Home  ›  what happened to lot when he first arrived in sodom and gomorrah

what happened to lot when he first arrived in sodom and gomorrah

Written By Saturday, 9 April 2022 Add Comment Edit

Legendary cities destroyed by God in Genesis

Sodom and Gomorrah () were two legendary biblical cities destroyed by God for their wickedness.[1] Their story parallels the Genesis flood narrative in its theme of God'due south acrimony provoked by sin (come across Book of Genesis 19:1–28).[2] They are mentioned frequently in the prophets and the New Testament equally symbols of human wickedness and divine retribution, and the Quran as well contains a version of the story well-nigh the two cities.[iii] The legend of their destruction may have originated equally an endeavour to explain the remains of tertiary-millennium Bronze Age cities in the region, and subsequent Late Statuary Historic period collapse.[1]

Etymology [edit]

The etymology of both names is uncertain, and scholars disagree near them.[4] They are known in Hebrew every bit סְדֹם‎ (Səḏōm) and עֲמֹרָה‎ ('Ămōrāh). In the Septuagint, these became Σόδομα (Sódoma) and Γόμορρᾰ (Gómorrha; the Hebrew ghayn was absorbed by ayin sometime after the Septuagint was transcribed, it is still pronounced as a voiced uvular fricative in Mizrahi, which is rendered in Greek by a gamma, a voiced velar stop).[5] [6] Co-ordinate to Bob Macdonald, the Hebrew term for Gomorrah was based on the Semitic root ʿ-k-r, which ways "exist deep", "copious (water)".[7]

Biblical narrative [edit]

Sodom and Gomorrah'southward destruction in the background of Lucas van Leyden's Lot and his Daughters (1520)

Sodom and Gomorrah are two of the five "cities of the obviously" referred in Genesis 13:12 and 19:29 subject to Chedorlaomer of Elam, which rebel against him. At the Battle of Siddim, Chedorlaomer defeats them and takes many captives, including Lot, the nephew of the Hebrew patriarch Abraham. Abraham gathers his men, rescues Lot, and frees the cities.

God sends two angels to destroy Sodom. Lot welcomes them into his home, but all the men of the town surround the house and need that he surrender the visitors that they may "know" them. Lot offers the mob his virgin daughters to "do to them every bit you please", but they refuse and threaten to do worse to Lot. The angels strike the oversupply blind.

The angels tell Lot "...the outcry against its people has go great before the Lord, and the Lord has sent us to destroy it" (Genesis 19:13). The next morn, because Lot had lingered, the angels take Lot, Lot's wife, and his two daughters by the hand and out of the urban center, and tell him to flee to the hills. Lot says that the hills are as well far away and asks to go to Zoar instead. And then God rains sulfur and fire on Sodom and Gomorrah and all the Plain, and all the inhabitants of the cities, and what grew on the ground (Genesis 19:24-25). Lot and his two daughters are saved, but his wife disregards the angels' warning, looks back, and is turned into a pillar of common salt.[8]

Other biblical references [edit]

The Hebrew Bible contains several other references to Sodom and Gomorrah. The New Testament likewise contains passages of parallels to the destruction and surrounding events that pertained to these cities and those who were involved. Later deuterocanonical texts effort to glean boosted insights well-nigh these cities of the Jordan Plain and their residents. Additionally, the sins which triggered the devastation are reminiscent of the Book of Judges' business relationship of the Levite's concubine.[9]

Hebrew Bible [edit]

"Sodom and Gomorrah" becomes a catchword for devastation and pathos. Deuteronomy 29:21–23 refers to the devastation of Sodom and Gomorrah:

And the generation to come, your children that shall rise up later yous, and the greenhorn that shall come from a far country, shall say, when they see the plagues of that land, and the sicknesses wherewith the LORD hath made it ill; and that the whole country thereof is brimstone, and common salt, and a called-for, that it is not sown, nor beareth, nor any grass groweth therein, similar the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His anger, and in His wrath; even all the nations shall say 'Wherefore hath the LORD done thus unto this land? what meaneth the oestrus of this keen anger?'

See also: Deuteronomy 32:32–33

Isaiah 1:nine–x, Isaiah 3:9 and Isaiah thirteen:19–22 accost people every bit from Sodom and Gomorrah, associates Sodom with shameless sinning and tells Babylon that it volition end like those two cities.

Jeremiah 23:xiv, Jeremiah 49:17–18, Jeremiah 50:39–40 and Lamentations 4:6 associate Sodom and Gomorrah with adultery and lies, prophesy the fate of Edom (south of the Dead Sea), predict the fate of Babylon and use Sodom equally a comparison.

Ezekiel 16:48–50 compares Jerusalem to Sodom, proverb "As I live, saith the Lord GOD, Sodom thy sister hath not washed, she nor her daughters, equally chiliad hast done, one thousand and thy daughters. Behold, this was the iniquity of thy sister Sodom: pride, fulness of bread, and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination earlier Me; therefore I removed them when I saw it." He explains that the sin of Sodom was that "thy sis, Sodom, pride, fulness of breadstuff, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before me: therefore I took them away as I saw good."

In Amos 4:1–xi, God tells the Israelites that although he treated them like Sodom and Gomorrah, they still did not repent.

In Zephaniah 2:nine, Zephaniah tells Moab and Ammon that they volition stop up like Sodom and Gomorrah.

Deuterocanon [edit]

Wisdom 10:6–8 refers to the V Cities:

Wisdom rescued a righteous man when the ungodly were perishing; he escaped the fire that descended on the Five Cities. Evidence of their wickedness still remains: a continually smoking wasteland, plants bearing fruit that does not ripen, and a colonnade of common salt standing as a monument to an unbelieving soul. For because they passed wisdom past, they non simply were hindered from recognizing the skillful, merely as well left for mankind a reminder of their folly, then that their failures could never go unnoticed.

Wisdom 19:17 says that the Egyptians who enslaved the Israelites were "struck with blindness, like the men of Sodom who came to the door of that righteous man Lot. They found themselves in full darkness, as each one groped effectually to find his own door."

Sirach xvi:viii says "[God] did non spare the neighbors of Lot, whom he loathed on account of their insolence."

In iii Maccabees ii:v, the high priest Simon says that God "consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and yous made them an example to those who should come after".

two Esdras ii:8–ix says "Woe to you lot, Assyria, who conceal the unrighteous in your midst! O wicked nation, call up what I did to Sodom and Gomor′rah, whose land lies in lumps of pitch and heaps of ashes. And so volition I practice to those who have not listened to me, says the Lord Omnipotent."

2 Esdras 5:i–13 describes signs of the end times, one of which is that "the sea of Sodom shall cast up fish".

In ii Esdras 7:106, Ezra says that Abraham prayed for the people of Sodom.

Chapter 12 of i Meqabyan, a book considered approved in the Ethiopian Orthodox Tewahedo Church, references "Gemorra an Sedom".

New Testament [edit]

In Matthew ten:14-15 (cf. Luke 10:11–12) Jesus says:

And whosoever shall not receive you, nor hear your words, when ye depart out of that firm or city, shake off the grit from your anxiety. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the twenty-four hours of judgement, than for that city.

In Matthew 11:20–24, Jesus warns of the fate of some cities where he did some of his works:

And you, Capernaum, will you be exalted to heaven? No, you volition exist brought down to Hades. For if the deeds of power done in you had been done in Sodom, information technology would accept remained until this day. But I tell yous that on the day of judgment information technology volition be more tolerable for the state of Sodom than for you lot.

In Luke 17:28–xxx, Jesus says:

Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded, simply the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. Fifty-fifty thus will information technology be in the twenty-four hours when the Son of human is revealed.

Romans nine:29 references Isaiah 1:9: "And equally Isaiah predicted, "If the Lord of hosts had not left survivors to us, we would take fared similar Sodom and been made similar Gomorrah."

ii Peter ii:4–x says that simply equally God destroyed Sodom and Gomorrah and saved Lot, he will deliver godly people from temptations and punish the wicked on Judgement Day.

Jude 1:vii records that both Sodom and Gomorrah "indulged in sexual immorality and pursued unnatural lust, serve equally an example by undergoing a penalization of eternal fire."

Revelation 11:7–viii, regarding the 2 witnesses, reads:

When they have finished their testimony, the fauna that comes up from the bottomless pit will brand war on them and conquer them and impale them, and their dead bodies volition lie in the street of the neat city that is prophetically called Sodom and Arab republic of egypt, where also their Lord was crucified.

The sin of Sodom [edit]

Sodom and Gomorrah, or the "cities of the plain", take been used historically and in mod discourse equally metaphors for homosexuality, and are the origin of the English language words sodomite, a pejorative term for male homosexuals, and sodomy, which is used in a legal context under the label "crimes confronting nature" to draw anal or oral sex activity (peculiarly homosexual) and bestiality.[10] [xi] [12] This is based upon exegesis of the biblical text interpreting divine judgment upon Sodom and Gomorrah equally punishment for the sin of homosexual sex. A number of contemporary scholars dispute this interpretation in light of Ezekiel 16:49–50 ("This was the guilt of your sister Sodom: she and her daughters had pride, backlog of food, and prosperous ease, but did not aid the poor and needy"), interpreting the sin as arrogance and the lack of hospitality.[13] [14] [xv] Some Islamic societies comprise punishments associated with Sodom and Gomorrah into sharia.[16]

Historicity [edit]

Information technology has been theorized that if the story does take a historical basis, the cities may have been destroyed by a natural disaster. One such idea is that the Dead Sea was devastated by an earthquake between 2100 and 1900 BCE. This might have unleashed showers of steaming tar.[17] Information technology is possible that the towns were destroyed past an earthquake, especially equally they lay along a major error such as the Jordan Rift Valley; yet, there are no known contemporary accounts of seismic activity that corroborate this theory.[18]

A different hypothesis suggests that the cities may have been destroyed past a cosmic airburst shooting star around 1650 BCE.[19] This hypothesis is based on evidence of a meteor explosion even stronger than the ane which caused the 1908 explosion over Tunguska resulting in a fireball equivalent to a multi-megatonne nuclear weapon hitting the site which could provide caption for the fire and brimstone stories in the Bible. This theory, presented in connection with work washed at Tell el-Hammam, is contested by some researchers.[20]

Possible sites [edit]

Archibald Sayce translated an Akkadian poem describing cities that were destroyed in a rain of fire, written from the view of a person who escaped the destruction just the names of the cities are non given.[21] Sayce later on mentions that the story more closely resembles the doom of Sennacherib'southward host.[22]

The aboriginal Greek historiographer Strabo states that locals living virtually Moasada (as opposed to Masada) say that "at that place were in one case thirteen inhabited cities in that region of which Sodom was the city".[23] Strabo identifies a limestone and salt colina at the southwestern tip of the Dead Sea, and Kharbet Usdum (Hebrew: הר סדום, Har Sedom or Arabic: جبل السدوم, Jabal(u) 'ssudūm) ruins nearby equally the site of biblical Sodom.[24]

The Jewish historian Josephus identifies the Dead Sea in geographic proximity to the ancient biblical city of Sodom. He refers to the lake by its Greek name, Asphaltites.[25]

In 1973, Walter E. Rast and R. Thomas Schaub discovered or visited a number of possible sites of the cities, including Bab edh-Dhra, which was originally excavated in 1965 by archaeologist Paul Lapp, and later finished by Rast and Schaub post-obit Lapp'southward death. Other possibilities include Numeira, al-Safi, Feifa (or Fifa, Feifah), and Khirbet al-Khanazir, which were too visited past Schaub and Rast.[ citation needed ] According to Schaub, Numeira was destroyed in 2600 BCE at a different fourth dimension menstruation than Bab edh-Dhra (2350–2067 BCE).[26]

In 1993 Nancy Lapp, from the Pittsburgh Theological Seminary, reported that Feifa had no Statuary Historic period occupation and just an Early Bronze Age cemetery with Iron Age walls. She reports:

In the final season of the present serial of excavations of the Expedition to the Dead Sea Plain (1990–1991), the walled site of Feifa was investigated and the EB cemetery that stretched to its east was excavated. The well-nigh contempo surveys suggested that the visible structures of the walled site belonged to the Fe Age or Roman period.[27]

At Khirbet al-Khanazir, the walls which Rast and Schaub had identified in 1973 equally houses were in reality rectangular charnel houses marking EB Iv shaft tombs and not occupational structures.[28] [29] [30]

Tall el-Hammam overlooking the Jordan Valley 2007

Alpine el-Hammam has been purported as a possible candidate for Sodom by Steven Collins of Trinity Southwest Academy. It is located in the southern Hashemite kingdom of jordan river valley approximately 14 kilometres (9 mi) northeast of the Dead Sea, and according to Collins fits the biblical descriptions of the lands of Sodom.[31] [32] Professor Eugene Merrill wrote that the identification of Tall el-Hammam with Sodom would require an unacceptable restructuring of the early date for his biblical chronology.[33] [34] [35]

In 1976, Giovanni Pettinato claimed that a cuneiform tablet that had been found in the newly discovered library at Ebla contained the names of all five of the cities of the plain (Sodom, Gomorrah, Admah, Zeboim, and Bela), listed in the same guild equally in Genesis. The names si-da-mu [TM.76.G.524] and ì-ma-ar [TM.75.Thousand.1570 and TM.75.Grand.2233] were identified as representing Sodom and Gomorrah, which gained some acceptance at the time.[36] However, Alfonso Archi states that, judging from the surrounding city names in the cuneiform list, si-da-mu lies in northern Syria and not near the Dead Sea, and ì-ma-ar is a variant of ì-mar, known to represent Emar, an ancient city located near Ebla.[37] Today, the scholarly consensus is that "Ebla has no begetting on ... Sodom and Gomorra."[38]

Religious views [edit]

Judaism [edit]

Although later Hebrew prophets named the sins of Sodom and Gomorrah equally infidelity,[39] pridefulness,[xl] and uncharitableness,[41] the vast majority of exegesis related to the stories of Sodom and Gomorrah view it every bit an exemplative condemnation of homosexuality.[ citation needed ] Rabbi Basil Herring, who served as head of the Rabbinical Quango of America from 2003 to 2012, writes that both the rabbinic literature and modern Orthodox position consider the Torah to condemn homosexuality as an abomination. Moreover, that it "conveys its abhorrence of homosexuality through a multifariousness of narrative settings", God's judgment of Sodom and Gomorrah being a "paradigmatic" example of such condemnation.[42]

Rictor Norton views classical Jewish texts every bit stressing the cruelty and lack of hospitality of the inhabitants of Sodom to the "stranger".[43] The people of Sodom, Gomorrah and two other cities [Admah and Tzevayim] were seen as guilty of many other significant sins which brought about their destruction.[44] [45]Rabbinic writings affirm that the Sodomites also committed economic crimes, irreverence, and mortality.[46]Other extrabiblical crimes committed by Sodom and Gomorrah included extortion on crossing a span/or swimming a river, harshly punishing victims for crimes that the perpetrator committed, forcing an assault victim to pay for the perpetrator'southward "bleeding"[47] and forcing a woman to ally a homo who intentionally caused her miscarriage to compensate for the lost child. Because of this, the judges of the ii cities were referred to as Shakrai ("Liar"), Shakurai ("Awful Liar"), Zayyafi ("Forger") and Mazle Dina ("Perverter of Justice"). Eliezer was reported to be a victim of such legally unjust behave, after Sarah sent him to Sodom to report on Lot'southward welfare. The citizens besides regularly tortured foreigners who sought lodging. They did this past providing the foreigners a standard-sized bed and if they saw that the foreigners were too short for the beds, they would forcibly stretch their limbs only if the foreigners were too tall, they would cut off their legs (the Greek myth of Procrustes tells a similar story).[48] [49] Equally a result, many people refrained from visiting Sodom and Gomorrah. Beggars who settled into the ii cities for refuge were similarly mistreated. The citizens would give them marked coins (presumably used to purchase food) but were nonetheless forbidden, by proclamation, to provide these necessary services. Once the beggar died of starvation, citizens who initially gave the beggar the coins were permitted to recall them, provided that they could recognize information technology. The beggar'due south clothing was also provided as a reward for any citizen who could successfully overcome his opponent in a street fight.[50] [47]

The provision of bread and h2o to the poor was too a capital offense (Yalḳ., Gen. 83). 2 girls, one poor and the other rich, went to a well, and the one-time gave the latter her jug of h2o, receiving in return a vessel containing bread. When this became known, both were burned live (ib.).[51] Co-ordinate to the Book of Jasher, Paltith, one of Lot'due south daughters, was burnt live (in some versions, on a pyre) for giving a poor human bread.[52] Her cries went to the heavens.[47] Another adult female was similarly executed in Admah for giving a traveler, who intended to leave the town the next twenty-four hours, h2o. When the scandal was revealed, the woman was stripped naked and covered with honey. This attracted bees as the woman was slowly stung to expiry. Her cries then went up into the heavens, the turning indicate that was revealed to have provoked God to enact sentence upon Sodom and Gomorrah in the first place in Genesis eighteen:20.[50] Lot'due south wife (who came from Sodom) had disapproved of her married man welcoming the strangers into their domicile; her request for common salt from neighbors had alerted the mob which came to Lot's door. As punishment she was turned into a colonnade of salt.[53]

Jon D. Levenson views a rabbinic tradition described in the Mishnah as postulating that the sin of Sodom was a violation of conventional hospitality in addition to homosexual behave, describing Sodom'southward lack of generosity with the maxim, "What is mine is mine; what is yours is yours" (chiliad. Avot v.10).[54]

Jay Michaelson proposes a reading of the story of Sodom that emphasizes the violation of hospitality as well as the violence of the Sodomites. "Homosexual rape is the manner in which they violate hospitality—non the essence of their transgression. Reading the story of Sodom as being nigh homosexuality is similar reading the story of an ax murderer as beingness about an ax."[55] Michaelson places the story of Sodom in context with other Genesis stories regarding Abraham'southward hospitality to strangers, and argues that when other texts in the Hebrew Bible mention Sodom, they do so without commentary on homosexuality. The verses cited by Michaelson include Jeremiah 23:14,[Jeremiah 23:14] where the sins of Jerusalem are compared to Sodom and are listed as adultery, lying, and strengthening the hands of evildoers; Amos 4:1–eleven (oppressing the poor and crushing the needy);[Amos iv:1–11] and Ezekiel 16:49–l,[Ezekiel 16:49–50] which defines the sins of Sodom equally "pride, fullness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the mitt of the poor and needy. And they were haughty, and did toevah earlier me, and I took them away as I saw fit." Michaelson uses toevah in place of abomination to emphasize the original Hebrew, which he explains equally being more correctly translated every bit "taboo".[56]

Christianity [edit]

Two areas of contention have arisen in modern Christian scholarship concerning the story of Sodom and Gomorrah:[57] [58]

  • Whether or not the trigger-happy mob surrounding Lot's business firm were enervating to engage in sexual violence confronting Lot'south guests.
  • Whether information technology was homosexuality or another transgression, such equally the act of inhospitable beliefs towards visitors, the act of sexual assault, murder, theft, adultery, idolatry, power abuses, or prideful and mocking behavior,[59] that was the primary reason for God's destruction of Sodom and Gomorrah.

The first contention focuses primarily upon the meaning of the Hebrew verb Hebrew: ידע (yada), translated as know in the Male monarch James Version:

And they chosen unto Lot, and said unto him, Where are the men which came in to thee this nighttime? bring them out unto us, that nosotros may know them.

—Genesis 19:5[60]

Yada is used to refer to sexual intercourse in various instances, such equally in Genesis 4:1 between Adam and Eve:

And Adam knew Eve his wife; and she conceived, and blank Cain, and said, I accept gotten a man from the LORD.

—Genesis 4:1[61]

Some Hebrew scholars believe that yada, different the English language discussion "know", requires the existence of a "personal and intimate relationship".[62] For this reason, many of the most popular of the 20th century translations, including the New International Version, the New King James Version, and the New Living Translation, interpret yada as "have sex with" or "know ... carnally" in Genesis 9:5.[63]

Those who favor the non-sexual interpretation argue against a denotation of sexual behavior in this context, noting that while the Hebrew discussion for "know" appears over 900 times in the Hebrew Bible, merely 1% (13–14 times)[43] of those references are conspicuously used equally a euphemism for realizing sexual intimacy.[64] Instead, those who agree to this interpretation see the demand to know equally demanding the right to interrogate the strangers.[65]

Countering this is the ascertainment that one of the examples of "know" significant to know sexually occurs when Lot responds to the Genesis xix:five request, by offer his daughters for rape, simply three verses subsequently in the same narrative:

Behold now, I have two daughters which take not known man; let me, I pray you, bring them out unto you, and practise ye to them equally is good in your eyes: merely unto these men do goose egg; for therefore came they under the shadow of my roof.

—Genesis nineteen:8[66]

The Epistle of Jude is a major text in regard to these conflicting opinions:

Even as Sodom and Gomorrha, and the cities about them in like mode, giving themselves over to fornication, and going after foreign flesh, are set forth for an example, suffering the vengeance of eternal burn.

—Jude 1:seven[67]

This reference to "going after strange flesh" is understood in dissimilar means to include something alike to bestiality, having illicit sex with strangers, having sex with angels, but most oftentimes God'south destruction of the populations of the four cities is interpreted to mean homosexual (aforementioned-sex) relations.[ citation needed ]

Many who interpret the stories in a non-sexual context contend that as the word for "strange" is alike to "some other", "other", "altered" or fifty-fifty "side by side", the significant is unclear, and if the condemnation of Sodom was the result of sexual activities perceived to be perverse, then it is likely that information technology was because women sought to commit fornication with "other than human" angels,[68] perhaps referring to Genesis six or the counterfeit Book of Enoch. Countering this, it is pointed out that Genesis 6 refers to angels seeking women, not men seeking angels, and that both Sodom and Gomorrah were engaged in the sin Jude describes earlier the celestial visitation, and that, regardless, it is doubtful that the Sodomites knew they were angels. In addition, it is argued the word used in the King James Version of the Bible for "strange", can mean unlawful or corrupted (Rm. 7:3; Gal. 1:six), and that the apocryphal 2nd Book of Enoch condemns "sodomitic" sex (2 Enoch 10:iii; 34:1),[69] thus indicating that homosexual relations was the prevalent concrete sin of Sodom.[70]

Both the not-sexual and the homosexuality view invoke certain classical writings as well as other portions of the Bible.[71] [72]

Now this was the sin of Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not assist the poor and needy. They were haughty and did detestable things before me. Therefore I did away with them as y'all have seen.

—Ezekiel 16:49–fifty[73]

Here the nonsexual view focuses on the inhospitality attribute, while the other notes the description detestable or abomination, the Hebrew word for which often denotes moral sins, including those of a sexual nature.[74] [75]

In the Gospel of Matthew, when Jesus warns of a worse judgment for some cities than Sodom, inhospitality is perceived by some equally the sin, while others see it fundamentally being impenitence:[ commendation needed ]

If anyone volition non welcome you or listen to your words, milkshake the dust off your feet when you leave that habitation or boondocks. I tell you the truth, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town.

—Matthew 10:fourteen–xv[76]

The nonsexual view focuses on the cultural importance of hospitality, which this biblical story shares with other ancient civilizations, such as Ancient Greece and Ancient Rome, where hospitality was of singular importance and strangers were under the protection of the gods.[77] James L. Kugel, Starr Professor of Hebrew Literature at Harvard University suggests the story encompasses the sexual and non-sexual: the Sodomites were guilty of stinginess, inhospitality and sexual license, man- and heterosexual in contrast to the generosity of Abraham, and Lot whose behavior in protecting the visitors but offer his daughters suggests he was "scarcely better than his neighbors" co-ordinate to some ancient commentators, The Bible As It Was, 1997, pp. 179–197.

Inside the Christian churches that agree on the possible sexual estimation of "know" (yada) in this context, there is still a difference of opinion on whether homosexuality is of import. On its website, the Anglican Communion presents the argument that the story is "non even vaguely about homosexual beloved or relationships", just is instead "nigh potency and rape, past definition an human action of violence, not of sex activity or love". This statement that the violence and the threat of violence towards foreign visitors is the true upstanding downfall of Sodom (and not homosexuality), also observes the similarity between the Sodom and Gomorrah and the Battle of Gibeah Bible stories. In both stories, an inhospitable mob demands the homosexual rape of a foreigner or foreigners. As the mob instead settles for the rape and murder of the foreigner'southward female concubine in the Battle of Gibeah story, the homosexual aspect is by and large seen equally inconsequential, and the ethical downfall is understood to be the violence and the threat of violence towards foreigners past the mob. This Exodus 22:21–24 lesson is viewed by Anglicans as a more than historically authentic way to translate the Sodom and Gomorrah story.[57] [78]

Scholar in history and gender studies Lisa McClain has claimed that the association betwixt Sodom and Gomorrah with homosexuality emerged from the writings of 1st century Jewish philosopher Philo, and that no prior exegesis of the text suggested such a linkage.[15]

Islam [edit]

The Quran contains twelve references to "the people of Lut", the biblical Lot, the residents of Sodom and Gomorrah presumably, and their destruction by God which is associated primarily with their homosexual practices, which the Quran states they were the beginning creatures to commit such a human activity.[79] [80] [81] [82] On the other manus, certain contemporary western scholars affirm that the reason for the destruction of Sodom and Gomorrah was a combination of sexual assault, breaking the hospitality law and engaging in robbery.[83] [84] [85]

The "people of Lot" transgressed consciously against the bounds of God. Lot merely prayed to God to be saved from doing as they did. Then Gabriel met Lot and said that he must leave the city speedily, equally God had given this command to Lot to relieve his life. In the Quran it was written that Lot's wife stayed behind, as she had transgressed. She met her fate in the disaster, and just Lot and his family were saved during the destruction of their city,[86] with the understanding that the cities of Sodom and Gomorrah are identified in Genesis, just "the location remains unnamed in the Qur'an"[87]

In the Quran, chapter 26 (The Poets) –

Then, We saved him and his family unit, all. Except an old woman among those who remained backside.

Commentary: This was his married woman, who was a bad old adult female. She stayed behind and was destroyed with whoever else was left. This is similar to what Allah says about them in Surat Al-A`raf and Surat Hud, and in Surat Al-Hijr, where Allah commanded him to take his family unit at night, except for his married woman, and not to turn effectually when they heard the Sayhah as information technology came upon his people. And so they patiently obeyed the command of Allah and persevered, and Allah sent upon the people a penalisation which struck them all, and rained upon them stones of baked clay, piled up.

Gnosticism [edit]

A dissimilar idea is found in the Paraphrase of Shem, a Gnostic text from the literature of the Nag Hammadi library. In this narrative, the figure Shem, who is guided by a spiritual savior named Derdekeas, brings his universal teaching of secret knowledge (gnosis) to the citizens of Sodom earlier the city is unjustly destroyed by the base nature of the demon of human form.[90]

Modern Sodom [edit]

The site of the nowadays Dead Sea Works, a large operation for the extraction of Dead Bounding main minerals, is called "Sdom" (סדום) according to its traditional Arab proper noun, Khirbet as-sudūm (خربت السدوم). Nearby is Mountain Sodom (הר סדום in Hebrew and جبل السدوم in Arabic) which consists mainly of salt. In the Plainly of Sdom (מישור סדום) to the due south there are a few springs and two minor agronomical villages, Neot HaKikar and Ein Tamar.[ citation needed ]

Come across as well [edit]

  • Bab edh-Dhra and Numeira, two side by side archeological sites said by some to be the two cities' locations
  • Christianity and homosexuality
  • Christianity and sexual orientation
  • Hospitium
  • Homosexuality and Judaism
  • Homosexuality and religion
  • Homosexuality in the Hebrew Bible
  • LGBT in Islam
  • Levite's concubine – similar biblical narrative
  • Religion and LGBT people
  • The Bible and homosexuality
  • Tripura, cities also destroyed by divine intervention as described in Hindu mythology
  • Vayeira, the Torah portion concerning Sodom and Gomorrah
  • Xenia

References [edit]

Citations [edit]

  1. ^ a b Greene 2004, p. 294.
  2. ^ Schwartz 2007, p. 465-466.
  3. ^ Jackson 2014, p. 119.
  4. ^ Botterweck, G. Johannes; Ringgren, Helmer; Fabry, Heinz-Josef, eds. (2000). Theological Lexicon of the Erstwhile Testament, Volume 10. Wm Eeerdmans. p. 155. ISBN978-0-8028-2334-2.
  5. ^ Prashker, David. "TheBibleNet: Amorah (Gomorrah)".
  6. ^ Goldingay, John (2018). The First Testament: A New Translation. InterVarsity Press. ISBN9780830887965.
  7. ^ Macdonald, Bob (2000). "East of the Jordan": Territories and Sites of the Hebrew Scriptures (PDF). American Schools of Oriental Research. p. 52. ISBN0-89757-031-half-dozen.
  8. ^ Schwartz 2004, p. 485-486. sfn error: no target: CITEREFSchwartz2004 (help)
  9. ^ Carden, Michael (1999). "Compulsory Heterosexuality in Biblical Narratives and their Interpretations: Reading Homophobia and Rape in Sodom and Gibeah". Australian Faith Studies Review. 12 (one).
  10. ^ Shirelle Phelps (2001). Earth of Criminal Justice: N-Z. Gale Group. p. 686. ISBN0787650730 . Retrieved January thirteen, 2014.
  11. ^ Scheb, John & John Scheb Ii (2013). Criminal Law and Procedure. Cengage Learning. p. 185. ISBN978-1285546131. {{cite volume}}: CS1 maint: uses authors parameter (link)
  12. ^ David Newton (2009). Gay and Lesbian Rights: A Reference Handbook, 2nd Edition. ABC-CLIO. p. 85. ISBN978-1598843071 . Retrieved January 13, 2014.
  13. ^ Jordan, Mark (1999). The Invention of Sodomy in Christian Theology. Chicago IL: University of Chicago Press. pp. 89–95.
  14. ^ Staff (September 20, 2018). "Sodom and Gomorrah: A Story about Sin and Judgment". Zondervan . Retrieved April 19, 2019.
  15. ^ a b McClain, Lisa (April 10, 2019). "A thousand years ago, the Catholic Church paid niggling attention to homosexuality". The Conversation . Retrieved April xix, 2019.
  16. ^ Kolig, Erich (2012). Conservative Islam: A Cultural Anthropology. p. 160.
  17. ^ Isbouts, Jean-Pierre (2007). The Biblical World: An Illustrated Atlas. National Geographic Books. p. 71. ISBN978-1-4262-0138-7.
  18. ^ J. Penrose Harland (September 1943). "Sodom and Gomorrah: The Destruction of the Cities of the Plain". Biblical Archaeologist. half-dozen (iii).
  19. ^ Bunch, Ted E.; LeCompte, Malcolm A.; Adedeji, A. Victor; Wittke, James H.; Burleigh, T. David; Hermes, Robert E.; Mooney, Charles; Batchelor, Dale; Wolbach, Wendy S.; Kathan, Joel; Kletetschka, Gunther; Patterson, Mark C. L.; Swindel, Edward C.; Witwer, Timothy; Howard, George A.; Mitra, Siddhartha; Moore, Christopher R.; Langworthy, Kurt; Kennett, James P.; Westward, Allen; Silvia, Phillip J. (20 September 2021). "A Tunguska sized airburst destroyed Tall el-Hammam a Heart Bronze Age urban center in the Jordan Valley nearly the Expressionless Ocean". Scientific Reports. eleven (one): 18632. Bibcode:2021NatSR..1118632B. doi:x.1038/s41598-021-97778-3. PMC8452666. PMID 34545151.
  20. ^ Marcus, Adam (1 Oct 2021). "Criticism engulfs paper claiming an asteroid destroyed Biblical Sodom and Gomorrah". Retraction Watch . Retrieved 2022-03-29 .
  21. ^ Sayce, A. H. 'The Overthrow of Sodom and Gomorrah (Accadian Account)' Records of the Past 11 115.
  22. ^ Archibald Sayce (1887). The Hibbert Lectures, 1887: Lectures on the Origin and Growth of Religion. p. 309.
  23. ^ Strabo. Geography. Book 16, Affiliate 2:44.
  24. ^ de Saulcy, Ferdinand (1853). Voyage autour de la mer Morte et dans les terres bibliques. Paris: Gide et J. Baudry.
  25. ^ Josephus. Antiquities of the Jews. Volume I. Affiliate 9; retrieved October 25, 2015.
  26. ^ Cline, Eric H. From Eden to Exile: Unraveling Mysteries of the Bible (Tampa, Florida: National Geographic, 2007), 60.
  27. ^ Bert de Vries, "Archeology in Jordan", ed. Pierre Bikai, American Journal of Archeology 97, no. 3 (1993): 482.
  28. ^ Bert de Vries, ed., "Archaeology in Jordan", American Journal of Archaeology 95, no. 2 (1991): 253–280. 262.
  29. ^ Burton MacDonald, "EB Four Tombs at Khirbet Khanazir: Types, Construction, and Relation to Other EB IV Tombs in Syria-Palestine", Studies in the History and Archaeology of Jordan 5 (1995): 129–134
  30. ^ R. Thomas Schaub, "Southeast Dead Body of water Patently", in The Oxford Encyclopedia of Archaeology in the Near E, ed. Eric M. Meyers, vol. 5 (Oxford: Oxford University Press, 1997), 62.
  31. ^ Collins, Steven & Latayne C. Scott. Discovering the City of Sodom: The Fascinating, True Account of the Discovery of the Old Testament'southward Most Infamous City. New York: Simon & Schuster, 2013. ISBN 978-1451684308
  32. ^ Becca Stanek (2015). "Archaeologists notice possible ruins of ancient Sodom in the Holy Land". Retrieved October 25, 2015.
  33. ^ Merrill, Eugene H. "Texts, Talls, and Old Testament Chronology: Alpine Hammam as a Case Study". Artifax 27, no. iv (2012): xx–21.
  34. ^ Bolen, Todd (2013-02-27). "Arguments Confronting Locating Sodom at Tall el-Hammam". Biblical Archaeology Society. Retrieved July 3, 2013.
  35. ^ Contra Collins, Steven. "Tall el-Hammam Is Nonetheless Sodom: Critical Data-Sets Cast Serious Doubtfulness on E. H. Merrill's Chronological Analysis" (PDF) Archived 2013-09-27 at the Wayback Machine, Biblical Enquiry Bulletin 13, no. 1 (2013): 1–31.
  36. ^ Hershel Shanks (September–October 1980). "BAR Interviews Giovanni Pettinato". Biblical Archeology Review. 6 (v).
  37. ^ Alfonso Archi (November–December 1981). "Are 'The Cities of the Obviously' Mentioned in the Ebla Tablets?". Biblical Archaeology Review. 7 (vi).
  38. ^ Chavalas, Mark Due west., and K. Lawson Younger, Jr. (eds.) Mesopotamia and the Bible: Comparative Explorations. 2003, p. 41
  39. ^ Jeremiah 23:xiv
  40. ^ Ezekiel 16:48–50
  41. ^ Isaiah i:9–ten
  42. ^ "Jewish Ethics and Halakhah For Our Time". JONAH (Jews Offer New Alternatives to Homosexuality). 2002. Archived from the original on 2009-07-23. Retrieved 2014-03-27 . {{cite web}}: CS1 maint: bot: original URL status unknown (link)
    *Cf. Genesis Rabbah 50:5, on Gen. 9:22 ff.
    *More generally see Menachem Mendel Kasher, Torah Shelemah, vol. three to Gen 19:5.
  43. ^ a b "The Inhospitable Sodomites". Rictornorton.co.uk. Retrieved 2013-04-25 .
  44. ^ What-Doomed-the-Ancient-City-of-Sodom. Chabad.org
  45. ^ Why-Were-Sodom-and-Gomorrah-Destroyed-Right-After-Abraham-Was-Circumcised.htm Chabed.org
  46. ^ James Alfred Loader (1990). A tale of two cities : Sodom and Gomorrah in the Sometime Attestation, early Jewish and early Christian traditions. Peeters Publishers. p. 28.
  47. ^ a b c Chabad.com
  48. ^ Gale, Thomson (2007). "Sodom (Modern Sedom) And Gomorrah". Encyclopedia.com.
  49. ^ Carden, Michael (18 Dec 2014). Sodomy: A History of a Christian Biblical Myth. ISBN9781317488996.
  50. ^ a b "Book of Jasher. Chapter xix".
  51. ^ Jewish encyclopedia Sodom
  52. ^ Jewish encyclopedia Lot
  53. ^ Why-Did-Lots-Married woman-Turn-into-Salt chabad.com
  54. ^ Berlin, Adele; Brettler, Marc Zvi; Fishbane, Michael, eds. (2004). The Jewish Study Bible . Oxford University Printing. p. 41. ISBN978-0195297515.
  55. ^ Michaelson, Jay (2011). God Vs. Gay? The Religious Instance for Equality. Boston: Buoy Press. pp. 68–69. ISBN9780807001592.
  56. ^ Michaelson, Jay. God vs. Gay. pp. 69–lxx.
  57. ^ a b Wenham, G.J. (September 1991). "The Old Testament Attitude to Homosexuality". The Expository Times. 102 (12): 359–363. doi:10.1177/001452469110201203. S2CID 144864329.
  58. ^ Boswell, John (1980). Christianity, Social Tolerance, and Homosexuality . Chicago: University of Chicago Press. p. 94.
  59. ^ "Sodom and Gomorrah addresses gang rape, non a loving relationship". The Reformation Project . Retrieved 2020-02-04 .
  60. ^ Genesis xix:5
  61. ^ Genesis iv:1
  62. ^ "Ancient Hebrew Research Center Biblical Hebrew E-Mag July, 2006, Issue #029". Ancient Hebrew Enquiry Centre. Retrieved January 14, 2014.
  63. ^ "Baronial 2009 CBA Best Sellers" (PDF). Christian Business concern Association. Archived from the original (PDF) on 2012-07-14. Retrieved 2011-02-09 .
  64. ^ Jack Bartlet, Rogers (2006). Jesus, the Bible, and Homosexuality: Explode the myths, heal the church building. Louisville, Kentucky: John Knox Press. p. 139.
  65. ^ Howard, Kevin Fifty. "The Old Testament and Homosexuality". Archived from the original on September 28, 2007. Retrieved 29 March 2015.
  66. ^ Genesis 19:viii
  67. ^ .Jude 1:7
  68. ^ Bailey, Homosexuality and the Western Christian Tradition, pp. 11–16; Boswell, Christianity, Social Tolerance, and Homosexuality, p.97
  69. ^ "The Book of the Secrets of Enoch, Chapters 1–68". Archived from the original on 2005-04-24. Retrieved March 29, 2015.
  70. ^ Gagnon, Robert A.J. (1989-ten-11). "response to prof. l. William Countryman's review in Anglican theological review; On Careless Exegesis and Jude 7". Robgagnon.internet. Retrieved 2013-04-25 .
  71. ^ Bailey, Homosexuality and Western Tradition, pp. 1–28; McNeil, Church and the Homosexual, pp. 42–50; Boswell, Christianity, Social Tolerance, and Homosexuality, pp. 92–97
  72. ^ "A Comprehensive and Critical Review Essay of Homosexuality, Science, and the "Plain Sense" of Scripture, Function 2" (PDF) . Retrieved 2013-04-25 .
  73. ^ Ezekiel 16:49–l
  74. ^ Lv.18:22; 26–27,29,30; 20:xiii; Dt. 23:eighteen; 24:4 1Ki. fourteen:24; Ezek. 22:xi; 33:26
  75. ^ cf. Straight & Narrow?: Compassion and Clarity in the Homosexuality Argue, Thomas East. Schmidt
  76. ^ Matthew 10:14–15
  77. ^ Peck, Harry Thurston (1898). Harpers Dictionary of Classical Antiquities. New York: Harper and Brothers. Retrieved 2006-03-17 .
  78. ^ Mills, Rev. Edward J. "The Bible and Homosexuality—Introduction and Overview" (PDF). Anglican Communion. Archived from the original (PDF) on 16 Jan 2014. Retrieved 14 January 2014.
  79. ^ Quran 7:80.81
  80. ^ Quran 29:28
  81. ^ Duran (1993) p. 179
  82. ^ Kligerman (2007) pp. 53–54
  83. ^ Kugle, Scott Siraj al-Haqq (2010) Homosexuality in Islam: Critical Reflections on Gay, Lesbian, and Transgender Muslims. Oxford: Oneworld Publications. pp. 51–53. the story is really about adultery and how the Tribe of Lot schemed for ways to reject his Prophethood and his public standing in the community [...] They rejected him in a variety of ways, and their sexual assail of his guests was only ane expression of their inner intention to deny Lot the dignity of being a Prophet and drive him from their cities.
  84. ^ Noegel, Scott B.; Wheeler, Brannon M. (2010). Lot. The A to Z of Prophets in Islam and Judaism. Rowman & Littlefield Publishers, Incorporated. pp. 118–126. ISBN 978-0810876033.
  85. ^ Wunibald Müller, Homosexualität – eine Herausforderung für Theologie und Seelsorge, Mainz 1986, p. 64-65.
  86. ^ Quran 26:168
  87. ^ Kaltner, John (1999). Ishmael Instructs Isaac: An Introduction to the Qurʼan for Bible Readers. p. 97. ISBN978-0-8146-5882-6.
  88. ^ Quran 26:170–171
  89. ^ "Tafsir Ibn Kathir". Quran 26:170–171. qtafsir.com. Retrieved August 1, 2017.
  90. ^ Marvin Meyer; Willis Barnstone (June 30, 2009). "The Paraphrase of Shem". The Gnostic Bible. Shambhala. ISBN9781590306314 . Retrieved 2022-02-14 .

Bibliography [edit]

  • Greene, Joseph A. (2004). "Sodom and Gomorrah". In Metzger, Bruce Manning; Coogan, Michael D. (eds.). The Oxford Guide To People And Places Of The Bible. Oxford University Printing. ISBN978-0-19-517610-0.
  • Jackson, Roy (2014). What is Islamic Philosophy?. Routledge.
  • Knecht, Friedrich Justus (1910). "Destruction of Sodom and Gomorrha". A Practical Commentary on Holy Scripture. B. Herder.
  • Reagan, Nicholas (1912). "Sodom and Gomorrha". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. fourteen. New York: Robert Appleton Company.
  • Schwartz, Howard (2007). Tree of Souls. Oxford Academy Printing. ISBN978-0-nineteen-535870-4.

External links [edit]

  • Map of the Expressionless Sea from a book by Christian van Adrichem, 1590, depicting Sodom and Gomorrah going on flames in the sea, chosen (in Latin) 'Expressionless Ocean, Common salt Lake, Ocean of Asphalt', Eran Laor Cartographic Collection, The National Library of Israel

angellshavithe.blogspot.com

Source: https://en.wikipedia.org/wiki/Sodom_and_Gomorrah

0 Response to "what happened to lot when he first arrived in sodom and gomorrah"

Post a Comment

Subscribe to: Post Comments (Atom)

Iklan Atas Artikel

Iklan Tengah Artikel 1

Iklan Tengah Artikel 2

Iklan Bawah Artikel