Genesis 18:23–33

18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare65 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing—to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge66 of the whole earth do what is right?”67

18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord68 (although I am but dust and ashes),69 18:28 what if there are five less than the fifty godly people? Will you destroy70 the whole city because five are lacking?”71 He replied, “I will not destroy it if I find forty-five there.”

18:29 Abraham72 spoke to him again,73 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

18:30 Then Abraham74 said, “May the Lord not be angry75 so that I may speak!76 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

18:31 Abraham77 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

18:32 Finally Abraham78 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

18:33 The Lord went on his way79 when he had finished speaking80 to Abraham. Then Abraham returned home.81

65	tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
66	tn Or “ruler.”
67	sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380–95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137–39.
68	tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
69	tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.
70	tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
71	tn Heb “because of five.”
72	tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
73	tn The construction is a verbal hendiadys—the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
74	tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
75	tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”
76	tn After the jussive, the cohortative indicates purpose/result.
77	tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
78	tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
79	tn Heb “And the Lord went.”
80	tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
81	tn Heb “to his place.”