Changes

The poetic expression of 2 Sam 1:19-27 and 1:26 in particular is asserted or postulated by pro-homosexual proponents as being homoerotic, but “pleasant” also fails to be used in a sexual context elsewhere, and describes both Saul and Jonathan, and can even describe land (Gn. 49:15).  And while “love” can be used to denote erotic love, here it again lacks the necessary context and or euphemisms seen elsewhere that manifests when it is.  Horner<ref>Horner, ibid. pp. 34,38</ref> resorts to labeling the platonic understanding [[homophobic]], and asserts this is homoerotic as he also perceives such in pagan stories, utterly ignoring that Israel was distinctly enjoined not be like such pagan nations,  (Lev. 20:23; Ex. 23:24; Dt. 12:4; 12:30,31; Jer. 10:2,3) particularly as regard sexual practices, (Lv. 18) which laws Israel as yet was still largely faithful to, and David and Jonathan most especially would have been.     

The poetic expression of 2 Sam 1:19-27 and 1:26 in particular is asserted or postulated by pro-homosexual proponents as being homoerotic, but “pleasant” also fails to be used in a sexual context elsewhere, and describes both Saul and Jonathan, and can even describe land (Gn. 49:15).  And while “love” can be used to denote erotic love, here it again lacks the necessary context and or euphemisms seen elsewhere that manifests when it is.  Horner<ref>Horner, ibid. pp. 34,38</ref> resorts to labeling the platonic understanding [[homophobic]], and asserts this is homoerotic as he also perceives such in pagan stories, utterly ignoring that Israel was distinctly enjoined not be like such pagan nations,  (Lev. 20:23; Ex. 23:24; Dt. 12:4; 12:30,31; Jer. 10:2,3) particularly as regard sexual practices, (Lv. 18) which laws Israel as yet was still largely faithful to, and David and Jonathan most especially would have been.     

Rather than denoting a better form of erotic love, the phrase that Jonathan's love surpassed that of women best conveys the opposite, that the platonic love as manifested by Jonathan in helping David escape Saul's wrath on his way to replacing him was far superior to the erotic or romantic “love of women,” as true sacrificial love is manifested and realized in a far more comprehensive and deeper manner than simple sexual love, and the latter may often fail to even qualify as true love. Moreover, David and Jonathan's battle-proven and loyalty-tested love in a very close friendship would easily be far more rare, needful and appreciated than of the women we see that David had known.  

Rather than denoting a better form of erotic love, the phrase that Jonathan's love surpassed that of women best conveys the opposite, that the platonic love as manifested by Jonathan in helping David escape Saul's wrath on his way to replacing him was far superior to the erotic or romantic “love of women,” as true sacrificial love is manifested and realized in a far more comprehensive and deeper manner than simple sexual love, and the latter may often fail to even qualify as true love. Moreover, David and Jonathan's battle-proven and loyalty-tested love in a very close friendship would easily be far more rare, needful and appreciated than of the women we see that David had known. As Craig Blomberg of Denver Seminary and a team of theologians state (in "What the Bible Really Says About Sex"), "After Jonathan has been killed in battle, David does indeed lament that 'his love to me was wonderful, passing the love of women.' But . . . David's whole point in this text is that Jonathan was his 'blood brother' with a loyalty that surpassed that which mere eroticism creates."

Finally, the fact that both Jonathan (who had a child) and David were both married to women (David many times), and had children by such testifies to their heterosexual sexuality, and in David's case it is further affirmed not only by his many wives, 1Sam. 30:5;  2Sam. 5:13) but also (in a negative context) by his adulterous affair with Bathsheba.  Thus, while pro-homosex polemicists must strive and contrive to make David and Jonathan sexually involved, the Bible makes that sexual relations evident when they do occur, and that it was not men that David that he was sexually attracted to, but woman (2Sam. 11).  Moreover, if Jonathan and David were in a homosexual relationship through the years, then they would have been adulterous bisexuals, and which have been scandalous in the household of Saul and kingdom of Israel.

Finally, the fact that both Jonathan (who had a child) and David were both married to women (David many times), and had children by such testifies to their heterosexual sexuality, and in David's case it is further affirmed not only by his many wives, 1Sam. 30:5;  2Sam. 5:13) but also (in a negative context) by his adulterous affair with Bathsheba.  Thus, while pro-homosex polemicists must strive and contrive to make David and Jonathan sexually involved, the Bible makes that sexual relations evident when they do occur, and that it was not men that David that he was sexually attracted to, but woman (2Sam. 11).  Moreover, if Jonathan and David were in a homosexual relationship through the years, then they would have been adulterous bisexuals, and which have been scandalous in the household of Saul and kingdom of Israel.