Exegetical and Hermeneutical Commentary of Leviticus 18:11
The nakedness of thy father’s wife’s daughter, begotten of thy father, she [is] thy sister, thou shalt not uncover her nakedness.
Begotten of thy father, or, being akin to thy father. He seems to speak of the daughter of the fathers brother by his wife, whom the father here spoken of, being brother to the deceased person, married by virtue of that law, Deu 25:5, by which marriage there was a near kindred contracted between the two families, so that the son of the one could not marry the daughter of the other. Thus this law is differing from that Lev 18:9. And that seems more probable, than that in so brief a table of laws the same thing should be forbidden both there and here.
Object. The word being the same here and Lev 18:9, must be understood in the same sense, and therefore here must be rendered begotten or born, as it is there.
Answ. It may be rendered there as well as here akin, as some render the words there of domestic, or of another, a foreign, kindred; and if the word had been participially put for begotten or born, it is likely the preposition mem or lamed would have been prefixed to the Hebrew word abicha, as is common in those cases.
Fuente: English Annotations on the Holy Bible by Matthew Poole
The nakedness of thy father’s wife’s daughter,…. Either the daughter of his father by another wife, which seems to be countenanced by what follows:
begotten of thy father, she [is] thy sister; but then this coincides with what is prohibited, Le 18:9, “the daughter of thy father”; that is, by another woman than a man’s mother, only with this difference, that there is added, or “daughter of thy mother”, that is, by another man than a man’s own father; so that there is a prohibition of a sister whether by father or mother’s side; here only as by the father’s side, and so is only a part of that law; and, as some think, is for the confirmation of it, as Aben Ezra observes; or else the sense, as he thinks, is, that if a man marries a woman, and she has a little daughter by a former husband, that daughter may not be given in marriage to his son; and so the Septuagint version finishes this clause first, before it gives the other, which it considers as distinct from it, thus, “the shame of thy father’s, wife’s daughter thou shalt not uncover”; and then makes a distinct law of the latter; “she that is begotten of thy father is thy sister, thou shalt not uncover her shame”; but then this last falls in with Le 18:9, the Sadducees, as Aben Ezra also observes, by whom he means the Karaites, interpret it not of a mother’s daughter, but of one brought up and educated by a man’s father, and so is his adopted daughter, whom his son might not marry; and thus with the Romans it is said g, that adoptive kindred hindered marriage between parents and children altogether; and among brethren so far forth as the loss of freedom did not intervene: some understand this law in this light, as De Dieu, that in Le 18:9; the son of a second marriage is forbidden to marry with an half sister of the first marriage, whether she is the father’s daughter, that is, which the father had by his deceased wife, or the mother’s daughter, that is, which his mother had by a deceased husband; but here the son of a first marriage is forbidden with a half sister of a second marriage, which his mother-in-law has bore to his father, and is therefore called “the daughter of thy father’s wife”; that is, of thy stepmother, but so the same may be said to be “begotten of thy father”; and therefore one begotten in a former marriage may not be understood; but then as this forbids the marriage of a brother with a sister, that is, of the same father, though not of the same mother, it falls in within the former law; wherefore some h have been of opinion, that this law forbids a man to marry the daughter of a woman whom his father has taken to wife, who was his deceased brother’s wife, upon the law in
De 25:5; by which marriage she became the father’s daughter, and the son’s sister; wherefore they take the phrase, “begotten of thy father”, to signify “being akin” to thy father; which, if it can be established, makes a distinct law: Jarchi observes, on this phrase, “the daughter of thy father’s wife”,
“this teaches that a man is not guilty concerning his sister that is by an handmaid or stranger; therefore it is said, the daughter of thy father’s wife, namely, one that was fit for marriage.”
thou shalt not uncover her nakedness; [See comments on Le 18:9].
g Paulus in Mosaic. & Roman. Leg. Collat. tit. 6. a Pithaeo. h Bertram. Lucubrat. Franktal. c. 6. Pool in loc.
Fuente: John Gill’s Exposition of the Entire Bible
“ The daughter of thy father’s wife (i.e., thy step-mother), born to thy father, ” is the half-sister by a second marriage; and the prohibition refers to the son by a first marriage, whereas Lev 18:9 treats of the son by a second marriage. The notion that the man’s own mother is also included, and that the prohibition includes marriage with a full sister, is at variance with the usage of the expression “thy father’s wife.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
(11) Thy fathers wifes daughter.If this clause stood alone it would denote the daughter of a mans stepmother by another or previous husband, since fathers wife in Hebrew always denotes stepmother (see Lev. 18:8, Lev. 20:11; Deu. 23:1, Deut. 26:20), in which case the man and the maiden, though no blood relations at all, would be forbidden to each other by virtue of the damsels mother having married the mans father. It would thus differ from Lev. 18:9, where the maiden is a half-sister either by the same father or the same mother.
Begotten of thy father.Literally, the birth, or offspring of thy father (see Lev. 18:9), that is, though the daughter of the stepmother, she is begotten by the same father, and hence is his half-sister on the fathers side, which is exactly the same case already prohibited in the first clause of Lev. 18:9. Hence to avoid a senseless repetition of the same prohibition we must either regard this clause as having crept into the text from a marginal gloss, or we must correct the first letter of the disjunctive particle in Lev. 18:9, which would make it the nakedness of thy sister, the daughter of thy father and the daughter of thy mother. Accordingly, Lev. 18:9 prohibits marriage with a full sister, whilst the verse before us forbids it with a half-sister. The latter is the more probable, since intermarriage between entire stepbrother and stepsister has always been, and still is, legitimate among the Jews.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Father’s wife’s daughter Knobel finds this distinction between this and Lev 18:9, namely, that the words “father’s wife” include the mother as well as the stepmother, and thus specifically state the full sister. Others find no prohibition of the marriage of a full sister, as there is none of the marriage of a daughter, simply because such unions, like parricide, were regarded as crimes so unnatural that they never could occur. But the Assyrians, and especially the Egyptians, against whose customs Israel was warned in Lev 18:3, married full sisters. This fact sustains Knobel.
Fuente: Whedon’s Commentary on the Old and New Testaments
Lev 18:11 The nakedness of thy father’s wife’s daughter, begotten of thy father, she [is] thy sister, thou shalt not uncover her nakedness.
Ver. 11. Thou shalt not uncover. ] This verse is added for an exposition of Lev 18:9 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
father’s wife. In Hebrew always means one’s “step mother” (see Lev 18:8; Lev 20:11).
Fuente: Companion Bible Notes, Appendices and Graphics
Reciprocal: 2Sa 13:12 – no such thing ought