By Ed Noort, Tigchelaar

This quantity is dedicated to the receptions of and reflections at the tale of Sodom and Gomorrah as advised in Genesis 18 and 19. articles speak about intertextual reactions to the Sodom narrative in the Hebrew Bible. 5 contributions study readings and rewritings of the Sodom narrative in early Jewish, Christian and Islamic writings: Jubilees, the lifeless Sea Scrolls, the recent testomony (Revelation 11), Targumim and early Koran commentaries. articles specialize in separate issues, the punishment of the lifeless Sea and the prohibition on in retrospect. ultimately, articles that concentrate on Peter Damian and Proust's Sodome et Gomorrhe I describe the later reception of the sin of Sodom as homosexuality. A bibliography of contemporary works completes the quantity.

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Additional resources for Sodom's Sin: Genesis 18-19 and its Interpretations (Themes in Biblical Narrative)

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Benj. 9:1, can be read that πορνεΰσετε γαρ πορνείαν Σοδόμων, "you will be sexually promiscuous like the promiscuity of the Sodomites". I do not think that Jubilees depends on any of these texts. J. Mulder, Sodom en Gomorra. H. Newman, "Lot in Sodom. A. A. ), The Function of Scripture in Early Jewish and Christian Tradition (JSNTSS 154; Sheffield: Sheffield Academic Press, 1998) 3444.

To what extent the author of Jubilees is implicitly referring to the story of Sodom and Gomorrah in Genesis 18-19 is not completely clear. The terminology is fairly broad. The expression "savage" {Jub. 16:5d: "they were savage") could refer to the intimidation of the guests and the surrounding of the house of Sodom, but even then it remains vague. The expression "sinful" (16:5e: "they were very sinful") does have a textual relationship to Gen 18:20 ("And their sin is very grave; cf. also Gen 13:13), but this expression is also too unspecific.

There is only a reference to the wickedness of Sodom and Gomorrah (Gen 18:20 ikq ‫ןחטאתם כי כ מ ־ ה‬, "their sin is very grave") in Jub. 16:5e ("they are very sinful"). The omission of the passage fits in very well with the general picture of Abraham and Lot that is drawn by the author of Jubilees. It is not convenient to have a depiction of Abraham making a plea for a righteous Lot. At the same time, a bargaining Abraham who dares to contradict God does not fit in very well with the picture of Abraham as the 11 F.

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