Biblical Laws Regarding Cousin Marriage

Biblical laws concerning marriage, particularly those found in Leviticus 18, prohibit sexual relations and marriage between individuals who are "near of kin" ^[12]. While the Bible does not explicitly forbid marriage between first cousins, the broader principles and specific prohibitions outlined in these texts have led to varying interpretations across Jewish and Christian traditions regarding the permissibility of such unions.

The institution of marriage itself is presented as originating in Paradise, established at the time of creation (Genesis 2:18-25) ^{[1, 2]}. This original charter, confirmed by Jesus in Matthew 19:4-5, implies monogamy as the initial design ^[2]. However, polygamy and concubinage were practiced in the patriarchal age (Genesis 16:1-4; 22:21-24) ^[2]. The Mosaic Law later regulated marriage, divorce, and prohibited certain unions ^[3].

Leviticus 18 lists a series of prohibited sexual relationships, primarily focusing on immediate family members and close relatives by affinity. These include parents, siblings, children, grandchildren, aunts, uncles, and in-laws (Leviticus 18:6-18). The overarching reason for these prohibitions, according to some interpretations, is "nearness of kin" ^[6]. Charles Hodge, in his Systematic Theology, argues that this reason is not specific to the Jews but applies universally, as it concerns the fundamental nature of family relationships ^[6].

While first cousins are not explicitly named in the Levitical prohibitions, the concept of "nearness of kin" has been a point of discussion. Some traditions interpret the spirit of these laws to extend to first cousins, while others do not. For instance, the Jamieson, Fausset & Brown commentary notes that among pastoral tribes, it was customary for a youth to marry within his own tribe, often a first cousin, as seen in Abraham's instruction to his servant not to take a wife for Isaac from among the Canaanites (Genesis 24:3) ^[11]. This suggests that cousin marriage was not inherently forbidden in early Israelite society and was sometimes preferred for maintaining tribal purity or family lines.

The law of levirate marriage (Deuteronomy 25:5-6) provides a notable exception to the general prohibition against marrying a brother's wife (Leviticus 18:16). If a man died without children, his brother was obligated to marry the widow to "raise up seed" for the deceased brother ^{[8, 9]}. John Gill notes that this was a special and peculiar law to the Jews, an exception to the general rule ^[8]. This practice highlights that certain familial marriages were not only permitted but commanded under specific circumstances to preserve family lines and inheritance ^[4].

Jewish rabbinic tradition, as seen in the Babylonian Talmud, discusses the permissibility of marrying close relatives in specific scenarios, such as when a minor girl refuses a man, allowing him to marry her mother or sister ^[7]. Maimonides, in his Mishneh Torah, advises against marrying women from different countries to prevent accidental incestuous unions with unknown relatives, such as a brother marrying his sister or aunt ^[13]. This concern underscores the importance of knowing one's lineage to avoid prohibited marriages.

Augustine, in City of God, discusses the historical development of marriage laws, noting that in the earliest ages, marriages between close relatives, such as siblings, were necessary for the propagation of humanity ^[10]. He observes that such unions would create complex familial relationships, where one person could be a father, father-in-law, and uncle to his own children ^[10]. As humanity multiplied, these practices became prohibited, suggesting an evolving understanding of appropriate marital boundaries ^[10].

The absence of an explicit prohibition against first-cousin marriage in the biblical text, coupled with examples of such unions or preferences for marrying within the extended family in early Israelite history, indicates that it was not considered an "abominable wickedness" like other forms of incest ^[5]. The focus of the Levitical laws was primarily on preventing unions with immediate family members and those closely related by affinity, which were deemed to violate the sanctity of family relationships and societal order ^{[12, 14]}.

Sources

Smith's Bible Dictionary “Smith's Bible Dictionary: Marriage — + Its origin and history .--The institution of marriage dates from the time of man's original creation. (Genesis 2:18-25) From (Genesis 2:24) we may evolve the following principles: (1) The unity of man and wife, as implied in her being formed out of man. (2) The indissolubleness of the marriage bond, except on; the strongest grounds, Comp. (Matthew 19:9) (3) Monogamy, as the original law of marriage (4) The social equality of man and wife. (5) The subordination of the wife to the husband. (1 Corinthians 11:8,9; 1 Timothy 2:13) (6) The respective duties of ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Marriage — Was instituted in Paradise when man was in innocence (Gen. 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Matt. 19:4, 5). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16). This law was violated in after times, when corrupt usages began to be introduced (Gen. 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Gen. 16:1-4; 22:21-24; 28:8, 9; 29:23-30, etc.). Polygamy was acknowledged in the Mosa”
Easton's Bible Dictionary “Easton's Bible Dictionary: Divorce — The dissolution of the marriage tie was regulated by the Mosaic law (Deut. 24:1-4). The Jews, after the Captivity, were reguired to dismiss the foreign women they had married contrary to the law (Ezra 10:11-19). Christ limited the permission of divorce to the single case of adultery. It seems that it was not uncommon for the Jews at that time to dissolve the union on very slight pretences (Matt. 5:31, 32; 19:1-9; Mark 10:2-12; Luke 16:18). These precepts given by Christ regulate the law of divorce in the Christian Church.”
Numbers “If his father has no brothers, then you shall give his inheritance to his kinsman who is next to him of his family, and he shall possess it. This shall be a statute and ordinance for the children of Israel, as Yahweh commanded Moses.’” -- Numbers 27:11”
Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 12, section 1: . Several Laws. 1. As for adultery, Moses forbade it entirely, as esteeming it a happy thing that men should be wise in the affairs of wedlock; and that it was profitable both to cities and families that children should be known to be genuine. He also abhorred men's lying with their mothers, as one of the greatest crimes; and the like for lying with the father's wife, and with aunts, and sisters, and sons' wives, as all instances of abominable wickedness. He also forbade a man to lie with his wife when she was defiled by her nat”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: that question, that it always has been regarded as obligatory by the whole Christian Church. 2. The reason assigned for the prohibition contained in that law, has no special reference to the Jews. It is not found is their peculiar circumstances, nor in the design of God in selecting 411 them to be depositaries of his truth to prepare the world for the coming of the Messiah. The reason assigned “is nearness of kin.” This reason has as much force at one time as at another, for all nations as for any one nation. There was nothing peculiar in”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yevamot 108a.18: MISHNA: If a minor girl refuses a man, he is permitted to marry her close relatives, such as her mother or her sister, and she is permitted to marry his close relatives, such as his father or brother, and he has not disqualified her from marrying into the priesthood, as she is not considered divorced. However, if he gave her a bill of divorce, then even though the marriage was valid according to rabbinic law and not Torah law, he is prohibited from marrying her close relatives, and she is prohibited from marrying his close relatives, and he has disqualified ”
Leviticus (Baptist/Reformed) “John Gill on Leviticus 18:16: Thou shalt not uncover the nakedness of thy brother's wife,.... Neither debauch her nor after the death of the brother marry her, that is, unless he dies without issue; and then, by another law, he was obliged to marry her, Deu 25:5; hence the Targum of Jonathan adds; by way of explanation."in the life of thy brother, or after his death, if he has children,''but then that law was but an exception from this general rule, and so did not make it void in other respects, but bound it the more strongly; and besides, it was a special and peculiar law to the Jews, until t”
Genesis (Baptist/Reformed) “John Gill on Genesis 38:7: And Judah said unto Onan,.... Some time after his brother's death: go in unto thy brother's wife, and marry her; Moses here uses a word not common for marriage, but which was peculiar to the marrying of a brother's wife according to a law given in his time: it appears to have been a custom before, and which the patriarch might be directed to by the Lord, in such a case when a brother died, and left no issue, for the sake of multiplication of seed, according to the divine promise, and which in the time of Moses passed into a law, see Deu 25:5, and raise up seed un”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 16.--OF MARRIAGE BETWEEN BLOOD-RELATIONS, IN REGARD TO WHICH THE PRESENT LAW COULD NOT BIND THE MEN OF THE EARLIEST AGES. (part 2): family affection a larger number. For one man would in that case be both father, and father-in-law, and uncle(2) to his own children (brother and sister now man and wife); and his wife would be mother, aunt, and mother-in-law to them; and they themselves would be not only brother and sister, and man and wife, but cousins also, being the children of brother and sister. Now, all these relationships, wh”
Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 24:3: thou shalt not take a wife, &c.--Among pastoral tribes the matrimonial arrangements are made by the parents, and a youth must marry, not among strangers, but in his own tribe--custom giving him a claim, which is seldom or never resisted, to the hand of his first cousin. But Abraham had a far higher motive--a fear lest, if his son married into a Canaanitish family, he might be gradually led away from the true God.”
Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Leviticus 18:6: NONE OF YOU SHALL APPROACH TO ANY THAT IS NEAR OF KIN TO HIM, TO UNCOVER THEIR NAKEDNESS. The reason for the prohibition of sexual relationships with one’s near of kin is not expressly written [in the Torah]. The Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim 253 Guide of the Perplexed III, 49. that [this law seeks to inculcate the lessons that] we should limit sexual intercourse, hold it in contempt, and perform it rarely. Now these women which Scripture has forbidden amongst the relatives of one’s wife are forbidden because they are constantly to”
Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Forbidden Intercourse 21:29: A person should not marry one woman in one country and another woman in another country, lest this situation continue for a long time and [ultimately,] a brother may marry his sister, the sister of his mother, or the sister of his father and the like without knowing. 77 Since they live apart from each other, it is possible that they will not know of the other's existence. If they visit that other locale, they may marry a relative without knowing of the family connection. If [the man with two wives] is a person of stature”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 49: are included within “the degrees” specified, the Church has considered them as belonging to the class of prohibited marriages. It is, however, to be considered that the word “prohibited,” as here used, is very comprehensive. Some of the marriages specified in the Levitical law are prohibited in very different senses. Some are pronounced abominable, and those who contract them are made punishable with death. Others are pronounced unseemly, or evil, and punished by exclusion from the privileges of the theocracy. Others again incur the penal”

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