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 useless Sea Scrolls, the hot testomony (Revelation 11), Targumim and early Koran commentaries. articles concentrate on separate topics, the punishment of the useless Sea and the prohibition on in retrospect. eventually, articles that target Peter Damian and Proust's Sodome et Gomorrhe I describe the later reception of the sin of Sodom as homosexuality. A bibliography of modern works completes the amount.
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This quantity is dedicated to the receptions of and reflections at the tale of Sodom and Gomorrah as instructed in Genesis 18 and 19. articles speak about intertextual reactions to the Sodom narrative in the Hebrew Bible. 5 contributions research 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.
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Additional resources for Sodom's Sin: Genesis 18-19 and its Interpretations (Themes in Biblical Narrative)
The phrase gabra tf ennānēh0mu (Jub. 16:5: "he executed judgment") may be considered the equivalent of יעשה משפט. The phrase also occurs in Jub. 16:6, 9. Secondly, with regard to the judgment, Genesis 18 uses several words: "( ספהto destroy") in Gen 18:23-24 ("Wilt thou indeed destroy the righteous with the wicked? "), in Gen 18:25 "( המיתto slay"), and in Gen 18:28 "( השחיתto ruin"). These terms could all be related to wa-'atfe'omu (Jub. 16:5c: "he annihilated them"). In Jubilees, the story of Sodom and Gomorrah is rendered briefly and concisely.
Wis 3:1-4 reads 1 But the souls of the righteous are in the hand of God, and no torment will ever touch them. 2In the eyes of the foolish they seemed to have died, and their departure was thought to be a disaster, 3and their going from us to be their destruction; but they are at peace. 4For though in the sight of others they were punished, their hope is full of immortality. An important transition has taken place here. Even though it would seem as if the צדיקים, "righteous", perish like the ד ט ע י ם, "wicked", the צדיקים, "righteous", live on after their death, are secure in YHWH's hands, are in peace and place their hopes in immortality.
16:1-9 The author of Jubilees has composed his rewriting with a clear structure. Due to formal reasons, it is possible to detect a division of Jub. 16:1-9 into two parts. The first part (Jub. 16:1-4) deals with the announcement of the birth of a child to Abraham and Sarah and corresponds with Gen 18:1-15. C. VanderKarn, The Book of Jubilees, II (CSCO 511 ; Scriptores Aethiopici 88; Leuven: Peeters, 1989), with slight modifications. Jub. 16:1-9 is partly preserved in Latin. Both the Latin and the Ethiopie translations go back to a G r e e k translation of the Hebrew original.
Sodom's Sin: Genesis 18-19 and its Interpretations (Themes in Biblical Narrative) by Ed Noort, Tigchelaar