[dhoward]

Originally posted by Jeff Higgins
Sheer and utter nonsense. Not a single recognized translation has been revised in this manner. Do you have an example you can share with us? One from a credible source? Believe me, there are a great many "new, revised, more accurate" translations floating about. Most have the very thinly veiled purpose of revising scripture to suit its audiences' desires.

Sinpped(sic)...

Wikipedia...
According to the Book of Genesis, Sodom (Hebrew: סְדוֹם, Standard Sədom Tiberian Səḏôm) and Gomorrah (Hebrew: עֲמוֹרָה, Standard ʿAmora Tiberian Ġəmôrāh, ʿĂmôrāh) were two cities destroyed by God for their sins.

The story of Sodom has given rise to words in several languages, including English: the word "sodomy", meaning acts (stigmatized as "unnatural vice") such as homosexuality, anal sex, and the word "sodomite", meaning one who practices such acts. For the unnatural sins of their inhabitants Sodom, Gomorrah, Admah, and Zeboim were destroyed by "brimstone and fire from the Lord out of heaven" (Genesis 13:13; 18:20; 19:24, 29; Hosea 11:8). Since then, their names are synonymous with impenitent sin, and their fall with a proverbial manifestation of God's just wrath (Deuteronomy 29:23; 32:32; Isaiah 1:10 sqq.; Ezekiel 16:49; Matthew 11:23 sq.; 2 Peter 2:6; Jude 7). The Septuagint's Greek rendering katestrephe (Genesis 19:25) probably led to the opinion that the destruction of Sodom was accompanied by great upheavals of the earth, and even to the formation of the Dead Sea.
Situation
Sodom was the chief town of a group of five towns, Pentapolis (Wisdom 10:6; Genesis 14:2): Sodom, Gemorah, Admah, Zevoiim, and Bela -- later called Tzoar (Genesis 19:22). Their exact location is unknown (cf. Genesis 14:3, 8, 10, 17; 19:20-22, 30, 37; Deuteronomy 34:3). Josephus identifies Segor with "Zoara of Arabia" at the south end of the Dead Sea ("Bel. Jud.", IV, viii, 4; cf. "Ant. Jud.", I, xi, 4; XIII, xv, 4; XIV, i, 4). Conder identifies it with Tell esh-Shaghur, seven miles north of the Dead Sea; Burkhard, Wetstein, and others with Chirbet es-Safich, three miles south of the Dead Sea; E. Robinson puts it on Lisan, etc.

The Pentapolis region is also collectively referred to as "The Cities of the Plain" (which included Zoar/Misar), i.e. "the country about the Jordan" (Genesis 13:10) on the plain of the Jordan River, in an area that constituted the southern limit of the lands of the Canaanites (Genesis 10:19).

According to the Bible, Lot, a nephew of Abram (Abraham) chose to live in Sodom, because of the proximity of good grazing for his flocks.


[edit] The Biblical text
In Genesis 18, God informs Abraham that He plans to destroy the city of Sodom because of its gross immorality. 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 10 righteous people. The Lord's two angels only found one righteous person living in Sodom, Abraham's nephew Lot. Consequently, God follows through with His plans to destroy the city.

In Genesis 19:4-5, the final episode in the story of Sodom is described as the angels visit Lot to warn him to flee:

4. When they had not yet retired, and the people of the city, the people of Sodom, surrounded the house, both young and old, the entire populace from every end[of the city].
5. And they called to Lot and said to him, "Where are the men who came to you tonight? Bring them out to us, and let us be intimate with them." (Judaica Press)
Lot refused to give the visiting angels to the men of Sodom and instead offered them his two daughters. The men refused to accept this compromise. The men were struck with blindness, allowing Lot and his family, who were then instructed to leave the city, to escape, and Sodom and Gomorrah were destroyed with fire and brimstone by God.

A similar event is recorded in the Judges 19:20-22, this time involving the town of Gibeah. This suggests that the occurrences in Sodom were not unique:

20. And the old man said, "Peace be to you, just let all your needs be upon me, but do not lodge in the street."
21. And he brought him into his house, and gave fodder to the donkeys, and they washed their feet, ate and drank.
22. As they were enjoying themselves, and behold, the men of the city, men of wickedness, surrounded the house, (and were) beating at the door. And they spoke to the man, the elderly master of the house, saying, "Bring out the man that came into your house, so that we may be intimate with him. (Judaica Press)

[edit] Jewish views
Classical Jewish texts do not specifically indicate that God destroyed Sodom and Gomorrah because the inhabitants were homosexual. Rather, they were destroyed because the inhabitants were generally depraved and uncompromisingly greedy. Rabbinic writings affirm that the primary crimes of the Sodomites were terrible and repeated economic crimes, both against each other and outsiders.

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 example is 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.(compare Procrustes)

The Talmud also recounts the incident of a young girl (some sources say it was a daughter of Lot) who gave some bread to a poor man who had entered the city. When the townspeople discovered her act of kindness, they smeared her body with honey and hung her from the city wall until she was stung to death 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)


[edit] The view of Josephus
Flavius Josephus, a Romano-Jewish historian, wrote:

"Now, about this time the Sodomites, overweeningly proud of their numbers and the extent of their wealth, showed themselves insolent to men and impious to the Divinity, insomuch that they no more remembered the benefits that they had received from Him, hated foreigners and avoided any contact with others. Indignant at this conduct, God accordingly resolved to chastise them for their arrogance, and not only to uproot their city, but to blast their land so completely that it should yield neither plant nor fruit whatsoever from that time forward." Jewish Antiquities 1:194-195
and Josephus recounts that angels came to Sodom to find good men they were instead greeted by rapists and sodomists[1]:

"And the angels came to the city of the Sodomites...when the Sodomites beheld the young men, who were outstanding in beauty of appearance and who had been received into Lots’s house, they set about to do violence and outrage to their youthful beauty....Therefore, God, indignant at their bold acts, struck them with blindness,623 so that they were unable to find the entrance into the house, and condemned the Sodomites to destruction of the whole population." Jewish Antiquities 1:199-202

[edit] Reformist Torah approach with Hebrew translations
"Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house"

The traditional interpretation of this story largely stems from the gender biased translation of the word enoshe Hebrew word #582 in Strong's in Genesis 19:4. Most versions say "men", which is incorrect. The Hebrew word enoshe is not gender-specific; it indicates mortals or people. The word esh would have been used to mean "man" or eshal to mean "woman" if gender specific terminology was meant. This translation gives the impression that just the men of the city had surrounded Lot's house and the further impression that they were all homosexuals out to have sex with the angels. The word enoshe is used in Genesis 17:23 with the word zechar meaning "male" demonstrating this point.

There is no Old Testament text in which yadha specifically refers to homosexual coitus, with the single exception of this disputed Sodom and Gomorrah story in Genesis. The less ambiguous word shakhabh, however, is used for homosexual, heterosexual, and bestial intercourse. Shakhabh appears fifty times in the Old Testament; if it had been used instead of yadha in the Sodom story, the meaning of the text would have been unmistakable. Based on this interpretation, we lack conclusive grounds to assume that the men of Sodom only wanted to rape the visitors. We simply know that their intentions were unfriendly.

Looking at the scriptures in Hebrew, we find an interesting usage of a couple of different words. When the mob cries out "Where are the men who came in to you tonight?", the Hebrew word translated "men" is again enoshe which, literally translated, means "mortal". This indicates that the mob knew that Lot had visitors, but were unsure of what sex they were. The Hebrew word for "man" (utilized in this same passage in Genesis 19:8) is entirely different. One has to ask: Why would homosexuals want to have sex with two strangers if they were unsure of what sex they were? However if the sin was rape, and the rapists were indiscriminate, then the sex of the strangers would not matter.