lifetime, even if since divorced () The lists of prohibited relationships can be summarised as follows (the relations highlighted in red are those that are prohibited): One of the most notable features of each list is that sexual relations between a man and his own daughter is not explicitly prohibited. Although the first relation mentioned after the Levitical prohibition of sex with "near kin" names that of "thy father", it must be taken into account that the Hebrew original text only addresses male Jews with regard to their female relatives. The Talmud argues that the absence is because the prohibition was obvious, especially given the proscription against a relationship with a granddaughter, although some biblical scholars have instead proposed that it was originally in the list, but was then accidentally left out from the copy on which modern versions of the text ultimately depend, due to a mistake by the scribe. The second list in the Holiness code noticeably differs from the first by not including the closer relatives, and it might be assumed that obviousness is the explanation here as well. One might argue that the explicit prohibition against engaging in sexual activity with a woman as well as with her daughter, implicitly forbids sexual activity between a man and his daughter. However, the rationale might suggest otherwise (the original text is unclear here), since it mentions only that "they" (i.e., the woman and the daughter) are related. John Calvin did not consider the father-daughter-relation to be explicitly forbidden by the bible, but regarded it as immoral nevertheless. Apart from the case of the daughter, the first incest list in Leviticus roughly produces the same rules as applied in early (pre-Islamic) Arabic culture; in Islam, these pre-Islamic rules were made statutory. Ezekiel implies that, in his time, marriage between a man and his stepmother, or his daughter-in-law, or his sister, were frequent. This situation seems to be the target of the Deuteronomic version of the incest prohibition, which only addresses roughly the same three issues (though prohibiting the mother-in-law in place of the daughter-in-law). Early rabbinic commentators instead argue that the Deuteronomic list is so short because the other possible liaisons were obviously prohibited, and these three were the only liaisons difficult to detect, on account of the fact that, in their day, a man's stepmother, half-sister, and mother-in-law usually lived in the same house as the man (prior