The Hebrew of Genesis 18:21 says only, "I will go down now and see." Targum Pseudo-Jonathan opens a window into what God is actually going down to see. And the window is heartbreaking.
"I will now appear," the Aramaic paraphrase reads, "and see whether, as the cry of a damsel torn away, which ascendeth before Me, they have made completion of their sins."
The rabbis preserved a tradition that the specific tz'aqa — the scream — that reached the divine throne from Sodom was the scream of a particular young woman. Most versions name her or describe her as a girl who either fed a stranger or tried to protect one, and who was tortured by the city for it. Her cry is the evidence in the case.
And yet even here, at the edge of verdict, the Targum insists on the possibility of repentance. "If they have wrought repentance, shall they not be as innocent before Me? and as if not knowing, I will not punish."
This is the double signature of Jewish divine justice. The cry of the victim is never ignored — not a single scream is forgotten in heaven. And the door of teshuvah (repentance) is never locked until the last possible moment. Sodom will fall because it chose not to walk through that door, not because the door was shut.
The takeaway: God hears the scream of the voiceless and waits, as long as He can, for the perpetrator to turn.