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The Authorized King James Version translates Deuteronomy as "There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel," but the word corresponding to "sodomite" in the Hebrew original, Qadesh (Hebrew:קדש), does not refer to Sodom and has been translated in the New International Version as "shrine prostitute"; male shrine prostitutes may have served barren women in fertility rites rather than engaging in homosexual acts; this also applies to other instances of the word sodomite in the King James Version.

The New Testament, like the Old Testament, references Sodom as a place of God's anger against sin, but the Epistle of Jude provides a certain class of sin as causative of its destruction, the meaning of which is disputed.

Genesis (chapters 18–20) tells how God wished to destroy the "sinful" cities of Sodom and Gomorrah.

Two angels are invited by Lot to take refuge with his family for the night.

Deconstructing what we think we see may well involve reconstructing ourselves in surprising and unanticipated ways." In the Hebrew Bible, Sodom was a city destroyed by God because of the evil of its inhabitants.

Then the angels strike the Sodomites blind, "so that they wearied themselves to find the door." (Genesis 19:4-11, KJV) In current usage, the term is particularly used in law.

Laws prohibiting sodomy were seen frequently in past Jewish, Christian, and Islamic civilizations, but the term has little modern usage outside Africa, Asia, and the United States.), are used exclusively for penetrative anal sex, at least since the early nineteenth century.

Jude 1:5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

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