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The word for “doings” ma‛ăśeh [H4639] here is unique to Leviticus, and refers to works, as in Ps. 106:35, and additionally Israel is forbidden to follow after pagan ordinances (chûqqâh [H2708]), these being laws or statutes, indicating both general as well as religious practices are in view, the latter being made obvious as child sacrifice to Molech (v. 21), this being contrary to foundational law prohibiting murder.     

The word for “doings” ma‛ăśeh [H4639] here is unique to Leviticus, and refers to works, as in Ps. 106:35, and additionally Israel is forbidden to follow after pagan ordinances (chûqqâh [H2708]), these being laws or statutes, indicating both general as well as religious practices are in view, the latter being made obvious as child sacrifice to Molech (v. 21), this being contrary to foundational law prohibiting murder.     

This chapter begins with “The LORD spake unto Moses”, which usually prefaces the beginning of a chapter and sometimes a subsection, as a fuller outline will show. This is not said again until Lv. 19:1. In addition, Lv. 18:24-30 closes this chapter with a uniquely repetitious series of solemn warnings, being given directly after its list of sins, stating that these “abominations” (tô‛êbah,” the “abominable” word used more often to denote violations of immutable rather than ceremonial laws) are what caused the terminal judgment upon the inhabitants whom Israel was to conquer. Though not as extensive, such warnings or statements are also seen in such texts as Lv. 18:30; 20:22,23; Dt. 9:4,5; 12:30,31; 18:12; 1Kg. 14:24; 16:3, 2Ki. 17:34; Jer. 10:3, but which are not directly seen after laws simply regarding unclean foods and ritual uncleanness.  

This chapter begins with “The LORD spake unto Moses”, which usually prefaces the beginning of a chapter and sometimes a subsection, as a fuller outline will show. This is not said again until Lv. 19:1. In addition, Lv. 18:24-30 closes this chapter with a uniquely repetitious series of solemn warnings, being given directly after its list of sins, stating that these “abominations” (tô‛êbah,” the “abominable” word used more often to denote violations of immutable rather than ceremonial laws) are what caused the terminal judgment upon the inhabitants whom Israel was to conquer. Though not as extensive, such warnings or statements are also seen in such texts as Lv. 18:30; 20:22,23; Dt. 9:4,5; 12:30,31; 18:12; 1 kg. 14:24; 16:3, 2Ki. 17:34; Jer. 10:3, but which are not directly seen after laws simply regarding unclean foods and ritual uncleanness.  

*18:1  And the LORD spake unto Moses, saying,

*18:1  And the LORD spake unto Moses, saying,

*16  Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.

*16  Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.

*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.

*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.

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

*18  Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her lifetime.

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

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

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

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

*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.

*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.

*22  Thou shalt not lie with mankind, as with womankind: it is abomination.

*22  Thou shalt not lie with mankind, as with womankind: it is abomination.

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

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

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

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

*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.

*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.

====Lev. 18:6-17: Incest====

====Lev. 18:6-17: Incest====

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

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

This is a basic and universally immutable moral law, which is is condemned as far back as Gn. 20.

This is a basic and universally immutable moral law, which is condemned as far back as Gn. 20.

====Lev. 18:21: Child sacrifice to false gods====

====Lev. 18:21: Child sacrifice to false gods====

An attempt is also made to create a division between Lv. 18:20, which prohibits adultery, and the next verse, which forbids child sacrifice to Molech, which is supposed to render the next law (v. 22) as only forbidding homosex in that type of idolatrous context.

An attempt is also made to create a division between Lv. 18:20, which prohibits adultery, and the next verse, which forbids child sacrifice to Molech, which is supposed to render the next law (v. 22) as only forbidding homosex in that type of idolatrous context.

Examining the first basis for their claim manifests that this argument is not substantiated by the original language, as the Hebrew word ''tōʻēḇā'' is actually not used in Leviticus for dietary violations, and is only used 2 or 3 times elsewhere to refer to such things as being abominable for Israel, (Dt. 14:3; Jer. 16:18) while it is the word most often used in denoting  grave moral ''abominations'', including clearly universally sinful practices. (Dt. 7:25; 18:9-12 13, 2Kg. 21:2-7;  2Chr. 33:2,3; Is. 1:13; 44:19; Jer. 7:10; 32:35) And which includes illicit sexual unions. (Dt. 24:2-4; 1Kg. 14:24;  2Ki. 16:3; 21:2,11; Ezek. 16:22,58; 18:10-13; 22:11; 33:26) Collectively, it is also used for all the sins of Lv. 18 + 20. (Lv. 18:27-30) In contrast, the word most used, and only used for ceremonial violations, is “sheqets” (Leviticus 7:21; 11:10-13,20,23,41,42; Is. 66:17; Ezek. 8:10), and then “shâqats,” from which it is derived, which is only used in Leviticus for dietary violations (Leviticus 11:11,13,43; 20:25; Dt. 7:26; Prv. 22:24).

Examining the first basis for their claim manifests that this argument is not substantiated by the original language, as the Hebrew word ''tōʻēḇā'' is actually not used in Leviticus for dietary violations, and is only used 2 or 3 times elsewhere to refer to such things as being abominable for Israel, (Dt. 14:3; Jer. 16:18) while it is the word most often used in denoting  grave moral ''abominations'', including clearly universally sinful practices. (Dt. 7:25; 18:9-12 13, 2 kg. 21:2-7;  2Chr. 33:2,3; Is. 1:13; 44:19; Jer. 7:10; 32:35) And which includes illicit sexual unions. (Dt. 24:2-4; 1 kg. 14:24;  2Ki. 16:3; 21:2,11; Ezek. 16:22,58; 18:10-13; 22:11; 33:26) Collectively, it is also used for all the sins of Lv. 18 + 20. (Lv. 18:27-30) In contrast, the word most used, and only used for ceremonial violations, is “sheqets” (Leviticus 7:21; 11:10-13,20,23,41,42; Is. 66:17; Ezek. 8:10), and then “shâqats,” from which it is derived, which is only used in Leviticus for dietary violations (Leviticus 11:11,13,43; 20:25; Dt. 7:26; Prv. 22:24).

As regards zimmâh, unlike ''tōʻēḇā'', this word is not not often used for specific sexual sins, but is generally seen in reference to sexual "lewdness" (Jdg. 20:6; Jer.13:27, Eze. 16:43, 58; 22:9; 23:21,27,29,35,48-49; Eze. 24:13; Hos. 6:9). It often is another word to describe the vile nature of many clearly universal sins which are also categorized as tōʻēḇā, (Lv. 18:17; 19:29; Jer. 13:27; Ezek. 22:11: adultery=tōʻēḇā, incest= zimmâh ). Yet, it is not always used for all universal sexual sins, and the absence of zimmâh in relation to a sexual sin cannot necessarily negate the intrinsic evil of its nature, while sins which tōʻēḇā refers to include such.   

As regards zimmâh, unlike ''tōʻēḇā'', this word is not not often used for specific sexual sins, but is generally seen in reference to sexual "lewdness" (Jdg. 20:6; Jer.13:27, Eze. 16:43, 58; 22:9; 23:21,27,29,35,48-49; Eze. 24:13; Hos. 6:9). It often is another word to describe the vile nature of many clearly universal sins which are also categorized as tōʻēḇā, (Lv. 18:17; 19:29; Jer. 13:27; Ezek. 22:11: adultery=tōʻēḇā, incest= zimmâh ). Yet, it is not always used for all universal sexual sins, and the absence of zimmâh in relation to a sexual sin cannot necessarily negate the intrinsic evil of its nature, while sins which tōʻēḇā refers to include such.   

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> <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,<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).

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====

"The land itself vomiteth out her inhabitants - This is a very nervous prosopopoeia or personification; a figure by which any part of inanimate nature may be represented as possessing the passions and reason of man. Here the land is represented as an intelligent being, with a deep and refined sense of moral good and evil: information concerning the abominations of the people is brought to this personified land, with which it is so deeply affected that a nausea is produced, and it vomits out its abominable and accursed inhabitants...The land is personified as a living creature, which violently rejects food that it dislikes. "  

"The land itself vomiteth out her inhabitants - This is a very nervous prosopopoeia or personification; a figure by which any part of inanimate nature may be represented as possessing the passions and reason of man. Here the land is represented as an intelligent being, with a deep and refined sense of moral good and evil: information concerning the abominations of the people is brought to this personified land, with which it is so deeply affected that a nausea is produced, and it vomits out its abominable and accursed inhabitants...The land is personified as a living creature, which violently rejects food that it dislikes. "  

Paradoxically, the land is  metaphorically said to do the opposite in Num. 14:32, in which the the faithless spies of Israel said it was one that "eateth up the inhabitants thereof".  

Paradoxically, the land is  metaphorically said to do the opposite in Num. 14:32, in which the faithless spies of Israel said it was one that "eateth up the inhabitants thereof".  

Lv. 18:26: "Ye shall therefore keep my statutes and my judgments..."; The word for "statutes" (''chûqqâh'''[H2708]) is also often rendered "ordinances" in the [[KJV]] and other translations, and usually refers to the general commands of God, as well as those of pagans and their ways (religion and culture being inseparably intertwined), and even the laws of the universe. (Jer. 31:35; 33:25)  

Lv. 18:26: "Ye shall therefore keep my statutes and my judgments..."; The word for "statutes" (''chûqqâh'''[H2708]) is also often rendered "ordinances" in the [[KJV]] and other translations, and usually refers to the general commands of God, as well as those of pagans and their ways (religion and culture being inseparably intertwined), and even the laws of the universe. (Jer. 31:35; 33:25)