The Manufactured Controversy of the 1946 Project

The so-called “1946 Project” claims that the word “homosexual” first appeared in the Bible in the 1946 Revised Standard Version (RSV), alleging that this was a mistranslation that catalyzed cultural shifts in the church’s moral stance toward homosexual acts. The LGBTQIA+ community has used this narrative to assert that biblical condemnations of homosexuality are based on flawed translation, supposedly exposed by a documentary titled 1946: The Mistranslation That Shifted a Culture. This entire premise hinges on three primary errors: a faulty understanding of translation history, deliberate obfuscation of lexical evidence, and a willful rejection of the clear moral framework established in Scripture.

Their claim is not only factually inaccurate, but it also reveals a desperate attempt to retroactively alter 3,500 years of divine revelation to accommodate a modern sociopolitical agenda. The belief that the inclusion of the term “homosexual” in English Bibles from 1946 onward somehow proves that God’s moral standard changed, or was previously misunderstood, is not only untrue—it is an affront to both sound exegesis and linguistic history.

Examining the Lexical and Translation History of 1 Corinthians 6:9

The Greek terms in question in 1 Corinthians 6:9 are μαλακοὶ (malakoi) and ἀρσενοκοῖται (arsenokoitai). Here is what several literal and semi-literal translations state regarding these terms:

• 1881 English Revised Version (ERV): “effeminate [μαλακοὶ], nor abusers of themselves with men [ἀρσενοκοῖται]”

• 1901 American Standard Version (ASV): “effeminate [μαλακοὶ], nor abusers of themselves with men [ἀρσενοκοῖται]”

• Updated American Standard Version (UASV): “men of passive homosexual acts [μαλακοὶ], nor men of active homosexual acts [ἀρσενοκοῖται]”

These translations predate the 1946 RSV and demonstrate that long before the word “homosexual” became widespread, the meaning of the Greek words was understood consistently. The 1946 RSV did not invent or insert a novel concept but simply reflected what had already been expressed in more euphemistic or classical language. The claim of a doctrinal or translational rupture is demonstrably false.

Defining the Greek Terms

μαλακοὶ (Malakoi)

Derived from a root meaning “soft,” it refers to men who are effeminate in behavior or take the passive role in homosexual acts. Greek lexicons such as BDAG and Louw & Nida define it plainly:

• “Pertaining to being passive in a same-sex relationship, effeminate.”

• “A male who submits his body to unnatural lewdness.”

ἀρσενοκοῖται (Arsenokoitai)

A compound term formed from arsēn (male) and koitē (bed or intercourse), directly derived from Leviticus 18:22 and 20:13 (LXX):

• “You shall not lie with a male as with a woman; it is an abomination.” (meta arsenos ou koimēthēsē koitēn gynaikos bdelygma estin)

Paul coined this term intentionally, preserving the moral prohibition rooted in the Law of Moses, and applying it in New Testament ethical instruction. It explicitly refers to men engaging in sexual activity with other men. There is no ambiguity in the usage.

The Fallacy of the “Mistranslation” Claim

The term “homosexual” was coined in German in 1869 and first appeared in English in 1892 in Charles Chaddock’s translation of Krafft-Ebing’s Psychopathia Sexualis. It was not in widespread use until the early 20th century. Thus, earlier English translations did not use it—not due to ignorance of biblical morality, but because the term had not yet entered common English lexicon. The 1946 RSV translators, benefiting from growing scholarly access to Koine Greek, including the monumental Oxyrhynchus papyri discoveries, appropriately utilized the word “homosexuals” as the best available term to convey the longstanding biblical condemnation of same-sex intercourse.

The assertion that this was a “mistranslation” collapses under the weight of historical and linguistic evidence. The translators of the RSV, including Dr. Luther Weigle, had no agenda but fidelity to the original text. The revision in 1971 to “sexual perverts” did not nullify the accuracy of the 1946 rendering—it was merely another attempt at capturing the full semantic scope of the original Greek for contemporary readers.

Roman and First Century Cultural Context

In first-century Roman society, homosexual acts were often associated with hierarchy, dominance, and exploitation. Yet Paul’s condemnation in Romans 1:26–27, 1 Corinthians 6:9, and 1 Timothy 1:10 speaks not just to exploitation, but to all forms of homosexual behavior, consensual or not. Roman law did not universally criminalize same-sex acts; instead, it was permissible so long as social norms (such as class or age status) were maintained. Thus, Paul’s teaching is strikingly counter-cultural, presenting a universal moral indictment that transcended the norms of pagan society.

Paul’s Inspired Condemnation of Same-Sex Acts

Romans 1:26–27 (UASV)

Paul explicitly condemns same-sex acts as “contrary to nature,” reflecting a violation of God’s created order. The text is not about exploitative practices, idolatrous temple sex, or pederasty alone, as revisionists falsely claim. It is a sweeping moral statement:
“…their women exchanged natural relations for those that are contrary to nature… the men likewise gave up natural relations with women and were violently inflamed in their lust toward one another, males with males committing the shameless deed…”

The repetition and emphasis on natural versus unnatural highlight a design argument: that God’s created order establishes heterosexuality as the only divinely approved sexual relationship.

Homosexuality Condemned in All Biblical Categories

1 Corinthians 6:9 and 1 Timothy 1:10 are crystal clear:

• 1 Cor. 6:9: Both the passive and active participants in same-sex acts are listed among those who “will not inherit the kingdom of God.”

• 1 Tim. 1:10: Paul condemns arsenokoitai (male bedders) alongside murderers and kidnappers as those who act “contrary to sound teaching.”

To reinterpret these verses as referring only to “abusive” or “non-consensual” homosexuality is an imposition of modern psychological categories foreign to biblical authors.

The Biblical Perspective on Sin and Human Nature

Scripture teaches that all are born in sin (Rom. 5:12; Eph. 2:1-3). That includes sinful proclivities, whether heterosexual or homosexual. Even if someone is “born with” a predisposition, this does not legitimize the behavior. There is no sin that cannot be resisted by those in Christ (1 Cor. 10:13). Claims of “genetic determinism” do not negate moral accountability.

Jesus said in Matthew 5:29–30 that if your hand or eye causes you to sin, cut it off. That is not a literal call to mutilation but an illustration of the radical nature of repentance. No one gets a moral pass based on their urges, feelings, or identity.

Sanctification: The Power of the New Life in Christ

Believers are “new creations” in Christ (2 Cor. 5:17). The old nature, regardless of what it was drawn to—anger, adultery, idolatry, or homosexuality—is crucified with Christ. The believer is empowered by the Spirit through the Word of God (Rom. 12:1–2; Col. 3:16) to overcome temptation.

Paul acknowledged that the Corinthians included former homosexuals among their number:

“Such were some of you. But you were washed, you were sanctified, you were justified…” (1 Cor. 6:11)

This is not merely metaphorical language. It is a transformation of life and conduct.

Respect for People, Not Endorsement of Sin

Christians are commanded to love their neighbor (Matt. 22:39), respect all people (1 Pet. 2:17), and speak the truth in love (Eph. 4:15). However, that love never condones sin. Jesus did not tell the adulterous woman, “Go and do what makes you happy.” He said, “Go, and sin no more” (John 8:11). Love is not the abandonment of truth; it is its delivery with gentleness and clarity (1 Pet. 3:15).

Conclusion: The Authority of Scripture Cannot Be Dismantled by Modern Agendas

The 1946 Project is a revisionist scheme cloaked in emotional rhetoric and shallow scholarship. It is a transparent attempt to recast 2,000 years of moral theology in the image of post-1960s sexual revolution ideology. The Bible has not changed, nor has God’s moral order. As Jesus said in Matthew 24:35, “Heaven and earth will pass away, but My words will not pass away.”

No mistranslation occurred in 1946. The RSV committee merely employed a term that better captured the Greek text’s plain meaning in light of expanding scholarly understanding and contemporary vocabulary. The message has always been consistent: those who engage in homosexual behavior, like all other unrepentant sinners, will not inherit the kingdom of God unless they turn to Jesus Christ in faith and obedience.

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