Sodom and Gomorrah ( ) are the cities mentioned in Genesis and throughout the Hebrew Scriptures, the New Testament, and in the deuterocanonical books , as well as in the Quran and hadith.
According to the Torah, the kingdoms of Sodom and Gomorrah are allied with the cities of Adma, Zeboim, and Bela. These five cities, also known as "plateau cities" (from Genesis in the Official Version), are located on the plains of the River Jordan in the southern region of Canaan. The terrain, which corresponds to the area to the north of the Dead Sea of ​​modern times, compared to the Garden of Eden [Gen.13: 10] as good water and green, suitable for livestock grazing.
God's divine judgment was passed on to Sodom and Gomorrah and two neighboring cities, completely consumed by fire and brimstone. Neighbor Zoar (Bela) is the only city to be saved. In the Abrahamic religions, Sodom and Gomorrah have become synonymous with impenetrable sin, and their fall with the proverbial manifestations of the divine retribution. [Sodom and Gomorrah] have been used historically and today as a metaphor for vice and homosexuality, though close reading of texts and other Ancient Near Eastern sources indicates that this relationship may be wrong.
Therefore, the story brings forth words in several languages. This includes the English word sodomy , which is used in sodomy law to describe sexual "crimes against nature", ie anal or oral sex (especially homosexual), or superiority. Some Islamic societies include penalties related to Sodom and Gomorrah in sharia.
Video Sodom and Gomorrah
Etimologi
The etymology of both names is uncertain. The exact original meaning of the names is also uncertain. Some believe, the name Sodom (Hebrew: ????? ? S ??? m ) can be a word from the early Semitic that ultimately relates to Arabic sadama , which means "binding", "fortifying", "strengthening", but that is not possible as Gesenius' Hebrew-Chaldee Lexicon defines the Hebrew Sodom (C? dom) as burning.
Gomorrah (Hebrew: ??????? ? '? M? R? H ) is a special case for a number reason. The Hebrew term transliterated as 'am? Ra is not always pronounced like that. In ancient times, all Semitic languages, including Hebrew, included a letter known as ghayn that makes verbal fricative sounds voiced (/?/, Or " gh "). At some point, Hebrews combines ghayn with ayin (?); so the words originally pronounced with ghayn no longer retain the "gh" sound and instead adopt the verbal, verbal fricative pronunciation (/?/), which dwells in modern Hebrew. The Hebrew term for Gomorrah is one of these words. So, the actual pronunciation of this term is gh am? Rah, as opposed to modern 'am? Rah . Based on the earliest ghayn, it is possible that the Hebrew term can be based on the root gh-mr , which means "to be in", "redundant (water)," but this is also in dispute as it is classically known as? ?????? ?? mÃÆ'Â'rÃÆ' Â ¢ h, am-o-raw '; from H6014; a pile (broken); Amorah, a place in Palestine: - Gomorrah.
Maps Sodom and Gomorrah
Historicity
There are other historical stories and names that resemble the biblical accounts of Sodom and Gomorrah. Some possible natural explanations for the described events have been submitted, but no sites are widely accepted or verified strongly for cities that have been found. Of the five "cities on the plains", only Bela, the modern Zoara, are safely identified, and remain settlements long after the biblical period.
Ancient Greek historian Strabo stated that locals living near Moasada (as opposed to Masada) said that "there were thirteen inhabited cities in the region, where Sodom was a metropolis." Strabo identifies limestone and salt hills at the south west end of the Dead Sea, and Kharbet Usdum (Hebrew: ?????, Har Sedom or Arabic: ???????? , Jabal (u) 'ssud? m ) ruins nearby as a biblical Sodom site. Archibald Sayce translated an Akkadian poem depicting cities destroyed in a rain of fire, written from the view of one who escaped destruction; city ​​names are not given. However, Sayce later mentioned that his story is more similar to the end of host Sennacherib.
In 1976 Giovanni Pettinato claimed that the cuneiform tablets found in the newly discovered library in Ebla contained the names of all five cities on the plains (Sodom, Gomorrah, Admah, Zeboim, and Bela), listed in the same order. as in Genesis. The names of your your daughters [TM.76.G.524] and ÃÆ'¬-ma-ar [TM.75.G.1570 and TM.75. G.2233] identified as representing Sodom and Gomorrah, which gained acceptance at the time. However, Alfonso Archi states that, judging by the name of the surrounding city in the nail-coded list, your si-da is located in northern Syria and not near the Dead Sea, and ÃÆ'¬-ma is a variant of ÃÆ'¬-mar , which is known to represent Emar, an ancient city located near Ebla. Today, the scientific consensus is that "Ebla has nothing to do with... Sodom and Gomorra."
Excavations from areas near Mount Sodom, Tel el-Hammam, and Bab edh-Dhra, led by Ron Wyatt, found large pieces of sulfur embedded in natural stone. However, despite these seemingly burdensome findings, this sulfur deposit is most likely the result of calcite and gypsum reacting with local strata after seismic events. Furthermore, Wyatt's reliability is discredited by many intellectuals, historians, historical organizations, and even religious institutions, including the Israeli Anti-Pollution Authority and the Answers in Genesis.
A number of certain skeptics of the Bible story have theorized that, as long as those cities existed at all, they may have been destroyed by natural disasters. One such idea is that the Dead Sea was destroyed by an earthquake between 2100 and 1900 BC. It may be pouring rain from a steaming pitch. It is possible that cities were destroyed by earthquakes, especially if they were along the main fault like the Jordan's Flute Valley. However, there is no contemporary record of seismic activity in the time required, to corroborate this theory. Another idea is that the destruction was caused by a meteor blob that impacted the Alps, as might be shown in a planisphere written on a pointy tablet.
In 1973, Walter E. Rast and R. Thomas Schaub discovered or visited a number of possible sites from the cities, including Bab edh-Dhra, originally excavated in 1965 by archaeologist Paul Lapp, and then completed by Rast and Schaub following Dead. Other possibilities include Numeira, al-Safi, Feifa, and Khanazir, also visited by Schaub and Rast. Each site is near the Dead Sea and shows evidence of burning and sulfur trails. However, according to Schaub, who excavated Bab edh-Dhra, Numeira was destroyed in 2600 BC at different time periods of Bab edh-Dhra (2350-2067 BC). Archaeological remains unearthed from Bab edh-Dhra are currently displayed at the Karak Archeological Museum (Karak Castle), Amman Citadel Museum, and the British Museum.
Another candidate for Sodom is the Tall el Hammam excavation site which began in 2006 under the direction of Steven Collins. Tall el Hammam is located in the southern Jordan river valley about 14 kilometers (9 miles) northeast of the Dead Sea, and according to Collins according to the biblical description of Sodom's land. An ongoing excavation is the result of cooperation between Trinity Southwest University and the Department of Antiquities of Hashemite Kingdom of Jordan.
Professor Eugene H. Merrill believes that the identification of Tall el-Hammam with Sodom would require an unacceptable restructuring of biblical chronology.
The Jewish historian Josephus identifies the Dead Sea in geographic proximity to the city of Sodom, the ancient city of the Bible. It refers to a lake with the Greek name, Asphaltites.
In Genesis
The book of Genesis is the main source mentioning the cities of Sodom and Gomorrah.
Battle of Siddim
The Battle of Siddim is described in Genesis 14: 1-17. The political situation of Sodom and Gomorrah is described when Lot camps in the Sodom region. At this time, "the people of Sodom [are] evil and sinners before L ORD in excess." Sodom was ruled by King Bera while Gomorrah was ruled by King Birsha. But their kingdom is not sovereign, since all the plains of the Jordan have been under Elam's rule for 12 years. The Elam kingdom was ruled by King Chedorlaomer. In the 13th year of the conquest of Elam, five plain Jordan rulers allied themselves to rebel against the reign of Elam. These kings included the people of Sodom and Gomorrah and their neighbors: King Shinab of Admah, King of Zutout of Zeboiim, and an unnamed Bela king (later called Zoar).
In response, King Elam, Chedorlaomer, gathered additional troops from Shinar, Ellasar, and Goyim to suppress this rebellion from the plain cities. They waged war in the Vale of Siddim in the 14th year. The fighting was brutal with heavy losses in the plains cities, with their resulting defeat, Genesis 14:10. Sodom and Gomorrah were pampered with their belongings, and captives were taken, including Lot. The waves of war changed when Lot's uncle Abraham collected an elite troop that slaughtered King Chedorlaomer's troops at Hobah, north of Damascus. The success of his mission freed the plain cities from under Elam's authority.
Judgment on Sodom and Gomorrah
The story of the judgment of Sodom and Gomorrah is told in Genesis 18-19. The three men, regarded by most commentators as angels who appeared as men, came to Abraham on the plains of Mamre. After the angels accepted the hospitality of Abraham and Sarah, the "Lord" revealed to Abraham that he would affirm what he had heard of Sodom and Gomorrah, "and because their sins were very sad".
In response, Abraham asked the Lord if he would save the city if 50 pious people were found in it, which God agreed he would not destroy for the righteous who lived there. Abraham then asked God for mercy on the lower number (first 45, then 40, then 30, then 20, and finally at 10), with God agreeing all the time. Two angels were sent to Sodom to be investigated and encountered by Lot's niece Abraham, who convinced the angels to stay with him, and they ate with Lot.
Genesis 19: 4-5 describes what happened next, which confirms the end:
4 But before they lay down, the people of the city, even the people of Sodom, surrounded the house, young and old, every one from every quarter.
5 And they called Lot, and said unto him, Where are the men that came to thee this night? bring them to us, that we may know them. '(NRSV: know them, NIV: can have sex with them, NJB: can get in touch with them).
Lot refuses to give his guests to the inhabitants of Sodom and, on the contrary, offers them his two virgins "unfamiliar men" and "do for them as [is] good in your eyes". However, they rejected this offer, complained about this alien, that Lot, gave orders, and then approached to break down the door. The guests of the Lot angels rescued him and beat people with blindness and they told Lot about their mission to destroy the city. Then (not finding even 10 godly people in the city), they command Lot to gather his family and leave. As they fled, one angel commanded Lot to "not look behind you" (singular "thee"). However, because Sodom and Gomorrah were destroyed with sulfur and fire from God, Lot's wife looked back at the city, and she became a pillar of salt.
More references
The great and minor prophets of the Hebrew Bible have referred to Sodom and Gomorrah to align their prophetic events. The New Testament also contains parallel passages for the destruction and surrounding events associated with these cities and those involved. The subsequent deuteroconic texts sought to collect additional insights about the cities of the Plain of Jordan and its inhabitants.
Moses
Moses calls the destruction of Sodom and Gomorrah in Deuteronomy 29: 22-23 :
"Your children who follow you in the next generation and foreigners who come from a distant land will see the fallen disaster to the land and the diseases that God has suffered. All the land will be the burning of salt and sulfur waste -" None planted, no bud, no herbs on it. It will be like the destruction of Sodom and Gomorrah, Adma and Zeboyim, which the Lord inflicted in fierce anger. "- NIV
See also: Deuteronomy 32: 32-33
Major Prophet
Isaiah 3: 9 and Isaiah 13: 19-22 talking with people like from Sodom and Gomorrah, who connects Sodom with no shame to sin and tells Babylon that it will end like the two cities.
Jeremiah 23:14 , Jeremiah 49: 17-18 , Jeremiah 50: 39-40 and Lamentations 4: 6 Linking Sodom and Gomorrah with adultery and lies, foretelling Edom's fate, south of the Dead Sea, predicting the fate of Babylon and using Sodom as a comparison.
In Ezekiel 16: 48-50 , God compares Jerusalem to Sodom, saying "Sodom never does what you and your daughter do." He explains that Sodom's sin is that "He and his daughter are arrogant, eat too much and do not care, they do not help the poor and needy, they are arrogant and do disgusting things before me."
Little Prophet
In Amos 4: 1-11 , the Lord told the Israelites that although he treated them like Sodom and Gomorrah, they remained unrepentant.
In Zephaniah 2: 9 , Zephaniah tells Moab and Amon, southeast and northeast of the Dead Sea, that they will end like Sodom and Gomorrah.
New Testament
In Matthew 10: 1-15 , cf. Luke 10: 1-12 , Jesus declared certain cities more condemned than Sodom and Gomorrah, for their response to the disciples of Jesus, in the light of greater grace (RSV):
"And if anyone refuses to accept you or listen to your words, remove the dust from your feet when you leave the house or the city.Actually, I say to you, it will be more tolerable on the day of judgment on that land. Gomorrah of the city. "
In Matthew 11: 20-24 , Jesus foretold the fate of some of the cities where he did some of his work (RSV):
"And you, Caper'na-um, are you going to be raised to heaven? You will be brought down to Hades, for if the great deeds done in you have been done in Sodom, it will remain to this day, but I say you it will be more tolerable on the day of judgment for the land of Sodom than for you. "
In Luke 17: 28-30 , Jesus compared his second coming with the judgment of Sodom and Gomorrah (RSV):
"Likewise as in the days of Lot - they ate, they drank, they bought, they sold, they planted, they woke up, but on the day Lot out of the fire of Sodom and sulfur down from the sky and destroyed them all - So it will happen on the day the Son of Man is revealed. "
In Romans 9:29 , the Apostle Paul quotes Isaiah 1: 9 (RSV): "And as Isaiah predicted, 'If the Lord of the Worlds did not leave us children, we will end up like Sodom and be made like Gomor'rah. '"
In 2 Peter 2: 4-10 , St. Peter says that just as God destroyed Sodom and Gomorrah and saved Lot, he would liberate the righteous from temptation and punish the wicked on the Day of Judgment.
Jude 1: 7 notes that Sodom and Gomorrah "gave themselves to fornication, and pursued strange flesh, set forth for example, suffered everlasting fire retaliation".
Revelation 11: 7-8 makes use of Sodom's allegory when describing places where two witnesses will go down during Doomsday.
References Deuterocanon
Wisdom 10: 6-8 refers to Five Cities:
Wisdom rescues a righteous person when the wicked are perishing; he escaped from the flames down in Lima City. Evidence of their crime is still left: perennial smoking, immature fruit plants, and salt pillars stand as a monument to unbelieving souls. Because they go through wisdom, they are not only obstructed to acknowledge the good, but also let the humanity remind their foolishness, so their failure will not escape.
Wisdom 19:17 says that the Egyptians who enslaved the Israelites were "beaten with blindness, as the Sodomites who came to the door of Lot of the righteous, found themselves in total darkness, for every one fumbles for his own door. "
Sirach 16: 8 says "[God] does not spare Lot's neighbor, whom he hates for their immodesty."
In 3rd Maccabees 2: 5 , high priest Simon said that God "was consumed with fire and brimstone of Sodom men who acted arrogantly, famous for their ugliness, and you made them an example for those who must come afterward ".
2 Esdras 2: 8-9 says, "Woe to you, Assyria, who has hidden the unrighteous among you! O wicked nation, remember what I did to Sodom and Gomorrah , whose land lies in the clumps of the ground and the pile of ash, so will I do to those who have not listened to me, says the Almighty God. "
2 Esdras 5: 1-13 describes the signs of the end times, one of which is that "the sea of ​​Sodom will carry the fish".
In 2 Esdras 7: 106 , Ezra says that Abraham prayed for the people of Sodom.
Religious view
Jew
Rictor Norton sees classic Jewish texts as an emphasis on the atrocities and lack of hospitality of the Sodom people to "foreigners". The people of Sodom are seen guilty of many other significant sins. Rabbinic writings assert that the Sodom people also committed economic crimes, religious defamation, and bloodshed. One of the worst is giving money or gold bullion to beggars, after writing their name to them, then refusing to sell food to them. The poor stranger will end up starving and after his death, the people who gave him the money will take it back.
Jon D. Levenson saw the rabbinic tradition described in the Misnah as the proposition that Sodom's sin was a conviction of conventional hospitality in addition to homosexual behavior, illustrating the lack of Sodom's generosity with the saying, "What mine is yours, what is yours?" yours "( m Avot 5.10).
The modern orthodox position is one that holds, "The paradigmatic example of such deviant behavior is found in the Sodom's request to 'know' the people visiting Lot, Abraham's nephew, thus lending their name to the 'liwat' practice."
Jay Michaelson proposes reading Sodom's story emphasizing the violation of hospitality and the violence of the Sodom people. "Homosexual rape is their way of breaking hospitality - not the heart of their transgression.Seeing Sodom's story as about homosexuality is like reading the story of an ax killer as about axes." Michaelson places the story of Sodom in context with other Genesis accounts of Abraham's hospitality to strangers, and argues that when other texts in the Hebrew Bible mention Sodom, they do so without comment on homosexuality. The verses cited by Michaelson include Jeremiah 23:14, [Jeremiah 23:14] where the sins of Jerusalem are compared to Sodom and listed as adultery, lying, and reinforcing hands of criminals; Amos 4: 1-11 (oppresses the poor and destroys the needy); Christian
Several theories have been developed in Christian thought about the sin of Sodom. One area of ​​disagreement is whether the masses are demanding homosexual rape against Lot's guests. The second dispute is whether the act of homosexuality or unlawful acts and violence against strangers is a more significant Sodom ethical fall.
The first contradiction between the two positions primarily focuses on the meaning of the Hebrew verb ??? (yada), translated as know in King James Version:
And they called for Lot, and said unto him, Where are the men that came to thee this night? Bring them to us, so we know them. - Genesis 19: 5
However, the word "know" in the King James Version has been used to refer to sexual intercourse. One example can be found in Genesis 4: 1 between Adam and Eve:
And Adam knew his wife Eve; and she conceives, and naked Cain, and says, I have got a man from L ORD .-- Genesis 4: 1
Some Hebrew scholars believe that yada , unlike the English word know , requires the existence of a "personal and intimate relationship". For this reason, many of the most popular 20th-century translations, including the New International Version, the New King James Version, and the New Living Translation, translate yada as "having sex with" or "knowing. worldly "in Gen 19: 5
Those who support non-sexual interpretations against denotations of sexual behavior in this context, note that while the Hebrew word for knows occurs more than 900 times in the Hebrew Scriptures, only 1% (13-14). times) of the reference is clearly used as a euphemism for realizing sexual intimacy. Conversely, those who hold this interpretation see the demand to know demanding the right to interrogate strangers.
Against this is the observation that one of the instances of know which means to know sex occurs when Lot responds to the Gen 19: 5 request, by offering his daughter for rape, only three verses later in same narration:
Look now, I have two daughters who have not known men; let me, I pray, bring them out to you, and do them as good in your eyes: only to these men do nothing... - Genesis 19: 8
Here is the main text in relation to these conflicting opinions:
Even like Sodom and Gomorrah, and cities about them in the same way, surrendering themselves to fornication, and pursuing strange flesh, set as an example, suffering everlasting retaliation of fire. - Jude 1: 7
This reference to "pursuit of strange meats" is understood in different ways to incorporate something akin to bestiality, engage in forbidden sex with strangers, have sex with angels, but most often God's destruction of the population of the four cities is defined as homosexual type).
Many who interpret the story in a non-sexual context argue that the word "weird" is similar to "the other," "other," "altered" or even "next," meaning unclear, and if the Sodom curse is the result of sexual activity considered evil, it is probably because women try to fornicate with angels "other than humans", probably referring to Genesis 6 or the Apocryphal Book of Enoch. Against this, it is shown that Genesis 6 refers to an angel looking for a woman, not a man looking for an angel, and that Sodom and Gomorrah are involved in the sin that Jude said before the angel's visit, and that, regardless, the people of Sodom knew that they were angels. In addition, it is said that the word used in the King James Version of the Bible for "weird" can mean breaking the law or broken ( Rom 7: 3 ; Gal 1: 6 ), and that the second Second Enoch book (as distinct from the Book of Enoch cited by Jude) condemns sex "sodomy" (2 Enoch 10: 3, 34: 1), which shows that homosexual relationships are commonly physical i> the sin of Sodom.
Both non-sexual views and homosexuality bring up certain classic writings as well as other parts of the Bible.
Now this is the sin of Sodom: He and his daughters are arrogant, overeating and unconcerned; they do not help the poor and needy. They are arrogant and do disgusting things in front of me. Therefore I get rid of them as you see. - Yehezkiel 16: 49-50
Here the nonsexual view focuses on the aspect of disharmony, while others record despicable descriptions of or abominations , the Hebrew word that often denotes moral sins, including sexual ones..
In the Gospel of Matthew (and the corresponding verse) when Jesus warns about the worse judgment for some cities than Sodom, the imputation is considered by some as sin, while others see it fundamentally impatient:
If anyone will not greet you or listen to your words, shake off the dust from your feet as you leave the house or town. I tell you, in fact, it will be easier for Sodom and Gomorrah on the day of judgment than for that city. - Matthew 10: 14-15
The nonsexual view focuses on the importance of the culture of hospitality, which this biblical story shares with other ancient civilizations, such as Ancient Greece and Ancient Rome, where hospitality was a singular interest and strangers were under the protection of the gods. James L. Kugel, Starr Professor of Hebrew Literature at Harvard University suggests that the story includes sexual and non-sexual relations: the Sodians are guilty of stinginess, unfriendliness and sexual, gay and heterosexual licenses different from Abraham's generosity, and Lot whose behavior in protecting visitors but offering his daughter shows that he is "hardly better than his neighbors" according to some ancient commentators, The Bible As It Was, 1997, pp.a, 179-197.
In Christian Churches that agree on the possibility of sexual interpretation know (yada) in this context, there are still differences of opinion about whether homosexuality is important. On its website, Anglican Communion presents the argument that the story is "not vaguely about love or homosexual relationships," but "about domination and rape, by the definition of violence, not sex or love." This argument that violence and the threat of violence against foreign visitors is the real ethical fall of Sodom (and not homosexuality), also observes the similarities between Sodom and Gomorrah and the stories of the Biblical Battle of Gibeah. In both stories, the unfriendly masses demanded homosexual rape from strangers or strangers. Because the masses instead precipitate the rape and murder of foreign female concubines in the story of the Battle of Gibeas, the homosexual aspect is generally regarded as unimportant, and the ethical fall is understood as violence and the threat of violence against strangers by the masses. The lesson of Exodus 22: 21-24 is seen by the Anglican as a more historically accurate way to interpret the story of Sodom and Gomorrah.
Islam
The Qur'an contains twelve references to "the Luts", the biblical Lot, but which means the inhabitants of Sodom and Gomorrah, and their destruction by God is explicitly related to their sexual practice:
'Lot's people' consciously violate the limits of God. Lot just prayed to God to be saved from doing as they did. Then Gabriel meets Lot and says that he must leave town soon, because God has given this command to Lot for saving his life. In the Qur'an it is written that Lot's wife stayed behind because she had broken. He met his fate in disaster, and only Lot and his family were saved during the destruction of their city, with the understanding that the cities of Sodom and Gomorrah were identified in Genesis, but "the location remains unnamed in the Qur'an"
Dalam Al Qur'an, surah (bab) 26 Ash-Shu'ar? ' (The Poets) Â -
So, We saved him and his family, all of them. Except an old woman among them who are left behind.
Comment: This is his wife, who is a bad old woman. He lives behind and is destroyed with whoever is 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 commands him to take his family at night, except for his wife, and not turn around when they Hear Sayhah when it comes to his people. So they patiently obey God's commandments and endure, and God sends the punishment men who beat them all, and shower them with clay stones, piled up.
Modern Sodom
The site of the Dead Sea Works now, a major operation for Dead Sea mineral extraction, is called " Sdom " (????) according to its traditional Arabic name, Khirbet as -sud? m (???? ??????). Nearby there is Mount Sodom (????? in Hebrew and ??? ?????? in Arabic) which mainly consists of salt. In the Sdom Plain (????? ????) in the south there are several springs and two small farming villages, Neot Hakikar and Ein Tamar.
Second World War
"Operation Gomorrah" was the name given to the Hamburg Bombing in July 1943, in which 42,600 civilians were killed, and where the use of burners caused a whirlpool and swirling super-hot air that created a fire tycoon as high as 460 meters.
See also
- Bab edh-Dhra and Numeira, two adjacent archaeological sites said by some to be the location of two cities
- Christianity and homosexuality
- Christianity and sexual orientation
- Homosexuality and Judaism
- Homosexuality and religion
- Homosexuality in the Hebrew Bible
- LGBT in Islam
- Religion and LGBT people
- The Bible and homosexuality
- Tripura, cities are also destroyed by divine intervention as described in Hindu mythology
- Vayeira, Torah section on Sodom and Gomorrah
- Xenia
References
External links
Source of the article : Wikipedia
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