Changes

Pro-homosex proponents also attempt to use 1Sam. 20:3, where David states he found grace in Jonathan's eyes. However, this word denotes kindness or favor and contextually the situation is that Jonathan is David's necessary ally against Saul, who seeks his life. This is entirely fitting here without any erotic denotation, as seen by its common use in the Biblical such as in 1Sam. 17:5, where in a similar situation David states he had found grace in the eyes of Achish, or 2Sam. 14:22, where Joab finds grace in David's eyes, and Gen 32:5 of Jacob and Essau, etc.   

Pro-homosex proponents also attempt to use 1Sam. 20:3, where David states he found grace in Jonathan's eyes. However, this word denotes kindness or favor and contextually the situation is that Jonathan is David's necessary ally against Saul, who seeks his life. This is entirely fitting here without any erotic denotation, as seen by its common use in the Biblical such as in 1Sam. 17:5, where in a similar situation David states he had found grace in the eyes of Achish, or 2Sam. 14:22, where Joab finds grace in David's eyes, and Gen 32:5 of Jacob and Essau, etc.   

In relation to Jonathan's friendship with David, which Saul reacts to with anger in chapter 20, Horner,<ref>ibid. p. 29, 30</ref> labors to negate the idea that David was only Jonathan's friend, and instead construes Saul's anger toward Jonathan to be due to a homosexual affair, and not to his friendship with David placing him closer to the throne.  Horner denies that Jonathan would be in line to be king, and never even shows awareness of the prophetic significance of the divestiture by Jonathan of his garments to place them upon David. (Numbers 20:26) Instead, he both supposes Jonathan and David would take after pagan nations in a homosexual relationship, and that Israel's means of determining kings would also be after their manner, which only sometimes chose the husband of the king's daughter as such.   

In relation to Jonathan's friendship with David, which Saul reacts to with anger in chapter 20:30,31, Horner,<ref>ibid. p. 29, 30</ref> labors to negate the idea that David was only Jonathan's friend, and instead construes Saul's anger toward Jonathan to be due to a homosexual affair, and not to his friendship with David placing him closer to the throne.  Horner denies that Jonathan would be in line to be king, and never even shows awareness of the prophetic significance of the divestiture by Jonathan of his garments to place them upon David. (Numbers 20:26) Instead, he both supposes Jonathan and David would take after pagan nations in a homosexual relationship, and that Israel's means of determining kings would also be after their manner, which only sometimes chose the husband of the king's daughter as such.   

In this regard however, it was not the manner of Israel to choose kings (or priests) through the son in law, but sons of kings became the heir. (1Ki. 11:43; 14:20,31; 15:8,24; 16:6,28; 22:40,50; 2Ki. 18:4;     10:35; 13:9; 14:16,29; 15:7,22,38; 16:20; 20:21; 21:18; 24:6) Originally kings were (manifestly) Divinely  appointed. Under Samuel the prophet, Israel asked for a king because Samuel's sons were corrupt. (1Sam. 8:5,6)  In condescension to the people, Samuel was commanded by God to anoint Saul as king, (1Cor. 9:15,16) but due to his consequent failures he was told he had lost the kingdom, (1Sam. 13)  As a consequence, David was chosen by God through Samuel, to be his successor. (1Sam. 16)  Of his father's failure and loss of kingdom Jonathan indicates he was aware of, which he was concerning David's anointing to be king. (1Sam. 20:15) For his part, Saul yet hoped for Jonathan to be his successor. (1Sa. 20:31) But perhaps fearing an insurrection due to David popularity, or that David's ascension might by the more directly Divine means, Saul sought to kill David while he was still (evidently) single. (1Cor. 18:8)  In seeking to do so, he betroths David to his daughter Michal (1Sam. 18:17-27), requiring a dowry that required great risk to his life. After that plan to kill David failed, then Saul did marry him to his daughter Michal, but later gave her to another man. (David would later require her return: 2Sam. 3:13-16.)     

In this regard however, it was not the manner of Israel to choose kings (or priests) through the son in law, but sons of kings became the heir. (1Ki. 11:43; 14:20,31; 15:8,24; 16:6,28; 22:40,50; 2Ki. 18:4; 10:35; 13:9; 14:16,29; 15:7,22,38; 16:20; 20:21; 21:18; 24:6) Originally kings were (manifestly) Divinely  appointed. Under Samuel the prophet, Israel asked for a king because Samuel's sons were corrupt. (1Sam. 8:5,6)  In condescension to the people, Samuel was commanded by God to anoint Saul as king, (1Sam. 9:15,16) but due to his consequent failures he was told he had lost the kingdom, (1Sam. 13)  As a consequence, David was chosen by God through Samuel, to be his successor. (1Sam. 16)  Jonathan indicates he was aware of his father's failure and loss of kingdom, and  of David's anointing to be king. (1Sam. 20:15) For his part, Saul yet hoped for Jonathan to be his successor. (1Sa. 20:31) But perhaps fearing an insurrection due to David popularity, or that David's ascension might by the more directly Divine means, Saul sought to kill David while he was still (evidently) single. (1Sam. 18:8)  In seeking to do so, he betroths David to his daughter Michal (1Sam. 18:17-27), requiring a dowry that required great risk to his life. After that plan to kill David failed, then Saul did marry him to his daughter Michal, but later gave her to another man. (David would later require her return: 2Sam. 3:13-16.)     

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."