|For it is so written in|
Arsenokoitēs (αρσενοκοίτες) is a Greek word found in the New Testament, specifically in some verses that are generally considered a prohibition against homosexuality. It is a portmanteau of arsen, the Greek word for man, and koite, the Greek word for bed, echoing the phrasing of the Septuagint rendering of Leviticus 18:22.
The verses in question are in 1 Corinthians and 1 Timothy, both part of Paul's writings. In context, the lines say "Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived ; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor manbedders..." and "and immoral men and manbedders and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching..."
Arsenokoites is extremely rare in ancient Greek - so rare, there is no other extant use predating or contemporary to the Bible. Philo is often claimed to have used it around 35 CE. That claim is in fact, false. The context in which it is used in Corinthians is not enough to determine the original meaning. As such, the translations of this word into English and other languages are little more than guesses. Some liberal Christians insist it refers specifically to pimps or pederasts, but there's no more evidence to support this meaning than any other.
"Malakoi", (as used in 1 Cor 6:9 just prior to "arsenokoites") means literally "squishy." Linguists generally understand this word to be a form of showy effeminism; it may also indicate cowardice. Malakos is used in Matthew to describe the unnecessarily fine and showy clothing of the King. Unlike "arsenokoites," malakos is word is seen in other writers of the time, indeed as an indictment of cowardice, or sometimes vanity, or other "feminine" vices; the sexual sense of effeminate is typically referred to not by this word, but "kinaidia."
Over the centuries, there has also been a range of interpretation of how best to translate "arsenokoites" into the different European languages.
The medieval Latin translation in the Vulgata Clementina was "masculorum concubitoribus," implying concubinage or pimping, not homosexuality specifically. Martin Luther's 1545 German translation employs the word "Knabenschänder" (from "Knaben", boys or young children), implying that "arsenokoites" was interpreted as pedophilia as early as the 16th century. A modern German translation speaks of "Kinder sexuell missbrauchen" ("to abuse children sexually"). The 1649 Giovanni Deodati Bible in Italian refers to "quelli che usano co' maschi". The term "maschi" can refer either to men or boys, but has a more general sense of boys, as in the traditional Italian expression "Auguri e figli maschi" (literally, "Congratulations and may you have many male children.")
Though certainly no European translator before the 20th century approved of homosexuality (least of all Martin Luther), the rendering of the word "arsenokoites" into modern European languages clearly does not imply a clear consensus on whether this specific term covers homosexuality in general. Yet the avoidance of the term "homosexual" may also have been merely to provide euphemisms for something considered "unspeakable" by many, and thus may have been a form of mere bowdlerism on the transators' part:
- Danish: "Syndere imod Naturen" (sins against nature)
- French (Martin, 1744): "ceux qui commettent des péchés contre nature" (those who commit sins against nature)
- French (Ostervald, 1744): "les abominables" (the abominables)
- French (Louis Segon, 1910): "les infâmes" (the infamous)
- Spanish (Sagradas Escrituras, 1569): "los homosexuales"
- Spanish (Reina Valera, 1909): "los sodomitas" (sodomites, a term that in itself is open to wide interpretation)
- Swedish (1917): "för dem som... onaturlig vällustsynd" (those who sin unnaturally)
- English (Douay-Rheims Catholic Bible, Challoner Revision, 1749): "them who defile themselves with mankind"
The variety of translations made across time and place have helped to shape contemporary perceptions of homosexuality, and these translations were clearly products of their time, struggling against the strictures and limitations of any given language. Regardless, the original Greek word remains ambiguous.