FREE-WEBSITE-TRANSLATION, if you need it, initially translates the home page when the website address is copied & pasted into the box. It will translate the other pages also but you will need to paste in the full address of the other pages (i.e. /folder name/sub-page name).
Greek, Latin & KJV Deception
GREEK DECEPTION:
The Greek Bible has an obvious bias against gay men and women, which is not present in the Aramaic Bible. Because of this bias, the Greek translation of the Old Testament (Septuaginta) and the Greek New Testament are not a reliable interpretation of other anti-gay verses where the translator(s) may have been ignorant or just outright lied in their translation. The following paragraphs will give some examples.
Proverbs 18:8 reads: "Fear casts down the slothful; and the souls of the effeminate shall hunger."(Septuaginta). The translator(s) obviously lied in their translation of this verse. The Masoretic Hebrew text literally says this: “The words of a talebearer are like morsels, they go down into the inner chambers of the belly.” The New Living Translation interprets this verse not literally, but it does cover the meaning of the verse. It says: “What dainty morsels rumors are – but they sink deep into one’s heart.”
1 Chronicles 27:32 reads “And Jonathan, the uncle of David, was a counselor, an intelligent man…” (Septuaginta). The Greek text has the words ho patradelfos here, which literally means: “the father’s brother” or “the uncle from the father’s side.” Jonathan was clearly not Saul’s brother because he was Saul’s son. According to both the Greek and Aramaic translations of the Hebrew word dod, this word only means “uncle and beloved.” Since Jonathan was not the uncle of David, the Hebrew must read like the Aramaic translation which says: “And Jonathan, the beloved of David, was a counselor, a man who is intelligent…”
1 Kings 20:3 reads: [The messenger(s) said] "Thus says Ben Hadad, 'Your silver and your gold are mine, and your wives and your [handsome] sons are [also] mine.' " (3rd Kingdoms 21:3 Septuaginta). The LXX is missing the word "handsome" in this text. Perhaps because it shows Ben Hadad's bisexuality. The original Hebrew text, Aramaic Targum and the Peshitta Old Testament all have the word "handsome" in this verse. Jerome also saw that Hebrew word there when he translated from the Hebrew into Latin; in his Vulgate (4th Cent.) Translation. He, however, translated the last part of this statement as "... your BEST sons are mine." Exodus 32:2 reads: “And Aharon was saying to them, ‘Take ye off the golden earrings [which are] in the ears of your wives, [your sons,] and [your] daughters, and bring ye [them] to me.’ ” (Exodos 32:2 LXX). Apparently the Greek translator didn’t like “men” or “sons” wearing earrings, so he left out the words: “your sons,” which the original Hebrew Text has. This is one example where it was totally unnecessary for the translator to lie. There are heterosexuals and bisexuals that wear earrings. It’s just the look they want and it doesn’t mean that they are gay.
Tobi 6:12 reads: “This one, she is wise AND POWERFUL (taq-qi-pa) and very beautiful; and her father loves her, and everything that he has he gives to her.” (Tobi DSS Aramaic Text). One Greek version of this verse says that the girl was an-drei-os “manly (masculine).” That didn’t sit well with a later editor, who deleted that word in the other Greek Version of Tobiṭ. The Aramaic text may not necessarily imply that Sarah was masculine, or maybe a lesbian; but that Greek word kind of implies that.
LATIN DECEPTION:
St. Jerome translated the Hebrew word qa-desh as scortator “whoremonger, fornicator” one time at Deuteronomy 23:17, which reads: “There shall be no whore among the daughters of Israel, nor whoremonger among the sons of Israel.” He also translated the word qa-desh as effeminati “effeminate (sing.)” two times at 1st Kings 14:24; 22:46. Qa-desh’s plural form of qede-shim was translated as effeminatos “the effeminate (pl.)” two times at 1st Kings 15:12 and Job 36:14. (Job 36:14) from the Latin text reads: “Their soul shall die in a storm, and their life among the effeminate.” The Hebrew word qa-desh more accurately means: “a male temple prostitute” (BDB); though scortator: "fornicator (prostitute)" isn't far off. Thus, based on St. Jerome’s translation, he at least clearly knew that the word qa-desh in its strictest sense did not mean a “homosexual or effeminate.” One would wonder why he did not translate the other verses where qa-desh appears as scortator. It appears he had a personal bias or was perhaps compelled somehow.
Note: The Latin translations are not my own but were taken from the website: www.latinvulgate.com.
KJV DECEPTION / MISTRANSLATION:
“There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.” (Deut. 23:17 KJV). The KJV translators chose to translate the word qa-desh as “sodomite” here. This is clearly a biased translation because they knew that the feminine form of qa-desh is qede-shah; which also appears in this verse. Qede-shah technically means a "female temple prostitute;" but they translated it as something similar, as a “harlot (whore),” in the Old Testament. A harlot is a synonym for a female prostitute. So if qede-shah means “a female prostitute,” then qa-desh would mean the opposite – “a male prostitute.” The KJV translators lied and constructed the word “sodomite” from the word “Sodom” to ensure an anti-homosexual interpretation of the Sodom and Gomorrah story.
“They die in youth, and their life is among the unclean.” (Job 36:14 KJV). The KJV translators lied in their translation of the Hebrew word qede-shim here. Qede-shim is the plural of the Hebrew word qa-desh (a cult prostitute) which is the same word in Deuteronomy 23:17 discussed above. It does not mean “the unclean.” That verse in Hebrew should read: “Their soul dies in their youth, and their life is like those among the cult prostitutes.” The NIV translated this verse as: “They die in their youth, among male prostitutes of the shrines.”
“Without understanding, covenantbreakers, without natural affection, implacable, unmerciful;” (Romans 1:31 KJV) and “Without natural affection, trucebreakers, false accusers…” (2 Tim. 3:3 KJV). The Greek word astorgos means “unloving” (NKJV) or “without affection.” The KJV translators added the word “natural” in their translation. This is very deceptive because at 2 Timothy, they have Paul saying that in the last days perilous times shall come. For men shall be lovers of their own selves…without natural affection…” (2 Tim. 3:1-3). Honest-hearted Christians have been led astray by their translation and have interpreted this verse to mean homosexual love in agreement with how astorgos was forged to say at Romans 1:31. James Strong and/or Liddel and Scott define astorgos to mean “hard-hearted towards kindred,” “heartless" and "cruel.” However, the source Aramaic doesn’t carry the meaning of “hard hearted towards kindred.” The Aramaic text says la ḥub-ba (Lit. “without the love” or “unloving,” “heartless”). The Greek translator meant “unloving, heartless” which is an obvious meaning for astorgos. “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived…, nor effeminate, ...” (1 Cor. 6:9 KJV). Ma-la-koi (plural) is translated as "effeminate" and as "homosexuals" in the (Gideons Bible). It appears as an adjective at (Prov. 26:22 GrkOT): "the words of mischievous men (cunning knaves) are soft (mild, gentle) ..." Elsewhere in the Bible, malak•os (MS) and malak•e (FS) are translated as “soft” (Mt. 11:8 [2x]; Lk. 7:25 [1x]; Prov. 25:15), as in “soft clothing" and "a soft (gentle) tongue" plus malakos (adverbially) as "softly" (Job 41:3). Malak•os is sometimes the translation of the Hebrew word rac (rak), which carries all the meanings of malakos as either an adjective or a noun. Thus I think malakos is the Greek equivalent to the Hebrew word rak, which as a noun means: "a voluptuous (indulgent) one," "a luxurious one," "someone who lives luxuriously (indulges in luxury, lives in pleasure [softly])" (Deut. 28:54, 56), "a delicate one," "a reveler," etc. Moreover, the Greek translator most likely meant for the word malakoi to have its bad meanings and hence mean people that are "morally weak," “licentious,” “loose,” “wanting in self-control,” “unrestrained” and "indulgent" (Liddel & Scott, Boswell). Those prior meanings also match how that word was translated into the Latin Vulgate as molles (plural). The Hebrew New Testament translation by The Bible Society in Israel (copyright 1991) agreed more with the prior meanings, and interpreted malakoi to mean “workers of desire.” Nevertheless, malakos (singular) also means: "careless (remiss)," “weak” and “cowardly” but I don't think those meanings are meant here. It can also mean "[the] effeminate," but again I don't think that is what the translator meant. Heterosexuals, bisexuals, etc. can also fit the above definitions of character or conduct. Thus there would have to be some other words or context to determine if the word malakoi means: "the effeminate." John Boswell does also define malakoi as also meaning: "the debauched." That word is basically a synonym for "the corrupt(-ed) ones (depraved)" and the source Aramaic word mḥab-le for this Greek translation carries those meanings. The synonym trupheros "delicate one, debauched one, etc." is related to the word truphe "softness, delicacy, luxury, debauchery, etc." They both share the common verb and participle form. However, Liddell & Scott's Greek-English Lexicon doesn't give those meanings for malakoi nor does (BDB) define the Hebrew word rak as meaning "the depraved (debauched, corrupted)" either.
1st Note: Malakos comes from the verb malakizo which = malakuno "to make soft (soften)" just like rak comes from the veb racac. The Greek and Hebrew verb roots are also equivalent to each other (see Job 23:16). Malakuno is used as the translation of the Hiphil form of racac there. Remember I had said that malakos is the Greek equivalent to the Hebrew word rak. This is more proof of that.
2nd Note: Sometimes the Greek word trupheros is used as the translation for rak and sometimes for a-nug-gah (Isa. 47:1). I believe trupheros is a synonym for malakos, and hence they both share the same meanings. We can see that because Greek nouns are also made from a verb root and carry the personified meanings of the verb. Trupheros "delicate one, etc." is from the verb truphao "to live softly (delicately, in luxury, etc." or "to be licentious, to revel."
Apparently the Greek language doesn’t have a word that means “corrupt(-ed) ones.” Though it does have the verb phtheiro “to corrupt” and its composite spelling diaphtheiro “to corrupt thoroughly.” The above verb spellings were conjugated and used in the Greek Old Testament when the Hebrew text has the verb “being corrupted (corrupt)” in the text. It would have been better for the Greek translator to have made up a new Greek noun meaning “corrupt ones” from either of those verb roots. Otherwise to have translated the Aramaic word mḥab-le as anomon “lawless ones.” The root word anomos “lawless” also being one of the translations for the word “corrupt” in the Hebrew Bible. At Isaiah 1:4, the Hebrew text calls Israel “corrupt children,” while the Greek translation of that verse calls Israel “lawless children.” In the Hebrew and Aramaic Bible, when someone is corrupted, they are usually corrupted by heresy and consequently act lawlessly. Quite often when the Hebrew text says: "ye shall cause to be corrupted (become corrupted)" hence "ye shall act corruptly" or "ye shall corrupt (pervert);" the Greek translation says "ye shall act lawlessly" (Deut. 4:16, 25; 31:29; etc.). That can include making a carved image (idol), etc.
The word malakoi (MP), when it means "the effeminate (darlings)" appears to have been a good meaning in the Greek language despite modern Greek lexicons listing it as a bad meaning. Malakos (MS) and malakon both mean "a darling." That is probably why the Koine Greek translator of the time didn't think his reader would attach the meaning of "the effeminate" as among the people who won't enter the kingdom of God.
“Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived…, nor abusers of themselves with mankind,” (1 Cor. 6:9 KJV). The KJV translators translated the word arsenokoitai as “abusers of themselves with mankind.” Since this composite word is a translation of the Aramaic text, it is from the words arsen or arsenoi (man or men) and koitazo ("to lie with [rape]" and "to make to lie down"). It literally means: "those who lie with a man (men);" but in this negative context, it means: "rapers of a man (men)" or "those who rape a man (men)." It's reasonable to believe that the Greek language has the same usage as the Hebrew language. Hebrew has the QAL (simple) meaning of the verb "laid with" with the meaning of "raped" in a supporting context at (Gen. 35:22). That simple meaning in the imperfect passive tense (Niphal) also appears at (Isa. 13:16; Zech. 14:2), and means: "shall be raped;" - again because of the supporting context. The P'shitta Aramaic of this verse also uses the simple (Peal) stem as a verbal (participle) noun here. It means "rapers" here because of the supporting context. So it's also like the Hebrew language here. Nevertheless, arsenokoitai may also be understood as: "those who make a man (men) to lie down" and hence: "rapers of a man (men)" or "those who rape a man (men)," due to the dual simple and causative meaning of its Greek verb. The Aramaic of the Targums may be similar in that regards. It used the Ithpaal form to carry the meaning of "raped" at (Isa. 13:16; Zech. 14:2). The Ithpaal form is the passive form (tense) of the Pael form; which the Pael form can give the simple verb a repetitive, intensive or causative meaning. As a translator myself, I know I have to be painstakingly honest, especially since I’m translating God’s word. No man sleeping with another man would consider the act “abuse.” So the translators lied and were biased in their translation even if they believed this word referred to men lying with men. They didn’t translate the word arsenokoitai with its literal meaning from the words that they believed it was derived from. They thought the last part was from the word koite "bed or euphemistically "to lie with.".
1st Note: The verb koitazo is listed in Liddell & Scott's Greek - English Lexicon but rarely appears in the Greek Old Testament (Deut. 6:7; Jer. 33:12 [LXX Jer. 40:12]; Dan. 4:12 [15]; Song 1:7; etc.). That Lexicon gives its meaning as: "to cause to lie down, put to bed, etc." It's not too hard to see that this word has a good and a bad meaning; similar to Aramaic.
2nd Note: Greek verbs that end in azo or izo generally only have a causative meaning. A few examples are: hagiazo - "to make holy, sanctify," anabibazo - "to cause to go up, draw (haul) up," and aixmalotizo - "to make captive, bring into captivity." Hebrew and Aramaic also have words that start with only a Piel / Pael causative meaning. They don't have a QAL (Simple Active Stem meaning). Koitazo is however unique in that it has both a causative and a non-causative meaning. Context determines it's meaning. If the statement doesn't make sense with the "simple active" meaning, then the causative meaning is meant. The noun koite "bed (i.e. something laid upon)" and koiton “bedroom (i.e. place of lying down)” are from the verb koitazo "to lie down (on, with)." Nouns are made from verbs in Hebrew, Aramaic and Greek. I don't know why Liddell & Scott puts that koitazo is from (koite). That isn't correct from what I know. The ending part -azo is often dropped when constructing nouns from these [composite-] verbs. Or you can understand the "a" turning into an "e" and the "z" turning into an "s" when a verbal noun is made from verbs ending in -azo. These verbal nouns usually take the -es ending when in the masculine singular. But sometimes the ending -os is used to personify this verb type for a male person too. Nevertheless, a singular verbal noun composed of "man or men" and "to cause to lie down, rape" would most naturally be pronounced arsenokoites. That singular -es ending (suffix) has the -ai ending when in the plural.
3rd Note: James Strong and other scholars were likely unaware of this rare Biblical word and hence James Strong lists the last part of the singular word arsenokoites as being from the word koite (bed, or euphemistically: lying with); since there is a "t" sound.
4th Note: The "o" after the hypothetical word arsen "man" doesn't mean the composer of this composite word considered the first part of arsenokoitai as meaning "men." Since the word "man" doesn't end in "-on" like most masculine Greek nouns in their accusative (object) form, the framer of arsenokoitai would have just naturally added an "o" after the hypothetical word arsen "man," when combining it with the verb "to make to lie down, rape." A composer did the same thing with the word alektorophonia "the crowing of the rooster (rooster-crowing)" or "the third night-watch" (Mk. 13:35). The first noun alektor "rooster, cock" doesn't end in "-os" (nom.) or "-on" (accus.); so the "o" sound was added between the next word phonia "crowing, sounding, uttering." For composite nouns and verbs made up of a feminine noun and verb, the accusative ending "-en" is deleted and replaced with an "o" when joined together {ex. ei-re-no-poi-oi "peace-makers" i.e. "makers of peace [those who make peace]" (Matt. 5:9) and ei-re-no-poi-e-o "to make peace" (Col. 1:20)}. Those composite words are made up of the words: ei-ren•en "peace" and poi-eo "to make." Is the Bible Against Homosexuality? by Preacher Mattai © (Ɔ) 2016. All rights reserved.
The Greek Bible has an obvious bias against gay men and women, which is not present in the Aramaic Bible. Because of this bias, the Greek translation of the Old Testament (Septuaginta) and the Greek New Testament are not a reliable interpretation of other anti-gay verses where the translator(s) may have been ignorant or just outright lied in their translation. The following paragraphs will give some examples.
Proverbs 18:8 reads: "Fear casts down the slothful; and the souls of the effeminate shall hunger."(Septuaginta). The translator(s) obviously lied in their translation of this verse. The Masoretic Hebrew text literally says this: “The words of a talebearer are like morsels, they go down into the inner chambers of the belly.” The New Living Translation interprets this verse not literally, but it does cover the meaning of the verse. It says: “What dainty morsels rumors are – but they sink deep into one’s heart.”
1 Chronicles 27:32 reads “And Jonathan, the uncle of David, was a counselor, an intelligent man…” (Septuaginta). The Greek text has the words ho patradelfos here, which literally means: “the father’s brother” or “the uncle from the father’s side.” Jonathan was clearly not Saul’s brother because he was Saul’s son. According to both the Greek and Aramaic translations of the Hebrew word dod, this word only means “uncle and beloved.” Since Jonathan was not the uncle of David, the Hebrew must read like the Aramaic translation which says: “And Jonathan, the beloved of David, was a counselor, a man who is intelligent…”
1 Kings 20:3 reads: [The messenger(s) said] "Thus says Ben Hadad, 'Your silver and your gold are mine, and your wives and your [handsome] sons are [also] mine.' " (3rd Kingdoms 21:3 Septuaginta). The LXX is missing the word "handsome" in this text. Perhaps because it shows Ben Hadad's bisexuality. The original Hebrew text, Aramaic Targum and the Peshitta Old Testament all have the word "handsome" in this verse. Jerome also saw that Hebrew word there when he translated from the Hebrew into Latin; in his Vulgate (4th Cent.) Translation. He, however, translated the last part of this statement as "... your BEST sons are mine." Exodus 32:2 reads: “And Aharon was saying to them, ‘Take ye off the golden earrings [which are] in the ears of your wives, [your sons,] and [your] daughters, and bring ye [them] to me.’ ” (Exodos 32:2 LXX). Apparently the Greek translator didn’t like “men” or “sons” wearing earrings, so he left out the words: “your sons,” which the original Hebrew Text has. This is one example where it was totally unnecessary for the translator to lie. There are heterosexuals and bisexuals that wear earrings. It’s just the look they want and it doesn’t mean that they are gay.
Tobi 6:12 reads: “This one, she is wise AND POWERFUL (taq-qi-pa) and very beautiful; and her father loves her, and everything that he has he gives to her.” (Tobi DSS Aramaic Text). One Greek version of this verse says that the girl was an-drei-os “manly (masculine).” That didn’t sit well with a later editor, who deleted that word in the other Greek Version of Tobiṭ. The Aramaic text may not necessarily imply that Sarah was masculine, or maybe a lesbian; but that Greek word kind of implies that.
LATIN DECEPTION:
St. Jerome translated the Hebrew word qa-desh as scortator “whoremonger, fornicator” one time at Deuteronomy 23:17, which reads: “There shall be no whore among the daughters of Israel, nor whoremonger among the sons of Israel.” He also translated the word qa-desh as effeminati “effeminate (sing.)” two times at 1st Kings 14:24; 22:46. Qa-desh’s plural form of qede-shim was translated as effeminatos “the effeminate (pl.)” two times at 1st Kings 15:12 and Job 36:14. (Job 36:14) from the Latin text reads: “Their soul shall die in a storm, and their life among the effeminate.” The Hebrew word qa-desh more accurately means: “a male temple prostitute” (BDB); though scortator: "fornicator (prostitute)" isn't far off. Thus, based on St. Jerome’s translation, he at least clearly knew that the word qa-desh in its strictest sense did not mean a “homosexual or effeminate.” One would wonder why he did not translate the other verses where qa-desh appears as scortator. It appears he had a personal bias or was perhaps compelled somehow.
Note: The Latin translations are not my own but were taken from the website: www.latinvulgate.com.
KJV DECEPTION / MISTRANSLATION:
“There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.” (Deut. 23:17 KJV). The KJV translators chose to translate the word qa-desh as “sodomite” here. This is clearly a biased translation because they knew that the feminine form of qa-desh is qede-shah; which also appears in this verse. Qede-shah technically means a "female temple prostitute;" but they translated it as something similar, as a “harlot (whore),” in the Old Testament. A harlot is a synonym for a female prostitute. So if qede-shah means “a female prostitute,” then qa-desh would mean the opposite – “a male prostitute.” The KJV translators lied and constructed the word “sodomite” from the word “Sodom” to ensure an anti-homosexual interpretation of the Sodom and Gomorrah story.
“They die in youth, and their life is among the unclean.” (Job 36:14 KJV). The KJV translators lied in their translation of the Hebrew word qede-shim here. Qede-shim is the plural of the Hebrew word qa-desh (a cult prostitute) which is the same word in Deuteronomy 23:17 discussed above. It does not mean “the unclean.” That verse in Hebrew should read: “Their soul dies in their youth, and their life is like those among the cult prostitutes.” The NIV translated this verse as: “They die in their youth, among male prostitutes of the shrines.”
“Without understanding, covenantbreakers, without natural affection, implacable, unmerciful;” (Romans 1:31 KJV) and “Without natural affection, trucebreakers, false accusers…” (2 Tim. 3:3 KJV). The Greek word astorgos means “unloving” (NKJV) or “without affection.” The KJV translators added the word “natural” in their translation. This is very deceptive because at 2 Timothy, they have Paul saying that in the last days perilous times shall come. For men shall be lovers of their own selves…without natural affection…” (2 Tim. 3:1-3). Honest-hearted Christians have been led astray by their translation and have interpreted this verse to mean homosexual love in agreement with how astorgos was forged to say at Romans 1:31. James Strong and/or Liddel and Scott define astorgos to mean “hard-hearted towards kindred,” “heartless" and "cruel.” However, the source Aramaic doesn’t carry the meaning of “hard hearted towards kindred.” The Aramaic text says la ḥub-ba (Lit. “without the love” or “unloving,” “heartless”). The Greek translator meant “unloving, heartless” which is an obvious meaning for astorgos. “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived…, nor effeminate, ...” (1 Cor. 6:9 KJV). Ma-la-koi (plural) is translated as "effeminate" and as "homosexuals" in the (Gideons Bible). It appears as an adjective at (Prov. 26:22 GrkOT): "the words of mischievous men (cunning knaves) are soft (mild, gentle) ..." Elsewhere in the Bible, malak•os (MS) and malak•e (FS) are translated as “soft” (Mt. 11:8 [2x]; Lk. 7:25 [1x]; Prov. 25:15), as in “soft clothing" and "a soft (gentle) tongue" plus malakos (adverbially) as "softly" (Job 41:3). Malak•os is sometimes the translation of the Hebrew word rac (rak), which carries all the meanings of malakos as either an adjective or a noun. Thus I think malakos is the Greek equivalent to the Hebrew word rak, which as a noun means: "a voluptuous (indulgent) one," "a luxurious one," "someone who lives luxuriously (indulges in luxury, lives in pleasure [softly])" (Deut. 28:54, 56), "a delicate one," "a reveler," etc. Moreover, the Greek translator most likely meant for the word malakoi to have its bad meanings and hence mean people that are "morally weak," “licentious,” “loose,” “wanting in self-control,” “unrestrained” and "indulgent" (Liddel & Scott, Boswell). Those prior meanings also match how that word was translated into the Latin Vulgate as molles (plural). The Hebrew New Testament translation by The Bible Society in Israel (copyright 1991) agreed more with the prior meanings, and interpreted malakoi to mean “workers of desire.” Nevertheless, malakos (singular) also means: "careless (remiss)," “weak” and “cowardly” but I don't think those meanings are meant here. It can also mean "[the] effeminate," but again I don't think that is what the translator meant. Heterosexuals, bisexuals, etc. can also fit the above definitions of character or conduct. Thus there would have to be some other words or context to determine if the word malakoi means: "the effeminate." John Boswell does also define malakoi as also meaning: "the debauched." That word is basically a synonym for "the corrupt(-ed) ones (depraved)" and the source Aramaic word mḥab-le for this Greek translation carries those meanings. The synonym trupheros "delicate one, debauched one, etc." is related to the word truphe "softness, delicacy, luxury, debauchery, etc." They both share the common verb and participle form. However, Liddell & Scott's Greek-English Lexicon doesn't give those meanings for malakoi nor does (BDB) define the Hebrew word rak as meaning "the depraved (debauched, corrupted)" either.
1st Note: Malakos comes from the verb malakizo which = malakuno "to make soft (soften)" just like rak comes from the veb racac. The Greek and Hebrew verb roots are also equivalent to each other (see Job 23:16). Malakuno is used as the translation of the Hiphil form of racac there. Remember I had said that malakos is the Greek equivalent to the Hebrew word rak. This is more proof of that.
2nd Note: Sometimes the Greek word trupheros is used as the translation for rak and sometimes for a-nug-gah (Isa. 47:1). I believe trupheros is a synonym for malakos, and hence they both share the same meanings. We can see that because Greek nouns are also made from a verb root and carry the personified meanings of the verb. Trupheros "delicate one, etc." is from the verb truphao "to live softly (delicately, in luxury, etc." or "to be licentious, to revel."
Apparently the Greek language doesn’t have a word that means “corrupt(-ed) ones.” Though it does have the verb phtheiro “to corrupt” and its composite spelling diaphtheiro “to corrupt thoroughly.” The above verb spellings were conjugated and used in the Greek Old Testament when the Hebrew text has the verb “being corrupted (corrupt)” in the text. It would have been better for the Greek translator to have made up a new Greek noun meaning “corrupt ones” from either of those verb roots. Otherwise to have translated the Aramaic word mḥab-le as anomon “lawless ones.” The root word anomos “lawless” also being one of the translations for the word “corrupt” in the Hebrew Bible. At Isaiah 1:4, the Hebrew text calls Israel “corrupt children,” while the Greek translation of that verse calls Israel “lawless children.” In the Hebrew and Aramaic Bible, when someone is corrupted, they are usually corrupted by heresy and consequently act lawlessly. Quite often when the Hebrew text says: "ye shall cause to be corrupted (become corrupted)" hence "ye shall act corruptly" or "ye shall corrupt (pervert);" the Greek translation says "ye shall act lawlessly" (Deut. 4:16, 25; 31:29; etc.). That can include making a carved image (idol), etc.
The word malakoi (MP), when it means "the effeminate (darlings)" appears to have been a good meaning in the Greek language despite modern Greek lexicons listing it as a bad meaning. Malakos (MS) and malakon both mean "a darling." That is probably why the Koine Greek translator of the time didn't think his reader would attach the meaning of "the effeminate" as among the people who won't enter the kingdom of God.
“Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived…, nor abusers of themselves with mankind,” (1 Cor. 6:9 KJV). The KJV translators translated the word arsenokoitai as “abusers of themselves with mankind.” Since this composite word is a translation of the Aramaic text, it is from the words arsen or arsenoi (man or men) and koitazo ("to lie with [rape]" and "to make to lie down"). It literally means: "those who lie with a man (men);" but in this negative context, it means: "rapers of a man (men)" or "those who rape a man (men)." It's reasonable to believe that the Greek language has the same usage as the Hebrew language. Hebrew has the QAL (simple) meaning of the verb "laid with" with the meaning of "raped" in a supporting context at (Gen. 35:22). That simple meaning in the imperfect passive tense (Niphal) also appears at (Isa. 13:16; Zech. 14:2), and means: "shall be raped;" - again because of the supporting context. The P'shitta Aramaic of this verse also uses the simple (Peal) stem as a verbal (participle) noun here. It means "rapers" here because of the supporting context. So it's also like the Hebrew language here. Nevertheless, arsenokoitai may also be understood as: "those who make a man (men) to lie down" and hence: "rapers of a man (men)" or "those who rape a man (men)," due to the dual simple and causative meaning of its Greek verb. The Aramaic of the Targums may be similar in that regards. It used the Ithpaal form to carry the meaning of "raped" at (Isa. 13:16; Zech. 14:2). The Ithpaal form is the passive form (tense) of the Pael form; which the Pael form can give the simple verb a repetitive, intensive or causative meaning. As a translator myself, I know I have to be painstakingly honest, especially since I’m translating God’s word. No man sleeping with another man would consider the act “abuse.” So the translators lied and were biased in their translation even if they believed this word referred to men lying with men. They didn’t translate the word arsenokoitai with its literal meaning from the words that they believed it was derived from. They thought the last part was from the word koite "bed or euphemistically "to lie with.".
1st Note: The verb koitazo is listed in Liddell & Scott's Greek - English Lexicon but rarely appears in the Greek Old Testament (Deut. 6:7; Jer. 33:12 [LXX Jer. 40:12]; Dan. 4:12 [15]; Song 1:7; etc.). That Lexicon gives its meaning as: "to cause to lie down, put to bed, etc." It's not too hard to see that this word has a good and a bad meaning; similar to Aramaic.
2nd Note: Greek verbs that end in azo or izo generally only have a causative meaning. A few examples are: hagiazo - "to make holy, sanctify," anabibazo - "to cause to go up, draw (haul) up," and aixmalotizo - "to make captive, bring into captivity." Hebrew and Aramaic also have words that start with only a Piel / Pael causative meaning. They don't have a QAL (Simple Active Stem meaning). Koitazo is however unique in that it has both a causative and a non-causative meaning. Context determines it's meaning. If the statement doesn't make sense with the "simple active" meaning, then the causative meaning is meant. The noun koite "bed (i.e. something laid upon)" and koiton “bedroom (i.e. place of lying down)” are from the verb koitazo "to lie down (on, with)." Nouns are made from verbs in Hebrew, Aramaic and Greek. I don't know why Liddell & Scott puts that koitazo is from (koite). That isn't correct from what I know. The ending part -azo is often dropped when constructing nouns from these [composite-] verbs. Or you can understand the "a" turning into an "e" and the "z" turning into an "s" when a verbal noun is made from verbs ending in -azo. These verbal nouns usually take the -es ending when in the masculine singular. But sometimes the ending -os is used to personify this verb type for a male person too. Nevertheless, a singular verbal noun composed of "man or men" and "to cause to lie down, rape" would most naturally be pronounced arsenokoites. That singular -es ending (suffix) has the -ai ending when in the plural.
3rd Note: James Strong and other scholars were likely unaware of this rare Biblical word and hence James Strong lists the last part of the singular word arsenokoites as being from the word koite (bed, or euphemistically: lying with); since there is a "t" sound.
4th Note: The "o" after the hypothetical word arsen "man" doesn't mean the composer of this composite word considered the first part of arsenokoitai as meaning "men." Since the word "man" doesn't end in "-on" like most masculine Greek nouns in their accusative (object) form, the framer of arsenokoitai would have just naturally added an "o" after the hypothetical word arsen "man," when combining it with the verb "to make to lie down, rape." A composer did the same thing with the word alektorophonia "the crowing of the rooster (rooster-crowing)" or "the third night-watch" (Mk. 13:35). The first noun alektor "rooster, cock" doesn't end in "-os" (nom.) or "-on" (accus.); so the "o" sound was added between the next word phonia "crowing, sounding, uttering." For composite nouns and verbs made up of a feminine noun and verb, the accusative ending "-en" is deleted and replaced with an "o" when joined together {ex. ei-re-no-poi-oi "peace-makers" i.e. "makers of peace [those who make peace]" (Matt. 5:9) and ei-re-no-poi-e-o "to make peace" (Col. 1:20)}. Those composite words are made up of the words: ei-ren•en "peace" and poi-eo "to make." Is the Bible Against Homosexuality? by Preacher Mattai © (Ɔ) 2016. All rights reserved.
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