None of you
This phrase establishes a universal command directed at the entire community of Israel. The Hebrew word used here, "אִישׁ" (ish), often translated as "man" or "anyone," emphasizes the individual responsibility of each member of the community. It underscores the collective moral and ethical standards expected of God's people, highlighting that this command is not limited to a specific group but applies to all.

are to approach
The Hebrew verb "קָרַב" (qarab) means "to draw near" or "to approach." In the context of Leviticus, this term often carries a connotation of entering into a sacred or intimate space. Here, it is used to denote the act of initiating inappropriate or forbidden relationships. The use of this verb suggests a deliberate action, warning against even the initial steps toward sin.

any close relative
The phrase "שְׁאֵר בְּשָׂרוֹ" (she'er besaro) translates to "flesh of his flesh," indicating a blood relative. This term is crucial in understanding the boundaries set by God regarding familial relationships. The prohibition against sexual relations with close relatives is rooted in the preservation of family integrity and the prevention of moral corruption within the community. Historically, such laws distinguished the Israelites from surrounding nations, which often engaged in practices contrary to these commands.

to have sexual relations
The Hebrew phrase "לְגַלּוֹת עֶרְוָה" (legalot ervah) literally means "to uncover nakedness." This euphemism for sexual relations is used throughout Leviticus 18 to describe prohibited sexual acts. The language reflects the sacredness of the human body and the importance of maintaining purity and holiness in sexual conduct. It serves as a reminder of the sanctity of marriage and the family unit as ordained by God.

I am the LORD
This declaration, "אֲנִי יְהוָה" (Ani YHWH), serves as the divine authority behind the command. It is a reminder of God's sovereignty and holiness, reinforcing that these laws are not arbitrary but are rooted in the character and will of God. The phrase underscores the covenant relationship between God and His people, calling them to reflect His holiness in their lives. It is a powerful reminder that obedience to God's commands is an act of worship and reverence for the Creator.

(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. (See Psalm 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 means the 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 in Leviticus 18:12-13, &c, where it is translated "near kinswoman." It expresses kinship of both consanguinity and mere affinity. (See Leviticus 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 ...


None of
אִ֥ישׁ (’îš)
Noun - masculine singular
Strong's 376: A man as an individual, a male person

you are to approach
תִקְרְב֖וּ (ṯiq·rə·ḇū)
Verb - Qal - Imperfect - second person masculine plural
Strong's 7126: To come near, approach

any
כָּל־ (kāl-)
Noun - masculine singular construct
Strong's 3605: The whole, all, any, every

close relative
שְׁאֵ֣ר (šə·’êr)
Noun - masculine singular construct
Strong's 7607: Flesh, as living, for, food, food of any kind, kindred by blood

to have sexual relations.
לְגַלּ֣וֹת (lə·ḡal·lō·wṯ)
Preposition-l | Verb - Piel - Infinitive construct
Strong's 1540: To denude, to exile, to reveal

I
אֲנִ֖י (’ă·nî)
Pronoun - first person common singular
Strong's 589: I

am 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.)