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New King James Version
Genesis 19:20
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See now, this city is near to flee to, and it is a little one. Oh let me escape there (isn't it a little one?), and my soul will live."
Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live.
Behold, this city is near enough to flee there, and it is a little one. Please, let me flee there. Is it not a little one? Then my life shall be saved."
Look, that little town over there is not too far away. Let me run there. It's really just a little town, and I'll be safe there."
Look, this town over here is close enough to escape to, and it's just a little one. Let me go there. It's just a little place, isn't it? Then I'll survive."
"Now look, this town [in the distance] is near enough for us to flee to, and it is small [with only a few people]. Please, let me escape there (is it not small?) so that my life will be saved."
now behold, this town is near enough to flee to, and it is small. Please, let me escape there (is it not small?) so that my life may be saved."
See nowe this citie hereby to flee vnto, which is a litle one: Oh let me escape thither: is it not a litle one, and my soule shall liue?
now behold, this town is near enough to flee to, and it is small. Please, let me escape there (is it not small?) that my life may be preserved."
There's a town near here. It's only a small place, but my family and I will be safe, if you let us go there."
Look, there's a town nearby to flee to, and it's a small one. Please let me escape there — isn't it just a small one? — and that way I will stay alive."
Behold now, this city is near to flee to, and it is small: I pray thee, let me escape thither—is it not small?—and my soul shall live.
Look, there is a very small town near here. Let me run to that town. I can run there and be safe."
Behold, this city is near enough to flee to, and it is a little one. Let me escape there—is it not a little one?—and my life will be saved!"
Behold now, this town is near to flee to, and it is a little one. Oh, let me escape there, and behold, because it is a little one my life will be spared.
Do you see that little town? It is near enough. Let me go over there—you can see it is just a small place—and I will be safe."
Look, this town is close enough for me to flee to. It is a small place. Please let me run to it—it’s only a small place, isn’t it?—so that I can survive.”
Please, now, this city is near, to flee there, and it is a little one. Please let me escape there! Is it not a little thing, that my soul may live?
Beholde, here is a cite by, that I maye flye vnto, and it is a litle one: let me saue myself there in. Is it not a litle one, that my soule maye lyue?
behold now, this city is near to flee unto, and it is a little one. Oh let me escape thither (is it not a little one?), and my soul shall live.
This town, now, is near, and it is a little one: O, let me go there (is it not a little one?) so that my life may be safe.
Beholde here is a citie by to flee vnto, euen yonder litle one: Oh let me escape thyther: Is it not a litle one, and my soule shall lyue?
Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither--is it not a little one?--and my soul shall live.'
Behold now, this citie is neere to flee vnto, and it is a litle one: Oh let me escape thither, (is it not a litle one?) and my soule shall liue.
Behold this city is near for me to escape thither, which is a small one, and there shall I be preserved, is it not little? and my soul shall live because of thee.
behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live.
Look, this town is near enough for me flee to it, and it is a small place. Please let me flee there-is it not a small place? Then my life will be saved."
a litil citee is here bisidis, to which Y may fle, and Y schal be saued ther ynne; where it is not a litil citee? and my soule schal lyue ther ynne.
lo, I pray thee, this city [is] near to flee thither, and it [is] little; let me escape, I pray thee, thither, (is it not little?) and my soul doth live.'
Behold now, this city is near to flee to, and it [is] a small one: Oh, let me escape thither! ([Is] it not a small one?) and my soul shall live.
See now, this city is near to flee to, and it is a little one. Oh let me escape there (isn't it a little one?), and my soul will live."
See, there is a small village nearby. Please let me go there instead; don't you see how small it is? Then my life will be saved."
See, this town is near enough to run to, and it is small. Let me run there (is it not small?) and my life will be saved."
Look, that city is near enough to flee to, and it is a little one. Let me escape there—is it not a little one?—and my life will be saved!"
Behold, I pray thee, this city, is near for fleeing thither And, it, is a little one, let me I pray thee, escape thither - is it not a, little, one? That my soul may live!
There is this city here at hand, to which I may flee, it is a little one, and I shall be saved in it: is it not a little one, and my soul shall live?
Behold, yonder city is near enough to flee to, and it is a little one. Let me escape there--is it not a little one? --and my life will be saved!"
now see this city that is near to flee to, and it is a little one. Oh let me escape there-isn't it a little one?-and my soul shall live.
now behold, this town is near enough to flee to, and it is small. Please, let me escape there (is it not small?) that my life may be saved."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
this: Genesis 19:30, Proverbs 3:5-7, Amos 3:6
and my: Genesis 12:13, Psalms 119:175, Isaiah 55:3
Reciprocal: Genesis 13:10 - Zoar Genesis 14:2 - Zoar Genesis 14:8 - same Genesis 19:22 - Zoar 1 Corinthians 10:13 - make
Cross-References
Please say you are my sister, that it may be well with me for your sake, and that I [fn] may live because of you."
And they called to Lot and said to him, "Where are the men who came to you tonight? Bring them out to us that we may know them carnally."
and said, "Please, my brethren, do not do so wickedly!
Then Lot went up out of Zoar and dwelt in the mountains, and his two daughters were with him; for he was afraid to dwell in Zoar. And he and his two daughters dwelt in a cave.
Let my soul live, and it shall praise You; And let Your judgments help me.
Incline your ear, and come to Me. Hear, and your soul shall live; And I will make an everlasting covenant with you-- The sure mercies of David.
If a trumpet is blown in a city, will not the people be afraid? If there is calamity in a city, will not the LORD have done it?
Gill's Notes on the Bible
Behold now, this city [is] near to flee unto,.... Pointing to Bela, afterwards called Zoar, from what follows: it is said to be two miles distant from Sodom z. But the Jews a say it was four miles, and some say b five; for they reckon that a man may go five miles from the ascent of the morning (or break of day) till the sun shines out:
and it [is] a little one: a little city, and the houses and buildings in it few, the inhabitants few; and the sins of it few, as the Targum of Jonathan adds, in comparison of Sodom and Gomorrah; and therefore Lot hoped this favour would be granted him, that this city might be saved, and he be allowed to flee to it, and go no further; but others think this refers not to the city, which some say c was a large and spacious one, but to his request, that it was a small thing he asked, and hoped therefore it would not be denied, and in which he was very importunate:
oh, let me escape thither, ([is] it not a little one?); or "is it not a little thing" d? a small request that I make:
and my soul shall live: I shall not only be able to get thither, and so my life will be preserved; but I shall be in good spirits, rejoice and be glad, that I am got safe and out of the reach of danger; my spirits, which are now faint, and therefore can never think of getting so far as to the mountain, but, if this favour is granted me, they will revive, and I shall cheerfully pursue my journey thither, and be comfortable.
z Bunting's Travels, p. 63. a T. Hieros. Beracot, fol. 2, 3. & Gloss. in ib. b T. Bab. Pesachim, fol. 94. 1. c Bunting's Travels, p. 63. d "Nonne perexigua res est?" Junius & Tremellius, Piscator, Cocceius.
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.
Clarke's Notes on the Bible
Verse Genesis 19:20. It is a little one — Probably Lot wished to have it for an inheritance, and therefore pleaded its being a little one, that his request might be the more readily granted. Or he might suppose, that being a little city, it was less depraved than Sodom and Gomorrah, and therefore not so ripe for punishment; which was probably the case.
