Genesis 18:1--20:18
Context18:1 The Lord appeared to Abraham 1 by the oaks 2 of Mamre while 3 he was sitting at the entrance 4 to his tent during the hottest time of the day. 18:2 Abraham 5 looked up 6 and saw 7 three men standing across 8 from him. When he saw them 9 he ran from the entrance of the tent to meet them and bowed low 10 to the ground. 11
18:3 He said, “My lord, 12 if I have found favor in your sight, do not pass by and leave your servant. 13 18:4 Let a little water be brought so that 14 you may all 15 wash your feet and rest under the tree. 18:5 And let me get 16 a bit of food 17 so that you may refresh yourselves 18 since you have passed by your servant’s home. After that you may be on your way.” 19 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 20 three measures 21 of fine flour, knead it, and make bread.” 22 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 23 who quickly prepared it. 24 18:8 Abraham 25 then took some curds and milk, along with the calf that had been prepared, and placed the food 26 before them. They ate while 27 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 28 in the tent.” 18:10 One of them 29 said, “I will surely return 30 to you when the season comes round again, 31 and your wife Sarah will have a son!” 32 (Now Sarah was listening at the entrance to the tent, not far behind him. 33 18:11 Abraham and Sarah were old and advancing in years; 34 Sarah had long since passed menopause.) 35 18:12 So Sarah laughed to herself, thinking, 36 “After I am worn out will I have pleasure, 37 especially when my husband is old too?” 38
18:13 The Lord said to Abraham, “Why 39 did Sarah laugh and say, ‘Will I really 40 have a child when I am old?’ 18:14 Is anything impossible 41 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 42 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 43
18:16 When the men got up to leave, 44 they looked out over 45 Sodom. (Now 46 Abraham was walking with them to see them on their way.) 47 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 48 18:18 After all, Abraham 49 will surely become 50 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 51 using his name. 18:19 I have chosen him 52 so that he may command his children and his household after him to keep 53 the way of the Lord by doing 54 what is right and just. Then the Lord will give 55 to Abraham what he promised 56 him.”
18:20 So the Lord said, “The outcry against 57 Sodom and Gomorrah is so great and their sin so blatant 58 18:21 that I must go down 59 and see if they are as wicked as the outcry suggests. 60 If not, 61 I want to know.”
18:22 The two men turned 62 and headed 63 toward Sodom, but Abraham was still standing before the Lord. 64 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 65 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 66 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 Lord 68 (although I am but dust and ashes), 69 18:28 what if there are five less than the fifty godly people? Will you destroy 70 the whole city because five are lacking?” 71 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 72 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 Abraham 74 said, “May the Lord not be angry 75 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 Abraham 77 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 78 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 79 when he had finished speaking 80 to Abraham. Then Abraham returned home. 81
19:1 The two angels came to Sodom in the evening while 82 Lot was sitting in the city’s gateway. 83 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night 84 and wash your feet. Then you can be on your way early in the morning.” 85 “No,” they replied, “we’ll spend the night in the town square.” 86
19:3 But he urged 87 them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate. 19:4 Before they could lie down to sleep, 88 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 89 19:5 They shouted to Lot, 90 “Where are the men who came to you tonight? Bring them out to us so we can have sex 91 with them!”
19:6 Lot went outside to them, shutting the door behind him. 19:7 He said, “No, my brothers! Don’t act so wickedly! 92 19:8 Look, I have two daughters who have never had sexual relations with 93 a man. Let me bring them out to you, and you can do to them whatever you please. 94 Only don’t do anything to these men, for they have come under the protection 95 of my roof.” 96
19:9 “Out of our way!” 97 they cried, and “This man came to live here as a foreigner, 98 and now he dares to judge us! 99 We’ll do more harm 100 to you than to them!” They kept 101 pressing in on Lot until they were close enough 102 to break down the door.
19:10 So the men inside 103 reached out 104 and pulled Lot back into the house 105 as they shut the door. 19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, 106 with blindness. The men outside 107 wore themselves out trying to find the door. 19:12 Then the two visitors 108 said to Lot, “Who else do you have here? 109 Do you have 110 any sons-in-law, sons, daughters, or other relatives in the city? 111 Get them out of this 112 place 19:13 because we are about to destroy 113 it. The outcry against this place 114 is so great before the Lord that he 115 has sent us to destroy it.”
19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 116 He said, “Quick, get out of this place because the Lord is about to destroy 117 the city!” But his sons-in-law thought he was ridiculing them. 118
19:15 At dawn 119 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 120 or else you will be destroyed when the city is judged!” 121 19:16 When Lot 122 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 123 They led them away and placed them 124 outside the city. 19:17 When they had brought them outside, they 125 said, “Run 126 for your lives! Don’t look 127 behind you or stop anywhere in the valley! 128 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 129 19:19 Your 130 servant has found favor with you, 131 and you have shown me great 132 kindness 133 by sparing 134 my life. But I am not able to escape to the mountains because 135 this disaster will overtake 136 me and I’ll die. 137 19:20 Look, this town 138 over here is close enough to escape to, and it’s just a little one. 139 Let me go there. 140 It’s just a little place, isn’t it? 141 Then I’ll survive.” 142
19:21 “Very well,” he replied, 143 “I will grant this request too 144 and will not overthrow 145 the town you mentioned. 19:22 Run there quickly, 146 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 147
19:23 The sun had just risen 148 over the land as Lot reached Zoar. 149 19:24 Then the Lord rained down 150 sulfur and fire 151 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 152 19:25 So he overthrew those cities and all that region, 153 including all the inhabitants of the cities and the vegetation that grew 154 from the ground. 19:26 But Lot’s 155 wife looked back longingly 156 and was turned into a pillar of salt.
19:27 Abraham got up early in the morning and went 157 to the place where he had stood before the Lord. 19:28 He looked out toward 158 Sodom and Gomorrah and all the land of that region. 159 As he did so, he saw the smoke rising up from the land like smoke from a furnace. 160
19:29 So when God destroyed 161 the cities of the region, 162 God honored 163 Abraham’s request. He removed Lot 164 from the midst of the destruction when he destroyed 165 the cities Lot had lived in.
19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters. 19:31 Later the older daughter said 166 to the younger, “Our father is old, and there is no man anywhere nearby 167 to have sexual relations with us, 168 according to the way of all the world. 19:32 Come, let’s make our father drunk with wine 169 so we can have sexual relations 170 with him and preserve 171 our family line through our father.” 172
19:33 So that night they made their father drunk with wine, 173 and the older daughter 174 came and had sexual relations with her father. 175 But he was not aware that she had sexual relations with him and then got up. 176 19:34 So in the morning the older daughter 177 said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. 178 Then you go and have sexual relations with him so we can preserve our family line through our father.” 179 19:35 So they made their father drunk 180 that night as well, and the younger one came and had sexual relations with him. 181 But he was not aware that she had sexual relations with him and then got up. 182
19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter 183 gave birth to a son and named him Moab. 184 He is the ancestor of the Moabites of today. 19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. 185 He is the ancestor of the Ammonites of today.
20:1 Abraham journeyed from there to the Negev 186 region and settled between Kadesh and Shur. While he lived as a temporary resident 187 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 188 to Abimelech in a dream at night and said to him, “You are as good as dead 189 because of the woman you have taken, for she is someone else’s wife.” 190
20:4 Now Abimelech had not gone near her. He said, “Lord, 191 would you really slaughter an innocent nation? 192 20:5 Did Abraham 193 not say to me, ‘She is my sister’? And she herself said, 194 ‘He is my brother.’ I have done this with a clear conscience 195 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 196 That is why I have kept you 197 from sinning against me and why 198 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 199 he is a prophet 200 and he will pray for you; thus you will live. 201 But if you don’t give her back, 202 know that you will surely die 203 along with all who belong to you.”
20:8 Early in the morning 204 Abimelech summoned 205 all his servants. When he told them about all these things, 206 they 207 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 208 You have done things to me that should not be done!” 209 20:10 Then Abimelech asked 210 Abraham, “What prompted you to do this thing?” 211
20:11 Abraham replied, “Because I thought, 212 ‘Surely no one fears God in this place. They will kill me because of 213 my wife.’ 20:12 What’s more, 214 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 215 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 216 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 217 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 218
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 219 to your ‘brother.’ 220 This is compensation for you so that you will stand vindicated before all who are with you.” 221
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 222 had caused infertility to strike every woman 223 in the household of Abimelech because he took 224 Sarah, Abraham’s wife.
Leviticus 11:42-47
Context11:42 You must not eat anything that crawls 225 on its belly or anything that walks on all fours or on any number of legs 226 of all the swarming things that swarm on the land, because they are detestable. 11:43 Do not make yourselves detestable by any of the swarming things. 227 You must not defile yourselves by them and become unclean by them, 11:44 for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground, 11:45 for I am the Lord who brought you up from the land of Egypt to be your God, 228 and you are to be holy because I am holy. 11:46 This is the law 229 of the land animals, the birds, all the living creatures that move in the water, and all the creatures 230 that swarm on the land, 11:47 to distinguish between the unclean and the clean, between the living creatures that may be eaten and the living creatures that must not be eaten.’”
Acts 10:14-16
Context10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 231 10:15 The voice 232 spoke to him again, a second time, “What God has made clean, you must not consider 233 ritually unclean!” 234 10:16 This happened three times, and immediately the object was taken up into heaven. 235
Acts 10:28
Context10:28 He said to them, “You know that 236 it is unlawful 237 for a Jew 238 to associate with or visit a Gentile, 239 yet God has shown me that I should call no person 240 defiled or ritually unclean. 241
Acts 11:8-10
Context11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 242 has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider 243 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again.
Acts 15:20-21
Context15:20 but that we should write them a letter 244 telling them to abstain 245 from things defiled 246 by idols and from sexual immorality and from what has been strangled 247 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 248 because he is read aloud 249 in the synagogues 250 every Sabbath.”
Romans 14:17
Context14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.
Romans 14:1
Context14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. 251
Colossians 1:25
Context1:25 I became a servant of the church according to the stewardship 252 from God – given to me for you – in order to complete 253 the word of God,
Colossians 1:1
Context1:1 From Paul, 254 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 4:3-5
Context4:3 At the same time pray 255 for us too, that 256 God may open a door for the message 257 so that we may proclaim 258 the mystery of Christ, for which I am in chains. 259 4:4 Pray that I may make it known as I should. 260 4:5 Conduct yourselves 261 with wisdom toward outsiders, making the most of the opportunities.
Titus 1:15
Context1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.
Hebrews 9:10
Context9:10 They served only for matters of food and drink 262 and various washings; they are external regulations 263 imposed until the new order came. 264
Hebrews 13:9
Context13:9 Do not be carried away by all sorts of strange teachings. 265 For it is good for the heart to be strengthened by grace, not ritual meals, 266 which have never benefited those who participated in them.
[18:1] 1 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 3 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 4 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[18:2] 5 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 6 tn Heb “lifted up his eyes.”
[18:2] 7 tn 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.
[18:2] 8 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
[18:2] 9 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 10 tn 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).
[18:2] 11 sn The reader knows this is a theophany. The three visitors are probably the
[18:3] 12 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the
[18:3] 13 tn Heb “do not pass by from upon your servant.”
[18:4] 14 tn The imperative after the jussive indicates purpose here.
[18:4] 15 tn 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.
[18:5] 16 tn The Qal cohortative here probably has the nuance of polite request.
[18:5] 17 tn 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.
[18:5] 18 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
[18:5] 19 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
[18:6] 20 tn 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.
[18:6] 21 sn 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.
[18:6] 22 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
[18:7] 23 tn Heb “the young man.”
[18:7] 24 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
[18:8] 25 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 26 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
[18:8] 27 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 28 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[18:10] 29 tn 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
[18:10] 30 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
[18:10] 31 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 32 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 33 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:11] 35 tn Heb “it had ceased to be for Sarah [after] a way like women.”
[18:12] 37 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.
[18:12] 38 tn The word “too” has been added in the translation for stylistic reasons.
[18:13] 39 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
[18:13] 40 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
[18:14] 41 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 42 sn 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
[18:15] 43 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
[18:16] 44 tn Heb “And the men arose from there.”
[18:16] 45 tn Heb “toward the face of.”
[18:16] 46 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 47 tn 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.
[18:17] 48 tn The active participle here refers to an action that is imminent.
[18:18] 49 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?”
[18:18] 50 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 51 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.
[18:19] 52 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
[18:19] 53 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”).
[18:19] 54 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 55 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:20] 57 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
[18:21] 59 tn The cohortative indicates the
[18:21] 60 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
[18:21] 61 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
[18:22] 62 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
[18:22] 64 tc An ancient Hebrew scribal tradition reads “but the
[18:24] 65 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 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.
[18:27] 68 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 69 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 70 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 71 tn Heb “because of five.”
[18:29] 72 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 73 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 74 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 75 tn Heb “let it not be hot to the
[18:30] 76 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 77 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 78 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 79 tn Heb “And the
[18:33] 80 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
[18:33] 81 tn Heb “to his place.”
[19:1] 82 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
[19:1] 83 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
[19:2] 84 tn The imperatives have the force of invitation.
[19:2] 85 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
[19:2] 86 sn The town square refers to the wide street area at the gate complex of the city.
[19:3] 87 tn 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.
[19:4] 88 tn 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.
[19:4] 89 tn 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.
[19:5] 90 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
[19:5] 91 tn 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.
[19:7] 92 tn Heb “may my brothers not act wickedly.”
[19:8] 93 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
[19:8] 94 tn Heb “according to what is good in your eyes.”
[19:8] 96 sn 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.
[19:9] 97 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
[19:9] 98 tn Heb “to live as a resident alien.”
[19:9] 99 tn 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.”
[19:9] 100 tn 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.
[19:9] 101 tn Heb “and they pressed against the man, against Lot, exceedingly.”
[19:9] 102 tn Heb “and they drew near.”
[19:10] 103 tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.
[19:10] 104 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
[19:10] 105 tn Heb “to them into the house.”
[19:11] 106 tn Heb “from the least to the greatest.”
[19:11] 107 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
[19:12] 108 tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.
[19:12] 109 tn Heb “Yet who [is there] to you here?”
[19:12] 110 tn The words “Do you have” are supplied in the translation for stylistic reasons.
[19:12] 111 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
[19:12] 112 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
[19:13] 113 tn The Hebrew participle expresses an imminent action here.
[19:13] 114 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
[19:13] 115 tn Heb “the
[19:14] 116 sn 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.
[19:14] 117 tn The Hebrew active participle expresses an imminent action.
[19:14] 118 tn 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.
[19:15] 119 tn Heb “When dawn came up.”
[19:15] 120 tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.
[19:15] 121 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
[19:16] 122 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[19:16] 123 tn Heb “in the compassion of the
[19:16] 124 tn 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”).
[19:17] 125 tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.
[19:17] 127 tn 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.
[19:17] 128 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:18] 129 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
[19:19] 130 tn 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.
[19:19] 131 tn Heb “in your eyes.”
[19:19] 132 tn Heb “you made great your kindness.”
[19:19] 133 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
[19:19] 134 tn The infinitive construct explains how God has shown Lot kindness.
[19:19] 136 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
[19:19] 137 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
[19:20] 138 tn 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.”
[19:20] 139 tn Heb “Look, this town is near to flee to there. And it is little.”
[19:20] 140 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
[19:20] 141 tn Heb “Is it not little?”
[19:20] 142 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
[19:21] 143 tn 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 NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the
[19:21] 144 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
[19:21] 145 tn 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”).
[19:22] 146 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
[19:22] 147 tn 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).
[19:23] 148 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
[19:23] 149 tn 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.
[19:24] 150 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
[19:24] 151 tn Or “burning sulfur” (the traditional “fire and brimstone”).
[19:24] 152 tn Heb “from the
[19:25] 153 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:25] 154 tn Heb “and the vegetation of the ground.”
[19:26] 155 tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.
[19:26] 156 tn The Hebrew verb means “to look intently; to gaze” (see 15:5).
[19:27] 157 tn The words “and went” are supplied in the translation for stylistic reasons.
[19:28] 158 tn Heb “upon the face of.”
[19:28] 159 tn 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.
[19:28] 160 tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”
[19:29] 161 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
[19:29] 162 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:29] 163 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
[19:29] 164 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
[19:29] 165 tn Heb “the overthrow when [he] overthrew.”
[19:31] 166 tn Heb “and the firstborn said.”
[19:31] 167 tn 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.
[19:31] 168 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
[19:32] 169 tn Heb “drink wine.”
[19:32] 170 tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.
[19:32] 171 tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
[19:32] 172 tn Heb “and we will keep alive from our father descendants.”
[19:33] 173 tn Heb “drink wine.”
[19:33] 174 tn Heb “the firstborn.”
[19:33] 175 tn 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.
[19:33] 176 tn Heb “and he did not know when she lay down and when she arose.”
[19:34] 177 tn Heb “the firstborn.”
[19:34] 178 tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”
[19:34] 179 tn Heb “And go, lie down with him and we will keep alive from our father descendants.”
[19:35] 180 tn Heb “drink wine.”
[19:35] 181 tn Heb “lied down with him.”
[19:35] 182 tn Heb “And he did not know when she lied down and when she arose.”
[19:37] 183 tn Heb “the firstborn.”
[19:37] 184 sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.
[19:38] 185 sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.
[20:1] 186 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] 187 tn Heb “and he sojourned.”
[20:3] 189 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
[20:3] 190 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 191 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 192 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.
[20:5] 193 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 194 tn Heb “and she, even she.”
[20:5] 195 tn Heb “with the integrity of my heart.”
[20:6] 196 tn Heb “with the integrity of your heart.”
[20:6] 197 tn Heb “and I, even I, kept you.”
[20:6] 198 tn Heb “therefore.”
[20:7] 199 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 200 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 201 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] 202 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 203 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 204 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 205 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 206 tn Heb “And he spoke all these things in their ears.”
[20:8] 207 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 208 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
[20:9] 209 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 210 tn Heb “And Abimelech said to.”
[20:10] 211 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 212 tn Heb “Because I said.”
[20:11] 213 tn Heb “over the matter of.”
[20:12] 214 tn Heb “but also.”
[20:13] 215 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
[20:13] 216 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 217 tn Heb “took and gave.”
[20:15] 218 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 219 sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
[20:16] 220 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
[20:16] 221 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
[20:18] 222 tn In the Hebrew text the clause begins with “because.”
[20:18] 223 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] 224 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[11:42] 225 tn Heb “goes” (KJV, ASV “goeth”); NIV “moves about”; NLT “slither along.” The same Hebrew term is translated “walks” in the following clause.
[11:42] 226 tn Heb “until all multiplying of legs.”
[11:43] 227 tn Heb “by any of the swarming things that swarm.”
[11:45] 228 tn Heb “to be to you for a God.”
[11:46] 229 sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 11. Similar summaries are found in Lev 7:37-38; 13:59; 14:54-57; and 15:32-33.
[11:46] 230 tn Heb “for all the creatures.”
[10:14] 231 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
[10:15] 232 tn Grk “And the voice.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:15] 234 sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
[10:16] 235 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
[10:28] 236 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
[10:28] 237 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
[10:28] 238 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
[10:28] 239 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
[10:28] 240 tn This is a generic use of ἄνθρωπος (anqrwpo").
[10:28] 241 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
[11:8] 242 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
[11:9] 243 tn Or “declare.” The wording matches Acts 10:15.
[15:20] 244 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
[15:20] 245 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).
[15:20] 247 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).
[15:21] 248 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
[15:21] 249 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
[15:21] 250 sn See the note on synagogue in 6:9.
[14:1] 251 tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
[1:25] 252 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
[1:25] 253 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.
[1:1] 254 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[4:3] 255 tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
[4:3] 256 tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.
[4:3] 257 tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
[4:3] 258 tn Or “so that we may speak.”
[4:4] 260 tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.
[4:5] 261 tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).
[9:10] 262 tn Grk “only for foods and drinks.”
[9:10] 263 tc Most witnesses (D1 Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important
[9:10] 264 tn Grk “until the time of setting things right.”
[13:9] 265 tn Grk “by diverse and strange teachings.”
[13:9] 266 tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).