the Week of Proper 10 / Ordinary 15
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JPS Old Testament
Genesis 18:33
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- InternationalParallel Translations
The LORD went his way, as soon as he had finished communing with Avraham, and Avraham returned to his place.
And the Lord went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.
Then Yahweh left, as he finished speaking to Abraham, and Abraham returned to his place.
When the Lord finished speaking to Abraham, he left, and Abraham returned home.
The Lord went on his way when he had finished speaking to Abraham. Then Abraham returned home.
As soon as He had finished speaking with Abraham the LORD departed, and Abraham returned to his own place.
As soon as He had finished speaking to Abraham the LORD departed, and Abraham returned to his place.
And the Lord went his way when he had left communing with Abraham, and Abraham returned vnto his place.
And as soon as He had finished speaking to Abraham, Yahweh departed, and Abraham returned to his place.
After speaking with Abraham, the Lord left, and Abraham went back home.
Adonai went on his way as soon as he had finished speaking to Avraham, and Avraham returned to his place.
And Jehovah went away when he had ended speaking to Abraham; and Abraham returned to his place.
The Lord finished speaking to Abraham and left. Then Abraham went back home.
And the Lord went his way, when he had finished speaking to Abraham, and Abraham returned to his place.
And the LORD went his way when he had finished communing with Abraham; and Abraham returned to his place.
After he had finished speaking with Abraham, the Lord went away, and Abraham returned home.
When the Lord had finished speaking with Abraham, he departed, and Abraham returned to his place.
And when Jehovah had left off speaking to Abraham, He was finished. And Abraham returned to his place.
And the LORDE wente his waye, whan he had left talkynge with Abraham. And Abraham returned vnto his place.
And Jehovah went his way, as soon as he had left off communing with Abraham: and Abraham returned unto his place.
And the Lord went on his way when his talk with Abraham was ended, and Abraham went back to his place.
And the Lorde went his way assoone as he had left communyng with Abraham, and Abraham [also] turned vnto his place.
And the LORD went his way, assoone as hee had left communing with Abraham: and Abraham returned vnto his place.
And the Lord departed, when he left off speaking to Abraam, and Abraam returned to his place.
And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.
When the LORD had finished speaking with Abraham, He departed, and Abraham returned home.
The Lord yede forth, after that he ceesside to speke to Abraham, and Abraham turnede ayen in to his place.
And Jehovah goeth on, when He hath finished speaking unto Abraham, and Abraham hath turned back to his place.
And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned to his place.
Yahweh went his way, as soon as he had finished communing with Abraham, and Abraham returned to his place.
So the LORD went His way as soon as He had finished speaking with Abraham; and Abraham returned to his place.
When the Lord had finished his conversation with Abraham, he went on his way, and Abraham returned to his tent.
Then the Lord went on His way when He finished speaking with Abraham, and Abraham returned to his place.
And the Lord went his way, when he had finished speaking to Abraham; and Abraham returned to his place.
And Yahweh went his way, when he had made an end. of speaking unto Abraham, - Abraham, also returned to his place.
And the Lord departed, after he had left speaking to Abraham: and Abraham returned to his place.
And the LORD went his way, when he had finished speaking to Abraham; and Abraham returned to his place.
And Yahweh went his way, as soon as he had left off communing with Abraham: and Abraham returned to his place.
When God finished talking with Abraham, he left. And Abraham went home.
As soon as He had finished speaking to Abraham the LORD departed, and Abraham returned to his place.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
And the: Genesis 18:16, Genesis 18:22, Genesis 32:26
and Abraham: Genesis 31:55
Reciprocal: Genesis 17:22 - General Genesis 30:25 - mine Genesis 35:13 - General Exodus 18:23 - and all this Exodus 25:22 - and I will Exodus 32:10 - let me alone Exodus 33:9 - talked Numbers 11:17 - talk with 1 Kings 10:2 - communed John 1:10 - was in John 1:18 - he hath
Cross-References
And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way.
And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD.
span data-lang="eng" data-trans="jps" data-ref="gen.31.1" class="versetxt"> And he heard the words of Laban's sons, saying: 'Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this wealth.' And Jacob beheld the countenance of Laban, and, behold, it was not toward him as beforetime. And the LORD said unto Jacob: 'Return unto the land of thy fathers, and to thy kindred; and I will be with thee.' And Jacob sent and called Rachel and Leah to the field unto his flock, and said unto them: 'I see your father's countenance, that it is not toward me as beforetime; but the God of my father hath been with me. And ye know that with all my power I have served your father. And your father hath mocked me, and changed my wages ten times; but God suffered him not to hurt me. If he said thus: The speckled shall be thy wages; then all the flock bore speckled; and if he said thus: The streaked shall be thy wages; then bore all the flock streaked. Thus God hath taken away the cattle of your father, and given them to me. And it came to pass at the time that the flock conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the he-goats which leaped upon the flock were streaked, speckled, and grizzled. And the angel of God said unto me in the dream: Jacob; and I said: Here am I. And he said: Lift up now thine eyes, and see, all the he-goats which leap upon the flock are streaked, speckled, and grizzled; for I have seen all that Laban doeth unto thee. I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.' And Rachel and Leah answered and said unto him: 'Is there yet any portion or inheritance for us in our father's house? Are we not accounted by him strangers? for he hath sold us, and hath also quite devoured our price. For all the riches which God hath taken away from our father, that is ours and our children's. Now then, whatsoever God hath said unto thee, do.' Then Jacob rose up, and set his sons and his wives upon the camels; and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-aram, to go to Isaac his father unto the land of Canaan. Now Laban was gone to shear his sheep. And Rachel stole the teraphim that were her father's. And Jacob outwitted Laban the Aramean, in that he told him not that he fled. So he fled with all that he had; and he rose up, and passed over the River, and set his face toward the mountain of Gilead. And it was told Laban on the third day that Jacob was fled. And he took his brethren with him, and pursued after him seven days' journey; and he overtook him in the mountain of Gilead. And God came to Laban the Aramean in a dream of the night, and said unto him: 'Take heed to thyself that thou speak not to Jacob either good or bad.' And Laban came up with Jacob. Now Jacob had pitched his tent in the mountain; and Laban with his brethren pitched in the mountain of Gilead. And Laban said to Jacob: 'What hast thou done, that thou hast outwitted me, and carried away my daughters as though captives of the sword? Wherefore didst thou flee secretly, and outwit me; and didst not tell me, that I might have sent thee away with mirth and with songs, with tabret and with harp; and didst not suffer me to kiss my sons and my daughters? now hast thou done foolishly. It is in the power of my hand to do you hurt; but the God of your father spoke unto me yesternight, saying: Take heed to thyself that thou speak not to Jacob either good or bad. And now that thou art surely gone, because thou sore longest after thy father's house, wherefore hast thou stolen my gods?' And Jacob answered and said to Laban: 'Because I was afraid; for I said: Lest thou shouldest take thy daughters from me by force. With whomsoever thou findest thy gods, he shall not live; before our brethren discern thou what is thine with me, and take it to thee.'--For Jacob knew not that Rachel had stolen them.-- And Laban went into Jacob's tent, and into Leah's tent, and into the tent of the two maid-servants; but he found them not. And he went out of Leah's tent, and entered into Rachel's tent. Now Rachel had taken the teraphim, and put them in the saddle of the camel, and sat upon them. And Laban felt about all the tent, but found them not. And she said to her father: 'Let not my lord be angry that I cannot rise up before thee; for the manner of women is upon me.' And he searched, but found not the teraphim. And Jacob was wroth, and strove with Laban. And Jacob answered and said to Laban: 'What is my trespass? what is my sin, that thou hast hotly pursued after me? Whereas thou hast felt about all my stuff, what hast thou found of all thy household stuff? Set it here before my brethren and thy brethren, that they may judge betwixt us two. These twenty years have I been with thee; thy ewes and thy she-goats have not cast their young, and the rams of thy flocks have I not eaten. That which was torn of beasts I brought not unto thee; I bore the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night. Thus I was: in the day the drought consumed me, and the frost by night; and my sleep fled from mine eyes. These twenty years have I been in thy house: I served thee fourteen years for thy two daughters, and six years for thy flock; and thou hast changed my wages ten times. Except the God of my father, the God of Abraham, and the Fear of Isaac, had been on my side, surely now hadst thou sent me away empty. God hath seen mine affliction and the labour of my hands, and gave judgment yesternight.' And Laban answered and said unto Jacob: 'The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that thou seest is mine; and what can I do this day for these my daughters, or for their children whom they have borne? And now come, let us make a covenant, I and thou; and let it be for a witness between me and thee.' And Jacob took a stone, and set it up for a pillar. And Jacob said unto his brethren: 'Gather stones'; and they took stones, and made a heap. And they did eat there by the heap. And Laban called it Jegar-sahadutha; but Jacob called it Galeed. And Laban said: 'This heap is witness between me and thee this day.' Therefore was the name of it called Galeed; and Mizpah, for he said: 'The LORD watch between me and thee, when we are absent one from another. If thou shalt afflict my daughters, and if thou shalt take wives beside my daughters, no man being with us; see, God is witness betwixt me and thee.' And Laban said to Jacob: 'Behold this heap, and behold the pillar, which I have set up betwixt me and thee. This heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm. The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us.' And Jacob swore by the Fear of his father Isaac. And Jacob offered a sacrifice in the mountain, and called his brethren to eat bread; and they did eat bread, and tarried all night in the mountain.
And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was strained, as he wrestled with him.
Gill's Notes on the Bible
And the Lord went his way, as soon as he had left communing with Abraham,.... It is great and wonderful condescension for God to commune with a creature; it is an act of sovereignty how long he will continue to do so; communion with him always is not to be expected in this life; he communes for a while, and then leaves off and goes his way, see Jeremiah 14:8; the Son of God in an human form, as soon as he had done talking with Abraham, perhaps disappeared to him, and went his way to Sodom, for there we find him in the next chapter:
and Abraham returned unto his place; to his tent in the plains of Mamre, waiting to observe or hear what would be the issue and event of things respecting Sodom and Gomorrah.
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.
