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Leviticus 18:6 [study!]

American Standard Version (ASV 1901) [2]
— None of you shall approach to any that are near of kin to him, to uncover [their] nakedness: I am Jehovah.
King James Version (KJV 1769)
— None of you shall approach to any that is near of kin to him, to uncover [their] nakedness: I [am] the LORD.
New American Standard Bible (NASB ©1995)
— ‘None of you shall approach any blood relative of his to uncover nakedness; I am the LORD.
Webster's Revision of the KJB (WEB 1833)
— None of you shall approach to any that is near of kin to him, to uncover [their] nakedness: I am the LORD.
Darby's Translation (DBY 1890)
— No one shall approach to any that is his near relation, to uncover his nakedness: I am Jehovah.
Rotherham's Emphasized Bible (EBR 1902)
— No person whatsoever, unto any of the near kin of his own flesh, shall approach, to uncover the parts of shame,—I, am Yahweh.
Young's Literal Translation (YLT 1898)
— 'None of you unto any relation of his flesh doth draw near to uncover nakedness; I [am] Jehovah.
Douay-Rheims Challoner Revision (DR 1750)
— No man shall approach to her that is near of kin to him, to uncover her nakedness. I am the Lord.
Original King James Bible (AV 1611) [2]
— None of you shall approche to any that is neere of kinne to him, to vncouer [their] nakednesse: I [am] the LORD.
Brenton Greek Septuagint (LXX, Restored Names)
— No man shall draw nigh to any of his near kindred to uncover their nakedness; I [am] the Lord.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— None of you shall approach to any that is near of kin to him, to uncover [their] nakedness: I [am] Yahweh.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
None 376
{0376} Prime
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
(3808) Complement
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
of you shall approach 7126
{7126} Prime
A primitive root; to approach (causatively bring near) for whatever purpose.
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
to x413
(0413) Complement
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
any y376
[0376] Standard
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
(3605) Complement
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
that is near 7607
{7607} Prime
From H7604; flesh (as swelling out), as living or for food; generally food of any kind; figuratively kindred by blood.
of kin 1320
{1320} Prime
From H1319; flesh (from its freshness); by extension body, person; also (by euphemism) the pudenda of a man.
to him, to uncover 1540
{1540} Prime
A primitive root; to denude (especially in a disgraceful sense); by implication to exile (captives being usually stripped); figuratively to reveal.
<8763> Grammar
Stem - Piel (See H8840)
Mood - Infinitive (See H8812)
Count - 790
[their] nakedness: 6172
{6172} Prime
From H6168; nudity, literally (especially the pudenda) or figuratively (disgrace, blemish).
I x589
(0589) Complement
Contracted from H0595; I.
[am] Yhw יָהוֶה. 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
Jamieson-Fausset-Brown Commentary

Leviticus 18:6

_ _ None of you shall approach to any that is near of kin to him — Very great laxity prevailed amongst the Egyptians in their sentiments and practice about the conjugal relation, as they not only openly sanctioned marriages between brothers and sisters, but even between parents and children. Such incestuous alliances Moses wisely prohibited, and his laws form the basis upon which the marriage regulations of this and other Christian nations are chiefly founded. This verse contains a general summary of all the particular prohibitions; and the forbidden intercourse is pointed out by the phrase, “to approach to.” In the specified prohibitions that follow, all of which are included in this general summary, the prohibited familiarity is indicated by the phrases, to “uncover the nakedness” [Leviticus 18:12-17], to “take” [Leviticus 18:17, Leviticus 18:18], and to “lie with” [Leviticus 18:22, Leviticus 18:23]. The phrase in this sixth verse, therefore, has the same identical meaning with each of the other three, and the marriages in reference to which it is used are those of consanguinity or too close affinity, amounting to incestuous connections.

Matthew Henry's Commentary

Leviticus 18:6-18

_ _ These laws relate to the seventh commandment, and, no doubt, are obligatory on us under the gospel, for they are consonant to the very light and law of nature: one of the articles, that of a man's having his father's wife, the apostle speaks of as a sin not so much as named among the Gentiles, 1 Corinthians 5:1. Though some of the incests here forbidden were practised by some particular persons among the heathen, yet they were disallowed and detested, unless among those nations who had become barbarous, and were quite given up to vile affections. Observe,

_ _ I. That which is forbidden as to the relations here specified is approaching to them to uncover their nakedness, Leviticus 18:6.

_ _ 1. It is chiefly intended to forbid the marrying of any of these relations. Marriage is a divine institution; this and the sabbath, the eldest of all, of equal standing with man upon the earth: it is intended for the comfort of human life, and the decent and honourable propagation of the human race, such as became the dignity of man's nature above that of the beasts. It is honourable in all, and these laws are for the support of the honour of it. It was requisite that a divine ordinance should be subject to divine rules and restraints, especially because it concerns a thing wherein the corrupt nature of man is as apt as in any thing to be wilful and impetuous in its desires, and impatient of check. Yet these prohibitions, besides their being enacted by an incontestable authority, are in themselves highly reasonable and equitable. (1.) By marriage two were to become one flesh, therefore those that before were in a sense one flesh by nature could not, without the greatest absurdity, become one flesh by institution; for the institution was designed to unite those who before were not united. (2.) Marriage puts an equality between husband and wife. “Is she not thy companion taken out of thy side?” Therefore, if those who before were superior and inferior should intermarry (which is the case in most of the instances here laid down), the order of nature would be taken away by a positive institution, which must by no means be allowed. The inequality between master and servant, noble and ignoble, is founded in consent and custom, and there is no harm done if that be taken away by the equality of marriage; but the inequality between parents and children, uncles and nieces, aunts and nephews, either by blood or marriage, is founded in nature, and is therefore perpetual, and cannot without confusion be taken away by the equality of marriage, the institution of which, though ancient, is subsequent to the order of nature. (3.) No relations that are equals are forbidden, except brothers and sisters, by the whole blood or half blood, or by marriage; and in this there is not the same natural absurdity as in the former, for Adam's sons must of necessity have married their own sisters; but it was requisite that it should be made by a positive law unlawful and detestable, for the preventing of sinful familiarities between those that in the days of their youth are supposed to live in a house together, and yet cannot intermarry without defeating one of the intentions of marriage, which is the enlargement of friendship and interest. If every man married his own sister (as they would be apt to do from generation to generation if it were lawful), each family would be a world to itself, and it would be forgotten that we are members one of another. It is certain that this has always been looked upon by the more sober heathen as a most infamous and abominable thing; and those who had not this law yet were herein a law to themselves. The making use of the ordinance of marriage for the patronizing of incestuous mixtures is so far from justifying them, or extenuating their guilt, that it adds the guilt of profaning an ordinance of God, and prostituting that to the vilest of purposes which was instituted for the noblest ends. But,

_ _ 2. Uncleanness, committed with any of these relations out of marriage, is likewise, without doubt, forbidden here, and no less intended than the former: as also all lascivious carriage, wanton dalliance, and every thing that has the appearance of this evil. Relations must love one another, and are to have free and familiar converse with each other, but it must be with all purity; and the less it is suspected of evil by others the more care ought the persons themselves to take that Satan do not get advantage against them, for he is a very subtle enemy, and seeks all occasions against us.

_ _ II. The relations forbidden are most of them plainly described; and it is generally laid down as a rule that what relations of a man's own he is bound up from marrying the same relations of his wife he is likewise forbidden to marry, for they two are one. That law which forbids marrying a brother's wife (Leviticus 18:16) had an exception peculiar to the Jewish state, that, if a man died without issue, his brother or next of kin should marry the widow, and raise up seed to the deceased (Deuteronomy 25:5), for reasons which held good only in that commonwealth; and therefore now that those reasons have ceased the exception ceases, and the law is in force, that a man must in no case marry his brother's widow. That article (Leviticus 18:18) which forbids a man to take a wife to her sister supposes a connivance at polygamy, as some other laws then did (Exodus 21:10; Deuteronomy 21:15), but forbids a man's marrying two sisters, as Jacob did, because between those who had before been equal there would be apt to arise greater jealousies and animosities than between wives that were not so nearly related. If the sister of the wife be taken for the concubine, or secondary wife, nothing can be more vexing in her life, or as long as she lives.

John Wesley's Explanatory Notes

Leviticus 18:6

To uncover their nakedness — I think Mr. Free has made it highly probable, that this phrase does not mean marriage, but fornication, throughout this chapter. So it unquestionably means in the twentieth chapter.

Geneva Bible Translation Notes

Leviticus 18:6

None of you shall approach to any that is near of kin to him, to (c) uncover [their] nakedness: I [am] the LORD.

(c) That is, to lie with her, though it be under title of marriage.

Cross-Reference Topical ResearchStrong's Concordance
near to kin:
Heb. remainder of his flesh. Notwithstanding the prohibitions here, it must be evident, that in the infancy of the world, persons very near of kin, and even brothers and sisters, must have joined in matrimonial alliances; and therefore we cannot pronounce them immoral in themselves. But, in these first instances, necessity required it; but when this necessity no longer existed, the thing became inexpedient and improper for:
1. As human nature now is, it is very expedient that those who are so much together in youth, should, by such a restriction be taught to look upon all such intercourse as prohibited and incestuous; for unless such restrictions are made, it would be impossible to prevent the prevalence of very early corruption among young persons. (See Michaelis on the laws of Moses, Art. 108.)
2. That the duties owing by nature to relatives might not be confounded with those of a social or political kind; for could a man be a brother and a husband, or a son and a husband at the same time, and fulfil the duties of both? Impossible.
3. That by intermarrying with other families, relationship and its endearments might be diffused. These prohibitions are, therefore, to be considered so eminently moral obligations as to be observed by all mankind.

to uncover:

Leviticus 18:7-19 The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she [is] thy mother; thou shalt not uncover her nakedness. ... Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness.
Leviticus 20:11-12 And the man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; their blood [shall be] upon them. ... And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood [shall be] upon them.
Leviticus 20:17-21 And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it [is] a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity. ... And if a man shall take his brother's wife, it [is] an unclean thing: he hath uncovered his brother's nakedness; they shall be childless.
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Lv 18:7; 20:11, 17.

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