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Thus, while 'ĕnôsh may often denote a multitude of people irrespective of gender, yet as it is used in cases where men are clearly the subject, it's use in Gn. 19:4 to denote men as the particular subject cannot be disallowed. In the continuing context, Lot goes outside and entreats his "brethren" (a word ("'âch," H251) that most often denotes males), saying, "I pray you, brethren, do not so wickedly", and proceeds to offer them his two daughters "which have not known man" (v. 8). This they refuse, and they pressed sore upon the man, even Lot, and came near to break the door." But the men ('ĕnôsh) angels rescue him (vs. 4-11). Lot's address and the nature of his appeal and their violent reaction best indicates men in particular.  

Thus, while 'ĕnôsh may often denote a multitude of people irrespective of gender, yet as it is used in cases where men are clearly the subject, it's use in Gn. 19:4 to denote men as the particular subject cannot be disallowed. In the continuing context, Lot goes outside and entreats his "brethren" (a word ("'âch," H251) that most often denotes males), saying, "I pray you, brethren, do not so wickedly", and proceeds to offer them his two daughters "which have not known man" (v. 8). This they refuse, and they pressed sore upon the man, even Lot, and came near to break the door." But the men ('ĕnôsh) angels rescue him (vs. 4-11). Lot's address and the nature of his appeal and their violent reaction best indicates men in particular.  

The next word in contention, "yâda‛" (H3045) is more critical as to determining the particular nature of the inhospitality of Sodom. To those familiar with the Biblical use of yada as a primary verb to sexually know a human, the meaning is clear enough, but homosexual apologists contend that since yada is used over 940 times to denote non-sexual knowing, then it's use here only denotes interrogation, albeit of a violent nature. However, while forced sex is mentioned elsewhere (2 Sam. 13:1-14), violent interrogation itself is not evident in the Scriptures, and "yâda‛" is never used to denote gaining information by such means, unless  Jdg. 19:25 (the parallel account to Gn. 19) is made to convey such, but interrogation is hardly conveyed by “they knew her, and abused her all the night until the morning”. (Jdg. 19:25). Even the use of  "yâda” to denote any gaining of non-sexual personal knowledge by close contact with another person only occurs perhaps 3 times, but  "yada" (as in "know/knew/known") is clearly used 13 times  in the Bible, in addition to Gn. 19, to denote for sexual relations: Gn. 4:1,17,25; 24:16; 38:26; Num. 31:18,25; Jdg. 11:39; 19:25; 21:12; 1Sam. 1:19; 1Ki. 1:4; cf. Mt. 1:25.

The next word in contention, "yâda‛" (H3045) is more critical as to determining the particular nature of the inhospitality of Sodom. To those familiar with the Biblical use of yada as a primary verb to sexually know a human, the meaning is clear enough, but homosexual apologists contend that since yada is used over 940 times to denote non-sexual knowing, then it's use here only denotes interrogation, albeit of a violent nature. However, while forced sex is mentioned elsewhere (2 Sam. 13:1-14), violent interrogation itself is not evident in the Scriptures, and "yâda‛" is never used to denote gaining information by such means, unless  Jdg. 19:25 (the parallel account to Gn. 19) is made to convey such, but interrogation is hardly conveyed by “they knew her, and abused her all the night until the morning”. (Jdg. 19:25). Even the use of  "yâda” to denote gaining non-sexual personal knowledge by close contact with another person is exceedingly rare (Gn. 45:1), but  "yada" (as in "know/knew/known") is clearly used 15 times  in the Bible, in addition to Gn. 19, to denote for sexual relations: Gn. 4:1,17,25; 24:16; 38:26; Num. 31:17,18,35; Jdg. 11:39; 19:25; 21:12; 1Sam. 1:19; 1Ki. 1:4; cf. Mt. 1:25; Lk. 1:34. Another likely instance, and of a non-consensual homosexual act, is in Gn. 9:20-27 (v. 24)<ref>Holding, Homosexuality and Rape in Genesis, http://tektonics.org/gk/genhom.html</ref>

The Bible, as in many languages and cultures, makes abundant use of euphemisms for sex, such as "know" or "lie with" or "uncover the nakedness of" or "go in into."  Ancient languages which also used this allegorical use of “know” included Egyptian, Akkadian, and Ugaritic,<ref>(Botterweck, 1986, 5:455-456,460),</ref> as well as Syriac, Arabic, Ethiopic, and Greek <ref>(Gesenius, 1979, p. 334).</ref>  Hebrew scholars defining 'know' as used in Genesis 19:5, used terminology like 'sexual perversion'<ref>(Harris, et al., 1980, p. 366),</ref> 'homosexual intercourse'<ref>(Botterweck, 5:464),</ref> and 'crimes against nature',<ref>(Gesenius, p. 334).</ref><ref>http://www.apologeticspress.org/articles/480</ref>  

The Bible, as in many languages and cultures, makes abundant use of euphemisms for sex, such as "know" or "lie with" or "uncover the nakedness of" or "go in into."  Ancient languages which also used this allegorical use of “know” included Egyptian, Akkadian, and Ugaritic,<ref>(Botterweck, 1986, 5:455-456,460),</ref> as well as Syriac, Arabic, Ethiopic, and Greek <ref>(Gesenius, 1979, p. 334).</ref>  Hebrew scholars defining 'know' as used in Genesis 19:5, used terminology like 'sexual perversion'<ref>(Harris, et al., 1980, p. 366),</ref> 'homosexual intercourse'<ref>(Botterweck, 5:464),</ref> and 'crimes against nature',<ref>(Gesenius, p. 334).</ref><ref>http://www.apologeticspress.org/articles/480</ref>