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→Punishments
*1. the clear command to "put to death" (Lev. 20:2,10-13,15,16,27; cf Lv. 19:20; 24:16,17,21,29) which is most often used for universal immutable grave sins, (Ex. 21:15-17,29) and not for ceremonial/purity laws, except for unholy presumption, (Ex. 19:12; Num. 1:51; 3:38) and for breaking the Sabbath; (Ex. 31:14,15; 35:2; Num. 15:35)
*1. the clear command to "put to death" (Lev. 20:2,10-13,15,16,27; cf Lv. 19:20; 24:16,17,21,29) which is most often used for universal immutable grave sins, (Ex. 21:15-17,29) and not for ceremonial/purity laws, except for unholy presumption, (Ex. 19:12; Num. 1:51; 3:38) and for breaking the Sabbath; (Ex. 31:14,15; 35:2; Num. 15:35)
*2. "cut off", (Lv. 20:17,18) which is used to prescribe the punishment for ritual purity offenses, (Gn. 17:14; Ex. 12:15,19; 30:33; Lv. 7:20,21,25-27; 17:4,9,14; 19:8; 22:3; 23:29; etc.) but is rarely used by itself for grave moral sins, though it is sometimes used for the same sins which "put to death" is stipulated for, including all of Lv. 18 (v. 29)`
*2. "cut off", (Lv. 20:17,18) which is used to prescribe the punishment for ritual purity offenses, (Gn. 17:14; Ex. 12:15,19; 30:33; Lv. 7:20,21,25-27; 17:4,9,14; 19:8; 22:3; 23:29; etc.) but is rarely used by itself for grave moral sins, though it is sometimes used for the same sins which "put to death" is stipulated for, including all of Lv. 18 (v. 29)
*3. "his blood [shall be] upon them (or him)", (Lv. 20:9,11-13; 16,27; Josh. 2:19; 1Ki. 2:27; Ezek. 18:13; 33:4,5)
*4. "burnt with fire", (Lv. 20:14; cf. Lv. 21:9), for taking a wife with her mother, which sentence Joshua 7:15,25 indicates is burning after death by stoning.
*4. "burnt with fire", (Lv. 20:14; cf. Lv. 21:9), for taking a wife with her mother, which sentence Joshua 7:15,25 indicates is burning after death by stoning.
This list of capital punishments is by no means complete, (cf. Ex. 21; Lv. 24; Dt. 27) nor is the death penalty mentioned more than once for every every capital crime in the Bible, especially as regards the meaning of "cursed" in Dt. 27:15-26.<ref>http://peacebyjesus.witnesstoday.org/Lv.18+20-Dt.27.html</ref>
This list of capital punishments is by no means complete, (cf. Ex. 21; Lv. 24; Dt. 27) nor is the death penalty mentioned more than once for every every capital crime in the Bible, especially as regards the meaning of "cursed" in Dt. 27:15-26.<ref>http://peacebyjesus.witnesstoday.org/Lv.18+20-Dt.27.html</ref>
The reason for the prevalence of the mention of a sin is not simply sue to its degree of wickedness, but as the law itself was "added because of transgressions" (Gal. 3:19) the condemnation of the most prevalent sins is repeated often, with the chief one, idolatry, being addressed over 100 times, and illicit heterosexual sex dozens of times, while rarer ones such as bestiality and extreme forms of incest are rarely mentioned.
The reason for the mention of the death penalty for one sin over another is not necessarily due to its degree of wickedness, but as the law itself was "added because of transgressions", (Gal. 3:19) the condemnation of the most prevalent sins and their penalty is repeated most often, with the chief one, idolatry, being addressed over 100 times, and illicit heterosexual sex dozens of times, while rarer ones such as bestiality and extreme forms of incest are rarely mentioned.
Keil and Deitzch comment,
Keil and Deitzch comment,
The use of the term 'lie' (here and in Lev 18:22) without qualifying verbs such as 'seize and (lie)', along with equal punishment for both parties, and two motive clauses 'Both of them have
The use of the term 'lie' (here and in Lev 18:22) without qualifying verbs such as 'seize and (lie)', along with equal punishment for both parties, and two motive clauses 'Both of them have
committed an abomination ... their blood is upon them', further evidences the unconditional and universal nature of the ban, and not simply against forcible homosexual intercourse as the Assyrians did, or with youths (as did the Egyptians).<ref>The Old Testament Attitude to Homosexuality Gordon J Wenham http://www.biblicalstudies.org.uk/article_attitude_wenham.html</ref>
committed an abomination ... their blood is upon them', further evidences the unconditional and universal nature of the ban, and not simply against forcible homosexual intercourse as the Assyrians did, or with youths (as did the Egyptians).<ref>The Old Testament Attitude to Homosexuality Gordon J Wenham http://www.biblicalstudies.org.uk/article_attitude_wenham.html</ref>
====Lv. 18:23, 24: Commission to keep commands====
Israel here is enjoined to keep both the statutes and judgments of God, and not to know walk in the manners of the nation which God determimed to cast out due to the practices God has condemned. Similar cause and effect statements occur elswhere, but not immediately after ceremonial lawws, such as in Lev. 11-17.
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)
The word for "judgments" (''mishpâṭ ''[H4941]) usually denotes a decree or decision of justice or qualities therof (Ex. 23:6; Dt. 17:8,9; 32:4)
Albert Barnes comments,
And ye shall not walk in the manners of the nation which I cast out before you,.... Nation seems to be put for nations, for there were seven nations cast out for them; though the Canaanites may be intended, being a general name for the whole: some think the Amorites are meant, who were a principal nation, and notorious for their wickedness: hence we often meet with this phrase in Jewish writings, "the way of the Amorites", as being exceeding bad, and so to be avoided, and by no means to be walked in, Gen_15:16,
== See also ==
== See also ==