The Gospels with Acts and Sexual Health

Sexual Health Vocabulary in Order of Appearance

Conceived, begotten or having become, geneithen (pronounced ge-nay-THEN)

Abraham was the father (geneithen)of Isaac….(Matthew 1:2)

Children born not of natural descent nor of human decision or a husband’s will but born (geneithen) of God. (John 1:13)

Pregnant, in the abdomen, en gastri (pronounced en gas-TREE)

This is how the birth of Jesus the Messiah came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant (en gastri)through the Holy Spirit. (Matthew 1:18)

You will conceive (en gastri)and give birth to a son, and you are to call him Jesus. (Luke 1:31)

Give birth to, tikto (pronounced TICK-toe)

She will give birth (tikto) to a son, and you are to give him the name Jesus, because he will save his people from their sins.”(Matthew 1:21)

A woman giving birth (tikto)to a child has pain because her time has come. (John 16:21)

Virgin, parthene (pronounced par-THEN-ay)

“The virgin (parthenay) will conceive and give birth to a son, and they will call him Immanuel” (which means “God with us”). (Matthew 1:23)

…to a virgin (parthenon)pledged to be married to a man named Joseph….(Luke 1:27)

Sterile: (pronounced STAY-ra)

But they were childless because Elizabeth was not able to conceive (steira), and they were both very old. (Luke 1:7)

Circumcision: (pronounced pair-ee-TEM-no)

On the eighth day they came to circumcise (peritemno) the child, and they were going to name him after his father Zechariah. (Luke 1:59)

Penile/Vaginal Sexual Intercourse: γινώσκω, pronounced with a hard “g” sound as in gi-NO-skoe, the Greek equivalent of the premier Hebrew term YDA for penile/vaginal intercourse found in the sexual health vocabulary of Genesis 4:1.

But he did not consummate (ginosko, have penile/vaginal intercourse) their marriage until she gave birth to a son. And he gave him the name Jesus. (Matthew 1:25)

“How will this be,” Mary asked the angel, “since I am a virgin (ginosko, have not had penile/vaginal intercourse with a man). (Luke 1:34)

Womb: (pronounced koi-LI-a)

For there are eunuchs who were born (koilia) that way…. (Matthew 19:12)

…the baby leaped in her womb (koilia) and Elizabeth was filled with the Holy Spirit. (Luke 1:41)

Abuse: (pronounced ah-nay-DI-dzo)

“Blessed are you when people insult (oneidizo) you, persecute you and falsely say all kinds of evil against you because of me. (Matthew 5:11)

Blessed are you when men hate you and when they exclude you and insult (oneidizo) you….(Luke 6:22)

Lust: (pronounced epi-thu-ME-o, Adultery: (pronounced moi-KEU-oh), Sacred Sex Trade: (pronounced por-NAY-ah)

But I tell you that anyone who looks at a woman lustfully (epithumeo)has already committed adultery (moikeuo) with her in his heart. (Matthew 5:28)

But I tell you that anyone who divorces his wife, except for sexual immorality (porneia sacred sex trade), makes her (the victim) of adultery, and anyone who marries a divorced woman commits adultery. (Matthew 5:32)

He answered, “Anyone who divorces his wife and marries another woman commits adultery (moikeuo) against her. And if she divorces her husband and marries another man, she commits adultery (moikeuo).” (Mark 10:11-12)

“Anyone who divorces his wife and marries another woman commits adultery (moikeuo), and the man who marries a divorced woman commits adultery (moikeuo).” (Luke 16:18)

Bridal Chamber: (pronounced noom-PHONE), Bride: (pronounced noom-FAY), Bridegroom (noom-FEE-os

How can the guests of the bridal chamber (noomphone) mourn…? (Matthew 9:15)

The bride (noomfay)belongs to the bridegroom (noomfeeos). (John 3:29)

 Vaginal Bleeding: (pronounced hai-ma-ROO-sa) and (roo-SAY hai-ma-TOSS)

Just then a woman who had been subject to bleeding (haimaroosa)for twelve years came up behind him and touched the edge of his cloak. (Matthew 9:20)

And a woman was there who had been subject to bleeding (rusei haimatoss) for twelve years. (Mark 5:25)

Sodom and Gomorrah

Truly I tell you, it will be more bearable for Sodom and Gomorrah on  the day of Judgement than for that town. (Matthew 10:15)

I tell you it will be more bearable on that day for Sodom than for that town. (Luke 10:12)

Beelzebul: (pronounced be-el-za-BOOL)

But when the Pharisees heard this, they said, “It is only by Beelzebul, the prince of demons, that this fellow drives out demons.” (Matthew 12:24)

And the teachers of the law who came down from Jerusalem said, “He is possessed by Beelzebul!” (Mark 3:22)

I say this because you claim that I drive out demons by Beelzebul. (Luke 11:18)

Sexual Intercourse: (pronounced kah-LA-oh)

…and said, ‘For this reason a man will leave his father and mother and be united (kollao) to his wife, and the two will becomeone flesh? (Matthew 19:5)

‘For this reason a man will leave his father and mother and be united to his wife (kollao) and the two will become one flesh.’So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” (Mark 10:7-9)

Jesus continued: “There was a man who had two sons.

The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them.

“Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living.

After he had spent everything, there was a severe famine in that whole country, and he began to be in need.

So he went and hired himself out (kollao)to a citizen of that country, who sent him to his fields to feed pigs.

He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything….

But when this son of yours who has squandered your property with prostitutes (pornone, sacred sex trade workers) comes home, you kill the fattened calf for him!’

“ ‘My son,’ the father said, ‘you are always with me, and everything I have is yours.

But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’ ” (Luke 15:11-32)

One flesh

…and said, “For this reason a man will leave his father and mother and be united to his wife, (kallao) and the two will become one flesh?” (Matthew 19:5)

‘For this reason a man will leave his father and mother and be united to his wife (kah- LAH-oh, sexual intercourse) and the two will become one flesh.’So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” (Mark 10:7-9)

Eunuchism, Intersexuality: (pronounced eu-NUCK-os)

For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others—and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.” (Matthew 19:12)

So he started out, and on his way he met an Ethiopian eunuch, an important official in charge of all the treasury of Queen Candace of the Ethiopians. (Acts 8:27)

YBM/Life Insurance: (pronounced yah-BEEM)

“Teacher,” they said, “Moses told us that if a man dies without having children, his brother must marry the widow and raise up offspring for him. (Matthew 22:24)

Moses wrote for us that if a man’s brother dies and leaves a wife but no children, the man must marry the widow and raise up offspring for his brother. (Mark 12:19)

“Teacher,” they said, “Moses wrote for us that if a man’s brother dies and leaves a wife but no children, the man must marry the widow and raise up offspring for his brother. (Luke 20:28)

Immorality, Lewdness/Aselgeia: (pronounced ah-SELL-gay-ah)

For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality(porneia, sacred sex trade), theft, murder, adultery (moikeuo), greed, malice, deceit, lewdness (aselgeia), envy, slander, arrogance and folly. All these evils come from inside and defile a person.” (Mark 7:21-23)

 Zeus, Hermes, and Artemis

Barnabas they called Zeus, and Paul they called Hermes because he was the chief speaker. The priest of Zeus, whose temple was just outside the city, brought bulls and wreaths to the city gates because he and the crowd wanted to offer sacrifices to them. (Acts 14:12-13)

When they heard this, they were furious and began shouting: “Great is Artemis of the Ephesians!” (Acts 19:28)

Samaritan Woman with History of Problematic Sexuality and Non Judgement Theology

Now Jesus learned that the Pharisees had heard that he was gaining and baptizing more disciples than John—although in fact it was not Jesus who baptized, but his disciples.

So he left Judea and went back once more to Galilee. Now he had to go through Samaria.

So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph.

Jacob’s well was there, and Jesus, tired as he was from the journey, sat down by the well. It was about noon.

When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?”

(His disciples had gone into the town to buy food.)

The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.)

Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.”

“Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water?

Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his livestock?”

Jesus answered, “Everyone who drinks this water will be thirsty again,

but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.”

The woman said to him, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.”

He told her, “Go, call your husband and come back.”

“I have no husband,” she replied. Jesus said to her, “You are right when you say you have no husband.

The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.”

“Sir,” the woman said, “I can see that you are a prophet.” (John 4:1-19)

Sexual Misconduct By Religious Leaders with Non Judgment Theology

Jesus went to the Mount of Olives.

At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them.

The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group and said to Jesus, “Teacher, this woman was caught in the act of adultery.

In the Law Moses commanded us to stone such women. Now what do you say?”

They were using this question as a trap, in order to have a basis for accusing him. But Jesus bent down and started to write on the ground with his finger.

When they kept on questioning him, he straightened up and said to them, “Let any one of you who is without sin be the first to throw a stone at her.”

Again he stooped down and wrote on the ground.

At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there.

Jesus straightened up and asked her, “Woman, where are they? Has no one condemned you?”

“No one, sir,” she said. “Then neither do I condemn you,” Jesus declared. “Go now and leave your life of sin.” (John :1-11)

Summary of Sexual Health Vocabulary

The Gospels with Acts cite 28 different sexual health vocabulary terms or images. Nine of the terms do not appear in the Genesis sexual-health big picture. These new terms in order of appearance are: abuse, vaginal bleeding, sexual intercourse (kah-LA-oh), lewdness (ah-SELL-gay-ah), and the Greek deity names, Zeus, Hermes, and Artemis.

Matthew and Luke give very specific detail on the birth of Jesus with the word group: pregnant, conceive, give birth to, and virgin. Matthew uses the term “having in the belly” for the idea of pregnancy. (Matthew 1:18; Luke 2:5) Luke uses the word “swollen in the belly” with the Greek, ἔγκυος, pronounced ENG-ku-os. (Strong, G1722 and G2949)  Give birth to is the Greek term pronounced TICK-toe: τίκτω,to produce from seeds, birth of a newborn, vegetation, the earth, etc. (Strong, G5088) Matthew cites Isaiah 7:14 to proof text messianic prophecy fulfillment using the word, virgin, pronounced par-THEN-os in Greek. (Strong, G3933)

Therefore the Lord himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel. (Isaiah 7:14)

The virgin will conceive and give birth to a son, and they will call him Immanuel (which means “God with us”). (Matthew 1:23)

“Having in the belly” is another way Greeks understand pregnancy. The Hebrew text uses the word HRH which appears in the sexual health vocabulary of Genesis. (Strong, H2029) Luke 2:5 uses “swollen in the belly”. This is the only occurrence for this word in the entire Bible. Perhaps Luke relies on medical terminology from his training as a physician? (Strong, G1471) In Luke’s birth snap shot the word for sterile or infertile appears with the term circumcise. The Greek term for infertility is στεῖρα, pronounced STAY-rah appearing 5 times in 5 verses of the Greek New Testament. (Strong, G4723)

But they were childless because Elizabeth was not able to conceive (steira), and they were both very old. (Luke 1:7)

Circumcise is the Greek word περιτέμνω, pronounced pairee-TEM-no. (Strong, G4059) It appears 17 times in 15 verses of the Greek New Testament. The Hebrew equivalent term is מוּל, pronounced mool, first appearing in Genesis 17:10  with the covenant of Abraham meaning cut short, curtail, blunt, destroy, cut down. (Strong, H4135)

On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah. (Luke 1:59)

The premier sexual health term for penile/vaginal sexual intercourse appears next using the word “to know” mirroring the Genesis 4.1 use of YDA, penile/vaginal sexual intimacy. The Greek word is ginosko pronounced gi-NO-skoe.

But he did not consummate (ginosko) their marriage until she gave birth to a son. And he gave him the name Jesus. (Matthew 1:25)

The Greek language features numerous words for knowledge. The range of use in classic Greek spans intellectual knowledge, impression, experiential knowing, to see with the mind’s eye, intuitive insight, and acquaintance with an idea by: organizing the idea’s content, understanding the scope, and finally applying the knowledge of the idea with meaning to life. Greek uses numerous words to convey these subtle yet powerful nuances. Two of the interchangeable “knowing” words in the New Testament are ginosko and oida, from YDA, meaning penile/vaginal sexual intercourse. (Thayer, Strong, G1097) Luke 1:34 uses this same term when Mary argues with the messenger that she has never had penile/vaginal intercourse. English translators inaccurately edited the word, ginosko, to “virgin”.

“How will this be,” Mary asked the angel, “since I am a virgin?” (Luke 1:34) 

The Sermon on the Mount of Matthew 5-7 forms the premier teaching content of Jesus.  Within this great sermon an articulate sexual health thread appears. Beginning with the Beatitudes, Jesus counsels survivors of abuse, defines problematic sexuality, erotic rage, human sex trafficking, and climaxes the sermon with the famous “non judgement” mandate of Matthew 7. The non judgement command connects to the entire content of the Sermon on the Mount including zero tolerance for condemning the sexuality of others.

Survivors of abuse may also be on the mind of Christ as he preaches.

“Blessed are you when people insult (oneidizo) you, persecute you and falsely say all kinds of evil against you because of me. (Matthew 5:11)

The word insult is the Greek term ὀνειδίζω, pronounced on-ei-DI-dzo. (Strong, G3679)  Appearing 9 times in 9 verses of the Greek New Testament this word can mean verbal insult on one end of the continuum to violent abuse on the other.  The daughters of Oedipus in classic Greek mythology are described with the same root word and called, “these women of abuse”. (Botterwick Vol. 5, p. 238) In Greek mythology Oedipus murdered his father and married his mother unaware. Freud borrowed the popular term, Oedipus Complex, for his theory on human sexuality. (https://www.britannica.com/science/Oedipus-complex) The mythological sons of Oedipus, Eteocles and Polynices, kill each other in a power battle over the throne. The daughters of Oedipus’ incestuous union were Antigones and Ismene. Antigone hung herself before she was sentenced to be buried alive. Murder, divine threat, incest, and violence connect to this term abuse, oneidizo. The context of Matthew 5 and the Beatitudes may lend more support for this word meaning violent abuse. Several of the Beatitudes may speak to trauma survivors of violence.

Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Blessed are those who mourn, for they will be comforted.

Blessed are the meek, for they will inherit the earth. (Matthew 5:3-5)

Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.

Blessed are you when people insult (oneidizo, violently abuse) you, persecute you and falsely say all kinds of evil against you because of me.

Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you. (Matthew 5:10-12)

Part of Christ’s Sermon on the Mount speaks directly to sexual health issues with the terms adultery, lust, and the sacred sex trade.

You have heard that it was said, “You shall not commit adultery (moikeuo)”

But I tell you that anyone who looks at a woman lustfully (epithumeo)has already committed adultery (moikeuo) with her in his heart. (Matthew 5:27-28)

But I tell you that anyone who divorces his wife, except for sexual immorality (porneia), makes her the victim of adultery, and anyone who marries a divorced woman commits adultery. (Matthew 5:32)

Adultery is the Greek word μοιχεύω, pronounced moi-KEU-oh, appearing 15 times in 12 verses in the Greek New Testament. (Strong, G3431) Adultery means consensual intercourse between two people who are married to other partners.  The word lust is the Greek word ἐπιθυμέω pronounced epi-thu-ME-oh. (Strong, G1937) 17 times lust appears in the Greek New Testament. The meaning of epithumeo as rage or sexual violence occurrs 8x’s. Epithumeo, lust, appears 9x’s for non sexual longing or desire. (Strong, G1937) 

Epithumeo, the Greek term for lust, builds on two words, epi and thumeo. Epi pronounced e-PEE is a preposition often added to words to increase the intensity of the meaning. Thumeo pronounced thoo-ME-o has a range of meaning to be fierce, be in a heat, breathe violently, rage, and the intoxicating wine of passion driving the drinker to be insane or to commit homicide. The root of the word thumeo is the term thuo meaning to slaughter. (Strong, G2372) Add the preposition epi to the term thumeo and the intensity of violence or rage escalates in meaning. Thumos, the noun meaning anger has no material difference to the term rage, orge, in the New Testament. Anger and rage often appear together. (Kittle Vol 3., p. 168) 

Unhealthy Sexuality or Violence Passages Connected to Epithumeo, Lust

But I tell you that anyone who looks at a woman lustfully (epithumeo, lust)  has already committed adultery with her in his heart. (Matthew 5:28)

He longed (epithumeo, lust)  to fill his stomach with the pods that the pigs were eating, but no one gave him anything. (Luke 15:16)

What shall we say, then? Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting (epithumeo, lust) really was if the law had not said, “You shall not covet (epithumeo, lust).” (Romans 7:7)

The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” (epithumeo, lust) and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.” (Romans 13:9)

Now these things occurred as examples to keep us from setting our hearts on (epithumeo, lust) evil things as they did. (1Corinthians 10:6)

For the flesh desires (epithumeo, lust) what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. (Galatians 5:17)

You desire but do not have, so you kill. You covet (epithumeo, lust) but you cannot get what you want, so you quarrel and fight. You do not have because you do not ask God. (James 4:2)

During those days people will seek death but will not find it; they will long (epithumeo, lust)  to die, but death will elude them. (Revelation 9:6)

Non Sexual Longing or Desire Using the Word Epithumeo, Lust

For truly I tell you, many prophets and righteous people longed  (epithumeo, lust) to see what you see but did not see it, and to hear what you hear but did not hear it. (Matthew 13:17)

…and longing (epithumeo, lust) to eat what fell from the rich man’s table. Even the dogs came and licked his sores. (Luke 16:21)

Then he said to his disciples, “The time is coming when you will long (epithumeo,lust) to see one of the days of the Son of Man, but you will not see it. (Luke 17:22)

And he said to them, “I have eagerly desired (epithumeo, lust) to eat this Passover with you before I suffer. (Luke 22:15)

I have not coveted (epithumeo, lust)  anyone’s silver or gold or clothing. (Acts 20:33)

Here is a trustworthy saying: Whoever aspires to be an overseer desires (epithumeo, lust) a noble task. (1Timothy 3:1)

We want (epithumeo, lust) each of you to show this same diligence to the very end, so that what you hope for may be fully realized. (Hebrews 6:11)

It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long (epithumeo, lust) look into these things. (1 Peter 1:12)

The point of this study highlights the anger and rage facets of epithumeo or lust. When Jesus states that epithumeo (lust) of another human, is the same as adultery, does he mean that all sexual desire or attraction are taboo? Or is the case made that conspiring for angry, rage-filled sexual exploitation is equal to adultery?  The Hebrew word for lust or covet is HMD. (Strong, H2530) An Arabic equivalent lends the meaning, “to loathe”. (https://www.blueletterbible.org/lexicon/h2530/niv/wlc/0-1/) This seems to support the idea of  malevolent sexual rage rather than the ban on all sexual desire or attraction.

The direct context of Matthew 5:27-28 connects several points of anger and rage. Matthew 5:21-26 immediately preceding connects murder and rage using the term orge. (Strong, G3709) The following piece after the lust passage covers the conflict of divorce.  The context and use of the term epithumeo or lust can carry with it the nuance of sexual rage or erotic violence. Erotic rage and sexual violence are not new ideas in the Bible. Sexual violence frames the Noah snap shot of Genesis 6-11 and the Sodom narratives of Genesis 19, King David’s affair with Bathsheba in 2 Samuel 11,  and the entire Book of Judges among many examples.

The first time sacred sex trade appears in Matthew occurs in the Sermon on the Mount in a sexual health section. 

But I tell you that anyone who divorces his wife, except for sexual immorality (porneia, sacred sex trade), makes her the victim of adultery, and anyone who marries a divorced woman commits adultery. (Matthew 5:32)

Translators erroneously edited the word sacred sex trade as sexual immorality. The term in this passage is the Greek πορνεία, pronounced por-NAY-A appearing 25 times in 24 verses of the Greek New Testament. (Strong, G4202) One of the consistent translation errors in the Bible is the editing of porneia, to mean a generalized sexual immorality rather than its specific origin in the sacred sex trade. Please see the study on the word group for porn in the Book of Revelation. Porneia is the trafficking of humans for sex. This term in Hebrew is ZNH, found 93 times in 81 verses of the Hebrew Old Testament. (Strong, H2181) ZNH reflects the normalization of sex trafficking humans for profit in the ancient Near East. All Old Testament citations fall within the context of either sex trafficking or metaphor for Israel’s unfaithfulness. 

Vaginal bleeding is made of two words in Greek, haima, blood, and reo, flow. 

Vaginal bleeding originates in the genital tract, including the vulva, vagina, cervix, and uterus. When vaginal bleeding begins in the uterus, it is called abnormal uterine bleeding (AUB).  (clevelandclinic.org/health/symptoms/17899-vaginal-bleeding)

Just then a woman who had been subject to bleeding for twelve years came up behind him and touched the edge of his cloak. (Matthew 9:20)

This is the only use of this Greek word for blood flow in the Bible. (Strong, G131) Mark and Luke cite this same snap shot using the term “hemorrhage of blood.”  (Mark 5:25-26; Luke 8:43)

Sodom, Gomorrah and Beelzebul connect to images of sexual violence.

And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades. For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. (Matthew 11:23)

Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town. (Mark 10:15)

But when the Pharisees heard this, they said, “It is only by Beelzebul, the prince of demons, that this fellow drives out demons.” (Matthew 12:24)

Sodom and Gomorrah image the violent snap shot of the heterosexual mob threatening to gang rape messengers from God in Genesis 19. The result for the sexual offenders? Sulfuric volcanic eruption decimating the villages of Sodom and Gomorrah. This holocaust picks up the theme of Genesis 6-11 with judgement for global sexual nihilism and abuse. In the Genesis 6-11 snap shot punishment for sexual abuse executed with tsunamis and flooding. The Sodom and Gomorrah sentence for erotic violence is consummation by fire. 

Beelzebul is the Palestinian-Ekron deity first mentioned in 2 Kings 1:2-4. Elijah the Prophet condemns Ahaziah because the king rejected the God of Israel and consulted the “Lord of the Flies”, Beelzebul. The name is composed of the Semitic term Baal, Lord, and ZBB, zebub, fly. Pronouncing the word ZBB quickly sounds like a buzzing fly. Ancient texts described Beelzebul with flies exiting his rectum. (Strong, H1176) (van der Toorn, Karel; Becking, Bob; van der Horst, Pieter W., eds. (1999). “Baal Zebub”. Dictionary of Deities and Demons in the Bible (2nd extensively rev. (154) ed.). Boston, Massachusetts; Grand Rapids, Michigan: Brill; Eerdmans. ISBN 978-0-8028-2491-2)

Now Ahaziah fell through the lattice in his upper chamber that was in Samaria, and he became ill; and he sent messengers and said to them, “Go inquire of Baal-zebub, the god of Ekron, whether I will recover from this illness.” (2 Kings 1:2)

The cult of Baal included ritual participation in the sacred sex trade. Pubescent children were required to provide sexual services for pay at local temple shrines. Baal and the cult of Baalzebub image the coercive trafficking of children to fuel the economy of religious clerics.

Matthew 15:19 and Mark 7:21 speak to three sexual health issues: evil dialogues, adultery, and the sacred sex trade. Adultery and the sacred sex trade have been treated already, but evil dialogues is a new concept. Evil is the Greek term, κακός, pronounced kaw-KOS appearing 50 times in 45 verses of the Greek New Testament (Strong, G2556). The Hebrew equivalent is רַע, pronounced RAW, occurring 666 times in 623 verses in the Hebrew Old Testament (Strong, H7451). Six is often a number symbolizing evil in Hebrew numerology. Three means completion. 666 may mean complete evil as in the mark of the beast, 666 (Revelation 13:18) and Solomon’s extravagant income during his idolatrous addictive reign (1 Kings 10:14-15). The early use of RA, in the Book of Genesis connects to sexual assault. This may mean that Mark’s trifecta of unhealthy sexuality in 7:21 touches sexual violence, adultery, and the coercive economy of trafficking humans for sex.

For out of the heart come evil (kakos) thoughts—murder, adultery, sexual immorality, theft, false testimony, slander. (Matthew 15:19)

For it is from within, out of a person’s heart, that evil (kakos)thoughts come—sexual immorality, theft, murder. (Mark 7:21)

“One flesh” and “eunuchism/intersexuality” appear in the same sexual health conversation of Matthew 19. Jesus answers questions about divorce. In his reply he states the purpose of marriage is two humans becoming “one flesh”.  Mark 10:10-12 uses this same snap shot to teach marriage and divorce content. The grounds for divorce in Matthew 19 is participation in the sacred sex trade with the word, porneia. (Strong, G4202) This term, porneia, is wrongly edited by translators as sexual immorality. In the Mark passage divorce with remarriage equates adultery. In Mark 10:10-12 the grounds for divorce is adultery, moi-KEU-o,  a different word than porneia, the sacred sex trade. 

Eunuchism and intersexuality are different concepts. Eunuchs are harem guards protecting the offspring of kings from non royal sperm donors. Intersexuality is the science of non typical sex chromosomes in humans. Intersexual chromosomes are neither XX nor XY.  Eunuchs achieved privileged position by being born without the ability for sexual intercourse or having surgery to remove male genitalia. Intersexuality effects approximately 2% of the population, about the number of humans with red hair. Jesus cites the word eunuchs in Matthew 19:12 where eunuchism and intersexuality connect. Jesus infers that eunuchs are born with non typical sex chromosomes, eunuchs are surgically made, and some, like Jesus, identify as “eunuch” for the sake of the Kingdom of God. 

One Flesh Eunuchism/Intersexuality

…and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh? (Matthew 19:5)

Eunuchism/Intersexuality

For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others—and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.” (Matthew 19:12)

YBM, Ancient Near Eastern Life Insurance

“Teacher,” they said, “Moses told us that if a man dies without having children, his brother must marry the widow and raise up offspring for him.” (Matthew 22:24)

“Teacher,” they said, “Moses wrote for us that if a man’s brother dies and leaves a wife but no children, the man must marry the widow and raise up offspring for his brother.” (Luke 20:28)

The YBM is an ancient legal practice protecting widows. Perhaps the YBM can be compared to modern day life insurance? As laid out in Genesis 38, ancient Near Eastern sexual health codes permitted a surviving male family member to marry a brother’s widow. This marriage practice, called a YBM, or Levirate marriage, has occurred in many cultures for thousands of years until the present. The purpose of this form of marriage insured financial stability for the widow with tribal protection (Oxford Biblical Studies Encyclopedia, 2021). Please see the full treatment of the YBM in Genesis 38.

Deuteronomy 25:5–10 permits the brother of a man who dies childless to marry the widow in a Levirate marriage, which allows either party to refuse the union.

If brothers are living together and one of them dies without a son, his widow must not marry outside the family. Her husband’s brother shall take her and marry her and fulfill the duty of a brother-in-law to her. The first son she bears shall carry on the name of the dead brother so that his name will not be blotted out from Israel.

However, if a man does not want to marry his brother’s wife, she shall go to the elders at the town gate and say, “My husband’s brother refuses to carry on his brother’s name in Israel. He will not fulfill the duty of a brother-in-law to me.” Then the elders of his town shall summon him and talk to him. If he persists in saying, “I do not want to marry her,” his brother’s widow shall go up to him in the presence of the elders, take off one of his sandals, spit in his face and say, “This is what is done to the man who will not build up his brother’s family line.” That man’s line shall be known in Israel as The Family of the Unsandaled. (Deuteronomy 25:5–10)

The purpose of the consensual Jewish YBM protected the widow by ensuring provision with tribal protection. Offspring created inheritance rights, status, and security. The YBM sexual health tradition required mutual consent for the marriage of the widow to the brother-in-law.

Greek Gods and Sexual Health 

The foundation of the Bible’s message to families on human sexuality builds on the sexual health positive big picture of Genesis. The specific occasion of New Testament teachings touches Greek and Roman sexual health practices based in the stories of the pantheon. Zeus is the primary sexual health image in Graeco Roman culture mentioned three times in Biblical literature (Acts 14:8-13; Acts 28:11; 2 Maccabees 6:1). In the Book of Acts the references are:

Barnabas they called Zeus, and Paul they called Hermes because he was the chief speaker.The priest of Zeus, whose temple was just outside the city, brought bulls and wreaths to the city gates because he and the crowd wanted to offer sacrifices to them. (Acts 14:12-13)

The sky god, Zeus, in Greek mythology fathered half the Greek gods and humankind. Hermes seduced Aphrodite, the goddess of love, with the help of  Zeus and a stolen sandal.  The offspring of Aphrodite and Hermes was Hermaphroditos. 

If  Zeus were presented as a case study to sex addiction therapists, his sexual history might look like this.

Zeus’ wife, Hera, complained about partner infidelity. Zeus seduced Hera’s priestess, Lo, for sex. As Hera tracked down her promiscuous husband, Zeus turned Lo into a white cow to cover the affair. When Hera took the paramour prisoner,  Zeus sent Hermes to rescue Lo from his betrayed wife. Hera inflicted a gadfly to chase and torture Lo without rest. 

Zeus impregnated Semele, a mortal princess. When Hera discovered this infidelity, the enraged wife disguised herself to coerce the princess to believe that the father  may not in fact be the lightning god, Zeus. Semele, feeling threat of a possible deception, asked Zeus to appear in the fullness of his glory to prove his divinity. When Zeus appeared, Semele, the mortal, burst into flames at the sight of a deity. He then sewed the fetus Dionysus into his thigh until birth.

In Homer’s version, Zeus and Dione produced Aphrodite, the goddess of love. On the island of Cyprus Zeus attempted to rape his daughter Aphrodite.  When Aphrodite pulled out from the violent rape of her father, Zeus’ semen fertilized the earth goddess Gaia who then gave birth to mutant offspring. Later Aphrodite herself repeats the seduction by having intercourse with her own father. As punishment, Hera caused Aphrodite’s children to have hideous mutations.

Zeus coerced Leda the queen of Sparta for sex by posing as a swan. After his seduction, the Spartan queen returned to her homeland to make love to her royal husband, King Tyndareus. The result of the seduction produced royal confusion. Leda gave birth to quadruplets. The Greek sexual health narrative explains that two offspring belonged to Zeus, and the other two children belonged to Tyndareus.

Zeus attempted to seduce his sister, Demeter, for sex. Rejected Zeus then raped Demeter by turning into a bull or snake depending on the version. The offspring from this assault produced Persephone. Later, Zeus appearing in the form of a serpent seduced his virgin daughter Persephone. Their incestuous son, Zagreus, was murdered and dismembered by the Titans. Persephone was then forced to marry Zeus’ brother, the underworld god, Hades. After the coerced marriage to his brother, Zeus preyed on his daughter once again for sex. Becoming enraged at the incestuous relationship, Demeter threatened to destroy all humankind if Zeus did not return Persephone to her mother.

When Zeus impregnated Leto, a Titan goddess, enraged Hera exiled Leto who wandered the earth searching for a safe place to give birth to her offspring gods, Artemis and Apollo (Putri, 2020).

The Greek sexual health narratives disclose coercion, incest, and erotic violence by their deities. The Genesis sexual health-positive big picture differs. Sexuality forms one piece of spiritual intimacy with God and humankind reflecting beauty, pleasure, balance, and reconciliation. Zeus coerced sexual intercourse with other gods and humans. The Creator of Genesis compassionately connects with rather than sexually offends against humankind. The spiritual connection of the Creator seems to reflect in the sexual intimacy of humankind rather than deity participating sexually with humans. The Genesis narrative promotes both the goodness and excellence of human sexuality and at the same time maintains sexually safe boundaries between the Creator and creation.  

When they heard this, they were furious and began shouting: “Great is Artemis of the Ephesians!” (Acts 19:28)

One of Zeus’s serial affairs produced Artemis. The Ephesians took great pride in believing that Leto, the mother of Artemis, fled to their city. After Leto gave birth to Artemis, one day later Leto delivered Artemis’ twin brother Apollo. Artemis served as midwife for her mother throughout Apollo’s birth giving her title as the goddess of childbirth. The trauma of Apollo’s birth however compelled Artemis to ask Zeus, to give her invincibility to Cupid’s arrows. Impervious to romantic love would keep her an eternal virgin thus avoiding the pain of childbirth she had witnessed when Leto gave birth to her brother, Apollo (https://study.com/academy/lesson/artemis-of-the-ephesians.html).

The story of the Good Father and Prodigal Son of Luke 15 features a sexual health piece. The entitled son pays for sex workers with an early inheritance coerced from the Good Father.

So he went and hired (κολλάω, Kah-LA-oh) himself out to a citizen of that country, who sent him to his fields to feed pigs. He longed (epithumeo, lust) to fill his stomach with the pods that the pigs were eating, but no one gave him anything.

….But when this son of yours who has squandered your property with prostitutes (porne, sacred sex trade workers) comes home, you kill the fattened calf for him!’

The prodigal son “hires himself out to a citizen”. The word for “hires out” is κολλάω, pronounced kah-LAH-oh appearing 11 times in the Greek New Testament. Kah-La-oh never means hire in the New Testament. Three of the references directly connect to sexual contact.

…and said, ‘For this reason a man will leave his father and mother and be united (κολλάω, Kah-LA-oh) to his wife, and the two will become one flesh’? (Matthew 19:5)

Do you not know that he who unites (κολλάω, Kah-LAH-oh) himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.” (1 Corinthians 6:16)

…for her sins are piled (κολλάω, Kah-LAH-oh) up to heaven, and God has remembered her crimes. (Revelation 18:5)

The Revelation 18:5 reference is in context of the Sex Worker of Babylon whose adulteries and unhealthy sexuality are piled as high as (joined in sexual connection to) the heavens. 

The sexual health images of the Gospel of John follow the Genesis sexual-health positive big picture. John 1 features wording reflecting Genesis 1. 

In the beginning was the Word, and the Word was with God, and the Word was God.

He was with God in the beginning.

Through him all things were made; without him nothing was made that has been made.

In him was life, and that life was the light of all mankind.

The light shines in the darkness, and the darkness has not overcome it. (John 1:1-5)

In the beginning God created the heavens and the earth.

Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.

And God said, “Let there be light,” and there was light.

God saw that the light was good, and he separated the light from the darkness. (Genesis 1:1-4)

The premier New Testament image of relationship with God and salvation is found in John 3. Nicodemus, the teaching sage of Israel, seeks Jesus under cover of night. He asks what must be done for salvation. Jesus responds with sexual health images. Jesus states, “You must be born again.” Nicodemus seems to understand the imagery. Perhaps his response is an example of Near Eastern humor? The grand teacher of the Jewish people states, “Do I climb back into the birth canal of my  mother to be born again?” The big picture of sexual-health positive images beginning in  Genesis connects once again. This is no accident. Central to the entire Bible lay the foundation of sexual health imagery. Conversation about covenant, promise, messianic fulfillment, and salvation connect directly to the sexual health positive vocabulary and snap shots of Genesis. Old Testament authors also use unhealthy sexuality images for idolatry and addiction recovery, and the trafficking of humans for sex. 

Two main sexual health snap shots appear in John chapters 4 and 8. Jesus and his leadership team travel through Samaria in John 4. Jesus waits by a water well allegedly dug by the Genesis patriarch Jacob while his disciples seek provisions in a nearby town. Jacob’s name in Hebrew means deceiver, the guy unable to be intimate, the master mind of manipulation.  A woman with history of affairs approaches Jesus at the well to draw water. Typically women might travel together for protection from both heat and assault in the cool of the morning or evening. Could it be this Samarian woman carries not only empty water jars but also loneliness and isolation from her community? Why work alone during the heat of the day with possible threat of violence unless motivated by possible shame?  Jesus asks her for a drink of water. I am a story teller, I love narratives like this. Bear with me. Her response may be a seduction narrative for an anonymous hook up. Perhaps speaking in a sultry whiskey voice, “Why are you a Jew talking to me, a Samaritan?” Awkward. He asks about her partner. I do this in counseling sessions if a client seems to transfer feelings of affection.  Mentioning my wife typically resets the thermostat. The female responds, “I don’t have a husband.” Jesus agrees with her and discloses the reason perhaps for her solitary journey to the well in the heat of the day. She has a long history of problematic relationships. With tender compassion Jesus nails the truth behind her seduction. The partner she is living with is one among many traumatic relationships. She breaks into a defense strategy of theological argument. Jesus does not take the bait of her debate. She and many in her village become followers of Christ. Truth with compassion touches this woman. Loss of intimacy finds connection with spirit and compassionate truth.  

The second sexual health image in John orbits sexual abuse of a woman. Conservative Bible believing religious-leaders conspire against Jesus. The academics seduce a female to have intercourse with one of their cohort. The term “adultery” is used meaning at least the male volunteer in the seduction conspiracy was in a marriage covenant to another.  During the staged sexual act institutional elite arrest her for sexual crimes. The sentence guidelines for sexual misconduct?  A humiliating death by public execution. The traumatized woman is brought before Jesus for a second round of public victimization. The Bible believing religious-leaders demand execution for this sexual sin. The trap seems to be set so that the perpetrators might accuse Jesus of heresy and himself be executed.  Christ stoops to the earth writing in the earth with his finger. Perhaps he regulates rage at the violent conspirators with a kind of sand therapy? He responds with compassion and reason. The violent leaders disappear. Jesus and the violated woman only remain. He asks her about condemnation and accusers.  He responds, “Neither do I condemn you. Go and sin no more.” 

These two sexual health snap shots reflect a central value of the first century church. “Do not judge” the sexual health of others. When we prosecute sexual sin in another, we project our own problematic sexuality to the world according to Jesus and Paul the Apostle. The first century church prevailed in a culture of violence and sexual abuse against children and women. They did so without condemnation of the sexuality of others. Perhaps personal responsibility for sexual health prevailed over judgement of others?  Could it be  the example of Jesus’ sexual sobriety with the presence of the Holy Spirit transformed the early church to conceive of sexual health from the prefrontal cortex of compassion, awareness, and self regulation? Does it seem clear the  religious who violently conspired to abuse a woman caught in adultery, and the community which ostracized a woman with serial affairs operated from the limbic system of fear, violence, and greed?

Throughout the Gospels with Acts the 7 intimacies of Genesis 1-4  appear.

Spiritual Intimacy

Blessed are the pure in heart, they will see God. (Matthew 5:8)

No one has ever seen God but the one and only Son  who is himself God and is in the closest relationship with the Father has made him known. (John 1:18)

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (John 3:16)

Beauty

Aware of this, Jesus said to them, “Why are you bothering this woman? She has done a beautiful thing to me.” (Matthew 23:27)

She has done a beautiful thing to me. (Matthew 26:10)

In the beginning was the Word, and the Word was with God, and the Word was God.

He was with God in the beginning.

Through him all things were made; without him nothing was made that has been made.

In him was life, and that life was the light of all mankind.

The light shines in the darkness, and the darkness has not overcome it. (John 1:1-5)

He was the same man who used to sit begging at the temple gate called Beautiful because they were filled with wonder and amazement at what had happened to him. (Acts 3:10)

Anxiety Regulation (Rest)

Come to me all you who are weary and I will give you rest. Take my yoke upon you and learn from me for I am gentle and humble in heart and you will find rest for your souls. (Matthew 11:28-29)

The Son of man is Lord of the Sabbath (Rest). Man was not made for the Sabbath (Rest), the Sabbath (Rest) was made for man. (Mark 2:27)

But Jesus often withdrew to lonely places and prayed. (Luke 5:16)

Pleasure

And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.” (Matthew 3:16-17)

I tell you, today you will be with me in paradise. (Luke 23:43)

Compassionate Presence

Blessed are the merciful for they shall receive mercy. (Matthew 5:7)

A man with leprosy came to him and begged him on his knees, “If you are willing, you can make me clean.” (Mark 1:40)

Jesus was indignant. He reached out his hand and touched the man. “I am willing,” he said. “Be clean!” (Mark 1:41)

All the believers were together and had everything in common.

TOOL

They sold property and possessions to give to anyone who had need.

TOOLS

Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts. (Acts 2:44-46)

Reconciliation

In the same way your Father in heaven is not willing that any of these little ones should perish. (Matthew 18:14)

If your  brother sins or sister sins, go and point out their fault just between the two of you. (Matthew 18:15)

When Jesus saw their faith, he said to the paralyzed man, “Son, your sins are forgiven.” (Mark 2:5)

Rejoice with me I have found my lost sheep. (Luke 15:1-6)

Intimacy of Genital Sexual Intercourse

But he did not consummate (ginosko) their marriage until she gave birth to a son. And he gave him the name Jesus. (Matthew 1:25)

“How will this be,” Mary asked the angel, “since I am a virgin?” (Luke 1:34)

The seven intimacies of Genesis 1-4 also appear in the four Gospels with Acts. The references are many and I don’t want to distract from the main work we do. However, I feel moved to connect the dots of the Gospels to the Genesis sexual-health big-picture and intimacy. There are beautiful conversations of spiritual intimacy within the Gospels. Jesus in the Sermon of the Mount speaks about the pure in heart seeing God. Seven times  in Genesis 1-2 the Creator “saw” that the creation was good and sexuality healthy. I had a theology professor once say, “All theology flows from the love of God.” Can we say that spiritual intimacy with God underlies all orthodox doctrine?  

Some of the most anxious clients I treat are people of faith in God who believe in the Bible.  Is the intimacy we teachers have most neglected the connection of rest to exhausted people? At the core of belief in Christ is the ability of the God of our understanding to “rest” his followers bringing homeostasis to stressed systems. God ceased labor on day seven. Seasons and years are outlined for the people of Israel to take a break and rest from work, debt, and slavery. The writer of Hebrews exhorts us to be careful we do not miss the “rest”.  The final chapters of Revelation paint a beautiful scene of restored world and rest. 

Pleasure finds Jesus at the Baptism of John. God the Father speaks, “You are the beloved son in whom I take pleasure.” When Christ hangs on the cross, he exhorts the thief next to him, that pleasure of paradise awaits new converts.  Pleasure reflecting the image of God cannot be error for believing people. This kind of pleasure down regulates the shame of sin. 

The intimacy of compassionate presence weaves throughout the life of Christ. Divine empathy touches the merciful, Jesus embraces the untouchable, the dying thief receives sympathy in suffering, and the early church cared for the needs of all in their community.

The cross of Christ symbolizes the atoning or “making at one” humankind with benevolent God. The modality is the payment of sin by Jesus on the cross. Humans can be reconciled to God and can rebuild broken relationships. A higher power can do for us what we cannot do for ourselves by forgiving and making amends.

The final intimacy is genital sexual intercourse which is spiritual, beautiful, regulates both partners, pleases, reconciles, and expresses touch without shame.  Critics of the Bible take pleasure in pointing out textual or historical inconsistencies. There are legitimate questions of editing, transmission of texts, variant readings, and exactly “who” made the decision on which books made the final cut into the Bible. But on the other hand, what if the answers are not deficient,  but rather the original questions misguided? What if in fact the purpose of the Bible is not to appease post modern appetites, but the reality is to see into God and permit the God of their understanding to see into the human heart?  What if this intimacy touches human sexuality so that our children are safe from abuse, partners find mutuality, and families sense wholeness? Perhaps then we can agree with the Creator that we too can see human sexuality is excellent, healthy, and good in every way?