and women are similarly counseled, the older women setting an example “that they may recall the young women to their senses,” to be good wives and mothers, in subjection to their husbands.—Titus 2:2-5.

In correcting the congregation at Corinth, which had been influenced by certain men who were advocating wrong doctrine, Paul said: “Bad associations spoil useful habits. Wake up to soberness in a righteous way and do not practice sin, for some are without knowledge of God. I am speaking to move you to shame.” (1 Cor. 15:33, 34) They should wake up from the stupor of wrong doctrine, which was misleading some and causing spiritual sickness and even death. (1 Cor. 11:30) In similar vein he had written previously to the Thessalonians, who had been troubled by persons advocating things not taught by the apostles. He said, concerning “Jehovah’s day,” that that day would come suddenly but it would not overtake true, faithful Christians as it would thieves. Consequently, they should not be sleepy, but be sure they were alert; they should “stay awake and keep [their] senses [literally, ‘be sober’].”—1 Thess. 5:2-6, 8.

Paul also warned Timothy of the apostasy to come, with its danger to the integrity of those Christians who wished to remain true. Timothy, especially, as an overseer, had to be on guard to “keep [his] senses [be sober-minded] in all things,” to “suffer evil, do the work of an evangelizer, fully accomplish [his] ministry.” (2 Tim. 4:3-5) In keeping his senses, Timothy was to realize that Paul would not be on the scene much longer (2 Tim. 4:6-8), and Timothy himself would eventually pass off the scene, so he must commit the things learned to faithful men, who, in turn, would be adequately qualified to teach others. (2 Tim. 2:2) Thus the congregation would be built up as a bulwark against the apostasy to come, being “a pillar and support of the truth.”—1 Tim. 3:15.

The apostle Peter likewise, knowing that he and his fellow apostles would not be on hand much longer (2 Pet. 1:14), able to act as a restraint to the apostate movement instigated by the Devil, counseled Christians to hold fast to their salvation through Christ, ‘keeping their senses completely (literally, “being sober perfectly”), setting their hope upon the undeserved kindness that was to be brought to them at the revelation of Jesus Christ.’ (1 Pet. 1:13) Knowing the seriousness of the times, with growing persecution from the world, they should be sound in mind, watchful, vigilant, and should not neglect serious prayer, to obtain the strength they would need for endurance. (1 Pet. 4:7) He warned them to keep their senses, because the Devil was like a roaring lion seeking to devour, and a solid stand had to be taken against him. This required soberness, seriousness, self-control.—1 Pet. 5:8, 9.

SOCO(H)

(Soʹco[h]) [possibly thorn, or, thorny place].

1. A Judean city in the Shephelah, seemingly referred to as both Soco and Socoh. (Josh. 15:20, 33, 35) The Philistines collected their army together at Socoh and then camped at nearby Ephesdammim before Goliath’s encounter with David. (1 Sam. 17:1) Years later this Soco was apparently among the cities that Rehoboam strengthened. (2 Chron. 11:5-7; however, this passage may apply to No. 2 below.) Nevertheless, Soco, along with its dependent towns, was captured by the Philistines more than two hundred years later, during King Ahaz’ rule. (2 Chron. 28:16-18) It seems to be represented by the ruins at Khirbet ʽAbbad, some sixteen and a half miles (26.5 kilometers) SW of Jerusalem. Khirbet Shuweikeh, a short distance to the E, seems to preserve the Biblical name.

2. Socoh, a city in the mountainous region of Judah. (Josh. 15:20, 48) It is often identified with a different Khirbet Shuweikeh, some ten and a half miles (17 kilometers) S-SW of Hebron.

3. Socoh, a place under the administration of one of Solomon’s deputies. (1 Ki. 4:7, 10) The suggested identification of it with Tell er-Ras, about ten and a half miles (17 kilometers) NW of Samaria, seems to fit the account, as the proposed sites of both Arubboth and Hepher (mentioned with Socoh in the Kings account) are nearby.

4. In the genealogy of Judah, Heber is called “the father of Soco.” (1 Chron. 4:18) Soco could be a personal name of Heber’s descendant; or, the text could indicate that Heber was the founder of the city of Soco or its population. Assuming that this latter situation was the case, it is not possible to determine whether the reference is to Soco(h) No. 1 or No. 2.

SODI

(Soʹdi) [intimacy of Jah].

A Zebulunite whose son Gaddiel represented his tribe in spying out the Promised Land.—Num. 13:2, 10.

SODOM

(Sodʹom).

This city was situated along the SE boundary of Canaan. (Gen. 10:19; 13:12) Often mentioned along with Gomorrah, Sodom seems to have been the most prominent of five cities, all of which were apparently located at the Low Plain of Siddim. (Gen. 14:2, 3) This plain is believed to have been that area now submerged beneath the southern part of the Dead Sea, S of the tongue of land called the Lisan, which extends outward from the eastern shore.—See SALT SEA.

When Abraham and Lot decided to move farther apart, to avoid disputes among their herdsmen, Lot went eastward into the well-watered District of the Jordan and pitched his tent near Sodom. There he found that “the men of Sodom were bad and were gross sinners against Jehovah,” much to Lot’s distress. (Gen. 13:5-13; 2 Pet. 2:7, 8) Sometime later, after a twelve-year subjection to Chedorlaomer, king of Elam, the inhabitants of Sodom and the other four cities rebelled. In the following year, Chedorlaomer and his allies defeated Bera, the king of Sodom, and his confederates. Besides seizing possessions and foodstuffs, the victors took Lot and others captive.—Gen. 14:1-12.

Abraham’s forces overtook Chedorlaomer and recovered the captives and booty, including Lot and his household. The king of Sodom insisted that Abraham keep the recovered material goods, but Abraham refused, lest Bera should say, “It was I who made Abram rich.”—Gen. 14:13-24.

Sodom, however, persisted in a course in defiance of Jehovah, becoming known for such immoral practices as homosexuality. “The cry of complaint about Sodom and Gomorrah,” Jehovah declared, “yes, it is loud, and their sin, yes, it is very heavy.” God therefore sent his angels to destroy Sodom, with the assurance to Abraham that if ten righteous persons could be found in the place the whole city would be spared.—Gen. 18:16, 20-33.

The city showed it deserved destruction, for a vile mob of Sodomites, including boys and old men, surrounded Lot’s house attempting to rape his angelic guests. The next day, after Lot, his wife and two daughters left the city, Sodom and Gomorrah were destroyed by sulfur and fire. (Gen. 19:1-29; Luke 17:28, 29) Thereafter Sodom and Gomorrah became a proverbial figure of utter destruction from the hand of God Almighty (Deut. 29:23; Isa. 1:9; 13:19; Jer. 49:18; 50:40; Lam. 4:6; Amos 4:11; Zeph. 2:9; Rom. 9:29) and of extreme wickedness.—Deut. 32:32; Isa. 1:10; 3:9; Jer. 23:14; Ezek. 16:46-56; see GOMORRAH.

Jude mentions that “Sodom and Gomorrah . . . are placed before us as a warning example by undergoing the judicial punishment of everlasting fire.” This would not conflict with Jesus’ statement about a Jewish city that should reject the good news: “It will be more endurable for the land of Sodom and Gomorrah on Judgment Day than for that city.” Sodom and Gomorrah were everlastingly destroyed as cities, but this would not preclude a resurrection for people of those cities.—Jude 7; Matt. 10:15; compare Luke 11:32; 2 Peter 2:6.