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Genesis13:10–13

Lot Proceeds toward Sodom

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Genesis 13:10–13 — Lot Proceeds toward Sodom. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

10

And Lot looked out and saw that the whole plain of the Jordan, all the way to Zoar, was well watered like the garden of the LORD, like the land of Egypt. (This was before the LORD destroyed Sodom and Gomorrah.)

Berean Standard Bible · CC0

Hebrew — tap a word ↓

lō·wṭ ’eṯ- way·yiś·śā- ‘ê·nāw way·yar ’eṯ- kāl- kik·kar hay·yar·dên kî bō·’ă·ḵāh ṣō·‘ar maš·qeh ḵul·lāh kə·ḡan- Yah·weh kə·’e·reṣ miṣ·ra·yim lip̄·nê Yah·weh ’eṯ- ša·ḥêṯ sə·ḏōm wə·’eṯ- ‘ă·mō·rāh

Word by word25 · parsed
ל֣וֹטlō·wṭAnd LotH3876
√ Lôwṭ — Lot, Abraham's nephewNounpropermasculine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
וַיִּשָּׂא־way·yiś·śā-looked outH5375
√ nâsâʼ — to lift, in a great variety of applications, literal and figurative, absolute and relativeConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
way·yiś·śā-, “and he lifted up.” The verb of raising the eyes; in Hebrew narrative it often marks the moment desire fixes on its object. The very same construction is turned to Abram in good faith three verses later (v. 14).
עֵינָ֗יו‘ê·nāw. . .H5869
√ ʻayin — an eye (literally or figuratively)Nouncdcthird person masculine singular
ʻê·nāw, “his eyes.” Henry’s whole reading hangs on the organ named: this is choice by sight — “the lust of the eye.”
וַיַּרְא֙way·yarand sawH7200
√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
כָּל־kāl-that the wholeH3605
√ kôl — properly, the wholeNounmasculine singular construct
כִּכַּ֣רkik·karplainH3603
√ kikkâr — a circle, iNounfeminine singular construct
kik·kar — a circle / round (from kārar, to move in a circle); also a round loaf or a talent (a round weight). Here it is the technical name of the Jordan depression, the Ghor — not a generic plain but a named tract. Cambridge notes it ran south “to the supposed site of the submerged cities of the Plain,” so the word already maps the ground of Genesis 19. Ellicott ties it to Matthew 3:5’s “region round about Jordan,” the Greek perichōros rendering the same idea — though that is a sense-equivalent, not a lexical link across the Testaments.
הַיַּרְדֵּ֔ןhay·yar·dênof the JordanH3383
√ Yardên — Jarden, the principal river of PalestineArticleNounproperfeminine singular
כִּ֥יkî. . .H3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
בֹּאֲכָ֖הbō·’ă·ḵāhall the wayH935
√ bôwʼ — to go or come (in a wide variety of applications)VerbQalInfinitive constructsecond person masculine singular
צֹֽעַר׃ṣō·‘arto ZoarH6820
√ Tsôʻar — Tsoar, a place East of the JordanNounproperfeminine singular
מַשְׁקֶ֑הmaš·qehwas well wateredH4945
√ mashqeh — properly, causing to drink, iNounmasculine singular
maš·qeh — a noun, not the adjective the English suggests; from the Hiphil of šāqâ, “to cause to drink, to give water.” The land is named by its watering — the very thing the strife over wells had denied Lot’s herds (Genesis 13:7). The same noun later names Pharaoh’s cupbearer (the one who gives drink, Genesis 40:1), tying this word to the well-watered Egypt the verse names in the next breath. The thing Lot weighs is exactly the thing he lacked; the eye chooses what the body craves.
כֻלָּ֖הּḵul·lāhH3605
√ kôl — properly, the wholeNounmasculine singular constructthird person feminine singular
כְּגַן־kə·ḡan-like the gardenH1588
√ gan — a garden (as fenced)Preposition-kNouncommon singular construct
kə·ḡan- + YHWH (15): “like the garden of YHWH.” The construct binds the plain to Eden itself. The Geneva note glosses it bluntly: “Which was in Eden, Ge 2:10.” A theological pivot — the plain looks like paradise on the eve of becoming a dead sea.
יְהוָה֙Yah·wehof the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
כְּאֶ֣רֶץkə·’e·reṣlike the landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-kNounfeminine singular construct
מִצְרַ֔יִםmiṣ·ra·yimof EgyptH4714
√ Mitsrayim — Mitsrajim, iNounproperfeminine singular
miṣ·ra·yim, “Egypt.” The second simile. Barnes notes the two kinsmen had recently witnessed Egypt’s Nile-fed fertility (Genesis 12:10–20) — the comparison is drawn from fresh memory, and from the land they had just fled.
לִפְנֵ֣י׀lip̄·nê(This was beforeH6440
√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct
יְהוָ֗הYah·wehthe LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
שַׁחֵ֣תša·ḥêṯdestroyedH7843
√ shâchath — to decay, iVerbPielInfinitive construct
ša·ḥêṯ, “destroyed” (Piel infinitive). The Pulpit Commentary observes this is the same root used for the destruction of all flesh in the Flood (Genesis 6:13, 17). The parenthesis drops the verb of doom into the middle of the praise.
סְדֹם֙sə·ḏōmSodomH5467
√ Çᵉdôm — Sedom, a place near the Dead SeaNounproperfeminine singular
sə·ḏōm, Sodom. Named here for the first time in the unit, inside the parenthesis of its own ruin — the reader sees the end before Lot reaches the gate.
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
עֲמֹרָ֔ה‘ă·mō·rāhand GomorrahH6017
√ ʻĂmôrâh — Amorah, a place in PalestineNounproperfeminine singular
11

So Lot chose the whole plain of the Jordan for himself and set out toward the east. And Abram and Lot parted company.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

lō·wṭ ’êṯ way·yiḇ·ḥar- kāl- kik·kar hay·yar·dên lōw lō·wṭ way·yis·sa‘ miq·qe·ḏem way·yip·pā·rə·ḏū mê·‘al ’îš ’ā·ḥîw

Word by word14 · parsed
ל֗וֹטlō·wṭSo LotH3876
√ Lôwṭ — Lot, Abraham's nephewNounpropermasculine singular
אֵ֚ת’êṯH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
וַיִּבְחַר־way·yiḇ·ḥar-choseH977
√ bâchar — properly, to try, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
way·yiḇ·ḥar, “and he chose” — from bāḥar, properly to test, examine, then select the proven-best. It is the great election verb of the Old Testament: the word for the LORD choosing Israel, Zion, and David. Here it is the first human choice in the Abraham narrative, and it is turned inward — Lot weighs the land and elects it for himself (lōw). The irony is structural, not lexical: man’s self-chosen portion (v. 11) is answered three verses on by the LORD’s gift of the whole land to the man who let himself be left with the leavings (vv. 14–17). JFB calls Lot’s pick “a choice excellent from a worldly point of view, but most inexpedient for his best interests.”
כָּל־kāl-the wholeH3605
√ kôl — properly, the wholeNounmasculine singular construct
כִּכַּ֣רkik·karplainH3603
√ kikkâr — a circle, iNounfeminine singular construct
הַיַּרְדֵּ֔ןhay·yar·dênof the JordanH3383
√ Yardên — Jarden, the principal river of PalestineArticleNounproperfeminine singular
ל֣וֹlōwfor himself
Prepositionthird person masculine singular
lōw, “for himself.” Untranslated in some renderings, but decisive: Lot chooses for himself — and, having been offered the choice, fails (says Gill) to “return back the choice to Abram.”
ל֖וֹטlō·wṭ[and]H3876
√ Lôwṭ — Lot, Abraham's nephewNounpropermasculine singular
וַיִּסַּ֥עway·yis·sa‘set outH5265
√ nâçaʻ — properly, to pull up, especially the tent-pins, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
מִקֶּ֑דֶםmiq·qe·ḏemtoward the eastH6924
√ qedem — the front, of place (absolutely, the fore part, relatively the East) or time (antiquity)Preposition-mNounmasculine singular
miq·qe·ḏem, “from/toward the east.” Geographically the plain lay east of Bethel (Barnes). Canonically, eastward movement in Genesis is a movement away from the garden and its guarded gate (Genesis 3:24; 11:2).
וַיִּפָּ֣רְד֔וּway·yip·pā·rə·ḏūAnd [Abram and Lot] partedH6504
√ pârad — to break through, iConjunctive wawVerbNifalConsecutive imperfectthird person masculine plural
way·yip·pā·rə·ḏū, “and they parted” (Niphal, reflexive plural) — from pārad, to separate. The Geneva Bible reads providence into it: this was done “that only Abram and his seed might dwell in the land of Canaan.”
מֵעַ֥לmê·‘alcompanyH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition-m
אִ֖ישׁ’îš. . .H376
√ ʼîysh — a man as an individual or a male personNounmasculine singular
אָחִֽיו׃’ā·ḥîw. . .H251
√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine singular constructthird person masculine singular
ʼā·ḥîw, “his brother.” A function-word with weight: the kinship term sharpens the cost of the split (cf. v. 8, “we are brethren”).
12

Abram lived in the land of Canaan, but Lot settled in the cities of the plain and pitched his tent toward Sodom.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’aḇ·rām yā·šaḇ bə·’e·reṣ- kə·nā·‘an wə·lō·wṭ yā·šaḇ bə·‘ā·rê hak·kik·kār way·ye·’ĕ·hal ‘aḏ- sə·ḏōm

Word by word11 · parsed
אַבְרָ֖ם’aḇ·rāmAbramH87
√ ʼAbrâm — Abram, the original name of AbrahamNounpropermasculine singular
יָשַׁ֣בyā·šaḇlivedH3427
√ yâshab — properly, to sit down (specifically as judgeVerbQalPerfectthird person masculine singular
yā·šaḇ (of Abram), “dwelt.” The root means “to sit, settle, remain.” Abram’s settled life is in Canaan proper — Pulpit: “a wanderer throughout its borders, sojourning as in a strange country (Hebrews 11:9).”
בְּאֶֽרֶץ־bə·’e·reṣ-in the landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular construct
כְּנָ֑עַןkə·nā·‘anof CanaanH3667
√ Kᵉnaʻan — Kenaan, a son a HamNounpropermasculine singular
וְל֗וֹטwə·lō·wṭbut LotH3876
√ Lôwṭ — Lot, Abraham's nephewConjunctive wawNounpropermasculine singular
יָשַׁב֙yā·šaḇsettledH3427
√ yâshab — properly, to sit down (specifically as judgeVerbQalPerfectthird person masculine singular
yā·šaḇ (of Lot), “settled.” The repeated verb sets the two men side by side: the same settling, but one in the land of promise, the other in the cities of the doomed Circle.
בְּעָרֵ֣יbə·‘ā·rêin the citiesH5892
√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)Preposition-bNounfeminine plural construct
הַכִּכָּ֔רhak·kik·kārof the plainH3603
√ kikkâr — a circle, iArticleNounfeminine singular
וַיֶּאֱהַ֖לway·ye·’ĕ·haland pitched [his] tentH167
√ ʼâhal — to tentConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
way·ye·ʼĕ·hal, “and he pitched tent.” A theologically loaded rarity. The verb ʼāhal (H167) stands in only three verses; Ellicott reads it as Lot’s longing “toward Sodom,” his tent already drifting toward the house he will take in the gate (Genesis 19:1).
עַד־‘aḏ-towardH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition
ʻaḏ, “as far as / unto.” A small preposition that measures the drift: not at Sodom yet, but reaching all the way to it.
סְדֹֽם׃sə·ḏōmSodomH5467
√ Çᵉdôm — Sedom, a place near the Dead SeaNounproperfeminine singular
sə·ḏōm, Sodom. The destination of the tent. Ellicott: “evidently with a longing ‘toward Sodom,’ where, in Genesis 19, we find him sitting in the gate as a citizen.”
13

But the men of Sodom were wicked, sinning greatly against the LORD.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’an·šê sə·ḏōm rā·‘îm wə·ḥaṭ·ṭā·’îm mə·’ōḏ Yah·weh

Word by word6 · parsed
וְאַנְשֵׁ֣יwə·’an·šêBut the menH582
√ ʼĕnôwsh — a man in general (singly or collectively)Conjunctive wawNounmasculine plural construct
wə·ʼan·šê, “and the men of.” The opening waw is adversative in force — Cambridge reads it as the narrator’s pointed comment on Lot’s choice (v. 11), the people of the land he ignored.
סְדֹ֔םsə·ḏōmof SodomH5467
√ Çᵉdôm — Sedom, a place near the Dead SeaNounproperfeminine singular
רָעִ֖יםrā·‘îmwere wickedH7451
√ raʻ — bad or (as noun) evil (natural or moral)Adjectivemasculine plural
rā·ʻîm, “wicked.” The root raʻ covers evil both natural and moral. Henry: “The men of Sodom were impudent, daring sinners.”
וְחַטָּאִ֑יםwə·ḥaṭ·ṭā·’îmsinningH2400
√ chaṭṭâʼ — a criminal, or one accounted guiltyConjunctive wawAdjectivemasculine plural
wə·ḥaṭ·ṭā·ʼîm, “and sinners.” Cambridge specifies the charge: “i.e. by immorality, not idolatry.” Their guilt was in conduct, detailed in Genesis 19.
מְאֹֽד׃mə·’ōḏgreatlyH3966
√ mᵉʼôd — properly, vehemence, iAdverb
mə·ʼōḏ, “exceedingly.” The intensifier that makes the verse a superlative of evil — Benson: “impudent and daring sinners, who despised and openly defied God.”
לַיהוָ֖הYah·wehagainst the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-lNounpropermasculine singular
la-YHWH, “against / before the LORD.” A grammatical pivot: the lamed can mark either the offended party or the presence in which the sin was flaunted. Both readings (Pulpit, LXX) aggravate the guilt — sin done in the very face of God.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The look that chose — verse 10

The unit turns on a verb of the eyes. Lot “lifted up his eyes” (way·yiś·śā ʻê·nāw) — the Hebrew names the organ, and the narrator means us to notice. The Pulpit Commentary catches the register exactly: it was a look “with a look of eager, lustful greed,” and it points us back, by the same verb, to Eve seeing that the tree was good for food (Genesis 3:6). Matthew Henry draws the moral straight from the eye: those “guided and governed by the lust of the flesh, the lust of the eye, or the pride of life, cannot expect God's presence or blessing.” What Lot sees is a land “well watered everywhere,” doubly praised — “like the garden of the LORD, like the land of Egypt.” Keil & Delitzsch read the first simile as Eden itself: “the garden planted by Jehovah in paradise.” But the narrator has already buried a verb of doom in the praise — ša·ḥêṯ, “destroyed,” the same root the Flood account uses for the ruin of all flesh. The plain looks like paradise on the very page that names it for fire.

ii. The choice eastward — verse 11

Offered first choice by his uncle, Lot does not return it. He “chose him all the plain” — way·yiḇ·ḥar … lōw, chose for himself. Jamieson, Fausset & Brown weigh it justly: “a choice excellent from a worldly point of view, but most inexpedient for his best interests… too much under the influence of a selfish and covetous spirit.” Gill names the pull plainly — the plain’s “good pasturage” and “plenty of water.” Then Lot “journeyed east” — and the Hebrew preposition is debated: Poole notes it reads literally “from the east, or eastward.” Either way the direction is freighted. In Genesis, to move east is to move away from the garden, the way of Cain and of Babel (Genesis 3:24; 4:16; 11:2). The brothers part — ʼîš ʼāḥîw, “a man from his brother” — and the Geneva Bible reads providence in the rupture: “that only Abram and his seed might dwell in the land of Canaan.”

iii. The tent that crept toward Sodom — verse 12

Now the same verb settles them both: Abram yāšaḇ in Canaan, Lot yāšaḇ in the cities of the Circle — identical act, divergent fate. The contrast the Pulpit Commentary frames it: Abram “remained a wanderer throughout its borders, sojourning as in a strange country (Hebrews 11:9),” while Lot sought a settled, walled life. The drift is measured by a rare verb: Lot “pitched his tent” — way·ye·ʼĕhal, a denominative “to tent” that occurs in only three verses in all of Scripture — “as far as Sodom” (ʻaḏ-sə·ḏōm). Ellicott traces the trajectory the verb implies: “evidently with a longing ‘toward Sodom,’ where, in Genesis 19, we find him sitting in the gate as a citizen, and with his tent changed to a house.” The same rare tent-verb describes Abram in v. 18 — but Abram tents by the oaks of Mamre and builds an altar; Lot tents toward Sodom.

iv. The verdict the eye missed — verse 13

The unit closes with the one thing Lot’s eyes never measured. The land was paradise; the people were hell. “The men of Sodom were wicked and sinners against the LORD exceedingly” — two adjectives, rāʻîm and ḥaṭṭāʼîm, crowned by mə·ʼōḏ. The Pulpit Commentary reads the phrase “before the Lord” as “before the face of Jehovah” — an aggravation, sin flaunted in God’s open sight. Poole hears the verse as “a secret reproof to Lot,” who never “searched out” the manners of those among whom he settled. Benson’s lament gathers the movement: “Alas for Lot! He has got into bad company, and will find the beauty and fertility of the country but a poor recompense.” And the Geneva Bible stamps the whole tragedy in one line: “Lot thinking to get paradise, found hell.”

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Read under the rule that Scripture alone judges, this small narrative is a parable of seeing, and it is offered as a reading to be tested, not a verdict to be trusted. First: sight without the fear of God is blindness. Lot weighed everything the eye can weigh — water, pasture, beauty — and missed the one fact Scripture puts last and heaviest: “the men of Sodom were wicked… exceedingly.” The text deliberately withholds that verdict until v. 13, letting us choose with Lot before it shows us what he could not see. Second: the narrator sees what the actor cannot. The parenthesis of v. 10 — “before the LORD destroyed Sodom” — sets the whole choice under a future judgment already fixed. The Word knows the end of the plain before Lot reaches its gate; faith reads by that Word, not by the watered view. Third: nearness is not the same as residence — until it is. The slow grammar of the tent (toward… as far as… in the gate) is the anatomy of compromise: Lot never decides to live in Sodom; he simply keeps pitching closer. Fourth: God divides to preserve. The same separation that looks like Lot’s gain (v. 11) is the providence by which the land is kept for Abram’s seed (so the Geneva note) — and immediately after, the LORD enlarges Abram’s view (vv. 14–17). The man who let God choose for him was given more than the man who chose for himself.

Lot lifted up his eyes and saw everything but the men of Sodom — and the one thing he did not see was the only thing that mattered.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The Circle of the Jordan → the cities of the Circle → the smoke structural / thematic — confirmed

The geographic name kikkar (the “Circle” of the Jordan) and the doomed-city triad bind this unit to the catastrophe of Genesis 19. The same place-names — Sodom, Gomorrah, and the relatively rare Zoar (in only 9 verses) — recur down the chain: the well-watered Circle Lot chooses becomes the Circle God overthrows, and Zoar is the one corner spared for Lot’s escape (Genesis 19:23). The recurrence is the same narrative naming the same ground from choice to ruin to refuge — not one text quoting another.

Genesis 13:10 · Genesis 14:2 · Genesis 19:23 · Genesis 19:28

basis: Verifier-computed shared lexemes: H6820 Tsôʻar (9 vv) + H6017 ʻĂmôrâh (19 vv) + H5467 Çᵉdôm (38 vv) co-occur across Gen 13:10 and Gen 14:2; H3603 kikkâr + H6017 + H5467 across Gen 19:28. Although the Verifier mechanically promotes this to 'verbal' on Zoar's low frequency, EDITOR DOWNGRADE to structural/thematic: the shared words are recurring PROPER PLACE-NAMES inside one continuous narrative (Gen 13→14→19), which is narrative continuity, not a quotation of one text by another. Held at structural.

The tent that drifts: Lot toward Sodom, Abram to the altar verbal / quotation — confirmed

The denominative verb ʼāhal, “to tent” (H167) — built straight from ʼōhel, “tent” — occurs in only three verses in the entire Hebrew Bible, and two of them sit in this very chapter. In v. 12 Lot “pitches his tent as far as Sodom”; in v. 18 Abram “pitches his tent” by the oaks of Mamre and builds an altar to the LORD. Within Genesis 13 the rare verb is the narrator’s deliberate hinge: same act, opposite vectors — one tent leans toward the doomed city, the other rises beside an altar. The third occurrence, Isaiah 13:20, turns the same rare verb to judgment — in fallen Babylon “neither shall the Arabian pitch tent there”; the word is genuinely shared, but the register is desolation rather than the choice-of-dwelling motif of Genesis 13.

Genesis 13:12 · Genesis 13:18 · Isaiah 13:20

basis: Verifier-computed shared lexeme H167 ʼâhal — a RARE verb occurring in only 3 verses total (Gen 13:12, 13:18, Isa 13:20). Gen 13:12↔13:18 also share H87 ʼAbrâm and H3427 yâshab (yâshab is very common, 973 vv, and carries no weight). The verbal tier rests on the rarity of ʼâhal: a 3-verse verb shared within one chapter is a deliberate verbal echo. The Isaiah 13:20 leg is the same rare verb in a different sense (Babylon's desolation), so the verbal link is real there too but the thematic continuity is not.

Sodom and Gomorrah become Israel’s proverb of judgment structural / thematic — confirmed

The naming of Sodom and Gomorrah here is the seed of a refrain that runs through the Law and the Prophets: the twin cities become Scripture’s fixed byword for total, deserved overthrow. Moses’ Song calls apostate Israel’s vine “of the vine of Sodom and of the fields of Gomorrah” (Deuteronomy 32:32); Isaiah warns that but for a remnant Judah “should have been as Sodom” (Isaiah 1:9). The shared place-names are the recorded verbal thread.

Genesis 13:13 · Deuteronomy 32:32 · Isaiah 1:9 · Genesis 18:20

basis: Verifier-computed shared lexeme H5467 Çᵉdôm (in 38 vv), and with Gen 18:20 / Deut 32:32 also H6017 ʻĂmôrâh (in 19 vv). Çᵉdôm alone is moderately frequent (38 vv), so the link is tiered structural/thematic — a shared motif and proverb, not a unique quotation.

Eastward, away from the garden structural / thematic — confirmed

Lot “journeyed east” (qedem) toward a plain compared to Eden — yet in Genesis, eastward movement is the direction of exile from Eden. Adam is driven out and the cherubim are stationed “at the east of the garden” (Genesis 3:24); the builders of Babel migrate eastward (Genesis 11:2). Lot’s choice of an Eden-like plain by moving east is a quiet structural irony: he travels toward a counterfeit paradise along the very road that leads away from the true one.

Genesis 13:11 · Genesis 3:24 · Genesis 11:2

basis: Verifier-computed shared lexeme H6924 qedem (in 83 vv) across Gen 13:11, Gen 3:24, Gen 11:2; with Gen 11:2 also H5265 nâçaʻ (to journey/pull up). qedem is common (83 vv), so this is a motif-level structural link — the recurring 'eastward = away from Eden' pattern — not a quotation.

Lot delivered: the LORD remembers Abraham structural / thematic — confirmed

This unit plants Lot in the Circle that chapter 19 will burn — and the rescue that follows is credited not to Lot’s choosing but to Abraham’s intercession: “God remembered Abraham, and sent Lot out of the midst of the overthrow” (Genesis 19:29). The thread runs from the choice (13:11–12) to the destruction (the kikkar overthrown, Lot’s name, and the verb shâchath, “to destroy,” first heard in 13:10) to the deliverance — Lot is saved through another’s righteousness, not his own sight.

Genesis 13:10 · Genesis 13:11 · Genesis 19:29

basis: Verifier-computed shared lexemes for Gen 19:29: H3603 kikkâr (in 55 vv) + H3876 Lôwṭ (in 30 vv) + H7843 shâchath (in 135 vv) — the verb shâchath of 'destroy' first appears in this unit at 13:10. All three are moderately/highly frequent, so the link is structural/thematic, tracing the narrative arc, not a quotation.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

Lot the type, and the Son of Man’s warning ancient/widely-held

Christ Himself made the days of Lot a sign of His coming: “Likewise as it was in the days of Lot… in the day when the Son of Man is revealed” (Luke 17:28–30). Lot lifting up his eyes to a doomed paradise, eating and drinking, buying and selling on the edge of fire, becomes the Lord’s own picture of a world that sees everything but its judgment. Held honestly: this is a Greek-NT reading set over a Hebrew narrative — there is no shared Strong’s lexeme to anchor it (the Verifier returns no verbal link), so the connection is typological and structural, resting on Jesus’ explicit citation of the Lot account, not on word-overlap.

Genesis 13:10 · Genesis 13:13 · Luke 17:28–30

Righteous Lot vexed — and the Lord who knows how to deliver the godly ancient/widely-held

The New Testament looks back on this very settlement and calls Lot “righteous,” his soul “vexed” day by day among the Sodomites (2 Peter 2:7–9) — the same grief Benson foresaw in the commentary on v. 13. Peter draws the gospel point: “the Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment.” The deliverance of Lot prefigures the salvation of the elect through Christ, who is Himself the righteous one who bore being vexed by sinners. Held honestly: a cross-Testament link (Hebrew↔Greek) with no shared lexeme — tiered typological/structural, grounded in the NT’s own use of the Lot story.

Genesis 13:12 · Genesis 13:13 · 2 Peter 2:7–9

The true Garden of the LORD ancient/widely-held

The plain is twice called “the garden of the LORD” (gan-YHWH) — Eden recalled (so Keil & Delitzsch and the Geneva note, citing Genesis 2). But this Eden-double is on the eve of ruin: a paradise of water that becomes a sea of salt. Scripture’s hope is not a garden Lot can choose by sight but the garden God restores — “the LORD will comfort Zion… he will make her wilderness like Eden” (Isaiah 51:3) — consummated in the paradise of God with its river of life (Revelation 22:1–2), opened by the second Adam in whom the curse of Genesis 3 is undone. Held honestly: the Hebrew↔Hebrew tie to Isaiah 51:3 rests on the shared word gan (garden), but the line to Revelation is cross-Testament and figural — typological, not verbal.

Genesis 13:10 · Isaiah 51:3 · Revelation 22:1–2

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). The Hebrew is the Masoretic tradition; transliterations, parsings, literal renderings, and the divergence notes are this tool’s own work (⚙) — careful but fallible; check them against a lexicon (BDB, HALOT) and a grammar. The named voices are quoted verbatim from public-domain commentaries (Ellicott, Benson, Henry, Barnes, Jamieson-Fausset-Brown, Poole, Gill, Geneva Study Bible, Cambridge Bible, Pulpit Commentary, Keil & Delitzsch), each attributed in place. Note that the Matthew Henry, Barnes, JFB, and Keil & Delitzsch entries in the source set are block notes covering Genesis 13:10–13 as a whole rather than single verses; excerpts are pointed to the verse they best serve. The Cambridge note on v. 13 (“sinners against the Lord… by immorality, not idolatry”) is drawn from Cambridge’s combined comment, which the source carries on the 13:11 page where it treats vv. 11–17 together — hence its source_url.

On the cross-references: every badge carries the Verifier’s computed basis. Hebrew↔Hebrew links cite shared Strong’s lexemes; the tier rises to verbal / quotation — confirmed only where a RARE lexeme carries a deliberate echo — here, the tent-verb ʼāhal (H167, only 3 verses), shared within this single chapter. The place-name chain Sodom/Gomorrah/Zoar/kikkar, though it includes the relatively rare Zoar (H6820, 9 verses), is held at structural / thematic by editorial judgment: recurring proper place-names inside one continuous narrative (Genesis 13→14→19) are narrative continuity, not the quotation of one text by another, so we overrode the Verifier’s mechanical promotion of that thread to verbal. Links resting on the moderately common Sodom/Gomorrah/qedem/kikkar words are likewise held at structural / thematic. The three Christ-readings reach into the New Testament; because a Greek↔Hebrew pair shares no Strong’s number, none of them is called verbal — each is tiered typological/structural and rests on the NT’s own explicit use of the Lot narrative (Luke 17; 2 Peter 2), not on word-overlap. Nothing here is asserted beyond what the text and the index will bear. “Test all things; hold fast to what is good.” (1 Thessalonians 5:21)

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)