Genesis 19:1
Parallel Verses
English Standard Version
The two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them and bowed himself with his face to the earth

King James Bible
And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

American Standard Version
And the two angels came to Sodom at even; and Lot sat in the gate of Sodom: and Lot saw them, and rose up to meet them; and he bowed himself with his face to the earth;

Douay-Rheims Bible
And the two angels came to Sodom ii in the evening, and Lot was sitting in the gate of the city. And seeing them, he rose up and went to meet them: and worshipped prostrate to the ground,

English Revised Version
And the two angels came to Sodom at even; and Lot sat in the gate of Sodom: and Lot saw them, and rose up to meet them; and he bowed himself with his face to the earth;

Webster's Bible Translation
And there came two angels to Sodom at evening; and Lot sat in the gate of Sodom; and Lot seeing them, rose to meet them; and he bowed himself with his face towards the ground;

Genesis 19:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

God was about to go down, and convince Himself whether they had done entirely according to the cry which had reached Him, or not. כלה עשׂה, lit., to make completeness, here referring to the extremity of iniquity, generally to the extremity of punishment (Nahum 1:8-9; Jeremiah 4:27; Jeremiah 5:10): כּלה is a noun, as Isaiah 10:23 shows, not an adverb, as in Exodus 11:1. After this explanation, the men (according to Genesis 19:1, the two angels) turned from thence to go to Sodom (Genesis 18:22); but Abraham continued standing before Jehovah, who had been talking with him, and approached Him with earnestness and boldness of faith to intercede for Sodom. He was urged to this, not by any special interest in Lot, for in that case he would have prayed for his deliverance; nor by the circumstance that, as he had just before felt himself called upon to become the protector, avenger, and deliverer of the land from its foes, so he now thought himself called upon to act as mediator, and to appeal from Jehovah's judicial wrath to Jehovah's covenant grace (Kurtz), for he had not delivered the land from the foe, but merely rescued his nephew Lot and all the booty that remained after the enemy had withdrawn; nor did he appeal to the covenant grace of Jehovah, but to His justice alone; and on the principle that the Judge of all the earth could not possibly destroy the righteous with the wicked, he founded his entreaty that God would forgive the city if there were but fifty righteous in it, or even if there were only ten. He was led to intercede in this way, not by "communis erga quinque populos misericordia" (Calvin), but by the love which springs from the consciousness that one's own preservation and rescue are due to compassionate grace alone; love, too, which cannot conceive of the guilt of others as too great for salvation to be possible. This sympathetic love, springing from the faith which was counted for righteousness, impelled him to the intercession which Luther thus describes: "sexies petiit, et cum tanto ardore ac affectu sic urgente, ut prae nimia angustia, qua cupit consultum miseris civitatibus, videatur quasi stulte loqui." There may be apparent folly in the words, "Wilt Thou also destroy the righteous with the wicked?" but they were only "violenta oratio et impetuosa, quasi cogens Deum ad ignoscendum." For Abraham added, "peradventure there be fifty righteous within the city; wilt Thou also destroy and not forgive (נשׁא, to take away and bear the guilt, i.e., forgive) the place for the fifty righteous that are therein?" and described the slaying of the righteous with the wicked as irreconcilable with the justice of God. He knew that he was speaking to the Judge of all the earth, and that before Him he was "but dust and ashes" - "dust in his origin, and ashes in the end;" and yet he made bold to appeal still further, and even as low as ten righteous, to pray that for their sake He would spare the city. - הפּעם אך (Genesis 18:32) signifies "only this (one) time more," as in Exodus 10:17. This "seemingly commercial kind of entreaty is," as Delitzsch observes, "the essence of true prayer. It is the holy ἀναίδεια, of which our Lord speaks in Luke 11:8, the shamelessness of faith, which bridges over the infinite distance of the creature from the Creator, appeals with importunity to the heart of God, and ceases not till its point is gained. This would indeed be neither permissible nor possible, had not God, by virtue of the mysterious interlacing of necessity and freedom in His nature and operations, granted a power to the prayer of faith, to which He consents to yield; had He not, by virtue of His absoluteness, which is anything but blind necessity, placed Himself in such a relation to men, that He not merely works upon them by means of His grace, but allows them to work upon Him by means of their faith; had He not interwoven the life of the free creature into His own absolute life, and accorded to a created personality the right to assert itself in faith, in distinction from His own." With the promise, that even for the sake of ten righteous He would not destroy the city, Jehovah "went His way," that is to say, vanished; and Abraham returned to his place, viz., to the grove of Mamre. The judgment which fell upon the wicked cities immediately afterwards, proves that there were not ten "righteous persons" in Sodom; by which we understand, not merely ten sinless or holy men, but ten who through the fear of God and conscientiousness had kept themselves free from the prevailing sin and iniquity of these cities.

Genesis 19:1 Parallel Commentaries

Treasury of Scripture Knowledge

And there came two angels. Or, rather, 'the two angels came,' referring to those mentioned in the preceding chapter, and there called 'men.' It seems, (from ch.

Genesis 19:18 And Lot said to them, Oh, not so, my LORD:

, ver.

Genesis 19:22 Haste you, escape thither; for I cannot do anything till you be come thither. Therefore the name of the city was called Zoar.

,) that these two angels were sent to Sodom, while the third, who was the Lord or Jehovah, remained with Abraham.

Genesis 18:1-3,22 And the LORD appeared to him in the plains of Mamre: and he sat in the tent door in the heat of the day...

rose.

Genesis 18:1-5 And the LORD appeared to him in the plains of Mamre: and he sat in the tent door in the heat of the day...

Job 31:32 The stranger did not lodge in the street: but I opened my doors to the travelers.

Hebrews 13:2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

bowed.

Genesis 18:2 And he lift up his eyes and looked, and, see, three men stood by him: and when he saw them, he ran to meet them from the tent door...

Cross References
Luke 17:28
Likewise, just as it was in the days of Lot--they were eating and drinking, buying and selling, planting and building,

Hebrews 13:2
Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares.

Genesis 11:27
Now these are the generations of Terah. Terah fathered Abram, Nahor, and Haran; and Haran fathered Lot.

Genesis 18:2
He lifted up his eyes and looked, and behold, three men were standing in front of him. When he saw them, he ran from the tent door to meet them and bowed himself to the earth

Genesis 18:16
Then the men set out from there, and they looked down toward Sodom. And Abraham went with them to set them on their way.

Genesis 18:22
So the men turned from there and went toward Sodom, but Abraham still stood before the LORD.

Genesis 19:2
and said, "My lords, please turn aside to your servant's house and spend the night and wash your feet. Then you may rise up early and go on your way." They said, "No; we will spend the night in the town square."

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