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Genesis19:1–11

Lot Welcomes the Angels

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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.

1

Now 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,

Berean Standard Bible · CC0

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

Word by word16 · parsed
שְׁנֵ֨יšə·nêNow the twoH8147
√ shᵉnayim — twoNumbermasculine dual construct
שְׁנֵי is the dual construct "two of" — and the count matters. The Geneva note: "Lot had but two angels, and Abraham three"; a quiet measure of the difference between the friend of God and the man who lingered in Sodom.
הַמַּלְאָכִ֤יםham·mal·’ā·ḵîmangelsH4397
√ mălʼâk — a messengerArticleNounmasculine plural
הַמַּלְאָכִים — the article makes these the very visitors of ch. 18. K&D: Lot "supposed them to be" travelers "and only recognised them as angels when they had smitten the Sodomites with blindness" (v. 11).
וַ֠יָּבֹאוּway·yā·ḇō·’ūarrivedH935
√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
סְדֹ֙מָה֙sə·ḏō·māhat SodomH5467
√ Çᵉdôm — Sedom, a place near the Dead SeaNounproperfeminine singularthird person feminine singular
בָּעֶ֔רֶבbā·‘e·reḇin the eveningH6153
√ ʻereb — duskPreposition-b, ArticleNounmasculine singular
בָּעֶרֶב, "at evening." They reached Abraham at noon (18:1) and Sodom at dusk — the day darkens as the scene moves from the oaks of Mamre to the gate of Sodom.
וְל֖וֹטwə·lō·wṭand LotH3876
√ Lôwṭ — Lot, Abraham's nephewConjunctive wawNounpropermasculine singular
יֹשֵׁ֣בyō·šêḇwas sittingH3427
√ yâshab — properly, to sit down (specifically as judgeVerbQalParticiplemasculine singular
יֹשֵׁב at the gate: the gate was forum, market, and court (so Pulpit, K&D, citing Deut 21:19; Ruth 4:1) — "the seat of justice, of social intercourse and amusement" (JFB). Whether Lot sat there as a magistrate or watched, like Abraham, for strangers to shelter (Benson, Gill, Calvin), the spot is the civic heart of a doomed city.
בְּשַֽׁעַר־bə·ša·‘ar-in the gatewayH8179
√ shaʻar — an opening, iPreposition-bNounmasculine singular construct
סְדֹ֑םsə·ḏōmof [the city]H5467
√ Çᵉdôm — Sedom, a place near the Dead SeaNounproperfeminine singular
לוֹט֙lō·wṭWhen LotH3876
√ Lôwṭ — Lot, Abraham's nephewNounpropermasculine singular
וַיַּרְא־way·yar-saw themH7200
√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
וַיָּ֣קָםway·yā·qāmhe got upH6965
√ qûwm — to rise (in various applications, literal, figurative, intensive and causative)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
לִקְרָאתָ֔םliq·rā·ṯāmto meet themH7122
√ qârâʼ — to encounter, whether accidentally or in a hostile mannerPreposition-lVerbQalInfinitive constructthird person masculine plural
וַיִּשְׁתַּ֥חוּway·yiš·ta·ḥūbowedH7812
√ shâchâh — to depress, iConjunctive wawVerbHitpaelConsecutive imperfectthird person masculine singular
וַיִּשְׁתַּחוּ, Hitpael of šāḥāh — the deep prostration. Gill: "not in a religious way... but in a civil way, as was the custom of the eastern countries." The same gesture Abraham made (18:2) — Lot still keeps the courtesy he learned from his uncle.
אַפַּ֖יִם’ap·pa·yimfacedownH639
√ ʼaph — properly, the nose or nostrilNounmd
אָֽרְצָה׃’ā·rə·ṣāh. . .H776
√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singularthird person feminine singular
2

and 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.”

Berean Standard Bible · CC0

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

Word by word20 · parsed
וַיֹּ֜אמֶרway·yō·merand saidH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
הִנֶּ֣הhin·neh. . .H2009
√ hinnêh — lo!Interjection
הִנֶּה (hinneh), "behold" — the deictic particle of urgency; Lot's whole speech is a rush of courtesy under pressure.
נָּא־nā-. . .H4994
√ nâʼ — 'I pray', 'now', or 'then'Interjection
נָּא (nā), the entreaty-particle "please / I pray" — repeated twice in one breath. This is the rare lexeme that ties Lot's pleading to a whole web of hospitality and intercession scenes (33:11; Judg 19:6).
אֲדֹנַ֗י’ă·ḏō·nayMy lordsH113
√ ʼâdôwn — sovereign, iNounmasculine plural constructfirst person common singular
נָ֠אpleaseH4994
√ nâʼ — 'I pray', 'now', or 'then'Interjection
ס֣וּרוּsū·rūturn asideH5493
√ çûwr — to turn off (literal or figurative)VerbQalImperativemasculine plural
אֶל־’el-intoH413
√ ʼêl — near, with or amongPreposition
בֵּ֨יתbêṯthe houseH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular construct
עַבְדְּכֶ֤ם‘aḇ·də·ḵemof your servantH5650
√ ʻebed — a servantNounmasculine singular constructsecond person masculine plural
עַבְדְּכֶם, "your servant" — Lot styles himself the slave of his guests, the posture of Near-Eastern hospitality (cf. Abraham, 18:3).
וְרַחֲצ֣וּwə·ra·ḥă·ṣūwashH7364
√ râchats — to lave (the whole or a part of a thing)Conjunctive wawVerbQalImperativemasculine plural
רַגְלֵיכֶ֔םraḡ·lê·ḵemyour feetH7272
√ regel — a foot (as used in walking)Nounfeminine dual constructsecond person masculine plural
וְלִ֙ינוּ֙wə·lî·nūand spend the nightH3885
√ lûwn — to stop (usually over night)Conjunctive wawVerbQalImperativemasculine plural
וְהִשְׁכַּמְתֶּ֖םwə·hiš·kam·temThen you can rise earlyH7925
√ shâkam — literally, to load up (on the back of man or beast), iConjunctive wawVerbHifilConjunctive perfectsecond person masculine plural
וַהֲלַכְתֶּ֣םwa·hă·laḵ·tɛmand goH1980
√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConjunctive perfectsecond person masculine plural
לְדַרְכְּכֶ֑םlə·ḏar·kə·ḵemon your wayH1870
√ derek — a road (as trodden)Preposition-lNouncommon singular constructsecond person masculine plural
לֹּ֔אNoH3808
√ lôʼ — not (the simple or absAdverbNegative particle
לֹּא, "No" — a flat refusal. Poole and Benson agree it was real, not feigned: "this was no untruth, but really intended by them" unless Lot pressed (Poole); the refusal also draws out "the great difference between him and the barbarous Sodomites."
כִּ֥י. . .H3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
וַיֹּאמְר֣וּway·yō·mə·rūthey answeredH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
נָלִֽין׃nā·lînwe will spend the nightH3885
√ lûwn — to stop (usually over night)VerbQalImperfectfirst person common plural
נָלִין, "we will lodge" — first-person plural imperfect. The angels' counter-proposal sets up Lot's insistence in v. 3 and the danger that insistence narrowly averts.
בָרְח֖וֹבḇā·rə·ḥō·wḇin the squareH7339
√ rᵉchôb — a width, iPreposition-b, ArticleNounfeminine singular
3

But Lot insisted so strongly that they followed him into his house. He prepared a feast for them and baked unleavened bread, and they ate.

Berean Standard Bible · CC0

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

Word by word14 · parsed
וַיִּפְצַר־way·yip̄·ṣar-But [Lot] insistedH6484
√ pâtsar — to peck at, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
וַיִּפְצַר — Ellicott reads the angels' reluctance as a verdict on Lot: "the angels do not readily accept his hospitality, as they had done that of Abraham, because his character had deteriorated." Benson is gentler on the host, reading the urgency as kindness — Lot pressed, he says, "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." Either way the rare verb measures the distance from Abraham's effortless welcome.
בָּ֣םbām. . .
Prepositionthird person masculine plural
מְאֹ֔דmə·’ōḏso stronglyH3966
√ mᵉʼôd — properly, vehemence, iAdverb
וַיָּסֻ֣רוּway·yā·su·rūthat they followedH5493
√ çûwr — to turn off (literal or figurative)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
אֵלָ֔יו’ê·lāwhimH413
√ ʼêl — near, with or amongPrepositionthird person masculine singular
וַיָּבֹ֖אוּway·yā·ḇō·’ūvvvH935
√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
אֶל־’el-intoH413
√ ʼêl — near, with or amongPreposition
בֵּית֑וֹbê·ṯōwhis houseH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular constructthird person masculine singular
וַיַּ֤עַשׂway·ya·‘aśHe preparedH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
מִשְׁתֶּ֔הmiš·teha feastH4960
√ mishteh — drink, by implication, drinking (the act)Nounmasculine singular
מִשְׁתֶּה, "feast" — "it has its name only from drinking, wine being a principal part of a banquet" (Gill).
לָהֶם֙lā·hemfor them
Prepositionthird person masculine plural
אָפָ֖ה’ā·p̄āhand bakedH644
√ ʼâphâh — to cook, especially to bakeVerbQalPerfectthird person masculine singular
אָפָה, "he baked" — Poole notes the unleavened bread was chosen "because that was sooner prepared"; the meal is generous but rushed, shadowed by the danger outside.
וּמַצּ֥וֹתū·maṣ·ṣō·wṯunleavened breadH4682
√ matstsâh — properly, sweetnessConjunctive wawNounfeminine plural
מַצּוֹת — Geneva's marginal "(c)" reads the angels' eating as accommodation: "Not because they had need, but because the time was not yet come for them to reveal themselves."
וַיֹּאכֵֽלוּ׃way·yō·ḵê·lūand they ateH398
√ ʼâkal — to eat (literally or figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
4

Before 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

Word by word15 · parsed
טֶרֶם֮ṭe·remBeforeH2962
√ ṭerem — properly, non-occurrenceAdverb
יִשְׁכָּבוּ֒yiš·kā·ḇūthey had gone to bedH7901
√ shâkab — to lie down (for rest, sexual connection, decease or any other purpose)VerbQalImperfectthird person masculine plural
כָּל־kāl-allH3605
√ kôl — properly, the wholeNounmasculine singular construct
כָּל־, "all" — the word the whole verse is built to support. K&D: "both old and young, all people from every quarter." The narrator stacks universals to prove Abraham's bargain (18:32) had no remainder.
הָעָ֖םhā·‘ām. . .H5971
√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular
וְאַנְשֵׁ֨יwə·’an·šêthe menH582
√ ʼĕnôwsh — a man in general (singly or collectively)Conjunctive wawNounmasculine plural construct
הָעִ֜ירhā·‘îrof the cityH5892
√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)ArticleNounfeminine singular
הָעִיר, "the city" — "the men of the city, even the men of Sodom": the apposition fuses citizenry and crime. Geneva: "Nothing is more dangerous than to live where sin reigns: for it corrupts all."
אַנְשֵׁ֤י’an·šê. . .H582
√ ʼĕnôwsh — a man in general (singly or collectively)Nounmasculine plural construct
סְדֹם֙sə·ḏōmof SodomH5467
√ Çᵉdôm — Sedom, a place near the Dead SeaNounproperfeminine singular
מִנַּ֖עַרmin·na·‘arboth youngH5288
√ naʻar — (concretely) a boy (as active), from the age of infancy to adolescencePreposition-mNounmasculine singular
וְעַד־wə·‘aḏ-andH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Conjunctive wawPreposition
זָקֵ֑ןzā·qênoldH2205
√ zâqên — oldAdjectivemasculine singular
מִקָּצֶֽה׃miq·qā·ṣeh. . .H7097
√ qâtseh — an extremityPreposition-mNounmasculine singular
מִקָּצֶה, "from the end" — Poole: "some to exercise villany, and some to please themselves with the contemplation of it, and some out of curiosity"; the word gathers the whole spectrum of complicity.
נָסַ֣בּוּnā·sab·būsurroundedH5437
√ çâbab — to revolve, surround, or borderVerbNifalPerfectthird person common plural
נָסַבּוּ, "surrounded" — the encirclement turns hospitality's shelter into a trap; the house that took strangers in is now besieged for taking them in.
עַל־‘al-. . .H5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
הַבַּ֔יִתhab·ba·yiṯthe houseH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcArticleNounmasculine singular
5

They 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!”

Berean Standard Bible · CC0

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

Word by word15 · parsed
וַיִּקְרְא֤וּway·yiq·rə·’ūThey called outH7121
√ qârâʼ — to call out to (iConjunctive wawVerbQalConsecutive imperfectthird person masculine plural
וַיִּקְרְאוּ, "they called out" — Gill: "with a loud voice, that he might hear, they being in the street, and he within doors"; the shout of a mob, not a knock.
אֶל־’el-toH413
√ ʼêl — near, with or amongPreposition
לוֹט֙lō·wṭLotH3876
√ Lôwṭ — Lot, Abraham's nephewNounpropermasculine singular
וַיֹּ֣אמְרוּway·yō·mə·rūsayingH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
ל֔וֹlōw
Prepositionthird person masculine singular
אַיֵּ֧ה’ay·yêhWhereH346
√ ʼayêh — where?Interrogative
הָאֲנָשִׁ֛יםhā·’ă·nā·šîmare the menH582
√ ʼĕnôwsh — a man in general (singly or collectively)ArticleNounmasculine plural
אֲשֶׁר־’ă·šer-whoH834
√ ʼăsher — who, which, what, thatPronounrelative
בָּ֥אוּbā·’ūcameH935
√ bôwʼ — to go or come (in a wide variety of applications)VerbQalPerfectthird person common plural
אֵלֶ֖יךָ’ê·le·ḵāto you tonightH413
√ ʼêl — near, with or amongPrepositionsecond person masculine singular
הַלָּ֑יְלָהhal·lā·yə·lāh. . .H3915
√ layil — properly, a twist (away of the light), iArticleNounmasculine singular
הוֹצִיאֵ֣םhō·w·ṣî·’êmSend them outH3318
√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbHifilImperativemasculine singularthird person masculine plural
הוֹצִיאֵם, "send them out" — the demand to surrender protected guests is the antithesis of the gate-hospitality of v. 1; it is the crime for which Sodom becomes a byword (Isa 3:9).
אֵלֵ֔ינוּ’ê·lê·nūto usH413
√ ʼêl — near, with or amongPrepositionfirst person common plural
וְנֵדְעָ֖הwə·nê·ḏə·‘āhso we can have relationsH3045
√ yâdaʻ — to know (properly, to ascertain by seeing)Conjunctive wawVerbQalConjunctive imperfect Cohortativefirst person common plural
וְנֵדְעָה, "that we may know" — the euphemism the whole canon will read as Sodom's defining sin (Lev 18:22; Judg 19:22; cited Rom 1:27). Gill: "this unlawful and shocking copulation of man with man is expressed by this phrase... bears the name of Sodomy."
אֹתָֽם׃’ō·ṯāmwith themH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural
6

Lot went outside to meet them, shutting the door behind him.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

lō·wṭ way·yê·ṣê hap·peṯ·ḥāh ’ă·lê·hem sā·ḡar wə·had·de·leṯ ’a·ḥă·rāw

Word by word7 · parsed
ל֖וֹטlō·wṭLotH3876
√ Lôwṭ — Lot, Abraham's nephewNounpropermasculine singular
וַיֵּצֵ֧אway·yê·ṣêwentH3318
√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
וַיֵּצֵא, "went out" — Lot crosses to the mob's side of the door, exposing himself to protect his guests. Gill: he shut the door "that he might have some opportunity of trying what he could do by arguments, to prevail upon them."
הַפֶּ֑תְחָהhap·peṯ·ḥāhoutsideH6607
√ pethach — an opening (literally), iArticleNounmasculine singularthird person feminine singular
אֲלֵהֶ֛ם’ă·lê·hemto meet themH413
√ ʼêl — near, with or amongPrepositionthird person masculine plural
סָגַ֥רsā·ḡarshuttingH5462
√ çâgar — to shut upVerbQalPerfectthird person masculine singular
סָגַר, "shutting" — the closed door is the last thin barrier of hospitality; its breaking (v. 9) and the angels' re-shutting (v. 10) measure how completely Lot's protection fails and divine protection takes over.
וְהַדֶּ֖לֶתwə·had·de·leṯthe doorH1817
√ deleth — something swinging, iConjunctive waw, ArticleNounfeminine singular
אַחֲרָֽיו׃’a·ḥă·rāwbehind himH310
√ ʼachar — properly, the hind partPrepositionthird person masculine singular
7

“Please, my brothers,” he pleaded, “don’t do such a wicked thing!

Berean Standard Bible · CC0

Hebrew — tap a word ↓

nā ’a·ḥay way·yō·mar ’al- tā·rê·‘ū

Word by word5 · parsed
נָ֥אPleaseH4994
√ nâʼ — 'I pray', 'now', or 'then'Interjection
נָא, "please" — the entreaty-particle again; Lot's speech to the mob opens with the same softening word he used to the angels in v. 2.
אַחַ֖י’a·ḥaymy brothersH251
√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine plural constructfirst person common singular
אַחַי, "my brothers" — Lot's pastoral instinct shows even here; he had been, on 2 Peter's testimony, a "righteous man" whose "righteous soul was vexed" (so Benson at v. 1). The plea is the reflex of a conscience long grieved by the city.
וַיֹּאמַ֑רway·yō·marhe pleadedH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
אַל־’al-don’tH408
√ ʼal — not (the qualified negation, used as a deprecative)Adverb
אַל־, "do not" — the qualified negative of prohibition, a plea rather than a law; Lot has no power to forbid, only to beg.
תָּרֵֽעוּ׃tā·rê·‘ūdo such a wicked thingH7489
√ râʻaʻ — properly, to spoil (literally, by breaking to pieces)VerbHifilImperfectsecond person masculine plural
8

Look, 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.”

Berean Standard Bible · CC0

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

Word by word29 · parsed
הִנֵּה־hin·nêh-LookH2009
√ hinnêh — lo!Interjection
נָ֨א. . .H4994
√ nâʼ — 'I pray', 'now', or 'then'Interjection
לִ֜יI have
Prepositionfirst person common singular
שְׁתֵּ֣יšə·têtwoH8147
√ shᵉnayim — twoNumberfeminine dual construct
בָנ֗וֹתḇā·nō·wṯdaughtersH1323
√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Nounfeminine plural
אֲשֶׁ֤ר’ă·šerwhoH834
√ ʼăsher — who, which, what, thatPronounrelative
לֹֽא־lō-have neverH3808
√ lôʼ — not (the simple or absAdverbNegative particle
יָדְעוּ֙yā·ḏə·‘ūslept withH3045
√ yâdaʻ — to know (properly, to ascertain by seeing)VerbQalPerfectthird person common plural
יָדְעוּ, "known" — the deliberate echo of v. 5 turns Lot's offer into a grim mirror of the mob's demand; the same verb that names their sin names his daughters' innocence.
אִ֔ישׁ’îša manH376
√ ʼîysh — a man as an individual or a male personNounmasculine singular
אוֹצִֽיאָה־’ō·w·ṣî·’āh-Let me bringH3318
√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbHifilImperfect Cohortativefirst person common singular
אוֹצִיאָה, "let me bring out" — the offer the commentators uniformly condemn. Benson: "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." K&D: Lot "committed the sin of seeking to avert sin by sin."
נָּ֤א. . .H4994
√ nâʼ — 'I pray', 'now', or 'then'Interjection
אֶתְהֶן֙’eṯ·henthemH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person feminine plural
אֲלֵיכֶ֔ם’ă·lê·ḵemto youH413
√ ʼêl — near, with or amongPrepositionsecond person masculine plural
וַעֲשׂ֣וּwa·‘ă·śūand you can doH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalImperativemasculine plural
לָהֶ֔ןlā·hento them
Prepositionthird person feminine plural
כַּטּ֖וֹבkaṭ·ṭō·wḇas you pleaseH2896
√ ṭôwb — good (as an adjective) in the widest sensePreposition-k, ArticleAdjectivemasculine singular
בְּעֵינֵיכֶ֑םbə·‘ê·nê·ḵem. . .H5869
√ ʻayin — an eye (literally or figuratively)Preposition-bNouncdcsecond person masculine plural
רַ֠קraqButH7535
√ raq — properly, leanness, iAdverb
אַל־’al-do notH408
√ ʼal — not (the qualified negation, used as a deprecative)Adverb
תַּעֲשׂ֣וּta·‘ă·śūdoH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalImperfectsecond person masculine plural
דָבָ֔רḏā·ḇāranythingH1697
√ dâbâr — a wordNounmasculine singular
הָאֵל֙hā·’êlto theseH411
√ ʼêl — these or thoseArticlePronouncommon plural
הָאֵל (hā-ʼēl), "these" — the archaic demonstrative standing where ordinary Hebrew would use hā-ʼēlleh; it is genuinely rare (Strong's H411, nine verses in all, eight of them in the Pentateuch — v. 25; 26:3-4; Lev 18:27; Deut 4:42; 7:22; 19:11). Ellicott and K&D read it as a fingerprint of the text's antiquity — a fossil form the later language smoothed away.
לָֽאֲנָשִׁ֤יםlā·’ă·nā·šîmmenH582
√ ʼĕnôwsh — a man in general (singly or collectively)Preposition-l, ArticleNounmasculine plural
כִּֽי־kî-forH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
עַל־‘al-. . .H5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
כֵּ֥ןkên. . .H3651
√ kên — properly, set uprightAdverb
בָּ֖אוּbā·’ūthey have comeH935
√ bôwʼ — to go or come (in a wide variety of applications)VerbQalPerfectthird person common plural
בְּצֵ֥לbə·ṣêlunder the protectionH6738
√ tsêl — shade, whether literal or figurativePreposition-bNounmasculine singular construct
בְּצֵל קֹרָתִי, "under the shadow of my roof-beam" — the sacred claim of hospitality: a guest beneath one's qôwrâh is inviolable. Ṣēl, "shadow," is the standard image of protection (Poole: cf. Judg 9:15; Ps 36:7), and qôwrâh is itself a rare word (only five verses in the whole Hebrew Bible). Lot's entire defense rests on this ancient law, which he is willing to honor even at his daughters' cost — a defense the Geneva note both praises and blames: "He deserves praise for defending his guests, but he is to be blamed for seeking unlawful means."
קֹרָתִֽי׃qō·rā·ṯîof my roofH6982
√ qôwrâh — a rafter (forming trenches as it were)Nounfeminine singular constructfirst person common singular
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.

Berean Standard Bible · CC0

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

Word by word20 · parsed
גֶּשׁ־geš-Get out of the wayH5066
√ nâgash — to be or come (causatively, bring) near (for any purpose)VerbQalImperativemasculine singular
גֶּשׁ־הָלְאָה, "Get out of the way" — Poole: "stand not between us and the door"; the curt command of men done with argument.
הָ֗לְאָהhā·lə·’āh. . .H1973
√ hâlᵉʼâh — to the distance, iAdverb
וַיֹּאמְר֣וּ׀way·yō·mə·rūthey repliedH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
וַיֹּֽאמְרוּ֙way·yō·mə·rūAnd they declaredH559
√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
הָאֶחָ֤דhā·’e·ḥāḏThis oneH259
√ ʼechâd — properly, united, iArticleNumbermasculine singular
הָאֶחָד, "This one" — literally "the one," a sneer. Pulpit: "an expression of the Sodomites' contempt." The lone resident alien against the whole native body.
בָּֽא־bā-came hereH935
√ bôwʼ — to go or come (in a wide variety of applications)VerbQalPerfectthird person masculine singular
לָגוּר֙lā·ḡūras a foreignerH1481
√ gûwr — properly, to turn aside from the road (for a lodging or any other purpose), iPreposition-lVerbQalInfinitive construct
וַיִּשְׁפֹּ֣טway·yiš·pōṭand he is already acting like a judgeH8199
√ shâphaṭ — to judge, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
וַיִּשְׁפֹּט, "acting like a judge" — Ellicott: "This suggests that Lot had previously reproved the men of Sodom, and agrees with 2 Peter 2:8." The taunt is unwitting testimony to Lot's righteousness.
שָׁפ֔וֹטšā·p̄ō·wṭ. . .H8199
√ shâphaṭ — to judge, iVerbQalInfinitive absolute
עַתָּ֕ה‘at·tāhNowH6258
√ ʻattâh — at this time, whether adverb, conjunction or expletiveAdverb
נָרַ֥עnā·ra‘we will treat you worseH7489
√ râʻaʻ — properly, to spoil (literally, by breaking to pieces)VerbHifilImperfectfirst person common plural
לְךָ֖lə·ḵā
Prepositionsecond person masculine singular
מֵהֶ֑םmê·hemthan them
Preposition-mPronounthird person masculine plural
וַיִּפְצְר֨וּway·yip̄·ṣə·rūAnd they pressedH6484
√ pâtsar — to peck at, iConjunctive wawVerbQalConsecutive imperfectthird person masculine plural
וַיִּפְצְרוּ, "they pressed" — the rare pāṣar binds this verse to v. 3 and out to the Gibeah and Jacob narratives; the mob's violence wears the same word as Lot's hospitality, inverted.
בָאִ֤ישׁḇā·’îš. . .H376
√ ʼîysh — a man as an individual or a male personPreposition-b, ArticleNounmasculine singular
בְּלוֹט֙bə·lō·wṭin on LotH3876
√ Lôwṭ — Lot, Abraham's nephewPreposition-bNounpropermasculine singular
מְאֹ֔דmə·’ōḏ. . .H3966
√ mᵉʼôd — properly, vehemence, iAdverb
וַֽיִּגְּשׁ֖וּway·yig·gə·šūand moved inH5066
√ nâgash — to be or come (causatively, bring) near (for any purpose)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
לִשְׁבֹּ֥רliš·bōrto break downH7665
√ shâbar — to burst (literally or figuratively)Preposition-lVerbQalInfinitive construct
הַדָּֽלֶת׃had·dā·leṯthe doorH1817
√ deleth — something swinging, iArticleNounfeminine singular
10

But the men inside reached out, pulled Lot into the house with them, and shut the door.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

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

Word by word12 · parsed
הָֽאֲנָשִׁים֙hā·’ă·nā·šîmBut the men [inside]H582
√ ʼĕnôwsh — a man in general (singly or collectively)ArticleNounmasculine plural
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
וַיִּשְׁלְח֤וּway·yiš·lə·ḥūreached outH7971
√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural
וַיִּשְׁלְחוּ, "reached out" — Gill reads the swift open-take-shut sequence as the first proof of their power: "This action showed them to be more than men."
יָדָ֔םyā·ḏām. . .H3027
√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine singular constructthird person masculine plural
וַיָּבִ֧יאוּway·yā·ḇî·’ūpulledH935
√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbHifilConsecutive imperfectthird person masculine plural
וַיָּבִיאוּ, "pulled" — the moment the visitors stop being guests and become rescuers; Lot, who went out to mediate (v. 6), is drawn back in by hands stronger than the mob's.
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
ל֛וֹטlō·wṭLotH3876
√ Lôwṭ — Lot, Abraham's nephewNounpropermasculine singular
הַבָּ֑יְתָהhab·bā·yə·ṯāhinto the houseH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcArticleNounmasculine singularthird person feminine singular
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
אֲלֵיהֶ֖ם’ă·lê·hemwith themH413
√ ʼêl — near, with or amongPrepositionthird person masculine plural
סָגָֽרוּ׃sā·ḡā·rūand shutH5462
√ çâgar — to shut upVerbQalPerfectthird person common plural
סָגָרוּ, "and shut" — the door Lot shut in v. 6 and the mob tried to break in v. 9 is now shut by the angels; the same verb sāḡar seals the rescue.
הַדֶּ֖לֶתhad·de·leṯthe doorH1817
√ deleth — something swinging, iArticleNounfeminine singular
11

And they struck the men at the entrance, young and old, with blindness, so that they wearied themselves trying to find the door.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

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

Word by word13 · parsed
וְֽאֶת־wə·’eṯ-AndH853
√ 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
הִכּוּ֙hik·kūthey struckH5221
√ nâkâh — to strike (lightly or severely, literally or figuratively)VerbHifilPerfectthird person common plural
הִכּוּ, "they struck" — Hiphil of nākāh, the same verb shared with 2 Kings 6:18; the angels' blow is judicial. Benson: it was "designed to put an end to their attempt, and to be an earnest of their utter ruin the next day."
הָאֲנָשִׁ֞יםhā·’ă·nā·šîmthe menH582
√ ʼĕnôwsh — a man in general (singly or collectively)ArticleNounmasculine plural
אֲשֶׁר־’ă·šer-H834
√ ʼăsher — who, which, what, thatPronounrelative
פֶּ֣תַחpe·ṯaḥat the entranceH6607
√ pethach — an opening (literally), iNounmasculine singular construct
הַבַּ֗יִתhab·ba·yiṯ. . .H1004
√ bayith — a house (in the greatest variation of applications, especially family, etcArticleNounmasculine singular
מִקָּטֹ֖ןmiq·qā·ṭōnyoungH6996
√ qâṭân — abbreviated, iPreposition-mAdjectivemasculine singular
וְעַד־wə·‘aḏ-andH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Conjunctive wawPreposition
גָּד֑וֹלgā·ḏō·wloldH1419
√ gâdôwl — great (in any sense)Adjectivemasculine singular
בַּסַּנְוֵרִ֔יםbas·san·wê·rîmwith blindnessH5575
√ çanvêr — (in plural) blindnessPreposition-b, ArticleNounmasculine plural
סַנְוֵרִים, "blindness" — the rare word that ties Sodom to Dothan (2 Kings 6:18). K&D: a 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."
וַיִּלְא֖וּway·yil·’ūso that they wearied themselvesH3811
√ lâʼâh — to tireConjunctive wawVerbQalConsecutive imperfectthird person masculine plural
וַיִּלְאוּ, "they wearied themselves" — Ellicott's vivid reading: "the men of Sodom ever seemed just upon the point of reaching the door, and pressed on, and strove and quarrelled, but always failed." A picture of sin's blind persistence to the very edge of doom.
לִמְצֹ֥אlim·ṣō[trying] to findH4672
√ mâtsâʼ — properly, to come forth to, iPreposition-lVerbQalInfinitive construct
הַפָּֽתַח׃hap·pā·ṯaḥthe doorH6607
√ pethach — an opening (literally), iArticleNounmasculine singular
הַפָּתַח, "the door" — the peṯaḥ again (vv. 6, 11): the opening they cannot find. The scene that began with Lot rising at an open gate (v. 1) ends with Sodom blind before a closed one.

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 gate at evening — 1–3

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 pressוַיִּפְצַר, 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."

ii. The siege of the door — 4–9

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.

iii. The hand from inside — 10–11

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

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.

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.

Sodom at the door ↔ Gibeah at the door verbal / quotation — confirmed

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 dazzling blindness — Sodom and Dothan verbal / quotation — confirmed

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")

Lot's drift into Sodom structural / thematic — confirmed

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

Entertaining angels unawares structural / thematic — confirmed

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

Righteous Lot, vexed in Sodom structural / thematic — confirmed

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

Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The two who come to save and to judge widely-held

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

The day of Lot and the day of the Son of Man widely-held

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

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:

  • Albert Barnes, Notes on the Bible (1834)
  • 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 Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

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)