Text -- Genesis 18:18-33 (NET)

18:18 After all, Abraham will surely become a great and powerful nation, and all the nations on the earth will pronounce blessings on one another using his name. 18:19 I have chosen him so that he may command his children and his household after him to keep the way of the Lord by doing what is right and just. Then the Lord will give to Abraham what he promised him.” 18:20 So the Lord said, “The outcry against Sodom and Gomorrah is so great and their sin so blatant 18:21 that I must go down and see if they are as wicked as the outcry suggests. If not, I want to know.” 18:22 The two men turned and headed toward Sodom, but Abraham was still standing before the Lord. 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 spare 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 judge of the whole earth do what is right?” 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 Lord (although I am but dust and ashes), 18:28 what if there are five less than the fifty godly people? Will you destroy the whole city because five are lacking?” He replied, “I will not destroy it if I find forty-five there.” 18:29 Abraham spoke to him again, “What if forty are found there?” He replied, “I will not do it for the sake of the forty.” 18:30 Then Abraham said, “May the Lord not be angry so that I may speak! What if thirty are found there?” He replied, “I will not do it if I find thirty there.” 18:31 Abraham 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 Abraham 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 way when he had finished speaking to Abraham. Then Abraham returned home.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 18:18

¹ tn 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?”

² tn The infinitive absolute lends emphasis to the finite verb that follows.

³ tn 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.

NET Notes: Gen 18:19

¹ tn 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.

² tn 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”).

³ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

⁴ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

⁵ tn Heb “spoke to.”

NET Notes: Gen 18:20

¹ tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

² tn Heb “heavy.”

NET Notes: Gen 18:21

¹ tn The cohortative indicates the Lord’s resolve.

sn 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.

² tn 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.

³ sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.

NET Notes: Gen 18:22

¹ tn 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.

² tn Heb “went.”

³ tc 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.

NET Notes: Gen 18:24

¹ tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

NET Notes: Gen 18:25

¹ tn Or “ruler.”

² 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.

NET Notes: Gen 18:27

¹ tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

² tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

NET Notes: Gen 18:28

¹ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

² tn Heb “because of five.”

NET Notes: Gen 18:29

¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

² tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

NET Notes: Gen 18:30

¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

² tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

³ tn After the jussive, the cohortative indicates purpose/result.

NET Notes: Gen 18:31

¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

NET Notes: Gen 18:32

¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

NET Notes: Gen 18:33

¹ tn Heb “And the Lord went.”

² tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

³ tn Heb “to his place.”