Kejadian 13:13

13:13 (Now ¹  the people ²  of Sodom were extremely wicked rebels against the Lord.) ³ 

Imamat 18:22

18:22 You must not have sexual intercourse with a male as one has sexual intercourse with a woman; ⁴  it is a detestable act. ⁵ 

Ulangan 23:18

23:18 You must never bring the pay of a female prostitute ⁶  or the wage of a male prostitute ⁷  into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.

Hakim-hakim 19:22

19:22 They were having a good time, ⁸  when suddenly ⁹  some men of the city, some good-for-nothings, ¹⁰  surrounded the house and kept beating ¹¹  on the door. They said to the old man who owned the house, “Send out the man who came to visit you so we can have sex with him.” ¹² 

Roma 1:24-27

1:24 Therefore God gave them over ¹³  in the desires of their hearts to impurity, to dishonor ¹⁴  their bodies among themselves. ¹⁵  1:25 They ¹⁶  exchanged the truth of God for a lie ¹⁷  and worshiped and served the creation ¹⁸  rather than the Creator, who is blessed forever! Amen.

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ¹⁹  1:27 and likewise the men also abandoned natural relations with women ²⁰  and were inflamed in their passions ²¹  for one another. Men ²²  committed shameless acts with men and received in themselves the due penalty for their error.

[13:13]  ¹ tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.

[13:13]  ² tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

[13:13]  ³ tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mÿ’od, “exceedingly,” translated here as “extremely”).

[18:22]  ⁴ tn Heb “And with a male you shall not lay [as the] lyings of a woman” (see B. A. Levine, Leviticus [JPSTC], 123). The specific reference here is to homosexual intercourse between males.

[18:22]  ⁵ tn The Hebrew term תּוֹעֵבָה (to’evah, rendered “detestable act”) refers to the repugnant practices of foreigners, whether from the viewpoint of other peoples toward the Hebrews (e.g., Gen 43:32; 46:34; Exod 8:26) or of the Lord toward other peoples (see esp. Lev 18:26-27, 29-30). It can also designate, as here, detestable acts that might be perpetrated by the native peoples (it is used again in reference to homosexuality in Lev 20:13; cf. also its use for unclean food, Deut 14:3; idol worship, Isa 41:24; remarriage to a former wife who has been married to someone else in between, Deut 24:4).

[23:18]  ⁶ tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.

[23:18]  ⁷ tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.

[19:22]  ⁸ tn Heb “they were making their heart good.”

[19:22]  ⁹ tn Heb “and look.”

[19:22]  ¹⁰ tn Heb “the men of the city, men, the sons of wickedness.” The phrases are in apposition; the last phrase specifies what type of men they were. It is not certain if all the men of the city are in view, or just a group of troublemakers. In 20:5 the town leaders are implicated in the crime, suggesting that all the men of the city were involved. If so, the implication is that the entire male population of the town were good-for-nothings.

[19:22]  ¹¹ tn The Hitpael verb form appears to have an iterative force here, indicating repeated action.

[19:22]  ¹² tn Heb “so we can know him.” On the surface one might think they simply wanted to meet the visitor and get to know him, but their hostile actions betray their double-talk. The old man, who has been living with them long enough to know what they are like, seems to have no doubts about the meaning of their words (see v. 23).

[1:24]  ¹³ sn Possibly an allusion to Ps 81:12.

[1:24]  ¹⁴ tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ¹⁵ tn Grk “among them.”

[1:25]  ¹⁶ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ¹⁷ tn Grk “the lie.”

[1:25]  ¹⁸ tn Or “creature, created things.”

[1:26]  ¹⁹ tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[1:27]  ²⁰ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ²¹ tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ²² tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.