This brings us to our second point, which is that Paul's intentional meaning for the word
arsenokoites is far from clear. Paul had many different words at his disposal that referred to homosexuality in general, not just pederastic relationships, as was once thought. In this line of reasoning, Paul coined the term from the Septuagint, as discussed above, because there was no word that expressed
all homosexual acts, regardless of the type of relationship. This is now known to not be the case, so we must search further for the meaning of this word. The best way to learn the meaning of this word is to look at its usage in other contexts. The problem is that we primarily find
arsenokoites in lists, which give us little information as to the meaning of the word. A search of the Thesaurus Lingua Graecae database as of 1997 shows
73 usages. Most of these are in lists that are of the same basic pattern as that found in 1 Corinthians 6:9 or 1 Timothy 1:10, using mostly the same words. The few contexts in which we find these words do not necessitate that we interpret the word to mean generalized homosexual behavior.
One method of interpreting the word is to try to discern some meaning from the use of
arsenokoites in the lists. Martin notes that "sin lists" tend to congregate words of similar type together. For example, "first are listed, say, vices of sex, then those of violence, then others related to economics, or injustice" (pg. 120). In most of the TLG listings, the order is fairly standard (but not universal):
, pornoi, moixoi, malakoi, arsenokoitai, kleptai, pleonektai, methusoi, loidoroi, with some substitution of
andrapodistais kai epiorkrois following
arsenokoites. Translated, the pattern is as follows: temple prostitution, adultery, moral weakness (
malakos),
arsenokoites, thief, greedy, drunks, foul-mouthed; or
arsenokoites, slave-trader, perjurer. In the TLG lists, the division is not very clear, other than the first half of the list seems to be sexual, then
arsenokoites is listed, then economic/injustice sins, sometimes followed by moral sins. If this were all we had, then we would not know on which side to classify
arsenokoites--whether purely sexual, purely economic, or some mixture of the two. However, there are two non-TLG texts, both of which are early usages of
arsenokoites, the first of which is from the
Sibylline Oracle 2
[SIZE=-1]
"Do not steal seeds. Whoever takes for himself is accursed (to generations of generations, to the scattering of life. Do not
arsenokoites, do not betray information, do not murder.) Give one who has labored his wage. Do not oppress a poor man." (Martin, pg. 120)[/SIZE]
Similarly, the second text, from the
Acts of John 36: [SIZE=-1]
"And let the murderer know that the punishment he has earned awaits him in double measure after he leaves this (world). So also the poisoner, sorcerer, robber, swindler, and
arsenokoites, the thief, and all of this band..." (Martin, pg. 121)[/SIZE]
In neither of these texts do we find them in the context of purely sexual sins. In fact, we see no hint of sexuality at all in these lists. We do know, however, that
arsenokoites is some type of sexual sin. However, if we put in the English translation "homosexual" in place of
arsenokoites in these lists, it makes no sense. It doesn't fit with the categories. What makes much more sense, is if the placing of
arsenokoites in the TLG texts in between the sexual sins and economic/injustice sins is not an accident. What makes sense is that
arsenokoites is a term referring somehow to sexual injustice. For example, when
arsenokoites is placed just before slave-trader, this seems particularly appropriate, since homosexual slaves were normative in both Greek and Roman societies. The interpretation of
arsenokoitai therefore, as one of homosexual subjugation and/or exploitation, rather than referring to all homosexual behavior, seems most appropriate as we see from these contexts.
This type of connotation to
arsenokoites fits well within two other TLG texts, both of which are early uses of the word. The first is out of the
Apology of Aristides, chapters 9 and 13. It is relays the myth of Zeus, and his relationship with the mortal Ganymede. In the story, we are told that the myth is evidence that Greek gods act with
moixeia (adultery) and
arsenokoites. Similarly, in Hippolytus'
Refutatio chapter 5, we are told the story of the evil angel Naas, and how he committed adultery with Adam in the Garden, which is how
arsenokoites came into the world. Hippolytus relates Naas and Adam back to Zeus and Ganymede (Petersen, pg. 284). In neither of these instances do we find a mutually consenting, equal relationship--we find an aggressor forcibly taking advantage of a weaker individual. In fact, Dover, when describing Greek art depicting Zeus and Ganymede, says that
Zeus in B186 and R348* commands Ganymede in a manner that will not accept refusal . . ., and in R405, R829*, R833* he simply grasps Ganymede, who struggles violently. (p. 93)
Dover later mentions two texts, one by Ibykos fr. 289, and the other,
The Hymn of Aphrodite 202-206, which puts the Zeus and Ganymede story in the specific context of rape by drawing the parallel between it and the story of Dawn and Tithonos (p. 197). The human rights violations that are clear in the above uses of
arsenokoites gives us a fairly clear indication of the meaning of the word, a meaning which matches the attributed meaning we surmised about
arsenokoites as it was found in the few contexts/lists that we have. It seems clear that
arsenokoites does not refer to mutually respecting gay relationships, but to a powerful aggressor subjugating/exploiting the weak, whether in the context of rape, or slave trading. . .
Frankly, is there anything that we do or don't do that shouldn't be done or not done according to the will of the Lord? 
when people worried more about what God wanted then what looks good in the world. I remember reading how we are to appoint Godly men to lead us, and now we have Christians saying we must keep the government and religion separate. I remember reading how God wanted to be our leader, but the people ask for a king, and so He gave them what they wanted. 
