^18:22The two men turned⁶² and headed⁶³ toward Sodom, but Abraham was still standing before the Lord.⁶⁴^18:23Abraham approached and said, “Will you sweep away the godly along with the wicked? ^18:24What 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? ^18:25Far 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

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

^18:27Then Abraham asked, “Since I have undertaken to speak to the Lord⁶⁸ (although I am but dust and ashes),⁶⁹^18:28what 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.”

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

^18:30Then 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.”

^18:31Abraham⁷⁷ 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.”

^18:32Finally 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.”

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

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Footnotes

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 Heb “went.”
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 Heb “lift up,” perhaps in the sense of “bear with” (cf. “forgive”).
66 Or “ruler.”
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 The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
69 The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.
70 The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
71 Heb “because of five.”
72 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
73 The construction is a verbal hendiadys—the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
74 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
75 Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”
76 After the jussive, the cohortative indicates purpose/result.
77 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
78 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
79 Heb “And the Lord went.”
80 The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
81 Heb “to his place.”