Leviticus 20:19 · Bible study
Leviticus 20:19 Commentary: Bearing Iniquity for Incest with an Aunt
Hebrew · 6 what the commentators say
Meaning in one sentence
Why does incest with an aunt carry divine punishment rather than a civil penalty? This study explores the graded penalties in Leviticus 20.
Research Summary
- Meaning: Sexual relations with an aunt is forbidden; the offenders bear their iniquity through divine punishment.
- Key words: uncover nakedness (sexual intercourse), bear iniquity (carry guilt/punishment), near kin (close relative).
- Main debate: Whether the penalty involves only divine judgment or includes temporal consequences like childlessness.
- Theological theme: Holiness and boundaries in family relationships; graded penalties reflect God's wisdom and justice.
- Best use: Teaching on God’s design for family and the seriousness of sexual sin even when not punishable by human courts.
Translation Comparison
BSB Berean Standard Bible 2020
You must not have sexual relations with the sister of your mother or your father, for it is exposing one’s own kin; both shall bear their iniquity.
WEB World English Bible 2000
“‘You shall not uncover the nakedness of your mother’s sister, nor of your father’s sister, for he has made his close relative naked. They shall bear their iniquity.
KJV King James Version 1769
And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister: for he uncovereth his near kin: they shall bear their iniquity.
ASV American Standard Version 1901
And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin: they shall bear their iniquity.
YLT Young's Literal Translation 1898
`And the nakedness of thy mother's sister, and of thy father's sister, thou dost not uncover; because his relation he hath made bare; their iniquity they bear.
Darby Darby Bible 1890
And the nakedness of thy mother's sister, and of thy father's sister shalt thou not uncover; for he hath laid naked his near relation: they shall bear their iniquity.
Douay-Rheims Douay-Rheims Bible 1899
Thou shalt not uncover the nakedness of thy aunt by thy mother, and of thy aunt by thy father. He that doth this, hath uncovered the shame of his own flesh: both shall bear their iniquity.
Translations in other languages (10 available)
La desnudez de la hermana de tu madre, ó de la hermana de tu padre, no descubrirás: por cuanto descubrió su parienta, su iniquidad llevarán.
A nudez da irmã de tua mãe, ou da irmã de teu pai, não descobrirás; uma vez que descobriu sua parente, sua iniquidade levarão.
Tu ne découvriras point la nudité de la sœur de ta mère, ni de la sœur de ton père, car c’ est découvrir sa proche parente: ils porteront la peine de leur péché.
Deiner Mutter Schwester Blöße und deines Vater Schwester Blöße sollst du nicht aufdecken; denn ein solcher hat seine nächste Blutsfreundin aufgedeckt, und sie sollen ihre Missetat tragen.
Daartoe zult gij de schaamte van de zuster uwer moeder, en van de zuster uws vaders niet ontdekken; dewijl hij zijn nabestaande ontbloot heeft, zullen zij hun ongerechtigheid dragen.
Non scoprirai la nudità della sorella di tua madre o della sorella li tuo padre; chi lo fa scopre la sua stretta parente; ambedue porteranno la pena della loro iniquità.
Sromoty siostry matki twej i siostry ojca twego nie odkryjesz; bo kto by pokrewną swoję obnażył, nieprawość swoję poniesie.
Наготы сестры матери твоей и сестры отца твоего не открывай, ибо таковой обнажает плоть свою: грех свой понесут они.
不可 露 姨母 或是姑母 的下體，這是 露了 骨肉之親的下體；二人必擔當 自己的罪孽。
And you may not have sex connection with your mother's sister or your father's sister, for they are his near relations: their sin will be on them.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 20:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree on the core meaning of this verse: sexual relations with an aunt (either mother’s sister or father’s sister) are strictly prohibited. The Cambridge Bible for Schools and Colleges notes the similarity to the prohibitions in chapter 18 but adds that here penalties are attached. Keil & Delitzsch observe that no civil punishment is ordered by the community; God reserves the penalty to Himself. Gill adds that both parties ‘bear their iniquity,’ meaning they carry the guilt and its consequences. The graded penalty, death for some incest offenses, divine judgment for others, shows that the law treats kinship violations with proportional seriousness. All commentators agree that the phrase ‘bear their iniquity’ indicates that the punishment comes from God, not from the human court.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Divine punishment only: Keil & Delitzsch argue that no civil punishment was prescribed; God reserved the penalty to Himself.
- Divine and temporal punishment: Some interpreters note the context of vv.20–21 where childlessness is specified, suggesting that 'bear their iniquity' may include such consequences.
What is clear: The prohibition of sexual relations with an aunt is clear; the text uniformly holds both parties accountable before God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Prohibition of incest with an aunt | All commentators agree it is forbidden. | Some see it as a moral absolute for all cultures; others view it as covenantal for Israel, with principles that may be adapted. |
| Role of Exodus 6:20 (Amram and Jochebed) | It shows that before the law, marriage with an aunt was practiced. | Debate exists over whether God accommodated human custom or whether the law retroactively prohibited what was always sinful. |
| Nature of the penalty | The penalty is less severe than for closer kin offenses. | The phrase 'bear their iniquity' is interpreted as divine judgment only (Keil & Delitzsch) or as possibly including childlessness (implied by context of vv.20-21). |
| Applicability to Christians | The principle of family boundaries applies. | How Christians should use the specific penalties is debated: some see them as superseded by Christ, others as part of the moral law that still teaches the gravity of sin. |
Historical & Cultural Context
This verse belongs to the Holiness Code (Leviticus 17, 26), which calls Israel to be holy because Yahweh is holy. Chapter 20 lists specific sexual offenses and their penalties, creating a legal framework for the community. The penalty for incest with an aunt is ‘bear their iniquity’, divine judgment rather than execution or being cut off from the people (as in vv. 17, 18). This graded penalty reflects the distance of blood relation: a mother or sister is closer kin than an aunt, so the breach is less severe.
In the ancient Near East, marriage with aunts was not universally forbidden. Egyptian pharaohs sometimes married sisters, and other cultures allowed such unions. Before the law was given, Amram, father of Moses, married his aunt Jochebed (Exodus 6:20). The law therefore introduces a new boundary for Israel, separating them from the practices of Egypt and Canaan. The surrounding verses (vv. 22, 26) make clear that these laws prevent the land from ‘vomiting’ out its inhabitants, as it did the Canaanites who practiced such things. The threat of divine punishment, possibly including childlessness (see vv. 20, 21), would have been a serious deterrent in a world where children were seen as a blessing.
The verb ‘uncover nakedness’ is a standard euphemism for sexual intercourse, as seen throughout these chapters. The phrase ‘bear their iniquity’ (nasa avon) can mean carry guilt, suffer punishment, or both. In context, it likely means that God will hold them accountable, even if human judgment does not intervene.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 20:19. The Masoretic Text is supported by the ancient versions (LXX, Vulgate, Syriac). The Vulgate adds the word ‘both’ in the phrase ‘shall bear,’ but this does not alter the meaning. The text is stable.
Reception History
Christians have historically seen this verse as part of God’s wise ordering of family boundaries. Early church writers used similar passages to argue against incest in Roman society. Medieval Jewish commentators like Rashi understood the graded penalties as reflecting degrees of closeness. During the Reformation, the passage was seen as affirming the moral law as binding on all people. Today, it is often cited in discussions of biblical sexual ethics, though its specific penalty is typically understood as part of the Old Testament civil law, with the underlying principle of family integrity remaining instructive for the church.
Preaching This Verse
Three-point outline
- God defines family boundaries. The prohibition of sexual relations with an aunt is part of a larger pattern of protecting family integrity and honoring the created order.
- Not all sin carries the same earthly penalty. The graded penalties in Leviticus 20 show that God judges with wisdom and proportionality; some sins He reserves to His own court.
- The ultimate goal is holiness. The land is holy, and God’s people must reflect His character in their relationships, avoiding the practices of the nations.
Five-point outline
- Prohibition: You shall not uncover the nakedness of your aunt, a clear moral boundary.
- Reason: The aunt is near kin (she'er), a blood relative; such a relationship violates the family unit.
- Penalty: They shall bear their iniquity, divine judgment instead of human execution, showing degrees of sin.
- Context: This law came after Israel’s time in Egypt, where different customs prevailed (cf. Exodus 6:20), signaling a new standard for the covenant people.
- Goal: That Israel would be holy as God is holy and that the land would not vomit them out (v.22).
Illustration hooks
- A family discovers a long-hidden sexual relationship between an aunt and nephew. How does the church walk with them through confession and restoration, while still affirming the seriousness of the sin?
- A pastor teaches on sexual ethics and is asked why some sins in the Old Testament carry the death penalty and others don’t. This verse provides a starting point for discussing God’s graded wisdom.
- In a culture that increasingly blurs family boundaries, this passage reminds believers that God’s design for family is not arbitrary but protective.
Questions your congregation is asking
- Why does the Bible include such specific sexual laws? What does this tell us about God’s design?
- Do we still bear iniquity for sins that are not punishable by the state? How should we think about divine consequences today?
- Does this law apply to Christians, or was it only for Israel under the old covenant?
Leading a Discussion
This study examines a verse that may seem remote from our experience. Yet it reveals God’s care for family structures and His just ordering of consequences. The prohibition is clear, but the penalty is unexpected, divine punishment rather than a civil sentence. Why? What does this teach us about holiness, justice, and grace?
Discussion questions
- Read Leviticus 20:19 aloud. What is being prohibited? Who is responsible for the offense?
- Compare the penalty here to those in verses 10, 17. What patterns do you notice? Which offenses carry death, and which carry divine judgment?
- How does the story of Amram and Jochebed (Exodus 6:20) illuminate the change this law introduced? Why would God allow something before the law that He later forbids?
- What does ‘bear their iniquity’ mean? Does it point to guilt, punishment, or both? How do the context and cross-references shape your understanding?
- Why do you think God reserves some penalties to Himself rather than requiring human execution? What does this say about His character?
- How does this passage challenge contemporary views of marriage and family? Where do we see our culture blurring boundaries the Bible draws?
- How can a church apply the principle of guarding family boundaries without falling into legalism? What does grace look like for those who have violated these boundaries?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 6:20 | Amram took Jochebed his father’s sister to himself as wife; and she bore him Aaron and Moses. The years of the life of Amram were one hundred thirty-seven years. |
| Leviticus 18:6 | “‘None of you shall approach any close relatives, to uncover their nakedness: I am Yahweh. |
| Leviticus 18:12 | “‘You shall not uncover the nakedness of your father’s sister. She is your father’s near kinswoman. |
| Leviticus 18:30 | Therefore you shall keep my requirements, that you do not practice any of these abominable customs which were practiced before you, and that you do not defile yourselves with them. I am Yahweh your God.’” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible Schools notes that while the instructions here largely repeat those found in Leviticus 18, they go a step further by adding explicit penalties for each transgression. This addition underscores the seriousness of these commands by linking them directly to consequences.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that sexual relations with an aunt are forbidden because she is a close relative. To expose her shame is to expose one's own kin, and those who commit such an act bear the guilt of violating the sacred bounds of family.
Gill's Exposition of the Bible Baptist 1748
Gill applies the prohibition against marrying an aunt to both sexes equally: what forbids a man from marrying his aunt also forbids a woman from marrying her uncle, since they are the same degree of relation. Both parties bear the guilt and punishment of that sin.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch notes that for marriages with an aunt, uncle’s wife, or sister-in-law, no human punishment was commanded—God reserved the penalty to Himself, threatening childlessness. For more direct incest (mother, granddaughter), the death penalty was assumed without being repeated, as it was too obvious to need stating.
Lange's Commentary Reformed 1857
Lange argues that Leviticus 20 is not merely an appendix but introduces a new central idea: the holy land must remain pure and will violently reject abominations by vomiting out its inhabitants. He classifies the offenses into three categories—devilish, brutal, and carnal—to show that the land itself reacts against sin.