Leviticus 20 – Punishment to Fit the Crime

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS 11 Dec 2016

Introduction

v Leviticus 20 deals with several things we have already seen to be offenses against God in earlier chapters of Leviticus, yet here, we see a judicial process laid out. Sentences are listed for various crimes, together with how to execute justice for these crimes.

v The Bible is an amazingly practical book. It tells us not only what God is like and how to worship Him, but also deals in amazing detail with criminal justice, and the criminal codes and justice system of our country were initially founded upon what the Bible says about justice. Witness what some of the nation’s Presidents have said:

Ø “[The Bible] is the rock on which our Republic rests.” President Andrew Jackson

Ø “The Bible. . . . is indispensable to the safety and permanence of our institutions.” President Zachary Taylor

Ø “[T]he teachings of the Bible are so interwoven and entwined with our whole civic and social life that it would be . . . impossible for us to figure to ourselves what that life would be if these teachings were removed.” President Teddy Roosevelt

Ø “Of the many influences that have shaped the United States of America into a distinctive Nation and people, none may be said to be more fundamental and enduring than the Bible.” President Ronald Reagan

v Now, there are two ways that Leviticus 20 can be applied.

Ø First, literally to the system of civil justice

Ø Secondarily it can be applied figuratively to teach larger spiritual truths about getting right with God.

Ø Because I believe that the literal application of this passage is what was emphasized by this passage and since I believe that this literal application is less-generally-understood in our culture, since we have people in our congregation whose job is to administer justice in civil government, that will be what I spend most of my time on in this sermon.

Ø However, the spiritual and figurative application of this chapter applies more generally to everybody, and, even though I may not give it as much time in this sermon, please do not conclude that it is unimportant.

v So let me begin by looking closely at the wording of the first few verses of Leviticus 20 and identifying some patterns that relate to criminal justice in civil government.

1 Then Yahweh spoke to Moses, saying, 2 “Now you shall say to the children of Israel, ‘Each-and-every one of the house of Israel or of the visitor [status] visiting in Israel who allocates some of his offspring to Molech shall surely die. It is the people of the land who shall heap him over with stone.

v This is the first time in Leviticus that the Hebrew phrase “he shall surely be put to death” occurs, and this phrase occurs 7 times in this one chapter, which is 1/6 of the total times it occurs in the O.T., so this is a significant chapter on capital punishment in the Bile.

v If we look at all 40 instances of this phrase “he/she/they/you shall surely be put to death” in the Bible, I count that there are 10 capital offenses:

1) Disobedience to a special command directly from God to an individual (Gen. 2:17, 20:7, Ezekiel 3:18; 33:8,14)(enforced by God, not by stoning)

2) Disobeying a ruler’s command against doing something that would put the nation in danger (Gen. 26:11, Ex. 19:12 – punished by סקל stoning in 19:13, 1Sam. 14:44, 22:16, 1 Kings 2:37, Joshua 7:25 – Achan punished by regem stoning; 1 Kings 12:18; 2 Chronicles 10:18; 24:21; Ezekiel 16:40; 23:47.)

3) Murder (2nd or 3rd degree - Lev. 24:17, Ex. 21:12, Num. 35:16ff) (murderous animal put to death by saqal stoning in Ex. 21)

4) Assaulting your parents (Ex. 21:15 - physically, Ex. 21:17, Lev. 20:9 - verbally) (punished by regem stoning Deut. 21:21)

5) Man-stealing (kidnapping - Ex. 21:16) (Manner of death not specified. Kaiser suggests this is because it would be in the victim’s interest to demand restitution rather than vengeance.)

6) Practicing sorcery (Ex. 22:18, Lev. 20:27, Jer. 26:8, 2 Ki. 1:2ff) (punished by regem stoning Lev. 20:27)

7) Sacrificing children to idols (Lev. 20:2) (punished by regam stoning Lev. 20:2, and saqal stoning in Deut. 13:10, 17:5)

8) Doing regular work on God’s Sabbath day (Ex. 31:14-15, Num. 15:35)(punished by regem stoning Num. 15:35)

9) Adultery (with neighbor’s wife Lev. 20:10, with mother or daughter-in-law Lev. 20:11-12, homosexuality Lev. 20:13, bestiality Lev. 20:15-16) (a daughter who falsely tried to pass herself as a virgin to get married was saqal stoned Deut. 22:21, as were adulterers in Deut. 22:24, which was the interpretation of the Pharisees in John 8:5)

10) Blaspheming the name of the LORD (Lev. 24:16, Num 26:65) (punished by regem stoning Lev. 24:14-23, and by saqal stoning in 1 Kings 21:13-15, also the way David killed Goliath for his blasphemy, Stoning for blasphemy was the practice of the Pharisees in John 10:33 and Acts 7:58-59)

v The Old Testament uses two different words for stoning.

· The root word in this chapter is ragam, which apparently means to pile up or collect into a heap.

· The other word is saqal which has do with picking up stones.

· They seem to be interchangeable in Joshua 7:25 (also compare Lev. 20:2 with Deut. 13:10 and Lev. 24:14ff with 1 Kings 21:13ff), although the former is not used to describe the practice of other nations, but the latter is used to describe what Egyptians and Turks would do to those who did something religiously abominable to them (Ex. 8:26, Acts 14:5), was often an expression of outrage outside of the justice system (1 Sam 30:6, cf. Acts 5:26), and sometimes meant just throwing rocks but not killing (2 Sam. 16:6&13, Isaiah 5:2, 62:10), whereas the former was always a death sentence in Israel.

· In the Old Testament justice system, nobody was stoned to death without multiple witnesses and full trial, and when it came time to throw stones, it was the witnesses who were to throw the first stones, but then all the men in the community were to join in throwing the stones.

· This passage in Leviticus emphasizes the fact that the sentence of stoning had to be carried out by everybody so that everyone could see the horror of dying in unrepentant sin and personally affirm the wrongness of that sin.

· At the same time, the witnesses had to be very sure of their accusations, because the sentence for the crime would automatically be executed on the accuser instead of the accused if the accused were found not guilty by the court. For instance, if I saw Dr. Zachary putting a child into an MRI machine to diagnose an illness and I thought he was offering the child to an idol and I accused him in court, and it were to come out that he was actually not offering a child to an idol but just doing a medical procedure to help a child, I would be the one stoned to death for being a false witness.

v Now, I realize that some of these may be subdivided or combined to make the number more or less, but you see there was a relatively small number of crimes that were actually capital offenses.

v I also find it interesting that these capital crimes seems to touch on the 10 Commandments in decreasing order, with blanket death penalties for the first six commandments, death penalties only for aggravated violations of the seventh and eighth commandments, and no “surely die” penalty for breaking the last two commandments against lying and coveting.

v I believe that this formula “surely be put to death” was a way that God instructed judges during Bible times as to what crimes could receive the death penalty. Some reasons why I think this was a civil instruction include:

1) The fact that it is only aggravated crimes that get this “surely-die” sentence, not petty crimes.

2) Having no capital punishment for coveting makes sense because it is a thought-oriented sin which can’t very well be prosecuted by a civil government.

3) Kings and rulers consistently used this formula throughout the historical books of the Bible to set death penalties for specific crimes. (See references for #2 in the list above.)

4) It is also used to describe judicial processes apart from God’s law where people in rebellion against God sentenced people to death, so it can’t just be describing God’s ultimate justice.

5) The only three instances where this phrase occurs where God is the one threatening to kill the person rather than the state, are all cases where there was no higher human authority who could execute the offender (Gen. 2 – Adam, Gen. 20 – King Abimelek, and 2 Kings 1 – King Ahaziah).

6) The method of punishment is stoning. When you compare all the instances in the Bible of when stoning was commanded by God as a civil sentence, they line up with this phrase “he shall surely die.” Stoning is not called-for outside of this set of capital crimes. Furthermore, God’s cutting off of the person to be executed is listed in Leviticus 20 as a separate action from the stoning.

7) God also provides instruction against civil magistrates diminishing this penalty in Leviticus 27:29 (NKJV “No person under the ban, who may become doomed to destruction among men, shall be redeemed, but shall surely be put to death.”) and Numbers 35:31 (NKJV “Moreover you shall take no ransom for the life of a murderer who is guilty of death, but he shall surely be put to death.”) – indicating that the instructions were given to judges because it was in their sphere of civil authority. Furthermore, this suggests the possibility that, apart from murder, there were other crimes which might be judged worthy of death but which could have their sentence reduced through the justice system in some way, such as by paying a ransom. (Proverbs 13:8 indicates that “the ransom of a man’s life is his riches.”)

v There is one particular situation that bears special mention in which the sentence of death could be removed, and that is in Ezekiel 33:14. It teaches that a person who has violated God’s commands and who deserves to “surely die” yet repents of his sin and turns and obeys God, that death sentence will be removed. (Ezekiel 33:14-16 NKJV Again, when I say to the wicked, 'You shall surely die,' if he turns from his sin and does what is lawful and right, if the wicked restores the pledge, gives back what he has stolen, and walks in the statutes of life without committing iniquity, he shall surely live; he shall not die. None of his sins which he has committed shall be remembered against him; he has done what is lawful and right; he shall surely live.) Here is good news for sinners at two levels.

1) At the spiritual level, it tells us the Good News of God’s grace. “The wages of sin is death, but the gift of God is eternal life in Christ Jesus” (Romans 6:23).

2) However, even at the civil level, I see a possible application by a civil magistrate, on the one hand, lifting a death sentence if a criminal repents, but on the other hand, not lifting the sentence for a hardened criminal who shows no evidence that he will change. I believe this could be a way of mirroring God’s own character in the application of civil justice. (Dr. Phil Kaiser, who wrote a paper on Capital Punishment that I tend to agree with put it this way, “[T]hese crimes are so heinous that they deserve death in God’s eyes. Yet God is more interested in repentance and restoration than He is in the death of the sinner… [C]apital punishment… maximum penalties were given to provide incentive to a criminal ‘that he should turn from his ways and live’ (Ezek. 13:22; 18:19-32, 33:11).”)

3 I myself will also allocate my face by that man and I will cut him off from the midst of his people because he allocated some of his offspring to Molech, resulting in making my holiness unclean and in defiling my holy name.

v In addition to stoning the idolater to death, God promises parallel punishment in the spiritual realm. There is a play on words that doesn’t come through in most English translations. The word “gives,” as in “he who gives his offspring to Molech” in v.2, is the same Hebrew word translated “set” in v.3, “I will set my face against him.” The rebellion of the rebel against God is paralleled by God turning against that rebel to pour out wrath on him, to cut off His relationship with him, and to remove him from the blessings of the people of God. Why? Because of what it means, for someone to whom God has shown kindness, to then turn around and offer his children in the service of another god. The insult to God is intense, and God is justly offended.

Ø When you who know Jesus don’t act like you care who your children worship, it is a testimony to the world that Jesus isn’t enough and that you’re looking for a better god.

Ø To take no special pains to see to it that your children worship God is as much to say that God isn’t very special. It profanes His holy name among the nations.

Ø Brothers and sisters, it should not be this way. Not only should we be assiduous in avoiding giving our worship to any other person or thing besides Jesus, we should be just as careful to give our children over to God. That’s why we dedicate or baptize them when they are little; that’s why we teach them diligently in our homes, and that’s why we pray for them to grow up to be men and women of God. They are part of God’s own reputation, and God is very jealous about His children and His reputation!

Ø I just heard about how some of the Mormons in our own town wake their children up at 5 in the morning in order to spend an hour or two in religious indoctrination of their children. The one who educates the children is the one who wins the day in any culture, and we must be ever-so-careful what our children are learning and who they are learning it from!

4 And if the people of the land actually hide their eyes from that man when he allocates some of his offspring to Molech, failing to put him to death, 5 then I myself will set my face by that man and by his family, and I will cut him off – along with all those who practice prostitution after him to prostitute themselves after Molech from the midst of their people.

v Just as the community was to participate in the execution of a criminal, so also the community was to participate in policing itself. There were no police in the Mosaic economy. Police become necessary in a population which does not know what is right and which does not care enough to stop and prosecute what is wrong. But whether or not you have police officers, God says that it is the responsibility of His people to challenge sin and not let evil proliferate.

Ø That’s why God made Old Testament believers listen to the law being read regularly and made every king copy down the Bible for himself, so they would know what God says is right and wrong. Today we can buy our own copies of the Bible, but we need to read our Bibles so that we too can know right from wrong.

Ø That’s also why God required the people to be active in self-regulation; do something about a neighbor who is dedicating his children to Molech.

§ I’m not talking about an anonymous phone tip; that is unbiblical because it’s not two or more witnesses and it does not allow the accused to face his accuser.

§ In our society, if our state has a law against it, you can file it as a crime with the police, and if you get called up for jury duty to try one of those cases, don’t avoid that duty! And if you get on a jury and are assigned to a case where you are certain before God that it is just to call for the death of a criminal, you are doing the very thing God commands of His people to do here in Leviticus 20. Vs. 9, 11, 12, 13, 16 repeat over and over that if the criminal is put to death, there is no guilt imputed to the prosecutors for his death.

§ On the other hand, if you see someone doing something that Leviticus 20 says was worthy of death, but the state you are living in has no law against it, you obviously can’t prosecute that person through the civil government, but you can at least personally confront them with an exhortation to obey God their Creator in this area, pointing out the spiritual consequences which God outlines in Leviticus 20.

§ If they are a member of a church and they do not respond with repentance after appropriate exhortations from you and other witnesses and the church, then they can be cut off from communion with the church as an ecclesiastical discipline.

§ (There can also be similar processes in your home or in a business you own of cutting off fellowship.)

Ø Now, obviously there is an extreme on the other end of delighting in getting people into trouble and trying to get people punished more harshly than they deserve. We’re not talking about that. We’re talking about conforming our ideas of justice to God’s words on the subject and living lives that exemplify the character of God in both His justice and His mercy – not neglecting justice, but not neglecting mercy either.

v So, can there be ultimate justice in a state which fails to prosecute Biblical justice? Verses 4-5 say YES. If you don’t kill that criminal, then God threatens to kill not only the criminal but also the criminal’s family! Surely it would be more merciful for you to intervene with human justice on the criminal alone and keep God from having to clobber the criminal’s whole family! When a human justice system “cuts off” a person, it is an excommunication from the church or banishment from the family or the country, but when God “cuts off” a person, it’s final; he’s no longer in the land of the living. When citizens don’t act, God’s punishment gets worse.

Ø “When the sentence against an evil man is not carried out quickly,” it says in Ecclesiastes 8:11, “the hearts of the sons of men become fully given over to doing evil.”

Ø The more we tolerate people ignoring God’s Sabbath day, the more people will desecrate the Sabbath.

Ø The more we tolerate movies that take God’s name in vain, the more profanity future movies will contain.

Ø The more we tolerate citizens being practitioners of non-Christian religions, the more people will follow into their apostasy, and the greater the judgment God Himself will have to impose on the whole country.

Ø Now I realize that may seem extreme to you, and I realize I am in the minority even among the elders of this church when it comes to applying this to the first table of the law, but I believe it to be true.

§ I believe that all the justice in our country’s system is simply inertia from previous generations who maintained a civic responsibility to the first table of the law – the laws against open rebellion to God through idolatry, blasphemy, and Sabbath-keeping,

§ and I believe that the more that these first few commandments are ignored, the more justice and integrity will disappear because justice and truth are necessarily tied to belief in the one true God. Without Him there is no basis for absolute truth or justice.

§ What I pray for is a revival where the majority of the people of our country will repent of their rebellion against God and acknowledge Him as the foundation of truth and justice.

v Romans 13 tells us that it is the “governing authority” which “bears the sword,” so I believe the case can be made that God has given the civil government the authority to execute criminals as part of its justice system, whereas God has not given the authority to the church or to parents to put members of the church or of the family to death.

v Yet, Christians disagree on how many of the 10 commandments (if any) should warrant the death penalty in civil courts.

Ø Joel McDermond, R.J. Rushdoony’s son-in-law, who is carrying on the theonomic American Vision website recently blogged, “with the change in temple, priesthood, and land administration comes a transfer of the seat of judgment from the earthly land to the heavenly throne of Christ. God’s consuming fire is no longer on earth in an altar. It was removed. Thus, the same principle of apostasy can be declared in the New Testament, but the sanction is no longer by earthly civil government, it is from the throne of Christ… the civil government no longer has authority to impose death.”

§ Now, it is easy to see that prolonging the life of a criminal would be merciful and would give him more time to repent. And Jesus will, of course be more just in His judgment than any human court could ever be.

§ The Roman Catholic church also seems to stand opposed to capital punishment these days (although it hasn’t always held that position!).

Ø On the other side of the spectrum, as recently as two hundred years ago, England imposed the death penalty for every felony, including hanging for theft (a position which the Bible does not support – God’s law calls for restitution for theft, not death).

Ø The Puritans who founded the colony of Massachusetts saw themselves as the new Israel and applied Mosaic law very literally, with death sentences for idolatry, witchcraft, and Sabbath-breaking. This was also the position of many of the Protestant reformers. Speaking for myself, I would like to try going back to that, but for most people in our age, we have become so accustomed to people violating these commandments that we can’t imagine imposing a death sentence for them. It certainly is hard to imagine, even to someone like myself who remembers when it was illegal for stores to be open on Sunday.

Ø A more common position among evangelicals today, is that murder is the only crime worthy of a death sentence.

§ The equity of a death for a death is easy to see.

§ Another part of the philosophy behind using a death penalty is the belief that it is merciful to victims to kill a hardened criminal and stop his evil from spreading harm to more and more people.

§ The alternative of taxing victims to pay for the criminal to spend the rest of his life getting free room and board in a penitentary is hard to justify.

Ø Because our church does not have an official position on this subject, you will have to search out and reach your own convictions on capital punishment. Even if you are not a civil leader, you will have to vote on laws and elected officials that have bearing on the matter of capital punishment.

v Before wrapping up this chapter, let me mention two cases of criminal behavior addressed in chapter 20, namely sorcery and adultery:

6 Also, the person who pays attention to the mediums and to the wizards to prostitute themselves after them, I will also set my face against that person and I will cut him off from the midst of his people.

v We looked at this in depth in chapter 19.

v Establishing communication with the spirit world apart from Christ is a form of having other gods before Him and is idolatrous, so it is a crime of breaking covenant with God related to the families who gave their children to Molech, and the punishment is similar as well.

v In v.27, the instruction is given to stone mediums and wizards, which is what the civil government was supposed to enforce, and God adds to that His spiritual punishment of cutting them off.

v I believe that the context here indicates by ellipsis that, as it was with the Molech worshippers, so it would be with the spiritists – if God’s people would not act through civil government to end such practices in their land, God Himself would step in to punish the sin in an even more severe way than the civil government could.

v Another class of violations in Leviticus 20 has to do with adultery. Since I have dealt in some depth with adultery already in chapter 18, I will only touch on them here with reference to the civil penalties.

Punishment for adultery

v In verses 11 and following, the death sentence was immediately instituted for marrying someone of direct lineal descent, such as your mother or daughter, as though you had committed adultery.

v As the degree of family relationship lessened, the punishment lessened, such that marriage to an aunt or sister was not immediately punishable by death (if they were not married – it world be punishable by death if they were married), the punishment was nevertheless severe because, not only would their family line die out because of childlessness (or lack of a legitimate heir[1]), they also had to be sent away from their family and friends in Israel and live in a foreign land under God’s curse to bear their own sin.

v It is interesting that even today, the laws of nations with a Christian influence reflect a similar progression of severity of punishment based on degree of family relationship.

v Now, at the next degree out of relatives, there is no Biblical prohibition against marrying. Under God’s law in O.T. Israel, you could marry a cousin or any other relative more distant than that. Nowadays, however, human DNA has degenerated to the point that when cousins get married, they are much more likely to produce children with bad birth defects, so many states have decided to make this illegal, although marriage to a first cousin once-removed is still widely accepted.

Ø For other forms of adultery, outside of the family, God set the penalty in Lev. 20 as death.

Ø Adultery is one of the more private sins which would be difficult to get multiple witnesses to establish in a court of law, so, for that reason, not every infraction would end up in death. (I believe that the woman caught in adultery in John 8 got off on those sorts of technicalities, but I don’t have time to unpack that story now.)

Ø But if people knew that they were risking their life, it would be less common, and certainly less-flagrantly practiced than it is today.

Ø However, at this time and place, our state Supreme Court justices, have refused to uphold the death sentence even for aggravated cases of rape and murder, and if our civil government won’t punish that with death, then nobody else but God has a right to take the life of those rapists and murderers. They will live, yet, for the rest of the life that God grants them on earth, God’s call on their life is to stop the sinful behavior, ask Jesus to forgive them, make restitution with those who have been damaged or who have become vulnerable through their sin (which would include things like alimony and child support), and move forward with a life that honors God.

v There are two more points I want to make, but I will save them for the next sermon. For now…

Conclusion

7 So [cause yourselves to be holy and] become holy ones, because I am Yahweh y’all’s God, 8 and keep my statutes and do them; I am Yahweh who is making y’all holy.

v This is similar to the next-to-last verse in the chapter: 26 “So y’all must be holy ones to me because I, Yahweh am holy, and I separated y’all from the nations to belong to me.”

v Notice the three components of holiness:

1) Dedicating yourself to God instead of to anyone else (“be holy ones to me”),

2) Obeying God’s commands (“keep my statutes and do them”), and

3) being acted upon by God as He chooses to dedicate Himself to you and make you special to Himself (“I am the one who makes you holy… I separated y’all from the nations to belong to me.”).

v This parallels the way of salvation in the New Testament. When we trust Jesus as our savior and Lord, we dedicate ourselves to him and obey him, and He, at the same time, loves us and fills us with His Holy Spirit and sanctifies us.

Comparative translations of Leviticus 20

When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original Hebrew, I use ~~strikeout~~. And when a version omits a word which is in the Hebrew text, I insert an X. (Sometimes I will place the X at the end of a word if the original word is plural but the English translation is singular.) I occasionally use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. When the same key Hebrew word is used in more than one verse, I use the same color for that word in subsequent verses. Hebrew text that is colored purple matches the Dead Sea Scrolls, and variants between the DSS and the MT are noted in endnotes with the following exceptions: When a holem or qibbutz pointing in the MT is represented in the DSS by a vav, when a hireq pointing in the MT is represented in the DSS by a yod (the corresponding consonantal representation of the same vowel), or when the tetragrammaton is spelled with paleo-Hebrew letters, I did not record it a variant. Dead Sea Scrolls which contain Leviticus 20 are: 11Q1 paleoLeviticus^a (Verses 1-6), 1Q3 PaleoLev-Num (Verse 20) and 4Q26a Leviticus^e (Verses 1-3 & 27).

LXX	Brenton	KJV	NAW	HWSG
1 Καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων	1 And the Lord spoke to Moses, saying,	1 And the LORD spake unto Moses, saying,	1 Then Yahweh spoke to Moses, saying,	1 וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה לֵּאמֹר:
2 Καὶ τοῖς υἱοῖς Ισραηλ λαλήσεις Ἐάν τις ἀπὸ τῶν υἱῶν Ισραηλ ἢ ἀπὸ τῶν προσγεγενημένων προσηλύτων ἐν Ισραηλ, ὃς ἂν δῷ τοῦ σπέρματος αὐτοῦ ἄρχοντι, θανάτῳ θανατούσθω· τὸ ἔθνος τὸ ἐπὶ τῆς γῆς λιθοβολήσουσιν αὐτὸν ἐν λίθοις.	2 Thou shalt also say to the children of Israel, If there shall be any of the children of Israel, or of those who have become proselytes in Israel, who shall give of his seed to Moloch, let him be surely put to death; the nation upon the land shall stone him with stones.	2 Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stone[s].	2 “Now you shall say to the children of Israel, ‘Each-and-every one of the house of Israel or of the visitor [status] visiting in Israel who allocates some of his offspring to Molech shall surely die. It is the people of the land who shall heap him over with stone.	2 וְאֶל-בְּנֵי יִשְׂרָאֵל תֹּאמַר[A] אִישׁ אִישׁ מִבְּנֵי[B] יִשְׂרָאֵל וּמִן-הַגֵּר הַגָּר בְּיִשְׂרָאֵל אֲשֶׁר יִתֵּן מִזַּרְעוֹ לַמֹּלֶךְ מוֹת יוּמָת עַם הָאָרֶץ יִרְגְּמֻהוּ בָאָבֶן:
3 καὶ ἐγὼ ἐπιστήσω τὸ πρόσωπόν μου ἐπὶ τὸν ἄνθρωπον ἐκεῖνον καὶ ἀπολῶ αὐτὸν ἐκ τοῦ λαοῦ αὐτοῦ, ὅτι τοῦ σπέρματος αὐτοῦ ἔδωκεν ἄρχοντι, ἵνα μιάνῃ τὰ ἅγιά μου καὶ βεβηλώσῃ τὸ ὄνομα τῶν ἡγιασμένων μοι.	3 And I will set my face against that man, and will cut him off from his people, because he has given of his seed to Moloch, to defile my sanctuary, and profane the name ~~of them that are~~ consecrated to me.	3 And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.	3 I myself will also allocate my face by that man and I will cut him off from the midst of his people because he allocated some of his offspring to Molech, resulting in making my holiness unclean and in defiling my holy name.	3 וַאֲנִי אֶתֵּן אֶת-פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ[C] לְמַעַן טַמֵּא אֶת-מִקְדָּשִׁי וּלְחַלֵּל[D] אֶת-שֵׁם קָדְשִׁי:
4 ἐὰν δὲ ὑπερόψει ὑπερίδωσιν οἱ αὐτόχθονες τῆς γῆς τοῖς ὀφθαλμοῖς αὐτῶν ἀπὸ τοῦ ἀνθρώπου ἐκείνου ἐν τῷ δοῦναι αὐτὸν τοῦ σπέρματος αὐτοῦ ἄρχοντι τοῦ μὴ ἀποκτεῖναι αὐτόν,	4 And if the natives of the land should in anywise overlook that man in giving of his seed to Moloch, so as not to put him to death;	4 And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, [and] kill him not:	4 And if the people of the land actually hide their eyes from that man when he allocates some of his offspring to Molech, failing to put him to death,	4 וְאִם הַעְלֵם יַעְלִימוּ[E] עַם הָאָרֶץ אֶת-עֵינֵיהֶם מִן-הָאִישׁ הַהוּא בְּתִתּוֹ מִזַּרְעוֹ לַמֹּלֶךְ לְבִלְתִּי הָמִית אֹתוֹ:
5 καὶ ἐπιστήσω τὸ πρόσωπόν μου ἐπὶ τὸν ἄνθρωπον ἐκεῖνον καὶ τὴν συγγένειαν αὐτοῦ καὶ ἀπολῶ αὐτὸν καὶ πάντας τοὺς ὁμονοοῦντας αὐτῷ ὥστε ἐκπορνεύειν αὐτὸν ~~εἰς~~ τοὺς ἄρχον~~τας~~ ἐκ τοῦ λαοῦ αὐτῶν.	5 then will I set my face against that man and his family, and I will destroy him, and all who have been of one mind with him, so that he should go a whoring to the ~~princes~~, from their people.	5 Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.	5 then I myself will set my face by that man and by his family, and I will cut him off – along with all those who practice prostitution after him to prostitute themselves after Molech from the midst of their people.	5 וְשַׂמְתִּי אֲנִי אֶת-פָּנַי בָּאִישׁ הַהוּא וּבְמִשְׁפַּחְתּוֹ[F] וְהִכְרַתִּי אֹתוֹ וְאֵת כָּל-הַזֹּנִיםptc אַחֲרָיו לִזְנוֹתinf אַחֲרֵי הַמֹּלֶךְ מִקֶּרֶב עַמָּם:
6 καὶ ψυχή, ἣ ἐὰν ἐπακολουθήσῃ ἐγγαστριμύθοις ἢ ἐπαοιδοῖς ὥστε ἐκπορνεῦσαι ὀπίσω αὐτῶν, ἐπιστήσω τὸ πρόσωπόν μου ἐπὶ τὴν ψυχὴν ἐκείνην καὶ ἀπολῶ αὐτὴν ἐκ τοῦ λαοῦ αὐτῆς.	6 And the soul that shall follow those who have in them divining spirits, or enchanters, so as to go a whoring after them; I will set my face against that soul, and will destroy it from among its people.	6 And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people.	6 Also, the person who pays attention to the mediums and to the wizards to prostitute themselves after them, I will also set my face against that person and I will cut him off from the midst of his people.	6 וְהַנֶּפֶשׁ אֲשֶׁר תִּפְנֶה אֶל-הָאֹבֹת וְאֶל-הַיִּדְּעֹנִים[G] לִזְנוֹת אַחֲרֵיהֶם וְנָתַתִּי אֶת-פָּנַי בַּנֶּפֶשׁ הַהִוא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּו[H]ֹ:
7 καὶ X ἔσεσθε ἅγιοι, ὅτι [ἅγιος] ἐγὼ κύριος ὁ θεὸς ὑμῶν·	7 And X ye shall be holy, for I the Lord your God am [holy].	7 Sanctify yourselves therefore, and be ye holy: for I am the LORD your God.	7 So [cause yourselves to be holy and] become holy ones, because I am Yahweh y’all’s God,	7 וְהִתְקַדִּשְׁתֶּם[I] וִהְיִיתֶם קְדֹשִׁים כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם:
8 καὶ φυλάξεσθε τὰ προστάγματά μου καὶ ποιήσετε αὐτά· ἐγὼ κύριος ὁ ἁγιάζων ὑμᾶς.	8 And ye shall observe my ordinances, and do them: I am the Lord that sanctifies you.	8 And ye shall keep my statutes, and do them: I am the LORD which sanctify you.	8 and keep my statutes and do them; I am Yahweh who is making y’all holy.	8 וּשְׁמַרְתֶּם אֶת-חֻקֹּתַי וַעֲשִׂיתֶם אֹתָם אֲנִי יְהוָה מְקַדִּשְׁכֶם:
9 ἄνθρωπος ἄνθρωπος, ὃς ἂν κακῶς εἴπῃ τὸν πατέρα αὐτοῦ ἢ τὴν μητέρα αὐτοῦ, θανάτῳ θανατούσθω· πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ κακῶς εἶπεν, ἔνοχος X ἔσται X X.	9 Every man who shall speak evil of his father or of his mother, let him die the death; has he spoken evil of his father or his mother? He X shall be ~~guilty~~ X X.	9 For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him.	9 In the case of any person who makes light of his father or his mother, he shall surely be put to death. It was his father and his mother that he made light of; his blood-guilt will be on him.	9 כִּי-אִישׁ אִישׁ אֲשֶׁר יְקַלֵּל אֶת-אָבִיו וְאֶת-אִמּוֹ מוֹת יוּמָת אָבִיו וְאִמּוֹ קִלֵּל דָּמָיו בּוֹ:
10 ἄνθρωπος, ὃς ἂν μοιχεύσηται γυναῖκα ἀνδρὸς [ἢ] ὃς ἂν μοιχεύσηται γυναῖκα τοῦ πλησίον, θανάτῳ θανατούσθωσαν ὁ μοιχεύων καὶ ἡ μοιχευομένη.	10 Whatever man shall commit adultery with the wife of a man, [or] whoever shall commit adultery with the wife of his neighbour, let them die the death, the adulterer and the adulteress.	10 And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.	10 And any man who commits adultery with someone’s wife – who commits adultery with his neighbor’s wife – shall surely be put to death – the adulterer as well as the adulteress.	10 וְאִישׁ אֲשֶׁר יִנְאַף אֶת-אֵשֶׁת אִישׁ אֲשֶׁר[J] יִנְאַף אֶת-אֵשֶׁת רֵעֵהוּ מוֹת-יוּמַת[K] הַנֹּאֵף וְהַנֹּאָפֶת:
11 ἐάν τις κοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ, ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψεν, θανάτῳ θανατούσθωσαν ἀμφότεροι, ἔνοχοί X εἰσιν X X.	11 And if any one should lie with his father's wife, he has uncovered his father's nakedness: let them both die the death, they X are ~~guilty~~ X X.	11 And the man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; their blood shall be upon them.	11 And any man who lies down with his father’s wife has uncovered the nakedness of his father. Both of them shall surely die; their blood-guilt will be on them.	11 וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת-אֵשֶׁת אָבִיו עֶרְוַת אָבִיו גִּלָּה מוֹת-יוּמְתוּ שְׁנֵיהֶם דְּמֵיהֶם בָּם:
12 καὶ ἐάν τις κοιμηθῇ μετὰ νύμφης αὐτοῦ, θανάτῳ θανατούσθωσαν ἀμφότεροι· ἠσεβήκασιν γάρ, X ἔνοχοί εἰσιν X X.	12 And if any one should lie with his daughter-in-law, let them both be put to death; for they have wrought impiety, they X are ~~guilty~~ X X.	12 And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them.	12 And any man who lies down with his daughter-in-law; both of them shall surely be put to death. Perversion is what they have done; their blood-guilt will be on them.	12 וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת-כַּלָּתוֹ מוֹת יוּמְתוּ שְׁנֵיהֶם תֶּבֶל עָשׂוּ דְּמֵיהֶם בָּם:
13 καὶ ὃς ἂν κοιμηθῇ μετὰ ἄρσενος κοίτην γυναικός, βδέλυγμα ἐποίησαν ἀμφότεροι· θανατούσθωσαν, X ἔνοχοί εἰσιν X X.	13 And whoever shall lie with a male [as] X with a woman, they have both wrought abomination; let them die the death, they X are ~~guilty~~ X X.	13 If a man also lie with mankind, [as] he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.	13 And any man who lies down with a male [as] lying down with a woman, an abomination is what both of them have done. They shall surely be put to death; their blood-guilt will be on them.	13 וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת-זָכָר מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה עָשׂוּ שְׁנֵיהֶם מוֹת יוּמָתוּ דְּמֵיהֶם בָּם:
14 ὃς ἐὰν λάβῃ γυναῖκα καὶ τὴν μητέρα αὐτῆς, ἀνόμημά ἐστιν· ἐν πυρὶ κατακαύσουσιν αὐτὸν καὶ αὐτάς, καὶ οὐκ ἔσται ἀνομία ἐν ὑμῖν.	14 Whosoever shall take a woman and her mother, it is iniquity: they shall burn him and them with fire; so there shall not be iniquity among you.	14 And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.	14 And any man who marries a woman as well as her mother, this is a pre-meditated crime. They shall burn him – and them – in the fire so that there won’t be pre-meditated crime in the midst of y’all.	14 וְאִישׁ אֲשֶׁר יִקַּח אֶת-אִשָּׁה וְאֶת-אִמָּהּ זִמָּה הִוא בָּאֵשׁ יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן וְלֹא-תִהְיֶה זִמָּה בְּתוֹכְכֶם:
15 καὶ ὃς ἂν δῷ κοιτασίαν αὐτοῦ ἐν τετράποδι, θανάτῳ θανατούσθω, καὶ τὸ τετράπουν ἀποκτενεῖτε.	15 And whosoever shall lie with a beast, let him die the death; and ye shall kill the beast.	15 And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast.	15 And any man who gives his lying down with a beast shall surely be put to death, and as for the beast, y’all must slay [it].	15 וְאִישׁ אֲשֶׁר יִתֵּן שְׁכָבְתּוֹ בִּבְהֵמָה מוֹת יוּמָת וְאֶת-הַבְּהֵמָה תַּהֲרֹגוּ:
16 καὶ γυνή, ἥτις προσελεύσεται πρὸς πᾶν κτῆνος βιβασθῆναι αὐτὴν [ὑπ᾿] αὐτοῦ, ἀποκτενεῖτε τὴν γυναῖκα καὶ τὸ κτῆνος· θανάτῳ θανατούσθωσαν, ἔνοχοί εἰσιν.	16 And whatever woman shall approach any beast, so as to have connexion with it, ye shall kill the woman and the beast: let them die the death, they are guilty.	16 And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them.	16 And any woman who comes near to any beast to mate with it, then you must slay the woman and the beast. They shall surely be put to death; their blood-guilt is on them.	16 וְאִשָּׁה אֲשֶׁר תִּקְרַב אֶל-כָּל-בְּהֵמָה לְרִבְעָה אֹתָהּ וְהָרַגְתָּ אֶת-הָאִשָּׁה וְאֶת-הַבְּהֵמָה מוֹת יוּמָתוּ דְּמֵיהֶם בָּם:
17 ὃς [ἐὰν] λάβῃ τὴν ἀδελφὴν αὐτοῦ ἐκ πατρὸς αὐτοῦ ἢ ἐκ μητρὸς αὐτοῦ καὶ ἴδῃ τὴν ἀσχημοσύνην αὐτῆς καὶ αὕτη ἴδῃ τὴν ἀσχημοσύνην αὐτοῦ, ὄνειδός ἐστιν, ἐξολεθρευθήσονται ἐνώπιον X υἱῶν ~~γένους~~ αὐτῶν· ἀσχημοσύνην ἀδελφῆς αὐτοῦ ἀπεκάλυψεν, ἁμαρτίαν κομι~~οῦνται~~.	17 Whoso[ever] shall take his sister by his father or by his mother, and shall see her nakedness, and she see his nakedness, it is a reproach: they shall be destroyed before the X X children of their ~~family~~; he has uncovered his sister's nakedness, they shall bear [their] sin.	17 And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity.	17 And a man who marries his sister – the daughter of his father or the daughter of his mother and he sees her nakedness and she herself sees his nakedness; this is disgraceful, so they must be cut off from the eyes of the children of their people. He has uncovered the nakedness of his sister; he shall bear his iniquity.	17 וְאִישׁ אֲשֶׁר-יִקַּח אֶת-אֲחֹתוֹ בַּת-אָבִיו אוֹ בַת-אִמּוֹ וְרָאָה אֶת-עֶרְוָתָהּ וְהִיא-תִרְאֶה אֶת-עֶרְוָתוֹ חֶסֶד[L] הוּא וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֹנוֹ יִשָּׂא:
18 καὶ ἀνήρ, ὃς ἂν κοιμηθῇ μετὰ γυναικὸς ἀποκαθημένης καὶ ἀποκαλύψῃ τὴν ἀσχημοσύνην αὐτῆς, τὴν πηγὴν αὐτῆς ἀπεκάλυψεν, καὶ αὕτη ἀπεκάλυψεν τὴν ῥύσιν τοῦ αἵματος αὐτῆς· X ἐξολεθρευθήσονται ἀμφότεροι ἐκ τοῦ ~~γένους~~ αὐτῶν.	18 And whatever man shall lie with a woman that is [set apart for] a flux, and shall uncover her nakedness, he has uncovered her fountain, and she has uncovered the flux of her blood: X they shall both be destroyed from among their ~~generation~~.	18 And if a man shall lie with a woman [having her] sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.	18 And a man who lies down with an unwell woman and uncovers her nakedness, has laid bare her fountain, and she has uncovered the fountain of her blood, so both of them must be cut off from proximity to their people.	18 וְאִישׁ אֲשֶׁר-יִשְׁכַּב אֶת-אִשָּׁה דָּוָה וְגִלָּה אֶת-עֶרְוָתָהּ אֶת-מְקֹרָהּ הֶעֱרָה וְהִיא גִּלְּתָה אֶת-מְקוֹר דָּמֶיהָ וְנִכְרְתוּ שְׁנֵיהֶם מִקֶּרֶב עַמָּם:
19 καὶ ἀσχημοσύνην ἀδελφῆς πατρός σου καὶ ἀδελφῆς μητρός σου οὐκ ἀποκαλύψεις· τὴν γὰρ οἰκειότητα ἀπεκάλυψεν, ἁμαρτίαν ἀποίσονται.	19 And thou shalt not uncover the nakedness of thy father's sister, or of the sister of thy mother; for that man has uncovered [the nakedness of] one near akin: they shall bear their iniquity.	19 And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister: for he uncovereth his near kin: they shall bear their iniquity.	19 Also, you must not uncover the nakedness of your mother’s sister or of your father’s sister, because it would lay bare one’s family-member. Those [who do] shall bear their iniquity.	19 וְעֶרְוַת אֲחוֹת אִמְּךָ וַאֲחוֹת אָבִיךָ[M] לֹא תְגַלֵּה כִּי אֶת-שְׁאֵרוֹ הֶעֱרָה עֲוֹנָם יִשָּׂאוּ:
20 ὃς ἂν κοιμηθῇ μετὰ τῆς συγγενοῦς αὐτοῦ, ἀσχημοσύνην τῆς συγγενείας αὐτοῦ ἀπεκάλυψεν· X X X ἄτεκνοι ἀποθανοῦνται.	20 Whosoever shall lie with his near kinswoman, has uncovered the nakedness of one near akin to him: X X X X they shall die childless.	20 And if a man shall lie with his uncle's wife, he hath uncovered his uncle's nakedness: they shall bear their sin; they shall die childless.	20 And a man who lies down with his aunt has uncovered the nakedness of his uncle. They shall bear their sin; they shall die childless.	20 וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת-דֹּדָתוֹ עֶרְוַת דֹּדוֹ גִּלָּה חֶטְאָם יִשָּׂאוּ עֲרִירִים[N] יָמֻתוּ:
21 ὃς ἂν λάβῃ τὴν γυναῖκα τοῦ ἀδελφοῦ αὐτοῦ, ἀκαθαρσία ἐστίν· ἀσχημοσύνην τοῦ ἀδελφοῦ αὐτοῦ ἀπεκάλυψεν, ἄτεκνοι ~~ἀποθανοῦνται~~.	21 Whoever shall take his brother's wife, it is uncleanness; he has uncovered his brother's nakedness; they shall ~~die~~ childless.	21 And if a man shall take his brother's wife, it is an unclean thing: he hath uncovered his brother's nakedness; they shall be childless.	21 And a man who marries his brother’s wife, this is a separation. He has uncovered the nakedness of his brother; they [who do] will be childless.	21 וְאִישׁ אֲשֶׁר יִקַּח אֶת-אֵשֶׁת אָחִיו נִדָּה הִוא עֶרְוַת אָחִיו גִּלָּה עֲרִירִים יִהְיוּ:
22 Καὶ φυλάξασθε πάντα τὰ προστάγματά μου καὶ X τὰ κρίματά μου καὶ ποιήσετε αὐτά, καὶ οὐ μὴ προσοχθίσῃ ὑμῖν ἡ γῆ, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ κατοικεῖν ἐπ᾿ αὐτῆς .	22 And keep ye all my ordinances, and X my judgments; and ye shall do them, and the land shall not be aggrieved with you, into which I bring you to dwell upon it.	22 Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out.	22 So y’all must keep all my statutes and all my judgments, and y’all must do them, so that the land to which I am bringing y’all there to settle down in it, will not vomit y’all out.	22 וּשְׁמַרְתֶּם אֶת-כָּל-חֻקֹּתַי וְאֶת-כָּל-מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם וְלֹא-תָקִיא אֶתְכֶם הָאָרֶץ אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לָשֶׁבֶת בָּהּ:
23 καὶ οὐχὶ πορεύεσθε τοῖς νομίμοις τῶν ἐθνῶν, οὓς ἐξαποστέλλω ἀφ᾿ ὑμῶν· ὅτι ταῦτα πάντα ἐποίησαν, καὶ ἐβδελυξάμην αὐτούς.	23 And walk ye not in the customs of the nations which I drive out from before you; for they have done all these things, and I have abhorred them:	23 And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them.	23 And y’all may not walk in the statutes of the nations which I am sending away before your faces because they did all of these things and, as a result, I despised them.	23 וְלֹא תֵלְכוּ בְּחֻקֹּת הַגּוֹי אֲשֶׁר-אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם כִּי אֶת-כָּל-אֵלֶּה עָשׂוּ וָאָקֻץ בָּם:
24 καὶ εἶπα ὑμῖν Ὑμεῖς κληρονομήσατε τὴν γῆν αὐτῶν, καὶ ἐγὼ δώσω ὑμῖν αὐτὴν ἐν κτήσει, γῆν ῥέουσαν γάλα καὶ μέλι· ἐγὼ κύριος ὁ θεὸς ὑμῶν, ὃς διώρισα ὑμᾶς ἀπὸ [πάντων] τῶν ἐθνῶν.	24 and I said to you, Ye shall inherit their land, and I will give it to you for a possession X, [even] a land flowing with milk and honey: I am the Lord your God, who have separated you from [all] peopleX.	24 But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I am the LORD your God, which have separated you from other peopleX.	24 Now I have said to y’all, “As for you, y’all will take possession of their soil and as for Me, I will give it to y’all to possess it – a land gushing milk and honey. I am Yahweh, y’all’s God who distinguished y’all from the peoples.	24 וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת-אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר-הִבְדַּלְתִּי אֶתְכֶם מִן-הָעַמִּים:
25a καὶ ἀφοριεῖτε αὐτοὺς ἀνὰ μέσον τῶν κτηνῶν τῶν καθαρῶν καὶ ἀνὰ μέσον τῶν κτηνῶν τῶν ἀκαθάρτων καὶ ἀνὰ μέσον τῶν πετεινῶν τῶν καθαρῶν καὶ τῶν ἀκαθάρτων 25b καὶ οὐ βδελύξετε τὰς ψυχὰς ὑμῶν ἐν τοῖς κτήνεσιν καὶ ἐν τοῖς πετεινοῖς καὶ ἐν πᾶσιν τοῖς ἑρπετ~~οῖς~~ τῆς γῆς, ἃ ἐγὼ ἀφώρισα ὑμῖν ἐν ἀκαθαρσίᾳ.	25a And ye shall make a distinction between the clean and the unclean cattle, and between clean and unclean bird[s]; 25b and ye shall not defile your souls with cattle, or with birds, or with any creeping thing[s] of the earth, which I have separated for you by reason of uncleanness.	25a Ye shall therefore put difference between clean beast[s] and unclean, and between unclean fowl[s] and clean: 25b and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated ~~from~~ you as unclean.	25a Therefore y’all must distinguish between the pure and the unclean beast, and between the unclean and the pure bird, 25b and y’all may not contaminate your souls with beast or with bird, or with anything that creeps along the soil which I have distinguished as unclean for y’all.	a25 וְהִבְדַּלְתֶּם בֵּין-הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וּבֵין-הָעוֹף הַטָּמֵא לַטָּהֹר b25 וְלֹא-תְשַׁקְּצוּ[O] אֶת-נַפְשֹׁתֵיכֶם בַּבְּהֵמָה וּבָעוֹף וּבְכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה אֲשֶׁר-הִבְדַּלְתִּי לָכֶם לְטַמֵּא[P]:
26 καὶ ἔσεσθέ μοι ἅγιοι, ὅτι ἐγὼ ἅγιος κύριος [ὁ θεὸς ὑμῶν] ὁ ἀφορίσας ὑμᾶς ἀπὸ πάντων τῶν ἐθνῶν εἶναι ἐμοί.	26 And ye shall be holy to me; because I the Lord your God am holy, who separated you from all nations, to be mine.	26 And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine.	26 So y’all must be holy ones to me because I, Yahweh, am holy, and I distinguished y’all from the nations to belong to me.	26 וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן-הָעַמִּים לִהְיוֹת לִי:
27 Καὶ ἀνὴρ ἢ γυνή, ὃς ἂν γένηται αὐτῶν ἐγγαστρίμυθος ἢ ἐπαοιδός, θανάτῳ θανατούσθωσαν ἀμφότεροι· λίθοις λιθοβολήσατε αὐτούς, ἔνοχοί X εἰσιν X X.	27 And as for a man or woman whosoever of them shall have in them a divining spirit, or be an enchanter, let them both die the death: ye shall stone them with stones, they X are guilty X X.	27 A man also or woman that hath X X a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them.	27 And a man or woman who is a medium or wizard among them shall surely be put to death. Y’all must pile them with stone; their blood-guilt will be on them.	27 וְאִישׁ אוֹ-אִשָּׁה כִּי[Q]-יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעֹנִי מוֹת יוּמָתוּ בָּאֶבֶן יִרְגְּמוּ אֹתָם[R] דְּמֵיהֶם בָּם: פ

^{^[1]} Mekkoth, 90n, in Seder Nezikim IV explains that a child born of incest of adultery was barred from regular marriage within the Jewish community.