"the DNA of the human genetic code to Earth). Drosnin elaborates on this theory in ""The Bible Code II"", suggesting that the alien who brought the code left the key to the code in a steel obelisk. Drosnin attempted to find this obelisk, which he believes is buried near the Dead Sea. Drosnin's book is based on the technique described in the paper ""Equidistant Letter Sequences in the Book of Genesis"" by Professor Eliyahu Rips of the Hebrew University in Israel with Doron Witztum and Yoav Rosenberg. ""The Bible Code"" makes numerous predictions and post-diction, such as the false prediction"
"In the Hebrew Bible, Sodom was a city destroyed by God because of the evil of its inhabitants. No specific sin is given as the reason for God's great wrath. The story of Sodom's destruction — and of Abraham's failed attempt to intercede with God and prevent that destruction — appears in Genesis 18-19. The connection between Sodom and homosexuality is derived from the described attempt by a mob of the city's people to rape Lot's male guests. Some suggest the sinfulness for which Sodom was destroyed might have consisted mainly in the violation of obligations of hospitality, which were"
"However, as Sodom and Gomorrah were destroyed with brimstone and fire from the Lord, Lot's wife looked back at the city, and she became a pillar of salt. Major and minor prophets in the Hebrew Bible have referred to Sodom and Gomorrah to parallel their prophetic events. The New Testament also contains passages of parallels to the destruction and surrounding events that pertained to these cities and those who were involved. Later deuterocanonical texts attempt to glean additional insights about these cities of the Jordan Plain and their residents. Moses referred to the destruction of Sodom and Gomorrah in :"
"Book of Genesis which were said to have been destroyed in the time of Abraham: Sodom and Gomorra (Genesis 18) and the three other ""Cities of the Plain"", Admah, Zeboim and Zoar (Deuteronomy 29:23). Zoar escaped destruction when Abraham's nephew Lot escaped to Zoar from Sodom (Genesis 19:21–22). Before the destruction, the Dead Sea was a valley full of natural tar pits, which was called the vale of Siddim. King David was said to have hidden from Saul at Ein Gedi nearby. In there is a specific prophecy that the sea will ""be healed and made fresh"", becoming a normal"
"important for the original writers of the Biblical account. In Judges 19-21, there is an account, similar in many ways, where Gibeah, a city of the Benjamin tribe, is destroyed by the other tribes of Israel in revenge for a mob of its inhabitants raping and killing a woman. Neither view about why Sodom was destroyed takes into account the fact that its destruction was planned before the guests arrived in the city, Genesis 18:17. Many times in the Pentateuch and Prophets, writers use God's destruction of Sodom to demonstrate His awesome power. This happens in Deuteronomy 29; Isaiah 1,"
"The Bible and homosexuality Passages in the Hebrew Bible and New Testament have been interpreted as involving same-sex sexual acts and desires. Chapters 18 and 20 of Leviticus form part of the Holiness code and list prohibited forms of intercourse, including the following verses: These two verses have historically been interpreted by Jews and Christians as clear overall prohibitions against homosexual acts in general. More recent interpretations focus on its context as part of the Holiness Code, a code of purity meant to distinguish the behavior of Israelites from the polytheistic Canaanites. The story of the destruction of Sodom and"
"The Destruction of Sodom And Gomorrah The destruction of Sodom and Gomorrah is a painting by the English painter John Martin from 1852. John Martin's painting, shows the biblical story of the destruction of the two cities of Sodom and Gomorrah, which was God's punishment for the two cities for people's immoral behavior. Only Lot and his daughters were saved. Lot's wife disobeyed God's instruction not to look back, and was turned into a pillar of salt. The fiery red color is characteristic of John Martin's dramatic scenes of destruction. The swirling storm in heaven was also a frequent feature"
"(v. 14–18), became necessary due to that shift of responsibility. This analysis of the story sheds light on the connection between the Binding and the story of Sodom (), in which Abraham protests against God's unethical plan to destroy the city, without distinguishing between the righteous and the wicked: """"Far be it from you to do such a thing: Shall not the judge of all the earth do what is just?"""" Abraham's ethical rebellion against God in the destruction of Sodom culminates in his disobedience to God, refusing to sacrifice Isaac. The Binding also figures prominently in the writings of"
"including Sodom, and the story ends with Abraham and Lot separately settling in different areas of the Land: The reference to Sodom in verse 13 suggests that Lot made a bad choice. The narrator uses Lot's choice of land near Sodom as a way of foreshadowing Lot's role in the Battle of Siddim, in which Lot is taken captive in battle, and the role of Lot in the destruction of Sodom and Gomorrah. Lot pitches his tents near Sodom according to Genesis 13:12. By 14:12, Lot is living in the city itself. The destruction of Sodom is related in chapter"
"version of the Biblical story of Sodom and Gomorrah is in ayat 69–83. Abraham and Sarah are given the news of their son and grandson's forthcoming birth (Isaac and Jacob), after which they plead for mercy for Lot's people. God refuses the request, saying that the punishment cannot be averted. Lot offers his daughters to the men of Sodom, but they respond with disinterest and say ""you know what we want."" Sura 7:80–84 confirms the Biblical account of homosexuality as being the crime of Lot's people. Angels descend to protect Lot and his daughters, and the city is destroyed by"
"Battle of the Vale of Siddim, the combined imperial forces plunder Sodom and nearby cities, taking many people captive and also much plunder. Bera and the king of Gomorrah, Birsha, flee the battle and fall into one of Siddim's many tarpits while other survivors escape into the mountains (14:10). The Genesis account is written in narrative form and alluded to by several other Old Testament writers. Jesus Himself obviously believed it (Matthew 10:15). A mountain with fossil salt at the present day is called Hagv Usdum; and Galen also knew of a Sodom mountain. Extra-biblical writings (including tablets unearthed at"
"in the Quran. Like the Biblical narrative, the Quran states that Lot's messages were ignored by the inhabitants of the cities, and Sodom and Gomorrah were subsequently destroyed. The destruction of the cities is traditionally presented as a warning against rape and homosexual acts. While the Quran does not elaborate upon Lot's later life, Islam holds that all prophets were examples of moral and spiritual righteousness, so the Biblical narrative of Lot's drunkenness and incest after the destruction of Sodom is rejected as false. Lot is referenced a relatively large number of times in the Quran. Many of these passages"
"Book of Lamentations The Book of Lamentations (, ""‘Êykhôh"", from its incipit meaning ""how"") is a collection of poetic laments for the destruction of Jerusalem. In the Hebrew Bible it appears in the Ketuvim (""Writings""), beside the Song of Songs, Book of Ruth, Ecclesiastes and the Book of Esther (the Megilloth or ""Five Scrolls""), although there is no set order; in the Christian Old Testament it follows the Book of Jeremiah, as the prophet Jeremiah is its traditional author. Jeremiah's authorship is no longer generally accepted, although it is generally accepted that the destruction of Jerusalem by Babylon in 586"
"name ""Sodom"" became the basis of the word ""sodomy"", still a legal synonym for homosexual and non-procreative sexual acts, particularly anal or oral sex. While the Jewish prophets Isaiah, Jeremiah, Amos and Zephaniah refer vaguely to the sin of Sodom, Ezekiel specifies that the city was destroyed because of its commission of social injustice: The Talmudic tradition as written between c. 370 and 500 also interprets the sin of Sodom as lack of charity, with the attempted rape of the angels being a manifestation of the city's violation of the social order of hospitality; as does Jesus in the New"
"he brought with him on the Ark. After the Flood, God promises to never again destroy all life by a flood. In Genesis 18-19 God resolves to destroy the cities Sodom and Gomorrah, ""because their sin is very grievous"". God promises Abraham that he will spare Sodom if as few as 10 righteous people can be found there. The cities are destroyed, but angels save Abraham's nephew Lot and most of his family from the destruction. God tests Abraham by demanding that he sacrifice Isaac, his son (Genesis 22). As Abraham is about to lay the knife upon his son,"
"described in Zechariah revealed ""no direct or indirect evidence that Jerusalem was damaged."" Amos 1 Amos 1 is the first chapter of the Book of Amos in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies spoken by the prophet Amos, especially God's judgments on Syria, Philistia, Tyre, Edom, and Ammon. It is a part of the Book of the Twelve Minor Prophets. Some most ancient manuscripts containing this chapter in Hebrew language: Ancient translations in Koine Greek: NKJV groups this chapter into: Cross reference: Research by Creationist geology professor Steven A. Austin"
"commanded Lot to gather his family and leave. As they made their escape, one angel commanded Lot to ""look not behind thee"" (singular ""thee""). However, as Sodom and Gomorrah were destroyed with brimstone and fire from the Lord, Lot's wife looked back at the city, and she became a pillar of salt. In Abrahamic religions, Sodom and Gomorrah have become synonymous with impenitent sin, and their fall with a proverbial manifestation of divine retribution. The Genesis flood narrative has similarities to ancient flood stories told worldwide. One of the closest parallels is the Mesopotamian myth of a world flood, recorded"
"Battle of Siddim The Battle of the Vale of Siddim, also often called the War of Nine Kings or the Slaughter of Chedorlaomer, was an event in the Hebrew Bible book of that occurred in the days of Abram and Lot. The Vale of Siddim was the battleground for the cities of the Jordan River plain revolting against Mesopotamian rule. Whether this event occurred in history has been disputed by scholars. According to Ronald Hendel, ""The current consensus is that there is little or no historical memory of pre-Israelite events in Genesis."" The Book of Genesis explains that during the"
"stayed behind as she had transgressed. She met her fate in the disaster, and only Lot and his family were saved during the destruction of their city, with the understanding that the cities of Sodom and Gomorrah are identified in Genesis, but ""the location remains unnamed in the Qur'an"" In the Quran, surah (chapter) 26 Ash-Shu`arā' (The Poets) – The site of the present Dead Sea Works, a large operation for the extraction of Dead Sea minerals, is called """"Sdom"""" (סדום) according to its traditional Arab name, ""Khirbet as-sudūm"" (خربت السدوم). Nearby is Mount Sodom (הר סדום in Hebrew and"
"lived in Ur and was a nephew of Ibrahim (Abraham). He migrated with Ibrahim to Canaan and was commissioned as a prophet to the cities of Sodom and Gomorrah. He was commanded by Allah to go to the land of Sodom and Gomorrah to preach monotheism and to stop them from their lustful and violent acts. Lut's messages were ignored by the inhabitants, prompting Sodom and Gomorrah's destruction. Though Lut left the city, his wife looked behind and was destroyed. In the Quran, surah (chapter) 26 Ash-Shu`arā' (The Poets) – Lot's wife is named in and mentioned by Jesus at"
"and Lot's younger and elder daughters, respectively, in the aftermath of the destruction of Sodom and Gomorrah. The Bible refers to both the Ammonites and Moabites as the ""children of Lot"". Throughout the Bible, the Ammonites and Israelites are portrayed as mutual antagonists. During the Exodus, the Israelites were prohibited by the Ammonites from passing through their lands (). In the Book of Judges, the Ammonites work with Eglon, king of the Moabites against Israel. Attacks by the Ammonites on Israelite communities east of the Jordan were the impetus behind the unification of the tribes under Saul (). According to"
"with him. Lot refuses; then the angel tells him to escape the city with his wife and daughter. Sodom is then destroyed by flames; Lot's wife is turned to a pillar of salt for having looked back. All intertitles are quotes from the Bible. Lot in Sodom Lot in Sodom is a 1933 short silent experimental film, based on the Biblical tale of the city of Sodom and Gomorrah. It was directed by James Sibley Watson and Melville Webber. The movie uses experimental techniques, avant-garde imagery and strong allusions to sexuality, especially homosexuality. Louis Siegel was the sound composer, according"
"being well-watered and green, suitable for grazing livestock. Divine judgment by God was passed upon Sodom and Gomorrah and two neighboring cities, which were completely consumed by fire and brimstone. Neighboring Zoar (Bela) was the only city to be spared. In Abrahamic religions, Sodom and Gomorrah have become synonymous with impenitent sin, and their fall with a proverbial manifestation of divine retribution. Sodom and Gomorrah have been used historically and today as metaphors for vice and homosexuality, although a close reading of the text and other Ancient Near Eastern sources suggest that this association may be incorrect. The story has"
"""‘emeq haś-Śiddim""; ""Salt Sea"", ""sea of the Arabah"", ""east sea"", Arabic: ""Bahr Lut"" (the Sea of Lut), ""Lake Asphaltitus"", ""Dead Sea"") is a biblical place name mentioned in the Book of Genesis Chapter 14: 'And the vale of Siddim was full of slime pits'. Siddim is thought to be located on the southern end of the Dead Sea where modern bitumen deposits have been found in respect to the tar pits (asphalt, slime pits) mentioned in . This scripture indicates that the valley was filled with many of these pits that the armies of Sodom and Gomorrah fell into during"
"miracles, serving for a time as the center of his public ministry. Tyre and Sidon were cities against which the prophets of the Old Testament had pronounced God's judgment. Sodom was infamous as the city which, according to the Book of Genesis, God had spectacularly destroyed for its wickedness in the time of Abraham. In essence, then, Jesus is contrasting three Jewish towns where he has performed many signs, with three Gentile cities known for such extraordinary wickedness as to deserve God's destruction, saying that on the Day of Judgment the former will be judged more harshly, because of their"
"Some Biblical scholars interpret as indicating that homosexual activity led to the destruction of the ancient cities of Sodom and Gomorrah. Other Biblical passages that some interpret as addressing the issue of homosexual behavior include , , , and . Christian author and counselor Joe Dallas says that the Biblical passages relating to homosexual acts uniformly prohibit that behavior. Christian organisations such as the former 'ex-gay' group Exodus International take the view that offers Christian believers ""freedom from homosexuality,"" although Exodus ceased activities in June 2013, issuing a statement which repudiated some of its aims and apologized for the harm"
"Gomorrah in Genesis does not explicitly identify homosexuality as the sin for which they were destroyed. Some interpreters find the story of Sodom and a similar one in Judges 19 to condemn the violent rape of guests more than homosexuality, but the passage has historically been interpreted within Judaism and Christianity as a punishment for homosexuality due to the interpretation that the men of Sodom wished to rape the angels who retrieved Lot. While the Jewish prophets spoke only of lack of charity as the sin of Sodom, the exclusively sexual interpretation became so prevalent among Christian communities that the"
"Gregor Meyer, Choir of Leipzig Gewandhaus. Notes Sources Die Zerstörung Jerusalems (oratorio) Die Zerstörung Jerusalems (German: ""The Destruction of Jerusalem""), (Op. 24), is an 1840 oratorio by Ferdinand Hiller to a libretto by Salomon Steinheim largely based on biblical texts from the Book of Jeremiah and the Psalms. The oratorio deals with the siege of Jerusalem by Nebuchadnezzar II in 587 BC. There are solo roles for the prophet Jeremiah (baritone), King Zedekiah (tenor), and for the non-historical characters of Chamital, Zedekiah's mother (soprano), Achicam, a pious Jew (tenor), and Hanna, Achicam's sister (mezzo-soprano). Steinheim's libretto is largely based on"
"In , Jesus compares his second-coming to the judgment of Sodom and Gomorrah (RSV): In , Paul the Apostle quotes (RSV): ""And as Isaiah predicted, 'If the Lord of hosts had not left us children, we would have fared like Sodom and been made like Gomor'rah.'"" In , Saint Peter says that just as God destroyed Sodom and Gomorrah and saved Lot, he will deliver godly people from temptations and punish the wicked on Judgement Day. refers to the Five Cities: In , the high priest Simon says that God ""consumed with fire and sulphur the men of Sodom who"
"3, and 13; Jeremiah 49 and 50; Lamentations 4; Amos 4.11; and Zephaniah 2.9. Deuteronomy 32, Jeremiah 23.14, and Lamentations 4 reference the sinfulness of Sodom but do not specify any particular sin. Specific sins which Sodom is linked to by the prophets of the Old Testament are adultery and lying (). In Ezekiel 16, a long comparison is made between Sodom and the kingdom of Judah. ""Yet you have not merely walked in their ways or done according to their abominations; but, as if that were too little, you acted more corruptly in all your conduct than they."" (v."
"accurate way to interpret the Sodom and Gomorrah story. The Quran contains twelve references to ""the people of Lut"", the biblical Lot, but meaning the residents of Sodom and Gomorrah, and their destruction by God is associated explicitly with their sexual practices: The 'people of Lot' transgressed consciously against the bounds of God. Lot only prayed to God to be saved from doing as they did. Then Gabriel met Lot and said that he must leave the city quickly, as God had given this command to Lot for saving his life. In the Quran it was written that Lot's wife"
"that mentions the cities of Sodom and Gomorrah. The Battle of Siddim is described in . Sodom and Gomorrah's political situation is described when Lot had encamped in Sodom's territory. At this time, ""the men of Sodom [were] wicked and sinners before the Lord exceedingly"". Sodom was ruled by King Bera while Gomorrah was ruled by King Birsha. Their kingship, however, was not sovereign, because all of the river Jordan plain was under Elamite rule for 12 years. The kingdom of Elam was ruled by King Chedorlaomer. In the 13th year of subjugation to Elam, the five kings of the"
"<br>See also: , and addresses people as from Sodom and Gomorrah, associates Sodom with shameless sinning and tells Babylon that it will end like those two cities. , , and associate Sodom and Gomorrah with adultery and lies, prophesies the fate of Edom, south of the Dead Sea, predicts the fate of Babylon and uses Sodom as a comparison. In , God compares Jerusalem to Sodom, saying ""Sodom never did what you and your daughters have done."" He explains that the sin of Sodom was that ""She and her daughters were arrogant, overfed and unconcerned; they did not help the"