Changes

Rather than this passage being the specifically religious application of the general Levitical injunctions against homosex, those who favor that practice usually contend that the former is what Lv. 18:22; 20:13 only refers to. The key word at issue here is ''qâdêsh'' [H6945], the basic meaning of which is ''sacred'', contextually referring to temple prostitute, which the translators of the [[King James Version]] rendered as "sodomite", due to its perceived denotation of men whose manner of sex was like that of dogs.<ref>John Barclay Burns, Devotee or Deviate</ref>   

Rather than this passage being the specifically religious application of the general Levitical injunctions against homosex, those who favor that practice usually contend that the former is what Lv. 18:22; 20:13 only refers to. The key word at issue here is ''qâdêsh'' [H6945], the basic meaning of which is ''sacred'', contextually referring to temple prostitute, which the translators of the [[King James Version]] rendered as "sodomite", due to its perceived denotation of men whose manner of sex was like that of dogs.<ref>John Barclay Burns, Devotee or Deviate</ref>   

Keil and Delitzsch comment that "the price of a dog” is not the price paid for the sale of a dog (Bochart, Spencer, Iken, Baumgarten, etc.), but is a figurative expression used to denote the gains of the kadesh, who was called κίναιδος by the Greeks, and received his name from the dog-like manner in which the male kadesh debased himself.<ref>Keil and Delitzch</ref>

Keil and Delitzsch comment that "the price of a dog” is not the price paid for the sale of a dog, but is a figurative expression used to denote the gains of the kadesh, who was called κίναιδος by the Greeks, and received his name from the dog-like manner in which the male kadesh debased himself.<ref>Keil and Delitzch</ref>

Boswell states that the LXX uses six different words to translate qâdêsh, once mistranslating the gender, (1Ki. 15:12) and seeks to disallow Dt. 23:17,18 from meaning male homosexual prostitutes, as pagan fertility rites would include male/female prostitutional couplings.</ref>Christianity, Social Tolerance, and Homosexuality p. 99</ref> Scroggs is also adverse to the use of the word "sodomite" here, and thinks that Dt. 13:17,18 likely refers to cultic prostitution by both genders, but that the LXX indicates a prohibition against secular male homosexual prostitutes, which is how the Palestinian Targum renders it, making prostitution the real offense.<ref>New Testament and Homosexuality, pp. 23,86,87</ref>   

Boswell states that the LXX uses six different words to translate qâdêsh, once mistranslating the gender, (1Ki. 15:12) and seeks to disallow Dt. 23:17,18 from meaning male homosexual prostitutes, as pagan fertility rites would include male/female prostitutional couplings.<ref>Christianity, Social Tolerance, and Homosexuality p. 99</ref> Scroggs is also adverse to the use of the word "sodomite" here, and thinks that Dt. 13:17,18 likely refers to cultic prostitution by both genders, but that the LXX indicates a prohibition against secular male homosexual prostitutes, which is how the Palestinian Targum renders it, making prostitution the real offense.<ref>New Testament and Homosexuality, pp. 23,86,87</ref>   

Young, who deals extensively with pertinent linguistic and historical/cultural aspects here, and the language of LXX in particular,<ref>[http://books.google.com/books?id=ZXAVf8m_HKgC&pg=PA244&lpg=PA244&dq=sodom+in+Mishnah&source=web&ots=ZjUCW3j8F9&sig=F5r2UCKKoWPAAbUnK3kYO-VdgVE&hl=en&sa=X&oi=book_result&resnum=4&ct=result#PPA129,M1 James B. De Young, Homosexuality, pp. 122-137 [</ref> points out the problems of Boswell relegating Lv. 18:22 and 20:13 to cultic temple homosex, as well as denying that Dt. 20:13 refers to homosexual temple prostitution. In the Hebrew qâdêsh is masculine here, and v. 18 references this qâdêsh as a "dog," a description also found in Mespotamian texts.<ref>Reallexicon der Assyriologie 4, 465</ref> In the Bible the term "dog" is used metaphorically and twice literally in various but usually unpscified derogatory ways. (Psa. 22:16; Prov. 26:11; Isa. 56:10; 56:11; Mat. 7:6; Phil. 3:2; 2Pet. 2:22; Rev. 22:15) Its general meaning is that of an immoral person(s), and as the Gentiles overall illustrated the immorality that Israel was to avoid, so the term "dog" was often applied to them. (Mt. 15:22-28) Likewise, Christians sometimes applied the term to morally unclean unbelievers, perhaps even equating the Judaizers with such. (Phil. 3:2,3). Historically, most scholars who have commented on the verse opinion that this term is derogatory.  

Young, who deals extensively with pertinent linguistic and historical/cultural aspects here, and the language of LXX in particular,<ref>[http://books.google.com/books?id=ZXAVf8m_HKgC&pg=PA244&lpg=PA244&dq=sodom+in+Mishnah&source=web&ots=ZjUCW3j8F9&sig=F5r2UCKKoWPAAbUnK3kYO-VdgVE&hl=en&sa=X&oi=book_result&resnum=4&ct=result#PPA129,M1 James B. De Young, Homosexuality, pp. 122-137 [</ref> points out the problems of Boswell relegating Lv. 18:22 and 20:13 to cultic temple homosex, as well as denying that Dt. 20:13 refers to homosexual temple prostitution. In the Hebrew qâdêsh is masculine here, and v. 18 references this qâdêsh as a "dog," a description also found in Mespotamian texts.<ref>Reallexicon der Assyriologie 4, 465</ref> In the Bible the term "dog" is used metaphorically and twice literally in various but usually unpscified derogatory ways. (Psa. 22:16; Prov. 26:11; Isa. 56:10; 56:11; Mat. 7:6; Phil. 3:2; 2Pet. 2:22; Rev. 22:15) Its general meaning is that of an immoral person(s), and as the Gentiles overall illustrated the immorality that Israel was to avoid, so the term "dog" was often applied to them. (Mt. 15:22-28) Likewise, Christians sometimes applied the term to morally unclean unbelievers, perhaps even equating the Judaizers with such. (Phil. 3:2,3). Historically, most scholars who have commented on the verse opinion that this term is derogatory.