Discovery BoxEzekiel 22:10-11
Context22:10 They have sex with their father’s wife within you; 1 they violate women during their menstrual period within you. 2 22:11 One 3 commits an abominable act with his neighbor’s wife; another obscenely defiles his daughter-in-law; another violates 4 his sister – his father’s daughter 5 – within you.
Leviticus 18:19-20
Context18:19 “‘You must not approach a woman in her menstrual impurity 6 to have sexual intercourse with her. 18:20 You must not have sexual intercourse 7 with the wife of your fellow citizen to become unclean with her.
Leviticus 20:10
Context20:10 If a man 8 commits adultery with his neighbor’s wife, 9 both the adulterer and the adulteress must be put to death.
Leviticus 20:18
Context20:18 If a man has sexual intercourse with a menstruating woman and uncovers her nakedness, he has laid bare her fountain of blood and she has exposed the fountain of her blood, so both of them 10 must be cut off from the midst of their people.
Deuteronomy 22:22-30
Context22:22 If a man is caught having sexual relations with 11 a married woman 12 both the man who had relations with the woman and the woman herself must die; in this way you will purge 13 evil from Israel.
22:23 If a virgin is engaged to a man and another man meets 14 her in the city and has sexual relations with 15 her, 22:24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated 16 his neighbor’s fiancée; 17 in this way you will purge 18 evil from among you. 22:25 But if the man came across 19 the engaged woman in the field and overpowered her and raped 20 her, then only the rapist 21 must die. 22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person 22 and murders him, 22:27 for the man 23 met her in the field and the engaged woman cried out, but there was no one to rescue her.
22:28 Suppose a man comes across a virgin who is not engaged and overpowers and rapes 24 her and they are discovered. 22:29 The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives.
22:30 (23:1) 25 A man may not marry 26 his father’s former 27 wife and in this way dishonor his father. 28
Jeremiah 5:8-9
Context5:8 They are like lusty, well-fed 29 stallions.
Each of them lusts after 30 his neighbor’s wife.
5:9 I will surely punish them for doing such things!” says the Lord.
“I will surely bring retribution on such a nation as this!” 31
Matthew 5:28
Context5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.
Matthew 5:1
Context5:1 When 32 he saw the crowds, he went up the mountain. 33 After he sat down his disciples came to him.
Colossians 1:9-11
Context1:9 For this reason we also, from the day we heard about you, 34 have not ceased praying for you and asking God 35 to fill 36 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 37 worthily of the Lord and please him in all respects 38 – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of 39 all patience and steadfastness, joyfully
Galatians 5:19-21
Context5:19 Now the works of the flesh 40 are obvious: 41 sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, 42 hostilities, 43 strife, 44 jealousy, outbursts of anger, selfish rivalries, dissensions, 45 factions, 5:21 envying, 46 murder, 47 drunkenness, carousing, 48 and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!
Hebrews 13:4
Context13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.
[22:10] 1 tn Heb “the nakedness of a father one uncovers within you.” The ancient versions read the verb as plural (“they uncover”). If the singular is retained, it must be taken as indefinite and representative of the entire group. The idiomatic expression “uncover the nakedness” refers here to sexual intercourse (cf. Lev 18:6). To uncover a father’s nakedness could include sexual relations with one’s own mother (Lev 18:7), but more likely it refers to having intercourse with another wife of one’s father, such as a stepmother (Lev 18:8; cf. Gen 35:22; 49:4).
[22:10] 2 tn Heb “(one who is) unclean due to the impurity they humble within you.” The use of the verb “to humble” suggests that these men forced themselves upon women during menstruation. Having sexual relations with a woman during her period was forbidden by the Law (Lev 18:19; 20:18).
[22:11] 4 tn The verb is the same one used in verse 10b and suggests forcible sexual violation of the woman.
[22:11] 5 sn Sexual relations with one’s half-sister may be primarily in view here. See Lev 18:9; 20:17.
[18:19] 6 tn Heb “in the menstruation of her impurity”; NIV “during the uncleanness of her monthly period.”
[18:20] 7 tn Heb “And to the wife of your fellow citizen you shall not give your layer for seed.” The meaning of “your layer” (שְׁכָבְתְּךָ, shÿkhavtÿkha) is uncertain (see B. A. Levine, Leviticus [JPSTC], 122, “you shall not place your layer of semen”; but cf. also J. E. Hartley, Leviticus [WBC], 283, and the literature cited there for the rendering, “you shall not give your penis for seed”).
[20:10] 8 tn Heb “And a man who.” The syntax here and at the beginning of the following verses elliptically mirrors that of v. 9, which justifies the rendering as a conditional clause.
[20:10] 9 tc The reading of the LXX minuscule
[20:18] 10 tn Heb “and the two of them.”
[22:22] 11 tn Heb “lying with” (so KJV, NASB), a Hebrew idiom for sexual relations.
[22:22] 12 tn Heb “a woman married to a husband.”
[22:22] 13 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
[22:23] 15 tn Heb “lies with.”
[22:24] 18 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
[22:25] 19 tn Heb “found,” also in vv. 27, 28.
[22:25] 20 tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.
[22:25] 21 tn Heb “the man who lay with her, only him.”
[22:26] 22 tn Heb “his neighbor.”
[22:27] 23 tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.
[22:28] 24 tn Heb “lies with.”
[22:30] 25 sn Beginning with 22:30, the verse numbers through 23:25 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:30 ET = 23:1 HT, 23:1 ET = 23:2 HT, 23:2 ET = 23:3 HT, etc., through 23:25 ET = 23:26 HT. With 24:1 the verse numbers in the ET and HT are again the same.
[22:30] 26 tn Heb “take.” In context this refers to marriage, as in the older English expression “take a wife.”
[22:30] 27 sn This presupposes either the death of the father or their divorce since it would be impossible for one to marry his stepmother while his father was still married to her.
[22:30] 28 tn Heb “uncover his father’s skirt” (so ASV, NASB). This appears to be a circumlocution for describing the dishonor that would come to a father by having his own son share his wife’s sexuality (cf. NAB, NIV “dishonor his father’s bed”).
[5:8] 29 tn The meanings of these two adjectives are uncertain. The translation of the first adjective is based on assuming that the word is a defectively written participle related to the noun “testicle” (a Hiphil participle מַאֲשִׁכִים [ma’ashikhim] from a verb related to אֶשֶׁךְ [’eshekh, “testicle”]; cf. Lev 21:20) and hence “having testicles” (cf. HALOT 1379 s.v. שָׁכָה) instead of the Masoretic form מַשְׁכִּים (mashkim) from a root שָׁכָה (shakhah), which is otherwise unattested in either verbal or nominal forms. The second adjective is best derived from a verb root meaning “to feed” (a Hophal participle מוּזָנִים [muzanim, the Kethib] from a root זוּן [zun; cf. BDB 266 s.v. זוּן] for which there is the cognate noun מָזוֹן [mazon; cf. 2 Chr 11:23]). This is more likely than the derivation from a root יָזַן ([yazan]reading מְיֻזָּנִים [mÿyuzzanim], a Pual participle with the Qere) which is otherwise unattested in verbal or nominal forms and whose meaning is dependent only on a supposed Arabic cognate (cf. HALOT 387 s.v. יָזַן).
[5:8] 30 tn Heb “neighs after.”
[5:9] 31 tn Heb “Should I not punish them…? Should I not bring retribution…?” The rhetorical questions have the force of strong declarations.
[5:1] 32 tn Here δέ (de) has not been translated.
[5:1] 33 tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").
[1:9] 34 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 35 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 36 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[1:10] 37 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 38 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[1:11] 39 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
[5:19] 40 tn See the note on the word “flesh” in Gal 5:13.
[5:19] 41 tn Or “clear,” “evident.”
[5:20] 43 tn Or “enmities,” “[acts of] hatred.”
[5:20] 44 tn Or “discord” (L&N 39.22).
[5:20] 45 tn Or “discord(s)” (L&N 39.13).
[5:21] 46 tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.
[5:21] 47 tc ‡ φόνοι (fonoi, “murders”) is absent in such important
