3 You shall not do as they do in the land of Egypt, where you lived. You shall not do as they do in the land of Canaan, where I am bringing you. You shall not follow their statutes.
4 You shall do my ordinances. You shall keep my statutes and walk in them. I am Yahweh your God.
5 You shall therefore keep my statutes and my ordinances, which if a man does, he shall live in them. I am Yahweh.
6 “‘None of you shall approach any close relatives, to uncover their nakedness: I am Yahweh.
7 “‘You shall not uncover the nakedness of your father, nor the nakedness of your mother: she is your mother. You shall not uncover her nakedness.
8 “‘You shall not uncover the nakedness of your father’s wife. It is your father’s nakedness.
9 “‘You shall not uncover the nakedness of your sister, the daughter of your father, or the daughter of your mother, whether born at home or born abroad.
10 “‘You shall not uncover the nakedness of your son’s daughter, or of your daughter’s daughter, even their nakedness; for theirs is your own nakedness.
11 “‘You shall not uncover the nakedness of your father’s wife’s daughter, conceived by your father, since she is your sister.
12 “‘You shall not uncover the nakedness of your father’s sister. She is your father’s near kinswoman.
13 “‘You shall not uncover the nakedness of your mother’s sister, for she is your mother’s near kinswoman.
14 “‘You shall not uncover the nakedness of your father’s brother. You shall not approach his wife. She is your aunt.
15 “‘You shall not uncover the nakedness of your daughter-in-law. She is your son’s wife. You shall not uncover her nakedness.
16 “‘You shall not uncover the nakedness of your brother’s wife. It is your brother’s nakedness.
17 “‘You shall not uncover the nakedness of a woman and her daughter. You shall not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness. They are near kinswomen. It is wickedness.
18 “‘You shall not take a wife in addition to her sister, to be a rival, to uncover her nakedness, while her sister is still alive.
19 “‘You shall not approach a woman to uncover her nakedness, as long as she is impure by her uncleanness.
20 “‘You shall not lie carnally with your neighbor’s wife, and defile yourself with her.
21 “‘You shall not give any of your children as a sacrifice to Molech. You shall not profane the name of your God. I am Yahweh.
5 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 18:20As 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.
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.
Josephus, Antiquities of the Jews, Antiquities 3.12.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 18:3–5Because it is no less difficult to correct vices, to which men have been long accustomed, than to cure diseases of long standing, especially because people in general so pertinaciously cleave to bad examples, God adduces His statutes, in order to recall the people from the errors of their evil habits into the right way. For nothing is more absurd than for us to fix our minds on the actions of men, and not on God's word, in which is to be found the rule of a holy life. … The hope of eternal life is, therefore, given to all who keep the Law; for those who expound the passage as referring to this earthly and transitory life are mistaken. … We must observe, however, that salvation is not to be expected from the Law unless its precepts be in every respect complied with; … If, then, none was ever clear of transgression, or ever will be, although God by no means deceives us, yet the promise becomes ineffectual, because we do not perform our part of the agreement.
Because it is no less difficult to correct vices, to which men have been long accustomed, than to cure diseases of long standing, especially because people in general so pertinaciously cleave to bad examples, God adduces His statutes, in order to recall the people from the errors of their evil habits into the right way. For nothing is more absurd than for us to fix our minds on the actions of men, and not on God's word, in which is to be found the rule of a holy life. … The hope of eternal life is, therefore, given to all who keep the Law; for those who expound the passage as referring to this earthly and transitory life are mistaken. … We must observe, however, that salvation is not to be expected from the Law unless its precepts be in every respect complied with; … If, then, none was ever clear of transgression, or ever will be, although God by no means deceives us, yet the promise becomes ineffectual, because we do not perform our part of the agreement.
John Calvin, Commentaries, on 18:4 and 18:5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 18:21A law against that which was the most unnatural idolatry, causing their children to pass through the fire to Moloch, Lev 18:21. Moloch (as some think) was the idol in and by which they worshipped the sun, that great fire of the world; and therefore in the worship of it they made their own children either sacrifices to this idol, burning them to death before it, or devotees to it, causing them to pass between two fires, as some think, or to be thrown through one, to the honour of this pretended deity, imagining that the consecrating of but one of their children in this manner to Moloch would procure good fortune for all the rest of their children. … See how this sin of Israel (which they were afterwards guilty of, notwithstanding this law) is aggravated by the relation which they and their children stood in to God. … Therefore it is here called profaning the name of their God; for it looked as if they thought they were under greater obligations to Moloch than to Jehovah; for to him they offered their cattle only, but to Moloch their children.
A law against that which was the most unnatural idolatry, causing their children to pass through the fire to Moloch, Lev 18:21. Moloch (as some think) was the idol in and by which they worshipped the sun, that great fire of the world; and therefore in the worship of it they made their own children either sacrifices to this idol, burning them to death before it, or devotees to it, causing them to pass between two fires, as some think, or to be thrown through one, to the honour of this pretended deity, imagining that the consecrating of but one of their children in this manner to Moloch would procure good fortune for all the rest of their children. … See how this sin of Israel (which they were afterwards guilty of, notwithstanding this law) is aggravated by the relation which they and their children stood in to God. … Therefore it is here called profaning the name of their God; for it looked as if they thought they were under greater obligations to Moloch than to Jehovah; for to him they offered their cattle only, but to Moloch their children.
Matthew Henry, Commentary on the Whole Bible, on 18:21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 18:5which if a man do he shall live in them; live a long life in the land of Canaan, in great happiness and prosperity, see Deuteronomy 30:20; for as for eternal life, that was never intended to be had, nor was it possible it could be had and enjoyed by obedience to the law, which fallen man is unable to keep; but is what was graciously promised and provided the covenant of grace, before the world was, to come through Christ, as a free gift to all that believe in him, see Galatians 3:11; though some Jewish writers interpret this of eternal life, as Jarchi, Aben Ezra, and Ben Gersom
which if a man do he shall live in them; live a long life in the land of Canaan, in great happiness and prosperity, see Deuteronomy 30:20; for as for eternal life, that was never intended to be had, nor was it possible it could be had and enjoyed by obedience to the law, which fallen man is unable to keep; but is what was graciously promised and provided the covenant of grace, before the world was, to come through Christ, as a free gift to all that believe in him, see Galatians 3:11; though some Jewish writers interpret this of eternal life, as Jarchi, Aben Ezra, and Ben Gersom
John Gill, An Exposition of the Old and New Testament, on 18:5; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 18:6–18Notwithstanding the prohibitions here, it must be evident that in the infancy of the world, persons very near of kin must have been joined in matrimonial alliances; and that even brothers must have matched with their own sisters. This must have been the case in the family of Adam. In these first instances necessity required this; when this necessity no longer existed, the thing became inexpedient and improper for two reasons: 1. 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, a son and a husband, at the same time, and fulfill the duties of both? Impossible. 2. That by intermarrying with other families, the bonds of social compact might be strengthened and extended, so that the love of our neighbor, etc., might at once be felt to be not only a maxim of sound policy, but also a very practicable and easy duty; and thus feuds, divisions, and wars be prevented.
Notwithstanding the prohibitions here, it must be evident that in the infancy of the world, persons very near of kin must have been joined in matrimonial alliances; and that even brothers must have matched with their own sisters. This must have been the case in the family of Adam. In these first instances necessity required this; when this necessity no longer existed, the thing became inexpedient and improper for two reasons: 1. 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, a son and a husband, at the same time, and fulfill the duties of both? Impossible. 2. That by intermarrying with other families, the bonds of social compact might be strengthened and extended, so that the love of our neighbor, etc., might at once be felt to be not only a maxim of sound policy, but also a very practicable and easy duty; and thus feuds, divisions, and wars be prevented.
Adam Clarke, Commentary on the Holy Bible, on 18:6–15; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Leviticus 18
Leviticus 18:3–21, World English Bible
Leviticus 18 in the Bible · Told in the Story: Chapter 17, Be Holy
What others have written
5 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 18:20As 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.
Josephus, Antiquities of the Jews, Antiquities 3.12.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 18:3–5Because it is no less difficult to correct vices, to which men have been long accustomed, than to cure diseases of long standing, especially because people in general so pertinaciously cleave to bad examples, God adduces His statutes, in order to recall the people from the errors of their evil habits into the right way. For nothing is more absurd than for us to fix our minds on the actions of men, and not on God's word, in which is to be found the rule of a holy life. … The hope of eternal life is, therefore, given to all who keep the Law; for those who expound the passage as referring to this earthly and transitory life are mistaken. … We must observe, however, that salvation is not to be expected from the Law unless its precepts be in every respect complied with; … If, then, none was ever clear of transgression, or ever will be, although God by no means deceives us, yet the promise becomes ineffectual, because we do not perform our part of the agreement.
John Calvin, Commentaries, on 18:4 and 18:5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 18:21A law against that which was the most unnatural idolatry, causing their children to pass through the fire to Moloch, Lev 18:21. Moloch (as some think) was the idol in and by which they worshipped the sun, that great fire of the world; and therefore in the worship of it they made their own children either sacrifices to this idol, burning them to death before it, or devotees to it, causing them to pass between two fires, as some think, or to be thrown through one, to the honour of this pretended deity, imagining that the consecrating of but one of their children in this manner to Moloch would procure good fortune for all the rest of their children. … See how this sin of Israel (which they were afterwards guilty of, notwithstanding this law) is aggravated by the relation which they and their children stood in to God. … Therefore it is here called profaning the name of their God; for it looked as if they thought they were under greater obligations to Moloch than to Jehovah; for to him they offered their cattle only, but to Moloch their children.
Matthew Henry, Commentary on the Whole Bible, on 18:21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 18:5which if a man do he shall live in them; live a long life in the land of Canaan, in great happiness and prosperity, see Deuteronomy 30:20; for as for eternal life, that was never intended to be had, nor was it possible it could be had and enjoyed by obedience to the law, which fallen man is unable to keep; but is what was graciously promised and provided the covenant of grace, before the world was, to come through Christ, as a free gift to all that believe in him, see Galatians 3:11; though some Jewish writers interpret this of eternal life, as Jarchi, Aben Ezra, and Ben Gersom
John Gill, An Exposition of the Old and New Testament, on 18:5; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 18:6–18Notwithstanding the prohibitions here, it must be evident that in the infancy of the world, persons very near of kin must have been joined in matrimonial alliances; and that even brothers must have matched with their own sisters. This must have been the case in the family of Adam. In these first instances necessity required this; when this necessity no longer existed, the thing became inexpedient and improper for two reasons: 1. 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, a son and a husband, at the same time, and fulfill the duties of both? Impossible. 2. That by intermarrying with other families, the bonds of social compact might be strengthened and extended, so that the love of our neighbor, etc., might at once be felt to be not only a maxim of sound policy, but also a very practicable and easy duty; and thus feuds, divisions, and wars be prevented.
Adam Clarke, Commentary on the Holy Bible, on 18:6–15; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.