The Fallible · Synthetic · Study Bible
Lot Welcomes the Angels
Genesis 19:1–11 — Lot Welcomes the Angels. 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.
1Now the two angels arrived at Sodom in the evening, and Lot was sitting in the gateway of the city. When Lot saw them, he got up to meet them, bowed facedown,
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Hebrew — tap a word ↓
šə·nê ham·mal·’ā·ḵîm way·yā·ḇō·’ū sə·ḏō·māh bā·‘e·reḇ wə·lō·wṭ yō·šêḇ bə·ša·‘ar- sə·ḏōm lō·wṭ way·yar- way·yā·qām liq·rā·ṯām way·yiš·ta·ḥū ’ap·pa·yim ’ā·rə·ṣāh
Literal — word-for-word from the original
And-the-two messengers came toward-Sodom in-the-evening, and-Lot was-sitting in-the-gate-of Sodom; and-Lot saw, and-he-rose to-meet-them, and-he-bowed-himself nostrils to-the-ground.
Where the English smooths the original
Lot sat in the gate of Sodom. —He had therefore become a citizen of Sodom, probably after the deliverance from the Elamite invasion, when, as a relative of Abraham, he would be treated with great honour. This personal respect had made him close his eyes to the sinfulness of the people, and he had consented to live inside the town
They are twice in this chapter called angels, being sent to perform a delegated duty. This term, however, defines their office, not their nature.
Lot sat in the gate of Sodom — Waiting for an opportunity of entertaining strangers, in which he imitated Abraham, and set an example of hospitality in the midst of the reigning and abominable vices of the place. For though he was influenced to go thither by improper motives, and continued there with unjustifiable obstinacy, when every dictate of religion and morality cried aloud, — “Come out from among them;” yet, on the whole, as St. Peter observes, ( 2 Peter 2:8 ,) he was a righteous man, and his righteous soul was vexed from day to day with the filthy conversation of that most abandoned place
Lot sat in the gate of Sodom—In Eastern cities it is the market, the seat of justice, of social intercourse and amusement, especially a favorite lounge in the evenings, the arched roof affording a pleasant shade.
2and said, “My lords, please turn aside into the house of your servant; wash your feet and spend the night. Then you can rise early and go on your way.” “No,” they answered, “we will spend the night in the square.”
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Hebrew — tap a word ↓
way·yō·mer hin·neh nā- ’ă·ḏō·nay nā sū·rū ’el- bêṯ ‘aḇ·də·ḵem wə·ra·ḥă·ṣū raḡ·lê·ḵem wə·lî·nū wə·hiš·kam·tem wa·hă·laḵ·tɛm lə·ḏar·kə·ḵem lō kî way·yō·mə·rū nā·lîn ḇā·rə·ḥō·wḇ
Literal — word-for-word from the original
And-he-said, "Behold, please, my-lords, please turn-aside to the-house-of your-servant, and-wash your-feet, and-spend-the-night, and-you-shall-rise-early and-go to-your-way." And-they-said, "No, for in-the-open-square we-will-spend-the-night."
Where the English smooths the original
my lords ] adonai . The Massoretic note upon this word is “profane,” i.e. not the Divine name
We will abide in the street all night: this was no untruth, but really intended by them in the present state of things, and upon supposition that Lot should press them no further; but they also intended, if Lot was earnest with them, to comply with him. The first denial was but decent, and an act of civility
they would spend the night in the street - בּרחוב the broad open space within the gate - as they had been sent to inquire into the state of the town. But they yielded to Lot's entreaty to enter his house; for the deliverance of Lot, after having ascertained his state of mind, formed part of their commission
3But Lot insisted so strongly that they followed him into his house. He prepared a feast for them and baked unleavened bread, and they ate.
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Hebrew — tap a word ↓
way·yip̄·ṣar- bām mə·’ōḏ way·yā·su·rū ’ê·lāw way·yā·ḇō·’ū ’el- bê·ṯōw way·ya·‘aś miš·teh lā·hem ’ā·p̄āh ū·maṣ·ṣō·wṯ way·yō·ḵê·lū
Literal — word-for-word from the original
And-he-pressed on-them greatly, and-they-turned-aside to-him, and-they-came into his-house; and-he-made for-them a-feast, and-unleavened-bread he-baked, and-they-ate.
Where the English smooths the original
the angels do not readily accept his hospitality, as they had done that of Abraham, because his character had deteriorated. Unleavened bread. —Heb., thin cakes, like those now eaten by the Jews at the Passover. They took little time in preparation
He pressed upon them greatly — Partly because he would by no means have them to expose themselves to the perils and insults which he was aware awaited their lodging in the street of Sodom, and partly because he was desirous of their converse.
he made them a toast, - mishteh , from shathah , to drink, is rightly rendered"toast" is a printer's error in the source text for "feast"; quoted verbatim.
4Before they had gone to bed, all the men of the city of Sodom, both young and old, surrounded the house.
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Hebrew — tap a word ↓
ṭe·rem yiš·kā·ḇū kāl- hā·‘ām wə·’an·šê hā·‘îr ’an·šê sə·ḏōm min·na·‘ar wə·‘aḏ- zā·qên miq·qā·ṣeh nā·sab·bū ‘al- hab·ba·yiṯ
Literal — word-for-word from the original
Before they-lay-down, the-men-of the-city, the-men-of Sodom, surrounded upon the-house, from-young to-old, all the-people from-the-end.
Where the English smooths the original
From every quarter. —Heb., from the end. This may mean, either, “to the last man.” or “from the very end of the town.” In either case it shows that there were not in Sodom the ten righteous men who would have availed to save it
Nothing is more dangerous than to live where sin reigns: for it corrupts all.
All the people from every quarter; some to exercise villany, and some to please themselves with the contemplation of it, and some out of curiosity, &c. This is added to show how universally corrupt they were, and that there were not ten righteous men there.
5They called out to Lot, saying, “Where are the men who came to you tonight? Send them out to us so we can have relations with them!”
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Hebrew — tap a word ↓
way·yiq·rə·’ū ’el- lō·wṭ way·yō·mə·rū lōw ’ay·yêh hā·’ă·nā·šîm ’ă·šer- bā·’ū ’ê·le·ḵā hal·lā·yə·lāh hō·w·ṣî·’êm ’ê·lê·nū wə·nê·ḏə·‘āh ’ō·ṯām
Literal — word-for-word from the original
And-they-called to Lot and-said to-him, "Where are-the-men who came to-you tonight? Bring-them-out to-us, that-we-may-know them."
Where the English smooths the original
Either know who they are; or rather abuse them, as Lot’s answer explains it, and so that word is used, Genesis 4:1 Numbers 31:17 Judges 19:22 . And for the sin here committed, see Leviticus 18:22 20:13 Romans 1:26 ,27 1 Corinthians 6:9 Judges 1:7 . They openly and impudently profess their wicked intention, for which they are branded, Isaiah 3:9
As lawful copulation with a man's wife is modestly expressed by knowing her, Genesis 4:1 ; so this unlawful and shocking copulation of man with man is expressed by this phrase; and that this was their meaning is plain from Lot's answer to them
The sin here euphemistically referred to (cf. Judges 19:22 ) was exceedingly prevalent among the Canaanites ( Leviticus 18:22 ) and other heathen nations ( Romans 1:27 ). Under the law of Moses it was punishable by death.
6Lot went outside to meet them, shutting the door behind him.
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Hebrew — tap a word ↓
lō·wṭ way·yê·ṣê hap·peṯ·ḥāh ’ă·lê·hem sā·ḡar wə·had·de·leṯ ’a·ḥă·rāw
Literal — word-for-word from the original
And-Lot went-out to-them, to-the-doorway, and-the-door he-shut behind-him.
Where the English smooths the original
this precaution of shutting it was used to prevent the men of Sodom rushing in, and taking away the men by violence; and that Lot might have some opportunity of trying what he could do by arguments, to prevail upon them to desist from their attempt.
And Lot went out at the door unto them , - literally, at the doorway , or opening ( pethach , from pathach , to open; cf. pateo , Latin
7“Please, my brothers,” he pleaded, “don’t do such a wicked thing!
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nā ’a·ḥay way·yō·mar ’al- tā·rê·‘ū
Literal — word-for-word from the original
And-he-said, "Please, my-brothers, do-not act-wickedly."
Where the English smooths the original
They were brethren by community of nature and habitation; see Genesis 9:5 29:4 Leviticus 19:17 ; and so he calls them, if possibly he might sweeten and restrain them.
Not by family or nation, for the Sodomites were of the race of Ham, in the line of Canaan, and Lot was a descendant of Shem, in the line of Arphaxad; nor by religion, for the one were idolaters, and the other a worshipper of the true God, but by community of nature
It is evident that evil communications had corrupted good manners; otherwise Lot would never have acted as he did.JFB's remark is printed at v. 4 in the source; it bears on Lot's compromised judgment that the next verse (v. 8) exposes.
8Look, I have two daughters who have never slept with a man. Let me bring them to you, and you can do to them as you please. But do not do anything to these men, for they have come under the protection of my roof.”
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Hebrew — tap a word ↓
hin·nêh- nā lî šə·tê ḇā·nō·wṯ ’ă·šer lō- yā·ḏə·‘ū ’îš ’ō·w·ṣî·’āh- nā ’eṯ·hen ’ă·lê·ḵem wa·‘ă·śū lā·hen kaṭ·ṭō·wḇ bə·‘ê·nê·ḵem raq ’al- ta·‘ă·śū ḏā·ḇār hā·’êl lā·’ă·nā·šîm kî- ‘al- kên bā·’ū bə·ṣêl qō·rā·ṯî
Literal — word-for-word from the original
"Behold, please, to-me are-two daughters who have-not known a-man; let-me-bring-them-out, please, to-you, and-do to-them as-the-good in-your-eyes; only to-these men do nothing, for therefore they-came under the-shadow-of my-roof."
Where the English smooths the original
This was unadvisedly and unjustifiably offered, probably through the great discomposure and perturbation which his mind was in. It is true, of two evils we must choose the less, but of two sins we must choose neither, nor ever do evil that good may come of it.
yet he was also bound as a father equally to protect his daughters to the last extremity: and if men might substitute smaller for greater sins, they would have an excuse for practising every form of wickedness. The difficulty arises from the high character given of Lot by St. Peter
He deserves praise for defending his guests, but he is to be blamed for seeking unlawful means.
In his anxiety, Lot was willing to sacrifice to the sanctity of hospitality his duty as a father, which ought to have been still more sacred, "and committed the sin of seeking to avert sin by sin."
9“Get out of the way!” they replied. And they declared, “This one came here as a foreigner, and he is already acting like a judge! Now we will treat you worse than them.” And they pressed in on Lot and moved in to break down the door.
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Hebrew — tap a word ↓
geš- hā·lə·’āh way·yō·mə·rū way·yō·mə·rū hā·’e·ḥāḏ bā- lā·ḡūr way·yiš·pōṭ šā·p̄ō·wṭ ‘at·tāh nā·ra‘ lə·ḵā mê·hem way·yip̄·ṣə·rū ḇā·’îš bə·lō·wṭ mə·’ōḏ way·yig·gə·šū liš·bōr had·dā·leṯ
Literal — word-for-word from the original
And-they-said, "Get-back!" And-they-said, "This-one came to-sojourn, and-he-keeps-judging! Now we-will-deal-worse with-you than-with-them." And-they-pressed against the-man, against Lot, greatly, and-they-drew-near to-break the-door.
Where the English smooths the original
He will needs be a judge. —Heb., is ever acting as a judge. This suggests that Lot had previously reproved the men of Sodom, and agrees with 2Peter 2:8 .
This one fellow came in to sojourn, and he will needs be a judge: q.d. One man, and he too but a stranger, presumeth to oppose the whole society of the native citizens. Heb. In judging he will judge. This busybody, if not restrained in time, will take authority to himself to censure, reprove, and condemn us
they pressed sore upon the man, even Lot; not only with words in a bullying way, with menaces and threats, with oaths, and curses, and imprecations; for it is the same word that is used of Lot, pressing the angels with words and arguments to come into his house
10But the men inside reached out, pulled Lot into the house with them, and shut the door.
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hā·’ă·nā·šîm ’eṯ- way·yiš·lə·ḥū yā·ḏām way·yā·ḇî·’ū ’eṯ- lō·wṭ hab·bā·yə·ṯāh wə·’eṯ- ’ă·lê·hem sā·ḡā·rū had·de·leṯ
Literal — word-for-word from the original
And-the-men sent-out their-hand and-brought Lot to-them, into-the-house; and-the-door they-shut.
Where the English smooths the original
and pulled Lot into the house to them, and shut to the door; and thus they rescued Lot from the fury and rage of the men of Sodom, and prevented his daughters being exposed unto them, as he had offered. This action showed them to be more than men
But the men ( i.e. the angels) put forth their hand, and pulled Lot into the house to them, and shut to the door - deleth
11And they struck the men at the entrance, young and old, with blindness, so that they wearied themselves trying to find the door.
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wə·’eṯ- hik·kū hā·’ă·nā·šîm ’ă·šer- pe·ṯaḥ hab·ba·yiṯ miq·qā·ṭōn wə·‘aḏ- gā·ḏō·wl bas·san·wê·rîm way·yil·’ū lim·ṣō hap·pā·ṯaḥ
Literal — word-for-word from the original
And the-men who-were-at the-doorway-of the-house they-struck with-blindness, from-small to-great, so-that they-wearied-themselves to-find the-doorway.
Where the English smooths the original
Had the men here been struck with blindness they would not have wearied themselves with trying to find the door, but would either have gone away in terror at the visitation, or, if too hardened for that, would have groped about till they found it.
And they smote the men with blindness — This was designed to put an end to their attempt, and to be an earnest of their utter ruin the next day.
blindness ] An unusual word for “blindness,” inflicted as a sudden temporary visitation, used here and 2 Kings 6:18 . LXX ἀορασία .
smote the people without with blindness (סנורים here and 2 Kings 6:18 for mental blindness, in which the eye sees, but does not see the right object), as a punishment for their utter moral blindness, and an omen of the coming judgment.
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.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The scene is built as a deliberate echo of the chapter before it, and then as its opposite. At Mamre Abraham sat at his tent door in the heat of the day and ran to meet three; at Sodom Lot sits in the city gate at evening and rises to meet two. The same courtesy survives — he bows אַפַּיִם אָרְצָה, nose to the ground, the very gesture of 18:2 — but the setting has shifted from open country to the civic heart of a condemned town. Ellicott reads the gate-seat as biography: Lot "had therefore become a citizen of Sodom," and this "personal respect had made him close his eyes to the sinfulness of the people." Barnes guards the word מַלְאָכִים: it "defines their office, not their nature" — messengers, whom Lot, on Keil and Delitzsch's reading, "supposed... to be" mere travelers and "only recognised... as angels when they had smitten the Sodomites with blindness." The hospitality is real but strained: where Abraham's guests sat down at once, Lot must press — וַיִּפְצַר, a rare and forceful verb — and Ellicott draws the verdict, "the angels do not readily accept his hospitality, as they had done that of Abraham, because his character had deteriorated."
Then the narrator springs the trap he has been laying. Before the guests can lie down, "the men of the city, even the men of Sodom" — נָסַבּוּ, they ring the house — gather "from young to old," "all the people from the end." Every universal in the verse exists to answer Abraham's bargain of 18:32: there are not ten righteous; Poole counts "some to exercise villany, and some to please themselves with the contemplation of it, and some out of curiosity." Their demand, וְנֵדְעָה אֹתָם, "that we may know them," is the euphemism the whole canon will read as Sodom's signature sin; Gill: "this unlawful and shocking copulation of man with man is expressed by this phrase," and the Pulpit notes it "associated the name of the city with shameless vice." Lot's answer is his ruin and his glory in one breath. He goes out, shuts the door, calls them אַחַי, "my brothers" — Poole: "if possibly he might sweeten and restrain them" — and then offers his daughters. No commentator excuses it. Benson: "of two evils we must choose the less, but of two sins we must choose neither"; Keil and Delitzsch: he "committed the sin of seeking to avert sin by sin"; the Geneva annotator splits the verdict exactly — "He deserves praise for defending his guests, but he is to be blamed for seeking unlawful means." The mob's snarl is, against their will, a testimony: "this one came to sojourn, and he keeps judging!" Ellicott hears in it that "Lot had previously reproved the men of Sodom, and agrees with 2 Peter 2:8." And the verb of their violence, וַיִּפְצְרוּ, is the same pāṣar Lot used in v. 3 — Gill marks it — the host's urging now turned into the mob's assault on the host.
At the point of collapse the guests act, and the action exposes who they are. They "stretched out the hand" — the idiom of power — וַיָּבִיאוּ, brought Lot in, the precise inversion of the mob's demand to have the men "brought out," and they shut (sāḡar) the door Lot had shut and Sodom had tried to shatter. Gill: "This action showed them to be more than men." Then the blow: בַּסַּנְוֵרִים — not common blindness but a rare, dazing confusion of sight, the word occurring nowhere else but 2 Kings 6:18. Keil and Delitzsch read it as fitted to the crime: blindness "in which the eye sees, but does not see the right object," "a punishment for their utter moral blindness, and an omen of the coming judgment." Ellicott's picture is unforgettable — the men "ever seemed just upon the point of reaching the door, and pressed on, and strove and quarrelled, but always failed." They are struck "from small to great," the same totality that besieged the house, and they do not flee: they weary themselves groping for an opening they will never find. The unit that opened at a gate Lot rose to keep ends with Sodom blind before a door it cannot break. Benson sums the mercy and the menace together: the stroke was "an earnest of their utter ruin the next day."
Read against the rule that Scripture alone is the final authority — and offered as a reading to be tested, not a verdict to be trusted — three things stand out. First, the text refuses to flatter its own hero. Lot is the man God will rescue, and 2 Peter will call him "righteous"; yet Genesis records, without softening, that he settled in Sodom, sat in its gate, and in his terror offered his daughters to a mob. The same Bible that saves him will not whitewash him. Matthew Henry draws the conclusion the narrative forces: "The salvation of the most righteous men is of God's mercy, not by their own merit. We are saved by grace." The honest reader must hold both: real grace, real sin, no contradiction. Second, hospitality is treated as something close to sacred, and its violation as the measure of a city's doom. The crime that seals Sodom is not abstract — it is the assault on guests under a roof-beam, the exact inversion of the welcome Lot and Abraham extend. Scripture's later writers (Ezekiel 16:49; Hebrews 13:2) keep reading Sodom through this lens. Third, the blindness is a parable of the sin. Men who would not see the evil of their demand are made unable to see the door — outward judgment matched to inward refusal. The God who is patient (he sends messengers, he shelters Lot) is not blind to what men do in the dark.
Sodom's last act before the fire is to grope, blinded, for a door it will never reach — the truest portrait of sin: ceaseless effort toward a way out that has already been shut.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The atrocity at Lot's house is told again, almost beat for beat, at Gibeah in Judges 19 — a stranger taken in, the men of the city surrounding the house, the same demand "that we may know him," the host's offer of women in the guests' place. The Verifier records a genuine verbal link in the rare verb pāṣar ("to press, urge"), shared between Genesis 19:3/19:9 and Judges 19:7 and occurring in only seven verses of the whole Hebrew Bible; the wider parallel of plot and demand is structural. Several voices already point across: Poole, Gill, K&D, and the Pulpit all cite Judges 19:22 at Genesis 19:5 as the same sin and the same scene. Judges deliberately writes Israel's own town into Sodom's role.
Genesis 19:4–5 · Genesis 19:9 · Judges 19:22
basis: rare shared lexeme H6484 pâtsar ("to press/urge"), occurring in only 7 verses, shared between Genesis 19:3/19:9 and Judges 19:7; reinforced by the full plot-and-demand parallel of the Gibeah narrative
The word the angels use to strike the Sodomites, סַנְוֵרִים (sanwērîm), is one of the rarest in the Hebrew Bible: it appears in exactly two verses — here and 2 Kings 6:18, where Elisha asks the LORD to strike the Syrian army with the same affliction. The Verifier confirms the link as verbal on the strength of this lexeme (frequency 2 — these two passages alone), together with the shared verb nākāh, "to strike." Ellicott, Poole, the Cambridge Bible, and K&D all read the two scenes together: in neither case is it total blindness but a bewildering of sight, "in which the eye sees, but does not see the right object" (K&D). In both, divine power disables hostile men at a threshold — once unto judgment, once unto mercy.
Genesis 19:11 · 2 Kings 6:18
basis: rarest-possible shared lexeme H5575 çanvêr ("blindness/dazzling"), occurring in only 2 verses — Genesis 19:11 and 2 Kings 6:18 — plus shared H5221 nâkâh ("to strike")
Genesis 19 does not introduce Lot in Sodom; it completes a slow slide the earlier chapters trace. He first "pitched his tent toward Sodom" (13:12), was carried off when Sodom was sacked (14:12), and is found here seated in its gate. The Verifier links these verses by the shared proper nouns Lôwṭ (in 30 verses) and Çᵉdôm (in 38 verses) together with yāšaḇ, "to dwell/sit" — a structural and biographical thread, not a quotation. JFB traces the same slide step by step — "On removing to the plain, Lot intended at first to live in his tent apart from the people... But he was gradually drawn in, dwelt in the city, and he and his family were connected with the citizens by marriage ties." Ellicott reads the gate-seat as the end of the drift: Lot "had consented to live inside the town," his respectability bought at the cost of closing his eyes "to the sinfulness of the people."
Genesis 13:12 · Genesis 14:12 · Genesis 19:1
basis: shared proper nouns H3876 Lôwṭ (30 vv) and H5467 Çᵉdôm (38 vv) with H3427 yâshab ("to dwell/sit"); names recurring across one narrative arc, not a verbal quotation
Hebrews 13:2 urges, "Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it" — a saying the early church read straight out of Genesis 18–19, Abraham and Lot both receiving heavenly messengers as ordinary travelers. The Cambridge Bible makes the connection at 19:2 ("Possibly to this passage... reference is made in Hebrews 13:2"), and Gill cites Hebrews 13:2 directly at 19:1. This is a cross-Testament link: because the New Testament text is Greek and the Genesis text is Hebrew, no shared Strong's lexeme can be claimed; the connection is thematic, asserted by the NT writer's allusion rather than by quotation.
Genesis 19:1–3 · Hebrews 13:2
basis: cross-Testament (Greek↔Hebrew) — no shared Strong's number possible; the link is a thematic NT allusion to the hospitality of Genesis 18–19, named by the Cambridge Bible and Gill, not a verbal quotation
Peter's verdict supplies the inner life Genesis only implies: God "rescued righteous Lot, who was distressed by the depraved conduct of the lawless" (2 Peter 2:7–8). The mob's own taunt — "he keeps judging!" (19:9) — becomes evidence: Ellicott ("agrees with 2 Peter 2:8") and K&D both read it as proof Lot "had frequently reproved them for their licentious conduct." This is cross-Testament and so cannot rest on a shared lexeme; it is the apostolic interpretation of the Genesis figure, theologically weighty but not a verbal quotation. Held honestly, it also tightens the tension of v. 8: the man Scripture calls righteous is the same man who offered his daughters — grace, not merit, is the ground of his rescue.
Genesis 19:7–9 · 2 Peter 2:7–8
basis: cross-Testament (Greek↔Hebrew) — no shared Strong's number possible; apostolic interpretation reading Lot's reproof of Sodom (named by Ellicott and K&D at 19:9) as the "vexed righteous soul" of 2 Peter, thematic not verbal
AI-generated reading; weigh it against the text.
The same messengers who shelter the one righteous household are the agents of the city's overthrow — salvation and judgment carried by one visitation. Barnes presses the point at v. 1, seeing in the visitors something that "point[s] to a divine personage": "He is pre-eminently the Saviour... and he who hears prayer and saves life, appears also as the executor of his purpose in the overthrow of Sodom." Read forward, this is the shape of Christ's own coming — "for judgment I came into this world" (John 9:39) — the one advent that is rescue to those who receive him and ruin to those who will not. The pattern (deliverance and destruction in a single divine arrival) is ancient and typological; Barnes's identification of the visitors with persons of the Godhead is his own inference, weighed as such.
Genesis 19:1 · Genesis 19:10–11 · John 9:39
Jesus himself makes Genesis 19 a type of his return: "as it was in the days of Lot — they ate, they drank... but on the day Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all — so will it be on the day the Son of Man is revealed" (Luke 17:28–30). The ordinary meal of v. 3 ("and they ate"), the surrounding mob, the snatching-out of the righteous — all become a rehearsal of the last day. This typology is dominical: it rests on Christ's own words, the strongest possible attestation, though the application to any given verse is the synthesizer's tracing.
Genesis 19:3 · Genesis 19:10–11 · Luke 17:28–30
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:
The biblical text is the Berean Standard Bible (CC0). Hebrew parses and Strong's numbers follow Berean/Strong's as supplied; the ⚙ layer adds nothing to them and does not contradict them. Honesty notes specific to this unit: (1) The opening "the two angels" is text-critically discussed — the Cambridge Bible records the conjecture that the original read "the men" (cf. vv. 5, 8, 10, 12), reverently altered; the synthesis reports this without endorsing it. (2) Both cross-Testament threads (Hebrews 13:2; 2 Peter 2:7–8) and both Christ readings (John 9:39; Luke 17:28–30) are Greek↔Hebrew and therefore cannot carry a shared-Strong's "verbal" badge; they are tiered structural/thematic or typological, and the basis says why. (3) The two intra-Hebrew "verbal" badges rest on genuinely rare lexemes confirmed by the Verifier — pâtsar (7 verses) and çanvêr (2 verses) — not on common vocabulary. (4) The Pulpit Commentary's source text at 19:3 prints "toast" where "feast" is meant; the voice is quoted verbatim with the slip noted. (5) Lot's offer of his daughters (v. 8) is condemned by every voice cited; the synthesis does not soften it, and the Sola reading names the grace-not-merit tension that 2 Peter's "righteous Lot" forces on the passage. (6) The Verifier surfaces a genuinely rare lexeme at v. 8 — qôwrâh, "roof-beam" (H6982, only 5 verses: Gen 19:8; 2 Kings 6:2, 6:5; 2 Chron 3:7; Song 1:17) — but its other occurrences (a prophet's lodging, the Temple, a lovers' house) share no motif strong enough to carry a thread, so it is recorded here as a word-rarity, not promoted to a verbal cross-reference; under-claiming is the safer error. The mechanically "rare" proper nouns Lôwṭ and Çᵉdôm that link 19:1 to chs. 13–14 are likewise tiered structural, not verbal, because shared names within one narrative arc are not a quotation.
✦ = 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)