"You shall not take a woman as a rival [wife] to her sister, uncovering her nakedness while her sister is still alive" (Leviticus 18:18, ESV)
An Unusually Pivotal Scripture
Leviticus 18:18 is a far spiritually deeper passage of scripture than I ever imagined it to be if you pursue it on the terms on which it has been given. Indeed I will go so far as to say that it is the key to a successful plural marriage, on the one hand, and to success in all Christian relationships, on the other. As such, then, and as we shall see, it plays a rôle that no Christian exegete that I know of has ever seen before because it takes a knowledge and experience of Holy Echad Marriage to unlock it.
Conflicts Between English Translations
The English Standard Version cited above, with the exception of its insertion of the word 'wife' added by the translator for clarification (it's not in the original text), is fairly representative of the best translations which, in English, would include literal versions such as the KJV, NKJV, NASB, RSV, NRSV, RSTNE & ISRV (2009). Unfortunately, quite a large number of other translations, particularly paraphrases and dynamic-equivalent renditions, mutilate the text in order to make it conform to modern Western prejudices, with some being worse than others.
One that is somewhere 'inbetween', that can be read in two ways, is the NIV:
"Do not take your wife's sister as a rival wife and have sexual relations with her while your wife is living" (NIV)
whereas others are plainly outright mutilations, completely changing the original meaning and often dropping a key verb, and are in reality the personal commentaries of the translator(s) reflecting present cultural prejudices:
"Do not take your wife's sister as another wife and have sex with her. Do not do it while your wife is still living" (NIV Reader's Edition)
"You shall not have intercourse with a sister of your wife, as a fellow-wife, while your first wife is alive" (Moffat)
"You must not take into your harem a woman and her sister at the same time, uncovering the latter's nakedness while the former is still alive" (JB - a Catholic version)
"You shall not marry two sisters, for they will be rivals. However, if your wife dies, then it is alright to marry her sister" (LB)
"Do not marry a woman and her sister because they will be rivals. But if your wife dies, then it is all right to marry her sister" (NLT)
Altered Verbs, Tenses and Syntax
Missing verbs, changed tenses and rearranged word orders change the meaning with some versions and make the assumption that two sisters marrying the same man automatically, without exception, guarantees rivalry; other versions are worded in such a way as to convery the impression that rivalry sometimes results (and therefore the arrangement is risky to undesirable), and yet others add words not in the text (like 'harem') to insult and degrade what Yahweh permits and blesses. Moreover, we are are not entitled to pick and choose a Bible version simply to suit our prejudices but must allow the ground text to literally speak for itself. That requires some careful research work.
Earlier Studies
Previous essays I have written address some of these points in detail which you will find below:
I recommend you read these first, if they are new to you, before continuing.
Man-made Justifications for Abolishing Polygamy
You will sometimes find in the writings of other commentators Leviticus 18:18 being used an an anti-polygamy polemic which usually goes along the lines: polygamy is guaranteed to cause rivalry and strife; it was only tolerated in the Old Covenant until the higher law of the New Covenant came along to replace it with monogamy-only; it was only incorporated in the Torah to protect those women already living this way. And yet, were this the case, you would expect either:
- 1. Some kind of instruction ending the practice after the generation already living it died out; and/or
- 2. Some sort of hint that polygamy was inferior to polygamy, tolerated only because of the 'hardness of men's hearts' in much the same way as easy divorce laws were incorporated into the Old Covenant scriptures.
Restoring the Original Divorce Laws
In reality the only alteration to the extant marriage laws made by Yah'shua (Jesus) in His ministry concerned His correction of the lax divorce laws of the day. You could divorce a wife on any pretext whatsoever in those days, thanks to the man-made 'Oral law' falsely attrbuted to Moses. He made an appeal to a time before the Law of Moses was given, when divorce was so difficult as to be practically non-existent. No such anti-polygamy hint is to be found in the teachings of the Saviour or the apostles. There is no instruction revoking plural marriage any more than there is a new law revoking or changing the Sabbath which orthodox Christianity imagines to be the case, and has accordingly 'done away' unilaterally on the authority of popes and emperors. Where did this Sabbath-replacement tradition begin? At the epicentre of apostasy, Rome.
The Link Between Polygamy and the Sabbath
Rather, mention is made of a polygamous Christian family in the lawless Corinthian congregation in which a son has violated his father's polygamous wife, which an apostle soon denounces in no uncertain terms (1 Cor.5:1) [1] - not polygamy per se, but the adulterous violation of someone else's marriage, calling to mind Reuben's violation of one of his father Jacob's two concubines, Bilhah (Gen.35:2). There was never any dispute about multiple marriage in the early Messianic community and it wasn't until 700 years later that the Emperor Justinian outlawed it. Three centuries after that the non-messianic Jews of Europe did the same, for a thousand years (expiring in AD 2000) so as not to further agitate their Christian neighbours amongst whom they lived.
Avoiding Inbreeding
The first 17 verses of Leviticus 18 are all about close relatives not marrying and though the reason is not given, our knowledge of genetics today suggests a pretty good one: inbreeding causing major biological problems in the form of genetic disorders. This was not an issue in the earliest days of earth's history but by the time of Moses' day it evidently was as the gene pool was weakened enough to require these new Torah rules. The inbreeding of European Royal families, not to mention ancient Egyptian ones, furnishes us with plenty of examples of congenital disorders leading to diseases and deformities: the Habsburgs of Austria, the Windsors of Britain and the Romanovs of Russia had numerous congenital illnesses (such as haemophilia, a blood clotting disorder) caused by too much inbreeding, a practice pursed only to consolidate power within a few élite family lines.
An Issue of Sibling Rivalry
17 verses list who can marry who, to prevent, we must presume, such genetic issues from occurring. The history of polygamy furnishes us with evidence, as articles on this website show, that this practice cut across all social classes and had the desirable effect of distributing wealth more evenly by natural, non-compulsive means. It was good for society overall. And then, suddenly, verse 18 appears to break the theme of the previous 17 verses: the issue is no longer about the husband marrying near relatives but now a question is raised about the wisdom of two (or more) blood sisters marrying the same husband, not because of any danger of inbreeding, but because of potential rivalry. This word, left out of some translations deliberately so as to make it appear that two sisters may never marry the same man because rivalry, followed by strife, is guaranteed, is the issue. And whilst it is true there is often sibling rivalry between sisters (as also between brothers) in a family, it isn't a 'given': indeed in many families, sisters are known to form deep life-long bonds of affection. Leviticus 18:18 is all about sister relations.
Rival Sisters May Not Marry the Same Man
Leviticus 18:18 makes is very clear that two sisters may not be married to the same husband if they are rivals to each other, not because polygamy will necessarily create rivalry. Sisters who are closely-knitted can be a tremendous blessing to a plural marriage precisely because rivalty is unlikely in the face of such a powerful pre-existing bond. However, the text isn't even talking about how close or far apart two potential or actual polyagmous sisters may be. It's a warning to husbands not to break apart any close-knittedness that exists between two sisters if, for example, one is more affectionate to him than the other, by manipulating one of them to become a rival. He is not to set one wife against the other for any selfish advantage as he supposes.
Leah in an Impossible Situation
The 'problem' with Jacob and his polyamous experience in the early days was that he was only interested in Rachel while Yahweh had other plans. When he was tricked into marrying Leah by his devious uncle Laban on the pretext that in those parts it was the 'tradition' for an elder daughter to marry before a younger one. Jacob quite understandably resented the deception perpetrated against him. He loved Rachel but not Leah who, we must presume, were previously closely-knit but now found themselves rivals for Jacob's affection. They thus became competitors, initiated by Leah who thought that by producing more sons she would finally win Jacob's love. Instead of being honourable to his situation and acting fairly as a man of Elohim (God) should, he simply let the situation ride, effectively forcing Leah to harm an otherwise previously happy sibling relationship to goad love out of her unwilling husband.
From Carnal to Spiritual Polygamist
Indeed, it was not until he had wrestled with the malak (angel) at Peniel that he finally overcame his selfish, carnal disposition and became a new man, receiving a new name: Israel - 'he who prevails with El (God)'. Though he had a legitimate complaint because of Laban's deception, he was a flawed polygamist - a selfish, carnal husband in the beginning who favoured one wife over another, contrary to the law of divine love. This all changed after Peniel. He would lose Rachel when she gave birth to Benjamin and was obliged to deal decently with his other three wives. The carnal polygamist became a spiritual one. True, he retained a special affection for Joseph, the firstborn son of Rachel, and yet as we know from the storyline, it had been Yahweh's plan all along for Jacob to have four wives, 12 sons and 1 daughter. The 'Laban incident' was not an accident. Those 12 sons of a polygamist remain as an eternal memorial to Yahweh's purposes and of the righteousness of plural marriage when lived in the right way. The gates of the New Jerusalem are inscribed with the names of these 12 sons (Rev.21:12) and a blessing given to all Israel's women - 'may you be as Leah and Rachel' - continues to this day (Ruth 4:11).
Rivalry vs. Vexation
But there is more to Leviticus 18:18 than at first meets the eye - much more. This is a verse about sacred relationships and the value Yahweh places on close-knittedness. Woe unto anyone who deliberately breaks up the love-bonds between Yahweh's people, who cultivates rivalry for selfish gain - for lust or romance. In fact, the words 'rival' and 'rivalry' aren't in the text, but rather the verb tsarar meaning 'to vex' which is not a word one hears much used in modern English. It literally means to make someone angry by slight or petty annoyance - to deliberately irritate, grieve or afflict someone, to create a commotion. Vexation is a form of harrassment usually involving malice.
The Sin of 'Cramping'
The Hebrew word tsarar is even more specific, though - it means to CRAMP. If you have ever had a muscle cramp, then you will understand that the meaning is to be understood as an emotional equivalent, because there's not a lot you can do about a cramp until is passes on its own. To vex someone in the biblical sense is to provoke them to uncontrollable anger - to rage and jealosy. To vex someone is to deliberately cause distress and oppress. This is a particularly strong word. The affect of vexing someone is to make of them an adversary or a 'satan'. This is a particularly evil thing to do. In the context of the passage, the cause can be either the husband, one of the two sisters, or all of them. And Yahweh doesn't want anything remotely like this in a marriage relationship because marriage is supposed to be a blissful picture of the relationship between Yahweh and Israel, and Yah'shua (Jesus) and the Messianic Community (Church). So if two sisters are already rivals in this sense, a man should never marry both of them. It would be insanity on his part. It doesn't matter if he is in love with both, and both are in love with him - if the sisters are rivals, he must under no circumstances take the second one for the sake of family unity and peace. Maintaining peace (in grace and righteousness) is central to the New Testament witness where it is invoked nearly a hundred time
The Vital Importance of Yahweh's Will
Now it's perfectly true that everything can begin peacefully in a polygamous relationship and then devolve into open warfare for any number of reasons. And whilst conflict can, and should, be resolved through repentance, not everyone wants or chooses to repent, and only Yahweh has the long-term view of things. Many plural marriages seem to start off well and then descent into jealousy, rivalry and hatred. Because maintaining a polygamous relationship is such a complex business, knowing Yahweh's will in who to marry, and who not to, is vitally important. That isn't to say there won't be problems in a plural marriage that Yahweh wills (because that's guaranteed in all marriages, monogamous as well as polygamous), but needless strife can be avoided by at least knowing you are marrying in His will. In the case of Jacob, the reverse was the problem - he wanted a monogamous marriage in a day when polygamy was common and accepted in society. In our day, when polygamy is rare and frowned upon, it is usually the women who don't want polygamy and carnally-minded men who do. Nevertheless the spiritual principles are the same whatever the time frame.
A Carnal Solution
As born-again believers (and now I am sepaking in a New Covenant context) we passionately care about never making or causing anyone to become adversaries or 'satans' in order to control them, or for whatever reason, or to extract something from them in a negative, manipulating or unrighteous way. I was appalled listening to an interview with a Moslem polygamous family in Egypt where the senior wife (in their system) was advising her husband to take a third, younger and prettier wife to provoke the second wife into becoming a better wife as she was neglecting her household duties and being disrespectful toward the first wife. Perhaps such a carnal solution would work in a carnal marriage but that is not how Christian polygamous marriages are supposed to work. And whilst every person in a plural marriage has their blues at times, the solution is Christ, not provocation by the husband or other wives.
Preserving Close-Knittedness Between Wives
At the best of times people can be irritating - even believers - but we are commanded not to succumb to irritability. We are to love our brothers and sisters in the Gospel in spite of their character defects and failed struggles to ovecome the flesh all at once. So this solitary passage in this section of Leviticus 18 on who may, or may not, marry polygamously is actually a revelation at a deeper level on a spiritual principle too, the key principle on which plural marriage must operate to be successful. Thus the job of a husband in plurally marrying must be to ensure that close-knittedness between sister-wives (or 'fellow-wives' as Moffat charmingly calls them) prevails, preserving and enhancing echad unity between the women provided, of course, it is a kosher relationship. (Wives ganging up on their husband to get what they want is not kosher'!) To do this, Yahweh uses an illustration of the close connectivity of two women born and raised in the same family, which bond must, as the husband's goal, be to maintain, enhance and grow, in love and under his authority and headship, and not to sever for selfish gain. Thus the kind of rivalry precipitated between Leah and Rachel is to be scrupulously avoided - he must not love one woman more the other (but neither must he allow himself to be manipulated in an ungodly matter to preserve an impure sisterly relationship).
Material and Emotional Needs
Unfortunately, because of the uncrucified, un-overcoming Jacob (as opposed to Israel) nature, Yahweh makes provision for such a cruelly treated woman in a loveless plural marriage so that she is not disinherited or disavantaged materially in any way. It is, of course, poor compensation for a lack of love but in an age where social security networks did not exist, and a woman on her own in society was at grave risk of starvation and homelessness, forcing her into prostitution (a reason Christians are instructed by Paul to take care of widows - Ac.6:1; 1 Tim.5:3ff.), having some sort of guaranteed legal provision was certainly important, and often a matter of life-and-death. There would be no more repeats of Hagar being sent away by a jealous sister-wife and left to perish in the desert. That such provision is legislated for in Torah (such as a tithe for the poor) is a measure of Yahweh's love and care and not, as detractors would maintain, because polygamy is evil along with the Elohim (God) who permits and blesses it. So if a woman is not loved (the word 'hated' is used to make the contrast) as she ought to be by her husband, her physical needs at the very least are not to be diminished; for while you can impose outer penalties on a bad husband, you cannot force him to love against his will. He must at least be even-handed in the material realm. That was the minimum in the Old Covenant, at least. The New Covenant expects a higher standard.
Reasons Employed to Attack Polygamy
Leviticus 18:18 can in no way be used to attack polygamy as it is by some. It isn't saying that two sisters marrying the same husband automatically means rivaly and strife. It means care must be taken to ensure that if he marries two sisters, the man must be absolutely sure they love and cherish one another and do all in his power to maintain that union...and in the New Covenant, get permission from Yahweh. Polygamy is clearly protected in the first 17 verses of Leviticus 18 without so much as a hint of negativity or stigma attached to it. This is something perfectly natural and Elohim (God)-given even if in modern society we have been conditioned to take a superior attitude, and be hostile, to it for the last thousand years. To attack polygamy because of Leviticus 18:18 (or at least the bad translations of it) is to make Yahweh out to be a liar, hypocrite and self-contradictory. He endorses the principle in the Torah and elsewhere in the Tanakh (Old Testament), even going so far as saying that He is more than willing to assist His friends (like David) in expanding their families, if that's what they want (2 Sam.12:8) - not for self-aggrandisement but in order to multiply love and godly seed and be an example of how such love can thrive. This is the prerogative of Yahweh's Friends, those who have a shem tov or 'good name', who love Yahweh and His commandemnts with all their hearts...and now, in the New Covenant, His Son too. To attack plural marriage is to attack, and cast an unwarranted shadow over, the patriarchs and friends of Elohim (God), whom we are called to imitate - their faith and good works. Christians of faith are specifically identified with the polygamist Abraham, the rôle model of faith.
Setting Up the Word Against the Word
To attack Leviticus 18:18, or to twist its meaning, is to then adopt a liberal, unbelieving position, setting up one part of the Word against the other, which is a serious sin guaranteed to undermine faith. Yah'shua (Jesus) endorsed the Torah unreservedly (Mt.5:17-20), as therefore must we if we are to remain consistent Christ-followers. Yahweh's Word is perfect and is one integrated Whole. It does not contradict itself, and to attack multiple marriage is to make it do just that, making one part of Scripture a rival, adversary or 'satan' to the other. Leviticus 18:18 is therefore the key to understanding righteous plural marriage, what we call Holy Echad Marriage; it is not an anomaly or solitary 'truth statement' undermining what went before in the first 17 verses. It is an integral and vital part of Yahweh's rules for 'conjugal relationships' as expressed generally in Leviticus 18, separating what's unclean or unholy from that which is clean and holy. Leviticus 18 is the source (albeit selectively) of Christian morality. If you ask a Christian how you know it is wrong to marry a close relative, it's to Leviticus 18 he is forced to go even though he claims the Torah has been abolished! You cannot 'pick and choose' your moral and ethical commandments because God does not change (Heb.13:8).
Gnostic Divisiveness
The sister-wives (whether biological or or not) have as much responsibility to maintain the close-knittedness or loving bond between each other as does the husband; if either seek to destroy, by either assault or neglect, they become adversaries or satans to God Himself. In the wider sense, then, this one verse, amazingly and beautifully, establishes the holiness and spirituality of our Father's Torah (Law, Teaching), repudiating the false claim of liberal and antinomian (lawless) believers (and unbelievers too) that the Torah, and Old Testament as a whole, are somehow inferior to the New Testament. For remember well that Christ rigorously upheld and lived the Torah, making it the foundation and platform of His own New Covenant Message (given Him by His Father, the author of the Torah - Mt.7:21; 11:12, etc.). Leviticus 18:18 maintains, therefore, the integrity of the whole Bible ahead of its completion, reminding us that Yahweh's rules are undergirded by a pure spirituality, thus refuting the Gnostic claim that there are two rival 'Gods', the nasty 'Demiurge' of the Old Testament and the kindly Christ of the New, who are allegedly 'fighting it out' for hegemony over the minds and hearts of the Christian portion of humanity. In truth, as we well know, they are the same God, without internal contradiction, the 'mutual goal' being reconciliation and oneness between the husband (a type of the Father) and the two sister wives (a type us us, the messianic community, the church, Israel and Judah, etc.)
Your Christian Obligation
Leviticus 18:18 is therefore a revelation of Yahweh's true heart: that we should love one another, and not irritate, annoy, rival or otherwise be adversarial to one another! Thus Leviticus 18:18 and plural marriage become, as it were, an example a "stone the builders rejected" becoming a "capstone" of the true faith, "a stone that causes [carnal] men [and women] to stumble and a rock that makes them fall" (1 Pet.2:7, NIV) because it is extremely dangerous to set oneself up as a rival, antagonist, adversary or 'satan' to any part of God's Word, to any principle He has endorsed with His signature, such as plural marriage. You may not be called to live it (the chances are, you aren't) but you are certainly called to uphold it as a true principle and not be an adversary to it or to those who practice it, because our Father is its author for reasons this website hopefully explains. Love must be the over-arching, ruling principle, not the mere 'legal' right to marry polygamously or to take two biological sisters into a marriage covenant together.
Endnotes
[1] Leviticus 18:7 & 8 make a clear distinction between a man's "mother" and his "father's wife" (a plural wife), respectively. This is established in the literature. "Father's wife" does not mean 'step-mother' (for which there is no Hebrew equivalent) in a second monogamous marriage which is what most exegetes want you to believe. "Father's wife" specifically refers to one of his father's wives while his own mother is still alive and married to his father.
Further Reading
[1] Did Jacob Sin in Marrying Two Sisters?
[2] When Two Sisters May Marry Polygamously & When They May Not
Author: SBSK
