Written by Robert A. J. Gagnon |
Thursday, January 6, 2022
There is absolutely no doubt, based on extant evidence, that the term arsenokoitai in 1 Cor 6:9 is correctly translated as “men lying with a male.” If any updating of the NRSV were to be done on 1 Cor 6:9, it should have been done in the direction of translating arsenokoitai as “men lying with a male.” The previous NRSV translation of “sodomites” was not the best translation because “Sodom” is not part of the stem of this Greek noun…. What the NRSVue translators have done is to conform the biblical witness to their own ideological biases, biases that mitigate against the overwhelming evidence from morphology and historical context.

The NRSV has been updated (NRSVue) to make a number of changes. The most noteworthy has been to “gaywash” and eliminate clear reference to homosexual practice in the offender list in 1 Corinthians 6:9. Previously the NRSV translated as among the serial and unrepentant behaviors that could get even self-professed believers excluded from the Kingdom of God “male prostitutes” (the Greek word is malakoi) and “sodomites” (the Greek word is arsenokoitai). They have now changed “sodomites” to the nebulous “men who engage in illicit sex,” which does not indicate to English readers the connection to homosexual practice provided by the Greek word, contrary to both morphology and context. A textual note added by the NRSVue committee claims that the term is unclear. It isn’t.
The word literally means “men lying with (i.e., having sexual intercourse with) a male.” It is a specifically Jewish and Christian term formed from the Greek (Septuagint) translation of Hebrew Levitical prohibitions of man-male intercourse in Leviticus 18:22 and 20:13.
These Levitical texts prohibit absolutely (no exceptions) a man from lying (verb koimaomai) with a male (arsen) as though lying sexually (abstract noun koite) with a woman.* All future uses of the term arsenokoitai in Christian literature that have sufficient context to make a determination involve men lying with a male.
The parallel Semitic expression mishkav zakur (“lying with a male”) was used in the Jewish Talmud to forbid a man from having sexual intercourse with a male of any age (whether adult or minor). Both Josephus and Philo, two first century C.E. Jews, make clear from their discussion of homosexual practice that they understand the Levitical prohibitions as precluding any male same-sex relationships whatsoever.
The term or its cognates does not appear in any non-Jewish, non-Christian text prior to the sixth century A.D. This way of talking about male homosexuality is a distinctly Jewish and Christian formulation. It was undoubtedly used as a way of distinguishing their absolute opposition to homosexual practice, rooted in the Torah of Moses, from more accepting views in the Greco-Roman milieu. (c) The appearance of arsenokoitai in 1 Tim 1:10 makes the link to the Mosaic law explicit, since the list of vices of which arsenokoitai is a part are said to be derived from “the law” (1:9). While it is true that the meaning of a compound word does not necessarily add up to the sum of its parts, in this instance it clearly does.
Paul’s own remarks in Romans 1:24-27 also make clear that any “male with male” sexual contact is expressly forbidden as “contrary to nature” and “shamelessness.” Both Church Fathers and developing rabbinic literature reject even semi-official marriages between males and between females as acts that are contrary to nature even when conducted in the context of love and commitment.
There is absolutely no doubt, based on extant evidence, that the term arsenokoitai in 1 Cor 6:9 is correctly translated as “men lying with a male.” If any updating of the NRSV were to be done on 1 Cor 6:9, it should have been done in the direction of translating arsenokoitai as “men lying with a male.” The previous NRSV translation of “sodomites” was not the best translation because “Sodom” is not part of the stem of this Greek noun.
As for the Greek term malakoi, which literally means “soft men” and which NRSV continues to translate as “male prostitutes,” this translation should have been changed to eliminate any restriction to prostitution and any inference that heterosexual relations might be in view. It is more accurately rendered as “males who feminize themselves to attract male sex partners” or even as “male-to-female transgenders.”
What the NRSVue translators have done is to conform the biblical witness to their own ideological biases, biases that mitigate against the overwhelming evidence from morphology and historical context.
*For a more technical discussion of the morphology of arsenokoitai: The compound Greek word arsenokoitai (arsen-o-koi-tai; plural of singular arsenokoitēs) is formed from the Greek words for “lying” (verb keimai; stem kei- adjusted to koi- before the “t” or letter tau) and “male” (arsēn). The word is a neologism created from terms used in the Greek Septuagint translation of the Hebrew Levitical prohibitions of men “lying with a male” (18:22; 20:13). Note that the word for “lying” in the Greek translation of the Hebrew Levitical prohibitions is the noun koitē, also meaning “bed,” which is formed from the verb keimai. The masculine –tēs suffix of the sg. noun arsenokoitēs denotes continuing agency or occupation, roughly equivalent to English -er attached to a noun; hence, “(male) liers with a male.
Robert A. J. Gagnon is Professor of Theology at Houston Baptist University. Used with permission.

Written by A. Craig Troxel |
Wednesday, July 24, 2024
There is nothing in the Christian’s heart—whether in the mind, desires, or will—that is untouched by God’s grace. Our hearts are enlightened, made pure, and established in the truth of the gospel of Jesus Christ. We know God truly, love Him sincerely, and follow Him resolutely.

We call those white flakes that appear in the winter snow. Whether the texture is flaky or crusted, thin or deep, fine or wet, soft or heavy, it’s simply “snow.” But the tribal Yup’ik people in northern Alaska and Canada employ many words to describe these different kinds of snow. Snow is one simple thing in English, and yet snow has different qualities (no matter what language you speak). The same is true of the word heart in Scripture. The heart reflects both the simplicity and the complexity of our inner self. It is one, and yet it has different functions.
Our Inner Unity
Put simply, the heart in Scripture conveys the totality of our inner self. We are governed from this one point of unity. From it “flow the springs of life” (Prov. 4:23). It is the control center—the source of every thought, the seat of every passion, and the arbiter of every decision. All of it is generated from and governed by this one point of undivided unity. That is why everything vital to the Christian life—your speech, repentance, faith, service, obedience, worship, walk, and love —must be done with “all your heart” (Deut. 10:12; 30:2; 1 Sam. 7:3; Ps. 86:12; 119:34; Prov. 3:5–6; 4:23; Isa. 38:3; Jer. 24:7; Matt. 22:37). The heart is the helm of the ship. It takes a bearing and then sets the course of your life. As goes the heart, so goes the person.
Our Inner Complexity
Put comprehensively, the heart encompasses various functions, including the mind, the desires, and the will. The mind of the heart includes what we know: our thinking, ideas, memories, and imagination. The desires of the heart include what we love: what we want, seek, yearn for, and thus feel. The will of the heart refers to what we choose: whether we will resist or submit, whether we will say “yes” or “no,” and whether we are weak or strong in our resolve.
Mind. Although we moderns tend to think of the heart primarily in terms of our emotions, the Bible associates the heart with our ability to think. For example, Paul prayed “May [God] give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened” (Eph. 1:17–18). Jesus said, “Out of the heart come evil thoughts” (Matt. 15:19). Psalm 139:23 draws the parallel:
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Our only comfort in life is that we may belong to another. If we are our own, our demise is a welcome thing. Finally, the trouble is ended. The pain will stop. But if we are not our own, our problems lie in the hands of someone else. We have an end to which we are headed. There is a solution to all our problems. There is one who cares even when we struggle to anymore. There is one who makes it all matter, who gives it all deep meaning.

My back hurts almost all the time now. It starts when I wake up. I turn on my left side to stop the alarm from waking my wife and notice the slight twinge of discomfort. If I am not careful, laying there on my pillow with my head tilted the wrong way will prepare me for a day of nagging ache.
I suppose this is part of what it means to grow old. Pain comes more quickly—if it ever really leaves. Like the birds of morning and the crickets of night, the noise of pain exists in an ever-present state, sitting in the background of everything else going on. The difference, of course, is no one considers the pain beautiful. No one stops to listen to the pain. What’s the point? It only makes it stronger.
When I finally put that first foot on the floor and rouse myself from the warmth and comfort of the bed, the pain moves to my heels. When I sit down with my coffee to read in my leather chair, the back pain returns. It is dulled only by the thoughts racing through my brain of the upcoming day. The meetings, the problems, the conversations, the projects, all of it sitting on my shoulders. I am Atlas without the strength to bear it.
However, even a bad day for me is a better day by far than most in the world both now and before. I am, after all, starting my day in a warm bed and with hot coffee. I drive a nice car to a well-paying job with enough challenges for a lifetime. I am surrounded by people who require only my attention and effort. I go home to a big family with a good dinner. Seven months out of twelve, Major League Baseball is in season. It is not a bad life. Not by a long shot.
But the pain is still there. Life is good, but it is not easy.
The right attitude would help, I’m sure. Gratitude would make a world of difference, I know. I get there sometimes. I force myself into it. But it doesn’t remove the ache. It doesn’t solve the problems. Seeing the good side doesn’t make the bad side less real. It doesn’t shine it up enough to camouflage it from the rest of life.
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