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Jude is a book dealing with the manifestations and consequences of spiritual and moral declension, in contrast to the purity and power of the holy love of God. Verse 7 come after examples of men and angels who went backwards in rebellion against God, and suffered certain judgment, and which then declares, "Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." (KJV)   

Jude is a book dealing with the manifestations and consequences of spiritual and moral declension, in contrast to the purity and power of the holy love of God. Verse 7 come after examples of men and angels who went backwards in rebellion against God, and suffered certain judgment, and which then declares, "Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." (KJV)   

Here, it is explicitly stated that not only Sodom but also Gomorrha and the cities about them in like manner “gave themselves over to fornication.” with a specific form of it being the culmination of such surrender to sensuality. The Greek (which the New Testament was written in) word from which the emphasized phrase comes from, is “ekporneuō” (G1608), and is only Biblically used here, but it is a combination of  “ek,”  denoting motion, as in “giving themselves,” and  “porneuō,” meaning fornication. Ekporneuō also occurs in the [[Septuagint]] to denote whoredom in Genesis 38:24 and Exodus 34:15. Realizing this, most homosexual apologists again seek to deny homoeroticism from being the primary physical sin of Sodom by proposing or contending that as the word for “strange” basically means “another,” “other,” “altered” or even “next,” then the meaning is unclear, and if the the condemnation of Sodom was sexual, then it is likely that it was because women sought to commit fornication with “other than human” angels,<ref>Bailey, pp. 11-16; Boswell, p. 97</ref> perhaps referring to Genesis 6 and or the apocryphal book of Enoch. However, if the “sons of God” in Gn. 6 are fallen angels, or if Enochian legends are being alluded to,<ref>there are sound reasons for the Book of Enoch being rejected from the Jewish canon, the Septuagint and Vulgate, and the Apocrypha (http://www.jesus-is-savior.com/Wolves/book_of_enoch.htm), including tales of approx. 443 foot height angelic offspring, or angels (stars) procreating with oxen to produce elephants, camels and donkeys, (86:1-5) if taken literally</ref> then it is about them going after the daughters of men, not the other way around. And if homosex advocates must give the Book of Enoch more veracity above the portion which Jude uses,<ref>or simply Enoch. Jude would be following the Biblical practice of quoting an inspired utterance from a source that is not wholly inspired, just as Paul did in quoting a pagan prophet (Acts 17:28)</ref>  then its condemnation of "sodomitic" sex (10:3; 34:1)<ref>http://www.bibliotecapleyades.net/enoch/2enoch01-68.htm</ref> indicates that was the prevalent sin of Sodom. As Jude connects the judgment of Sodom with their going after strange flesh, then the connection to Gn. 19 is intimated. Additional evidence indicative of Jude 7 and 2 Peter 2:6-7,10 possessing a homoerotic dimension is found in the nearest parallels in early extra Biblical Jewish texts:  Philo of Alexandria (Abraham 133-41; Questions on Genesis 4.37), Josephus (Antiquities 1.194-95, 200-201; Jewish War 4.483-5; 5.566) and the Testament of Naphtali (3:4).<ref>Robert  A. J. Gagnon, The Bible and Homosexual Practice pp. 87-89.</ref>

Here, it is explicitly stated that not only Sodom but also Gomorrha and the cities about them in like manner “gave themselves over to fornication.” with a specific form of it being the culmination of such surrender to sensuality. The Greek (which the New Testament was written in) word from which the emphasized phrase comes from, is “ekporneuō” (G1608), and is only Biblically used here, but it is a combination of  “ek,”  denoting motion, as in “giving themselves,” and  “porneuō,” meaning fornication. Ekporneuō also occurs in the [[Septuagint]] to denote whoredom in Genesis 38:24 and Exodus 34:15. Derek Kinder explains, "The verb ekporneuo definitely refers to sexual immorality and the preposition ek explains that it means that "they gave themselves up fully, without reserve, thoroughly, out and out, utterly In response, most homosexual apologists propose or contend that as the word for “strange” basically means “another,” “other,” “altered” or even “next,” then the meaning is unclear, and if the the condemnation of Sodom was sexual, then it is likely that it was because women sought to commit fornication with “other than human” angels,<ref>Bailey, pp. 11-16; Boswell, p. 97</ref> perhaps referring to Genesis 6 and or the apocryphal book of Enoch. However, it is reasoned that if the “sons of God” in Gn. 6 are fallen angels, or if Enochian legends are being alluded to,<ref>there are sound reasons for the Book of Enoch being rejected from the Jewish canon, the Septuagint and Vulgate, and the Apocrypha (http://www.jesus-is-savior.com/Wolves/book_of_enoch.htm), including tales of approx. 443 foot height angelic offspring, or angels (stars) procreating with oxen to produce elephants, camels and donkeys, (86:1-5) if taken literally</ref> then it is about them going after the daughters of men, not the other way around. And that if homosex advocates would give the Book of Enoch more veracity above the portion which Jude uses,<ref>or simply Enoch. Jude would be following the Biblical practice of quoting an inspired utterance from a source that is not wholly inspired, just as Paul did in quoting a pagan prophet (Acts 17:28)</ref>  then its condemnation of "sodomitic" sex (10:3; 34:1)<ref>http://www.bibliotecapleyades.net/enoch/2enoch01-68.htm</ref> indicates that homosex was the prevalent '''physical''' sin of Sodom. As Jude connects the judgment of Sodom with their going after strange flesh, then the connection to Gn. 19 is intimated. Additional evidence indicative of Jude 7 and 2 Peter 2:6-7,10 possessing a homoerotic dimension is found in the nearest parallels in early extra Biblical Jewish texts:  Philo of Alexandria (Abraham 133-41; Questions on Genesis 4.37), Josephus (Antiquities 1.194-95, 200-201; Jewish War 4.483-5; 5.566) and the Testament of Naphtali (3:4).<ref>Robert  A. J. Gagnon, The Bible and Homosexual Practice pp. 87-89.</ref>

As for “other,” as in “strange flesh,” the Greek for the phrase, “strange flesh” is “heteros” and “sarx,” with the former basically meaning “other/another,” while “sarx” denotes the nature of man, or (once) a class of laws from God which deal with earthly matters as washings (Heb. 9:10).  Heteros could easily refer to "other than normal,  lawful or right," as in Rm. 7:3 or Gal. 1:6, that being contrary to God's law and design, and rebellion has been the context prior to this, and is the real issue, not angels, as some suppose. Dave Miller states this pertains to the indulgence of passions that are “contrary to nature” (Barnes, 1949, p. 393)—“a departure from the laws of nature in the impurities practiced” (Salmond, 1950, 22:7).<ref>Dave Miller, Ph.D. http://www.apologeticspress.org/articles/480</ref>  

As for “other,” as in “strange flesh,” the Greek for the phrase, “strange flesh” is “heteros” and “sarx,” with the former basically meaning “other/another,” while “sarx” denotes the nature of man, or (once) a class of laws from God which deal with earthly matters as washings (Heb. 9:10).  Heteros could easily refer to "other than normal,  lawful or right," as in Rm. 7:3 or Gal. 1:6, that being contrary to God's law and design, and rebellion has been the context prior to this, and is the real issue, not angels, as some suppose. Dave Miller states this pertains to the indulgence of passions that are “contrary to nature” (Barnes, 1949, p. 393)—“a departure from the laws of nature in the impurities practiced” (Salmond, 1950, 22:7).<ref>Dave Miller, Ph.D. http://www.apologeticspress.org/articles/480</ref>