Genesis 18:17

Amplified Bible

The LORD said, "Shall I keep secret from Abraham [My friend and servant] what I am going to do,

Parallel Translations

English Standard Version
The Lord said, "Shall I hide from Abraham what I am about to do,

Update Bible Version
And Yahweh said, Shall I hide from Abraham that which I do;

New Century Version
The Lord said, "Should I tell Abraham what I am going to do now?

New English Translation
Then the Lord said, "Should I hide from Abraham what I am about to do?

Webster's Bible Translation
And the LORD said, Shall I hide from Abraham that thing which I do;

World English Bible
Yahweh said, "Will I hide from Abraham what I do,

Wycliffe Bible (1395)
And the Lord seide, Wher Y mowe hele fro Abraham what thingis Y schal do,

Young's Literal Translation
and Jehovah said, `Am I concealing from Abraham that which I am doing,

Berean Standard Bible
And the LORD said, "Shall I hide from Abraham what I am about to do?

Contemporary English Version
The Lord said to himself, "I should tell Abraham what I am going to do,

Complete Jewish Bible
Adonai said, "Should I hide from Avraham what I am about to do,

American Standard Version
And Jehovah said, Shall I hide from Abraham that which I do;

Bible in Basic English
And the Lord said, Am I to keep back from Abraham the knowledge of what I do;

Bishop's Bible (1568)
And the Lorde sayde: shall I hyde from Abraham that thing which I do.

Darby Translation
And Jehovah said, Shall I hide from Abraham what I am doing?

Easy-to-Read Version
The Lord said to himself, "Should I tell Abraham what I am going to do now?

JPS Old Testament (1917)
And the LORD said: 'Shall I hide from Abraham that which I am doing;

King James Version (1611)
And the LORD said, Shall I hide from Abraham that thing which I doe;

King James Version
And the Lord said, Shall I hide from Abraham that thing which I do;

New Life Bible
And the Lord said, "Should I hide from Abraham what I am about to do,

New Revised Standard
The Lord said, "Shall I hide from Abraham what I am about to do,

J.B. Rotherham Emphasized Bible
Now, Yahweh, had said, - Am I going to hide from Abraham what I do,

Geneva Bible (1587)
And the Lord said, Shall I hide from Abraham that thing which I doe,

George Lamsa Translation
And the LORD said, Shall I hide from my servant Abraham the thing which I am going to do,

Good News Translation
And the Lord said to himself, "I will not hide from Abraham what I am going to do.

Douay-Rheims Bible
And the Lord said: Can I hide from Abraham what I am about to do:

Revised Standard Version
The LORD said, "Shall I hide from Abraham what I am about to do,

Brenton's Septuagint (LXX)
And the Lord said, Shall I hide from Abraam my servant what things I intend to do?

English Revised Version
And the LORD said, Shall I hide from Abraham that which I do;

Christian Standard Bible®
Then the Lord said, “Should I hide what I am about to do from Abraham?

Hebrew Names Version
The LORD said, "Will I hide from Avraham what I do,

Lexham English Bible
Then Yahweh said, "Shall I conceal from Abraham what I am going to do?

Literal Translation
And Jehovah said, Shall I hide from Abraham that which I am doing?

Miles Coverdale Bible (1535)
Then sayde the LORDE: How can I hyde from Abraham, ye thinge that I wil do?

THE MESSAGE
Then God said, "Shall I keep back from Abraham what I'm about to do? Abraham is going to become a large and strong nation; all the nations of the world are going to find themselves blessed through him. Yes, I've settled on him as the one to train his children and future family to observe God 's way of life, live kindly and generously and fairly, so that God can complete in Abraham what he promised him."

New American Standard Bible
The LORD said, "Shall I hide from Abraham what I am about to do,

New King James Version
And the LORD said, "Shall I hide from Abraham what I am doing,

New Living Translation
"Should I hide my plan from Abraham?" the Lord asked.

New American Standard Bible (1995)
The LORD said, "Shall I hide from Abraham what I am about to do,

Legacy Standard Bible
Now Yahweh said, "Shall I conceal from Abraham what I am about to do,

Contextual Overview

¹⁶Then the men got up from there, and looked toward Sodom; and Abraham walked with them to send them on the way. ¹⁷The LORD said, "Shall I keep secret from Abraham [My friend and servant] what I am going to do, ¹⁸since Abraham is destined to become a great and mighty nation, and all the nations of the earth will be blessed through him? ¹⁹"For I have known (chosen, acknowledged) him [as My own], so that he may teach and command his children and [the sons of] his household after him to keep the way of the LORD by doing what is righteous and just, so that the LORD may bring upon Abraham what He has promised him." ²⁰And the LORD said, "The outcry [of the sin] of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave. ²¹"I will go down now, and see whether they have acted [as vilely and wickedly] as the outcry which has come to Me [indicates]; and if not, I will know." ²²Now the [two] men (angelic beings) turned away from there and went toward Sodom, but Abraham remained standing before the LORD.

Bible Verse Review
  from Treasury of Scripure Knowledge

2 Kings 4:27, 2 Chronicles 20:7, Psalms 25:14, Amos 3:7, John 15:15, James 2:23

Reciprocal: Genesis 31:11 - the angel Job 24:1 - not see Ezekiel 10:1 - as the Daniel 2:23 - and hast Matthew 20:17 - took

Cross-References

Genesis 19:24
Then the LORD rained down brimstone (flaming sulfur) and fire on Sodom and on Gomorrah from the LORD out of heaven,

2 Kings 4:27
When she came to the mountain to the man of God, she took hold of his feet. Gehazi approached to push her away; but the man of God said, "Let her alone, for her soul is desperate and troubled within her; and the LORD has hidden the reason from me and has not told me."

2 Chronicles 20:7
"O our God, did You not drive out the inhabitants of this land before Your people Israel and give it forever to the descendants of Your friend Abraham?

Psalms 25:14
The secret [of the wise counsel] of the LORD is for those who fear Him, And He will let them know His covenant and reveal to them [through His word] its [deep, inner] meaning.

John 15:15
"I do not call you servants any longer, for the servant does not know what his master is doing; but I have called you [My] friends, because I have revealed to you everything that I have heard from My Father.

James 2:23
And the Scripture was fulfilled which says, "ABRAHAM BELIEVED GOD, AND THIS [faith] WAS CREDITED TO HIM [by God] AS RIGHTEOUSNESS and AS CONFORMITY TO HIS WILL," and he was called the friend of God.

Gill's Notes on the Bible

And the Lord said,.... Either unto Abraham himself, so leading on to what he was about to make known to him; and without supposing this it will be difficult to account for Abraham's intercession for Sodom upon this: or to the two angels with him; not as consulting them whether he should or no do what he next suggests, but to give to them Abraham's just character, and the reasons of his using him in such a friendly manner: or it may be, to the other divine Persons, the Father and Spirit, one with the Son of God, and always present with him:

shall I hide from Abraham the thing which I do? which he was about to do, namely, the destruction of Sodom and Gomorrah: the Jewish writers a observe, that these cities were given in the grant of the whole land to Abraham, and therefore it was right to acquaint him with it first: but other and better reasons are given in the next words; Abraham was a friend of the Lord, and he had showed himself friendly to him, not only now, but heretofore, and therefore will treat him as his friend, by imparting his secrets to him.

a Targ. Jerus. & Jarchi in loc.

Barnes' Notes on the Bible

- The Visit of the Lord to Abraham

2. השׂתחיה vayı̂śtachû “bow,” or bend the body in token of respect to God or man. The attitude varies from a slight inclination of the body to entire prostration with the forehead touching the ground.

6. סאה s^e'ah a “seah,” about an English peck, the third part of an ephah. The ephah contained ten omers. The omer held about five pints.

This chapter describes Abraham’s fellowship with God. On the gracious assurance of the Redeemer and Vindicator, “Fear not, I am thy shield and thy exceeding great reward,” he ceased to fear, and believed. On the solemn announcement of the Conqueror of evil and the Quickener of the dead, “I am God Almighty; walk before me and be perfect,” he began anew to walk with God in holiness and truth. The next step is, that God enters into communion with him as a man with his friend Isaiah 41:8; John 14:23. Hitherto he has appeared to him as God offering grace and inclining the will to receive it. Now, as God who has bestowed grace, he appears to him who has accepted it and is admitted into a covenant of peace. He visits him for the twofold purpose of drawing out and completing the faith of Sarah, and of communing with Abraham concerning the destruction of Sodom.

Genesis 18:1-15

The Lord visits Abraham and assures Sarah of the birth of a son. Abraham is sitting in the tent door in the heat of the day, reposing. “Three men stood before him.” Whenever visitants from the celestial world appear to men, they have the form of man. This is the only form of a rational being known to us. It is not the design of God in revealing his mercy to us to make us acquainted with the whole of the nature of things. The science of things visible or invisible he leaves to our natural faculties to explore, as far as occasion allows. Hence, we conclude that the celestial visitant is a real being, and that the form is a real form. But we are not entitled to infer that the human is the only or the proper form of such beings, or that they have any ordinary or constant form open to sense. We only discern that they are intelligent beings like ourselves, and, in order to manifest themselves to us as such, put on that form of intelligent creatures with which we are familiar, and in which they can intelligibly confer with us. For the same reason they speak the language of the party addressed, though, for ought we know, spiritual beings use none of the many languages of humanity, and have quite a different mode of communicating with one another. Other human acts follow on the occasion. They accept the hospitality of Abraham and partake of human food. This, also, was a real act. It does not imply, however, that food is necessary to spiritual beings. The whole is a typical act representing communion between God and Abraham. The giving and receiving of a meal was the ground of a perpetual or inviolable friendship.

He ran to meet him. - This indicates the genuine warmth of unsophisticated nature. “Bowed himself to the earth.” This indicates a low bow, in which the body becomes horizontal, and the head droops. This gesture is employed both in worship and doing obeisance.

Genesis 18:3-5

O Lord. - Abraham uses the word אדני 'adonāy denoting one having authority, whether divine or not. This the Masorites mark as sacred, and apply the vowel points proper to the word when it signifies God. These men in some way represent God; for “the Lord” on this occasion appeared unto Abraham Genesis 18:1. The number is in this respect notable. Abraham addresses himself first to one person Genesis 18:3, then to more than one Genesis 18:4-5. It is stated that “‘they’ said, So do Genesis 18:5, ‘they’ did eat Genesis 18:8, ‘ they’ said unto him, Where is Sarah thy wife” Genesis 18:9. Then the singular number is resumed in the phrase “‘and he said’” Genesis 18:10, and at length, “The Lord said unto Abraham” Genesis 18:13, and then, “and he said” Genesis 18:15. Then we are told “‘the men’ rose up, and Abraham went with them” Genesis 18:16. Then we have “The Lord said” twice Genesis 18:17, Genesis 18:20. And lastly, it is said Genesis 18:22 “‘the men’ turned their faces and went toward Sodom, and Abraham was yet standing before the Lord.” From this it appears that of the three men one, at all events, was the Lord, who, when the other two went toward Sodom, remained with Abraham while he made his intercession for Sodom, and afterward he also went his way. The other two will come before us again in the next chapter. Meanwhile, we have here the first explicit instance of the Lord appearing as man to man, and holding familiar conversation with him.

The narrative affords a pleasing instance of the primitive manners of the East. The hospitality of the pastoral tribes was spontaneous and unreserved. The washing of the feet, which were partly at least uncovered in walking, the reclining under the tree, and the offer of refreshment, are indicative of an unchanging rural simplicity. The phrases “a little water, a morsel of bread,” flow from a thoughtful courtesy. “Therefore are ye come.” In the course of events it has so fallen out, in order that you might be refreshed. The brief reply is a frank and unaffected acceptance of the hospitable invitation.

Genesis 18:6-8

Abraham hastened. - The unvarying customs of Eastern pastoral life here come up before us. There is plenty of flour and of live cattle. But the cakes have to be kneaded and baked on the hearth, and the calf has to be killed and dressed. Abraham personally gives directions, Sarah personally attends to the baking, and the boy or lad - that is, the domestic servant whose business it is - kills and dresses the meat. Abraham himself attends upon his guests. “Three seahs.” About three pecks, and therefore a superabundant supply for three guests. An omer, or three tenths of a seah, was considered sufficient for one man for a day Exodus 16:16. But Abraham had a numerous household, and plentifulness was the character of primitive hospitality. “Hearth cakes,” baked among the coals. “Butter” - seemingly any preparation of milk, cream, curds, or butter, all of which are used in the East.

Genesis 18:9-15

The promise to Sarah. The men now enter upon the business of their visit. “Where is Sarah thy wife?” The jealousy and seclusion of later times had not yet rendered such an inquiry uncourteous. Sarah is within hearing of the conversation. “I will certainly return unto thee.” This is the language of self-determination, and therefore suitable to the sovereign, not to the ambassador. “At the time of life;” literally the living time, seemingly the time of birth, when the child comes to manifest life. “Sarah thy wife shall have a son.” Sarah hears this with incredulous surprise, and laughs with mingled doubt and delight. She knows that in the nature of things she is past child-bearing. “Is anything too hard for the Lord?” Sarah laughed within herself, within the tent and behind the speaker; yet to her surprise her internal feelings are known to him. She finds there is One present who rises above the sphere of nature. In her confusion and terror she denies that she laughed. But he who sees what is within, insists that she did laugh, at least in the thought of her heart. There is a beautiful simplicity in the whole scene. Sarah now doubtless received faith and strength to conceive.

Verse 16-33

The conference concerning Sodom. The human manner of the interview is carried out to the end. Abraham convoys his departing guests. The Lord then speaks, apparently debating with himself whether he shall reveal his intentions to Abraham. The reasons for doing so are assigned. First. Abraham shall surely become a nation great and mighty, and therefore has the interest of humanity in this act of retribution on Sodom. All that concerns man concerns him. Second. Blessed in him shall be all the nations of the earth. Hence, he is personally and directly concerned with all the dealings of mercy and judgment among the inhabitants of the earth. Third. “I have known him.” The Lord has made himself known to him, has manifested his love to him, has renewed him after his own image; and hence this judgment upon Sodom is to be explained to him, that he may train his household to avoid the sins of this doomed city, “to keep the way of the Lord, to do justice and judgment; and all this to the further intent that the Lord may bring upon Abraham what he hath spoken of him.” The awful judgments of the Lord on Sodom, as before on the antediluvian world, are a warning example to all who are spared or hear of them. And those who, notwithstanding these monuments of the divine vengeance, will cease to do justice and judgment, may be certain that they will not continue to enjoy the benefits of the covenant of grace. For all these reasons it is meet that the secret of Lord be with him Psalms 25:11.

Genesis 18:20-22

The Lord now proceeds to unfold his design. There is justice in every step of the divine procedure. He comes down to inquire and act according to the merits of the case. The men now depart on their errand; but Abraham still stands before the Lord.

Genesis 18:23-33

Abraham intercedes for Sodom. His spiritual character is unfolded and exalted more and more. He employs the language of a free-born son with his heavenly Father. He puts forward the plea of justice to the righteous in behalf of the city. He ventures to repeat his intervention six times, every time diminishing the number of the righteous whom he supposes to be in it. The patience of the Lord is no less remarkable than the perseverance of Abraham. In every case he grants his petition. “Dust and ashes.” This may refer to the custom of burning the dead, as then coexistent with that of burying them. Abraham intimates by a homely figure the comparative insignificance of the petitioner. He is dust at first, and ashes at last.

This completes the full and free conversation of God with Abraham. He accepts his hospitable entertainment, renews his promise of a son by Sarah, communicates to him his counsel, and grants all his requests. It is evident that Abraham has now fully entered upon all the privileges of the sons of God. He has become the friend of God James 2:23.

Clarke's Notes on the Bible

Verse Genesis 18:17. Shall I hide from Abraham — That is, I will not hide. A common mode of speech in Scripture - a question asked when an affirmative is designed. Do men gather grapes of thorns? Men do not gather grapes of thorns, &c.