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Genesis 18:20
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Then the Lord said, "Because the outcry against Sodom and Gomorrah is great and their sin is very grave,
And Yahweh said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;
Then the Lord said, "I have heard many complaints against the people of Sodom and Gomorrah. They are very evil.
So the Lord said, "The outcry against Sodom and Gomorrah is so great and their sin so blatant
And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;
Yahweh said, "Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous,
And so the Lord seide, The cry of men of Sodom and of men of Gomorre is multiplied, and her synne is agreggid greetli; Y schal come doun,
And Jehovah saith, `The cry of Sodom and Gomorrah -- because great; and their sin -- because exceeding grievous:
Then the LORD said, "The outcry against Sodom and Gomorrah is great. Because their sin is so grievous,
The Lord said, "Abraham, I have heard that the people of Sodom and Gomorrah are doing all kinds of evil things.
Adonai said, "The outcry against S'dom and ‘Amora is so great and their sin so serious
And Jehovah said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;
And the Lord said, Because the outcry against Sodom and Gomorrah is very great, and their sin is very evil,
And the lorde saide: because the crye of Sodome and Gomorrhe is great, and because their sinne is exceding greeuous:
And Jehovah said, Because the cry of Sodom and Gomorrah is great and their sin is very grievous,
Then the Lord said, "I have heard many times that the people of Sodom and Gomorrah are very evil.
And the LORD said: 'Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous.
And the LORD said, Because the cry of Sodome and Gomorrah is great, and because their sinne is very grieuous:
And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;
Then the Lord said, "The cry against Sodom and Gomorrah is loud. Their sin is very bad.
Then the Lord said, "How great is the outcry against Sodom and Gomorrah and how very grave their sin!
So Yahweh said, The outcry of Sodom and Gomorrah, because it hath become great, - And their sin, because it hath become exceeding grievous,
Then the Lorde saide, Because the crie of Sodom and Gomorah is great, and because their sinne is exceeding grieuous,
And the LORD said, Because the cry of Sodom and Gomorrah has come before me and their sins are very grievous,
Then the Lord said to Abraham, "There are terrible accusations against Sodom and Gomorrah, and their sin is very great.
And the Lord said: The cry of Sodom and Gomorrha is multiplied, and their sin is become exceedingly grievous.
Then the LORD said, "Because the outcry against Sodom and Gomor'rah is great and their sin is very grave,
And the Lord said, The cry of Sodom and Gomorrha has been increased towards me, and their sins are very great.
And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;
Then the Lord said, “The outcry against Sodom and Gomorrah is immense, and their sin is extremely serious.
The LORD said, "Because the cry of Sedom and `Amorah is great, and because their sin is very grievous,
Then Yahweh said, "Because the outcry of Sodom and Gomorrah is great and because their sin is very serious,
And Jehovah said, The cry of Sodom and Gomorrah is great, and their sin is exceedingly heavy.
And the LORDE sayde: There is a crie at Sodome and Gomorra, which is greate, & their synnes are exceadinge greuous:
God continued, "The cries of the victims in Sodom and Gomorrah are deafening; the sin of those cities is immense. I'm going down to see for myself, see if what they're doing is as bad as it sounds. Then I'll know."
And the LORD said, "The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave.
And the LORD said, "Because the outcry against Sodom and Gomorrah is great, and because their sin is very grave,
So the Lord told Abraham, "I have heard a great outcry from Sodom and Gomorrah, because their sin is so flagrant.
And the LORD said, "The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave.
So Yahweh said, "The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the cry: Genesis 4:10, Genesis 19:13, Isaiah 3:9, Isaiah 5:7, Jeremiah 14:7, James 5:4
sin: Genesis 13:13
Reciprocal: Genesis 3:9 - General Genesis 6:5 - God Genesis 10:19 - Sodom Genesis 19:4 - all Exodus 2:23 - cry Numbers 11:17 - talk with Job 24:1 - not see Psalms 78:59 - God Jeremiah 23:14 - Sodom Ezekiel 16:46 - thy younger sister Ezekiel 16:49 - fulness Ezekiel 16:50 - and committed Joel 3:13 - for their Jonah 1:2 - for Luke 16:2 - How Luke 17:28 - General Romans 5:13 - until Revelation 18:5 - reached
Cross-References
The LORD said, "What have you done? The voice of your brother's [innocent] blood is crying out to Me from the ground [for justice].
But the men of Sodom were extremely wicked and sinful against the LORD [unashamed in their open sin before Him].
for we are destroying this place, because the outcry [for judgment] against them has grown so great before the LORD that the LORD has sent us to destroy and ruin it."
Their partiality testifies against them, They display their sin like Sodom; They do not even hide it. Woe (judgment is coming) to them! For they have brought evil on themselves [as a reward].
For the vineyard of the LORD of hosts is the house (nation) of Israel And the men of Judah are His delightful planting [which He loves]. So He looked for justice, but in fact, [He saw] bloodshed and lawlessness; [He looked] for righteousness, but in fact, [He heard] a cry of distress and oppression.
"O LORD, though our many sins testify against us" [prays Jeremiah], "Act now [for us and] for Your name's sake [so that the faithless may witness Your faithfulness]! For our backslidings are countless; We have sinned against You.
Look! The wages that you have [fraudulently] withheld from the laborers who have mowed your fields are crying out [against you for vengeance]; and the cries of the harvesters have come to the ears of the Lord of Sabaoth.
Gill's Notes on the Bible
And the Lord said,.... The Targum of Jonathan adds, to the ministering angels, the two angels that were with him in the likeness of men; or to Abraham, at least in his hearing, by which he understood that Sodom and other cities were about to be destroyed for their sins:
because the cry of Sodom and Gomorrah is great; either of Lot in it, whose righteous soul was vexed with the filthy conversation of the wicked, and cried to heaven against them; or of the inhabitants that were oppressed by others, either in their bodies, being forced to submit to their unnatural usage of them, or in their estates, of which they wronged them; particularly the cry of the poor among them, whom they suffered to starve, though there were fulness of bread in the midst of them, see Ezekiel 16:49; the Jews b say, they appointed false judges, who oppressed all strangers that came to Sodom, and made a law, that whoever relieved a poor person should be burnt with fire: or the cry of their sins, which were many and great, and openly and impudently committed; the cry of which came into the ears of the Lord of hosts, and called for vengeance. Those two cities, which perhaps were the greatest and the most remarkable for their sins, are put for all the five cities of the plain, called Pentapolis.
And because their sin is very grievous; attended with very aggravated circumstances, they enjoyed great plenty of good things; and were not to be bore with, being so exceeding sinful, and so publicly and audaciously committed, especially that sin so frequent among them, which has its name from Sodom, see Genesis 13:13.
b Pirke Eliezer, c. 25.
Barnes' Notes on the Bible
- The Visit of the Lord to Abraham
2. ×ש×ת××× vayıÌsÌtachuÌ âbow,â 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. ס×× se'ah a âseah,â about an English peck, the third part of an ephah. The ephah contained ten omers. The omer held about five pints.
This chapter describes Abrahamâs fellowship with God. On the gracious assurance of the Redeemer and Vindicator, âFear not, I am thy shield and thy exceeding great reward,â he ceased to fear, and believed. On the solemn announcement of the Conqueror of evil and the Quickener of the dead, âI am God Almighty; walk before me and be perfect,â 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. âThree men stood before him.â 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. âBowed himself to the earth.â 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 ××× × 'adonaÌy 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 âthe Lordâ 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 ââtheyâ said, So do Genesis 18:5, âtheyâ did eat Genesis 18:8, â theyâ said unto him, Where is Sarah thy wifeâ Genesis 18:9. Then the singular number is resumed in the phrase ââand he saidââ Genesis 18:10, and at length, âThe Lord said unto Abrahamâ Genesis 18:13, and then, âand he saidâ Genesis 18:15. Then we are told ââthe menâ rose up, and Abraham went with themâ Genesis 18:16. Then we have âThe Lord saidâ twice Genesis 18:17, Genesis 18:20. And lastly, it is said Genesis 18:22 ââthe menâ turned their faces and went toward Sodom, and Abraham was yet standing before the Lord.â 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 âa little water, a morsel of bread,â flow from a thoughtful courtesy. âTherefore are ye come.â 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. âThree seahs.â 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. âHearth cakes,â baked among the coals. âButterâ - 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. âWhere is Sarah thy wife?â The jealousy and seclusion of later times had not yet rendered such an inquiry uncourteous. Sarah is within hearing of the conversation. âI will certainly return unto thee.â This is the language of self-determination, and therefore suitable to the sovereign, not to the ambassador. âAt the time of life;â literally the living time, seemingly the time of birth, when the child comes to manifest life. âSarah thy wife shall have a son.â 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. âIs anything too hard for the Lord?â 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. âI have known him.â 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, âto 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.â 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. âDust and ashes.â 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 18:20. Because the cry of Sodom and Gomorrah — Genesis 13:13; Genesis 13:13.
