the Week of Proper 9 / Ordinary 14
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Wycliffe Bible
Genesis 18:32
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He said, "Oh don't let the Lord be angry, and I will speak yet but this once. What if ten are found there?" He said, "I will not destroy it for the ten's sake."
And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.
And he said, "Please, let not my Lord be angry, and I will speak only once more. What if ten are found there?" And he answered, "I will not destroy it for the sake of the ten."
Then Abraham said, "Lord, please don't be angry with me, but let me bother you this one last time. What if you find ten there?" He said, "If I find ten there, I will not destroy it."
Finally Abraham said, "May the Lord not be angry so that I may speak just once more. What if ten are found there?" He replied, "I will not destroy it for the sake of the ten."
Then Abraham said, "Oh may the Lord not be angry [with me], and I will speak only this once; suppose ten [righteous people] are found there?" And He said, "I will not destroy it for the sake of the ten."
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."
Then he saide, Let not my Lord be nowe angrie, and I will speake but this once, What if tenne be found there? And he answered, I will not destroy it for tennes sake.
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."
Finally, Abraham said, "Please don't get angry, Lord , if I speak just once more. Suppose you find only ten good people there." "For the sake of ten good people," the Lord told him, "I still won't destroy the city."
He said, "I hope A donai won't be angry if I speak just once more. What if ten are found there?" He said, "For the sake of the ten I won't destroy it."
And he said, Oh, let not the Lord be angry, that I speak yet but this time! Perhaps there may be ten found there. And he said, I will not destroy [it] for the ten's sake.
Then Abraham said, "Lord, please don't be angry with me, but let me bother you this one last time. If you find ten good people there, what will you do?" The Lord said, "If I find ten good people in the city, I will not destroy it."
Then he said, "Oh let not the Lord be angry, and I will speak again but this once. Suppose ten are found there." He answered, "For the sake of ten I will not destroy it."
And he said, Oh, let not the LORD be displeased, and I will speak only once more; suppose ten shall be found there? And he said, I will not destroy it for the sake of ten.
Abraham said, "Please don't be angry, Lord, and I will speak only once more. What if only ten are found?" He said, "I will not destroy it if there are ten."
Then he said, “Let my lord not be angry, and I will speak one more time. Suppose ten are found there?”
And he said, I pray, let not my Lord be angry that I may speak only this time; perhaps ten will be found there. And He said, I will not destroy because of the ten.
And sayde: O let not my LORDE be angrie, that I speake yet once more. Peraduenture there might be ten founde therin. He saide: I wil not destroye them for those ten sake.
And he said, Oh let not the Lord be angry, and I will speak yet but this once: peradventure ten shall be found there. And he said, I will not destroy it for the ten's sake.
And he said, O let not the Lord be angry and I will say only one word more: by chance there may be ten there. And he said, I will have mercy because of the ten.
And he sayde: O let not my Lorde be angry, and I wyll speake yet but this once: What if ten shalbe found there? He aunswered, I wil not destroy [them] for tennes sake.
And he said: 'Oh, let not the Lord be angry, and I will speak yet but this once. Peradventure ten shall be found there.' And He said: 'I will not destroy it for the ten's sake.'
And hee saide, Oh let not the Lord be angry, and I will speake yet but this once: Peraduenture ten shall be found there. And he said, I will not destroy it for tennes sake.
And he said, Will there be anything against me, Lord, if I speak yet once? but if there should be found there ten? And he said, I will not destroy it for the ten’s sake.
And he said, Oh let not the Lord be angry, and I will speak yet but this once: peradventure ten shall be found there. And he said, I will not destroy it for the ten's sake.
Finally, Abraham said, "May the Lord not be angry, but let me speak once more. Suppose ten are found there?" And He answered, "On account of the ten, I will not destroy it."
And he saith, `Let it not be, I pray Thee, displeasing to the Lord, and I speak only this time: peradventure there are found there ten?' and He saith, `I do not destroy [it], because of the ten.'
And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten will be found there. And he said, I will not destroy [it] for ten's sake.
He said, "Oh don't let the Lord be angry, and I will speak yet but this once. What if ten are found there?" He said, "I will not destroy it for the ten's sake."
Then he said, "Let not the Lord be angry, and I will speak but once more: Suppose ten should be found there?" And He said, "I will not destroy it for the sake of ten."
Finally, Abraham said, "Lord, please don't be angry with me if I speak one more time. Suppose only ten are found there?" And the Lord replied, "Then I will not destroy it for the sake of the ten."
Then Abraham said, "O may the Lord not be angry. And I may speak once more. What if ten are found there?" The Lord said, "I will not destroy it because of the ten."
Then he said, "Oh do not let the Lord be angry if I speak just once more. Suppose ten are found there." He answered, "For the sake of ten I will not destroy it."
And he said, Let it not, I pray thee, be vexing to My Lord, but let me speak only this once, Peradventure there may be found there - ten. And he said, I will not destroy it , for the sake of the ten!
I beseech thee, saith he, be not angry, Lord, if I speak yet once more: What if ten shall be found there? And he said: I will not destroy it for the sake of ten.
Then he said, "Oh let not the Lord be angry, and I will speak again but this once. Suppose ten are found there." He answered, "For the sake of ten I will not destroy it."
And he said, Oh don't let the Lord be angry, and I will speak yet but this once: perhaps ten shall be found there. And he said, I will not destroy it for the ten's sake.
He wouldn't quit, "Don't get angry, Master—this is the last time. What if you only come up with ten?" "For the sake of only ten, I won't destroy the city."
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."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Oh: Genesis 18:30, Judges 6:39, Proverbs 15:8, Isaiah 42:6, Isaiah 42:7, James 5:15-17, 1 John 5:15, 1 John 5:16
I will not: Exodus 32:9, Exodus 32:10, Exodus 32:14, Exodus 33:13, Exodus 33:14, Exodus 34:6, Exodus 34:7, Exodus 34:9, Exodus 34:10, Numbers 14:11-20, Job 33:23, Psalms 86:5, Isaiah 65:8, Micah 7:18, Matthew 7:7, Ephesians 3:20, James 5:16
Reciprocal: Genesis 18:24 - there Genesis 44:18 - let thy Exodus 33:17 - I will do Numbers 16:22 - one man sin 2 Samuel 14:12 - speak one word Ecclesiastes 5:2 - not rash Isaiah 1:9 - we should Jeremiah 30:21 - engaged
Cross-References
Abraham hastide in to the tabernacle, to Sare, and seide to hir, Hast thou, meddle thou thre half buschelis of clene flour; and make thou looues bakun vndur aischis.
Forsothe he ran to the droue of beestis, and took therof a calf moost tendre and best, and yaf to a child, which hastide, and sethede the calfe;
And whanne thei hadden ete, thei seiden to hym, Where is Sare thi wijf? He answerde, Lo! sche is in the tabernacle.
To whom the Lord seide, Y schal turne ayen, and Y schal come to thee in this tyme, if Y lyue; and Sare, thi wijf, schal haue a sone. Whanne this was herd, Sare leiyede bihynde the dore of the tabernacle.
Forsothe bothe weren olde, and of greet age, and wommans termes ceessiden to be maad to Sare.
Forsothe the Lord seide to Abraham, Whi leiyeth Sare, thi wijf, seiynge, whether Y an eld womman schal bere child verili?
whether ony thing is hard to God? Bi the biheeste Y schal turne ayen to thee in this same tyme, if Y lyue; and Sara schal haue a sone.
Sare was aferd for drede, and denyede, seiynge, Y leiyede not. Forsothe the Lord seide, It is not so, but thou leiyedist.
Therfor whanne the men hadden risen fro thennus, thei dressiden the iyen ayens Sodom; and Abraham yede to gidre, ledynge hem forth.
And the Lord seide, Wher Y mowe hele fro Abraham what thingis Y schal do,
Gill's Notes on the Bible
And he said, Oh, let not the Lord be angry, and I will speak yet but this once,.... This should be the last request he should make on this account, and therefore he desired he might be heard without any marks of his displeasure;
Peradventure ten shall be found there: how would the place be dealt with then? would it be consumed or not?
and he said, I will not destroy [it] for ten's sake; though no more righteous persons were found in it. Some of the Jewish writers say g, he ended at ten, because he supposed there were ten righteous persons in Lot's family, Lot and his wife, and their four daughters, and their four husbands; but they forgot that two of Lot's daughters were unmarried, and how many he had married is not known; ten they say make a congregation, and wherever there are ten righteous persons, a place is saved for their sakes.
g Bereshit Rabba, sect. 49. fol. 44. 3.
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.
Clarke's Notes on the Bible
Verse Genesis 18:32. Peradventure ten shall be found there — Knowing that in the family of his nephew the true religion was professed and practised, he could not suppose there could be less than ten righteous persons in the city, he did not think it necessary to urge his supplication farther; he therefore left off his entreaties, and the Lord departed from him. It is highly worthy of observation, that while he continued to pray the presence of God was continued; and when Abraham ended, "the glory of the Lord was lifted up," as the Targum expresses it.
THIS chapter, though containing only the preliminaries to the awful catastrophe detailed in the next, affords us several lessons of useful and important information.
1. The hospitality and humanity of Abraham are worthy, not only of our most serious regard, but also of our imitation. He sat in the door of his tent in the heat of the day, not only to enjoy the current of refreshing air, but that if he saw any weary and exhausted travellers he might invite them to rest and refresh themselves. Hospitality is ever becoming in one human being towards another; for every destitute man is a brother in distress, and demands our most prompt and affectionate assistance, according to that heavenly precept, "What ye would that men should do unto you, do even so unto them." From this conduct of Abraham a Divine precept is formed: "Be not forgetful to entertain strangers, for thereby some have entertained angels unawares. Hebrews 13:2.
2. Whatever is given on the ground of humanity and mercy is given unto God, and is sure to meet with his approbation and a suitable reward. While Abraham entertained his guests God discovers himself, and reveals to him the counsels of his will, and renews the promise of a numerous posterity. Sarah, though naturally speaking past child-bearing, shall have a son: natural obstacles cannot hinder the purpose of God; nature is his instrument; and as it works not only by general laws, but also by any particular will of God, so it may accomplish that will in any way he may choose to direct. It is always difficult to credit God's promises when they relate to supernatural things, and still more so when they have for their object events that are contrary to the course of nature; but as nothing is too hard for God, so "all things are possible to him that believeth." It is that faith alone which is of the operation of God's Spirit, that is capable of crediting supernatural things; he who does not pray to be enabled to believe, or, if he do, uses not the power when received, can never believe to the saving of the soul.
3. Abraham trusts much in God, and God reposes much confidence in Abraham. He knows that God is faithful, and will fulfil his promises; and God knows that Abraham is faithful, and will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment; Genesis 18:19. No man lives unto himself; and God gives us neither spiritual nor temporal blessings for ourselves alone; our bread we are to divide with the hungry, and to help the stranger in distress. He who understands the way of God should carefully instruct his household in that way; and he who is the father of a family should pray to God to teach him, that he may teach his household. His ignorance of God and salvation can be no excuse for his neglecting his family: it is his indispensable duty to teach them; and God will teach him, if he earnestly seek it, that he may be able to discharge this duty to his family. Reader, if thy children or servants perish through thy neglect, God will judge thee for it in the great day.
4. The sin of Sodom and the cities of the plain was great and grievous; the measure of their iniquity was full, and God determined to destroy them. Judgment is God's strange work, but though rarely done it must be done sometimes, lest men should suppose that right and wrong, vice and virtue, are alike in the eye of God. And these judgments must be dispensed in such a way as to show they are not the results of natural causes, but come immediately from the incensed justice of the Most High.
5. Every man who loves God loves his neighbour also; and he who loves his neighbour will do all in his power to promote the well-being both of his soul and his body. Abraham cannot prevent the men of Sodom from sinning against God; but he can make prayer and intercession for their souls, and plead, if not in arrest, yet in mitigation, of judgment. He therefore intercedes for the transgressors, and God is well pleased with his intercessions. These are the offspring of God's own love in the heart of his servant.
6. How true is that word, The energetic faithful prayer of a righteous man availeth much! Abraham draws near to God by affection and faith, and in the most devout and humble manner makes prayer and supplication; and every petition is answered on the spot. Nor does God cease to promise to show mercy till Abraham ceases to intercede! What encouragement does this hold out to them that fear God, to make prayer and intercession for their sinful neighbours and ungodly relatives! Faith in the Lord Jesus endues prayer with a species of omnipotence; whatsoever a man asks of the Father in his name, he will do it. Prayer has been termed the gate of heaven, but without faith that gate cannot be opened. He who prays as he should, and believes as he ought, shall have the fulness of the blessings of the Gospel of peace.
