Leviticus 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 

Leviticus 20:17

20:17 “‘If a man has sexual intercourse with ⁴  his sister, whether the daughter of his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace. They must be cut off in the sight of the children of their people. ⁵  He has exposed his sister’s nakedness; he will bear his punishment for iniquity. ⁶ 

Deuteronomy 27:22

27:22 ‘Cursed is the one who has sexual relations with his sister, the daughter of either his father or mother.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:2

27:2 When you cross the Jordan River ⁷  to the land the Lord your God is giving you, you must erect great stones and cover ⁸  them with plaster.

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁹  should appear among you and show you a sign or wonder, ¹⁰ 

Deuteronomy 13:14

13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, ¹¹ 

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ¹²  should appear among you and show you a sign or wonder, ¹³ 

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ¹⁴  should appear among you and show you a sign or wonder, ¹⁵ 

[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.

[20:17]  ⁴ tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse,” though some English versions translate it as “marry” (e.g., NIV, NCV, TEV, CEV).

[20:17]  ⁵ tn Regarding the “cut off” penalty, see the note on Lev 7:20.

[20:17]  ⁶ tn See the note on Lev 17:16 above.

[27:2]  ⁷ tn The word “River” is not in the Hebrew text but has been supplied in the translation for clarity.

[27:2]  ⁸ tn Heb “plaster” (so KJV, ASV; likewise in v. 4). In the translation “cover” has been used for stylistic reasons.

[13:1]  ⁹ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹⁰ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[13:14]  ¹¹ tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.

[13:1]  ¹² tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹³ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[13:1]  ¹⁴ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹⁵ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.