Leviticus 20:3

Leviticus 20:3

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.

a. NLT: I myself will turn against them and cut them off from the community, because they have defiled my sanctuary and brought shame on my holy name by offering their children to Molech.

b. NIV: I myself will set my face against him and will cut him off from his people; for by sacrificing his children to Molek, he has defiled my sanctuary and profaned my holy name.

c. Amplified Bible: I also will set My face against that man [opposing him, withdrawing My protection from him, and excluding him from My covenant] and will cut him off from among his people, because he has given of his children to Molech, defiling My sanctuary and profaning My holy name.

d. Septuagint: 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.

e. Stone Edition Torah/Writings/Prophets: I shall concentrate My attention upon that man, and I shall cut him off from among his people, for he had given from his offspring to Molech in order to defile My Sanctuary and to desecrate My holy Name.

1. “And I will set my face against that man…”

a. [And] I [Strong: 589 'aniy an-ee' contracted from 595; I:--I, (as for) me, mine, myself, we, X which, X who.]

b. will set [5414 * Nathan] [Strong: a primitive root; to give, used with greatest latitude of application (put, make, etc.):--add, apply, appoint, ascribe, assign, X avenge, X be ((healed)), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, + cry, deliver (up), direct, distribute, do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull , put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), + sing, + slander, strike, (sub-)mit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, + willingly, + withdraw, + would (to) God, yield.]

c. [my] face [6440 * paniym] [Strong: plural (but always as singular) of an unused noun (paneh {paw-neh'}; from 6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.):--+ accept, a-(be- )fore(-time), against, anger, X as (long as), at, + battle, + because (of), + beseech, countenance, edge, + employ, endure, + enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, X him(-self), + honourable, + impudent, + in, it, look(-eth) (- s), X me, + meet, X more than, mouth, of, off, (of) old (time), X on, open, + out of, over against, the partial, person, + please, presence, propect, was purposed, by reason of, + regard, right forth, + serve, X shewbread, sight, state, straight, + street, X thee, X them(-selves), through (+ - out), till, time(-s) past, (un-)to(-ward), + upon, upside (+ down), with(- in, + -stand), X ye, X you.]

d. [against] that [Strong: 1931 huw' hoo of which the feminine (beyond the Pentateuch) is hiyw {he}; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are:--he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who.]

e. man [376 * ‘iysh] [Strong: contracted for 582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation):--also, another, any (man), a certain, + champion, consent, each, every (one), fellow, (foot-, husband-)man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), + none, one, people, person, + steward, what (man) soever, whoso(-ever), worthy.]

2. “…and will cut him off from among his people…”

a. [and will] cut him off [3772 * karath] [Strong: a primitive root; to cut (off, down or asunder); by implication, to destroy or consume; specifically, to covenant (i.e. make an alliance or bargain, originally by cutting flesh and passing between the pieces):--be chewed, be con-(feder-)ate, covenant, cut (down, off), destroy, fail, feller, be freed, hew (down), make a league ((covenant)), X lose, perish, X utterly, X want.]

b. from among [7130 * qereb] [Strong: from 7126; properly, the nearest part, i.e. the center, whether literal, figurative or adverbial (especially with preposition):--X among, X before, bowels, X unto charge, + eat (up), X heart, X him, X in, inward (X -ly, part, -s, thought), midst, + out of, purtenance, X therein, X through, X within self.]

c. [his] people [5971 * ‘am] [Strong: from 6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock:--folk, men, nation, people.]

3. “…because he hath given of his seed unto Molech…”

a. because [Strong: 3588 kiy kee a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed:--and, + (forasmuch, inasmuch, where-)as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al- )though, + till, truly, + until, when, whether, while, whom, yea, yet.]

b. [he hath] given [5414 * Nathan] [Strong: a primitive root; to give, used with greatest latitude of application (put, make, etc.):--add, apply, appoint, ascribe, assign, X avenge, X be ((healed)), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, + cry, deliver (up), direct, distribute, do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull , put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), + sing, + slander, strike, (sub-)mit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, + willingly, + withdraw, + would (to) God, yield.]

b. [of his] seed [2233 * zera’] [Strong: from 2232; seed; figuratively, fruit, plant, sowing-time, posterity:--X carnally, child, fruitful, seed(-time), sowing- time.]

c. Molech [4432 * Molek] [Strong: from 4427; Molek (i.e. king), the chief deity of the Ammonites:--Molech.]

4. “…to defile my sanctuary, and to profane my holy name.”

a. to [Strong: 4616 ma`an mah'-an from 6030; properly, heed, i.e. purpose; used only adverbially, on account of (as a motive or an aim), teleologically, in order that:--because of, to the end (intent) that, for (to,... 's sake), + lest, that, to.]

b. defile [2930 * tame’] [Strong: a primitive root; to be foul, especially in a ceremial or moral sense (contaminated):--defile (self), pollute (self), be (make, make self, pronounce) unclean, X utterly.]

c. [my] sanctuary [4720 * miqdash] [Strong: from 6942; a consecrated thing or place, especially, a palace, sanctuary (whether of Jehovah or of idols) or asylum:--chapel, hallowed part, holy place, sanctuary.]

c. [and to] profane [2490 * chalal] [Strong: a primitive root (Compare 2470); properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute):--begin (X men began), defile, X break, defile, X eat (as common things), X first, X gather the grape thereof, X take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.]

d. [my] holy [6944 * qodesh] [Strong: from 6942; a sacred place or thing; rarely abstract, sanctity:--consecrated (thing), dedicated (thing), hallowed (thing), holiness, (X most) holy (X day, portion, thing), saint, sanctuary.]

e. name [8034 * shem] [Strong: a primitive word (perhaps rather from 7760 through the idea of definite and conspicuous position; Compare 8064); an appellation, as a mark or memorial of individuality; by implication honor, authority, character:--+ base, (in-)fame(-ous), named(-d), renown, report.]

1). Israelites who engaged in child sacrifice defiled the Sanctuary of God just be entering in after worshipping Molech.

a). Ezekiel 23:36-39 The Lord said moreover unto me; Son of man, wilt thou judge Aholah and Aholibah? yea, declare unto them their abominations;

23:37 That they have committed adultery, and blood is in their hands, and with their idols have they committed adultery, and have also caused their sons, whom they bare unto me, to pass for them through the fire, to devour them.

23:38 Moreover this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my sabbaths.

23:39 For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and, lo, thus have they done in the midst of mine house.

Child Sacrifice/Abortion In Light Of The New Covenant

Child Sacrifice/Abortion In Light Of The New Covenant

1. Under the Old Covenant if someone knew child sacrifice was occurring and they “hide their eyes” from it, Leviticus 20:4,5 says the LORD, “will set my face against that man, and against his family, and will cut him off…”

b. Proverbs 24:11, 12 If thou forbear to deliver them that are drawn to death, and those that are ready to be slain; If thou sayest, Behold, we knew it not, doth not he that pondereth the heart consider it? And he that keepeth the soul, doth not he know it? And shall he not render to every man according to his works?

2. Under the Old Covenant there were crimes punishable by death. For instance, in Leviticus 20:11 we read, “…the man that lieth with his father’s wife…both of them shall surely be put to death.”

a. It is the same in Deuteronomy 17:2-5 where the crime is idolatry. “If there be found among you…man or woman, that hath,…gone and served other gods…Then shalt thou bring forth that man or that woman…and shalt stone them with stones, till they die.”

b. Yet under the New Covenant that individual is not stoned but is dis-fellowshipped and delivered unto Satan. In 1 Corinthians 5:1-5 where fornication with a father’s wife is mentioned and in 1 Corinthians 5:11 where idolatry is mentioned, the judgment listed is “taken away” in 1 Corinthians 5:2 and “put away” in 1 Corinthians 5:13, instead of the death penalty. The phrases “taken away” and “put away” are the same Greek word, “exairo”, and it means “to expel or excommunicate”. Included in this church discipline according to 1 Corinthians 5:5, the church was to “deliver such an one unto Satan for the destruction of the flesh…”

1). The desired effect was that the individual would repent and come back to the Lord. There is one example in the New Testament where the individuals are named.

a). First Timothy 1:19, 20   Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.”

3. Jesus himself discussed discipline during his earthly ministry.

a. Matthew 18:15-20 “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witness every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered to gathered in my name, there am I in the midst of them.”

b. What Jesus is saying here is that God in heaven will back up what is decided on earth when it comes to Church discipline, including removing the offending person from the fellowship. When dealing with “excommunication” as a tool in Church discipline both of these instructional sources of Jesus and Paul should be combined in the process. I cannot stress enough that ideally this is a temporary process to be merged with much prayer and love, intended to bring the offender to repentance and inclusion within the local assembly, though until the offender repents this is not possible.

c. In light of that, can we apply that same wisdom to the abortion debate within the Church? I think we can and must. Leviticus 20:2 clearly says those who engage in child sacrifice, “…shall surely be put to death: the people of the land shall stone him with stones.” Likewise in the same spirit they should be dealt with as fornicators and idolaters. Under the New Covenant, those who engage in promoting the philosophy of abortion as a choice or a constitutional right should be excommunicated from the Body of Christ.

d. Let’s look at a couple of Old Testament passages that I believe can be applied to this argument.

1). Isaiah 57:3-5 “But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore. Against whom do ye sport yourselves? Against whom make ye a wide mouth, and draw out the tongue? Are ye not children of transgression, a seed of falsehood, Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks?”

a). The prophet says those who slay children are “sons of the sorceress, the seed of the adulterer and the whore…children of transgression, a seed of falsehood.”

b). Compare the phrase “children of transgression” with the phrase, “children of disobedience” used in Ephesians 2:2.

c). Ephesians 2:2 describes those who live their lives, “according to the prince of the power of the air, the spirit that now worketh” in them. The people in Ephesians 2:2 are not Christians. That is why those within the “church” who support abortion rights need to be expelled from the Church, they are not right with God and the system they are associated with is a religious whore. They are her “seed”.

d). This in effect links them with “the great whore” of Revelation 17. There are hundreds of thousands of believers who attend churches within denominations where the official position of that work is pro-abortion.

e). Revelation 18:4 speaking of the whore  says, “…Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” This helps answer the question of, ‘Has the church placed herself under a curse by advocating abortion?’ Yes!, and the church will be judged as a result! If we are attending a church that supports abortion rights and we are giving tithe and offerings to that work, we are partakers of her sins. It is an abomination for someone to claim to be a follower of Christ and be pro-abortion.

2). Ezekiel 16:35-36, Wherefore, O harlot, hear the word of the LORD: Thus saith the LORD GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them;

a). This passage confirms the so called covenant people who engage in child sacrifice are nothing more than a harlot. Both of these passages put those who engage in child sacrifice exactly where God has said they are, in a group of people out of covenant with God. In a whore or harlot church, and therefore they need to be excommunicated out of the Body of Christ, until they repent.

3). Zephaniah 1:4, 5 I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; And them that worship the host of heaven upon the housetops; and them that worship and that swear by the LORD, and that swear by Malcham;

a).This passage I believe can be applied to ministers of the gospel who support abortion rights.

 

b).The Hebrew word used for “cut off” means not only “to destroy and consume”, it also means “to covenant with”. There is no question in my mind that this is a covenant keeping element charged to the LORD’S side of keeping covenant. In other words, God is going to destroy these Chemarims in his part of being faithful to his side of the Covenant.

c). Chemarims were idolatrous priests who worshipped the host of heaven. They also included those who worshipped the one true God and also worshipped Malcham. Malcham is a variant spelling of Molech, the god of child sacrifice.

d).This is supported by Unger’s Bible Dictionary; Easton’s Bible Dictionary; American Tract Society Bible Dictionary and Holman Bible Dictionary. So what they had was priests who worshipped Jehovah but also worshipped Molech.

e). We have in our day a contemporary application of this in so called ministers of the Gospel who support abortion rights. The group is called the Religious Coalition for Reproductive Choice, [RCRC]. Their official mission statement listed on their website says,

(1) “The Religious Coalition for Reproductive Choice brings the moral power of religious communities to ensure reproductive choice through education and advocacy. The Coalition seeks to give clear voice to the reproductive issues of people of color, those living in poverty, and other underserved populations. RCRC was founded in 1973 to safe guard the newly won constitutional right to abortion. The Coalition founders were clergy and lay leaders from mainstream religions, many of whom had provided women with referrals to safe abortion services before the Supreme Court legalized abortion in Roe v. Wade. The founders believed that there would be at most a ten year struggle to secure to secure the right to choose. In fact the struggle is far from over. It has changed and intensified, and the stakes are growing.”

(2) The so called clergy in this group are nothing more than modern day Chemarims, upholding modern day child sacrifice in the form of abortion on demand/a woman’s right to choose.  These Jews that Zephaniah wrote of worshipped the one true God and the false god Malcham or Molech, which involved child sacrifice. This is no different than modern day individuals, churches and denominations who profess Christ but at the same time defend abortion rights.

(3) It is clear from Ezekiel 20:31 how God feels about it. “For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be inquired by you, O house of Israel? As I live, saith the Lord GOD, I will not be inquired of by you.

f). God does not hear the prayers of those who participate and support child sacrifice. They have polluted or defiled themselves. In Ezekiel 23:36-39 the LORD adds more to His indictment. “The LORD said moreover unto me; Son of man, wilt thou judge Aholah [symbolic name for Samaria]and Aholibah [symbolic name for Jerusalem]? Yea, declare unto them their abominations; That they have committed adultery, and blood is in their hands, and with their idols have they committed adultery, and have also caused their sons, whom they bare unto me, to pass for them through the fire to devour them. Moreover this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my Sabbaths. For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and, lo, thus have they done in the midst of mine house.”

g). Those who participate in child sacrifice commit murder, spiritual adultery and they defile God’s sanctuary when they enter it. Does that mean that those who uphold the constitutional right of abortion are upholding the right to murder of the unborn? Are they guilty of spiritual adultery and of defiling God’s sanctuary? Yes! Yes! and Yes! When all the Scriptural evidence is studied, the links between child sacrifice and abortion on demand are undeniable. The least the church can do is use the disciplinary tools God has given them to purge this evil from its ranks.

4. Abortion and Politics: Who Will You Vote For?

a. Christians should be involved in the political process, either by running for office or at least by casting their vote. The Biblical qualifications for rulers listed in Exodus 18:21 are, “…able men, [or women], such as fear God, men of truth, hating covetousness…”

b. Some of the last words that David wrote in 2 Samuel 23:2,3 were qualifications for rulers that were given by the Spirit of God:“The Spirit of the LORD spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God.”

c. It was King Solomon who gave us a definition of what it means to fear God. Ecclesiastes 12:13“Fear God, and keep his commandments: for this is the whole duty of man.”

d. Whatever candidate trumpets positions that are consistently closest to the Biblical standard gets my vote. The candidate that trumpets positions that are consistently contrary to the Biblical standard does not.

e. Aside from the rejection of Jesus Christ, the worst sin of America is abortion. It was the shedding of innocent blood that brought judgment on Israel and Judah and I believe it will be the shedding of innocent blood that will eventually bring judgment on America.

f. Abortion is child sacrifice. It is a murderous idolatry that sacrifices the innocent blood of children to demon spirits. It is a practice that breaks the 1st commandment in Exodus 20:3-6 that forbids idolatry and the 6th commandment in Exodus 20:13. “Thou shalt not kill.”

g. There is an important principle that the LORD establishes in these commandments that is to be applied in all of God’s commandments. In Exodus 20:4, 5, He says that those who break his commandments “hate him.” While those who “love me…keep my commandments.”

1). This principle has a definite illustration in 2 Chronicles 18 and 19:1, 2. Jehoshaphat, the King of Judah is one of the few kings listed in Scripture as being a good king. But the Bible does list a couple of times where he blew it. In this passage, we see him making an alliance with Ahab, the very wicked King of Israel, to go to war against Syria. During that battle Ahab loses his life and Jehoshaphat barely escapes being killed. After the battle while Jehoshaphat was returning to Jerusalem, the prophet Jehu went out to meet him. Jehu prophesied the wrath of God on him for his alliance with the ungodly Ahab, and asked him the following two questions. “Shouldest thou help the ungodly and love them that hate the LORD?” The lesson from Scripture is clear and can be applied to contemporary politics. If I knowingly vote for those who promote abortion, even though I personally am opposed to abortion I am helping the ungodly and those who hate the LORD to get into a position of power to implement their ungodly policies and therefore I am sinning against God because I am a  partaker of their sins.

2). In 1996 there were 26.8 million self described born again Christians in America. According to WallBuilders, post-election demographics showed that of that number, 10,184,000 self described born again Christians voted for the re-election of President Clinton.

Leviticus 20:1

Leviticus 20:1

And the LORD spake unto Moses, saying

a. NLT: Then the LORD said to Moses,

b. NIV: The LORD said to Moses,

c. Amplified Bible: And the Lord said to Moses,

d. Septuagint: And the Lord spoke to Moses, saying,

e. Stone Edition Torah/Writings/Prophets: He called to Moses, and HASHEM spoke to him from the Tent of Meeting, saying:

1. “And the LORD spake unto Moses, saying”

a. LORD [3068 * Yehovah] [Strong: from 1961; (the) self-Existent or Eternal; Jehovah, Jewish national name of God:--Jehovah, the Lord.]

b. spake [1696 * dabar] [Strong: a primitive root; perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue:--answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, X well, X work.]

c. Moses [4872 * Mosheh] [Strong: from 4871; drawing out (of the water), i.e. rescued; Mosheh, the Israelite lawgiver:--Moses.]

d. saying [559 * ‘amar] [Strong: a primitive root; to say (used with great latitude):--answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, + (at the, give) command(-ment), commune, consider, declare, demand, X desire, determine, X expressly, X indeed, X intend, name, X plainly, promise, publish, report, require, say, speak (against, of), X still, X suppose, talk, tell, term, X that is, X think, use (speech), utter, X verily, X yet.]

e. This phrase, “And the LORD spake unto Moses”, is found 36 times in the Book of Leviticus, detailing the numerous responsibilities of the Old Covenant priest. To deny divine inspiration, as well as Mosaic authorship is to embrace rebellion or apostasy, which ever applies. Jesus confirmed that Moses wrote Leviticus and it is cited in three of the gospels.

1). Matthew 8:2-4 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.

8:3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.

8:4 And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

a). Chapter 14 in Leviticus is the chapter dealing with leprosy. It begins with the same exact Hebrew wording, translated into the English,  “And the LORD spake unto Moses, saying,”

2). Mark 1:40-44 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.

1:41 And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.

1:42 And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed.

1:43 And he straitly charged him, and forthwith sent him away;

1:44 And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.

3). Luke 5:12-14  And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.

5:13 And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.

5:14 And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.

f. In light of this we can be confident that these words, the whole book of Leviticus, no matter if they are directing to correctly offer sacrifices, handling leprosy, or identifying sexual immorality, are inspired by God and able to build faith in the believing heart. Glory to God.

Leviticus 18:21

Leviticus 18:21

And 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.

a. NLT: “Do not permit any of your children to be offered as a sacrifice to Molech, for you must not bring shame on the name of your God. I am the LORD.

b. NIV: “ ‘Do not give any of your children to be sacrificed to Molek, for you must not profane the name of your God. I am the LORD.

c. Amplified Bible: You shall not give any of your children to pass through the fire and sacrifice them to Molech [the fire god], nor shall you profane the name of your God [by giving it to false gods]. I am the Lord.

d. Septuagint: And thou shalt not give of thy seed to serve a ruler; and thou shalt not profane my holy name; I [am] the Lord.

e. Stone Edition Torah/Writings/Prophets: You shall not present any of your children to pass through for Molech, and do not profane the Name of your God—I am HASHEM.

1. “And thou shalt not let any of thy seed pass through the fire to Molech…”

a. do not permit [5414 * Nathan] [Strong: a primitive root; to give, used with greatest latitude of application (put, make, etc.):--add, apply, appoint, ascribe, assign, X avenge, X be ((healed)), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, + cry, deliver (up), direct, distribute, do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull , put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), + sing, + slander, strike, (sub-)mit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, + willingly, + withdraw, + would (to) God, yield.]

b. any [4480 * min] [Strong: for 4482; properly, a part of; hence (prepositionally), from or out of in many senses (as follows):--above, after, among, at, because of, by (reason of), from (among), in, X neither, X nor, (out) of, over, since, X then, through, X whether, with.]

c. your seed [2233 * zera’] [Strong: from 2232; seed; figuratively, fruit, plant, sowing-time, posterity:--X carnally, child, fruitful, seed(-time), sowing- time.]

d. pass through [5674 * ‘abar] [Strong: a primitive root; to cross over; used very widely of any transition (literal or figurative; transitive, intransitive, intensive, causative); specifically, to cover (in copulation):--alienate, alter, X at all, beyond, bring (over, through), carry over, (over-)come (on, over), conduct (over), convey over, current, deliver, do away, enter, escape, fail, gender, get over, (make) go (away, beyond, by, forth, his way, in, on, over, through), have away (more), lay, meddle, overrun, make partition, (cause to, give, make to, over) pass(-age, along, away, beyond, by, -enger, on, out, over, through), (cause to, make) + proclaim(-amation), perish, provoke to anger, put away, rage, + raiser of taxes, remove, send over, set apart, + shave, cause to (make) sound, X speedily, X sweet smelling, take (away), (make to) transgress(-or), translate, turn away, (way-)faring man, be wrath.]

e. Molech [4432 * Molek] [Strong: from 4427; Molek (i.e. king), the chief deity of the Ammonites:--Molech.] [Brown, Driver, Briggs: the god of the Ammonites and Phoenicians to whom some Israelites sacrificed their infants in the valley of Hinnom.]

1). Unger’s Bible Dictionary, Molech (mo’lek; Hebrew melek, king), a detestable Semite deity honored by the sacrifice of children, in which they were caused to pass through or into the fire. Palestinian excavations have uncovered evidences of infant skeletons in burial places around heathen shrines. Ammonites revered Molech as a protecting father. Worship of Molech was stringently prohibited by Hebrew law (Leviticus 18:21; 20:1-5). Solomon built an altar to Molech at Tophet in the Valley of Hinnom. Manassseh (c. B.C. 686-642) in his idolatrous orgy also honored this deity. Josiah desecrated the Hinnom Valley altar but Jehoiakim revived the cult. The prophets sternly denounced this form of heathen worship (Jeremiah 7:29-34; Ezekiel 16:20-22; 23:37-39; Amos 5:25). No form of ancient Semetic worship was more abhorrent than Molech worship.]

2). One of the main reasons for Israel’s and Judah’s expulsion from the land was because of child sacrifice.

a). 2 Kings 24:1-4 In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him.

24:2 And the Lord sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the Lord, which he spake by his servants the prophets.

24:3 Surely at the commandment of the Lord came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did;

24:4And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the Lord would not pardon.

2. “…neither shalt thou profane the name of thy God: I am the LORD.”

a. neither shalt thou profane [2490 * chalal] [Strong: a primitive root (Compare 2470); properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute):--begin (X men began), defile, X break, defile, X eat (as common things), X first, X gather the grape thereof, X take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.]

b. name [8034 * shem] [Strong: a primitive word (perhaps rather from 7760 through the idea of definite and conspicuous position; Compare 8064); an appellation, as a mark or memorial of individuality; by implication honor, authority, character:--+ base, (in-)fame(-ous), named(-d), renown, report.]

c. God [430 8 ‘elohiym] [Strong:  plural of 433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:--angels, X exceeding, God (gods)(-dess, -ly), X (very) great, judges, X mighty.]

d. LORD [3068 * Yehovah] [Strong:  from 1961; (the) self-Existent or Eternal; Jehovah, Jewish national name of God:--Jehovah, the Lord.]

Leviticus 18:23

Leviticus 18:23

Neither 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.

a. NLT: “A man must not defile himself by having sex with an animal. And a woman must not offer herself to a male animal to have intercourse with it. This is a perverse act.

b. NIV: “ ‘Do not have sexual relations with an animal and defile yourself with it. A woman must not present herself to an animal to have sexual relations with it; that is a perversion.

c. Amplified Bible: Neither shall you lie with any beast and defile yourself with it; neither shall any woman yield herself to a beast to lie with it; it is confusion, perversion, and degradedly carnal.

d. Septuagint: Neither shalt thou lie with any quadruped for copulation, to be polluted with it: neither shall a woman present herself before any quadruped to have connexion with it; for it is an abomination. 

e. Stone Edition Torah/Writings/Prophets: Do not lie with any animal to be contaminated with it; a woman shall not stand before an animal for mating, it is perversion.

1. “Neither shalt thou lie with any beast to defile thyself therewith…”

a. neither shalt thou [5414 * nathan] Strong:  a primitive root; to give, used with greatest latitude of application (put, make, etc.):--add, apply, appoint, ascribe, assign, X avenge, X be ((healed)), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, + cry, deliver (up), direct, distribute, do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull , put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), + sing, + slander, strike, (sub-)mit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, + willingly, + withdraw, + would (to) God, yield.]

b. lie [7903 * shkobeth][Strong: a (sexual) lying with…from 7901 a primitive root; to lie down (for rest, sexual connection, decease or any other purpose):--X at all, cast down, ((lover-))lay (self) (down), (make to) lie (down, down to sleep, still with), lodge, ravish, take rest, sleep, stay.][AMG, Complete Word Study Dictionary Old Testament: A feminine noun referring to intercourse; copulation. It refers to the act of sexual intercourse (Leviticus 18:20; Numbers 5:20). It also refers to intercourse or copulation with an animal which was considered perversion and punishable by death. (Leviticus 18:23; 20:15)]

c. beast [929 * bhemah][Strong: from an unused root (probably meaning to be mute); properly, a dumb beast; especially any large quadruped or animal (often collective):--beast, cattle.][AMG, Complete Word Study Dictionary Old Testament: A feminine noun, usually functioning collectively, meaning animals, beasts, livestock, cattle…]

d. defile [2930 * tame’][Strong: a primitive root; to be foul, especially in a ceremial or moral sense (contaminated):--defile (self), pollute (self), be (make, make self, pronounce) unclean, X utterly.]

2. “…neither shall any woman stand before a beast to lie down thereto: it is confusion.”

a. woman [802 * ‘ishshah][Strong:  irregular plural, nashiym {naw-sheem'}; a woman (used in the same wide sense as ''enowsh' (582)):--(adulter)ess, each, every, female, X many, + none, one, + together, wife, woman. Often unexpressed in English.]

b. stand [5975 * ‘amad] [Strong: a primitive root; to stand, in various relations (literal and figurative, intransitive and transitive):--abide (behind), appoint, arise, cease, confirm, continue, dwell, be employed, endure, establish, leave, make, ordain, be (over), place, (be) present (self), raise up, remain, repair, + serve, set (forth, over, -tle, up), (make to, make to be at a, with-)stand (by, fast, firm, still, up), (be at a) stay (up), tarry.]

c, before [6440 * paniym] [Strong: a primitive root; to stand, in various relations (literal and figurative, intransitive and transitive):--abide (behind), appoint, arise, cease, confirm, continue, dwell, be employed, endure, establish, leave, make, ordain, be (over), place, (be) present (self), raise up, remain, repair, + serve, set (forth, over, -tle, up), (make to, make to be at a, with-)stand (by, fast, firm, still, up), (be at a) stay (up), tarry.]

d. beast [929 * behemah] [Strong: from an unused root (probably meaning to be mute); properly, a dumb beast; especially any large quadruped or animal (often collective):--beast, cattle.]

e. to lie down [7250 * raba’] [Strong: a primitive root; to squat or lie out flat, i.e. (specifically) in copulation:--let gender, lie down.]

f. confusion [8397 * tebel] [Strong: apparently from 1101, mixture, i.e. unnatural bestiality:--confusion.]

1). The Canaanites had customs or ordinances probably allowing this practice.

a). Leviticus 18:3 After 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.

b). Leviticus 18:26-30 Ye 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:

18:27 (For all these abominations have the men of the land done, which were before you, and the land is defiled;)

18:28 That the land spue not you out also, when ye defile it, as it spued out the nations that were before you.

18:29 For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people.

18:30 Therefore 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.

c. The Hebrew word for “ordinance” in both of these passages is the same Hebrew word.

d. ordinance  [4931 * mishmereth] [Strong: fem. of 4929; watch, i.e. the act (custody), or (concr.) the sentry, the post; obj. preservation, or (concr.) safe; fig. observance, i.e. (abstr.) duty or (obj.) a usage or party:--charge, keep, or to be kept, office, ordinance, safeguard, ward, watch.]

2). America has in the past six decades moved to constitutionally protect a number of Canaanite practices. Child sacrifice, homosexuality, adultery and other fornication behaviors, are protected “rights”. I personally believe that incest, adult/child sex, and bestiality are not far behind.

Leviticus 18:20

Leviticus 18:20

Moreover thou shalt not lie carnally with thy neighbour's wife, to defile thyself with her.

a. NLT: “Do not defile yourself by having sexual intercourse with your neighbor’s wife.

b. NIV: “ ‘Do not have sexual relations with your neighbor’s wife and defile yourself with her.

c. Amplified Bible:  Moreover, you shall not lie carnally with your neighbor’s wife, to defile yourself with her.

d. Septuagint: And thou shalt not lie with thy neighbour's wife, to defile thyself with her.

e. Stone Edition Torah/Writings/Prophets: You shall not lie carnally with your fellow’s wife to contaminate yourself with her.

1. “Moreover thou shalt not lie carnally with thy neighbour's wife…”

a. thou shalt not [5414 * nathan] [Strong: a primitive root; to give, used with greatest latitude of application (put, make, etc.):--add, apply, appoint, ascribe, assign, X avenge, X be ((healed)), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, + cry, deliver (up), direct, distribute, do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull , put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), + sing, + slander, strike, (sub-)mit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, + willingly, + withdraw, + would (to) God, yield.]

b. lie [7903 * shekobeth] [Strong: from 7901; a (sexual) lying with:--X lie.]

c. neighbor [5997 * ‘amiyth] [Strong: from a primitive root meaning to associate; companionship; hence (concretely) a comrade or kindred man:--another, fellow, neighbour.]

d. wife [802 * ‘ishshah][Strong: irregular plural, nashiym {naw-sheem'}; a woman (used in the same wide sense as 582):--(adulter)ess, each, every, female, X many, + none, one, + together, wife, woman.]

2. “…to defile thyself with her.”

a. defile [2930 * tame’] [Strong: a primitive root; to be foul, especially in a ceremial or moral sense (contaminated):--defile (self), pollute (self), be (make, make self, pronounce) unclean, X utterly.]

Leviticus 18:17

Leviticus 18:17

Thou 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.

a. NLT: “Do not have sexual relations with both a woman and her daughter. And do not take her granddaughter, whether her son’s daughter or her daughter’s daughter, and have sexual relations with her. They are close relatives, and this would be a wicked act.

b. NIV: “ ‘Do not have sexual relations with both a woman and her daughter. Do not have sexual relations with either her son’s daughter or her daughter’s daughter; they are her close relatives. That is wickedness.

c. Amplified Bible:  You shall not marry a woman and her daughter, nor shall you take her son’s daughter or her daughter’s daughter to have intercourse; they are [her] near kinswomen; it is wickedness and an outrageous offense.

d. Septuagint: The nakedness of a woman and her daughter shalt thou not uncover; her son's daughter, and her daughter's daughter, shalt thou not take, to uncover their nakedness, for they are thy kinswomen: it is impiety.

e. Stone Edition Torah/Writings/Prophets: The nakedness of a woman and her daughter you shall not uncover; you shall not take he son’s daughter or her daughter’s daughter to uncover her nakedness, they are close relatives, it is a depraved plot. 

1. “Thou shalt not uncover the nakedness of a woman and her daughter…”

a.  uncover [1540 * galah][Strong; a primitive root; to denude (especially in a disgraceful sense); by implication, to exile (captives being usually stripped); figuratively, to reveal:--+ advertise, appear, bewray, bring, (carry, lead, go) captive (into captivity), depart, disclose, discover, exile, be gone, open, X plainly, publish, remove, reveal, X shamelessly, shew, X surely, tell, uncover.] .][AMG Complete Word Study Dictionary Old Testament: A verb meaning to reveal, to uncover, to remove, go into exile, to expose, to disclose. It is used with the words ear (1 Samuel 9:15; 20:2, 12, 13) and eyes (Numbers 24:4), meaning to reveal. On occasion, it is used in the expression to uncover the nakedness of, which often implies sexual relations.]

b. nakedness [6172 * ‘ervah][Strong: nudity, literally (especially the pudenda) or figuratively (disgrace, blemish):--nakedness, shame, unclean(-ness).][AMG Complete Word Study Dictionary Old Testament: A feminine noun expressing nakedness. This word scan pertain to physical nakedness of a man or woman (Genesis9:22, 23; Exodus 20:26)…When used with the verb galah (1540), meaning to uncover or remove, and ra’ah (7200), meaning to see, one finds a common euphemism for sexual relations.]

c. woman [802 * ‘ishshah][Strong: irregular plural, nashiym {naw-sheem'}; a woman (used in the same wide sense as 582):--(adulter)ess, each, every, female, X many, + none, one, + together, wife, woman.]

d. daughter [1323 * bath] [Strong: from 1129 (as feminine of 1121); a daughter (used in the same wide sense as other terms of relationship, literally and figuratively):--apple (of the eye), branch, company, daughter, X first, X old, + owl, town, village.]

2. “…neither shalt thou take her son's daughter, or her daughter's daughter to uncover her nakedness …”

a. neither shalt thou take [3947 * laqach] [Strong: a primitive root; to take (in the widest variety of applications):--accept, bring, buy, carry away, drawn, fetch, get, infold, X many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win.]

b. son’s [1121 * ben] [Strong: from 1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to, (+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born, bough, branch, breed, + (young) bullock, + (young) calf, X came up in, child, colt, X common, X corn, daughter, X of first, + firstborn, foal, + very fruitful, + postage, X in, + kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+) people, + rebel, + robber, X servant born, X soldier, son, + spark, + steward, + stranger, X surely, them of, + tumultuous one, + valiant(-est), whelp, worthy, young (one), youth.]

c. daughter [1323 * bath] [Strong: from 1129 (as feminine of 1121); a daughter (used in the same wide sense as other terms of relationship, literally and figuratively):--apple (of the eye), branch, company, daughter, X first, X old, + owl, town, village.]

d. daughter’s [1323 * bath] See above.

e. daughter [1323 * bath] See Bove.

f. uncover [1540 * galah][Strong; a primitive root; to denude (especially in a disgraceful sense); by implication, to exile (captives being usually stripped); figuratively, to reveal:--+ advertise, appear, bewray, bring, (carry, lead, go) captive (into captivity), depart, disclose, discover, exile, be gone, open, X plainly, publish, remove, reveal, X shamelessly, shew, X surely, tell, uncover.] .][AMG Complete Word Study Dictionary Old Testament: A verb meaning to reveal, to uncover, to remove, go into exile, to expose, to disclose. It is used with the words ear (1 Samuel 9:15; 20:2, 12, 13) and eyes (Numbers 24:4), meaning to reveal. On occasion, it is used in the expression to uncover the nakedness of, which often implies sexual relations.]

g. nakedness [6172 * ‘ervah][Strong: nudity, literally (especially the pudenda) or figuratively (disgrace, blemish):--nakedness, shame, unclean(-ness).][AMG Complete Word Study Dictionary Old Testament: A feminine noun expressing nakedness. This word scan pertain to physical nakedness of a man or woman (Genesis9:22, 23; Exodus 20:26)…When used with the verb galah (1540), meaning to uncover or remove, and ra’ah (7200), meaning to see, one finds a common euphemism for sexual relations.]

3. “…for they are her near kinswomen: it is wickedness.”

a. near kinswomen [7608 * ] [Strong: feminine of 7607; female kindred by blood:--near kinswomen.]

b. wickedness [2154 * ] [Strong: from 2161; a plan, especially a bad one:--heinous crime, lewd(-ly, -ness), mischief, purpose, thought, wicked (device, mind, -ness).]

Leviticus 18:19

Leviticus 18:19

Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness.

a. NLT: “Do not have sexual relations with a woman during her period of menstrual impurity.

b. NIV: “ ‘Do not approach a woman to have sexual relations during the uncleanness of her monthly period.

c. Amplified Bible: Also you shall not have intercourse with a woman during her [menstrual period or similar] uncleanness.

d. Septuagint: And thou shalt not go in to a woman under separation for her uncleanness, to uncover her nakedness.

e. Stone Edition Torah/Writings/Prophets: You shall not approach a woman in her time of unclean separation, to uncover her nakedness.

1. “Also thou shalt not approach unto a woman to uncover her nakedness…”

a. approach [7126 * qarab] [Strong: a primitive root; to approach (causatively, bring near) for whatever purpose:--(cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take.]

b. woman [802 * ‘ishshah][Strong: irregular plural, nashiym {naw-sheem'}; a woman (used in the same wide sense as 582):--(adulter)ess, each, every, female, X many, + none, one, + together, wife, woman.]

c. uncover [1540 * galah][Strong; a primitive root; to denude (especially in a disgraceful sense); by implication, to exile (captives being usually stripped); figuratively, to reveal:--+ advertise, appear, bewray, bring, (carry, lead, go) captive (into captivity), depart, disclose, discover, exile, be gone, open, X plainly, publish, remove, reveal, X shamelessly, shew, X surely, tell, uncover.] .][AMG Complete Word Study Dictionary Old Testament: A verb meaning to reveal, to uncover, to remove, go into exile, to expose, to disclose. It is used with the words ear (1 Samuel 9:15; 20:2, 12, 13) and eyes (Numbers 24:4), meaning to reveal. On occasion, it is used in the expression to uncover the nakedness of, which often implies sexual relations.]

d. nakedness [6172 * ‘ervah][Strong: nudity, literally (especially the pudenda) or figuratively (disgrace, blemish):--nakedness, shame, unclean(-ness).][AMG Complete Word Study Dictionary Old Testament: A feminine noun expressing nakedness. This word scan pertain to physical nakedness of a man or woman (Genesis9:22, 23; Exodus 20:26)…When used with the verb galah (1540), meaning to uncover or remove, and ra’ah (7200), meaning to see, one finds a common euphemism for sexual relations.]

2. “…as long as she is put apart for her uncleanness.”

a. put apart [5079 * niddah] [Strong:  from 5074; properly, rejection; by implication, impurity, especially personal (menstruation) or moral (idolatry, incest):--X far, filthiness, X flowers, menstruous (woman), put apart, X removed (woman), separation, set apart, unclean(-ness, thing, with filthiness).]

b. uncleanness [2932 * tum’ah] [Strong: from 2930; religious impurity:--filthiness, unclean(-ness).]

Leviticus 18:18

Leviticus 18:18

Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her life time.

a. NLT: “While your wife is living, do not marry her sister and have sexual relations with her, for they would be rivals.

b. NIV: “ ‘Do not take your wife’s sister as a rival wife and have sexual relations with her while your wife is living.

c. Amplified Bible: You must not marry a woman in addition to her sister, to be a rival to her, having sexual relations with the second sister when the first one is alive.

d. Septuagint: Thou shalt not take a wife in addition to her sister, as a rival, to uncover her nakedness in opposition to her, while she is yet living.

e. Stone Edition Torah/Writings/Prophets: You shall not take a woman in addition to her sister, to make them rivals, to uncover the nakedness of one upon the other in her lifetime. 

1. “Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness…”

a. neither shall thou take [3947 * laqach] [Strong: a primitive root; to take (in the widest variety of applications):--accept, bring, buy, carry away, drawn, fetch, get, infold, X many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win.]

b. wife [802 * ‘ishshah][Strong: irregular plural, nashiym {naw-sheem'}; a woman (used in the same wide sense as 582):--(adulter)ess, each, every, female, X many, + none, one, + together, wife, woman.]

c. sister [269 * 'achowth] [Strong: irregular feminine of 251; a sister (used very widely (like 250), literally and figuratively):--(an-)other, sister, together.]

d. vex [6887 * tsarar] [Strong: a primitive root; to cramp, literally or figuratively, transitive or intransitive (as follows):--adversary, (be in) afflict(-ion), beseige, bind (up), (be in, bring) distress, enemy, narrower, oppress, pangs, shut up, be in a strait (trouble), vex.]

e. uncover [1540 * galah][Strong; a primitive root; to denude (especially in a disgraceful sense); by implication, to exile (captives being usually stripped); figuratively, to reveal:--+ advertise, appear, bewray, bring, (carry, lead, go) captive (into captivity), depart, disclose, discover, exile, be gone, open, X plainly, publish, remove, reveal, X shamelessly, shew, X surely, tell, uncover.] .][AMG Complete Word Study Dictionary Old Testament: A verb meaning to reveal, to uncover, to remove, go into exile, to expose, to disclose. It is used with the words ear (1 Samuel 9:15; 20:2, 12, 13) and eyes (Numbers 24:4), meaning to reveal. On occasion, it is used in the expression to uncover the nakedness of, which often implies sexual relations.]

f. nakedness [6172 * ‘ervah][Strong: nudity, literally (especially the pudenda) or figuratively (disgrace, blemish):--nakedness, shame, unclean(-ness).][AMG Complete Word Study Dictionary Old Testament: A feminine noun expressing nakedness. This word scan pertain to physical nakedness of a man or woman (Genesis9:22, 23; Exodus 20:26)…When used with the verb galah (1540), meaning to uncover or remove, and ra’ah (7200), meaning to see, one finds a common euphemism for sexual relations.]

2. “…beside the other in her life time.”

a. in her life time [2416 * chay] [Strong: from 2421; alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively:--+ age, alive, appetite, (wild) beast, company, congregation, life(-time), live(-ly), living (creature, thing), maintenance, + merry, multitude, + (be) old, quick, raw, running, springing, troop.]

1). We only need to look at the rivalry between Leah & Rachel to see the truth in God’s instructions.

a). Genesis 30:1, 2 And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.

30:2 And Jacob's anger was kindled against Rachel: and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?

b). Genesis 30:14-16 And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes.

30:15 And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son's mandrakes.

30:16 And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night.