Imamat 18:22

18:22 You must not have sexual intercourse with a male as one has sexual intercourse with a woman; ¹  it is a detestable act. ² 

Imamat 20:13

20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, ³  the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves.

Yudas 1:22

1:22 And have mercy on those who waver;

Yesaya 1:9

1:9 If the Lord who commands armies ⁴  had not left us a few survivors,

we would have quickly become like Sodom, ⁵ 

we would have become like Gomorrah.

Yesaya 3:9

3:9 The look on their faces ⁶  testifies to their guilt; ⁷ 

like the people of Sodom they openly boast of their sin. ⁸ 

Too bad for them! ⁹ 

For they bring disaster on themselves.

Yeremia 3:3

3:3 That is why the rains have been withheld,

and the spring rains have not come.

Yet in spite of this you are obstinate as a prostitute. ¹⁰ 

You refuse to be ashamed of what you have done.

Yeremia 6:15

6:15 Are they ashamed because they have done such shameful things?

No, they are not at all ashamed.

They do not even know how to blush!

So they will die, just like others have died. ¹¹ 

They will be brought to ruin when I punish them,”

says the Lord.

Yehezkiel 16:49

16:49 “‘See here – this was the iniquity ¹²  of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help ¹³  the poor and needy.

Yehezkiel 16:51

16:51 Samaria has not committed half the sins you have; you have done more abominable deeds than they did. ¹⁴  You have made your sisters appear righteous with all the abominable things you have done.

Matius 11:23-24

11:23 And you, Capernaum, ¹⁵  will you be exalted to heaven? ¹⁶  No, you will be thrown down to Hades! ¹⁷  For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom ¹⁸  on the day of judgment than for you!”

Roma 1:23-24

1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings ¹⁹  or birds or four-footed animals ²⁰  or reptiles.

1:24 Therefore God gave them over ²¹  in the desires of their hearts to impurity, to dishonor ²²  their bodies among themselves. ²³ 

Roma 1:26-27

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ²⁴  1:27 and likewise the men also abandoned natural relations with women ²⁵  and were inflamed in their passions ²⁶  for one another. Men ²⁷  committed shameless acts with men and received in themselves the due penalty for their error.

Roma 1:1

Salutation

1:1 From Paul, ²⁸  a slave ²⁹  of Christ Jesus, ³⁰  called to be an apostle, ³¹  set apart for the gospel of God. ³² 

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ³³  have not ceased praying for you and asking God ³⁴  to fill ³⁵  you with the knowledge of his will in all spiritual wisdom and understanding,

Kolose 1:1

Salutation

1:1 From Paul, ³⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:10

1:10 For there are many ³⁷  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³⁸ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁹ 

Titus 3:13

3:13 Make every effort to help ⁴⁰  Zenas the lawyer ⁴¹  and Apollos on their way; make sure they have what they need. ⁴² 

Yudas 1:7

1:7 So also ⁴³  Sodom and Gomorrah and the neighboring towns, ⁴⁴  since they indulged in sexual immorality and pursued unnatural desire ⁴⁵  in a way similar to ⁴⁶  these angels, ⁴⁷  are now displayed as an example by suffering the punishment of eternal fire.

[18:22]  ¹ 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]  ² 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).

[20:13]  ³ tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.

[1:9]  ⁴ tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.

[1:9]  ⁵ tc The translation assumes that כִּמְעָט (kim’at, “quickly,” literally, “like a little”) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, “If the Lord who commands armies had not left us a few survivors.” If כִּמְעָט goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom.

[3:9]  ⁶ sn This refers to their proud, arrogant demeanor.

[3:9]  ⁷ tn Heb “answers against them”; NRSV “bears witness against them.”

[3:9]  ⁸ tn Heb “their sin, like Sodom, they declare, they do not conceal [it].”

[3:9]  ⁹ tn Heb “woe to their soul.”

[3:3]  ¹⁰ tn Heb “you have the forehead of a prostitute.”

[6:15]  ¹¹ tn Heb “They will fall among the fallen.”

[16:49]  ¹² tn Or “guilt.”

[16:49]  ¹³ tn Heb “strengthen the hand of.”

[16:51]  ¹⁴ tn Or “you have multiplied your abominable deeds beyond them.”

[11:23]  ¹⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ¹⁶ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ¹⁷ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[11:24]  ¹⁸ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

[1:23]  ¹⁹ tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”).

[1:23]  ²⁰ sn Possibly an allusion to Ps 106:19-20.

[1:24]  ²¹ sn Possibly an allusion to Ps 81:12.

[1:24]  ²² 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]  ²³ tn Grk “among them.”

[1:26]  ²⁴ 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]  ²⁵ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ²⁶ tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ²⁷ 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.

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁹ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³⁰ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ³¹ tn Grk “a called apostle.”

[1:1]  ³² tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:9]  ³³ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ³⁴ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ³⁵ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:1]  ³⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ³⁷ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ³⁸ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:2]  ³⁹ tn Grk “before eternal ages.”

[3:13]  ⁴⁰ tn Grk “Eagerly help.”

[3:13]  ⁴¹ tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.

[3:13]  ⁴² tn Grk “that nothing may be lacking for them.”

[1:7]  ⁴³ tn Grk “as.”

[1:7]  ⁴⁴ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ⁴⁵ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ⁴⁶ tn Or “in the same way as.”

[1:7]  ⁴⁷ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.