None of you are to approachThis phrase establishes a direct command, emphasizing the personal responsibility of each individual within the community. The use of "none of you" indicates that this is a universal mandate, applicable to all members of the Israelite community. This command is part of the Holiness Code, which outlines the standards of conduct for the Israelites, setting them apart from the surrounding nations. The directive to "approach" implies not just physical proximity but also the intention to engage in prohibited actions.
any close relative
The term "close relative" refers to family members within a certain degree of kinship. In the ancient Near Eastern context, family structures were often extended, and maintaining the sanctity of these relationships was crucial for social stability. This prohibition is part of a broader set of laws designed to protect the family unit and ensure that relationships remain pure and respectful. The concept of "close relative" is further defined in the surrounding verses, which list specific familial relationships that are off-limits for sexual relations.
to have sexual relations.
This phrase explicitly identifies the nature of the prohibited action. Sexual relations within the family were seen as a violation of the natural order established by God. Such actions were not only socially disruptive but also spiritually defiling. The prohibition of incestuous relationships is consistent with similar laws found in other ancient cultures, though the biblical laws are often more comprehensive. This command underscores the importance of sexual purity and the need to honor God's design for human relationships.
I am the LORD.
This declaration serves as the divine authority behind the command. The phrase "I am the LORD" is a frequent refrain in Leviticus, reminding the Israelites of God's sovereignty and holiness. It reinforces the idea that these laws are not arbitrary but are rooted in the character and will of God. The use of God's covenant name, "LORD" (YHWH), emphasizes the special relationship between God and His people, calling them to reflect His holiness in their conduct. This phrase also connects to the broader biblical theme of God's holiness and the call for His people to be holy as He is holy, as seen in passages like1 Peter 1:16.
Persons / Places / Events
1.
MosesThe author of Leviticus, who received the laws from God on Mount Sinai.
2.
The IsraelitesThe primary audience of the Levitical laws, who were being prepared to live as God's holy people in the Promised Land.
3.
Mount SinaiThe place where God delivered the laws to Moses, including the laws in Leviticus.
4.
The LORD (Yahweh)The divine lawgiver who establishes moral and ceremonial laws for His people.
5.
CanaanThe land where the Israelites were headed, which was inhabited by people with practices contrary to God's laws.
Teaching Points
Holiness in RelationshipsGod calls His people to maintain purity in their relationships, reflecting His holiness.
Respect for Family BoundariesThe command underscores the importance of respecting family boundaries and the sanctity of familial relationships.
Cultural DistinctionThe Israelites were to be distinct from the surrounding nations, whose practices were often contrary to God's laws.
God's AuthorityThe phrase "I am the LORD" emphasizes God's authority and the divine origin of these commands.
Contemporary RelevanceThe principles of sexual purity and respect for family boundaries remain relevant for Christians today, calling for a counter-cultural stance in a permissive society.
Lists and Questions
Top 10 Lessons from Leviticus 18
What does "uncover the nakedness" mean in the Bible?
Why is there no direct divine judgment against Amnon for his actions in 2 Samuel 13:1–14?
What does 'uncover the nakedness' mean in the Bible?
What does the Bible say about incest?(6)
None of you shall approach.--Literally,
man, man, ye shall not approach.It is part of the phrase used in
Leviticus 17:3;
Leviticus 17:8;
Leviticus 17:13, and should accordingly be rendered by
no man whatsoever shall approach.The absence of the words "of the house of Israel," which, in the other instances, form part of this phrase, as we are assured by the authorities in the time of Christ, shows that these prohibitions are also binding upon the stranger who took up his abode among the Israelites, lest the land be defiled by his transgressions. Though primarily addressed to man, who, in these cases, takes the initiative, the punishment for violating any of these laws was visited upon both man and woman.
Near of kin to him.--Literally,the flesh of his flesh.(SeePsalm 73:26;Psalm 78:20;Psalm 78:27;Micah 3:2-3.) The combination of two synonymous expressions is often used to denote intensity. Thus the phrase rendered "my exceeding joy" in the Authorised Version (Psalm 43:4), literally meansthe joy of my joy,or, as the Margin has it, "the gladness of my joy." Accordingly, "the flesh of his flesh" signified "nearness of his flesh," his near kin. This technical sense is assigned to the first of these two words by itself inLeviticus 18:12-13, &c, where it is translated "near kinswoman." It expresses kinship of both consanguinity and mere affinity. (SeeLeviticus 18:17.) . . .
Verse 6. - The next thirteen verses contain the law of incest, or the prohibited degrees of marriage. The positive law of marriage, as implanted in the human heart, would be simply that any man of full age might marry any woman of full age, provided that both parties were willing. But this liberty is at once controlled by a number of restrictions, the main purpose of which is to prevent incest, which, however much one nation may come to be indifferent to one form of it, and another to another, is yet abhorrent to the feelings and principles of mankind. The Hebrew restrictive law is contained in one verse.
None of you shall approach to any that is near of kin to him to uncover their nakedness: I am the Lord. All that follows (verses 9-18) is simply an amplification and an explanation of the words,
near of kin to him. These words would be literally rendered,
flesh of his flesh, or less probably (as in the margin),
remainder of his flesh. They certainly include within the compass of their meaning those that are near by affinity, as much as those that are near by consanguinity. This is proved by the instances given below, where no difference is drawn between blood relations and relations by marriage, the latter being supposed to become the former, in consequence of the marriage that has taken place. Nearness of kin is generally counted by "degrees;" but, unfortunately, this word is itself ambiguous, for it is used in different senses by canonists and by civilians. So far as the direct line is concerned, the same method of calculation is observed by the canon and by the civil law. There is one degree from the son to the mother, two degrees to the grandmother; one degree from the father to the daughter, two degrees to the granddaughter. But this is not so with the collateral lines. A brother and sister, for example, are regarded by the canon law as in the first degree of kinship, because there is only one step to the father, in whom their blood meets; but the civil lawyers consider them as being in the second degree, because, as they calculate, there is one step from the brother to the father, and a second from the father to the sister. An aunt is, according to the canonists, in the second degree of propinquity, because there are two steps from her nephew to his grandfather, who is likewise her father, in whom their blood unites; but, according to the civilian's calculation, there are three steps, namely, from her nephew to his grandfather, two steps, and a third from that grandfather to his daughter the aunt; and therefore the aunt and nephew are in the third degree of propinquity. The case of an uncle and niece is exactly the same as that of a nephew and aunt. On the same principle, according to the canonists, first cousins are in the second degree of kinship; according to the civilians, in the fourth. Propinquity by affinity is calculated in just the same way; so that the brother's wife is in the same degree of relationship as the brother, and wife's sister as the sister by blood. In the code before us, confirmed by that in Deuteronomy, marriage is forbidden with the following blood relations: mother (verse 7), daughter (verse 17), sister (verse 9;
Leviticus 20:17;
Deuteronomy 27:22), granddaughter (verse 10), aunt (verses 12, 13;
Leviticus 20:19); and with the following relations by affinity: mother-in-law (verse 17; chapter Leviticus 20:14;
Deuteronomy 27:23), daughter-in-law (verse 15;
Leviticus 20:12), brother's wife (verse 16;
Leviticus 20:21), stepmother (verse 8; chapter 20:11;
Deuteronomy 22:30; see
Genesis 49:4;
1 Corinthians 5:1), stepdaughter and step-granddaughter (verse 17), uncle's wife, or aunt by marriage (verse 14;
Leviticus 20:20); putting aside for the present the question of who is meant by
a wife to her sister, in verse 18. In these lists, according to the canonists' method of reckoning, the mother, the daughter, and the sister are related in the first degree of consanguinity; the wife's mother, the wife's daughter, the stepmother, the daughter-in-law, the brother's wife, are related in the first degree of affinity. The granddaughter and the aunt are in the second degree of consanguinity; the wife's granddaughter and the uncle's wife in the second degree of affinity. According to the civilians' reckoning, the following would be the degrees of propinquity: - The mother and the daughter would be in the first degree of consanguinity; the wife's mother, the wife's daughter, the stepmother, the daughter-in-law, would be in the first degree of affinity. The sister and the granddaughter would be in the second degree of consanguinity; the brother's wife and the wife's granddaughter would be in the second degree of affinity. The aunt by blood would be in the third degree of consanguinity, and the uncle's wife, or aunt by marriage, would be in the third degree of affinity. The wife's sister, with regard to whom it is questioned whether she is referred to or not in verse 18, is in the first degree of affinity (a man's wife being regarded as himself) according to the canonists' reckoning, and in the second according to the civilians'. There is no mention made in the code of the grandmother, the niece, and the cousin-german. All of these are in the second degree of consanguinity according to the canon law; and according to the civil law, the grandmother would be in the second degree, the niece in the third, and the cousin-german in the fourth. It may reasonably be supposed that by the expression,
None of you shall approach to any that is near of kin to him, to uncover their nakedness, intercourse is forbidden between all those who are related by consanguinity or affinity in the first and second degrees according to the canonists' reckoning (except cousins-german, whose case is considered below); in the first, second, and third degrees 'according to the civilians' method of calculating; whether they are mentioned by name in the list or not. It is only by implication, not by direct injunction, that marriage even with a daughter is forbidden (verse 17).
Parallel Commentaries ...
Hebrew
None ofאִ֥ישׁ(’îš)Noun - masculine singular
Strong's 376:A man as an individual, a male personyou are to approachתִקְרְב֖וּ(ṯiq·rə·ḇū)Verb - Qal - Imperfect - second person masculine plural
Strong's 7126:To come near, approachanyכָּל־(kāl-)Noun - masculine singular construct
Strong's 3605:The whole, all, any, everyclose relativeשְׁאֵ֣ר(šə·’êr)Noun - masculine singular construct
Strong's 7607:Flesh, as living, for, food, food of any kind, kindred by bloodto have sexual relations.לְגַלּ֣וֹת(lə·ḡal·lō·wṯ)Preposition-l | Verb - Piel - Infinitive construct
Strong's 1540:To denude, to exile, to revealIאֲנִ֖י(’ă·nî)Pronoun - first person common singular
Strong's 589:Iam the LORD.יְהוָֽה׃(Yah·weh)Noun - proper - masculine singular
Strong's 3069:YHWH
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OT Law: Leviticus 18:6 None of you shall approach anyone who (Le Lv Lev.) 
