1. “Then Abimelech went to him from Gadar, and Ahuzzath [one of] his friends ( rah-meh-his lover [singular]), and Phicol the general of his army.” (Genesis 26:26 Lamsa). The words [one of] are not in the Aramaic text. Also, the Aramaic OT says that Ahuzzath was Abimelech's lover. Abimelech and Ahuzzath were in a homosexual relationship, and Ahuzzath was his (Abimelech's) lover.
The Hebrew text has the word me-re-a, which literally means: “a made friend” or “ a made lover. Re-a is part of me-re-a, but there is an additional mem (i.e. “m”) at the front. The additional mem brings the meaning of “made” attached to the noun. The Aramaic text translated the word me-re-a, which literally means “a made lover” [probably from a wedding], as “a lover” here. Me-re-a, with a literal meaning of “a made friend” was translated as shawsh-wi-na (the bridegroom’s friend, groomsman) at Judges 14:20.
2. Then the daughter of Pharaoh came down to bathe at (in) the river. And her maidens (na-ar-o-they-ha-her girls, girlfriends) walked along the riverside; and when she saw the ark among the reeds, she sent her maid (ama-thah – her female servant) to get it. And when she opened it, she saw the child, and behold, the baby wept. So she had compassion on him, and said, “This is one of the Hebrews’ children.” Then his sister said to Pharaoh’s daughter, “Shall I go and call a nurse for you from the Hebrew women, that she may nurse the child for you?” And Pharaoh’s daughter said to her, “Go.” So the maiden (al-mah - young woman) went and called the child’s mother (Exodus 2:5-8 NKJV). The first underlined word maidens is not the best translation for the Hebrew word na-ar-oth (girls [from infancy to adolescence], girlfriends). It is a word for endearment here. Miriam was one of the "girlfriends" or "girls" of Pharaoh's daughter. This word is not to be taken literally because Miriam is also called a al-mah (a young woman up to twenty-five years of age). A Al-mah (yound woman) is the next Hebrew word in line to describe a female that is no longer a na-ar-ah (girl).
The second underlined word maid comes from the Hebrew word a-mah, which means a female servant. It doesn't always refer to a female that is a "slave," but also as a female worker or a female that provides services (see Ruth 3:9, 1 Kings 1:13, etc.). The Bible also gives references of where an a-mah (maidservant or handmaid) was used for sex (see Gen. 21:10-13; Ex. 23:12; Ruth 3:9).
No where in the Bible does it say that Miriam got married to a man. In fact, Miriam does have some masculine characteristics of power. It was Miriam and Aaron that spoke against Moses to try to take over as leaders of the congregation of Israel. Numbers 12:2 says this: So they said, “Has the LORD indeed spoken only through Moses? Has He not spoken through us also?” And the LORD heard it. (NKJV). Lesbians were seen helping and being around women. In this case, Miriam was seeing, washing and guarding the naked daughter of Pharaoh.
Note: The Hebrew word na-ar-ah has the primary meaning of a "girl (from infancy to adolescence)" but can also mean a "young woman" in a supporting context. This is corroborated by the fact that the word na-ar-ah was translated sometimes as tli-tha (girl) and a-laym-ta (young woman) in the Aramaic Peshitta Old Testament. One of those words in the Aramaic Bible was chosen for the translation to be more precise in describing the person's age group.
3. SUPPORTIVE HOMOSEXUAL VERSE:
"Old wine gladdens the heart and more (or better) than it is the love of a lover." (Yeshua the son of Sira 40:20) This verse is written by a man (i.e. Yeshua) and the word rah-ma (lover) is in the masculine spelling, and hence means "male-lover." The assumed original Hebrew text says "[wine] and strong drink gladden the heart, and more than both of them is the love of beloved ones." Do-dim "beloved ones" is also masculine grammatically.
The Greek text says something similar, but just remember that it isn't reliable because the Greek Old Testament has a bias toward gay people. It says: "wine and music rejoice the heart, and above [them] both is the love of wisdom" (Wisdom of Sirach 40:20 LXX).
DAVID AND JONATHAN:
"Also Jonathan David's beloved [friend] (hab-bi-wa – beloved) was a counsellor, a man of understanding, and a scribe;..." (1 Chr. 27:32 Lamsa) The word [friend] is not in the Aramaic text. Jonathan is the beloved of King David. There are a few other verses that need to be mentioned to show the bi-sexuality of David and Jonathan.
“…the soul of Jonathan was knit (joined) to the soul of David, and Jonathan loved him as his own soul (or himself).” (1 Sam. 18:1 Lamsa, NKJV). This verse says that David and Jonathan’s emotions were joined with one another. Some of these same words, plus a synonym, are used to describe Tobiah’s love for Sarah: “…and he [Tobiah] loved her, and his soul was exceedingly joined to her.” (Tobit 6:18 Peshitta Text). For the last part, the verb "to love" and the words "as himself" are the same words used at Ephesians 5:33 - "...and he [ the husband] shall love his wife as himself."
The Author of the book of Samuel later states: “And Jonathan took off the robe that was on him and gave it to David, with his armor (mad-daiv), even to his sword and his bow and his belt.” (1 Sam. 18:4 NKJV). Jonathan took off his outer robe and then all his clothes underneath. The Hebrew word mad means a “vesture (as measured)” and is from the verb ma-dad “to measure” At Judges 3:16, Ehud fastened a dagger “…under his clothes (mad-daiv) on his right thigh.” Mad refers to all types of clothes (see also 1 Sam. 4:12) and armor, including the tunic. Underwear [or trousers NKJV, breeches (KJV)] was not worn by the general public except for the priests. This means Jonathan ended up standing before David naked. Some people also believe David reciprocated, meaning they exchanged garments. This means both of them didn’t have any problem getting naked before each other.
Here is another verse that shows David and Jonathan’s relationship: “I am distressed for you, my brother Jonathan; you have been very pleasant to me; your love to me was wonderful, surpassing the love of women.” (2 Sam. 1:26 NKJV). The love of women is referring to the love that is experienced between men and women, which included sex. David was equating Jonathan to a female. He apparently felt Jonathan’s love toward him surpassed that of women. Also, David didn’t have to use the word “women” in his statement. He could have said “…surpassing the love of friends;” if nothing homosexual was meant. Therefore I believe their relationship was also sexual based on all of the Biblical verses.
And Shaul (Saul) said, I will give her to him, and she shall be a stumbling-block to him. And the hand of the Philistines shall be upon (against) him. And Shaul said to David, you shall be my son-in-law today by both of them.” (1 Sam. 18:21 Peshitta). The source Hebrew text has bish-ta-yim “by two,” (see Isa. 6:2) from the preposition be (by, with) and shta-yim (two). The Aramaic text adds the word “them” and translates the Hebrew text as “by both of them.” It wouldn’t be correct to translate bish-ta-yim as “in the one of the twain (two)” (KJV). The Hebrew text would have been written differently if the King James interpretation was correct.
Saul was referring to his daughter Mical, who loved David (see 18:20) and his son Jonathan, the beloved of David, with his statement; “by both of them.” He wasn’t referring to his other daughter, Merab, who was given to Adriel (see 18:19). The Greek Old Testament also suggests Saul was referring to Mical and Jonathan; not by its translation, but by its deletion of these Hebrew words. The Greek Translation has a bias toward gay people and either doesn’t translate the Hebrew or Aramaic text correctly or just deletes words in the translation.
There are two ways to say “by two” in Hebrew. The masculine spelling is bish-na-im “by two,” while the feminine spelling is bish-ta-yim “by two.” It wouldn’t be appropriate for Saul to use the masculine spelling because his daughter is female. But the feminine spelling I believe was appropriate for Saul to use to designate his daughter and effeminate son Jonathan. The word female in Hebrew, Aramaic and Greek also means an effeminate man.
“Then Saul’s anger was kindled against Jonathan, and he said to him, O you son of the rebellious young woman, do I not know that you are choosing the son of Jesse to your own shame and to the shame of your mother’s private parts [that nursed and bore you]?” (1 Sam. 20:30 Hebrew Text). The Hebrew word ba-khar means “to choose, pick.” It is also the word used for “choosing” a wife (see Gen. 6:2). Presumably, King Saul is saying that Jonathan is “choosing” David as a husband or lover.
The last phrase could be translated as: “your mother’s nakedness.” The Hebrew word er-vah and the Aramaic word pur-sa-ya specifically refer to "the private parts" but can also mean "nakedness." There are of course better words for "nakedness" in both of those languages. One interpretation is that Saul is saying, though not seriously, that Jonathan’s mother committed some infidelity and that Jonathan isn’t really his son. This was because Jonathan was defending David. Another interpretation given is that by Jonathan choosing David, he is actually shaming his mother who bore him. The Amplified Bible translates the last part as: "...to your own shame and to the shame of your mother who bore you?"
NOTE: My translation corrects the Hebrew word na-av-ath (perverse [crooked] woman of) to read na-ar-ath (young woman [damsel] of) to match the Hebrew text in the Dead Sea Scrolls. That would be a correction of one Hebrew letter. The Resh and Vav are written very similar in the Dead Sea Scroll script. The phrase: “the rebellious young woman” is literally in Hebrew “young woman of the rebellion.” The Greek Old Testament agrees that the Hebrew text originally said “young woman, damsel” but translates that phrase in the plural as: “deserting damsels”
JUDITH AND HER MAID:
“And she called to her girl and she went down to the house where she was staying on the Sabbath days and on the feasts. And she pulled off the sackcloth that she had put on and put off the garments of her widowhood.”(Judith 10:2) The Aramaic word tli-tha generally means “a female child, girl, [from seven to twelve years of age].” In Bible times, female servants were also sexual partners, and this was not considered adultery. The story has Judith calling her female servant “a girl” here because the maid was the beloved of Judith. In verse seventeen, the “maid” is called a “young woman [i.e. a youth up to twenty-five years of age - a-laym-ta]." So the word “girl” is not to be taken literally. Again at (Judith 10:10), Judith calls her maid “her girlfriend” or “her girl.”
5. HOMOSEXUALS IN THE NEW TESTAMENT:
(a) Contrary to tradition, the Aramaic NT teaches that John the Baptist was gay. Jesus said this: “…that among those who are born of women there has never risen one greater than John the Baptist…” (Matt.11:11 Lamsa). The phrase “born of women,” when applied to men, meant that the male was like a woman, womanly, or effeminate. Also, in the Bible genealogy, women are left out. The only reason a woman’s name would be in the genealogy is if the son was from a different mother. That is why the Bible says that the father begot the son, as in: Abraham begot Isaac; Isaac begot Jacob; Jacob begot Judah..etc.” If it was stated that a male was begotten by a woman, that meant he was womanly or effeminate.
Another proof is that John was seeing and washing naked men. John is called the Baptist. The word Baptist means “Washer” in Greek.
(b) A second homosexual relationship in the New Testament regards a centurion and his boy (or child). The Aramaic word ta-li-a (or tal-ya - Assyrian pron.) can mean "a boy from infancy [see Matt. 2:13] to adolescence" but generally means a “male child, boy [from 7 to 12 years of age].” It also carries the meaning of “boyfriend;” and hence the person referred to is not necessarily in the age range of a child. The Centurion said “my boy” is lying in the house, paralyzed... This means the Centurion is saying: “my boyfriend” is lying in the house. The boy is clearly a young man because he was a soldier. We know this because the centurion talks about having soldiers under his command who he gives orders and they obey (See Matt. 8:5-14). The paralyzed “boy” is specifically called his “servant” aw-da at Luke 7:10 and at Matthew 8:9. This would make it unlikely that the “boy” is the centurion’s son. However, the word “servant” is used as a reference to a soldier or soldiers under one’s command elsewhere in Scripture (see Gen. 14:15, etc).
The parallel Aramaic text at Luke 7:2 says the young man was “dear, beloved” ya-qir to him (i.e. the centurion). This young man lives under his roof (i.e. in his house) [Luke 7:6]. A lot of Roman soldiers were gay because Rome had a marriage ban for serving Roman soldiers.
1st Note: Yal-lu-da or Shaw-ra are better words for "an infant, child under 7 years old." Judith 7:12 (Aramaic text numbering) or Judith 7:23 (Greek text numbering) is a good verse that shows how the Aramaic language uses different words to distinguish between "boys" and "young men." That verse says: "and the young men, women and children (i.e. boys & girls) were gathered around Uzziyah and around the rulers of the city." A-lay-me is the word for "young men" and tla-ye is the word for "boys, children."
2nd Note: The Greek text of the Old Testament doesn’t always or never translates the Hebrew word e-ved “servant” as the Greek word doulos “servant” (Matt. 8:9, Luke 7:10). The exact opposite occurs in the Aramaic translation of the Old Testament. The Aramaic word aw-da “servant” is the translation mostly or always for the Hebrew word e-ved “servant.” They are actually the same Semitic word. If you subtract the final “a” in the Aramaic word, (which is a common addition to 3 letter Hebrew words), then both words have the same letters (i.e. Ayin, Bet[-h] & Dalet[-h]).
© A third known homosexual relationship in the New Testament appears at Acts 10:24, which reads: “And the next day they entered Caesarea. And Cornelius was waiting for them, and all his relatives and also his dear friends were assembled with him.” (Lamsa). Dr. Lamsa translates the Aramaic words rah-me hab-bi-we (beloved lovers) as “dear friends” at this verse. There is a problem with this translation because the Aramaic language already has a word for friends (khaw-re). Rah-me literally means “lovers” and is from the word rah-ma “love.” So, obviously a context is needed when rah-me is to be interpreted as “friends.” The Aramaic text is emphasizing that the word rah-me should be translated as “lovers” because it has an accompanying adjective “beloved.”
Note: The word khaw-ra "friend, companion" is pronounced in the plural as khaw-re (friends). However, this word has another legitimate pronunciation. Friend (with the same spelling) can also be pronounced kho-ra and its plural pronunciation is khoo-re. Sometimes the letter beth, when it has a "w" sound acts like the letter waw and becomes a vowel. This same thing occurs in other words such as "man," which can be pronounced as gaw-ra or go-ra, "seven" which can be pronounced as shaw-a or sho-a, etc.
6. “Now there was one of his disciples who was leaning das-mik on his bosom, the one whom Jesus loved...So that disciple leaned himself n'pal on the breast of Jesus, and said to him, My Lord, who is he?" (John 13:23,25 Lamsa). The Disciple lying on Jesus’ bosom was John. It is believed that John is gay, because of the intimate connection between him and Jesus. There is no sexual connection between Jesus and John, and Jesus was not gay, but the intimate words of John lying on Jesus’ breast, give John the characteristics of a gay male.
The Aramaic word smak means “to lay upon, rest and sleep.” So this verse (Jn. 13:23) can be saying that John "layed (or rested) on his bosom." For Jn. 13:25, The Aramaic text says that John "fell on the breast of Jesus,.." There is no reason to translate the word n'pal as leaned, or to add the word himself in our English translation.
7. “When I send Artemas or Tycicus to you; endeavor to come to me at Nicopolis; for I have decided to winter there.” (Titus 3:11 Lamsa). Artemas, another form of Artemis (Diana- in Vulgate), comes from the Greek word art-em-e-o- "to be safe and sound." This woman was named after a Greek word that has masculine characteristics. Also, the word Lesbian is derived from the Greek island of Lesbos which, in the sixth century B.C., was a host to a group of women dedicated to the worship of the ‘female principle’ and the service of Aphrodite and Artemis. The Lesbian goddess Artemis was the Greek version of Diana, the Roman goddess whose main centre of worship was at Ephesus in the Roman state of Asia (cf. Acts 17:23-41), and whose worship was characterized by sensuous orgies and prostitution. This woman was probably a lesbian since Bible names have meanings, and carry characteristics about the person.
Is the Bible Against Homosexuality? by Preacher Mattai © 2016. All rights reserved.
Sub Pages: LGBT