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(Gen 2:18-24)  "And the LORD God said, 'It is not good that '''the man''' should be '''alone'''; I will make him an '''help meet''' for him. {19} And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. {20} And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but '''for Adam there was not found an help meet for him.''' {21} And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; {22} '''And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.''' {23} And Adam said, This is now '''bone of my bones, and flesh of my flesh: she shall be called Woman''', because '''she was taken out of Man'''. {24} '''Therefore''' shall a man leave his father and his mother, and shall '''cleave unto his wife: and they shall be one flesh."'

(Gen 2:18-24)  "And the LORD God said, 'It is not good that '''the man''' should be '''alone'''; I will make him an '''help meet''' for him. {19} And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. {20} And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but '''for Adam there was not found an help meet for him.''' {21} And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; {22} '''And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.''' {23} And Adam said, This is now '''bone of my bones, and flesh of my flesh: she shall be called Woman''', because '''she was taken out of Man'''. {24} '''Therefore''' shall a man leave his father and his mother, and shall '''cleave unto his wife: and they shall be one flesh."'

The Biblical texts primarily subjected to prohomosexual revisionism fall into two categories, that of those which prohibit or condemn homosex, in principal or by precept, and those into which sanction for it is alleged, and aptly enough, (Gn. 3:1-5) this begins in Genesis. Beginning in Gn. 2, attempts are made by pro homosexual apologists to negate God's choice to uniquely join man and women together, in order to read into Scripture an allowance for marriage between same genders (and which, by implication, would also include animals). However, it is evident that the specific cause for creating opposite genders was to join them sexually in marriage. It was only after other created beings were found unsuitable for Adam that the women was created. "The lonely Adam is provided not with a second Adam, but with Eve. She is the helper who corresponds to him. She is the one with whom he can relate in total intimacy and become one flesh.<ref>[http://www.biblicalstudies.org.uk/article_attitude_wenham.html Gordon J Wenham, The Old Testament Attitude to Homosexuality; Expository Times 1991]</ref>  

The Biblical texts primarily subjected to prohomosexual revisionism fall into two categories, that of those which prohibit or condemn homosex, in principal or by precept, and those into which sanction for it is alleged, and fitingly, (Gn. 3:1-5) these attempts begin in Genesis. In dealing with Gn. 1:27 and 2:18-24, efforts are made by pro homosexual apologists to negate God's choice to uniquely join man and women together, in order to read into Scripture an allowance for marriage between same genders (which, by implication, could also include animals). However, it is evident that the specific cause for creating opposite genders was to join them sexually in marriage. It was only after other created beings were found unsuitable for Adam that the women was created. "The lonely Adam is provided not with a second Adam, but with Eve. She is the helper who corresponds to him. She is the one with whom he can relate in total intimacy and become one flesh.<ref>[http://www.biblicalstudies.org.uk/article_attitude_wenham.html Gordon J Wenham, The Old Testament Attitude to Homosexuality; Expository Times 1991]</ref>  

The Lord Jesus affirmed this opposite gender union in Matthew 19:  

The Lord Jesus affirmed this opposite gender union in Matthew 19:  

(Mat 19:4-6)  "And he answered and said unto them, Have ye not read, that he which made them at the beginning made them '''male and female''',  And said, For '''this cause''' shall a man leave '''father and 'mother''', and shall cleave to '''his wife''': and '''they twain shall be one flesh'''?  Wherefore they are no more twain, but one flesh. '''What therefore God hath joined together, let not man put asunder."'

(Mat 19:4-6)  "And he answered and said unto them, Have ye not read, that he which made them at the beginning made them '''male and female''',  And said, For '''this cause''' shall a man leave '''father and 'mother''', and shall cleave to '''his wife''': and '''they twain shall be one flesh'''?  Wherefore they are no more twain, but one flesh. '''What therefore God hath joined together, let not man put asunder."'

Jesus references both Gn. 1:27 and 2:14, with the ''what'' of “what therefore God hath joined together” in Mt. 19:6 being distinctly stated as the union of the male with his female counterpart, and it is only this union which is established and consistently confirmed and exampled in Scripture as having been sexually joined together by God. It was the women, not another man, that was created out of Adam's side to be at his side, being created from part of man to be uniquely joined together with man sexually, in marriage. “The woman was created, not of dust of the earth, but from a rib of Adam, because she was formed for an inseparable unity and fellowship of life with the man, and the mode of her creation was to lay the actual foundation for the moral ordinance of marriage." <ref>Keil and Delitzsch</ref>   

The legal materials in Genesis established boundaries for life as actually lived "outside the garden",<ref>Fred J. Gaiser, "Homosexuality and the Old Testament," Word & World 10 (1990): 161-165</ref> and  Jesus references both Gn. 1:27 and 2:14, with the ''what'' of “what therefore God hath joined together” in Mt. 19:6 being distinctly stated as being the union of the male with his female counterpart, and it is only this union which is established and consistently confirmed and exampled in Scripture as having been sexually joined together by God. It was the women, not another man, that was created out of Adam's side to be at his side, being created from part of man to be uniquely joined together with man sexually, in marriage. “The woman was created, not of dust of the earth, but from a rib of Adam, because she was formed for an inseparable unity and fellowship of life with the man, and the mode of her creation was to lay the actual foundation for the moral ordinance of marriage." <ref>Keil and Delitzsch</ref>   

Robert J. Gagnon states, Genesis 2:18-24 portrays an originally binary human split down the side into two sexually differentiated counterparts.Clearly, marriage is imaged as a reconstitution, into “one flesh,” of the two constituent parts, male and female, that were the products of the splitting. One’s sexual “other half” can only be a person of the other sex. Men and women are complementary sexual beings whose (re-)merger brings about sexual wholeness in the sphere of erotic interaction.<ref>Gagnon’s response to Prof. L. William Countryman’s review in Anglican theological review: on careful scholarship. Though Gagnon holds to the discredited JEDP theory, his analysis is correct</ref>

Robert J. Gagnon states, Genesis 2:18-24 portrays an originally binary human split down the side into two sexually differentiated counterparts.Clearly, marriage is imaged as a reconstitution, into “one flesh,” of the two constituent parts, male and female, that were the products of the splitting. One’s sexual “other half” can only be a person of the other sex. Men and women are complementary sexual beings whose (re-)merger brings about sexual wholeness in the sphere of erotic interaction.<ref>Gagnon’s response to Prof. L. William Countryman’s review in Anglican theological review: on careful scholarship. Though Gagnon holds to the problematic JEDP theory, his analysis is correct</ref>

The text states four times that the woman was “taken from” the “human” (adam, thereafter referred to as an ish or man), underscoring that woman, not another man, is the missing sexual “complement” or “counterpart” to man (so the Hebrew term negdo, which stresses both human similarity, “corresponding to him,” and sexual difference, “opposite him”). Within the story line man and woman may (re-)unite into “one flesh” precisely because together they reconstitute the sexual whole.<ref>http://www.robgagnon.net/NewsweekMillerHomosexResp.htm</ref>

The text states four times that the woman was “taken from” the “human” (adam, thereafter referred to as an ish or man), underscoring that woman, not another man, is the missing sexual “complement” or “counterpart” to man (so the Hebrew term negdo, which stresses both human similarity, “corresponding to him,” and sexual difference, “opposite him”). Within the story line man and woman may (re-)unite into “one flesh” precisely because together they reconstitute the sexual whole.<ref>http://www.robgagnon.net/NewsweekMillerHomosexResp.htm</ref>