Languages of the world

Christmas is not pagan. 🎄. Credit to Wesley Huff

Algunas personas tienen problemas con la idea de que el Nuevo Testamento condene la homosexualidad; algunos argumentan que sí lo hace, mientras que otros no están de acuerdo. Entonces, ¿cuál es la verdad? Intentaré dar un desglose del significado de la palabra, cómo se usó, cuántas veces se usó y el consenso académico.

La palabra griega es ἀρσενοκοίτης (arsenokoitēs). El término correcto es ἀρσενοκοίτης, y no lo que mencionaste. Es un compuesto de arsēn (varón) y koitē (cama/lecho).
Aunque la palabra es rara y aparece por primera vez en la Biblia griega (1 Corintios 6:9 y 1 Timoteo 1:10), también aparece en la literatura griega posterior. Se usa en los Oráculos Sibilinos (2.73), un texto judío helenístico, en una lista de vicios. También aparece en escritos cristianos primitivos posteriores a Pablo.
La interpretación académica predominante es que la palabra se refiere a un hombre que tiene relaciones sexuales con otro hombre. El debate suele centrarse en qué forma específica de actividad sexual entre hombres condena (por ejemplo, pederastia, prostitución, todas las formas).
Las dos raíces (arsēn y koitē) aparecen juntas en la traducción griega del Antiguo Testamento (la Septuaginta) en Levítico 18:22 y 20:13, los mismos versículos que prohíben las relaciones sexuales entre hombres. Es muy probable que Pablo acuñara este término para invocar directamente esa ley levítica para su audiencia de habla griega.
La evidencia lingüística e histórica no respalda limitarlo exclusivamente a la pederastia o al abuso. El término es más amplio.
El debate real y válido entre los académicos es sobre cómo un concepto mediterráneo del siglo I de la arsenokoitia se aplica a las categorías modernas de orientación sexual y relaciones, categorías que no existían en el mundo de Pablo.
Sin mencionar que académicos acreditados como Daniel B. Wallace, Jay Smith y N. T. Wright afirman esta posición.

· Daniel B. Wallace, en sus libros de texto de gramática griega y declaraciones públicas, es

Certaines personnes ont des problèmes avec le Nouveau Testament qui condamnerait l'homosexualité ; certains affirment que c'est le cas, tandis que d'autres sont en désaccord. Alors, quelle est la vérité ? Je vais essayer de donner une analyse détaillée de la signification du mot, de son usage, du nombre de fois où il est utilisé et du consensus des scholars.

Le mot grec est ἀρσενοκοίτης (arsenokoitēs). Le terme correct est ἀρσενοκοίτης, et non ce que vous avez mentionné. Il s'agit d'un composé de arsēn (mâle) et koitē (lit).
Bien que le mot soit rare et apparaisse pour la première fois dans la Bible grecque (1 Corinthiens 6:9 et 1 Timothée 1:10), on le retrouve dans des textes grecs ultérieurs. Il est utilisé dans les Oracles Sibyllins (2.73), un texte juif hellénistique, dans une liste de vices. Il apparaît également dans les écrits chrétiens primitifs après Paul.
L'interprétation universitaire dominante est que le mot désigne un homme qui a des relations sexuelles avec un autre homme. Le débat porte souvent sur la forme spécifique d'activité sexuelle entre hommes qu'il condamne (par exemple, la pédérastie, la prostitution, toutes les formes).
Les deux racines (arsēn et koitē) apparaissent ensemble dans la traduction grecque de l'Ancien Testament (la Septante) dans Lévitique 18:22 et 20:13, les versets interdisant les relations homosexuelles masculines. Il est très probable que Paul ait forgé ce terme pour invoquer directement cette loi lévitique auprès de son auditoire hellénophone.
Les preuves linguistiques et historiques ne permettent pas de le limiter exclusivement à la pédérastie ou aux abus. Le terme est plus large.
Le débat réel et valable parmi les scholars porte sur la manière dont un concept méditerranéen du Ier siècle de l'arsenokoitia s'applique aux catégories modernes d'orientation sexuelle et de relations — des catégories qui n'existaient pas à l'époque de Paul.
Sans oublier que des scholars crédibles comme Daniel B. Wallace, Jay Smith

Some people seem to have issues with the Bible condemning homosexuality. Some argue that it does while others say it doesn't. I will analyze from the linguistic, historical and scholarly point of view to see what it could possibly be.

The Greek Word is ἀρσενοκοίτης (arsenokoitēs) of arsēn (male) and koitē (bed).While the word is rare and first appears in the Greek Bible (1 Corinthians 6:9 and 1 Timothy 1:10), it does appear in later Greek literature. It's used in the Sibylline Oracles (2.73), a Hellenistic Jewish text, in a list of vices. It also appears in early Christian writings after Paul. The overwhelming scholarly take is that the word refers to a man who has sexual relations with another male. The debate is often about what specific form of male-male sexual activity it condemns (e.g., pederasty, prostitution, all forms). The two root words (arsēn and koitē) appear together in the Greek translation of the Old Testament (the Septuagint) in Leviticus 18:22 and 20:13, the very verses prohibiting male same-sex relations. It is highly likely Paul coined this term to directly invoke that Levitical law for his Greek-speaking audience. The linguistic and historical evidence does not support limiting it exclusively to pederasty or abuse. The term is broader. The real, valid debate among scholars is about how a 1st-century Mediterranean concept of arsenokoitia maps onto modern categories of sexual orientation and relationships categories that didn't exist in Paul's world. Not to mention credible scholars like Daniel B Wallace, Jay Smith and N. T Wright affirm this position. Daniel B Wallace in his Greek grammar textbooks and public statements, Wallace is unequivocal. He states that the interpretation of arsenokoitēs as a reference to homosexual behavior is "virtually certain." He directly addresses and dismisses the argument that it only refers to pederasty or temple prostitution, calling such views special pleading driven by cultural pressure rather than lexical or historical evidence. Wright is clear that Paul's vice lists, including the use of arsenokoitēs, intentionally echo the sexual ethics of the Jewish law (Leviticus). He argues that for Paul, same-sex sexual relations were part of the "dishonorable passions" and the distortion of God's created order (Romans 1:26-27). Wright does not parse it down to only abusive forms; he sees it as a categorical rejection of homosexual practice, consistent with both Jewish and early Christian teaching. In detailed exegetical presentations, Smith meticulously argues from the compound word's formation, its Septuagint background (Leviticus 18:22; 20:13), and its usage in contemporary Jewish and Christian literature that arsenokoitēs refers to men who engage in same-sex in*******se. He explicitly rejects the notion that it can be restricted to pederasty or r**e. The "pederasty-only" theory is a modern, revisionist hypothesis that gained traction in the late 20th century. It is not supported by the earliest uses of the word, its linguistic construction, or how the early church universally understood it. The real academic discussion is not about whether it refers to homosexuality, but about how to apply a 1st-century Mediterranean concept within modern Christian ethics.

It's almost impossible for us to deny that this passage or verse rather is about homosexuality. Christians should not bend to societal pressures but reflect Christ as the truth at all times.

"Language is not just words. It’s a culture, a tradition, a unification of a community.”
~Noam Chomsky~

The Gap Between God and Science is Closing

In a recent article in The Spectator, a French engineer, investor, and author argued that “It’s getting harder for scientists not to believe in God.” According to Michel-Yves Bolloré,

"More and more convincingly, and perhaps in spite of itself, science today is pointing to the fact that, to be explained, our universe needs a creator. In the words of Robert Wilson, Nobel Prize winner for the discovery of the echo of the Big Bang in 1978, and an agnostic: ‘If all this is true [the Big Bang theory] we cannot avoid the question of creation.’"

For centuries, the inherent conflict between faith and reason and between science and religion has been widely assumed. For example, in their 2003 book, Rare Earth: Why Complex Life is Uncommon in the Universe, scientists Peter D. Ward and Donald Brownlee argued that, contrary to science fiction, there is little chance of complex life existing anywhere but Earth. However, just because our world is kind of special, they carefully pointed out (multiple times), does not imply it came from a Creator.

Bolloré thinks that this philosophical cold war is thawing, and not because scientists are abandoning facts and reason. Rather, facts are convincing them of the truth:

"With sets of converging evidence from different scientific disciplines—cosmology to physics, biology to chemistry—it is increasingly difficult for materialists to hold their position. Indeed, if they deny a creator, then they must accept and uphold that the universe had no beginning, that some of the greatest laws of physics (the principle of conservation of mass-energy, for example) have been violated, and that the laws of nature have no particular reason to favour the emergence of life."

The long-running conflict between science and religion was entirely unnecessary. The Bible affirms the goodness of God’s creation in multiple passages. Genesis 1 describes the cosmos as a glorious Temple built for the fellowship of God

Creation Museum Two Years Old
by Ken Ham on May 25, 2009

"What about DNA? Austin said, "My teachers say human and ape DNA are so alike it proves evolution." Lisle pointed out their DNA does have many similarities, but so what? "We actually have a lot of the same DNA as a banana," Lisle said. "But that doesn't mean we evolved from a banana, does it? "But the boys wondered about all that dating of objects science does that seems to prove they're millions of years old. Lisle pointed to Mount St. Helens, where scientists radiometrically dated some of the brand-new rocks just created by the volcano's eruptions in the 1980s… "And they came out hundreds of thousands to millions of years old -- on rocks that we know are just a few years old," he said.”

Read the full article here: https://answersingenesis.org/blogs/ken-ham/2009/05/25/creation-museum-two-years-old/?srsltid=AfmBOopgjBiS-LmiLuLyB9VlSmoBNhSzZ2VuqxmOxAp3OYeedBybo

Creation Museum Two Years Old Today is Memorial Day in the U.S., and it was Memorial Day 2007 when the Creation Museum opened. Technically, the museum’s birthday is May 28 (this Thursday),