Kejadian 13:13

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

Kejadian 18:20

18:20 So the Lord said, “The outcry against ⁴  Sodom and Gomorrah is so great and their sin so blatant ⁵ 

Ulangan 32:32

32:32 For their vine is from the stock ⁶  of Sodom,

and from the fields of Gomorrah. ⁷ 

Their grapes contain venom,

their clusters of grapes are bitter.

Yesaya 1:9-10

1:9 If the Lord who commands armies ⁸  had not left us a few survivors,

we would have quickly become like Sodom, ⁹ 

we would have become like Gomorrah.

1:10 Listen to the Lord’s word,

you leaders of Sodom! ¹⁰ 

Pay attention to our God’s rebuke, ¹¹ 

people of Gomorrah!

Yehezkiel 16:46-52

16:46 Your older sister was Samaria, who lived north ¹²  of you with her daughters, and your younger sister, who lived south ¹³  of you, was Sodom ¹⁴  with her daughters. 16:47 Have you not copied their behavior ¹⁵  and practiced their abominable deeds? In a short time ¹⁶  you became even more depraved in all your conduct than they were! 16:48 As surely as I live, declares the sovereign Lord, your sister Sodom and her daughters never behaved as wickedly as you and your daughters have behaved.

16:49 “‘See here – this was the iniquity ¹⁷  of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help ¹⁸  the poor and needy. 16:50 They were haughty and practiced abominable deeds before me. Therefore when I saw it I removed them. 16:51 Samaria has not committed half the sins you have; you have done more abominable deeds than they did. ¹⁹  You have made your sisters appear righteous with all the abominable things you have done. 16:52 So now, bear your disgrace, because you have given your sisters reason to justify their behavior. ²⁰  Because the sins you have committed were more abominable than those of your sisters; they have become more righteous than you. So now, be ashamed and bear the disgrace of making your sisters appear righteous.

Maleakhi 1:1

Introduction and God’s Election of Israel

1:1 What follows is divine revelation. ²¹  The word of the Lord came to Israel through Malachi: ²² 

Matius 11:24

11:24 But I tell you, it will be more bearable for the region of Sodom ²³  on the day of judgment than for you!”

Matius 11:2

Jesus and John the Baptist

11:2 Now when John ²⁴  heard in prison about the deeds Christ ²⁵  had done, he sent his disciples to ask a question: ²⁶ 

Pengkhotbah 2:6

2:6 I constructed pools of water for myself,

to irrigate my grove ²⁷  of flourishing trees.

Yudas 1:7

1:7 So also ²⁸  Sodom and Gomorrah and the neighboring towns, ²⁹  since they indulged in sexual immorality and pursued unnatural desire ³⁰  in a way similar to ³¹  these angels, ³²  are now displayed as an example by suffering the punishment of eternal fire.

Wahyu 11:8

11:8 Their ³³  corpses will lie in the street ³⁴  of the great city that is symbolically ³⁵  called Sodom and Egypt, where their Lord was also crucified.

[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”).

[18:20]  ⁴ tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

[18:20]  ⁵ tn Heb “heavy.”

[32:32]  ⁶ tn Heb “vine.”

[32:32]  ⁷ sn Sodom…Gomorrah. The term “vine” is a reference to the pagan deities which, the passage says, find their ultimate source in Sodom and Gomorrah, that is, in the soil of perversion exemplified by these places (cf. Gen 18:20; 19:4-28; Isa 1:10; 3:9; Jer 23:14; Lam 4:6; Ezek 16:44-52; Matt 10:15; 11:23-24).

[1:9]  ⁸ 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]  ⁹ 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.

[1:10]  ¹⁰ sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.

[1:10]  ¹¹ tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.

[16:46]  ¹² tn Heb “left.”

[16:46]  ¹³ tn Heb “right.”

[16:46]  ¹⁴ sn Sodom was the epitome of evil (Deut 29:23; 32:32; Isa 1:9-10; 3:9; Jer 23:14; Lam 4:6; Matt 10:15; 11:23-24; Jude 7).

[16:47]  ¹⁵ tn Heb “walked in their ways.”

[16:47]  ¹⁶ tn The Hebrew expression has a temporal meaning as illustrated by the use of the phrase in 2 Chr 12:7.

[16:49]  ¹⁷ tn Or “guilt.”

[16:49]  ¹⁸ tn Heb “strengthen the hand of.”

[16:51]  ¹⁹ tn Or “you have multiplied your abominable deeds beyond them.”

[16:52]  ²⁰ tn Heb “because you have interceded for your sisters with your sins.”

[1:1]  ²¹ tn Heb “The burden.” The Hebrew term III מַשָּׂא (massa’), usually translated “oracle” or “utterance” (BDB 672 s.v. מַשָּׂא), is a technical term in prophetic literature introducing a message from the Lord (see Zech 9:1; 12:1). Since it derives from a verb meaning “to carry,” its original nuance was that of a burdensome message, that is, one with ominous content. The grammatical structure here suggests that the term stands alone (so NAB, NRSV) and is not to be joined with what follows, “the burden [or “revelation”] of” (so KJV, NASB, ESV).

[1:1]  ²² tn Heb “The word of the Lord to Israel by the hand of Malachi.” There is some question as to whether מַלְאָכִי (mal’akhi) should be understood as a personal name (so almost all English versions) or as simply “my messenger” (the literal meaning of the Hebrew). Despite the fact that the word should be understood in the latter sense in 3:1 (where, however, it refers to a different person), to understand it that way here would result in the book being of anonymous authorship, a situation anomalous among all the prophetic literature of the OT.

[11:24]  ²³ 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.

[11:2]  ²⁴ sn John refers to John the Baptist.

[11:2]  ²⁵ tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

[11:2]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:2]  sn See the note on Christ in 1:16.

[11:2]  ²⁶ tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later mss (C³ L ˹ Ï lat bo) have “two of his disciples.” The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18. Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ˹³ 33 sa), and thus should be considered original.

[11:2]  tn Grk “sending by his disciples he said to him.” The words “a question” are not in the Greek text, but are implied.

[2:6]  ²⁷ tn Heb “to water from them a grove” (or “forest).

[1:7]  ²⁸ tn Grk “as.”

[1:7]  ²⁹ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ³⁰ 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]  ³¹ tn Or “in the same way as.”

[1:7]  ³² tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[11:8]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ³⁴ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ³⁵ tn Grk “spiritually.”