Genesis 18–19

Footnotes

1. 1 Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
2. 2 Or “terebinths.”
3. 3 The disjunctive clause here is circumstantial to the main clause.
4. 4 The Hebrew noun translated “entrance” is an adverbial accusative of place.
5. 5 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
6. 6 Heb “lifted up his eyes.”
7. 7 Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
8. 8 The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
9. 9 The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
10. 10 The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
11. 11 The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.
12. 12 The has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).
13. 13 Heb “do not pass by from upon your servant.”
14. 14 The imperative after the jussive indicates purpose here.
15. 15 The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
16. 16 The Qal cohortative here probably has the nuance of polite request.
17. 17 Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
18. 18 Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
19. 19 Heb “so that you may refresh yourselves, after [which] you may be on your way—for therefore you passed by near your servant.”
20. 20 The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
21. 21 Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
22. 22 The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
23. 23 Heb “the young man.”
24. 24 The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
25. 25 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
26. 26 The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
27. 27 The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
28. 28 The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
29. 29 Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. , ) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.
30. 30 The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense. I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
31. 31 Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
32. 32 Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
33. 33 This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
34. 34 Heb “days.”
35. 35 Heb “it had ceased to be for Sarah [after] a way like women.”
36. 36 Heb “saying.”
37. 37 It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” 24 (1974): 454–73.
38. 38 The word “too” has been added in the translation for stylistic reasons.
39. 39 Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”
40. 40 The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
41. 41 The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
42. 42 Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.
43. 43 Heb “And he said, ‘No, but you did laugh.’ ” The referent (the Lord) has been specified in the translation for clarity.
44. 44 Heb “And the men arose from there.”
45. 45 Heb “toward the face of.”
46. 46 The disjunctive parenthetical clause sets the stage for the following speech.
47. 47 The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
48. 48 The active participle here refers to an action that is imminent.
49. 49 Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
50. 50 The infinitive absolute lends emphasis to the finite verb that follows.
51. 51 Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
52. 52 Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.
53. 53 Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
54. 54 The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.
55. 55 Heb “bring on.” The infinitive after לְמַעַן (léma’an) indicates result here.
56. 56 Heb “spoke to.”
57. 57 Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
58. 58 Heb “heavy.”
59. 59 The cohortative indicates the Lord’s resolve. I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1–9.
60. 60 Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.
61. 61 The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
62. 62 Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.
63. 63 Heb “went.”
64. 64 An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.
65. 65 Heb “lift up,” perhaps in the sense of “bear with” (cf. “forgive”).
66. 66 Or “ruler.”
67. 67 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,” 82 (1970): 380–95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” 83 (1972): 137–39.
68. 68 The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
69. 69 The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.
70. 70 The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
71. 71 Heb “because of five.”
72. 72 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
73. 73 The construction is a verbal hendiadys—the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
74. 74 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
75. 75 Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”
76. 76 After the jussive, the cohortative indicates purpose/result.
77. 77 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
78. 78 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
79. 79 Heb “And the Lord went.”
80. 80 The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
81. 81 Heb “to his place.”
82. 1 The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
83. 2 Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons. The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).
84. 3 The imperatives have the force of invitation.
85. 4 These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
86. 5 The town square refers to the wide street area at the gate complex of the city.
87. 6 The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.
88. 7 The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.
89. 8 Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.
90. 9 The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
91. 10 The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead. The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “have sex” in ) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7–14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.
92. 11 Heb “may my brothers not act wickedly.”
93. 12 Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
94. 13 Heb “according to what is good in your eyes.”
95. 14 Heb “shadow.”
96. 15 This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.
97. 16 Heb “approach out there” which could be rendered “Get out of the way, stand back!”
98. 17 Heb “to live as a resident alien.”
99. 18 Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”
100. 19 The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors—probably nothing short of homosexual rape—they were now ready to inflict on Lot.
101. 20 Heb “and they pressed against the man, against Lot, exceedingly.”
102. 21 Heb “and they drew near.”
103. 22 Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.
104. 23 The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
105. 24 Heb “to them into the house.”
106. 25 Heb “from the least to the greatest.”
107. 26 Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
108. 27 Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.
109. 28 Heb “Yet who [is there] to you here?”
110. 29 The words “Do you have” are supplied in the translation for stylistic reasons.
111. 30 Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
112. 31 Heb “the place.” The Hebrew article serves here as a demonstrative.
113. 32 The Hebrew participle expresses an imminent action here.
114. 33 Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
115. 34 Heb “the Lord.” The repetition of the divine name has been replaced in the translation by the pronoun “he” for stylistic reasons.
116. 35 The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
117. 36 The Hebrew active participle expresses an imminent action.
118. 37 Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
119. 38 Heb “When dawn came up.”
120. 39 Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.
121. 40 Or “with the iniquity [i.e., punishment] of the city” (cf. , ).
122. 41 Heb “he”; the referent (Lot) has been specified in the translation for clarity.
123. 42 Heb “in the compassion of the Lord to them.”
124. 43 Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).
125. 44 Or “one of them”; Heb “he.” Several ancient versions (, , ) read the plural “they.” See also the note on “your” in v. .
126. 45 Heb “escape.”
127. 46 The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.
128. 47 Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
129. 48 Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
130. 49 The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
131. 50 Heb “in your eyes.”
132. 51 Heb “you made great your kindness.”
133. 52 The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
134. 53 The infinitive construct explains how God has shown Lot kindness.
135. 54 Heb “lest.”
136. 55 The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
137. 56 The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
138. 57 The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”
139. 58 Heb “Look, this town is near to flee to there. And it is little.”
140. 59 Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
141. 60 Heb “Is it not little?”
142. 61 Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
143. 62 Heb “And he said, ‘Look, I will grant.’ ” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so ; note the singular references in vv. 18–19), or it could be that Lot is speaking directly to the Lord here. Most English translations leave the referent of the pronoun unspecified and maintain the ambiguity.
144. 63 Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
145. 64 The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).
146. 65 Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
147. 66 Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).
148. 67 The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
149. 68 The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun’s rising) occurred as the second (Lot’s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene.
150. 69 The disjunctive clause signals the beginning of the next scene and highlights God’s action.
151. 70 Or “burning sulfur” (the traditional “fire and brimstone”).
152. 71 Heb “from the Lord from the heavens.” The words “It was sent down” are supplied in the translation for stylistic reasons. The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the Lord. What exactly this was, and how it happened, can only be left to intelligent speculation, but see J. P. Harland, “The Destruction of the Cities of the Plain,” 6 (1943): 41–54.
153. 72 Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
154. 73 Heb “and the vegetation of the ground.”
155. 74 Heb “his”; the referent (Lot) has been specified in the translation for clarity.
156. 75 The Hebrew verb means “to look intently; to gaze” (see 15:5). Longingly. Lot’s wife apparently identified with the doomed city and thereby showed lack of respect for God’s provision of salvation. She, like her daughters later, had allowed her thinking to be influenced by the culture of Sodom.
157. 76 The words “and went” are supplied in the translation for stylistic reasons.
158. 77 Heb “upon the face of.”
159. 78 Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.
160. 79 Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.” It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”
161. 80 The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
162. 81 Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
163. 82 Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23–32) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked. God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world—which is what he will do again at the end of the age.
164. 83 God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
165. 84 Heb “the overthrow when [he] overthrew.”
166. 85 Heb “and the firstborn said.”
167. 86 Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
168. 87 Heb “to enter upon us.” This is a euphemism for sexual relations.
169. 88 Heb “drink wine.”
170. 89 Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.
171. 90 Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
172. 91 Heb “and we will keep alive from our father descendants.” For a discussion of the cultural background of the daughters’ desire to preserve our family line see F. C. Fensham, “The Obliteration of the Family as Motif in the Near Eastern Literature,” 10 (1969): 191–99.
173. 92 Heb “drink wine.”
174. 93 Heb “the firstborn.”
175. 94 Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.
176. 95 Heb “and he did not know when she lay down and when she arose.”
177. 96 Heb “the firstborn.”
178. 97 Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”