Changes

The word in 1Sam. 19:2 for “delight” (châphêts) is invoked as favoring homosexuality, but this word is also used with the word love in 1Sam. 18:22 for Saul's delight in David, whom everyone loved, (vs. 16) and in 2Sam. 24:3 for David (wrongly) delighting in numbering Israel, and Ps. 119:70 for the Psalmist delighting in the law of God, (which forbids homosex). When used for romantic delight, (Gn. 34:2,3,19; Dt. 21:13,14) as usual the descriptive context makes that meaning possible, in contrast to here.   

The word in 1Sam. 19:2 for “delight” (châphêts) is invoked as favoring homosexuality, but this word is also used with the word love in 1Sam. 18:22 for Saul's delight in David, whom everyone loved, (vs. 16) and in 2Sam. 24:3 for David (wrongly) delighting in numbering Israel, and Ps. 119:70 for the Psalmist delighting in the law of God, (which forbids homosex). When used for romantic delight, (Gn. 34:2,3,19; Dt. 21:13,14) as usual the descriptive context makes that meaning possible, in contrast to here.   

Pro-homosex proponents also attempt to use 1Sam. 20:3, where David states he found grace in Jonathan's eyes. However, this word denotes kindness or favor and contextually the situation is that Jonathan is David's necessary ally against Saul, who seeks his life. This is entirely fitting here without any erotic denotation, as seen by its common use in the Biblical such as in 1Sam. 17:5, where in a similar situation David states he had found grace in the eyes of Achish, or 2Sam. 14:22, where Joab finds grace in David's eyes, and Gen 32:5 of Jacob and Essau, etc.   

Pro-homosex proponents also attempt to use 1Sam. 20:3, where David states he found grace in Jonathan's eyes. However, this word denotes kindness or favor and contextually the situation is that Jonathan is David's necessary ally against Saul, who seeks his life. This is entirely fitting here without any erotic [[denotation]], as seen by its common use in the Biblical such as in 1Sam. 17:5, where in a similar situation David states he had found grace in the eyes of Achish, or 2Sam. 14:22, where Joab finds grace in David's eyes, and Gen 32:5 of Jacob and Essau, etc.   

In relation to Jonathan's friendship with David, which Saul reacts to with anger in chapter 20:30,31, Horner,<ref>ibid. p. 29, 30</ref> labors to negate the idea that David was only Jonathan's friend, and instead construes Saul's anger toward Jonathan to be due to a homosexual affair, and not to his friendship with David placing him closer to the throne.  Horner denies that Jonathan would be in line to be king, and never even shows awareness of the prophetic significance of the divestiture by Jonathan of his garments to place them upon David. (Numbers 20:26) Instead, he both supposes Jonathan and David would take after pagan nations in a homosexual relationship, and that Israel's means of determining kings would also be after their manner, which only sometimes chose the husband of the king's daughter as such.   

In relation to Jonathan's friendship with David, which Saul reacts to with anger in chapter 20:30,31, Horner,<ref>ibid. p. 29, 30</ref> labors to negate the idea that David was only Jonathan's friend, and instead construes Saul's anger toward Jonathan to be due to a homosexual affair, and not to his friendship with David placing him closer to the throne.  Horner denies that Jonathan would be in line to be king, and never even shows awareness of the prophetic significance of the divestiture by Jonathan of his garments to place them upon David. (Numbers 20:26) Instead, he both supposes Jonathan and David would take after pagan nations in a homosexual relationship, and that Israel's means of determining kings would also be after their manner, which only sometimes chose the husband of the king's daughter as such.