WikiPortallus: Sodom and Gomorrah.html

According to Genesis, Sodom (Arabic: سدوم Sadūm,Hebrew: סְדוֹם, Standard Sədom Tiberian Səḏôm, Greek Σόδομα) and Gomorrah (Arabic: عمورة ʿAmūrah, Hebrew: עֲמוֹרָה, Standard ʿAmora Tiberian Ġəmôrāh / ʿĂmôrāh, Greek Γόμορρα) were two cities destroyed by God in The Bible.

For the sins of their inhabitants Sodom, Gomorrah, Admah, and Zeboim were destroyed by "brimstone and fire from the Lord out of heaven" (Genesis 19:24-25). In Christianity and Islam, their names have become synonymous with impenitent sin, and their fall with a proverbial manifestation of God's wrath (Jude 1:7, Qur'an [1]).

Sodom and Gomorrah have been used as metaphors for sinfulness and sexual deviation. The story has therefore given rise to words in several languages, including the English word "sodomy", a term used today predominantly in law (derived from traditional Christian usage) to describe non-vaginal intercourse, as well as bestiality.

The Biblical text

Sodom was one of a group of five towns, the Pentapolis (Wisdom 10:6): Sodom, Gomorrah, Admah, Zeboim, and Bela -- also called Zoar (Genesis 19:22). The Pentapolis region is also collectively referred to as "the Cities of the Plain" (Genesis 13:12) since they were all sited on the plain of the Jordan River, in an area that constituted the southern limit of the lands of the Canaanites (Genesis 10:19). Lot, a nephew of Abram (Abraham) chose to live in Sodom, because of the proximity of good grazing for his flocks (Genesis 13:5-11).

In Genesis 18, God informs Abraham that he plans to destroy the city of Sodom because of its wickedness. Abraham pleads with God not to destroy Sodom, and God agrees that he would not destroy the city if there were 50 righteous people in it, then 45, then 30, then 20, or even ten righteous people. The Lord's two angels only found one righteous person living in Sodom, Abraham's nephew Lot. Consequently, God destroyed the city.

In the Tanach version, Genesis19:4-5, the final episode in the story of Sodom is described as the angels visit Lot to warn him to flee:

Lot refused to give the visiting angels to the inhabitants of Sodom. He offered them his two daughters instead, but the people refused. The men were struck with blindness, allowing Lot and his family, who were then instructed to leave the city, to escape. As they made their escape the angels commanded that Lot and his family not look back under any circumstance. However as Sodom and Gomorrah were destroyed with fire and brimstone by God, Lot's wife looked back longingly at the city, and she was instantly transformed into a pillar of salt.

In Ezekiel 16:48-50 God accuses Jerusalem with reference to Sodom, saying Jerusalem "never did what you and your daughters have done." He explains that the sin of Sodom was that "She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me."

Jewish views

Classical Jewish texts do not stress the homosexual aspect of the attitude of the inhabitants of Sodom as much as their cruelty and lack of hospitality to the "stranger." (See Jewish Encyclopedia on the importance of hospitality.) The people of Sodom were seen as guilty of many other significant sins. Rabbinic writings affirm that the Sodomites also committed economic crimes, blasphemy and bloodshed^[1]. One of the worst was to give money or even gold ingots to beggars, but to inscribe their names on them, and then subsequently refuse to sell them food. The unfortunate stranger would end up starving and after his death, the people who gave him the money would reclaim it.

A rabbinic tradition, described in the Mishnah, postulates that the sin of Sodom was related to property: Sodomites believed that "what is mine is mine, and what is yours is yours" (Abot), which is interpreted as a lack of compassion. Another rabbinic tradition is that these two wealthy cities treated visitors in a sadistic fashion. One major crime done to strangers was almost identical to that of Procrustes in Greek mythology. This would be the story of the "bed" that guests to Sodom were forced to sleep in: if they were too short they were stretched to fit it, and if they were too tall, they were cut up.

In another incident, Eliezer, Abraham's servant, went to visit Lot in Sodom and got in a dispute with a Sodomite over a beggar, and was hit in the forehead with a stone, making him bleed. The Sodomite demanded Eliezer pay him for the service of bloodletting, and a Sodomite judge sided with the Sodomite. Eliezer then struck the judge in the forehead with a stone and asked the judge to pay the Sodomite.

The Talmud and the book of Jasher also recount two incidents of a young girl (one involved Lot's daughter Paltith) who gave some bread to a poor man who had entered the city. When the townspeople discovered their acts of kindness, they burned Paltith and smeared the other girl's body with honey and hung her from the city wall until she was eaten by bees. (Sanhedrin 109a) It is this gruesome event, and her scream in particular, the Talmud concludes, that are alluded to in the verse that heralds the city’s destruction: "So Hashem said, 'Because the outcry of Sodom and Gomorrah has become great, and because their sin has been very grave, I will descend and see...'" (Genesis 18:20-21).

The view of Josephus

and Josephus recounts that when angels came to Sodom to find good men they were instead greeted by rapists[2]:

He says how beautiful it was before everything was burned up, and how rich the towns were in the area. Josephus described what had happened:

Christian view

There are two prevailing views of the sin of Sodom in Christian thought. One is that the destruction of Sodom was due to inhospitality, as illustrated by the gifts of God to Abraham for his gracious action, contrasted with consequences of the behavior of the city's inhabitants. First we see hospitality and the way we should act, then inhospitality in that the people of Sodom seek to mistreat the newcomers. The second view is that the cities were destroyed for homosexuality.

Christian scholars and clerics often have disagreements about the meaning of specific texts, with the writings on Sodom and Gomorrah being no different. The latter view, while being the most common in modern times, is actually the least historical. The word, "sodomy" which first appeared in the 17th century KJV was then used simply to mean wickedness. Modern scholars in favor of the "homosexuality" theory point to two major parts of the Bible;

First, "to know" is a Biblical term for sexual behavior in this context. This is also understood as Lot offers his 'virgin' daughters to the men at the door instead of the visiting men. Thus,

is interpreted as a militant solicitation for homosexual sex. Second, they argue that homosexuality is the "strange flesh" mentioned in the following passage,

The other view is derived from the classical Jewish perspective^{citation needed}, already mentioned, and other portions of the Bible. This view sees the sin of Sodom as being about general malice, xenophobia and inhospitality, and that if "to know" is intended to be a euphemism for sex, it is clearly a case of gang rape.

Thus, "going after strange flesh" may refer to sex with strangers, sex outside of wedlock, or possibly something akin to bestiality[3]

This idea is paralleled in the Gospels when Jesus compares an inhospitable reception to Sodom:

This view of the Biblical story reflects that of other ancient civilizations, such as Greece and Rome, where hospitality was of singular importance and strangers were under the protection of the gods.^[2] Also in these civilizations, men were held in a much higher regard than women, in Greece women being often seen as little more than property [4]. Therefore, to demand not only a guest, but a male guest, be violated against his will, would be seen as more of a crime than to allow women to be used to save the guest.^{citation needed}

Islamic view

The major difference between the story of Lut in the Qur'an and the story of Lot in the Bible is that the Biblical version includes stories of Lot's incestuous relationship with his daughters, which are denied in Islam. Lot was the prophet of God and the nephew of Abraham, there are no questions about his doing any wrong deeds as the Bible says. He was sent to a nation where homosexuality was widespread. He was sent to guide them out of this evil act. Islam prohibits homosexuality very strongly. About giving his daughters to the people many scholars of Islam interpret it as offering all the women of the nation to the men and not only his daughters. The story of Lot appears in the 11th chapter of Qur'an called Hud. The translation by Abdullah Yusuf Ali^[3].

011.074 When fear had passed from (the mind of) Abraham and the glad tidings had reached him, he began to plead with us for Lut's people.

011.075 For Abraham was, without doubt, forbearing (of faults), compassionate, and given to look to Allah.

011.076 Abraham! Seek not this. The decree of thy Lord hath gone forth: for them there cometh a penalty that cannot be turned back!

011.077 When Our messengers came to Lut, he was grieved on their account and felt himself powerless (to protect) them. He said: "This is a distressful day."

011.078 And his people came rushing towards him, and they had been long in the habit of practising abominations. He said: "O my people! Here are my daughters: they are purer for you (if ye marry)! Now fear Allah, and cover me not with shame about my guests! Is there not among you a single right-minded man?"

011.079 They said: "Well dost thou know we have no need of thy daughters: indeed thou knowest quite well what we want!"

011.080 He said: "Would that I had power to suppress you or that I could betake myself to some powerful support."

011.081 The Messengers) said: "O Lut! We are Messengers from thy Lord! By no means shall they reach thee! now travel with thy family while yet a part of the night remains, and let not any of you look back: but thy wife (will remain behind): To her will happen what happens to the people. Morning is their time appointed: Is not the morning nigh?"

011.082 When Our Decree issued, We turned (the cities) upside down, and rained down on them brimstones hard as baked clay, spread, layer on layer,-

011.083 Marked as from thy Lord: Nor are they ever far from those who do wrong!

Historicity

Strabo states that locals living near Moasada (as opposed to Masada) say that "there were once thirteen inhabited cities in that region of which Sodom was the metropolis". Strabo a limestone and salt hill at the southwestern tip of the Dead Sea, and Kharbet Usdum ruins nearby as the site of biblical Sodom.^[4].

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, however the names of the cities are not given.^[5]. However, Sayce later mentions that the story more closely resembles the doom of Sennacherib's host^[6].

The name “Sodom” is probably related to the Arabic sadama meaning 'fasten,' 'fortify,' 'strengthen' and Gomorrah is based on the root gh m r which means 'be deep,' 'copious (water)'.^[7]

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 order as in Genesis. The names si-da-mu [TM.76.G.524] and ì-ma-ar [TM.75.G.1570 and TM.75.G.2233] were identified as representing Sodom and Gomorrah, which gained some acceptance at the time.^[8] 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.^[9] William Shea points out in 1983 that on the 'Eblaite Geographical Atlas' [TM.75.G.2231], ad-mu-ut and sa-dam are good readings by Pettinato and correspond to Admah and Sodom, and they are contained in a list of cities that traces a route along the shores of, or quite possibly within the Dead Sea, whose position may have since shifted along its fault.^[10] Today, the scientific consensus is reported as being that "Ebla has no bearing on ... Sodom and Gomorra"^[11]

The cities may have been destroyed as the result of a natural cataclysm. Geologists have confirmed that no volcanic activity occurred within the last 4000 years, but it is possible that the towns were destroyed by an earthquake in the region, especially if the towns lie along a major fault, the Jordan Rift Valley, the northernmost extension of the Great Rift Valley of the Red Sea and East Africa.^[12]

Possible candidates for Sodom or Gomorrah are the sites discovered or visited by Walter E. Rast and R. Thomas Schaub in 1973, including Bab edh-Dhra, which was originally excavated in 1965 by archaeologist Paul Lapp, only to have his work continued by Rast and Schaub following his death by accidental drowning in the waters off of Cyprus in 1970. Other possibilities also include Numeira, es-Safi, Feifeh and Khanazir, which were also visited by Schaub and Rast. All sites were located near the Dead Sea, with evidence of burning and traces of sulfur^[13] [5] on many of the stones and a sudden stop of inhabitation towards the end of the Early Bronze Age.^{citation needed} Archaeological remains excavated from Bab edh-Dhra are currently displayed in Karak Archaeological Museum (Karak Castle) and Amman Citadel Museum.

Modern Sodom

The site of the present Dead Sea Works, a large operation for the extraction of Dead Sea minerals, is called "Sdom" (סדום) according to its traditional Arab name, Khirbet as-sudūm (see above Historicity). Nearby is unique Mount Sdom (הר סדום), or Jabal alsudūm in Arabic, consisting mainly of salt. In the Plain of Sdom (מישור סדום) to the south there are a few springs and two small agricultural villages.

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