What does the term malakos, translated as "effeminate," mean in 1 Corinthians 6:9?

Malakos meant effeminate

Malakos meant cowardly or morally weak

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Malakos meant effeminate
Homosexuality Is Not a Sin Homosexuality Is a Sin

Some people translate the ancient Greek word malakos, which is located before the ancient Greek work arsenokoites in 1 Cor. 6:9, to refer to an effeminate passive partner in a homosexual relationship. The term malakos, written as μαλακός in the Pocket Oxford Classical Greek Dictionary, means "soft, tender; sickly; mild, gentle; tender, delicate; effeminate, cowardly; careless, remiss; luxurious, wanton."1 Similarly, the word malakos or μαλακός according to A Greek-English Lexicon means, in regards to a person, "soft, mild, gentle, faint-hearted, cowardly, morally weak, lacking in self control, weakly, and sickly."2

Whenever the word malakos is used in other parts of the Bible, it is used as an adjective to mean "soft" to describe an object, as in soft clothing (see Matt. 11:8"But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses" Matt. 11:8 KJV. & Luke 7:25"But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts" Luke 7:25 KJV.), and it is not used in any part of the Bible other than 1 Cor. 6:9"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind . . ." 1 Cor. 6:9 KJV. to describe a person. In fact, malakos was not commonly used to describe a person as "effeminate" in Greek literature. For example, in A Greek-English Lexicon, the term "effeminate" is included as part of the definition for the term malakos, but only when the word malakos describes music, as in Pl.R.398e411a.3 Instead, a person who was malakos was described as weak-willed, gentle, and morally weak.

According to Strong's Concordance, malakos actually means "(o)f uncertain affinity; soft, that is, fine (clothing); figuratively a catamite: - effeminate, soft."4 Some people think that malakos may have referred to a passive partner in a man-man or a man-boy sexual relationship. Undoubtedly, effeminate homosexual men existed in ancient Greece and Rome; however, malakos was never used in ancient Greek literature to refer to their homosexual passive role.5 Instead, malakos was used to describe them as "effeminate" or "weak." Moreover, the passive homosexual partner was referred to as ευρυπρωκτος or euruprōktos which meant "wide-arsed, bugger" or as a cindaedus (a.k.a. κίναιδος or kinaidos).6

Malakos is only used once in ancient Greek literature to discribe a passive partner, specifically a boy who is involved in a man-boy relationship. However, malakos is not used to describe the boy's passive role; instead, malakos is used to describe the boy as a "sissy," which is a weakling.7 Thus, it is possible that, with malakos occurring next to the word arsenokoitēs in the Bible, arsenokoitēs could have referred to men who are pedophiles. However, the word that that was used to describe a boy in this type of relationship was kinaidos or κίναιδος, not malakos, and some scholars state that kinaidos, which means "catamite," referred to a man in a man-man relationship as the "passive" partner as well.8

A catamite is a boy or youth in a sexual relationship with another man, and its first known use in the English language was in 1593, according to the Merriam-Webster Online Dictionary.9 The Pocket Oxford Classical Greek Dictionary also defines the word kinaidos, and not the word malakos, to mean "catamite, lewd person."10 However, there were several common Greek words that were used to describe men in relationships with boys if Paul had intended arsenokoitēs to refer them. For example, a Greek word referring only to men who lusted after boys existed, παιδομανής, which meant "mad after boys," along with παιδομανία, which meant "mad love for boys" and even παιδοκόραξ, which meant "boy-raven, i.e., greedy after boys."11 And yet, Paul did not choose to use one of these words to either describe someone who is malakos or who is arsenokoitēs.

Most Bible versions do not translate the word malakos to mean "catamite." The Jerusalem Bible (JB) is the only Bible that translates the word malakos as "catamite" (see 1 Cor. 6:9 JB.) On the other hand, The New Jerusalem Bible (NJB) translates the word malakos to mean "self-indulgent" because malakos can also refer to a person who lacked self-control or who indulged in pleasures (see 1 Cor. 6:9 NJB).12

Paul could have used another ancient Greek word ἀνδρόπορνος or andrόpornos, which also meant "cineadus," in place of the word malakos if Paul had intended to say that a camatite will not enter into heaven.13 Cineadus is a Latin word which means "he who practices unnatural lust, a sodomite, catamite," and cineadus is equivalent to the ancient Greek term kinaidos or κίναιδος, which means that andrόpornos is also equivalent to kinaidos.14 Once again, if Paul had intended the word malakos to be translated as a catamite, he could have used the words andrόpornos or kinaidos instead of malakos. Instead, Paul chose to use the word malakos to describe morally-weak men who will not enter into the kingdom of heaven.

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People who believe that homosexuality is not a sin argue that the phrase "men who practice homosexuality" in the English Standard Version Bible is not an accurate translation of the word arsenokoitēs. Instead, they argue that the all-encompassing phrase "abusers of themselves with mankind" in the King James Version Bible is a more accurate translation of arsenokoitēs, and, thus, the newer ESV translation of the Bible is inaccurate along with other translations that refer to arsenokoitēs as male homosexuals. They believe that the phrase "abusers of themselves with mankind" is a more accurate translation of arsenokoitēs because we can't possibly know the true meaning of arsenokoitēs since Paul was the first person to ever use the word, and he lists the word along with other vices, which do not describe arsenokoitēs.1 However, it must be pointed out that several vices surround the word arsenokoitēs, and we can use these vices as contextual clues to help determine the meaning of arsenokoitēs. One such vice is known as malakos, and it is listed immediately before arsenokoitēs in 1 Cor. 6:9 KJV"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind . . ." 1 Cor. 6:9 KJV..

Malakos or μαλακός is translated as "effeminate" in 1 Cor. 6:9 KJV"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind . . ." 1 Cor. 6:9 KJV.. According to Strong's Concordance, malakos is defined, "Of uncertain affinity; soft, that is, fine (clothing); figuratively a catamite: - effeminate, soft."2 Weakness, softness, gentleness, and cowardliness were all qualities associated with women during Paul's time, and, thus, they were considered effeminate qualities. In the Pocket Oxford Classical Greek Dictionary, μαλακός is defined as "soft, tender; sickly; mild, gentle; tender, delicate; effeminate, cowardly; careless, remiss; luxurious, wanton."3 Furthermore, in An Intermediate Greek-English Lexicon, μαλακός is defined as (in regards to people) "soft, yielding, remiss, faint-hearted, effeminate, cowardly."4

In Rome, the "passive" sexual partner in a homosexual relationship was viewed as subordinate and effeminate.5 Society shunned and ridiculed the passive partner in such relationships because the person was viewed as effeminate, which was the ultimate insult for a Roman man.6 The majority of Roman men were anxious about being viewed as weak or cowardly with the exception of men who took the "passive" partner role.7 In fact, the "passive" partner in a homosexual relationship strived to make himself look feminine.8 Thus, Paul may have used malakos or μαλακός to refer to these types of men.

On the other hand, the "active" partner was viewed by society with no negative associations, and he may have possibly been viewed in a positive light as being more "manly" and dominant.9 In fact, scholars understand that in 1 Cor. 6:9"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind . . ." 1 Cor. 6:9 KJV., the terms malakos and arsenokoitēs referred to men who assumed the "passive" and "active" roles in a homosexual relationship.10 Although μαλακός could be translated several other ways, the King Jame Version's translation of "effeminate" covers all of the womanly qualities that Paul deemed abhorrent for men, and is, thus, accurate.

Malakos meant cowardly or morally weak
Homosexuality Is Not a Sin Homosexuality Is a Sin

In ancient Greek culture, cowardice in men was widely condemned in Greek society, and malakia (from which the adjective malakos is derived) referred to such cowardice.15 Men who were cowardice and who were morally soft were considered to be malakos.16 Malakos literally meant "unmanliness" as in neither strong nor masculine. In fact, the opposite of malakia and malakos is the ancient Greek word andreia or ἀνδρεὶᾱ, which means "manliness" and "of manly valor."17 Thus, when Paul used the word malakos in 1 Cor. 6:9"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind. . . ." 1 Cor. 6:9 KJV., he was referring to morally-weak, cowardly men. Otherwise, if Paul had intended the passage to be interpretted as "cineadus would not inherit the kingdom of heaven," he would have used one of the common ancient Greek words kinaidos or andrόpornos in place of malakos.

Furthermore, other words existed in the ancient Greek language that described effeminate men and these words were much more specific in their meaning than the word malakos. For example, the ancient Greek word ἀνδρόγυνος or andrόgunos referred to "a man-woman, hermaphrodite, womanish man, effeminate person, pathicus, cinaedus" according to A Greek-English Lexicon and "man-woman, hermaphrodite, eunuch, effeminate man" according to the Pocket Oxford Classical Greek Dictionary; γύνανδρος or gúnandros meant "of doubtful sex, womanish;" ἡμίανδρος or hēmíandros meant "half man, half eunuch;" and μαλακόσωμος meant "effeminate."18 Moreover, a very common ancient Greek word, θηλυδρίας, referred to "a womanish, effeminate person" according to An Intermediate Greek-English Lexicon; an "effeminate person" according to A Greek-English Lexicon; and an "effeminate man" according to the Pocket Oxford Classical Greek Dictionary.19

Paul could have used any one of these specific ancient Greek words that refer to effeminate men (andrόgunos and θηλυδρίας were the most common) if Paul had intended the passage to mean that effeminate men are sinners, as the King James Version of the Bible translated malakos. Instead, Paul used the word malakos in 1 Cor. 6:9 KJV"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind . . . " 1 Cor. 6:9 KJV. to mean that that cowards and morally-weak men will not inherit the kingdom of heaven. Unfortunately, many Bible versions misinterpret this word.

Finally, we know that Paul did not intend malakos to be translated as "effeminate" because, if he had intended the word to be translated as such, then he would have been condemning all effeminate men. Eunuchs were commonly known as being "effeminate." In Deut. 23:1"No one whose testicles are crushed or whose male organ is cut off shall enter the assembly of the LORD." Deut. 23:1 ESV., eunuchs were banned from becoming Jews and, therefore, banned from heaven. However, in the New Testament, the Bible goes to great lengths to illustrate that eunuchs can become Christians, such as in Acts 8:26-39"Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus. And as they were going along the road they came to some water, and the eunuch said, 'See, here is water! What prevents me from being baptized?' And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. And when they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch saw him no more, and went on his way rejoicing" Acts 8:36-39 ESV. when Phillip meets a eunuch and baptizes him, in Isa. 56:3-5"Let not the foreigner who has joined himself to the LORD say, "The LORD will surely separate me from his people"; and let not the eunuch say, "Behold, I am a dry tree." For thus says the LORD: "To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off" Isa. 56:3-5 ESV. when the Lord promises heaven to eunuchs who are faithful to Him, and in Matt. 19:12"For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it" Matt. 19:12 ESV. when Jesus explains that some men have become eunuchs for the sake of entering heaven.

Eunuchs were often scorned by society because they were considered effeminate, which was the opposite of how men were expected to behave in a male-dominated society.20 Obviously, Paul would not have contradicted the story of the eunuch's baptism within the Acts of the Apostles, the Lord's proclamation within the book of Isaiah, or Jesus Christ's teachings in the Gospel of Matthew by writing that "effeminate" men would not be allowed to enter into heaven. Thus, Paul must have intended malakos to be translated as "morally-weak" within 1 Cor. 6:9 KJV"Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind . . . " 1 Cor. 6:9 KJV..

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It is true that there were other ancient Greek words which referred to men who were effeminate; however, there were also other ancient Greek words which referred to men who were cowardly. For example, μαλακιστέον meant "one must display weakness" and μαλακοψυχέω meant "to be cowardly."11 Paul could have used one of these words if he had intended the vice listed as malakos to be translated strictly as cowardly. Instead, he labeled the vice as malakos, which has several meanings that can be summed up with one word: "effeminate." Thus, since malakos is situated next to arsenokoites, which also refers to male homosexuality, it is obvious that malakos referred to a passive sexual partner in a male-male relationship.

1"μαλακοσ." Morwood & Taylor (Eds.), 2002, p. 204 Return

2"μαλακός." A Greek-English Lexicon, 1940 Return

3A Greek-English Lexicon, 1940, citing Plato. (1903). Platonis Opera. J. Burnet, (Ed.). Oxford, UK: Oxford University Press Return

4"malakos." Strong, 1995/1996, Greek section p. 55, entry 3120 Return

5"In Rome, an essential part of the passive role was a feminine appearance" (Nissinen, 1998, p. 72). Thus, although men in the passive homosexual role may have been referred to as malakos, it is their femininity, not their sexual position and sexuality, that is described by malakos."

Many heterosexual males were called 'effeminate' by ancient writers, and there is no essential connection between inappropriate gender behavior and sexual preference in any ancient literature. Patristic sources do not in any case use 'μαλακός' for 'effeminate' but, rather, employ terms like 'θηλυδρίας' (citing Tatian Adversus Graecos, p. 29; Clement Paedagogus 3.3.76), 'ἀνδρόγυνος' (citing Justin Martyr 1 Apology 27; Tatian Adversus Graecos, p. 29; Clement Paedagogus 3.2.4I (cf. 45)), or 'τῶν ἀνδρῶν οί γυναικώδεις,' (citing Clement Paedagogus 2.10 (PG, 8:536); also 'μαλθακώτεροϛ,' 3.3.56, cf. 'γυνίδας,' and'τεθηλυμμένη,' ibid), since 'μαλακός' was associated with masturbation or general moral laxity" Boswell, 1980, p. 339. Return

6"ευρυπρωκτος." Morwood & Taylor (Eds.), 2002, p. 145; "(I)t is equally clear that in Greek and especially Roman cultures at the beginning of the Common Era the passive partner in a homoerotic relationship, the cinaedus, was considered expressly girlish and was hence held in contempt (citing Lilja, (1983), p. 74, 96; Richlin (1993); Taylor (1997)).” In any case, “effeminacy” in our sources does not refer to the sexual orientation of gender identification of a (male) person of whom it is used but to his moral quality as characterized by the traditional signs of effeminacy-lack of self-control and yielding to pleasures. This certainly motivated Paul to use the word malakos in his list of vices" (Nissinen, 1998, p. 117-118). Return

7"The basic meaning of the word malakos is 'soft,' and it is used with its derivatives (malthakos, malakia) in various contexts that speaks about, for instance, frailty of body or character, illness, sentimentality, or moral weakness. It often has a effeminate nuance, especially when dealing with pederasty. On this basis, it has been assumed that in the vice list Paul cites in 1 Corinthians 6:9, malakos would mean the passive partner in a pedersatic relationship; Scroggs speaks of an 'effeminate call-boy.'

In Greek sources the word itself is not used in this sense, although it is sometimes mentioned in the context of pederasty. Hence, although malakos can be used ot ridicule homosexual behavior, this is not its only meaning and in every context. In a papyrus letter from around 245 B.C.E., Demophon, an Egyptian, asks an official, Ptolemaios, to help with festivities. He asks Ptolemaios to send a musician, Zenobius, whose nickname is malakos. According to his reputation, he played his drums and castanets dressed up in fancy clothes, following the wishes especially of the ladies. His nickname may refer to his effeminate appearance, but the text suggests no further sexual associations.

A clearer reference to pederasty comes from an excerpt of Plautus's text, translated from Greek, where a voice that belongs to a beloved boy says about himself: 'and when it comes to dancing, there is no lither play-boy than I.' In Latin the sentence reads, Tum ad saltandum non cinaedus malacus aequest atque ego. The word cinaedus (Greek, kinaidos) certainly means a boy prostitute, but malacus (Greek, malakos) is not its synonym but an epithet, which in the context of dancing obviously means soft and graceful, perhaps feminine movement" (Nissinen, 1998, p. 117). Return

8"κίναιδος." A Greek-English Lexicon, 1940; "(I)t is equally clear that in Greek and especially Roman cultures at the beginning of the Common Era the passive partner in a homoerotic relationship, the cinaedus, was considered expressly girlish and was hence held in contempt (citing Lilja, (1983), p. 96; Richlin (1993); Taylor (1997))” (Nissinen, 1998, p. 117-118). Return

9"catamite." Merriam-Webster Online Dictionary, 2012 Return

10"κίναιδος." Morwood & Taylor (Eds.), 2002, p. 185 Return

11"παιδομανής." A Greek-English Lexicon, 1940; "παιδομανία." A Greek-English Lexicon, 1940; & "παιδοκόραξ." A Greek-English Lexicon, 1940 Return

12"In any case, 'effeminacy' in our sources does not refer to the sexual orientation or gender identification of a (male) person of whom it is used but to his moral quality as characterized by the traditional signs of effeminacy-lack of self-control and yielding to pleasures" Nissinen, 1998, p. 118. Return

13"ἀνδρόπορνος." A Greek-English Lexicon, 1940 Return

14"cinaedus." Lewis & Short, Entry I Return

15Whol, 2002, p. 175 Return

16Whol, 2002, p. 175 Return

17Whol, 2002, p. 175, "ἀνδρεὶᾱ." Morwood & Taylor (Eds.), 2002, p. 28, & "ἀνδρεὶᾱ." An Intermediate Greek-English Lexicon, 1889 Return

18"ἀνδρόγυνος." A Greek-English Lexicon, 1940; "ἀνδρόγυνος." Morwood & Taylor (Eds.), 2002, p. 28; "γύνανδρος." A Greek-English Lexicon, 1940; & "ἡμίανδρος." A Greek-English Lexicon, 1940; "μαλακόσωμος." A Greek-English Lexicon, 1940 Return

19"θηλυδρίας." An Intermediate Greek-English Lexicon, 1889; "θηλυδρίας." A Greek-English Lexicon, 1940; "θηλυδρίας." Morwood & Taylor (Eds.), 2002, p. 158 Return

20"In a patriarchal culture where honor was tied to male domination, the effeminate, impotent eunuch was viewed with shame and as a threatening social deviant" (Freedman, 2000, p. 434). Return

1Glesne, 2004, p. 126 Return

2"malakos." Strong, 1995/1996, Greek section p. 55, entry 3120 Return

3"μαλακός." Morwood & Taylor (Eds.), 2002, p. 204 Return

4"μαλακός." An Intermediate Greek-English Lexicon, 1889 Return

5"'Active' and 'passive' sexual roles are therefore necessarily isomorphic with super subordinates and subordinate social status; hence, an adult, male citizen of Athens can have legitimate sexual relations only with statutory minors (his inferiors not in age but in social and political status): The proper targets of his sexual desire include, specifically, women, boys, foreigners, and slaves – all of them persons who do not enjoy the same legal and political rights and privileges that he does (Halperin, 1989, p. 49). Return

6"For the Roman, virility was the greatest prize, and essential requirement for the adult male, allied with power and dominance and the whole concept of the conqueror. This is yet another phallocentric society where the male is defined as the bold aggressor. The Roman pater familias was an absolute master" (Spencer, 1995, p. 68). Return

7"Moreover, the Greeks showed little toleration for adults who took the passive role in any homoerotic relationship" (Bullough, 1976, p. 1089). Return

8"(I)n Rome, an essential part of the passive partner was a feminine appearance" (Nissinen, 1998, p. 72). Return

9"Within the military system, pederasty was linked with valor and courage and said to be justified by the gods" (Bullough, 1976, p. 108). Return

10"These words (malakoi and arsenokoitai) tend to distinguish males who engage passively form those who engage actively in homosexual acts" (Bullough, 1976, p. 179). Return

11"μαλακιστέον." A Greek-English Lexicon, 1940 & "μαλακοψυχέω." A Greek-English Lexicon, 1940 Return

 

 

A Brief history of Greek and Roman sexuality: Although the "passive" role in a male-male relationship may have been viewed sometimes as effeminate in Greek culture, homosexual relations were not viewed as effeminate; they were considered common and necessary in society (Spencer, 1995, p. 47 & 51). In Greece, a man was supposed to choose a boy-lover based on the boy's character, his "manliness," and not based on the boy's physical beauty (Crompton, 2003, p. 7). Moreover, for the boys who were chosen to be older men's lovers, it was considered an honor, and they were given gifts and placed in positions of the highest honor (Crompton, 2003, p. 7). It was disgraceful for attractive or affluent men to not be able to obtain a boy-lover because then it was assumed that it was the men's bad character and ill-repute that caused them to fail in their endeavors (Crompton, 2003, p. 7). In fact, in Greece, "(p)hysical eroticism could take both heterosexual or homosexual forms, but spiritual love was something that happened between men only" (Nissinen, 1998, p. 65). Thus, a husband could receive physical pleasure from his wife, but if he sought friendship and spiritual fulfillment, he would have to enter into a pederastic romance (Nissinen, 1998, p. 65).

Paul wrote 1 Corinthians at a time when the Romans had taken over Greece, and, as a result, the emphasis in pederastic relationships changed. The "spiritual love" that had been highly prized in Grecian pederastic relationships was not present in Roman pederastic relationships. Instead, Romans emphasized the physical, sexual aspects of pederastic relationships. Moreover, in ancient Rome, men involved in the "passive" role of the relationship were looked down upon if they were free-born citizens (Boswell, 1980, p. 74"This is certainly not to imply that there were no sexual prejudices or taboos in Roman society but simply that none was directly related to homosexual relations as a class. A very strong bias appears to have existed against passive sexual behavior on the part of an adult male citizen. Noncitizen adults (e.g., foreigners, slaves) could engage in such behavior without loss of status. . . . But if an adult citizen openly indulged in such behavior, he was viewed with scorn" (Boswell, 1980, p. 74).). Society judged them harshly because they were seen as weak, and the Romans believed that a Roman man's strength, bravery, and virility were the most important characters that a Roman man could possess (Spencer, 1995, p. 68"For the Roman, virility was the greatest prize, an essential requirement for the adult male, allied with power and dominance and the whole concept of the conqueror. This is yet another phallocentric society where the mail is defined as the bold aggressor. The Roman pater familias was an absolute master" (Spencer, 1995, p. 68).). In fact, "(f)or a free Roman citizen the passive role was shameful, as it involved the loss of one's manly honor" (Nissinen, 1998, p. 72). Moreover, "in Rome, an essential part of the passive partner was a feminine appearance" (Nissinen, 1998, p. 72). However, the Romans didn't use the word malakos to refer to these "passive" men, at least not in ancient writings anyway.

Conversely, a man who took part in the "active" role of the relationship was viewed as strong and dominate, and so these men were not judged harshly by society (Halperin, 1989, p. 49-50"Furthermore, what a citizen does reflects the differential and status that distinguishes him from his sexual partner: The citizen's superior prestige and authority express themselves by his sexual precedence – by his power to initiate a sexual act, his right to obtain pleasure from it, and his assumption of an "active" sexual role" (Halperin, 1989, p. 49-50).). In fact, "active" men were most likely admired for their strength. Furthermore, a slave (boy or man) who took the "passive" role in the relationship was not judge as harshly because most people understood that they had very little say as to what role they preferred. They could even rise in social status, depending on their "active" partner's social status (Boswell, 1980, p. 74"A very strong bias appears to have existed against passive sexual behavior on the part of an adult male citizen. Noncitizen adults (e.g., foreigners, slaves) could engage in such behavior without loss of status, as could Roman youths, provided the relationship was voluntary and nonmercenary. Such persons might in fact considerably improve their position in life through liaisons of this type" (Boswell, 1980, p. 74).), although, in general, male and female prostitutes had no social respect (Nissinen, 1998, p. 70"A free Roman citizen was not to become a prostitute; prostitutes, male or female, enjoyed no social respect" Nissinen, 1998, p. 70.). Nevertheless, the Romans enacted a feast day for both male prostitutes and female prostitutes (Spencer, 1995, p. 69"The Roman calendar contained a feast day not only for women prostitutes (26 April), but also one for male prostitutes (25 April)" Spencer, 1995, p. 69. & Nissinen, 1998, p. 70"That male prostitution was legal becomes irrefutably clear from the fact that in the Augustan era male prostitutes, adult men and boys, paid taxes and were even entitled to an annual vacation day on the 26th of April" Nissinen, 1998, p. 70.). They were even given a holiday under Augustus, who also taxed their earnings (Spencer, 1995, p. 69-70).

At any rate, since a man being in a homosexual relationship with a boy was not considered malakos or "effeminate" in ancient Greece and since a "passive" man in ancient Rome was never referred to in ancient writings as malakos, the word malakos should not be translated to mean "effeminate" in a homosexual way. Based on the historical context and the meaning of malakos, Paul most likely meant to use the word malakos to describe men who were morally weak or soft or who were cowards.

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