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A message to the Beloved…
For centuries, two verses—Leviticus 18:22 and 20:13—have been wielded like weapons against those with innate biological born same-sex attraction. These verses have been plastered on protest signs, screamed from pulpits, codified into law, and used to justify everything from condemnation to execution. And yet, for all the blood, shame, and trauma they have caused, the devastating truth is this: the interpretations that have dominated church and culture for millennia are based on a flattened, mistranslated, and misapplied reading of the Hebrew text.
This is not just a matter of linguistic curiosity or academic nitpicking. Lives are on the line. These verses, as they have been understood, have dehumanized and destroyed untold millions. They have fueled the criminalization of same-sex relationships. They have been the legal precedent for arrests, imprisonments, torture, and executions. They have been the spiritual noose around the necks of young LGBTQ+ people who have been told that their very existence makes them abominations before God, driving many to despair and suicide.
But when we step back into the original Hebrew text—when we see it in the three-dimensional way it was intended to be seen, and interoperate the information simultaneously form a four-dimensional perspective, we discover a staggering reality: Leviticus 18:22 and 20:13 do not condemn innate biological born same-sex attraction. They never did. These verses are addressing something entirely different: the abuse of power by those in positions of authority who used sex as a weapon of domination, exploitation, and covenant-breaking. This deep dive will leave no ambiguity. We will lay out the evidence with absolute clarity. We will expose the mistranslations and misinterpretations. And we will bottom the boat, showing just how catastrophic the weaponization of these verses has been.
The Septuagint and Its Translators
To understand how the damage began, we must start with the Septuagint—the Greek translation of the Hebrew Scriptures produced in Alexandria, Egypt, in the 3rd century BCE. The Septuagint was translated by Jewish scholars, but not just any Jewish scholars. These were Hellenized Jews, fully immersed in Greek language, philosophy, and culture. They were fluent in both Hebrew and Greek, but they were also products of a world that thought differently than the ancient Hebrews.
This matters because when they encountered Hebrew words and concepts that did not translate neatly into Greek, they often made choices that shifted the meaning. The Septuagint translators flattened the rich, covenantal, and pictographic depth of Hebrew into Greek terms that carried more moralistic and emotional connotations. Their environment shaped their word choices—including how they rendered God’s name (YHWH) and key Hebrew terms like to’evah. The implications of these shifts cannot be overstated. This context set the stage for Leviticus 18:22 and 20:13 to be fundamentally misunderstood for the next two millennia.
Introduction to Leviticus 18:22 & 20:13
Leviticus 18:22 and 20:13 are among the most infamous verses in Scripture. In the traditional English renderings, they appear to be clear-cut condemnations of same-sex sexual activity. Leviticus 18:22 reads, “You shall not lie with a male as one lies with a woman; it is an abomination.” Leviticus 20:13 adds the death penalty: “If a man lies with a male as one lies with a woman, both of them have committed an abomination; they shall surely be put to death.”
For centuries, these verses have been interpreted as blanket prohibitions against same-sex relationships. But when we analyze the Hebrew text through its pictographs and structure, we discover something shocking: these verses are not condemning innate biological born same-sex attraction. They are describing acts of domination and coercion—the abuse of that power by those in positions of authority.
Why the Hebrew Language Must Be Viewed Three-Dimensionally
Hebrew is not like English. It is not a flat language. Each word is built from characters—letters that simultaneously function as letters (with their own phonetic sound), numbers (with a numerical value that ties them into God’s patterns and timelines), and pictures (pictographs that carry descriptive meaning). Every Hebrew word is a multidimensional blueprint, a living design that conveys character, number, and picture all at once. Each of these elements brings function, image, and purpose to the word, creating a six-sided “cube” of meaning that cannot be flattened without loss. When we ignore the character, the numerical value, and the pictograph, we strip away the God-designed dimensions of the text and reduce it into a lifeless, one-dimensional statement. That is exactly what happened when the Septuagint translators rendered these verses into Greek.
Greek, by its very nature, leans toward abstraction, morality, and emotion. It does not carry the same structural and covenantal weight as Hebrew. The Hellenized translators flattened the Hebrew’s multi-layered meaning into moral disgust terms. This allowed these verses to be misused, not to hold the guilty accountable for the abuse of that power, but to condemn those born with innate biological same-sex attraction—a group the text was never addressing.
Pictograph Breakdown: Key Hebrew Words in Both Verses
Consider the key words:
Zakhar (male): Built from the letters Zayin (weapon, cut off), Kaf (open palm, authority), and Resh (head). Zakhar literally depicts “one who carries authority from the head.” This immediately sets the stage: the verse is addressing those in positions of power. It is about the abuse of that power, not innate biological born same-sex attraction.
Tishkav/Yishkav (to lie with): Built from Shin (press, consume), Kaf (cover), and Bet (house). This word carries the sense of pressing into, entering, even forcing into the household. Again, the imagery is not mutual or consensual. It is the abuse of power.
Mishkevei Ishah (the lyings of a woman): This phrase means “to press into the life-revealer (woman).” It draws a comparison that highlights positional authority and dominance, not orientation.
To’evah (abomination): Built from Tav (covenant mark), Ayin (eye, experience), Bet (house), and Hey (reveal). To’evah describes “a marked twisting of the covenant and household design.” It is about covenant violation through the abuse of power, not innate biological born same-sex attraction.
Four-Dimensional simultaneous Reconstruction of the verses.(Hebrew)
When we reconstruct the verses using the pictographs, the number and the letter character, the meaning becomes crystal clear:
Leviticus 18:22:
“Do not, as one who carries authority, press yourself into a male the way you would press into the life-revealer (woman). For this action twists and violates the covenantal design of the household.”
This verse is explicitly about the abuse of power within the household, not innate biological born same-sex attraction.
What it does refer to is the deliberate exploitation of those who fall under the authority and care of the household head, an unsolicited advance. This includes sons who are still being trained and shaped as future heads of their own households, male servants or bondservants who live in complete dependence upon the head for provision, male relatives who dwell under the same roof, orphans and vulnerable dependents brought in for protection, and even male guests who, by the sacred law of hospitality, have entered the household under its covenantal covering.
To “press into” any male under your care the way you would press into your wife (the life-revealer, ishah) is to weaponize authority and twist the covenantal design of the bayit (household). Instead of reflecting God’s covenant—which is built on provision, protection, and the preservation of life—the head of the house turns intimacy into an act of domination and subjugation. This destroys trust, corrupts the household’s inheritance and order, and desecrates the image of God’s covenant embedded in the family structure.
This is not a verse about consensual relationships between equals. It is a verse condemning the abusive use of sexual acts as a display of power and control. Flattening it into a blanket condemnation of same-sex attraction erases its original meaning and context entirely, making God out to be unjust while simultaneously ignoring the real sin: the predatory misuse of authority against the vulnerable.
Leviticus 20:13:
“If a man, acting with authority, presses himself into a male the way he would the life-revealer (woman), they have both twisted the covenantal design of the household. They will be cut off from the life-breath of God; their life-blood is upon their own heads.”
This verse is not about innate biological born same-sex attraction. It is about pressing and positional abuse—specifically, the exploitation of power and authority within the household. The phrase “acting with authority” anchors the verse in the role of the household head, the man responsible for guarding, providing for, and preserving life within the bayit, the household. He is the one charged with stewarding the family’s covenantal inheritance and serving as a microcosm of God’s covenant with His people. This is not describing an equal relationship between two peers. It is describing a man in a positional hierarchy, one who holds power and responsibility over those in his care.
The act of “pressing into” (rooted in the Hebrew mishkav) conveys more than a physical act. It carries the imagery of force, dominance, an unsolicited advance, and laying claim. In covenantal terms, this level of intimacy is reserved for the ishah, the wife or life-revealer, who brings forth life and preserves the household line. When this man directs that same act toward a male in his household, he is not simply engaging in intimacy—he is weaponizing authority. He is taking a position meant for life-giving and instead using it to exert dominance over someone under his care.
This action could apply to any male who falls within the household covering: sons who are still under their father’s instruction and training as future heads of households, male servants or bondservants who live in complete dependence upon the head for provision, male relatives dwelling under the same roof, male dependents such as orphans, refugees, or vulnerable young men living in the household, and even male guests who have entered under the sacred law of hospitality. These individuals were considered covenantally protected, not potential objects of dominance. Violating them was a betrayal of the trust embedded in the household structure itself.
The verse says they have both twisted the covenantal design of the household, which reflects the seriousness of the act. The bayit was not just a residence; it was the covenantal organism through which God’s order and inheritance were sustained. To twist the roles and relationships within it was to corrupt its very foundation. When the household head abuses his authority and the male being violated submits or is forced, the act distorts the image of God’s covenant. The household ceases to reflect provision, life, and protection, and instead becomes a place of exploitation and control.
To be “cut off” (Hebrew karath) is not merely social exclusion. It is covenantal death, a severing from God’s presence and favor. This echoes Genesis 2:7, where God’s breath gives life. To violate covenantal order in such a violent, dominating way is to cut oneself off from that life-breath. The phrase “their life-blood is upon their own heads” signifies accountability. The consequences of this violation are not transferable or deflectable. The bloodguilt rests on the abuser and the household as a whole for failing to guard covenantal trust. This is not a statement of capital punishment but of spiritual and covenantal judgment—the weight of the broken covenant rests on those who committed the violation.
This verse, like the previous one, is inseparably tied to power, hierarchy, and abuse. It is about a man misusing his positional authority to violate those who are dependent on him. Flattening this into a condemnation of consensual relationships between equals erases the entire covenantal logic embedded in the Hebrew text. It mischaracterizes God’s justice, portrays Him as condemning innate biological realities, and ignores the real sin: the exploitation of the vulnerable. This is why it is crucial to restore the ancient household context. The household was a sacred space where God’s covenant was to be mirrored. To corrupt that by turning life-giving authority into domination was a desecration, one God would not tolerate.
And let us be absolutely clear about this point before we move forward: we will not apologize for using the pictographs, nor will we pretend they are optional. Every Hebrew letter was divinely designed to function as what we now call the cube form—God’s own technology of communication. Each letter is simultaneously a letter character, a number, and a pictograph, and each of these three layers also carries a descriptive meaning. This results in six total pieces of information, just like the six sides of a cube. The letter has its shape and identity, and a meaning connected to that shape; the number assigned to that letter carries a value and a meaning in God’s patterns and timelines; the pictograph itself is a living picture, and that picture carries a meaning that describes its function and purpose. All six of these sides work together as a unified whole, making each Hebrew letter a complete, multidimensional structure.
This is no coincidence. Just as a physical cube cannot be flattened without destroying its integrity, God designed His language so that it could never be fully twisted or erased when engaged in its entirety. Man’s so‑called scholarly consensus may dismiss this reality, but we are not accountable to man—we are accountable to God. The same religious and academic systems that flattened the Hebrew text into Greco‑Roman moral‑disgust language are the ones now claiming the pictographs and numbers do not matter. But God made them matter. He wove them into His language so that His Word could not be reduced, erased, or manipulated. We will not flatten the Hebrew text to satisfy man’s skepticism or tradition. We will read the Hebrew as God intended it to be read: alive, numerical, pictorial, three‑dimensional, and impossible to twist when fully seen.
When we engage the Hebrew in its cube form, we are not reading a flat text. Each letter is a six‑sided structure of divine information, and to perceive all six sides at once requires a fourth‑dimensional perspective. That perspective can only come by the Spirit of God, who enables us to hold together the letter and its meaning, the number and its meaning, and the pictograph and its meaning all at once. Without His illumination, men collapse the Hebrew into a single line of symbols, missing its depth, its life, and its unshakable consistency. That flattening is what allowed the language to be stripped of its covenantal roots and twisted into man‑made doctrines of control.
But when the Hebrew is approached in its full cube form as God designed it, it cannot be twisted. The patterns that emerge cannot be fabricated by man. The language itself exposes lies by its very design and testifies to the living God who encoded Himself into every letter. This is why the Hebrew is not merely a written language; it is God’s technology, living and eternal. Each word becomes a multidimensional structure that, when illuminated by the Spirit, reveals truth that cannot be reduced or corrupted.
The Septuagint Versions of the Verses and What Changed
Now look at how the Septuagint translated these verses into Greek:
Leviticus 18:22 (Septuagint):
“And with a male you shall not lie in the bed of a woman; for it is a detestable thing.”
Leviticus 20:13 (Septuagint):
“And whoever lies with a male as with a woman, both of them have done a detestable thing; they shall surely be put to death; their blood is upon them.”
The key shift is the translation of the word to’evah. The Hebrew describes covenantal violation through the abuse of power. The Septuagint replaced it with the Greek word bdelygma, meaning “detestable thing.” This single word choice flattened the meaning from covenantal design to moral disgust. It allowed the verses to be weaponized against people with innate biological born same-sex attraction and excused the abuse of power by those in authority.
Paul’s Usage and How It Traces to the Septuagint
When Paul wrote his letters centuries later, he used the compound word arsenokoitai in 1 Corinthians 6:9 and 1 Timothy 1:10. This word is a direct fusion of the Septuagint’s terms arsenos (male) and koitē (bed, sexual intercourse) from Leviticus 18:22 and 20:13.
Because Paul was pulling directly from the Septuagint, he inherited the same Hellenized interpretive shift. Without the Hebrew’s three-dimensional foundation, Paul’s word appears to condemn an entire category of people—those with innate biological born same-sex attraction—rather than addressing the abuse of power embedded in the original text.
Why This Matters
Here is the unvarnished truth: the mistranslation and weaponization of these verses have unleashed catastrophic harm. And we must say this clearly, emphatically, and without apology:
Leviticus 18:22 and 20:13 are not a condemnation of innate biological born same-sex attraction. They are about the abuse of power—covenantal order being distorted by those who used sex as domination, coercion, and exploitation.
The fallout of this mistranslation has been devastating:
Centuries of condemnation, exclusion, and dehumanization of those with innate biological born same-sex attraction.
Institutional criminalization of same-sex relationships, with laws rooted in church doctrine justifying arrests, imprisonment, and executions.
State-sanctioned killings and legal executions of countless individuals solely for being born with innate biological born same-sex attraction.
The use of these verses to justify torture, “conversion therapies,” forced celibacy, and lifelong isolation.
Families ostracizing or disowning their children, leaving them spiritually and emotionally destitute.
Churches teaching that being born with innate biological born same-sex attraction is a one-way ticket to hell, driving many away from God entirely.
Generations living in fear, shame, and forced secrecy, leading to anxiety, depression, and deep trauma.
A direct connection to mental health crises and epidemic levels of suicide among LGBTQ+ youth and adults.
Bigotry, prejudice, and violence disguised as “biblical conviction,” fueling systemic discrimination and hate crimes around the world.
This was not a mere mistake. It was gross negligence, willful ignorance, and the institutional use of Scripture as a weapon. The flattening of the Hebrew meaning and the misuse of these verses has caused legal, spiritual, and physical death for countless individuals. Lives have been destroyed because the original covenantal meaning was buried.
And here is the most important point: the misuse of these verses does not reflect God’s heart or justice. God never condemned people for innate biological born same-sex attraction; the mistranslations of man did. Restoring the three-dimensional Hebrew meaning is a matter of truth, justice, and reconciliation. It is a lifeline to those who have been crushed by the weight of lies and a declaration that God’s character is love, not hatred; healing, not harm.
We can no longer afford to let these mistranslations stand unchallenged. Too many lives have been lost. Too many have been driven from God by a false image of Him. This is not just about scholarship; it is about survival.
If you are someone with innate biological born same-sex attraction, hear this clearly: you are not an abomination. You never were. The verses that were weaponized against you were never talking about you in the first place. They were addressing the abuse of power by those who distorted covenantal design and used sex as a weapon of domination.
And if you are someone who has wielded these verses as a weapon, it is time to repent—not just for the harm you have caused, but for misrepresenting the heart of God.
God is calling us back to His Word in its true form, to see the Hebrew text as it was meant to be seen: alive, three-dimensional, covenantal. When we do, the lies fall away. The chains break. And the ones who have been cast out can finally hear the voice of God saying, “You are mine. I made you on purpose. And I do not condemn you for who you are.”
This restoration is not just about setting the record straight. It is about saving lives. It is about ending centuries of injustice and aligning once and for all with the heart of the God who is love.
