the phrase "she profaneth her father" employs **synecdoche**, where the daughter's action, though individual, represents the defilement of the entire family's honor and the priestly institution, demonstrating the profound interconnectedness of individual and corporate identity within the covenant community.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 21:9 powerfully articulates God's unwavering demand for holiness, particularly from those who represent Him. It underscores that holiness is not merely an individual pursuit but has profound corporate implications, especially for those in leadership or positions of sacred trust. The verse reveals the profound seriousness of sexual immorality, especially when it defiles the sacred, and the absolute necessity of purging such evil to maintain the purity of God's presence within the community. It reflects a theology where sin, particularly that which undermines the covenant relationship and God's holy character, incurs severe divine judgment. This passage serves as a stark reminder that God's standards are immutable and that defilement, left unaddressed, threatens the very fabric of His relationship with His people and the well-being of the entire community.

* [Numbers 25:1-9](/numbers/25-1 "Numbers 25:1-9 - Israel's Sin at Peor and the Plague")
* [Leviticus 20:10](/leviticus/20-10 "Leviticus 20:10 - Punishment for Adultery")
* [Deuteronomy 22:21](/deuteronomy/22-21 "Deuteronomy 22:21 - Punishment for Premarital Immorality")

### REFLECTION AND APPLICATION
While the specific judicial penalties of the Mosaic Law are not directly applied in the New Covenant, the underlying principles of holiness, accountability, and the profound seriousness of sin remain vitally relevant for believers today. As Christians, we are called to be a "royal priesthood" and a "holy nation" by [Peter's epistle](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood"), set apart for God's purposes and representing Him to the world. This verse serves as a powerful reminder that our actions, particularly those of a moral nature, can have far-reaching consequences, impacting not only our personal walk with God but also our families, our spiritual communities, and the reputation of Christ in the world. Those in spiritual leadership, in particular, are held to a high standard, as their lives and the conduct of their households reflect directly on the Body of Christ, as outlined in the [qualifications for overseers](/1_timothy/3-2 "1 Timothy 3:2-5 - Qualifications for Overseers"). The passage challenges us to consider the gravity of personal holiness, especially in areas of sexual purity, recognizing that God takes defilement seriously and desires a people who reflect His own perfect nature. Our commitment to purity is not merely for individual benefit but for the collective witness and honor of God's name in a fallen world.

#### Questions for Reflection
* **How does my personal conduct, especially in areas of moral purity, reflect on my identity as part of God's "royal priesthood" and on the reputation of Christ in the world?**
* **In what ways do the actions of those within my immediate family or spiritual community impact the collective witness and sanctity of the Body of Christ?**
* **What specific steps can I take to cultivate a deeper commitment to holiness and purity in my daily life, recognizing the seriousness with which God views defilement?**
* **How does the severity of the punishment in Leviticus 21:9 impress upon me the gravity of sin against a holy God, and what does this teach me about God's character?**

### FAQ

**Why was the punishment for the priest's daughter so severe?**

Answer: The extreme severity of the punishment—burning with fire—reflects the profound gravity of the offense. The daughter of a priest held a unique status within Israelite society; her life was meant to embody the holiness of the priestly office. When she engaged in prostitution, she not only committed a grave personal sin but also brought immense shame and defilement upon her father, the entire priestly line, and by extension, the sacred presence of God among His people. This act was seen as a direct profanation of the holy. The severe penalty served multiple purposes: it underscored God's absolute demand for holiness, acted as a deterrent, purged the defilement from the community, and demonstrated the serious consequences of undermining the sacred order. It was a stark reminder that God's holiness could not be trifled with, especially by those closest to His service.

**Does this specific law apply to Christians today?**

Answer: No, the specific judicial penalty of burning with fire for this particular offense is part of the Mosaic Covenant's civil and ceremonial laws, which are not directly applied to believers under the New Covenant. Jesus declared that He came not to abolish but to [fulfill the Law](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law"), and Christians are under grace, not law, as taught in [Romans 6:14](/romans/6-14 "Romans 6:14 - Under Grace, Not Law"). However, the underlying theological principles remain highly relevant. The passage still teaches us about God's absolute holiness, the seriousness of sexual sin, the concept of corporate responsibility (especially for leaders and their families, as seen in the qualifications for elders who must [manage their own households well](/1_timothy/3-4 "1 Timothy 3:4-5 - Managing One's Household")), and the need for purity in the lives of those who represent God. While the punishment is not replicated, the call to holiness and the abhorrence of defilement are amplified for New Covenant believers, who are indwelt by the Holy Spirit and called to be a "holy priesthood" in [1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - A Holy Priesthood").

**What does it mean that she "profaned herself" and "profaneth her father"?**

Answer: To "profane" (Hebrew: _châlal_) means to make something common, unholy, or to desecrate it. In this context, the priest's daughter "profaned herself" by engaging in an act (prostitution) that was utterly contrary to the sacredness expected of her by virtue of her lineage. She took what was meant to be set apart for God's purposes (her life, her body, her status as a priest's daughter) and made it common or defiled. By doing so, she "profaned her father" because her actions directly brought shame and dishonor upon his consecrated status and the sanctity of his priestly office. In ancient Israel, the honor and reputation of a family member, especially a daughter, directly reflected on the head of the household. Her defilement was a direct affront to the holiness required of the entire priestly institution, impacting its standing before God and the community.

### CHRIST-CENTERED FULFILLMENT
Leviticus 21:9, with its stark demand for holiness and severe judgment against defilement, points powerfully to the person and work of Jesus Christ. The rigid purity laws for the Old Testament priesthood underscored humanity's inherent inability to perfectly meet God's holy standard. While the priest's daughter's sin brought defilement and merited death, Christ, our great High Priest, as affirmed in [Hebrews 4:14](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest"), was perfectly holy and without blemish, being [separate from sinners](/hebrews/7-26 "Hebrews 7:26 - A Holy, Blameless High Priest"). He did not profane Himself but offered Himself as the ultimate, unblemished sacrifice, taking upon Himself the defilement and judgment that our sins, including sexual immorality, truly deserve. As [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us") proclaims, He "who knew no sin became sin for us, so that in him we might become the righteousness of God." The "burning with fire" in Leviticus foreshadows the divine judgment against sin, a judgment that Jesus bore on the cross, thereby extinguishing its power and penalty for those who believe, ensuring there is [no condemnation for those in Christ Jesus](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus"). Through His atoning work, we, who were once defiled, are made holy and become a "royal priesthood," as described in [1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood"), called to live lives of purity by the power of the indwelling Holy Spirit, reflecting the holiness of God in a way that the Old Covenant system could only foreshadow.

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

Genesis 38:24

¶ And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she [is] with child by whoredom. And Judah said, Bring her forth, and let her be burnt.

Leviticus 19:29

Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.

1 Samuel 3:13

For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.

1 Samuel 3:14

And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever.

1 Samuel 2:34

And this [shall be] a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them.

Malachi 2:3

Behold, I will corrupt your seed, and spread dung upon your faces, [even] the dung of your solemn feasts; and [one] shall take you away with it.

Leviticus 20:14

And if a man take a wife and her mother, it [is] wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.