the Second Week after Easter
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Green's Literal Translation
Genesis 19:18
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Lot said to them, "Oh, not so, my lord.
And Lot said unto them, Oh, not so, my Lord :
And Lot said to them, "No, please, my lords.
But Lot said to one of them, "Sir, please don't force me to go so far!
But Lot said to them, "No, please, Lord!
But Lot said to them, "Oh no, [not that place] my lords!
But Lot said to them, "Oh no, my lords!
And Lot saide vnto them, Not so, I pray thee, my Lord.
But Lot said to them, "Oh no, my lords!
Lot answered, "You have done us a great favor, sir. You have saved our lives, but please don't make us go to the hills. That's too far away. The city will be destroyed before we can get there, and we will be killed when it happens.
Lot said to them, "Please, no, my lord!
And Lot said to them, Not [so], I pray thee, Lord;
But Lot said to the two men, "Sirs, please don't force me to run so far!
And Lot said to them, "Oh, no, my lords.
And Lot said to them, I beseech you, my lords,
But Lot answered, "No, please don't make us do that, sir.
But Lot said to them, “No, my lords—please.
Then sayde Lot vnto the: Oh no my LORDE,
And Lot said unto them, Oh, not so, my lord:
And Lot said to them, Not so, O my Lord;
And Lot sayde vnto them: Oh not so my Lordes.
And Lot said unto them: 'Oh, not so, my lord;
And Lot said vnto them, Oh not so, my Lord.
And Lot said to them, I pray, Lord,
And Lot said unto them, Oh, not so, my lord:
But Lot replied, "No, my lords, please!
And Loth seide to hem, My lord, Y biseche,
And Lot saith unto them, `Not [so], I pray thee, my lord;
And Lot said to them, Oh, not so, my Lord!
Lot said to them, "Oh, not so, my lord.
Then Lot said to them, "Please, no, my lords!
"Oh no, my lord!" Lot begged.
But Lot said to them, "O, no, my lords!
And Lot said to them, "Oh, no, my lords;
And Lot said unto them, - No, I pray thee, My Lord!
And Lot said to them: I beseech thee, my Lord,
And Lot said to them, "Oh, no, my lords;
And Lot said to them, Oh, not so, my lord:
But Lot protested, "No, masters, you can't mean it! I know that you've taken a liking to me and have done me an immense favor in saving my life, but I can't run for the mountains—who knows what terrible thing might happen to me in the mountains and leave me for dead. Look over there—that town is close enough to get to. It's a small town, hardly anything to it. Let me escape there and save my life—it's a mere wide place in the road."
But Lot said to them, "Oh no, my lords!
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Genesis 32:26, 2 Kings 5:11, 2 Kings 5:12, Isaiah 45:11, John 13:6-8, Acts 9:13, Acts 10:14
Reciprocal: Genesis 48:18 - Not so
Cross-References
And Lot went out to them, to the door, and he closed the door behind him.
Behold, now, I have two daughters who have not known a man; please let me bring them out to you and do to them as you see fit; only do not do a thing to these men, on account of this they came into the shade of my roof.
And they struck the men at the door of the house with blindness, from the small to the great; and they struggled to find the door.
And the men said to Lot, Who still is here to you? Bring out of this place your sons and your sons-in-law and your daughters, and whoever belongs to you in the city.
And He said, Send Me away, for the dawn has ascended. And he said, I will not let You go unless You bless me.
So says Jehovah, the Holy One of Israel, and the One who formed him, Do you ask Me of the things to come? Do you give command to Me about My sons, and about the work of My hands?
And Ananias answered, Lord, I have heard from many about this man, how many bad things he did to Your saints in Jerusalem.
But Peter said, Not at all, Lord, because I never did eat anything common or unclean.
Gill's Notes on the Bible
And Lot said unto them,.... Supposing three present, not observing that the two angels had left him that had brought him thither; though it is but to one of them he addresses himself, even to him who had bid him make the best of his way to the mountain, as appears by what follows:
oh, not so, my Lord; that is, let me not be obliged to go so far as to the mountain; though R. Samuel takes it to be an assent, and interprets the phrase of his being willing: but this does not agree with what follows, and is rejected by Aben Ezra, who relates it; and who also observes, that the word "Lord" is a common name, that is, that belongs to a creature; but Jarchi says their Rabbins take it to be an holy name, that is, a name that belongs to God, and gives a good reason why it is so to be understood here; since the person spoken to had it in his power to kill or make alive, to save or destroy, as the following words show; so Ben Melech and the Targum of Oukelos render it by Jehovah.
Barnes' Notes on the Bible
- The Destruction of Sodom and Amorah
9. ×ש×Ö¾<×××× gesh-haÌl'aÌh, âapproach to a distant point,â stand back.
11. ×¡× ×ר×× saneveÌrıÌym, âblindness,â affecting the mental more than the ocular vision.
37. ×××× moÌ'aÌb, Moab; ××× meÌ'aÌb, âfrom a father.â ××Ö¾×¢×× ben-âamıÌy, Ben-âammi, âson of my people.â ×¢××× âamoÌn, âAmmon, âof the people.â
This chapter is the continuation and conclusion of the former. It records a part of Godâs strange work - strange, because it consists in punishment, and because it is foreign to the covenant of grace. Yet it is closely connected with Abrahamâs history, inasmuch as it is a signal chastisement of wickedness in his neighborhood, a memorial of the righteous judgment of God to all his posterity, and at the same time a remarkable answer to the spirit, if not to the letter, of his intercessory prayer. His kinsman Lot, the only righteous man in Sodom, with his wife and two daughters, is delivered from destruction in accordance with his earnest appeal on behalf of the righteous.
Genesis 19:1-3
The two angels. - These are the two men who left Abraham standing before the Lord Genesis 18:22. âLot sat in the gate,â the place of public resort for news and for business. He courteously rises to meet them, does obeisance to them, and invites them to spend the night in his house. âNay, but in the street will we lodge.â This is the disposition of those who come to inquire, and, it may be, to condemn and to punish. They are twice in this chapter called angels, being sent to perform a delegated duty. This term, however, defines their office, not their nature. Lot, in the first instance, calls them âmy lords,â which is a term of respect that may be addressed to men Genesis 31:35. He afterward styled one of them Adonai, with the special vowel pointing which limits it to the Supreme Being. He at the same time calls himself his servant, appeals to his grace and mercy, and ascribes to him his deliverance. The person thus addressed replies, in a tone of independence and authority, âI have accepted thee.â âI will not overthrow this city for which thou hast spoken.â âI cannot do anything until thou go thither.â All these circumstances point to a divine personage, and are not so easily explained of a mere delegate. He is pre-eminently the Saviour, as he who communed with Abraham was the hearer of prayer. And he who hears prayer and saves life, appears also as the executor of his purpose in the overthrow of Sodom and the other cities of the vale. It is remarkable that only two of the three who appeared to Abraham are called angels. Of the persons in the divine essence two might be the angels or deputies of the primary in the discharge of the divine purpose. These three men, then, either immediately represent, or, if created angels, mediately shadow forth persons in the Godhead. Their number indicates that the persons in the divine unity are three.
Lot seems to have recognized something extraordinary in their appearance, for he made a lowly obeisance to them. The Sodomites heed not the strangers. Lotâs invitation; at first declined, is at length accepted, because Lot is approved of God as righteous, and excepted from the doom of the city.
Genesis 19:4-11
The wicked violence of the citizens displays itself. They compass the house, and demand the men for the vilest ends. How familiar Lot had become with vice, when any necessity whatever could induce him to offer his daughters to the lust of these Sodomites! We may suppose it was spoken rashly, in the heat of the moment, and with the expectation that he would not be taken at his word. So it turned out. âStand back.â This seems to be a menace to frighten Lot out of the way of their perverse will. It is probable, indeed, that he and his family would not have been so long safe in this wicked place, had he not been the occasion of a great deliverance to the whole city when they were carried away by the four kings. The threat is followed by a taunt, when the sorely vexed host hesitated to give up the strangers. âHe will needs be a judge.â It is evident Lot had been in the habit of remonstrating with them. From threats and taunts they soon proceed to violence. His guests now interfere. They rescue Lot, and smite the rioters with blindness, or a wandering of the senses, so that they cannot find the door. This ebullition of the vilest passion seals the doom of the city.
Genesis 19:12-23
The visitors now take steps for the deliverance of Lot and his kindred before the destruction of the cities. All that are related to him are included in the offer of deliverance. There is a blessing in being connected with the righteous, if men will but avail themselves of it. Lot seems bewildered by the contemptuous refusal of his connections to leave the place. His early choice and his growing habits have attached him to the place, notwithstanding its temptations. His married daughters, or at least the intended husbands of the two who were at home (âwho are hereâ), are to be left behind. But though these thoughts make him linger, the mercy of the Lord prevails. The angels use a little violence to hasten their escape. The mountain was preserved by its elevation from the flood of rain, sulphur, and fire which descended on the low ground on which the cities were built. Lot begs for a small town to which he may retreat, as he shrinks from the perils of a mountain dwelling, and his request is mercifully granted.
Genesis 19:24-26
Then follows the overthrow of the cities. âThe Lord rained brimstone and fire from the Lord from the skies.â Here the Lord is represented as present in the skies, whence the storm of desolation comes, and on the earth where it falls. The dale of Siddim, in which the cities were, appears to have abounded in asphalt and other combustible materials Genesis 14:10. The district was liable to earthquakes and volcanic eruptions from the earliest to the latest times. We read of an earthquake in the days of king Uzziah Amos 1:1. An earthquake in 1759 destroyed many thousands of persons in the valley of Baalbec. Josephus (De Bell. Jud. iii. 10, 7) reports that the Salt Sea sends up in many places black masses of asphalt, which are not unlike headless bulls in shape and size. After an earthquake in 1834, masses of asphalt were thrown up from the bottom, and in 1837 a similar cause was attended with similar effects.
The lake lies in the lowest part of the valley of the Jordan, and its surface is about thirteen hundred feet below the level of the sea. In such a hollow, exposed to the burning rays of an unclouded sun, its waters evaporate as much as it receives by the influx of the Jordan. Its present area is about forty-five miles by eight miles. A peninsula pushes into it from the east called the Lisan, or tongue, the north point of which is about twenty miles from the south end of the lake. North of this point the depth is from forty to two hundred and eighteen fathoms. This southern part of the lake seems to have been the original dale of Siddim, in which were the cities of the vale. The remarkable salt hills lying on the south of the lake are still called Khashm Usdum (Sodom). A tremendous storm, accompanied with flashes of lightning, and torrents of rain, impregnated with sulphur, descended upon the doomed cities.
From the injunction to Lot to âflee to the mountain,â as well as from the nature of the soil, we may infer that at the same time with the awful conflagration there was a subsidence of the ground, so that the waters of the upper and original lake flowed in upon the former fertile and populous dale, and formed the shallow southern part of the present Salt Sea. In this pool of melting asphalt and sweltering, seething waters, the cities seem to have sunk forever, and left behind them no vestiges of their existence. Lotâs wife lingering behind her husband, and looking back, contrary to the express command of the Lord, is caught in the sweeping tempest, and becomes a pillar of salt: so narrow was the escape of Lot. The dashing spray of the salt sulphurous rain seems to have suffocated her, and then encrusted her whole body. She may have burned to a cinder in the furious conflagration. She is a memorable example of the indignation and wrath that overtakes the halting and the backsliding.
Genesis 19:27-29
Abraham rises early on the following morning, to see what had become of the city for which he had interceded so earnestly, and views from afar the scene of smoking desolation. Remembering Abraham, who was Lotâs uncle, and had him probably in mind in his importunate pleading, God delivered Lot from this awful overthrow. The Eternal is here designated by the name Elohim, the Everlasting, because in the war of elements in which the cities were overwhelmed, the eternal potencies of his nature were signally displayed.
Genesis 19:30-38
The descendants of Lot. Bewildered by the narrowness of his escape, and the awful death of his wife, Lot seems to have left Zoar, and taken to the mountain west of the Salt Sea, in terror of impending ruin. It is not improbable that all the inhabitants of Zoar, panic-struck, may have fled from the region of danger, and dispersed themselves for a time through the adjacent mountains. He was now far from the habitations of people, with his two daughters as his only companions. The manners of Sodom here obtrude themselves upon our view. Lotâs daughters might seem to have been led to this unnatural project, first, because they thought the human race extinct with the exception of themselves, in which case their conduct may have seemed a work of justifiable necessity; and next, because the degrees of kindred within which it was unlawful to marry had not been determined by an express law. But they must have seen some of the inhabitants of Zoar after the destruction of the cities; and carnal intercourse between parent and offspring must have been always repugnant to nature. âUnto this day.â This phrase indicates a variable period, from a few years to a few centuries: a few years; not more than seven, as Joshua 22:3; part of a lifetime, as Numbers 22:30; Joshua 6:25; Genesis 48:15; and some centuries, as Exodus 10:6. This passage may therefore have been written by one much earlier than Moses. Moab afterward occupied the district south of the Arnon, and east of the Salt Sea. Ammon dwelt to the northeast of Moab, where they had a capital called Rabbah. They both ultimately merged into the more general class of the Arabs, as a second Palgite element.
