Incest in the Bible

Good Loving Incest vs. Bad abusive Incest. The Bible has both. Which is your?http://inkaboutit.homestead.com/familylovers.html

Sexual Research http://inkaboutit.homestead.com/index6.html

205 Arguments in Support of Naturism (being nude), Also The Bible supports naturism. Many Christians also are nudist. Breaking the Shame barriers. The Bible and nudity. Lust and nudity? Christianity and nudity. (Many links) http://inkaboutit.homestead.com/nature.html

INCEST: Culture taboo. Real true Incest stories. Some links have Incest stories. They say there are over 10 million people involved in incest. ALL have to keep it a major secret because of sex repressive governments laws. In some families, it is very good and wonderful, with lots of love and deeper love relationship then before. (Not abusive) Others, it is bad and causes conflicts. (Many links) http://inkaboutit.homestead.com/incest.html

We are not under the law. We are under law of love. Not under the incest laws of the Bible OT. God himself used incest to populate the earth. Adam and Eve Children, for sure, had incest, ordain by God. Animals, who did not sin, have incest by God’s design. http://inkaboutit.homestead.com/incbible.html

Incest in the Bible

Below are just some incest stories that are listed in the Bible. There are a lot more incest activities that are not listed. There was a lot of incest for many generations with no rules or law against it by man or God.

Moses wrote up with some rules during a special time, for special people, to solve some special problems, during the Age of the Law. Today we are in the Age of Grace under the law of love, not under the Age of the law. We are not under the Lev. 18 laws, but we are under the Law of love.

Today with condoms, birth control, tie your tubes, we would have solved the past problems of many consecutive generation of making babies by close relations with out having to stop have loving sexual activities together with them. Sex with close relations, was not the real problem, but many consecutive generations of making babies by close relations was the issues. Loving consensual sexuality is not evil, God make it and said it was very good.

Even today, it would not be a problem with making babies with close relation, only after many consecutive generation of doing it, would it become a problem. That can be solved with modern birth control methods and not have to make laws against loving consensual sexual activity with close relations or having to put people in jail.

One Incest Stories in the Bible

2 Samuel 13: Amnon seduce, and rape and rejection of sister Tamar cause many problems. Real problem was the rejection and lack of real love, not the sex. Opposite of the Law of love.

First this was rape and not sex between loving consenting adults.

She said it was worst to reject her and send her away, then it was to rape her. If he raped her and married her we may not even heard the story. People can understand how you can love someone so much that you want to have sex with them so badly and get carry away with you lust. The problems and shame came from the rejection of her after the rape. Even Abraham loved and married his sister and that was no big deal. But Ammon's rejection of her was a big deal.

The major problem was rejecting her and sending her away, this caused the future problems.

If he loved her he would not have rejected her and would have married her as one of his wives and everyone would have been happy and no further conflict.

Also being a virgin had great value in those days.

They were living under the Law in the Age of the Law. Not the Age of Grace as we do today.

The real problem was the lack of love, and rejection which cause great conflict in the future.

This lack of love and rejection, also was the major problem that Sarah and Abraham (brother and sister) had by rejecting his first child and Hagar. This rejection and lack of love has cause much conflict in the future. If there was much love, it would have avoid future conflicts.

The major future conflict was the consequences of rejection and lack of love, not the actual sex act involved. But many people focus on the sex being the problem and not no the lack of love and rejection as the cause of future problem. An anti-sex message, verse, great lack of love causing rejection and loss of face or great embarrassment

God wants us to apply the Law of Love to our sexuality.

Part of http://www.hobrad.com/andi.htm#INCEST

INCEST: "Come Lie with Me, My Sister"

"None of you," says Yahweh in Lev. 18:6, "shall approach to any that is near of kin to him, to uncover their nakedness." Specifically forbidden, in the list that follows this verse, are sexual relations between a man and his mother or father's wife, sister or half-sister, granddaughter, aunt, daughter-in-law, or sister-in-law (18:7-16). (An exception is levirate marriage to one's sister-in-law; see MARRIAGE: "THEY SHALL BE ONE FLESH.") A man's daughter, not specifically mentioned, would be included with his mother and sister under "near of kin." A man is also forbidden to "vex" his wife by marrying her sister while the wife is still living (18:18).

Notable instances of incest in the Hebrew Bible are: Lot's daughters contriving to have children by him (see LOT AND HIS DAUGHTERS); Tamar contriving to have a child by her father-in-law Judah (see JUDAH AND TAMAR); Jacob marrying Leah and Rachel, who were sisters, and Reuben having sex with his father's wife Bilhah (see JACOB AND LABAN'S DAUGHTERS); Abraham's marriage to his half-sister Sarah (Gen. 20:12); and Amnon's rape of his half-sister Tamar (see AMNON AND TAMAR). In the New Testament, Herodias, the wife of Herod Antipas (both her brother-in-law and uncle), manages to have John the Baptist beheaded for telling Herod, "It is not lawful for thee to have thy brother's wife" (Mark 6:18; see HEROD AND THE DANCE OF SALOME).

It should be noted that if Adam and Eve were the first human beings, incest, for population growth, was a practical necessity during the first few human generations (see CAIN: THE FIRST HELL EVER RAISED). It should also be noted that all of the above cited instances of incest in the Old Testament, except for Amnon's rape of Tamar, antedate the so-called Holiness Code in Leviticus (ch. 17-26) that prohibits them. Even the rape may antedate the code in its written form.

That does not mean, of course, that Amnon telling Tamar, "Come lie with me, my sister," then forcing her to do so, is therefore to be excused. And what about the Holiness Code's author? Though the espousals are allegorical, Yahweh himself violates Lev. 18:18 by marrying two women who are sisters--and rather lewd ones at that! (See EZEKIEL: TALKING LEWD WOMEN.)

Bernardo Cavallino, Lot and His Daughters / Carol Gerten's Fine Art

part of http://www.hobrad.com/andl.htm#LOT

LOT AND HIS DAUGHTERS

Following Yahweh's destruction of Sodom and other cities of the Jordan plain (see SODOM[Y] AND GOMORRAH), Abraham's nephew Lot and Lot's two daughters--formerly residents of Sodom--find themselves living in a cave. The older daughter expresses to the younger her fear that, for lack of a mate, they are now to be childless. "Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth."

Her words suggest that this story originally involved a world cataclysm, with Lot and his daughters, like Noah and his family in the flood story, being the only surviving humans. But the suggestion is academic, as her words make sense either way. These daughters have had a bad time. First they lose their married sisters in Sodom's supernatural fall, then their mother is lost--turned into a pillar of salt--in the flight from the scene of destruction. They then flee with their father from the city of Zoar--where according to Yahweh they were supposed to be safe--apparently because the destruction has spread, engulfing virtually the whole Jordan plain. Now languishing in their mountain cave, Lot's daughters might easily be excused for assuming that, save the old man, the rest of humanity has been wiped out by the wrath of God.

In any case Lot's daughters take action. "Come, let us make our father drink wine, and we will lie with him," says the older one, "that we may preserve seed of our father." So they get Lot drunk on successive nights, with the firstborn lying with him on the first night, and the younger one on the second night, with Lot remembering nothing about either occasion. Impregnated, the two daughters bear Moab, the father of the Moabites, and Benammi, the father of the Ammonites.

Thus Genesis, in the story of Lot and his daughters, pulls a rather sly little trick. It matter-of-factly presents two troublesome neighbors of Israel--Moab and Ammon, lying east of the Jordan River--as children of incest, without passing any judgment on the three incestuous Hebrew parents. (See INCEST.) (Gen. 19:30-38) (On to ISAAC AND REBEKAH)

Part of http://www.hobrad.com/andj.htm#JUDAH

JUDAH AND TAMAR

Jacob's fourth son Judah, praised by his father as "a lion's whelp" (Gen. 49:9), goes to visit a friend named Hirah in the Canaanite town of Adullam. While there Judah is attracted to the daughter of a man named Shuah. Taking her as his wife, Judah, we are told, "went in unto her." She bears a son named Er, for whom Judah in due course finds a wife. Judah's Canaanite wife conceives twice more, bearing sons Onan and Shelah.

Judah's eldest son Er turns out to be a lion's whelp himself: "the Lord slew him," the Bible says, for being "wicked." As Er leaves no children, Judah tells second son Onan to marry Er's widow Tamar. This is in keeping with the Hebrew levirate law (from levir, "brother-in-law"), according to which the brother of a man who dies childless shall marry the widow to give his dead brother offspring (Deut. 25:5-10). But Onan resents the fact that the offpsring so produced will not be considered his. So when Onan has sexual intercourse with Tamar, he deliberately spills his semen on the ground. He is then slain by the Lord for not properly discharging his duty. (See ONAN AND TAMAR.)

Judah tells Er's and Onan's widow Tamar to go live with her father till third son Shelah is old enough to be next. But when the boy is grown, Judah, understandably reluctant to have a third son marry this woman, does not give Tamar to Shelah.

There is another death (apparently unrelated) in the family, Judah losing his Canaanite wife. But there is still lots of life left in Judah. On a trip to Timnath for a sheepshearing, Judah spots a veiled woman sitting on the wayside. Assuming she's a prostitute, he stops to proposition her: "Go to, I pray thee, let me come in unto thee."'

"What wilt thou give me," she asks, "that thou mayest come in unto me?"

"I will send thee a kid from the flock," says Judah.

She asks if he will give her something as a pledge till the kid is delivered. "What pledge shall I give thee?" he asks.

She requests his signet, bracelets, and staff, which Judah promptly hands over. The two then have sexual intercourse.

When Judah later sends his friend Hirah the Adullamite to deliver the kid and recover his signet, bracelets, and staff, the woman is nowhere to be found. Hirah asks some men in the area about "the qedeshah" who had been on the wayside. Their reply: "There was no qedeshah in this place." (Hirah's use of the term qedeshah--literally "holy woman"--instead of zonah, the Hebrew word for a harlot, has historically been seen as evidence for the practice of sacred prostitution in ancient Israel. But it is unclear why Hirah uses the term. Since a holy woman or a harlot could either one have conceivably been there, perhaps Hirah asks folks about a "holy woman" because he prefers not to be asking about a "whore." See PROSTITUTION.)

Hirah has to inform Judah that he has apparently seen the last of his signet, bracelets, and staff. Soon Judah gets even more bad news: his daughter-in-law Tamar, someone tells him, has "played the harlot" and is pregnant. "Bring her forth," says Judah, "and let her be burnt."

When Tamar is brought forth, she brings forth with her Judah's signet, bracelets, and staff, and rhetorically asks "Whose are these?" Tamar, Judah now realizes, was the whore on the wayside--she had indeed "played" the harlot--and it is presumably his offspring she carries. Judah acknowledges his belongings, and the fact that Tamar--though she has tricked him, for the sake of offspring, into committing incest (Lev. 18:15)--is "more righteous" than he, for his failure to give her to Shelah.

Tamar bears twins named Perez and Zerah. While still in the womb, Zerah puts out his hand, as if to say "I'm first." The midwife accordingly ties a scarlet thread around Zerah's wrist. But then the hand goes back in, and Perez (whose descendants will include King David and Jesus) is born first.

Tamar is admired today as a woman who asserted her rights in a patriarchal society--albeit through deception--despite Judah's attempt to deny them. Yet, as Sharon Pace Jeansonne notes, there is a "lingering injustice" at the end of the story: it leaves Tamar as a single mother, still denied the husband she was promised, and with no hint of assistance from Judah. The statement that Judah "knew her again no more" implies social as well as sexual non-contact. In the pseudepigraphical Testament of Judah, the dying man states that after his experience with Tamar--whom he did not recognize on the road to Timnath, he says, because he was drunk at the time--he went to join his brother Joseph in Egypt, and did not go near Tamar for the rest of his life (12:1-2; see Kee). (Genesis 38) (On to JOSEPH AND POTIPHAR'S WIFE)

Part of http://www.hobrad.com/andj.htm#JACOB

JACOB AND LABAN'S DAUGHTERS

In his old age the Hebrew patriarch Isaac, at the urging of his wife Rebekah, sends their second son Jacob from Canaan to find a wife in Mesopotamia ("Paddanaram"). They do not want Jacob marrying a daughter of the Canaanites--their first son Esau has already married two Hittite women, to Isaac and Rebekah's "grief of mind." (More importantly, Rebekah wants to get Jacob away because his "hairy" brother Esau, the eventual founder of Edom, plans to kill him.)

Jacob has an auspicious dream on the very first night of his journey to Mesopotamia. He dreams of a stairway to heaven, with angels ascending and descending, and the Hebrew God Yahweh himself telling Jacob, "Thy seed shall be as the dust of the earth, . . . and in thy seed shall all the families of the earth be blessed." ("Kings," God tells Jacob years later in person, "shall come out of thy loins.")

Jacob reaches Haran, the Hebrews' ancestral Mesopotamian home, and stops to ask shepherds at a well about an uncle named Laban. Who should come along now but Rachel, a lovely maiden tending her father Laban's flock of sheep. When Jacob lays eyes on her (and on her father's wealth of sheep), he immediately falls in love. Jacob waters the sheep, kisses Rachel, cries, then finally introduces himself. Rachel runs to tell Laban, who comes running to welcome this kinsman from Canaan.

Jacob goes to work for Laban. "I will serve thee seven years," Jacob tells him, "for Rachel thy younger daughter." Laban, who has an older daughter named Leah, agrees, and Jacob puts in the seven years, though they seem like only "a few days" because of his love for Rachel.

On the wedding night Jacob is given his veiled woman and, as the Bible often describes sexual intercourse, "he went in unto her." Jacob then awakes in the morning to behold her face, and--it's Leah!

"What is this thou hast done unto me?" Jacob asks Laban, who replies that in "our country" one must not "give the younger before the firstborn." Laban then lets him have Rachel too on condition that Jacob serve him for seven more years. Thus Jacob "went in also unto Rachel," says Genesis, and loved "Rachel more than Leah."

The Lord, seeing that "Leah was hated," blesses her with fertility, and she bears Jacob four sons, while Rachel remains barren. "Give me children," the envious Rachel says to Jacob, "or else I die." To which Jacob retorts, "Am I in God's stead, who hath withheld from thee the fruit of the womb?" Rachel resorts to the custom of using a concubine as a surrogate childbearer. "Behold my maid Bilhah, go in unto her," Rachel tells Jacob, "and she shall bear upon my knees, that I may also have children by her."

Jacob dutifully goes into Bilhah, who conceives and bears a son. This makes Rachel so happy ("God," she exults, "hath given me a son") that Jacob goes into Bilhah again. Bilhah bears a second son, which Rachel also calls her own, while Leah is apparently no longer fertile. "I wrestled with my sister," brags Rachel, "and I have prevailed."

This is too much for Leah, who has Jacob go into her handmaid Zilpah. This concubine bears two sons, whom Leah names Gad ("fortune") and Asher ("happy"), saying "Happy am I!"

The sibling rivalry continues. Rachel asks Leah to give her some of the mandrakes--plant roots believed to promote fertility--that Leah's oldest son Reuben one day finds in the field and brings home. "Is it a small matter," responds Leah, "that thou hast taken my husband? and wouldest thou take away my son's mandrakes also?"

Rachel proposes a deal: Jacob "shall lie with thee tonight," she tells Leah, if Leah will give Rachel the mandrakes. Leah hands over the mandrakes. That evening she eagerly goes to meet Jacob--heading home from another day's work for Laban--with the news: "Thou must come in unto me." He has been "hired," Leah tells him, with the mandrakes.

It proves to be a good deal for both sisters. Leah proceeds to bear three more sons and a daughter, while Rachel also conceives and bears a son, God at last having "opened her womb." She names the son Joseph ("he adds"), for God, says Rachel, "shall add to me another son." But after Jacob has taken his wives and children home to Canaan, Rachel dies giving birth to her second son. She lives long enough to name him Benoni ("son of my sorrow"), a name that Jacob changes to Benjamin.

Jacob does not leave Laban's service, incidentally, without paying him back for deception. In the one biblical passage that describes animals having sex, Jacob produces stronger animals for himself, and weaker ones for Laban, by manipulating what the animals see while they're breeding. (On Rachel's theft of her father Laban's teraphim, see MENSTRUATION: SEVEN LONELY DAYS.)

In all Jacob--who also earns the name Israel, "he who strives with God," by literally wrestling with the Lord at Peniel (Gen. 32:24-30)--has twelve sons and one daughter by Laban's daughters and their handmaids. The sons are the ancestors of the twelve tribes of Israel. Interestingly, Reuben loses his preeminence among the tribes by committing incest (he has sex with his father's concubine Bilhah [Gen. 35:22; 49:3-4]), a transgression under the later Holiness Code (Lev. 17-26) of which Jacob himself is guilty. A man shall not "vex" his wife, says Lev. 18:18, by marrying her sister while the wife lives. Jacob certainly vexes Leah and Rachel! (See INCEST: "COME LIE WITH ME, MY SISTER.") (Gen. 28-30; 35:16-26) (On to SHECHEM AND DINAH)

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AMNON AND TAMAR

King David's oldest son Amnon is lovesick, growing "lean day by day," for the object of his desire is Tamar. She is his virgin half-sister, so "it is hard for him to do anything to her." But his cousin Jonadab, "a very subtle man," suggests that Amnon pretend to be sick in bed, and that when his father David visits him he ask that Tamar be sent to feed him. Amnon follows this advice, playing sick and requesting that Tamar come make him "a couple of cakes."

Tamar dutifully makes some pancakes and brings them into Amnon's chamber. The pancakes are apparently heart-shaped, like Old Testament valentines. (The noun "pancakes" and the verb for making them in Hebrew are both related to lebab, Hebrew "heart" [see Brockington and Hackett]. The verb is used in the Song of Solomon [4:9] as "Thou hast ravished" [literally made pancakes of] "my heart.")

Amnon, who has sent everyone else away, takes hold of Tamar's hand. "Come lie with me, my sister," he tells her, but Tamar says, "Nay, my brother, do not force me." She asks that Amnon instead speak to the king, "for he will not withhold me from thee." (Laws recorded in Lev. 18:9,11, 20:17, and Deut. 27:22, prohibiting marriage between a half-brother and sister, may not yet exist when this story takes place.) But Amnon, "being stronger than she," rapes Tamar.

Immediately after this deed Amnon hates her, and tells Tamar, "Arise, be gone." She says there is no cause, that to send her away is worse than what he has already done. (As scholar Jo Ann Hackett points out, Tamar may here have in mind the law [Ex. 22:16] that a man must marry a virgin whom he has seduced.) Amnon calls his servant and orders him to "put this woman out" and "bolt the door after her."

Tamar goes to live, a "desolate" woman, in the house of her full brother Absalom, who resolves that Amnon will pay. Two years later, while Amnon drinks merrily with his brothers at a sheepshearing festival, he is murdered by Absalom's servants. (Absalom's other brothers immediately haul ass--each "got up on his mule and fled.")

Absalom later has a daughter, "a beautiful woman," named after his sister Tamar. (2 Sam. 13:1-29) (On to ABSALOM AND THE TEN CONCUBINES)

Part of http://www.hobrad.com/andc.htm#CAIN

CAIN: The First Hell Ever Raised

Adam and Eve raised Cain, the first human being ever produced by sexual intercourse. ("And Adam knew Eve his wife, and she conceived, and bare Cain." Eve considered him to be a blessing from Yahweh: "I have gotten a man from the Lord." See CONCEPTION: "MADE IN SECRET.") Cain grew up to be a farmer but also the Bible's first murderer, slaying Abel, his sheepherding younger brother. (There is an extrabiblical tradition that Satan, not Adam, was the murderous Cain's father. In this version the devil--in the form of the serpent--tempted Eve into more than the eating of forbidden fruit [Ginzberg 1:107].)

Later "Cain knew his wife; and she conceived, and bare Enoch." This wife is a mystery woman, since at the time of Cain's birth the whole world's population totaled only three (being, of course, Cain and his parents Adam and Eve). Remarkable also is Cain's founding of a city, which implies a considerable number of inhabitants.

Ga 5:14 For the whole law can be summed up in this one command: "Love your neighbor as yourself."

The whole law---that includes incest laws.

But some people want to go back to the law and pick and choose. The problem is they have corrupt thinking. Titus 1:15

Titus 1:15 “Everything is pure to those whose hearts are pure. But nothing is pure to those who are corrupt and unbelieving, because their minds and consciences are defiled. “

Animal are pure thinking, human are corrupt thinking.

Romans 14:14 “I know and am perfectly sure on the authority of the Lord Jesus that no food, in and of itself, is wrong to eat. But if someone believes it is wrong, then for that person it is wrong.”

If you lived in a isolated group of people who all had incest sex and it was no big deal, then it would be no big deal to anyone, no name calling.

Some people assume sex is evil. So anything to do with sex is evil to them no matter what.

Some people all they hear is negative stories about incest, so they assume all incest must be evil and bad. People who hate incest or who were incest raped, against their will, have strong negative emotion and want to let everyone feel their negative emotions. So everyone must feel just like they feel, or else. People who enjoy sex don’t want to be around people like these.

I heard a counselor say all the incest stories he hears are negative. Why would a person who enjoys incest sex go to him and tell him, they don’t need a counselor?

We are not under the Levical law today. They were for a special time, special context, and special place and special situation. Act 10 & 11 (Christ) reverses most all that.

What was God’s law before the Levical law? Basically it was the law of love. Today we are under the law of love.

God ordained incest to populate the earth. Adam and Eve had incest to populate the earth. Even if they did not sin, there would be a lot more incest, just like the animals do. Animal did not sin against God. They have regular incest with no shame and no guilt and no sin.

Because people are mean and bad and evil and corrupt thinking, unlike the animals, they cause much emotion problem to others who makes up man made shame and guilt opinions about your sexual activities. They point fingers, call names, make fun of people, holier then thou attitudes, they put people down. These do many unloving things, that other do, and they steal away our sexual freedoms, and sexual joys with no shame and no guilt.

When animal have sexual freedom the other animal don’t make fun of them or call them names, or try to embarrass them or harass them about their sexual enjoyment. But sinful and corrupt minded humans do.

Animals don’t ask what will the other animals think of me if I enjoy my sexuality the way God make me. They just react the way God built in instinct program them to act. But humans always think what will other think if they find out I have a sex drive and enjoy sex.

Animal don’t have shame or guilt. But human have man made human shame and guilt and want to put shame and guilt trips on others.

Remember apply to first 2 commands to Lev 18. Love God as you’re only God and love your neighbor as yourself.

Most all the sex laws in Lev 18 are so you do not offend or cause a conflict with a close relation. In other words don’t assume it is ok to use your male authority over women and have sex with them with out making sure it will not cause a conflict with another’s who is a close relation and cause great family disharmony as a results.

But if it does not cause a conflict and it is ok with the other person then it is ok. Most every verse reflect feels of another person as for the reason why not to have sex with the women, but if it does not cause the conflict then there is no problem go ahead.

Ex. “Do not violate your father by” or “for this would violate your father.” what if it does not bother your father? Or your father is not offended over it, and then it is ok.

Remember the context they are living in tents with no privacy and every one know about it. Today we live in private homes and if it did not cause a problem then it is ok.

But if the father is offended then don’t do it because it would cause great disharmony in the close family unit. What if the wife said that the son have sexual needs and she cause meet them and the husband tells her it is ok, then there is no violation at all and no conflict at all.

“That would violate you.” That means they would look down on you and think less of you for your action. But what if they do not and want sexual freedom in the home and they encourage sexual freedom for all then it would not be a problem done in private.

“And do not violate your uncle” “this would violate your brother. “

But what if it not a problem with your uncle or brother then it is ok. Many men have major jealous problem but not all. Some men it would be ok and no problem.

18 "Do not marry a woman and her sister because they will be rivals.”

What if they are not rivals, then it is ok. But if they are rival, then it is not ok. Because you do not need this rival going on in the family living. Avoid the conflict. But what if there is no conflict? Then it is ok. “But if your wife dies, then it is all right to marry her sister.” If she dies, then there is no more rivals problem. If the problem is not there, it is ok to marry them both. The key is avoiding the conflict if there is one, but if there is no conflict then it is ok.

Wife swapping or loaning a wife to another man, is ok if the men agree. Not adultery, no sin. But if they do not give permission to have sex with their wife, then it is adultery, because it is the violation of the other man’s authority over his owned women. A violation of His property rights over the women he owns.

Also in Bible days, there is no mention about what the women thinks of it. In Bible days, Men have authority over the women. In Bible days, if a man says it is ok to have sex with one of his wives that would not be rape if she disagrees.

Remember apply to first 2 commands to Lev 18. Love God as you’re only God and love your neighbor as yourself.

Ga 5:14 For the whole law can be summed up in this one command: "Love your neighbor as yourself."

Lev 18:7 Do not violate your father by having sexual intercourse with your mother. She is your mother; you must never have intercourse with her. 8 Do not have sexual intercourse with any of your father's wives, for this would violate your father.

******* “Do not violate your father” This is the reason behind the law. But if the father does not feel violate then there is no offense.

Ga 5:14 For the whole law can be summed up in this one command: "Love your neighbor as yourself."

9 "Do not have sexual intercourse with your sister or half sister, whether she is your father's daughter or your mother's daughter, whether she was brought up in the same family or somewhere else. 10 "Do not have sexual intercourse with your granddaughter, whether your son's daughter or your daughter's daughter; that would violate you.

*********How would it violate you? If other look down at you, then it is what other think of you that violates you. What if the whole family in private is involved in incest then there is no problem. In the tents in the desert they had no private. Today we do.

Remember the context. Why was it these law came up now and not before? What is different now then before?

God was pro-incest before. God populated the whole earth by way of incest. The Egypt leaders were pro-incest. Abraham married his sister and that was ok, but not the norm.

What changed was they are living in tents in the desert with no private, no private bathrooms, no houses, no closed room. All the neighbor ear everything you are doing. Today is not the same context. The whole family can do incest without anyone to know. There can be no offense of others. Why do any one need to know. No offense to other, equals no offense to God. Still have the first two commands. Love God as the only God and love others as you love yourself. Loving Private incest behind closed doors does not violate that.

SOS women wishes that her lovers were her brother so she could make love to them longer, 24/7. But the context is in private behind closed doors and not in tents in the desert or out in the open to get everyone opinions about your activities. Who cares what there opinions are.

Incest in the Bible

Incest in the Bible

One Incest Stories in the Bible

Other Incest Stories in the Bible

Part of http://www.hobrad.com/andi.htm#INCEST

INCEST: "Come Lie with Me, My Sister"