Changes

The preceding directly relates to Horner's rendering of the next passage of interest, 1 Sam 20:30-31:  "Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen [bâchar] the son of Jesse to thine own confusion [bôsheth], and unto the confusion of thy mother's nakedness? {31} For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die."

The preceding directly relates to Horner's rendering of the next passage of interest, 1 Sam 20:30-31:  "Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen [bâchar] the son of Jesse to thine own confusion [bôsheth], and unto the confusion of thy mother's nakedness? {31} For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die."

Here, an angry Saul warns Jonathan that due to his friendship and political alliance with his (Saul's) enemy instead of him, then Saul will not advance him in power or to be king. While the word “women” (in italics in the KJV) is added by translators, and might  allow the verse may read, "thou son of perverse rebellion”, yet like today, “son of a b....” is seen as an expression of contempt (Job. 30:8),<ref>Albert Barnes, 1Sam. 12:30</ref> like that of “cursed children” (2Pt. 2:14) “Thy mother's nakedness” does indeed Biblically denote something sexual, but here it is the shame of his mother's intercourse by which she normally would have conceived a future king.<ref>John Gill, 1Sam. 12:30</ref>   

Here, an angry Saul warns Jonathan that due to his friendship and political alliance with his (Saul's) enemy instead of him, then Saul will not advance him in power or to be king. While the word ''women'' is added by translators (in italics in the KJV), and might  allow the verse may read, "thou son of perverse rebellion”, yet like today, “son of a b....” is seen as an expression of contempt (Job. 30:8),<ref>Albert Barnes, 1Sam. 12:30</ref> like that of “cursed children” (2Pt. 2:14) “Thy mother's nakedness” does indeed Biblically denote something sexual, but here it is the shame of his mother's intercourse by which she normally would have conceived a future king.<ref>John Gill, 1Sam. 12:30</ref>   

Though these verses are contrary to Horner's idea that the kingly successor would be chosen from a son in law, Horner attempts to enlist it for his homo-theology, Seeking to extrapolate an inference of sexual involvement between Jonathan and David, Horner asserts textual corruption exists, and finds an  alternative meaning for the Hebrew word for "chosen", '''bâchar''' (or bocher), and an equivalent word  in the  Greek LXX (μέτοχος metoxov) which can mean '''participation in''',  and then alters the phrase, "you have chosen the son of Jesse" to  "you are an intimate companion to the son of Jesse.” However, the Hebrew uses a different word here, and is used to describe Israel choosing Saul to be king, (1Sam. 12:13) and similarly in almost all of its 150 occurrences, and in no place refers to sexual intimacy. The Greek word in the LXX is used in Ps. 119:63 to denote Godly companions who fear God, which intimates nothing sexual, while in Hos. 4:17 it does have a sexual inference, but one that is spiritual.   

Though these verses are contrary to Horner's idea that the kingly successor would be chosen from a son in law, Horner attempts to enlist it for his homo-theology, Seeking to extrapolate an inference of sexual involvement between Jonathan and David, Horner asserts textual corruption exists, and finds an  alternative meaning for the Hebrew word for "chosen", '''bâchar''' (or bocher), and an equivalent word  in the  Greek LXX (μέτοχος metoxov) which can mean '''participation in''',  and then alters the phrase, "you have chosen the son of Jesse" to  "you are an intimate companion to the son of Jesse.” However, the Hebrew uses a different word here, and is used to describe Israel choosing Saul to be king, (1Sam. 12:13) and similarly in almost all of its 150 occurrences, and in no place refers to sexual intimacy. The Greek word in the LXX is used in Ps. 119:63 to denote Godly companions who fear God, which intimates nothing sexual, while in Hos. 4:17 it does have a sexual inference, but one that is spiritual.   

Horner then sees “son of Jesse” as also inferring eroticism, but this is a common title for David (used 18 times), just as “Saul the son of Kish” is.  Moreover,  the context here clearly defines that the shame that Saul was referring to was Jonathan's loss of the kingdom, while any erotic or marital union would be all Saul would need to exclude David from ever being king —  and alive. (Lv. 20:13) Horner seems to utterly ignore the ramifications of what he is proposing, while requiring that such strong platonic love between same genders must be homosexual.     

Horner then sees “son of Jesse” as also inferring eroticism, but this is a common title for David (used 18 times), just as “Saul the son of Kish” is.  Moreover,  the context here clearly defines that the shame that Saul was referring to was Jonathan's loss of the kingdom, while any erotic or marital union would be all Saul would need to exclude David from ever being king —  and alive. (Lv. 20:13) Horner seems to utterly ignore the ramifications of what he is proposing, while requiring that such strong platonic love between same genders must be homosexual.     

Horner next attempt can also be seen as also as “wresting” Scripture, (2Pt. 3:16) as he asserts that the word ''bôsheth'' in 1Sam. 20:30 and translated "confusion" (or most usually "shame") "is associated in the mainstream of Israelite society patriarchal society with sex, as illustrated in the Garden of Eden story (Gn. 3) and numerous other passages." However, examination shows bôsheth is not used in the Garden story (a different word is used in Gn. 2:25) nor in all its twenty nine occurrences is it ever used to denote sexual shame. It is not (nor is its root) the word used for “confusion” (tebel) in Lv. 18:23; 20:12. The only word left for Horner here is ''nakedness'', but again this most evidently refers to the shame of Jonathan's mother's conception due to his loss of the kingship, which usually would have been his by heredity, and which "shame" is akin to that against one's own house, such as is spoken of in Hag. 2:10.  

Horner next attempt can also be seen as also as “wresting” Scripture, (2Pt. 3:16) as he asserts that the word ''bôsheth'' in 1Sam. 20:30 and translated "confusion" (or most usually "shame") "is associated in the mainstream of Israelite society patriarchal society with sex, as illustrated in the Garden of Eden story (Gn. 3) and numerous other passages." However, examination shows bôsheth is not used in the Garden story (a different word is used in Gn. 2:25) nor in all its twenty nine occurrences is it ever used to denote sexual shame. It is not (nor is its root) the word used for “confusion” (tebel) in Lv. 18:23; 20:12.  

 

The only word left for Horner here is ''nakedness'', but the reference is to Jonathan's mother, and specifically  the shame of Jonathan's mother's conception due to his loss of the kingship, which usually would have been his by heredity, and which "shame" is akin to that which may cause toward against one's own house, such as is spoken of in Hab. 2:10.<ref>[http://www.layhands.com/IsHomosexualityASin.htm Were Jonathan and David "Married"?]</ref>

1Sam 20:41 is also focused upon :

1Sam 20:41 is also focused upon :

"And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded."  

"And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded."  

Here, akin to the apostle Paul's departure in Acts 20:38, Jonathan and David shall see each other's face no more. And thus it is like this and some other emotional meetings the Bible, being marked by tears and kisses of non-sexual brotherly affection:  "And they all wept sore, and fell on Paul's neck, and kissed him" (Acts 20:37). "And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck.  Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him." (Gen 45:14-15) This was a fairly common but nonsexual sign of affection in that culture, as it is may be today.<ref>[http://www.tektonics.org/gk/gaydavid.html Were David and Jonathan Gay Lovers? James Patrick Holding]</ref> Christians are exhorted, "Greet one another with an holy kiss" (2Cor. 13:12). Kissing is mentioned 35 times in the Old Testament but is not evident as sexual, except between a man and a women in an erotic context, place or manner, which is very rare. (Prov. 7:13; SOS 1:2; 8:1)  Here again the story lacks these descriptions.  

Here, akin to the apostle Paul's departure in Acts 20:38, Jonathan and David shall see each other's face no more. And thus it is like this and some other emotional meetings the Bible, being marked by tears and kisses of non-sexual brotherly affection:  "And they all wept sore, and fell on Paul's neck, and kissed him" (Acts 20:37). "And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck.  Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him." (Gen 45:14-15) This was a fairly common but nonsexual sign of affection in that culture, as it is may be today.<ref>[http://www.tektonics.org/gk/gaydavid.html Were David and Jonathan Gay Lovers? James Patrick Holding]</ref> Christians are exhorted, "Greet one another with an holy kiss" (2Cor. 13:12). Kissing is mentioned 35 times in the Old Testament but is not evident as sexual, except between a man and a women in an erotic context, place or manner, which is very rare. (Prov. 7:13; SOS 1:2; 8:1)  Here again the story lacks these descriptions.

===2 Samuel 1: David's lament===

===2 Samuel 1: David's lament===