Behold, you are exalted now, but you shall be abased;36. For if the mighty works that have been done in you had but been done within the cities of the plain--of Sodom and Zeboim--they would have heard and turned to God; would not have been destroyed.37. They perished in their ignorance; they had no light; but you have heard; you have the evidence.38. The light of life has shown above your hills and all the shores of Galilee have been ablaze with light;39. The glory of the Lord has shown in every street and synagogue and home; but you have spurned the light.40. And, lo, I say, The judgment day will come and God will deal in greater mercy with the cities of the plains than he will deal with you.10. And surely he who comes to save would be dishonoured if he came beneath my roof.11. If you will speak the Word I know my servant will be well.12. And Jesus turned and said to those who followed him,13. Behold the captain's faith; I have not seen such faith, no, not in Israel.14. Behold, the feast is spread for you; but while you doubt and wait, the alien comes in faith and takes the bread of life.15. Then turning to the man he said, Go on your way; according to your faith so shall it be; your servant lives.16. It came to pass that at the time that Jesus spoke the Word the palsied man arose, and he was well.17. And then the Christines went abroad to teach.
S: It is called this because it is upon these shores that Gomorrah and Sodom on were brought to destruction.
Jesus and the Essenes is one of the books I use when I follow Akashic / regression memory instead: naming, memorial meaning, and shore detail (pitch, tar, Sodom and Gomorrah) as they were held in that account.
When asked why the water is called the Sea of Death, the speaker points to Sodom and Gomorrah: the shores themselves are remembered as the place of that destruction, and the name is kept so the event is not forgotten.
Dolores asks about peculiarities; the reply goes to pitch and then to Sodom and Gomorrah.
When I set the Cannon/Suddi lines next to older sources, the pitch and Sodom geography keep showing up, even when the exact name “Sea of Death” does not.
The destruction of Sodom and Gomorrah is told with brimstone and fire from heaven (Genesis 19:24), and the land afterward is pictured with smoke like a furnace (Genesis 19:28).
Josephus writes of Lake Asphaltitis casting up bitumen, of Sodom on its borders, and of a region burnt as by lightning, with remainders of Divine fire (Jewish War 4.8, Whiston).
In Antiquities he also links the slime pits to what later became that asphalt lake after Sodom’s destruction (Antiquities 1.9).
Strabo describes pitch from the rocks, asphalt and sulphur, and a native tradition that Sodom was destroyed by earthquake and flames (Geography 16.2.44).
I read those lines as a classical stack under the memorial answer: salt sea and asphalt on one side, Sodom’s destruction on the other.
In Jesus and the Essenes, that smell is part of what makes the place peculiar, next to the memorial of Sodom and Gomorrah.
Why is the Dead Sea called the Sea of Death?In the Essene-linked account in Jesus and the Essenes, it is called the Sea of Death because Sodom and Gomorrah were destroyed on these shores, and the name is kept to remind us of that.
Older texts (Genesis, Josephus, Pliny, Strabo) also tie this shore to slime pits, bitumen, and Sodom’s destruction.
What does Sodom and Gomorrah have to do with the Dead Sea?In Jesus and the Essenes, the destruction of Sodom and Gomorrah is located on these shores and given as the reason for the name Sea of Death.
In Genesis 18, three men, including a figure in all capital letters (LORD), dine with Abraham and Sarah, while two “associates” visit Sodom and Gomorrah, described as handsome men.
Sodom, said to be the site of the famous biblical event -- is a salt formation ( a diapir) bordering on the Dead Sea.
BC: ; Sodom
And within a couple of chapters, he has destroyed two cities: Sodom and Gomorrah.
Sodom and Gomorrah Connection: Bond and Hempsell suggested the impact’s debris plume could have caused destruction in the Sinai, possibly inspiring the biblical Sodom and Gomorrah story.
However, biblical chronologies (e.g., Ussher’s) place Sodom’s destruction around 1900 BC, and the tablet’s 3123 BC date precedes the biblical Flood, complicating this link.
However, controversies over the tablet’s translation, the Köfels landslide’s dating, and the Sodom and Gomorrah link highlight the need for further research.
"As in the overthrow of Sodom and Gomorrah with its neighbors,” says the Lord, “no one will live there, nor will a ben-adam dwell in it."
"That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar."
Explanation: The verse lists the opposing coalition of five kings, focusing on the region around Sodom and Gomorrah.
"And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar); and they joined battle with them in the vale of Siddim;"
"And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain."
"And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way."
Explanation: The invaders’ looting of Sodom and Gomorrah sets up the rescue mission by Abram, introducing the theme of redemption.
"And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed."
"And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king’s dale."
"And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself."
Explanation: The king of Sodom’s offer highlights Abram’s integrity in the following verses.
"And Abram said to the king of Sodom, I have lift up mine hand unto YHWH, the most high Elohim, the possessor of heaven and earth,"
"And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before YHWH destroyed Sodom and Gomorrah, even as the garden of YHWH, like the land of Egypt, as thou comest unto Zoar."
The reference to Sodom’s destruction may be a retroactive addition to connect this moment to later events.
Explanation: Lot’s decision to settle in the fertile plain marks the beginning of his divergence from Abram, setting up his eventual entanglement in Sodom’s fate.
"Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom."
"But the men of Sodom were wicked and sinners before YHWH exceedingly."
Explanation: This editorial note introduces the moral corruption of Sodom, likely added to provide context for the city’s future destruction.
Divine intervention ensures humanity’s survival and continuity, similar to Lot’s rescue from Sodom.
Lot’s survival after Sodom’s destruction parallels Noah’s role, with his daughters ensuring the continuation of his lineages (Moabites and Ammonites).
If we set aside the YHWH-centered covenant with Isaac and the destruction narrative of Sodom and Gomorrah, a broader and more inclusive narrative emerges in Genesis: the origins of two great nations through Ishmael and Isaac, both blessed by the divine.
Without the layers emphasizing YHWH’s exclusivity or the destruction of Sodom and Gomorrah, the Genesis narrative becomes a universal story of two great nations emerging from Abraham’s lineage.
After escaping Sodom, Lot becomes the progenitor of the Moabites and Ammonites through his daughters (Genesis 19:30–38).
Even in the face of catastrophic events (Sodom’s destruction), life finds a way to endure and propagate.
YHWH’s interventions often involve dramatic acts of judgment or covenant enforcement (e.g., the flood, Sodom’s destruction), emphasizing consequences for actions.
Genesis 19:1–3“Two malʾāḵîm arrived in Sodom at evening… Lot prepared a meal for them, and they ate.”
The destruction of Sodom was fabricated to instill fear of "God," with natural disasters misattributed as divine acts, used by elites to manipulate people.
Angelic Visit: The initial account of the "angels" visiting Sodom describe an encounter —higher-dimensional beings acting as messengers and intervening to assist Lot and his family.
Genesis 19:24-25:"Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven; and he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground."
Genesis 19:24:"Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven."The phrase "from the Lord" is repeated, which is redundant in Hebrew style and could suggest a later theological emphasis inserted to reinforce divine authorship of the event.
When compared to other biblical judgment stories, such as the Flood (Genesis 6–9) or the Tower of Babel (Genesis 11), the destruction of Sodom feels more abrupt and less developed.
The Flood story, for instance, includes detailed descriptions of divine planning, Noah’s actions, and the aftermath, while the Sodom destruction lacks similar elaboration.
Genesis 19:1"And there came two malʾāḵîm of YHWH (of Elohim) to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground."
Genesis 19:4"But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter."
Genesis 19:24"Then YHWH rained upon Sodom and upon Gomorrah brimstone and fire from YHWH out of heaven
Genesis 19:28"And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace."
Instead of a full retreat, Marduk stopped to sack the cities of Sodom and Gomorrah in the SiddimValley, which lies on the southern edge of the Dead Sea.
Enlil and his sons, fearing Marduk’s power, persuaded Anu to allow the use of seven mighty weapons,now believed by many to have been tantamount to tactical nuclear missiles, against Marduk/Ra.Meanwhile, the kings of Sodom and Gomorrah felt betrayed by their Enlilite “gods,” who had failed toprotect them from the invading coalition, so they switched their allegiance to Marduk, in essence, sealingtheir doom
Yahweh came to Abraham and warned him that the cities would be destroyed because theyhad turned away from him This warning is evidence that the destruction of Sodom and Gomorrah was aplanned event, not some unanticipated natural disaster.
Such foreknowledge is also evidenced by the warning of Lot in Sodom by two “angels,” although theoriginal Hebrew word, mal’akhim, actually only meant “emissaries,” while Webster’s 3rd NewInternational Dictionary defines them as “messengers.” Could this mean emissaries from Enlil?Following some trouble with the neighbors over the visitors, as recounted in Genesis 19:12-13, the pairtold Lot, “Have you anyone else here?
According to Genesis 19:26, Lot’s wife, who had lagged behind, was turned to “a pillar of salt.”But Zecharia Sitchin noted that the original Sumerian word interpreted by Hebrew scribes as “salt” alsomeant “vapor.” Lot’s wife then was vaporized by the explosion that consumed Sodom and Gomorrah.
Evidence that Sodom and Gomorrah weredestroyed by a nuclear explosion has come from many sources.
In addition to the devastation of Sodom and Gomorrah, the ancient tablets recount how the Sinaispaceport also was targeted for nuclear destruction, apparendy to prevent it from falling into Marduk’shands.
Nuclear Warfare: He claims that ancient texts and archaeological evidence point to nuclear events, including the destruction of Sodom and Gomorrah.
They have figured in all ages of the world's history, even before the time of Sodom and Gomorrah.
(Rite of Sodom.) Ho'an, that that leads to Ugh'sa, particularly lust.
For which reason you and your*** wife, and one hundred picked men, should go and visit Sodom and Gomorrah in the valley of Siddim.
And Abraham and his people went as commanded by God, and visited the cities of Sodom and Gomorrah; and God spake privily to Abraham, saying: I will destroy these cities, for they are as hells for evil spirits; but Lot should escape for your*** sake.
And when they came to Sodom, behold, angels walked amongst the people, and the people knew they were angels, but cared not for them.
And there were laws made by Bera, king of Sodom, regarding the behavior between angels and men.
God, through his angels, rained down fire and brimstone on Sodom and Gomorrah, and they were burnt and destroyed.
And whilst they were yet praying before the altar, God withdrew from Abraham, and suffered the evil angels, who had followed them from Sodom and Gomorrah, to draw near about the altar.
And the spirit said: You should take your** only son, Isaac, and your*** hosts who were with you* at Sodom and Gomorrah, and go with me whither I will lead you, for I have a great work for you.
So in the morning Abraham and his son Isaac, and the hosts who had been with Abraham to Sodom and Gomorrah, assembled together.
When Lot the younger escaped out of Sodom, he halted in a small city called Ben-ah, and tarried there whilst Sodom and Gomorrah were being consumed with fire; and because he was saved, he called the place Zoar, because he was a worshipper of the doctrines of Zarathustra, who was called in the Fonecean language Zoa-raastra.
When Sodom and Gomorrah were destroyed, the kings' people heaped the blame of it on Abraham's head, and there rose up enemies against Abraham in those regions.
In this video, Paul Wallis explores the events surrounding the destruction of Sodom and Gomorrah as narrated in the Book of Genesis.
Wallis begins by explaining that, in the traditional reading of Genesis, Yahweh is displeased with the behavior of the people in the cities of Sodom and Gomorrah.
The interaction between Abraham and these beings precedes Yahweh's decision to destroy Sodom and Gomorrah.
When two of the three beings arrive in Sodom, Wallis describes their effect on the locals as overwhelming, comparing the scene to modern-day celebrity frenzy.
The people of Sodom react intensely to their presence, underscoring that these beings, although appearing human, had an extraordinary impact.
Wallis discusses the manner in which Sodom and Gomorrah are destroyed, drawing parallels to modern perceptions of nuclear explosions.
Wallis concludes by reiterating his belief that the destruction of Sodom and Gomorrah was not a punishment for immoral behavior, but rather an act carried out by advanced beings wielding advanced technology.
Two of these beings proceed to Sodom and Gomorrah, and are so attractive that they provoke strong reactions from the people.
The Anunnaki were responsible for various developments, including the Tower of Babel and Sodom and Gomorrah, both of which involved advanced technology and extraterrestrial warfare.
Description: Sodom and Gomorrah are the most famous examples of cities destroyed by divine judgment in the Bible.
Text: "Then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven.
I did not see that it would jeopardize the story of the Essenes if I looked for information about Sodom and Gomorrah.
Archaeological and Biblical evidence supports the locating of the five Cities of the Plain (of which Sodom and Gomorrah were two) in the Valley of Siddim.
At the south-west corner rises a low mountain made up in part of pure compact crystalline salt, which the modern Arabs call Jebel Usdum, the Mount of Sodom.
My great fortune seemed like an apple of Sodom, bitterness to my mouth.
Isaiah 13:19: “And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah.” This verse emphasizes Babylon’s glory and grandeur, similar to Plato’s description of Atlantis as a wealthy and powerful city.
Paul's narrative on Sodom and Gomorrah presents an unconventional interpretation.