Changes

As yâda is often used as a verb to refer to sex narratives, but in forbidding illicit sex, another attempt is made to disallow homosex in Gn. 19 based upon the absence of yâda when the Bible mentions homosexual acts (in Lv. 18:22; 20:13; 23:17)<ref>Julie M. Smith, Sometimes a Cigar is Just a Cigar</ref> However, this argument fails, as it would also disallow yâda from denoting premarital sex, (Gn. 38:26) or forced sex, (Jdg. 19:25) which, like Gn. 19, is described in narratives by using the euphemism yâda, but when proscribed as a sin, it uses the euphemism “lie/lay” (Dt. 22:25-29). None of the laws against illicit sex use yâda.  

As yâda is often used as a verb to refer to sex narratives, but in forbidding illicit sex, another attempt is made to disallow homosex in Gn. 19 based upon the absence of yâda when the Bible mentions homosexual acts (in Lv. 18:22; 20:13; 23:17)<ref>Julie M. Smith, Sometimes a Cigar is Just a Cigar</ref> However, this argument fails, as it would also disallow yâda from denoting premarital sex, (Gn. 38:26) or forced sex, (Jdg. 19:25) which, like Gn. 19, is described in narratives by using the euphemism yâda, but when proscribed as a sin, it uses the euphemism “lie/lay” (Dt. 22:25-29). None of the laws against illicit sex use yâda.  

====Summation===

===Summation===

An examination of both grammar and context best indicates a homoerotic intent on the part of the Sodomites. The sexual connotation in this story is further evidenced in the parallel story of the Levite and his concubine in Judge 19, whom men of Belial “knew” and abused all the night.<ref>Derek Kidner, "Genesis: An Introduction and Commentary," Tyndale Old Testament Commentaries (Chicago: InterVarsity Press, 1963), p. 137.</ref> To this is added the confirmation in the Book of Jude that Sodom's most notable physical sin was fornication. Prohomsex writers usually render this as referring to Sodomites knowingly seeking sex with angels. However, not only does Jude 1:7 reveal that fornication was a regional issue which preceded the angelic visit, and Gn. 18:20-22 indicates that Sodom was practicing their damnable sin prior to the arrival of Lot's angelic guests, but it is most unlikely that the Sodomites knew then what manner of men his guests were (or that they would go after angels if they did), until the angels smote them with blindness and pulled Lot inside and shut the door. This would be impossible for ordinary men, and the Sodomites would then have realized that the men whom they sought were no ordinary men.

An examination of both grammar and context best indicates a homoerotic intent on the part of the Sodomites. The sexual connotation in this story is further evidenced in the parallel story of the Levite and his concubine in Judge 19, whom men of Belial “knew” and abused all the night.<ref>Derek Kidner, "Genesis: An Introduction and Commentary," Tyndale Old Testament Commentaries (Chicago: InterVarsity Press, 1963), p. 137.</ref> To this is added the confirmation in the Book of Jude that Sodom's most notable physical sin was fornication. Prohomsex writers usually render this as referring to Sodomites knowingly seeking sex with angels. However, not only does Jude 1:7 reveal that fornication was a regional issue which preceded the angelic visit, and Gn. 18:20-22 indicates that Sodom was practicing their damnable sin prior to the arrival of Lot's angelic guests, but it is most unlikely that the Sodomites knew then what manner of men his guests were (or that they would go after angels if they did), until the angels smote them with blindness and pulled Lot inside and shut the door. This would be impossible for ordinary men, and the Sodomites would then have realized that the men whom they sought were no ordinary men.