Genesis 18:28

New American Standard Bible (1995)

"Suppose the fifty righteous are lacking five, will You destroy the whole city because of five?" And He said, "I will not destroy it if I find forty-five there."

Parallel Translations

Hebrew Names Version
What if there will lack five of the fifty righteous? Will you destroy all the city for lack of five?" He said, "I will not destroy it, if I find forty-five there."

King James Version
Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.

Lexham English Bible
Perhaps the fifty righteous are lacking five—will you destroy the whole city on account of the five?" And he answered, "I will not destroy it if I find forty-five there."

New Century Version
What if there are only forty-five good people in the city? Will you destroy the whole city for the lack of five good people?" The Lord said, "If I find forty-five there, I will not destroy the city."

New English Translation
what if there are five less than the fifty godly people? Will you destroy the whole city because five are lacking?" He replied, "I will not destroy it if I find forty-five there."

Amplified Bible
"If five of the fifty righteous are lacking, will You destroy the entire city for lack of five?" And He said, "If I find [at least] forty-five [righteous people] there, I will not destroy it."

New American Standard Bible
"Suppose the fifty righteous are lacking five, will You destroy the entire city because of five?" And He said, "I will not destroy it if I find forty-five there."

Geneva Bible (1587)
If there shall lacke fiue of fiftie righteous, wilt thou destroy all the citie for fiue? And he saide, If I finde there fiue and fourtie, I will not destroy it.

Legacy Standard Bible
Suppose the fifty righteous are lacking five, will You destroy the whole city because of five?" And He said, "I will not destroy it if I find forty-five there."

Contemporary English Version
But suppose there are only forty-five good people in Sodom. Would you still wipe out the whole city?" "If I find forty-five good people," the Lord replied, "I won't destroy the city."

Complete Jewish Bible
What if there are five less than fifty righteous?" He said, "I won't destroy it if I find forty-five there."

Darby Translation
Perhaps there may want five of the fifty righteous: wilt thou destroy all the city on account of the five? And he said, If I shall find forty-five there, I will not destroy [it].

Easy-to-Read Version
What if there are five less than fifty? Will you destroy a whole city because of just five people?" The Lord said, "If I find forty-five good people there, I will not destroy the city."

English Standard Version
Suppose five of the fifty righteous are lacking. Will you destroy the whole city for lack of five?" And he said, "I will not destroy it if I find forty-five there."

George Lamsa Translation
Suppose there shall lack five of the fifty righteous; wilt thou destroy the whole city for the lack of five men? And he said, If I find there forty-five, I will not destroy it.

Good News Translation
But perhaps there will be only forty-five innocent people instead of fifty. Will you destroy the whole city because there are five too few?" The Lord answered, "I will not destroy the city if I find forty-five innocent people."

Christian Standard Bible®
suppose the fifty righteous lack five. Will you destroy the whole city for lack of five?”

Literal Translation
Perhaps there will be lacking five from the fifty righteous, will You destroy all the city for the five? And He said, If I find forty five there, I will not destroy.

Miles Coverdale Bible (1535)
Peraduenture there maye be fyue lesse then fiftie righteous therin: Wilt thou then destroye the whole cite because of those fyue? He sayde: yf I fynde fyue and fourtie therin, I will not destroye them?

American Standard Version
peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, I will not destroy it, if I find there forty and five.

Bible in Basic English
If by chance there are five less than fifty upright men, will you give up all the town to destruction because of these five? And he said, I will not give it to destruction if there are forty-five.

Bishop's Bible (1568)
If there shall lacke fiue of fiftie ryghteous, wylt thou destroy all the citie for [lacke] of fiue? And he saide: If I fynde there fourtie and fiue I wyl not destroy them.

JPS Old Testament (1917)
Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?' And He said: 'I will not destroy it, if I find there forty and five.'

King James Version (1611)
Peraduenture there shall lacke fiue of the fiftie righteous: wilt thou destroy all the citie for lacke of fiue? And he said, If I find there fourtie and fiue, I will not destroy it.

Brenton's Septuagint (LXX)
But if the fifty righteous should be diminished to forty-five, wilt thou destroy the whole city because of the five wanting? And he said, I will not destroy it, if I should find there forty-five.

English Revised Version
peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, I will not destroy it, if I find there forty and five.

Berean Standard Bible
suppose the fifty righteous ones lack five. Will you destroy the whole city for the lack of five?" He replied, "If I find forty-five there, I will not destroy it."

Wycliffe Bible (1395)
what if lesse than fifti iust men bi fyue ben, schalt thou do a wey al the cite for fyue and fourti? And the Lord seide, Y schal not do a wei, if I schal fynde fyue and fourti there.

Young's Literal Translation
peradventure there are lacking five of the fifty righteous -- dost Thou destroy for five the whole of the city?' and He saith, `I destroy [it] not, if I find there forty and five.'

Webster's Bible Translation
Peradventure there will lack five of the fifty righteous: wilt thou destroy all the city for [lack of] five? And he said, If I find there forty and five, I will not destroy [it].

World English Bible
What if there will lack five of the fifty righteous? Will you destroy all the city for lack of five?" He said, "I will not destroy it, if I find forty-five there."

New King James Version
Suppose there were five less than the fifty righteous; would You destroy all of the city for lack of five?" So He said, "If I find there forty-five, I will not destroy it."

New Living Translation
Suppose there are only forty-five righteous people rather than fifty? Will you destroy the whole city for lack of five?" And the Lord said, "I will not destroy it if I find forty-five righteous people there."

New Life Bible
What if five of the fifty good people are not so good. Will You destroy the whole city because of five?" The Lord said, "I will not destroy it if I find forty-five good people there."

New Revised Standard
Suppose five of the fifty righteous are lacking? Will you destroy the whole city for lack of five?" And he said, "I will not destroy it if I find forty-five there."

J.B. Rotherham Emphasized Bible
Peradventure there may lack, of the fifty righteous, five, Wilt thou destroy for five all the city? And he said, I will not destroy, if I find there forty and five.

Douay-Rheims Bible
What if there be five less than fifty just persons? wilt thou for five and forty destroy the whole city: And he said: I will not destroy it, if I find five and forty.

Revised Standard Version
Suppose five of the fifty righteous are lacking? Wilt thou destroy the whole city for lack of five?" And he said, "I will not destroy it if I find forty-five there."

Update Bible Version
perhaps there shall lack five of the fifty righteous: will you destroy all the city for lack of five? And he said, I will not destroy it, if I find there forty and five.

Contextual Overview

²³ Abraham came near and said, "Will You indeed sweep away the righteous with the wicked? ²⁴ "Suppose there are fifty righteous within the city; will You indeed sweep it away and not spare the place for the sake of the fifty righteous who are in it? ²⁵ "Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?" ²⁶ So the LORD said, "If I find in Sodom fifty righteous within the city, then I will spare the whole place on their account." ²⁷ And Abraham replied, "Now behold, I have ventured to speak to the Lord, although I am but dust and ashes. ²⁸ "Suppose the fifty righteous are lacking five, will You destroy the whole city because of five?" And He said, "I will not destroy it if I find forty-five there."²⁹ He spoke to Him yet again and said, "Suppose forty are found there?" And He said, "I will not do it on account of the forty." ³⁰ Then he said, "Oh may the Lord not be angry, and I shall speak; suppose thirty are found there?" And He said, "I will not do it if I find thirty there." ³¹ And he said, "Now behold, I have ventured to speak to the Lord; suppose twenty are found there?" And He said, "I will not destroy it on account of the twenty." ³² Then he said, "Oh may the Lord not be angry, and I shall speak only this once; suppose ten are found there?" And He said, "I will not destroy it on account of the ten."

Bible Verse Review
  from Treasury of Scripure Knowledge

wilt: Numbers 14:17-19, 1 Kings 20:32, 1 Kings 20:33, Job 23:3, Job 23:4

If I: Genesis 18:26, Genesis 18:29

Reciprocal: Daniel 2:18 - of the God of heaven

Cross-References

Genesis 18:3
and said, "My Lord, if now I have found favor in Your sight, please do not pass Your servant by.

Genesis 18:4
"Please let a little water be brought and wash your feet, and rest yourselves under the tree;

Genesis 18:17
The LORD said, "Shall I hide from Abraham what I am about to do,

Genesis 18:19
"For I have chosen him, so that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring upon Abraham what He has spoken about him."

Genesis 18:26
So the LORD said, "If I find in Sodom fifty righteous within the city, then I will spare the whole place on their account."

Genesis 18:29
He spoke to Him yet again and said, "Suppose forty are found there?" And He said, "I will not do it on account of the forty."

Genesis 18:32
Then he said, "Oh may the Lord not be angry, and I shall speak only this once; suppose ten are found there?" And He said, "I will not destroy it on account of the ten."

Genesis 18:33
As soon as He had finished speaking to Abraham the LORD departed, and Abraham returned to his place.

Gill's Notes on the Bible

Peradventure there should lack five of the fifty righteous,.... Or there should be but forty five; for Abraham perceived, by the Lord's answer, that there were not fifty righteous persons in the place:

wilt thou destroy all the city for [lack of] five? Abraham proceeds gradually in his requests, and does not ask too much at once, lest he should not succeed:

and he said, if l find there forty and five, I will not destroy [it]; that is, forty five righteous persons.

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.