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 Old Testament examples.
Proverbs 18:8 reads: "Fear casts down [καταβαλλει] the slothful (lazy, inactive, negligent); and the souls of the androguns shall hunger (be hungry)."(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.” Proverbs 19:15 reads: "Fearfulness holds down [κατεχει] a woman-man; but the soul of an idle one (one not working) shall hunger."(Septuaginta). Again, the translator(s) obviously lied in their translation of this verse. The Masoretic Hebrew text literally says this: “Laziness shall cause deep sleep to fall [on a person]; and an idle (a lazy, negligent) soul will hunger.” I don’t know how the Greek translator(s) mistranslated the first part of this verse. AṢLAH [עַצלָה] “Laziness” (Eccl. 10:18), TAPPIL [תַּפִּיל] “shall cause to fall (cast down)” (Gen. 2:21; 15:12; 1 Sam. 26:12; Prov. 1:14; Isa. 26:19; etc.) and TARDEMAH [תַּרדֵּמָה] “deep sleep” (Job 4:13; 33:15; Isa. 29:10; etc.) obviously have those meanings elsewhere in the Bible. They don’t have the Greek Translation meanings. Nor is the first word of those words the word AṢEL [עָצֵל] “lazy man” (Prov. 26:13). 1st Note: Liddell & Scott’s Lexicon define the Greek word an-dro-gu-nos [ανδρογυνος] as: “man-woman (hermaphrodite)” & “womanish man (effeminate person).” It looks like it is from the Greek words a-ner [an-dros is its genitive pronunciation] “man” and gune “woman.” Either one of those meanings may be meant at those two Proverbs verses; or perhaps both meanings are meant. 2nd Note: An-dro-gu-nos probably literally means: “woman of the man.” That would make it similar to other similarly constructed words: i.e. an-dro-ma-chos “fight of a man (fighting with a man),” an-dro-pais “boy of a man (boy-man, youth near manhood),” an-dro-me-kes “height of a man (of a man’s height),” etc.
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."
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 Old Testament examples.
Proverbs 18:8 reads: "Fear casts down [καταβαλλει] the slothful (lazy, inactive, negligent); and the souls of the androguns shall hunger (be hungry)."(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.” Proverbs 19:15 reads: "Fearfulness holds down [κατεχει] a woman-man; but the soul of an idle one (one not working) shall hunger."(Septuaginta). Again, the translator(s) obviously lied in their translation of this verse. The Masoretic Hebrew text literally says this: “Laziness shall cause deep sleep to fall [on a person]; and an idle (a lazy, negligent) soul will hunger.” I don’t know how the Greek translator(s) mistranslated the first part of this verse. AṢLAH [עַצלָה] “Laziness” (Eccl. 10:18), TAPPIL [תַּפִּיל] “shall cause to fall (cast down)” (Gen. 2:21; 15:12; 1 Sam. 26:12; Prov. 1:14; Isa. 26:19; etc.) and TARDEMAH [תַּרדֵּמָה] “deep sleep” (Job 4:13; 33:15; Isa. 29:10; etc.) obviously have those meanings elsewhere in the Bible. They don’t have the Greek Translation meanings. Nor is the first word of those words the word AṢEL [עָצֵל] “lazy man” (Prov. 26:13). 1st Note: Liddell & Scott’s Lexicon define the Greek word an-dro-gu-nos [ανδρογυνος] as: “man-woman (hermaphrodite)” & “womanish man (effeminate person).” It looks like it is from the Greek words a-ner [an-dros is its genitive pronunciation] “man” and gune “woman.” Either one of those meanings may be meant at those two Proverbs verses; or perhaps both meanings are meant. 2nd Note: An-dro-gu-nos probably literally means: “woman of the man.” That would make it similar to other similarly constructed words: i.e. an-dro-ma-chos “fight of a man (fighting with a man),” an-dro-pais “boy of a man (boy-man, youth near manhood),” an-dro-me-kes “height of a man (of a man’s height),” etc.
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). The Codex Sinaiticus Greek Version of this verse says that the girl was an-drei-os “strong (courageous)” or literally “manly (masculine).” That adjective is also a noun for: “strong one[s]” (Prov. 10:4; 11:16; 13:4) in usage. That didn’t sit well with the later editor and maybe copyist, unless the latter did it unwittingly, who deleted that word in the other Greek Versions (Vaticanus & Alexandrinus Codices) of Tobiṭ. https://en.katabiblon.com has the different Versions online if you don’t have the variants in a book form. Nevertheless, the Aramaic or Greek texts don't necessarily imply that Sarah was masculine, or maybe a lesbian; but that Greek word could imply that. It’s an adjective made from the verb an-dri-zo-mai “to behave (act) like a man [be brave]” (Josh. 1:6; Ps. 27:14; 31:24). Andreia “strength (courage)” or literally: “manliness” is also made from that verb (Ps. 68:6; Prov. 12:4; 21:30).
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.”
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). The Codex Sinaiticus Greek Version of this verse says that the girl was an-drei-os “strong (courageous)” or literally “manly (masculine).” That adjective is also a noun for: “strong one[s]” (Prov. 10:4; 11:16; 13:4) in usage. That didn’t sit well with the later editor and maybe copyist, unless the latter did it unwittingly, who deleted that word in the other Greek Versions (Vaticanus & Alexandrinus Codices) of Tobiṭ. https://en.katabiblon.com has the different Versions online if you don’t have the variants in a book form. Nevertheless, the Aramaic or Greek texts don't necessarily imply that Sarah was masculine, or maybe a lesbian; but that Greek word could imply that. It’s an adjective made from the verb an-dri-zo-mai “to behave (act) like a man [be brave]” (Josh. 1:6; Ps. 27:14; 31:24). Andreia “strength (courage)” or literally: “manliness” is also made from that verb (Ps. 68:6; Prov. 12:4; 21:30).
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.”
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 [love]” (Vulg.). 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" (KJV) and as "homosexuals" in the (Gideons Bible). That’s not its meaning here because ma-la-koi has both a good and a bad meaning. Paulus would be intending its “bad” meaning here because he includes them among “the evil ones” (Syriac Text) or a-di-koi “those not right” hence: “the unrighteous (unjust, wicked).” Ma-la-koi has the good picture of “persons that lived softly (luxuriously, indulgently, pleasurably [delightfully], voluptuously)” and is a noun made from the verb root ma-la-ki-a-o “to be soft” or “to live softly (delicately, etc.).” “Living softly” included them wearing soft garments, sleeping softly [i.e. on soft bedding], sitting softly [i.e. on a cushion], etc. None of the aforesaid is necessarily wrong for people, but in this case, these people were evil. These persons were usually the rich or rulers and were “revelers, rioters, the debauched and the insolent.” Tru-fe-roi “the soft (indulgent)” hence: “the insolent (corrupted ones, revelers)” and its verb root tru-fa-o are synonyms for ma-la-koi and its verb root ma-la-ki-a-o. (James 5:1-6 GrkNT) uses that synonym verb and others when it talks about those people. It says: “Come now, Oh rich ones, weep ye and [be] howling for your miseries that will be coming upon [you]! Your wealth has
“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" (KJV) and as "homosexuals" in the (Gideons Bible). That’s not its meaning here because ma-la-koi has both a good and a bad meaning. Paulus would be intending its “bad” meaning here because he includes them among “the evil ones” (Syriac Text) or a-di-koi “those not right” hence: “the unrighteous (unjust, wicked).” Ma-la-koi has the good picture of “persons that lived softly (luxuriously, indulgently, pleasurably [delightfully], voluptuously)” and is a noun made from the verb root ma-la-ki-a-o “to be soft” or “to live softly (delicately, etc.).” “Living softly” included them wearing soft garments, sleeping softly [i.e. on soft bedding], sitting softly [i.e. on a cushion], etc. None of the aforesaid is necessarily wrong for people, but in this case, these people were evil. These persons were usually the rich or rulers and were “revelers, rioters, the debauched and the insolent.” Tru-fe-roi “the soft (indulgent)” hence: “the insolent (corrupted ones, revelers)” and its verb root tru-fa-o are synonyms for ma-la-koi and its verb root ma-la-ki-a-o. (James 5:1-6 GrkNT) uses that synonym verb and others when it talks about those people. It says: “Come now, Oh rich ones, weep ye and [be] howling for your miseries that will be coming upon [you]! Your wealth has
become corrupted, and your garments have become moth-eaten. Your gold and [your] silver were covered with rust (corroded), and their rust (corrosion) will be for a witness against you and will eat your flesh like fire. Ye have heaped up treasure in the last days. Behold, the wage of the laborers who reaped your fields, which was being deprived (defrauded) [them] by you, cries out (screams); and the shouts of the ones reaping (harvesting) have entered into the ears of the Lord of Sabaoth. Ye have lived on the earth in pleasure (rt: tru-fa-o - luxury) and ye were indulgent (rt: spa-ta-la-o); ye have nourished (rt: tre-pho - fed) your hearts as in the day of slaughter. Ye have condemned [and] ye have murdered the righteous; he was not resisting you.” Compare also the verb: stre-ni-a-o "to (run-) riot, wax wanton." From that verb we get the noun: stre-nos "insolence [arrogance]" (2 Ki. 19:28), excessive strength (desire) which longs to break forth, over-strength, wantonness or "(self indulgent-) luxury, delicacy" (Rev. 18:3). There is also the noun: stre-nes "rough (harsh)" or "loud [sound / voice]." Moreover, the Greek translator most likely meant for the word malakoi to have its other bad meanings. While some of the following meanings could be considered not “bad” for us or our time, they were considered “bad” qualities for that time. Ma-la-koi also means people people that are "morally weak," "debauched," “licentious,” “loose,” "having loose (weak) reasoning," “wanting in self-control,” "wanton," “unrestrained,” "indulgent" and "voluptuous" (Liddel & Scott, Boswell, Latin Synonym). Those meanings also match how that word was translated into the Latin Vulgate as molles (plural). Likewise, the Hebrew New Testament translation by The Bible Society in Israel (copyright 1991) also agreed with some of those meanings, and interpreted malakoi to mean “workers of desire.” Heterosexuals, bisexuals, etc. can also fit the above definitions of character or conduct. Thus there would have to be another context or other words for "the effeminate" to be the correct translation here at 1st Corinthians.
HISTORY OF THE WORD
HISTORY OF THE WORD
Malak•oi 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). Liddel & Scott’s Lexicon also lists malak•os as meaning “weak” in regards to: “weak reasoning.” There are also the Greek words ma-la-ko-tes “softness (weakness)” and ma-la-ki-a “weakness [injury, harm, disease]” (Gen. 42:4; Ex. 23:25; 2 Chron. 21:15, 19-20; Matt. 4:23). Furthermore, 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.
1st Note: Malakos definitely comes from the verb malakiao “to be soft” or “to be weak” but may include the meanings of its causative form: malakizo [= malakuno] "to make soft (soften)" or “to make weak [weaken, injure, harm]” (Gen. 42:38) 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 (Causative) 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). Thus I believe trupheros is a synonym for malakos, and hence they both share the same meanings. We can also 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 indulge” (Neh. 9:25) and "to be licentious, to revel." Sometimes an “r” is added when an adjective or noun is made from a verb root [cf. tei-che-res “walled” (Josh. 19:35) and tei-chos “wall” - both from the verb: tei-che-o]. There is also the compound verb: ka-ta-tru-pha-o “to delight in [be insolent]” (Ps. 37:4).
1st Note: Malakos definitely comes from the verb malakiao “to be soft” or “to be weak” but may include the meanings of its causative form: malakizo [= malakuno] "to make soft (soften)" or “to make weak [weaken, injure, harm]” (Gen. 42:38) 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 (Causative) 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). Thus I believe trupheros is a synonym for malakos, and hence they both share the same meanings. We can also 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 indulge” (Neh. 9:25) and "to be licentious, to revel." Sometimes an “r” is added when an adjective or noun is made from a verb root [cf. tei-che-res “walled” (Josh. 19:35) and tei-chos “wall” - both from the verb: tei-che-o]. There is also the compound verb: ka-ta-tru-pha-o “to delight in [be insolent]” (Ps. 37:4).
3rd Note: 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.
4th Note: I don’t believe malakoi means: "the effeminate ones" here because ma-la-kos (singular) is a synonym of ha-pa-los “soft (gentle)” or “[the] effeminate one” - which appears at (Deut. 28:54). Also compare the verb root ha-pa-lu-no at (Job 33:25; 2 Ki. 22:19; Ps. 55:21). The translator of (Deut. 28:54) could have used malakos instead, and we would see that the person - “the soft (effeminate, weak one),” wasn’t condemned, but only his evil eye toward his brother, wife and remaining children [i.e. his other conduct]. He won’t give the flesh of his children to any of them; which he shall eat. Malakos and malakion are also words of endearment, and mean: “a darling.” It’s easy to see that malakos would mean that from its verb root: - i.e. “one being soft (gentle)” and hence: “a darling.” So it appears to have been a good meaning in the Greek language despite modern Greek lexicons listing it as a bad meaning. 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. The Bible also shows that designation is a later misunderstanding or invention - perhaps done out of ignorance, hatred and/or bias. Malakos (singular) also means: “weak,” “timid (cowardly)” and "the careless (remiss)" but I don't think those meanings are meant here either. It should be noted that the Greek Bible doesn’t show any support for malakos [or any of its Greek or Hebrew synonyms] carrying the meaning of “careless (remiss)” though. There is support for the other meanings. The synonym Hebrew word rac means both: “soft” and “weak.” As an adjective, with the meaning of “weak,” it appears at (Gen. 29:17; 33:13; 2 Sam. 3:39). Since an adjective can have a noun meaning, it is logical that rac, as a noun, would mean: “a weak one (someone [something] weak).” We also see that word is used in the expression “soft [weak] of heart” (2 Chron. 13:7); which means “timid (scared).” The Greek translation says: “fearful (δειλος) of heart.” Sometimes a noun of a particular language will carry not only its root meanings but also its extended meanings that it got when used with (accompanied by) another noun. So it is logical that “the soft” would also refer to persons that are “timid.”
4th Note: I don’t believe malakoi means: "the effeminate ones" here because ma-la-kos (singular) is a synonym of ha-pa-los “soft (gentle)” or “[the] effeminate one” - which appears at (Deut. 28:54). Also compare the verb root ha-pa-lu-no at (Job 33:25; 2 Ki. 22:19; Ps. 55:21). The translator of (Deut. 28:54) could have used malakos instead, and we would see that the person - “the soft (effeminate, weak one),” wasn’t condemned, but only his evil eye toward his brother, wife and remaining children [i.e. his other conduct]. He won’t give the flesh of his children to any of them; which he shall eat. Malakos and malakion are also words of endearment, and mean: “a darling.” It’s easy to see that malakos would mean that from its verb root: - i.e. “one being soft (gentle)” and hence: “a darling.” So it appears to have been a good meaning in the Greek language despite modern Greek lexicons listing it as a bad meaning. 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. The Bible also shows that designation is a later misunderstanding or invention - perhaps done out of ignorance, hatred and/or bias. Malakos (singular) also means: “weak,” “timid (cowardly)” and "the careless (remiss)" but I don't think those meanings are meant here either. It should be noted that the Greek Bible doesn’t show any support for malakos [or any of its Greek or Hebrew synonyms] carrying the meaning of “careless (remiss)” though. There is support for the other meanings. The synonym Hebrew word rac means both: “soft” and “weak.” As an adjective, with the meaning of “weak,” it appears at (Gen. 29:17; 33:13; 2 Sam. 3:39). Since an adjective can have a noun meaning, it is logical that rac, as a noun, would mean: “a weak one (someone [something] weak).” We also see that word is used in the expression “soft [weak] of heart” (2 Chron. 13:7); which means “timid (scared).” The Greek translation says: “fearful (δειλος) of heart.” Sometimes a noun of a particular language will carry not only its root meanings but also its extended meanings that it got when used with (accompanied by) another noun. So it is logical that “the soft” would also refer to persons that are “timid.”
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 anomoi “lawless ones” or paranomoi "lawbreakers (transgressors)" (Ps. 5:5; 37:38; 86:14). Anomoi [NMP] or the root form anomos [NMS] “lawless” is 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.
“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.
“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 (Lev. 15:20; Deut. 6:7; Jer. 33:12 [Jer. 40:12 LXX]; 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.
1st Note: The verb koitazo is listed in Liddell & Scott's Greek - English Lexicon but rarely appears in the Greek Old Testament (Lev. 15:20; Deut. 6:7; Jer. 33:12 [Jer. 40:12 LXX]; 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. This particular noun, αρσενοκοιτης (arsenokoites) [NMS], takes third declension noun endings. Those “sets of endings” are irregular or when a masculine noun takes feminine noun endings (first declension) or when a feminine noun takes masculine noun endings (second declension). This masculine composite noun takes feminine noun endings. Thus it isn’t females “lying with” men because the source Aramaic text also has “men” doing the action (verb). The -ης (-es) ending is both the third declension nominative masculine singular [NMS] and the nominative feminine singular [NFS] ending. The -ai ending (suffix) for arsenokoitai (1 Cor. 6:9) is both the third declension [NMP] and the [NFP] ending. The -ais ending for arsenokoitais (1 Tim. 1:10) is both the third declension [DMP] and the [DFP] ending.
A singular verbal noun composed of "man or men" and "to lie with (cause to lie down, rape)" would most naturally be pronounced arsenokoites, because the -os ending was already taken for the word koitos “bed (resting-place).”
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.
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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