Kejadian 18:4

Bahasa Indonesia Sehari-hari

Biarlah diambil air sedikit, basuhlah kakimu dan duduklah beristirahat di bawah pohon ini;

Parallel Translations

Alkitab Terjemahan Baru
Biarlah diambil air sedikit, basuhlah kakimu dan duduklah beristirahat di bawah pohon ini;

Alkitab Terjemahan Lama
biarlah kiranya dibawakan orang sedikit air akan pembasuh kakimu dan duduklah di bawah pohon kayu ini.

Contextual Overview

¹ And the Lorde appeared vnto hym in the playne of Mamre, and he sate in his tent doore in the heate of the day. ² And he lift vp his eyes and loked, and loe, three men stoode by hym: And when he sawe them, he ranne to meete them from the tent doore, and bowed hym selfe towarde the grounde, ³ And sayde: Lorde, yf I haue nowe founde fauour in thy sight, passe not away I praye thee from thy seruaunt. ⁴ Let a litle water, I pray you, be fet, and washe your feete, and refreshe your selues vnder the tree. ⁵ And I wyll fet a morsell of bread to comfort your heartes withall, and then shall you go your wayes: for euen therefore are ye come to your seruaunt. And they sayde: do euen so as thou hast sayde. ⁶ And Abraham went apace into the tent vnto Sara, & sayde: Make redy at once three peckes of fine meale, kneade [it] and make cakes vpon the hearth. ⁷ And Abraham runnyng vnto his beastes, fet a calfe tender and good, and gaue it vnto a young man, and he hasted to make it redy at once. ⁸ And he toke butter and mylke, and the calfe which he had prepared, and set it before them, and stoode hym selfe by them vnder the tree: & they dyd eate.

Bible Verse Review
  from Treasury of Scripure Knowledge

wash your feet: In those ancient times, shoes such as ours, were not in use; and the foot was protected only with sandals or soles, fastened round the foot with straps. It was, therefore, not only necessary from motives of cleanliness, but also a very great refreshment, in so hot a country, to get the feet washed at the end of a day's journey; and this is the first thing that Abraham proposes. Genesis 19:2, Genesis 24:32, Genesis 43:24, 1 Samuel 25:41, Luke 7:44, John 13:5-15, 1 Timothy 5:10

tree: Rest in the shade was the second requisite for the refreshment of a weary traveller.

Reciprocal: Genesis 24:25 - General Judges 19:21 - they washed 2 Samuel 11:8 - wash 2 Kings 3:11 - poured water Luke 7:38 - wash Acts 16:15 - come Ephesians 3:20 - able

Cross-References

Genesis 18:5
And I wyll fet a morsell of bread to comfort your heartes withall, and then shall you go your wayes: for euen therefore are ye come to your seruaunt. And they sayde: do euen so as thou hast sayde.

Genesis 18:15
The Sara denied it, saying: I laughed not: for she was afrayde. And he sayde: it is not so, but thou laughedst.

Genesis 19:2
And he sayde: Oh my Lordes, turne in I praye you, into your seruauntes house, and tary all nyght, and washe your feete, and ye shall ryse vp early to go in your wayes. Whiche sayde, nay: but we wyll byde in the streates all nyght.

Genesis 24:32
And then the ma came into the house, and he vnharnessed the Camelles, and brought lytter and prouender for the Camelles, and water to wash his feete, & the mens feete that were with him.

Genesis 43:24
And the man led them into Iosephes house, and gaue them water to washe their feete, & gaue their asses prouender.

1 Samuel 25:41
And she arose, & bowed her selfe on her face to the earth, and saide: Beholde, let thy handmayd be a seruaunt, to washe the feete of the seruauntes of my lorde.

Luke 7:44
And he turned to the woman, & sayde vnto Simon: Seest thou this woman? I entred into thyne house, thou gauest me no water for my feete, but she hath wasshed my feete with teares, & wyped them with the heeres of her head.

1 Timothy 5:10
And well reported of in good workes, yf she haue brought vp chyldren, yf she haue lodged straungers, yf she haue wasshed the saintes feete, yf she haue ministred vnto them that were in aduersitie, yf she haue ben continually geuen to euery good worke.

Gill's Notes on the Bible

Let a little water, I pray you, be fetched, and wash your feet,.... Which was very refreshing to travellers in hot countries, who walked barefoot or in sandals; and this he proposes to be done by one of his servants, whose business it was, only desires they would give him leave to order it, 1 Samuel 25:41; and so it was usual in other countries, and in later times, for servants to fetch water to wash the hands and feet of guests l:

and rest yourselves under the tree; before the tent door, under which doubtless were seats to sit down upon, where they might rest their weary limbs; it is very probable this was an oak tree, and which, and a turpentine tree the ancient writers speak of, continued unto the times of Constantine, 1 Samuel 25:41- :; and the Jewish writers say m, that now near the city (Hebron), between the vineyards, are the oaks of Mamre, where is the house of Abraham our father, on whom be peace, and the tree under which the angels ate, and the stone on which he (Abraham) sat when he was circumcised.

l "----- dant manibus famuli lymphas." --Virgil. Aeneid. l. 1. m Cippi Hebr. p. 9. Ed. Hottinger.

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 18:4. Let a little water - be fetched, and wash your feet, c. — In these verses we find a delightful picture of primitive hospitality. In those ancient times shoes such as ours were not in use and the foot was protected only by sandals or soles, which fastened round the foot with straps. It was therefore a great refreshment in so hot a country to get the feet washed at the end of a day's journey; and this is the first thing that Abraham proposes.

Rest yourselves under the tree — We have already heard of the oak grove of Mamre, Genesis 12:6, and this was the second requisite for the refreshment of a weary traveller, viz., rest in the shade.