Changes

Others contend or postulates that the grammar in Lv. 18:22 and 20:13 indicates only a prohibition of actual male intercourse, and only condemns the active party, not the passive one, with procreation being causative of the injunction, and or being due to the need for male dominance, but not forbidding lesbian eroticism.<ref>Wrestling with God and Men, pp. 80-93, by Steven Greenberg</ref> Or that it only targets coercive male intercourse<ref>A Time to Embrace, Stacy Johnson</ref>

Others contend or postulates that the grammar in Lv. 18:22 and 20:13 indicates only a prohibition of actual male intercourse, and only condemns the active party, not the passive one, with procreation being causative of the injunction, and or being due to the need for male dominance, but not forbidding lesbian eroticism.<ref>Wrestling with God and Men, pp. 80-93, by Steven Greenberg</ref> Or that it only targets coercive male intercourse<ref>A Time to Embrace, Stacy Johnson</ref>

The focus here is on the words, ''îysh'' (man) ''shâkab'' (lieth) '''êth'' (with) ''zâkâr'' (mankind) ''mishkâb'' (lieth) '''ishshâh'' ''nâshîym'' (women), with mishkâb, usually meaning ''bed'', being restricted to only intercourse. And while that specific action (cf. Num. 31:17–18,35; Judges 21:11–12) is prohibited, yet to restrict "the "bed of love" (Ezek. 23:17; cf. 7:17) to only actual intercourse would appear to be too narrow. It is inconceivable that euphemisms such as "uncover the nakedness, or "lieth with", only forbid adulterous or incestuous intercourse while allowing all else, even if they may be seen as a lesser degree of eroticism. Though the sin of Reuben was that he went up to his father's bed (Gn. 49:4) inferring adultery/incest with his mother, certainly lesser forms of eroticism would not be sanctioned. Gagnon concludes that the idea that ancient Israel would have accepted other aspects of male with male erotic sex is preposterous, which apparently even Johnson is compelled to admit.<ref>[http://www.robgagnon.net/articles/homosexStacyJohnsonMoreReasonsCritique.pdf More Reasons Why Stacy Johnson’s A Time to Embrace Should Not Be Embraced: Part II]</ref><ref>"God and Sex" or "Pants on Fire"? - by Robert Gagnon</ref>  

The focus here is on the words, ''îysh'' (man) ''shâkab'' (lieth) ''êth'' (with) ''zâkâr'' (mankind) ''mishkâb'' (lieth) '''ishshâh'' ''nâshîym'' (women), with mishkâb, usually meaning ''bed'', being restricted to only intercourse. And while that specific action (cf. Num. 31:17–18,35; Judges 21:11–12) is prohibited, yet to restrict "the "bed of love" (Ezek. 23:17; cf. 7:17) to only actual intercourse would appear to be too narrow. It is inconceivable that euphemisms such as "uncover the nakedness, or "lieth with", only forbid adulterous or incestuous intercourse while allowing all else, even if they may be seen as a lesser degree of eroticism. Though the sin of Reuben was that he went up to his father's bed (Gn. 49:4) inferring adultery/incest with his mother, certainly lesser forms of eroticism would not be sanctioned. Gagnon concludes that the idea that ancient Israel would have accepted other aspects of male with male erotic sex is preposterous, which apparently even Johnson is compelled to admit.<ref>[http://www.robgagnon.net/articles/homosexStacyJohnsonMoreReasonsCritique.pdf More Reasons Why Stacy Johnson’s A Time to Embrace Should Not Be Embraced: Part II]</ref><ref>"God and Sex" or "Pants on Fire"? - by Robert Gagnon</ref>  

As regards the idea that only the active partner is targeted in 18:22, as is seen in such places as Dt. 22:22-27, simply because the man is specified does not mean the recipient is not culpable, but a distinction is made in jurisprudence when the latter is not. In contrast, in Lv. 20:13 both parties are presented as culpable. Likewise in verses before and after 20:13 the male is specified though it addresses a consensual act (Lv. 20:10-12,14)

As regards the idea that only the active partner is targeted in 18:22, as is seen in such places as Dt. 22:22-27, simply because the man is specified does not mean the recipient is not culpable, but a distinction is made in jurisprudence when the latter is not. In contrast, in Lv. 20:13 both parties are presented as culpable. Likewise in verses before and after 20:13 the male is specified though it addresses a consensual act (Lv. 20:10-12,14)

The error of this argument is multiple, in that  

The error of this argument is multiple, in that  

1. the sentence of death for homosex is essentially listed twice (collectively with all laws in Lv. 18:29, and specifically in 20:13), while elsewhere death is not mandated for some forms of incest (Lev 18:12,14,16,18; Lv. 20:19,20,21) In addition, it is doubtful that ''cursed'' in Dt. 27 always denotes death, (Dt. 28:19ff Gn. 9:25) which would further negate disparities between reiterative quantities. Conversely, if ''cursed'' does always denote death, then it increases the number of moral offenses for which death is apparently assigned only once (Dt. 27:17,18). Or twice, as all infractions of the law of Moses would be capital sins. (Dt. 27:26)

*1. the sentence of death for homosex is essentially listed twice (collectively with all laws in Lv. 18:29, and specifically in 20:13), while elsewhere death is not mandated for some forms of incest (Lev 18:12,14,16,18; Lv. 20:19,20,21) In addition, it is doubtful that ''cursed'' in Dt. 27 always denotes death, (Dt. 28:19ff Gn. 9:25) which would further negate disparities between reiterative quantities. Conversely, if ''cursed'' does always denote death, then it increases the number of moral offenses for which death is apparently assigned only once (Dt. 27:17,18). Or twice, as all infractions of the law of Moses would be capital sins. (Dt. 27:26)

2.No certain conclusion can be arrived at as to what category a law belongs based upon the number of times the death penalty is mentioned for it. Some forms of incest have no [[Capital punishment]] individually mandated for them, nor do all violations of the [[ten commandments]],  while the death penalty for breaking the sabbath, which most prohomosex advocates would categorize as ceremonial, is thrice mentioned (Ex. 31:14,15; 35:2; Num.16:32-36)<ref>[http://peacebyjesus.witnesstoday.org/TheDeathPenalty.html The Death Penalty in the  

*2.No certain conclusion can be arrived at as to what category a law belongs based upon the number of times the death penalty is mentioned for it. Some forms of incest have no [[Capital punishment]] individually mandated for them, nor do all violations of the [[ten commandments]],  while the death penalty for breaking the sabbath, which most prohomosex advocates would categorize as ceremonial, is thrice mentioned (Ex. 31:14,15; 35:2; Num.16:32-36)<ref>[http://peacebyjesus.witnesstoday.org/TheDeathPenalty.html The Death Penalty in the  

Old Testament]</ref> (The sin for which death is most mentioned is unholy presumption, that of approaching holy things which only sanctified Levites were allowed to do, and for which there are eight occurrences of the capital penalty being attached to it, (Num. 1:51; 3:10,38; 4:20; 18:3,7,15,22) with three examples of this consequence. (1Sam. 6:19; 1Chr. 13:9,10; cf. 2Chr. 26:16-20) But which examples indicate capital punishment was always death by supernatural execution, as it was for unjustly afflicting a widow or fatherless child: Ex. 22:22-24)

Old Testament]</ref> (The sin for which death is most mentioned is unholy presumption, that of approaching holy things which only sanctified Levites were allowed to do, and for which there are eight occurrences of the capital penalty being attached to it, (Num. 1:51; 3:10,38; 4:20; 18:3,7,15,22) with three examples of this consequence. (1Sam. 6:19; 1Chr. 13:9,10; cf. 2Chr. 26:16-20) But which examples indicate capital punishment was always death by supernatural execution, as it was for unjustly afflicting a widow or fatherless child: Ex. 22:22-24)

3. The number of repetitions of the death penalty for a sin is not a consistent criteria by which its severity is determined. According to the principal behind Gal. 3:19, the greater the need, when the law was being given, for Israel to be deterred by a law and its capital offenses, then the more likely it should be expected to be reiterated in the recorded Mosaic code. Cannibalism is not even specifically outlawed, but like homosex, and perhaps even less unconditionally wrong, it is contrary to foundational law. (Gn. 9:2,3) Likewise, Gagnon notes, "The only form of consensual sexual behavior that was regarded by ancient Israel, early Judaism, and early Christianity as more egregious than same-sex intercourse was bestiality. It is no accident that bestiality receives even less attention in the Bible than same-sex intercourse—it is mentioned only in Exod 22:19; Lev 18:23 and 20:15-16; and Deut 27:21<ref> Gagnon, Zenit Interview http://www.robgagnon.net/ZenitInterview.htm</ref>  

*3. The number of repetitions of the death penalty for a sin is not a consistent criteria by which its severity is determined. According to the principal behind Gal. 3:19, the greater the need, when the law was being given, for Israel to be deterred by a law and its capital offenses, then the more likely it should be expected to be reiterated in the recorded Mosaic code. Cannibalism is not even specifically outlawed, but like homosex, and perhaps even less unconditionally wrong, it is contrary to foundational law. (Gn. 9:2,3) Likewise, Gagnon notes, "The only form of consensual sexual behavior that was regarded by ancient Israel, early Judaism, and early Christianity as more egregious than same-sex intercourse was bestiality. It is no accident that bestiality receives even less attention in the Bible than same-sex intercourse—it is mentioned only in Exod 22:19; Lev 18:23 and 20:15-16; and Deut 27:21<ref> Gagnon, Zenit Interview http://www.robgagnon.net/ZenitInterview.htm</ref>  

4. The phrase, ''put to death'' or similar explicit phrase is used for manifestly moral sins, (Ex. 21:29; Lev.20:2,6,9,10,11,12,13,14,15,27; 24:16,17; Dt. 17:6; 13:5,9; 17:12; 21:21) sometimes in combination with ''cut off'' (Lv. 18:29; 20:17), and only for the most serious ceremonial sins (Ex. 35:2; Num. 1:51), while "cut off" is used by itself for most of the ceremonial sins Exo 12:15; 30:33; Lev 7:20,21,25,27; 17:3-4; 19:8,13; 20:18; 22:3; 23:29; Num 9:13; 15:30-31)<ref>http://peacebyjesus.witnesstoday.org/TheDeathPenalty.html</ref>

*4. The phrase, ''put to death'' or similar explicit phrase is used for manifestly moral sins, (Ex. 21:29; Lev.20:2,6,9,10,11,12,13,14,15,27; 24:16,17; Dt. 17:6; 13:5,9; 17:12; 21:21) sometimes in combination with ''cut off'' (Lv. 18:29; 20:17), and only for the most serious ceremonial sins (Ex. 35:2; Num. 1:51), while "cut off" is used by itself for most of the ceremonial sins Exo 12:15; 30:33; Lev 7:20,21,25,27; 17:3-4; 19:8,13; 20:18; 22:3; 23:29; Num 9:13; 15:30-31)<ref>http://peacebyjesus.witnesstoday.org/TheDeathPenalty.html</ref>

5. Homsex is not only included with other capital sins, but is seen as distinguished as a first-tier sexual offense in Lev 20:10-16, along with adultery, incest with one's stepmother or daughter-in-law, and bestiality. As such, it is distinguished from lesser capital sexual offenses in 20:17-21.<ref> [http://www.robgagnon.net/NicholasKristofGodAndSex.htm Gagnon, "God and Sex" or "Pants on Fire"? The "Irrelevance of Levitical Prohibitions" Argument]</ref>

*5. Homsex is not only included with other capital sins, but is seen as distinguished as a first-tier sexual offense in Lev 20:10-16, along with adultery, incest with one's stepmother or daughter-in-law, and bestiality. As such, it is distinguished from lesser capital sexual offenses in 20:17-21.<ref> [http://www.robgagnon.net/NicholasKristofGodAndSex.htm Gagnon, "God and Sex" or "Pants on Fire"? The "Irrelevance of Levitical Prohibitions" Argument]</ref>

6. Lv. 18:22 is contrary in type to mere ceremonial/typological laws, such as deal with ritual cleansing, while restricting it only to the specific religious application of Dt. 23:17 ignores the distinction made between the two, and that the foundation for the religiously targeted law is based upon the general command of Lv. 18:22. And which itself is based upon foundational design and decrees. In the end this attempt is as erroneous as limiting the like general prohibition against prostitution in Lv. 19:29 only to a religious context.  

*6. Lv. 18:22 is contrary in type to mere ceremonial/typological laws, such as deal with ritual cleansing, while restricting it only to the specific religious application of Dt. 23:17 ignores the distinction made between the two, and that the foundation for the religiously targeted law is based upon the general command of Lv. 18:22. And which itself is based upon foundational design and decrees. In the end this attempt is as erroneous as limiting the like general prohibition against prostitution in Lv. 19:29 only to a religious context.  

7. It is duplicitous for prohomsoex polemicists to assert more repetitions of the death penalty are expected if it were inherently sinful, while seeking to justify homosex despite the utter absence of the establishment of homosexual marriage, in stark and consistent contrast to heterosexual relations, and which in reality is what would be most expected if it were not universally and immutably condemned.

*7. It is duplicitous for prohomsoex polemicists to assert more repetitions of the death penalty are expected if it were inherently sinful, while seeking to justify homosex despite the utter absence of the establishment of homosexual marriage, in stark and consistent contrast to heterosexual relations, and which in reality is what would be most expected if it were not universally and immutably condemned.

===Psychologically based polemics===

===Psychologically based polemics===