The Queen James Bible, also known as the Gay Bible, is a revised version of the King James Bible published in 2012. The editors of the Queen James Bible claim to have edited the Bible to “prevent homophobic interpretations.”
Here are some key facts about the Queen James Bible:
- It was published in 2012 by an anonymous group that described itself as “dedicated Christians who also happen to be LGBT.”
- The name “Queen James” is based on the speculation that King James I of England, who commissioned the King James Version translation of the Bible, may have been bisexual.
- The editors claim to have revised the King James Version Bible by editing 8 verses that they say have been historically misinterpreted to condemn homosexuality.
- The 8 edited verses are Genesis 19:5, Leviticus 18:22, Leviticus 20:13, Romans 1:26-27, 1 Corinthians 6:9, 1 Timothy 1:10, Jude 1:7, and Deuteronomy 23:17-18.
- For example, in the story of Sodom and Gomorrah in Genesis 19, the editors changed the phrase “Bring them out unto us, that we may know them” to “Bring them out unto us, that we may rape and humiliate them.”
- The editors argue these changes “resolve interpretive ambiguity in the Bible as it pertains to homosexuality.”
- It uses the King James Version as its base text and thus retains the Elizabethan English language.
- The Queen James Bible drew criticism from conservative Christian groups who argued that it distorts the text to advance an agenda.
Here is a more detailed look at how the Queen James Bible edited the key verses that are often cited regarding homosexuality:
Genesis 19:5
KJV: “And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.”
QJV: “And they called out unto Lot, and said unto him, Where are the men which came in to thee this night? Bring them out unto us, that we may rape and humiliate them.”
The editors of the Queen James Bible argue that the Hebrew verb “to know” (yada) in this context refers to sexual assault, not sexual relations. By replacing “know” with “rape and humiliate,” they believe the text becomes clearly condemning rape rather than homosexuality.
Leviticus 18:22
KJV: “Thou shalt not lie with mankind, as with womankind: it is abomination.”
QJV: “Thou shalt not lie with mankind as with womankind in the temple of Molech: it is an abomination.”
The Queen James editors add the phrase “in the temple of Molech” to this verse, restricting the prohibition to a specific pagan temple ritual. They argue this removes any general prohibition on homosexuality.
Leviticus 20:13
KJV: “If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.”
QJV: “If a man also lie with mankind in the temple of Molech, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.”
As with Leviticus 18:22, the editors add the phrase “in the temple of Molech” to restrict the prohibition.
Romans 1:26-27
KJV: “For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.”
QJV: “Their women did change their natural use into that which is against nature: And likewise also the men, left of the natural use of the woman, burned in ritual lust, one toward another; Men with men working that which is pagan and unseemly. For this cause God gave the idolators up unto vile affections, receiving in themselves that recompence of their error which was meet.”
The Queen James editors argue that these verses are condemning the ritual lust in pagan temples, not homosexuality in general. They edited the text to make this clearer.
1 Corinthians 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.”
QJV: “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor morally weak, nor promiscuous.”
The editors removed the terms “effeminate” and “abusers of themselves with mankind” (interpreted as condemnations of homosexuality) and replaced them with “morally weak” and “promiscuous.”
1 Timothy 1:10
KJV: “For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine.”
QJV: “For whoremongers, for them that defile themselves, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine.”
The phrase “them that defile themselves with mankind” is removed and replaced with simply “them that defile themselves.”
Jude 1:7
KJV: “Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.”
QJV: “Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after nonhuman flesh, are set forth for an example, suffering the vengeance of eternal fire.”
The editors changed “strange flesh” to “nonhuman flesh” to differentiate it from homosexuality, which they argue involves “human flesh.”
Deuteronomy 23:17-18
KJV: “There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel. Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord thy God for any vow: for even both these are abomination unto the Lord thy God.”
QJV: “There shall be no temple prostitute among the daughters of Israel, nor a temple prostitute among the sons of Israel. Thou shalt not bring the hire of a harlot, or the wages of a dog, into the house of the Lord thy God for any vow: for the price of both are donation for the sanctuary of Lord thy God.”
The editors replaced the terms “sodomite” and “abomination” with language that specifies cult temple prostitution, rather than homosexuality in general.
In summary, the Queen James Bible represents an attempt by its editors to revise the text of the Bible to remove prohibitions on homosexuality. It makes a number of changes to key verses based on alternative interpretations and adding qualifying phrases. The authenticity and integrity of this approach has been widely criticized by conservative Christian scholars.
While the Queen James Bible generated significant controversy, it remains a noteworthy artifact of the debate regarding Christianity and homosexuality in recent times. The editors sought to offer a version of the scriptures tailored to an LGBT audience who felt marginalized by traditional Bible translations. However, the edits they introduced to achieve this raised important questions about what constitutes legitimate Bible translation versus unacceptable tampering with sacred texts.
References to homosexuality in the Bible remain complex and disputed. There are those who interpret certain passages as clear rejections of all homosexual acts under any circumstance. Others argue the prohibitions were intended only for certain pagan temple practices or exploitative contexts, not committed same-sex relationships. There are also debates about how to translate the original language terminology and what contexts they address. Some point to broader Biblical themes of love and justice in applying the texts to modern LGBT equality debates. The Queen James Bible represents one attempt to shape the discussion, though its methodology remains controversial.
In terms of the Bible’s overall message regarding sexuality and gender identity, there is no definitive consensus. Some Christians believe homosexual acts are always sinful based on the Bible. Others, including some entire denominations, argue that the Bible does not prohibit loving same-sex relationships. There are also differing views on issues like transgender identity and gender roles. Overall, the debate continues within Christianity on how to interpret what the Bible does and does not say about these complex topics.
While all sides look to Scripture to support their positions, there are complex hermeneutical and translational issues at play. This makes simplistic assertions difficult, and thoughtful analysis challenging but important. The Queen James Bible provides an interesting case study in the difficulties of balancing translation integrity with current social perspectives. While its conclusions remain controversial, it sheds light on wider debates about Christianity’s engagement with gender and sexuality in the modern world.
