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Imamat 18

7 terjemahan · baca melalui 12 tradisi.

NCB · Alkitab Konsensus Baru

1And the LORD spoke to Moses, saying, 2“Speak to the children of Israel, and say to them, ‘I am the LORD your God. 3Like the doing of the land of Egypt, in which you lived, you shall not do; and like the doing of the land of Canaan, where I am bringing you, you shall not do. And in their statutes you shall not walk. 4My judgments you shall do, and my statutes you shall keep, to walk in them: I am the LORD your God. 5You shall therefore keep my statutes and my judgments, which if the man does them, he shall live in them: I am the LORD. 6Any man, any man, to any near kin of his flesh, you shall not approach to uncover nakedness: I am the LORD. 7The nakedness of your father, and the nakedness of your mother, you shall not uncover; she is your mother, you shall not uncover her nakedness. 8The nakedness of your father’s wife you shall not uncover; it is the nakedness of your father. 9The nakedness of your sister, the daughter of your father or the daughter of your mother, whether of a birth of the house or a birth of the outside, you shall not uncover their nakedness. 10The nakedness of your son’s daughter, or of your daughter’s daughter, you shall not uncover their nakedness; for they are your nakedness. 11The nakedness of a daughter of your father’s wife, begotten of your father, she is your sister, you shall not uncover her nakedness. 12The nakedness of your father’s sister you shall not uncover; she is the near kin of your father. 13The nakedness of your mother’s sister you shall not uncover; for she is the near kin of your mother. 14The nakedness of your father’s brother you shall not uncover; to his wife you shall not approach, she is your aunt. 15The nakedness of your daughter-in-law you shall not uncover; she is the wife of your son, you shall not uncover her nakedness. 16The nakedness of your brother’s wife you shall not uncover; it is the nakedness of your brother. 17The nakedness of a woman and her daughter you shall not uncover; her son’s daughter, and her daughter’s daughter, you shall not take to uncover her nakedness. Her flesh they are; it is wickedness. 18And a woman to her sister you shall not take, to be a rival, to uncover her nakedness upon her in her life. 19And to a woman in the separation of her uncleanness you shall not approach to uncover her nakedness. 20And to the wife of your neighbor you shall not give your lying for copulation, to become unclean with her. 21And of your seed you shall not give to pass over to Molech; and you shall not profane the name of your God: I am the LORD. 22And with a male you shall not lie the lyings of a woman; it is an abomination. 23And with any beast you shall not give your lying, to become unclean with it; and a woman shall not stand before a beast to lie down with it: it is confusion. 24Do not defile yourselves in all these; for in all these the nations were defiled, which I am casting out from before you. 25And the land was defiled, and I visited its iniquity upon it, and the land vomited out its inhabitants. 26And you shall keep, you, my statutes and my judgments, and you shall not do any of all these abominations, the native-born and the sojourner who sojourns in your midst; 27(for all these abominations the men of the land did, who were before you, and the land was defiled;) 28so that the land will not vomit you out in your defiling it, as it vomited out the nation that was before you. 29For whoever shall do any of all these abominations, the souls doing them shall be cut off from the midst of their people. 30And you shall keep my keeping, so as not to do any of the abominable statutes which were done before you, and you shall not defile yourselves in them: I am the LORD your God.’”

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Bagian yang diperdebatkan dalam pasal ini

  • Hubungan sesama jenis

    Umat Kristen berbeda pandangan mengenai apakah Imamat 18:22, Roma 1:24-27, dan 1 Korintus 6:9-11 melarang semua hubungan seksual sesama jenis atau hanya menyasar praktik-praktik zaman kuno. Perdebatan ini juga mempersoalkan apakah teks-teks tersebut berbicara tentang orientasi seksual modern sama sekali.

Hal yang disepakati oleh tradisi

Across all families, it is agreed that God commands Israel to establish distinct sexual and cultural boundaries by rejecting the customs of Egypt and Canaan, providing an explicit list of forbidden acts that includes incest among close kin, adultery, male same-sex intercourse, bestiality, and child sacrifice. Universally, traditions affirm that committing these abominations defiles the land, causing it to vomit out its inhabitants, with most agreeing that these sexual prohibitions constitute an… Masuk untuk membaca konsensus penuh →

Diakui sebagian besar, tapi tidak semua

  • Obedience to God's statutes is explicitly framed as the path to life. (6 affirm)

Letak perbedaan tradisi

  • The detailed incest prohibitions establish the permanently binding canonical boundaries of consanguinity and affinity for Christian marriage.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; anabaptist: QUALIFY

  • The biblical boundaries for incest invalidate additional, humanly invented canonical restrictions on marriage degrees.

    orthodox: DENY; oriental-orthodox: DENY; lutheran: AFFIRM

  • The moral content of the chapter is viewed primarily as historical background to New Covenant ethics rather than as direct, independent law for the church.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: DENY; anabaptist: AFFIRM; pentecostal: DENY; adventist: DENY; restorationist: QUALIFY

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

God instructs Moses to command the Israelites not to imitate the practices of Egypt, where they lived, or Canaan, where they are going (vv. 1-4). He establishes a code of sexual boundaries, prohibiting various degrees of incest among close relatives (vv. 6-18), sexual relations during menstrual impurity (v. 19), adultery (v. 20), homosexual acts (v. 22), and bestiality (v. 23). The chapter also explicitly forbids offering children as a sacrifice to Molech (v. 21). The text portrays these 'abominations' as objective defilements of the land itself, causing it to 'vomit out' its inhabitants (vv. 24-30). By contrast, obedience to God's statutes is presented as the path to life (v. 5). Reception: Catholic tradition universally classifies the primary prohibitions of this chapter not as abrogated ceremonial law, but as binding moral law rooted in the natural order. Thomas Aquinas systematically defended the prohibitions against incest, bestiality, and homosexual acts as dictates of natural law accessible to reason, though explicitly revealed here to correct human depravity. The detailed incest prohibitions (vv. 6-18) form the biblical foundation for the Church's marital impediments of consanguinity and affinity. In the Christian East, Basil of Caesarea explicitly utilized these verses to strictly forbid marriage to a deceased wife's sister, a ruling that profoundly shaped the Eastern Catholic canonical approach to affinity, which traditionally calculates degrees of kinship differently than the Latin West. Verse 5 ('he shall live in them') became a crucial locus for Catholic soteriology in relation to Pauline theology; Augustine of Hippo argued that while the law promises life, fallen humanity requires the grace of the Holy Spirit to actually fulfill these righteous commands. Furthermore, the Magisterium cites verse 22 in its moral doctrine, teaching that homosexual acts are inherently contrary to the Creator's design and grave sins.

Eastern Orthodox

Leviticus 18 presents a series of divine prohibitions delivered through Moses (Lev 18:1-2), distinguishing Israel from the practices of Egypt and Canaan (Lev 18:3). It details forbidden sexual relations, primarily incest within the extended family (Lev 18:6-17), polygamy involving sisters (Lev 18:18), intercourse during menstruation (Lev 18:19), adultery (Lev 18:20), child sacrifice to Molech (Lev 18:21), homosexual acts (Lev 18:22), and bestiality (Lev 18:23). The chapter concludes with a profound warning: such actions defile the land itself, causing it to vomit out its inhabitants, and violators will be cut off from their people (Lev 18:24-30). Reception: The Eastern Orthodox tradition receives this chapter as enduring moral and canonical law, distinguishing it from the abrogated ceremonial precepts of the Torah. The Septuagint (LXX) translates 'abomination' as 'bdelugma,' underscoring the deep moral revulsion of these acts. St. Basil the Great extensively utilized Leviticus 18 to establish the Church's strict rules regarding consanguinity and affinity. In his correspondence, Basil specifically addresses Leviticus 18:18 to argue against marrying a deceased wife's sister, emphasizing that the spirit of the Levitical law protects the sanctity of the family and that human nature itself recoils from such unions. The Quinisext Council (Council in Trullo) formally codified these Levitical prohibitions into universal canonical boundaries for marriage. Furthermore, the warning that 'the land is defiled' (Lev 18:25) resonates deeply with Orthodox theology of creation, wherein human sin is understood not merely as a legal infraction but as an ontological corruption that sickens the entire cosmos, requiring purification and repentance.

Oriental Orthodox

In this legal narrative, Yahweh establishes clear boundaries for Israel's sexual and familial ethics, explicitly contrasting them with the practices of Egypt, where the Israelites formerly lived, and Canaan, where they are going. The chapter sets forth the principle that obedience to God's statutes brings life. It then details strict prohibitions against incestuous relations among close kin (consanguinity and affinity), intercourse with a menstruating woman, adultery, offering children to Molech, homosexual acts, and bestiality. The passage concludes with a stark warning that these abominations defile both the people and the land itself, which will 'vomit out' those who practice them. Reception: Within the Oriental Orthodox tradition, Leviticus 18 is received both as a literal foundation for canonical discipline and as a profound spiritual allegory concerning the purification of the believer. The miaphysite hermeneutical approach, exemplified by Cyril of Alexandria in *De Adoratione in Spiritu et Veritate*, reads the command to forsake the customs of Egypt and Canaan typologically. Egypt represents the darkness of the world, idolatry, and carnal indulgence, while Canaan signifies the inner passions that must be driven out of the soul. For the Alexandrian tradition, true worship in spirit and truth requires complete separation from the defilements of the flesh outlined in this chapter. Historically, the detailed prohibitions concerning 'near of kin' were meticulously integrated into the canon law of the Oriental churches to define the boundaries of Christian marriage. Jurists and theologians relied heavily on this text; the Syriac polymath Bar Hebraeus, in his *Nomocanon* (*Huddaye*), and the Coptic scholar Al-Safi ibn al-Assal, in his *Al-Majmu' al-Safawi*, utilized these verses to construct strict tables of consanguinity and affinity. This legal reception ensures that the sanctity of the marital union is preserved and the confusion of family relationships is avoided.

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Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1Yahweh said to Moses, 2“Speak to the children of Israel, and say to them, ‘I am Yahweh your God. 3You 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. 4You shall do my ordinances. You shall keep my statutes and walk in them. I am Yahweh your God. 5You 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. 22“‘You shall not lie with a man as with a woman. That is detestable. 23“‘You shall not lie with any animal to defile yourself with it. No woman may give herself to an animal, to lie down with it: it is a perversion. 24“‘Don’t defile yourselves in any of these things; for in all these the nations which I am casting out before you were defiled. 25The land was defiled. Therefore I punished its iniquity, and the land vomited out her inhabitants. 26You therefore shall keep my statutes and my ordinances, and shall not do any of these abominations; neither the native-born, nor the stranger who lives as a foreigner among you 27(for the men of the land that were before you had done all these abominations, and the land became defiled), 28that the land not vomit you out also, when you defile it, as it vomited out the nation that was before you. 29“‘For whoever shall do any of these abominations, even the souls that do them shall be cut off from among their people. 30Therefore 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.’”

KJV · King James Version

1And the Lord spake unto Moses, saying, 2Speak unto the children of Israel, and say unto them, I am the Lord your God. 3After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances. 4Ye shall do my judgments, and keep mine ordinances, to walk therein: I am the Lord your God. 5Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord. 6None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the Lord. 7The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness. 8The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness. 9The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover. 10The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness. 11The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness. 12Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman. 13Thou shalt not uncover the nakedness of thy mother’s sister: for she is thy mother’s near kinswoman. 14Thou shalt not uncover the nakedness of thy father’s brother, thou shalt not approach to his wife: she is thine aunt. 15Thou shalt not uncover the nakedness of thy daughter in law: she is thy son’s wife; thou shalt not uncover her nakedness. 16Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness. 17Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son’s daughter, or her daughter’s daughter, to uncover her nakedness; for they are her near kinswomen: it is wickedness. 18Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her life time. 19Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness. 20Moreover thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her. 21And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the Lord. 22Thou shalt not lie with mankind, as with womankind: it is abomination. 23Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confusion. 24Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you: 25And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. 26Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you: 27(For all these abominations have the men of the land done, which were before you, and the land is defiled;) 28That the land spue not you out also, when ye defile it, as it spued out the nations that were before you. 29For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people. 30Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the Lord your God.

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Perbedaan yang mengubah makna (47)
  • v2 [stylistic]: Archaic versus modern preposition — “unto” (KJV, ASV, YLT, DARBY) vs “to” (WEB, WEBSTER, DRC)
  • v2 [grammatical]: Differences in verb phrase formulation and tense — “say unto” (KJV, ASV, DARBY) vs “to” (WEB, WEBSTER) vs “thou hast said” (YLT) vs “thou shalt to” (DRC)
  • v2 [interpretive]: (vv 2, 4, 5, 6, 21, 30) Translation of the divine name — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
  • v3 [lexical]: Choice of term for geographic region — “land” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “country” (DRC)
  • v3 [grammatical]: Differences in expressing the destination relative clause — “Canaan whither” (KJV, ASV, YLT, DARBY, WEBSTER) vs “where” (WEB) vs “Chanaan into which” (DRC)
  • v3 [grammatical]: Differences in verb tense for bringing the people — “bring” (KJV, ASV, DARBY, WEBSTER) vs “am bringing” (WEB, YLT) vs “will” (DRC)
  • v3 [lexical]: Choice of term for laws or customs — “ordinances” (KJV, WEBSTER, DRC) vs “statutes” (WEB, ASV) vs “statutes ye walk not” (YLT) vs “customs” (DARBY)
  • v4 [stylistic]: Archaic versus modern phrasing for 'in them' — “in them” (WEB, YLT, WEBSTER, DRC) vs “therein” (KJV, ASV, DARBY)
  • v5 [lexical]: (vv 5, 26) Choice of term for laws or statutes — “statutes” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “laws” (DRC)
  • v5 [lexical]: (vv 5, 26) Choice of term for judgments or ordinances — “my judgments” (KJV, YLT, WEBSTER, DRC) vs “ordinances” (WEB) vs “mine ordinances” (ASV) vs “by” (DARBY)
  • v6 [grammatical]: Third-person number differs: YLT, DARBY, DRC use the singular ("him"/"his") where WEB use the plural ("them"/"their").
  • v7 [stylistic]: (vv 7, 9, 10, 11, 13, 14, 15, 16, 21) Archaic versus modern pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v7 [lexical]: Choice of conjunction — “or” (KJV, WEBSTER, DRC) vs “and” (YLT, DARBY) vs “nor” (WEB) vs “even” (ASV)
  • v7 [grammatical]: Differences in verb form and person — “thou shalt” (KJV, ASV, DARBY, WEBSTER, DRC) vs “You shall” (WEB) vs “dost” (YLT)
  • v8 [grammatical]: Use of specific versus generic possessive — “thy father’s” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “the” (YLT)
  • v9 [grammatical]: Differences in prepositional and possessive phrasing — “daughter of thy” (KJV, YLT, DARBY, WEBSTER) vs “the your” (WEB) vs “the” (ASV) vs “by” (DRC)
  • v10 [stylistic]: Archaic versus modern possessive phrasing — “thy” (YLT, DARBY, WEBSTER, DRC) vs “thine own” (KJV, ASV) vs “your” (WEB)
  • v11 [grammatical]: Differences in defining the familial relationship — “thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “a daughter of” (YLT)
  • v11 [grammatical]: Differences in conjunction or relative pronoun — “she” (KJV, ASV, YLT, DARBY, WEBSTER) vs “since” (WEB) vs “and who” (DRC)
  • v12 [grammatical]: Differences in expressing the possessor — “thy father’s” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “a” (YLT)
  • v12 [lexical]: (vv 12, 13) Choice of term for near female relative — “thy father’s near kinswoman” (KJV, ASV, WEBSTER) vs “your” (WEB) vs “a relation of father” (YLT) vs “relation” (DARBY) vs “the flesh of father” (DRC)
  • v13 [grammatical]: Differences in clausal connective or repeated verb phrase — “for” (WEB, KJV, ASV, WEBSTER) vs “thou dost not uncover” (YLT) vs “shalt thou not uncover” (DARBY) vs “because” (DRC)
  • v15 [grammatical]: Differences in verbal expression and word choice — “thou shalt not uncover” (KJV, ASV, DARBY, WEBSTER) vs “You shall” (WEB) vs “dost” (YLT) vs “neither thou discover” (DRC)
  • v15 [lexical]: Choice of word for nakedness or shame — “nakedness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “shame” (DRC)
  • v16 [grammatical]: Differences in possessive pronoun choice — “thy brother’s” (KJV, ASV, YLT, DARBY, WEBSTER) vs “your” (WEB) vs “the” (DRC)
  • v17 [interpretive]: Interpreting 'a woman' generally versus specifically a wife — “a woman” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “thy wife” (DRC)
  • v17 [grammatical]: Choice of conjunction — “or” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT) vs “nor” (DARBY)
  • v17 [lexical]: Choice of verb for exposing — “uncover” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “discover” (DRC)
  • v17 [interpretive]: Choice of term for the moral transgression — “wickedness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “incest” (DRC)
  • v20 [interpretive]: Literal pronoun versus explanatory phrase for intercourse — “her” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “mingling of seed” (DRC)
  • v22 [grammatical]: Differences in phrasing the comparison and descriptive clause — “womankind it” (KJV, ASV, WEBSTER) vs “a woman That” (WEB) vs “a woman abomination” (YLT) vs “a woman” (DARBY) vs “because” (DRC)
  • v23 [lexical]: Differences in verb phrase for sexual relations — “Neither shalt thou lie” (KJV, WEBSTER) vs “You shall not” (WEB) vs “And shalt not” (ASV) vs “And” (YLT) vs “And shalt” (DARBY) vs “shalt not copulate” (DRC)
  • v24 [grammatical]: Differences in prepositional phrasing — “things for in” (WEB, KJV, ASV, DARBY, WEBSTER) vs “with” (YLT) vs “with which” (DRC)
  • v24 [grammatical]: Differences in verb tense regarding casting out — “am casting” (WEB, DARBY) vs “cast out” (KJV, WEBSTER) vs “from” (ASV) vs “am sending away from” (YLT) vs “will” (DRC)
  • v25 [grammatical]: Differences in verb tense and clausal connection — “is defiled therefore” (KJV, ASV, WEBSTER) vs “was” (WEB) vs “and” (YLT) vs “hath become unclean and” (DARBY) vs “the abominations of which” (DRC)
  • v25 [grammatical]: Choice of gendered or neuter possessive pronoun for the land — “her” (WEB, KJV, ASV, WEBSTER) vs “its” (YLT, DARBY, DRC)
  • v26 [grammatical]: Differences in verb tense and person for keeping statutes — “Ye shall therefore keep” (KJV, WEBSTER) vs “You shall” (WEB) vs “shall” (ASV) vs “and ye have kept” (YLT) vs “But observe” (DARBY) vs “ye” (DRC)
  • v26 [grammatical]: Choice of auxiliary verb — “shall” (WEB, KJV, ASV, DARBY, WEBSTER) vs “do” (YLT, DRC)
  • v27 [lexical]: Choice of term for the people of the land — “men” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “inhabitants” (DRC)
  • v27 [grammatical]: Differences in relative pronoun and clause structure — “that” (WEB, ASV) vs “who” (DARBY, WEBSTER) vs “done which were” (KJV) vs “who are” (YLT) vs “have that” (DRC)
  • v27 [grammatical]: Differences in verb tense and voice for being defiled — “the land is defiled” (KJV, ASV, YLT, WEBSTER) vs “became” (WEB) vs “hath been made unclean” (DARBY) vs “have it” (DRC)
  • v28 [lexical]: Synonymous verbs for vomiting or spewing — “vomited” (WEB, ASV, DARBY, WEBSTER, DRC) vs “spued” (KJV) vs “hath vomited” (YLT)
  • v28 [grammatical]: Singular versus plural for the dispossessed nation — “nation was” (WEB, ASV, DARBY, DRC) vs “nations that were” (KJV, WEBSTER) vs “nation which is” (YLT)
  • v29 [grammatical]: Differences in prepositional phrase for 'among' or 'midst' — “among their” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the midst of” (YLT) vs “the midst of his” (DRC)
  • v29 [grammatical]: Third-person number differs: DRC use the singular ("him"/"his") where WEB, KJV, ASV, YLT, DARBY, WEBSTER use the plural ("them"/"their").
  • v30 [grammatical]: Differences in verb form for defiling — “that ye defile” (KJV, ASV, WEBSTER) vs “you do” (WEB) vs “do” (YLT) vs “shall” (DARBY) vs “be” (DRC)
  • v30 [grammatical]: Differences in prepositional phrase for self-defilement — “defile with them” (WEB, YLT) vs “yourselves therein” (KJV, ASV) vs “make unclean” (DARBY) vs “in them” (WEBSTER) vs “defiled” (DRC)

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Teks sumber. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex (WLC).

Nama-nama ilahi: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

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Academic textual-historical analysis

Historical-critical scholars identify Leviticus 18 as a foundational text of the Holiness Code (H), typically dated to the exilic or post-exilic period, though incorporating older legal traditions. The chapter establishes a framework of sexual prohibitions structured around the agnatic, patrilineal, and patrilocal ancient Near Eastern household. The recurring idiom 'uncover nakedness' functions as a specific legal euphemism for sexual intercourse, establishing boundaries that primarily address male heads of households regarding the women under their authority or the authority of close male kin. The framing verses utilize an ideological contrast with supposed Egyptian and Canaanite practices, which scholars widely interpret as a rhetorical boundary-making device for Israelite identity formation rather than objective historical ethnography.

Jewish interpretation

In its immediate context, Leviticus 18 is a legal and ethical code delineating forbidden sexual relationships (arayot) and prohibited cultic practices. It explicitly contrasts the expected holiness of the Israelites with the practices of Egypt, where they formerly lived, and Canaan, where they are going. The chapter lists specific prohibitions against various forms of incest, sexual relations with a menstruating woman, adultery, male homosexual intercourse, bestiality, and the sacrifice of children to Molech. It concludes with a stark warning that sexual and cultic defilement pollutes the land, which will 'vomit out' its inhabitants if they engage in these abominations.

Latter-day Saint

In its immediate context, Leviticus 18 contains Jehovah's commands to the Israelites, delivered through Moses, regarding sexual morality and ritual purity. Israel is instructed not to imitate the customs of Egypt, where they had lived, nor Canaan, where they are going (vv. 3-4). The chapter details strict prohibitions against various forms of incest (vv. 6-18), sexual relations during a woman's menstrual impurity (v. 19), adultery (v. 20), offering children to Molech (v. 21), homosexual acts (v. 22), and bestiality (v. 23). The passage concludes with a stark warning: the nations before them committed these abominations and defiled the land, causing the land to 'vomit out' its inhabitants. Israel is warned that if they commit these same acts, the land will vomit them out as well (vv. 24-30).

Jehovah's Witnesses

In its immediate literary and historical context, Leviticus 18 is a catalog of prohibited sexual relationships and practices, flanked by commands to separate from the behaviors of Egypt and Canaan. Moses relays these decrees from God, defining boundaries regarding incest, adultery, homosexuality, bestiality, and child sacrifice to Molech. The chapter is repeatedly punctuated by the declaration 'I am Jehovah' (or 'I am the Lord'), framing these moral laws not as mere social conventions, but as matters of divine sovereignty. The land itself is personified as rejecting and vomiting out inhabitants who practice such defilement.

Pilihan terjemahan yang dibuat NCB (47)
  • v2: “to” — Updates archaic prepositions to contemporary English.
  • v2: “and say to them” — Accurately represents the perfect verbal form functioning as a consecutive imperative.
  • v2: “the LORD” — Follows the mandated divine-name map for rendering the Tetragrammaton.
  • v3: “land” — Translates the standard Hebrew term for a territorial region directly.
  • v3: “where” — Replaces archaic directional adverbs with a standard relative destination marker.
  • v3: “am bringing” — Reflects the participial form denoting ongoing or imminent future action.
  • v3: “statutes” — Consistently translates the Hebrew term for enacted laws or decrees.
  • v4: “in them” — Avoids archaic compounding adverbs in favor of direct prepositional phrasing.
  • v5: “statutes” — Preserves consistency with the translation of this legal term across the chapter.
  • v5: “my judgments” — Distinguishes the Hebrew root for judgment/decision from statutes.
  • v6: “his” — Preserves the third-person singular suffix present in the source text.
  • v7: “your” — Replaces archaic second-person pronouns with contemporary equivalents.
  • v7: “and” — Maintains the literal conjunctive waw joining the two parallel clauses.
  • v7: “you shall” — Reflects the second-person singular imperfect used as a prohibitive command without archaic language.
  • v8: “your father’s” — Translates the pronominal suffix attached to the construct noun.
  • v9: “the daughter of your” — Expresses the construct chain clearly in modern English.
  • v10: “your” — Avoids archaic intensification while accurately reflecting the second-person singular suffix.
  • v11: “a daughter of” — Follows the unarticulated construct head closely.
  • v11: “she” — Preserves the independent pronoun functioning as the subject of the nominal clause.
  • v12: “your father’s” — Translates the specific second-person pronominal suffix.
  • v12: “near kin of your father” — Translates the recurring term for consanguinity consistently with verse 6.
  • v13: “for” — Represents the standard causal particle clearly.
  • v15: “you shall not uncover” — Updates archaic pronouns while preserving the volitional imperfect.
  • v15: “nakedness” — Maintains the continuous refrain translating the specific Hebrew noun.
  • v16: “your brother’s” — Reflects the required second-person singular suffix.
  • v17: “a woman” — The unarticulated noun is generic; choosing 'a woman' leaves interpretive room regarding whether this restricts specific polygamous combinations or sets broad bounds, bearing on disputes over canonical marriage degrees.
  • v17: “and” — Translates the specific conjunctive waw attached to the object marker.
  • v17: “uncover” — Keeps lexical consistency with the primary recurring verb.
  • v17: “wickedness” — Leaves the moral term broad, refusing to resolve whether the underlying logic is strictly categorized as 'incest' in the modern sense.
  • v20: “your lying for copulation” — Preserves the highly specific idiom literally rather than smoothing it into a generalized pronoun or abstract theological term.
  • v22: “lie the lyings of a woman” — Maintains the distinct cognate accusative construct and unique phrasing of the original text.
  • v23: “give your lying” — Follows the exact verbal pairing of the verb 'to give' with the noun for 'lying' found in the source text.
  • v24: “in” — Provides a direct translation of the instrumental/locative prefix bet.
  • v24: “am casting out” — Represents the ongoing durative action indicated by the active participle.
  • v25: “was defiled... and” — Reflects the sequential preterite/wayyiqtol verb chains strictly.
  • v25: “its” — Adapts the grammatical feminine suffix applied to the land into standard English neuter possession.
  • v26: “you shall keep” — Translates the simple perfect consecutive without adding inferential adverbs.
  • v26: “shall” — Preserves the volitional jussive/imperfect force for negative commands.
  • v27: “men” — Translates the literal Hebrew term for human males/people.
  • v27: “who were” — Provides a standard relative pronoun appropriate for human antecedents in English.
  • v27: “was defiled” — Translates the wayyiqtol verb sequentially denoting past action from the narrative viewpoint.
  • v28: “vomit... vomited” — Utilizes standard contemporary vocabulary for the cognate verbal root.
  • v28: “nation” — Accurately represents the singular noun in the source text.
  • v29: “the midst of” — Provides a direct prepositional equivalent to the compound root 'from the middle/entrails of'.
  • v29: “their” — Reflects the third-person plural suffix in the source text.
  • v30: “you shall not defile” — Maintains the continuous negative command format matching previous verses.
  • v30: “in them” — Direct translation of the preposition 'bet' attached to the third-person plural pronoun, avoiding archaisms.
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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