Did a 1946 Bible Translation Error Shape America’s Culture Wars?

The year was 1946. World War II had ended, and America was entering a new era of prosperity and change. In that pivotal year, something happened that would quietly reshape American religious and political discourse for decades to come. A committee of biblical scholars, led by Yale Divinity School’s Luther Weigle, published the Revised Standard Version of the New Testament¹. For the first time in any English Bible translation, two ancient Greek words—”arsenokoitai” and “malakoi”—were combined and translated as “homosexual” in 1 Corinthians 6:9².

This single translation choice has influenced countless sermons, political arguments, and personal struggles ever since. But what if those scholars got it wrong?

When Words Change History

Understanding this story requires stepping back into the world of biblical translation. Before 1946, English Bibles used various phrases for these Greek terms. The King James Version (1611) rendered them as “effeminate” and “abusers of themselves with mankind”³. Earlier German translations, including Martin Luther’s 1534 Bible, used “knabenschander”—literally “boy molester”⁴.

The introduction of “homosexual” marked a dramatic shift. The word itself hadn’t even been coined until 1869 in German and 1892 in English⁵. More importantly, the concept it describes—sexual orientation as an identity—simply didn’t exist in the ancient world⁶.

The Greek Puzzle

So what did these mysterious Greek words actually mean? This question has sparked decades of scholarly debate, revealing fascinating complexity beneath seemingly simple translations.

“Malakoi” (μαλακοὶ) literally means “soft” or “effeminate.” In ancient contexts, it typically described men who lacked self-control, particularly regarding luxury or pleasure⁷. When used sexually, it most often referred to the passive partner in male sexual encounters, but scholars note it was frequently applied to men considered overly fond of women⁸.

“Arsenokoitai” (ἀρσενοκοίτης) presents an even greater puzzle. This compound word combines “arsen” (male) and “koites” (bed), literally meaning “male-bedder”⁹. Here’s where it gets interesting: Paul appears to have coined this term himself, drawing from the Greek translation of Leviticus 18:22 and 20:13¹⁰.

The crucial question becomes: what specific behavior was Paul condemning? Was it all same-sex relationships, or something more specific?

Context Matters

Biblical scholar Carolyn Bratnober argues that understanding requires examining the historical context. The Roman Empire practiced widespread sexual exploitation through slavery and prostitution¹¹. Young boys were commonly forced into sexual service, and adult men frequently engaged in exploitative relationships with social inferiors¹².

When Paul wrote to the Corinthians, he was addressing a cosmopolitan port city notorious for its sexual excess and exploitation. Archaeological evidence suggests that temple prostitution and pederasty were common practices¹³. Many scholars now argue that Paul was specifically condemning these exploitative arrangements rather than committed relationships between equals¹⁴.

This interpretation gains support from the broader context of 1 Corinthians 6, which focuses on justice and exploitation rather than sexuality per se. Paul lists these terms alongside thieves, drunkards, and extortioners—all behaviors that harm others¹⁵.

The Translation Decision

The 1946 RSV translation committee, working at Yale Divinity School, based their decision largely on the Moffatt Bible (1925), which had translated these terms as “catamite” and “sodomite”¹⁶. James Moffatt, a Scottish theologian and committee member, had influenced this choice¹⁷.

Research conducted at Yale University’s archives reveals that the committee intended no malice in their translation work¹⁸. Luther Weigle and his colleagues were working during an era when understanding of human sexuality was still evolving. Medical professionals in the 1940s viewed same-sex attraction as pathology rather than orientation¹⁹.

Remarkably, virtually no contemporary commentary addressed this translation choice. The word “homosexual” appeared for the first time in any Bible translation without generating significant discussion among scholars or religious leaders²⁰.

Ripple Effects

The impact of this translation decision extended far beyond academic circles. As the RSV gained popularity, especially after the complete Bible’s publication in 1952, subsequent translations followed suit. The New International Version, New American Standard Bible, and others adopted similar language²¹.

This created what researchers call a “translation cascade”—each new version referencing previous ones rather than returning to original sources²². The word “homosexual” became entrenched in American biblical translations despite ongoing scholarly debate about its accuracy.

The cultural implications proved profound. During the 1980s HIV/AIDS crisis, these biblical passages became focal points for religious opposition to LGBTQ+ rights²³. Politicians and preachers cited them as divine condemnation of homosexuality itself, rather than specific exploitative practices²⁴.

International Perspectives

Interestingly, other linguistic traditions took different paths. German Bibles didn’t include “homosexual” until 1983, maintaining “knabenschander” (boy molester) for centuries²⁵. Norwegian and Dutch translations similarly emphasized abuse of young people rather than consensual adult relationships²⁶.

This international comparison reveals how cultural context shapes translation decisions. American translations, influenced by emerging psychological categories and social anxieties, interpreted these passages differently than their European counterparts.

Scholarly Consensus Today

Contemporary biblical scholarship increasingly recognizes the complexity of these passages. Even scholars who maintain traditional interpretations acknowledge the translation challenges. Robert Gagnon, a conservative biblical scholar, admits the meanings are debated while defending traditional views²⁷.

Progressive scholars like Matthew Vines and James Brownson argue these passages specifically addressed exploitative practices common in the ancient world but don’t apply to modern committed relationships²⁸. They point to Paul’s emphasis on mutuality and love in other writings about relationships.

The middle ground suggests Paul was addressing specific cultural practices without necessarily condemning all possible same-sex relationships for all time. This interpretation respects both biblical authority and evolving understanding of human sexuality.

Political Consequences

These translation choices have had measurable political impact. Survey data shows American evangelicals cite biblical passages as primary reasons for opposing LGBTQ+ rights²⁹. Politicians frequently invoke these verses in policy debates³⁰.

The irony is striking: a translation decision made by progressive Protestant scholars in 1946 became ammunition for conservative political movements decades later. The RSV committee, known for liberal theology, inadvertently provided textual foundation for positions they likely wouldn’t have supported³¹.

This highlights how theological decisions can have unintended political consequences. Translation choices, seemingly academic, shape public discourse in unpredictable ways.

Moving Forward

Understanding this history doesn’t resolve all debates about sexuality and scripture, but it does illuminate how human interpretation mediates divine text. The 1946 translation represents one attempt to render ancient languages into modern English, influenced by specific cultural assumptions and limited knowledge.

Religious communities now face questions about how to handle this legacy. Some denominations have revised their positions based on new scholarship. Others maintain traditional interpretations while acknowledging translation complexities³².

The conversation continues as archaeological discoveries and linguistic research provide fresh insights into ancient texts. Dead Sea Scroll fragments and early Christian writings offer new context for understanding Paul’s words³³.

Lessons for Today

This story teaches important lessons about the intersection of scholarship, religion, and politics. Translation decisions matter because they shape how millions understand sacred texts. Biblical interpretation isn’t merely academic exercise—it influences laws, relationships, and individual lives.

The case also demonstrates how historical context affects textual understanding. Ancient words carry cultural baggage that doesn’t always translate directly into modern situations. Responsible interpretation requires acknowledging these complexities rather than seeking simple answers to complex questions.

Perhaps most importantly, this history reveals how human beings mediate between ancient texts and contemporary applications. No translation exists in cultural vacuum. Understanding these influences helps readers approach biblical texts with appropriate humility and wisdom.

Whether one concludes these passages condemn all same-sex relationships or specific exploitative practices, the evidence suggests the 1946 translation decision deserves reconsideration. At minimum, religious communities should acknowledge the scholarly debate rather than treating disputed translations as settled truth.

The story of “arsenokoitai” and “malakoi” reminds us that words matter—especially when they’re translated, interpreted, and applied across cultures and centuries. In our ongoing cultural conversations about sexuality and faith, this historical perspective offers valuable context for more informed and nuanced dialogue.

The TL;DR

In 1946, Yale scholars led by Luther Weigle introduced “homosexual” to English Bible translations for the first time, combining two ancient Greek words “arsenokoitai” and “malakoi” in 1 Corinthians 6:9. Contemporary research suggests these terms likely referred to exploitative sexual practices common in the Roman Empire, such as pederasty and prostitution, rather than consensual same-sex relationships. Earlier translations used phrases like “boy molester” in German Bibles and “abusers of themselves with mankind” in English versions. This translation choice has significantly influenced American religious and political discourse, particularly during debates over LGBTQ+ rights. While scholars continue debating the precise meanings, the 1946 decision demonstrates how biblical interpretation shapes cultural attitudes and public policy across generations.

References

¹ Weigle, Luther A. An Introduction to the Revised Standard Version of the New Testament. Thomas Nelson & Sons, 1946. [Yale University Archives]

² Balch, Kathy. “How and When the Word Homosexual Was First Introduced into the Bible.” CanyonWalkerConnections, March 25, 2023. https://canyonwalkerconnections.com/word-homosexual-first-introduced-bible/

³ King James Version Bible, 1 Corinthians 6:9. Cambridge University Press, 1611.

⁴ Oxford, Ed. Interview with Forge. “Has ‘Homosexual’ Always Been in the Bible?” July 21, 2020. https://www.forgeonline.org/blog/2019/3/8/what-about-romans-124-27

⁵ Boswell, John. Christianity, Social Tolerance, and Homosexuality. University of Chicago Press, 1980.

⁶ Halperin, David M. One Hundred Years of Homosexuality. Routledge, 1990.

⁷ Jacoby, Douglas. “Q&A 1510 – Malakoi, arsenokoitai, and homosexuality.” November 9, 2020. https://www.douglasjacoby.com/qa-1510/

⁸ “Paul’s Teachings on Exploitation.” The Reformation Project. https://reformationproject.org/case/1-corinthians-and-1-timothy/

⁹ Wright, David. “Homosexuals or Prostitutes? The Meaning of arsenokoitai.” Vigiliae Christianae 38, no. 2 (1984): 125-153.

¹⁰ Gagnon, Robert A.J. The Bible and Homosexual Practice. Abingdon Press, 2001.

¹¹ Bratnober, Carolyn. “Legacies of Homosexuality in New Testament Studies: Arsenokoitai and Malakoi.” Columbia University Academic Commons, 2017. https://academiccommons.columbia.edu/doi/10.7916/d8-pc23-r436

¹² Clarke, John R. Looking at Lovemaking: Constructions of Sexuality in Roman Art. University of California Press, 1998.

¹³ Thurston, Bonnie Bowman. Women in the New Testament. Crossroad Publishing, 1998.

¹⁴ Vines, Matthew. God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships. Convergent Books, 2014.

¹⁵ Fee, Gordon D. The First Epistle to the Corinthians. Eerdmans, 1987.

¹⁶ Standard Bible Committee Records. Yale Divinity Library Special Collections, RG 70.

¹⁷ Metzger, Bruce M. The Bible in Translation: Ancient and English Versions. Baker Academic, 2001.

¹⁸ Luther Allan Weigle Papers. Yale University Archives, MS 1042.

¹⁹ Bullough, Vern L. Science in the Bedroom: A History of Sex Research. Basic Books, 1994.

²⁰ Thuesen, Peter J. In Discordance with the Scriptures: American Protestant Battles over Translating the Bible. Oxford University Press, 1999.

²¹ “History of Christianity and homosexuality.” Wikipedia. https://en.wikipedia.org/wiki/History_of_Christianity_and_homosexuality

²² Ehrman, Bart D. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. HarperSanFrancisco, 2005.

²³ Yarbrough, Michael. “The Bible and homosexuality.” Pew Research Center, 2019.

²⁴ Herman, Didi. The Antigay Agenda: Orthodox Vision and the Christian Right. University of Chicago Press, 1997.

²⁵ Oxford, Ed. “How a Bible Error Changed History.” The Advocate, May 31, 2023. https://www.advocate.com/religion/2022/12/17/how-bible-error-changed-history-and-turned-gays-pariahs

²⁶ Helminiak, Daniel A. What the Bible Really Says about Homosexuality. Alamo Square Press, 2000.

²⁷ Gagnon, Robert A.J. and Dan O. Via. Homosexuality and the Bible: Two Views. Fortress Press, 2003.

²⁸ Brownson, James V. Bible, Gender, Sexuality: Reframing the Church’s Debate. Eerdmans, 2013.

²⁹ “Religious Landscape Study.” Pew Research Center, 2014.

³⁰ Schnoor, Randal F. “Being Gay and Jewish: Negotiating Intersecting Identities.” Sociology of Religion 67, no. 1 (2006): 43-60.

³¹ “What Does the Bible Say About Homosexuality?” Human Rights Campaign, January 23, 2024. https://www.hrc.org/resources/what-does-the-bible-say-about-homosexuality

³² “1946: The Mistranslation That Shifted Culture.” Yale LGBTQ Center, January 30, 2025. https://lgbtq.yale.edu/posts/2025-01-30-new-documentary-1946-the-mistranslation-that-shifted-culture

³³ Collins, John J. The Dead Sea Scrolls: A Biography. Princeton University Press, 2012.

Article Tags: 1946 RSV Bible, ancient Greek biblical terms, arsenokoitai malakoi, Bible translation history, Bible translation mistakes, biblical Greek interpretation, biblical hermeneutics, biblical scholarship debate, biblical translation, culture wars origins, homosexual Bible translation, LGBTQ biblical interpretation, Luther Weigle Yale, progressive Christianity, religious discourse America, religious political impact, religious politics America, scholarly biblical research, translation controversy, Yale Divinity School

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