Changes

The primary type of illicit sex unions was that of incest, the prohibited degrees of which are specified from the 7th to the 17th verse. It is noted that incest was used and allowed in more ancient times, as God blessed Abraham (Genesis 12:1-3) while he was married to Sarah, his half-sister. Adam Clarke comments, "i.e., his sister by his father, but by a different mother. Some suppose Sarai was the daughter of Haran, and consequently the grand-daughter of Terah: this opinion seems to be founded on Gen_11:29, where Iscah is thought to be the same with Sarai, but the supposition has not a sufficiency of probability to support it."  Even if this was the case, as with Eve being “the mother of all living” (Gen. 3:20), then their immediate offspring would have married each other and had offspring. In addition, in accordance with Genesis 9:1, Noah and his three sons and their wives repopulated the entire world following the great Flood,  

The primary type of illicit sex unions was that of incest, the prohibited degrees of which are specified from the 7th to the 17th verse. It is noted that incest was used and allowed in more ancient times, as God blessed Abraham (Genesis 12:1-3) while he was married to Sarah, his half-sister. Adam Clarke comments, "i.e., his sister by his father, but by a different mother. Some suppose Sarai was the daughter of Haran, and consequently the grand-daughter of Terah: this opinion seems to be founded on Gen_11:29, where Iscah is thought to be the same with Sarai, but the supposition has not a sufficiency of probability to support it."  Even if this was the case, as with Eve being “the mother of all living” (Gen. 3:20), then their immediate offspring would have married each other and had offspring. In addition, in accordance with Genesis 9:1, Noah and his three sons and their wives repopulated the entire world following the great Flood,  

The most warranted explanation for this allowance during the Patriarchal age was that the effects of the Fall of man (Gn. 3) were progressive, and the deleterious genetic effects which are often a result of intermarriage between close kin were not realized until much later. In addition, the great ages of the antediluvian peoples enabled a greater age difference between offspring and longer time of marriageability, thus likely reducing other possible negative aspects of such intermarriage. All of which served to greatly increase population, and to provide greater family security. However, as generations reproduced, and solar and cosmic radiation increased after the Noahic Flood (Genesis 6-9), a realization and or increase of chemical and viral mutagens, and DNA replication errors would have resulted in manifest genetic disorders. As the laws of God, who is said to need nothing (Acts 17:25), but who loves righteousness (Ps. 45:7; Heb. 1:9) are to our benefit, then God is seen as protecting His people by enacting universal injunctions against incestuous marriages under Moses.<ref>Thompson and Major, 1987, 7[2]:7)</ref>(conservative est. 1500 years).  

The most warranted explanation for this allowance during the Patriarchal age was that the effects of the Fall of man (Gn. 3) were progressive, and the deleterious genetic effects which are often a result of intermarriage between close kin were not realized until much later. In addition, the great ages of the antediluvian peoples enabled a greater age difference between offspring and longer time of marriageability, thus likely reducing other possible negative aspects of such intermarriage. All of which served to greatly increase population, and to provide greater family security. However, as generations reproduced, and solar and cosmic radiation increased after the Noahic Flood (Genesis 6-9), a realization and or increase of chemical and viral mutagens, and DNA replication errors would have resulted in manifest genetic disorders. As the laws of God, who is said to need nothing (Acts 17:25), but who loves righteousness (Ps. 45:7; Heb. 1:9) are to our benefit, then God is seen as protecting His people by enacting universal injunctions against incestuous marriages under Moses.<ref>Thompson and Major, 1987, 7[2]:7</ref>(conservative est. 1500 years).  

Keil and Deitzch comment,

Keil and Deitzch comment,

However, extensive examination reveals that zakhar/zekhur are strictly gender specific words which are primarily used to differentiate between males and females in general, as well as those in special classes of people, and that is the only  special significance it provides. These word provide a distinction between genders without signifying a difference in what the Levitical injunctions proscribe. The reason for their most prevalent use being within special classes of males is simply because that is most often the subject, from sacrificed animals to Jews returning from exile.

However, extensive examination reveals that zakhar/zekhur are strictly gender specific words which are primarily used to differentiate between males and females in general, as well as those in special classes of people, and that is the only  special significance it provides. These word provide a distinction between genders without signifying a difference in what the Levitical injunctions proscribe. The reason for their most prevalent use being within special classes of males is simply because that is most often the subject, from sacrificed animals to Jews returning from exile.

Some prohomosex polemicists argue that Lev. 20:13 only prohibits actual male intercourse, while also not forbidding lesbian eroticism.<ref>Wrestling with God and Men, pp. 80-93;  by Steven Greenberg</ref> The New Testament and Homosexuality, Palestinian Judaism Scroggs</ref>  

Some prohomosex polemicists argue that Lev. 20:13 only prohibits actual male intercourse, while also not forbidding lesbian eroticism.<ref>Wrestling with God and Men, pp. 80-93;  by Steven Greenberg</ref> <ref>The New Testament and Homosexuality, Palestinian Judaism Scroggs</ref>  

However, as v. 22 is substantially evidenced as being based upon foundational design and decree, just as the forbiddance of bestiality in the next verse is, in principle its application is not restricted to only male homosex but same gender sex as well. Male sex with another male represents an illicit partner, contrary to all Biblical marriages, just as Molech represents an illicit object of worship, contrary to all statements relative to such, and the respective injunctions against both are universal based upon inherent qualities which disallow the forbidden functions.   

However, as v. 22 is substantially evidenced as being based upon foundational design and decree, just as the forbiddance of bestiality in the next verse is, in principle its application is not restricted to only male homosex but same gender sex as well. Male sex with another male represents an illicit partner, contrary to all Biblical marriages, just as Molech represents an illicit object of worship, contrary to all statements relative to such, and the respective injunctions against both are universal based upon inherent qualities which disallow the forbidden functions.   

More psychological attempts seeking to make these Levitical laws motive or disposition dependent. However motive (love, hate, consensuality) does not play a part in determining the forbiddance of homosex,<Homosexuality in the Church, Richard B. Hays, Lev. 18:22; 20:13)</ref> nor whether sex outside marriage or with any unlawful partner is valid in either Testament, in contrast with sexual legislation  which stipulates such, (Dt. 22:13; 24:3; Num. 35:20; Dt. 22:23-29). Neither the mention of such or lack of mention of it establishes a factor which may sanctify  an otherwise illicit union (adultery, incest etc, and all fornications are unequivocally sinful: cf. Gn. 34).

More psychological attempts seeking to make these Levitical laws motive or disposition dependent. However motive (love, hate, consensuality) does not play a part in determining the forbiddance of homosex,<ref>Homosexuality in the Church, Richard B. Hays, Lev. 18:22; 20:13)</ref> nor whether sex outside marriage or with any unlawful partner is valid in either Testament, in contrast with sexual legislation  which stipulates such, (Dt. 22:13; 24:3; Num. 35:20; Dt. 22:23-29). Neither the mention of such or lack of mention of it establishes a factor which may sanctify  an otherwise illicit union (adultery, incest etc, and all fornications are unequivocally sinful: cf. Gn. 34).

====Lev. 18:23: Bestiality====

====Lev. 18:23: Bestiality====