Imamat 18:9

18:9 You must not have sexual intercourse with your sister, whether she is your father’s daughter or your mother’s daughter, ¹  whether she is born in the same household or born outside it; ²  you must not have sexual intercourse with either of them. ³ 

Imamat 20:14

20:14 If a man has sexual intercourse with both a woman and her mother, ⁴  it is lewdness. ⁵  Both he and they must be burned to death, ⁶  so there is no lewdness in your midst.

Imamat 20:19

20:19 You must not expose the nakedness of your mother’s sister and your father’s sister, for such a person has laid bare his own close relative. ⁷  They must bear their punishment for iniquity. ⁸ 

Imamat 24:11

24:11 The Israelite woman’s son misused the Name and cursed, ⁹  so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

[18:9]  ¹ tn Heb “the daughter of your father or the daughter of your mother.”

[18:9]  ² tn Heb “born of house or born of outside.” CEV interprets as “whether you grew up together or not” (cf. also TEV, NLT).

[18:9]  ³ tc Several medieval Hebrew mss, Smr, LXX, and Syriac have “her nakedness” rather than “their nakedness,” thus agreeing with singular “sister” at the beginning of the verse.

[18:9]  tn For a smooth English translation “either of” was added.

[20:14]  ⁴ tn Heb “And a man who takes a woman and her mother.” The Hebrew verb “to take” in this context means “to engage in sexual intercourse.”

[20:14]  ⁵ tn Regarding “lewdness,” see the note on Lev 18:17 above.

[20:14]  ⁶ tn Heb “in fire they shall burn him and them.” The active plural verb sometimes requires a passive translation (GKC 460 §144.f, g), esp. when no active plural subject has been expressed in the context. The present translation specifies “burned to death” because the traditional rendering “burnt with fire” (KJV, ASV; NASB “burned with fire”) could be understood to mean “branded” or otherwise burned, but not fatally.

[20:19]  ⁷ tn Heb “his flesh.”

[20:19]  ⁸ tn See the note on Lev 17:16 above.

[24:11]  ⁹ tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.