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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
The Lord appears to Abraham. (1–8)
Sarah's unbelief reproved. (9–15)
God reveals to Abraham the destruction (16–22)
of Sodom. Abraham's intercession for Sodom. (23–33.)

We have an account in this chapter of another interview between God and Abraham, probably within a few days after the former, as the reward of his cheerful obedience to the law of circumcision. Here is, I. The kind visit which God made him, and the kind entertainment which he gave to that visit, ver. 1-8. II. The matters discoursed of between them. 1. The purposes of God's love concerning Sarah, ver. 9-15. 2. The purposes of God's wrath concerning Sodom. (1.) The discovery God made to Abraham of his design to destroy Sodom, ver. 16-22. (2.) The intercession Abraham made for Sodom, ver. 23, &c.).
Adam Clarke: Commentary on the Bible - 1831
The Lord appears unto Abraham in Mamre, Gen 18:1. Three angels, in human appearance, come towards his tent, Gen 18:2. He invites them in to wash and refresh themselves, Gen 18:3-5; prepares a calf, bread, butter, and milk, for their entertainment; and himself serves them, Gen 18:6-8. They promise that within a year Sarah shall have a son, Gen 18:9, Gen 18:10. Sarah, knowing herself and husband to be superannuated, smiles at the promise, Gen 18:11, Gen 18:12. One of the three, who is called the Lord or Jehovah, chides her, and asserts the sufficiency of the Divine power to accomplish the promise, Gen 18:13, Gen 18:14. Sarah, through fear, denies that she had laughed or showed signs of unbelief, Gen 18:15. Abraham accompanies these Divine persons on their way to Sodom, Gen 18:16; and that one who is called Jehovah informs him of his purpose to destroy Sodom and Gomorrah, because of their great wickedness, Gen 18:17-21. The two former proceed toward Sodom, while the latter (Jehovah) remains with Abraham, Gen 18:22. Abraham intercedes for the inhabitants of those cities, entreating the Lord to spare them provided fifty righteous persons should be found in them, Gen 18:23-25. The Lord grants this request, Gen 18:26. He pleads for the same mercy should only forty-five be found there; which is also granted, Gen 18:27, Gen 18:28. He pleads the same for forty, which is also granted, Gen 18:29; for thirty, with the same success, Gen 18:30; for twenty, and receives the some gracious answer, Gen 18:31; for ten, and the Lord assures him that should ten righteous persons be found there, he will not destroy the place, Gen 18:32. Jehovah then departs, and Abraham returns to his tent, Gen 18:33.
Albert Barnes: Notes on the Bible - 1834
- The Visit of the Lord to Abraham
2. השׂתחיה vayı̂ ś tachû "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 se'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 Isa 41:8; Joh 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 18:1, The Lord appears to Abraham, who entertains angels; Gen 18:9, Sarah is reproved for laughing at the promise of a son; Gen 18:16, The destruction of Sodom is Rev_ealed to Abraham; Gen 18:23, Abraham makes intercession for the inhabitants.
Carl Friedrich Keil and Franz Delitzsch

Visit of Jehovah, With Two Angels, to Abraham's Tent - Genesis 18
Having been received into the covenant with God through the rite of circumcision, Abraham was shortly afterwards honoured by being allowed to receive and entertain the Lord and two angels in his tent. This fresh manifestation of God had a double purpose, viz., to establish Sarah's faith in the promise that she should bear a son in her old age (Gen 18:1-15), and to announce the judgment on Sodom and Gomorrah (vv. 16-33).
John Gill
INTRODUCTION TO GENESIS 18
Another appearance of God to Abraham is here recorded; three persons are seen by him in an human form, whom he kindly invites to stop with him, and generously entertains them, Gen 18:1; they inquire concerning Sarah his wife, and one of them renews the promise of her bearing a son to him, which occasions laughter in her, for which she is reproved, Gen 18:9; upon their departure the Lord thought fit, for reasons given, to make known to Abraham his intention to destroy Sodom and Gomorrah, Gen 18:16; when Abraham intercedes for the preservation of those cities in a most importunate and affectionate manner, Gen 18:23.
18:118:1: Եւ երեւեցաւ նմա Աստուած առ կաղնեաւն Մամբրէի, մինչ դեռ նստէր առ դուրս խորանի՛ իւրոյ ՚ի մէջօրէի։
1 Աստուած Աբրահամին երեւաց Մամբրէի կաղնու մօտ, երբ սա կէսօրին դեռ նստած էր իր վրանի դռան մօտ:
18 Տէրը երեւցաւ Աբրահամին Մամբրէի կաղնիներուն մէջ, երբ անիկա օրուան տաք ատենը վրանին դուռը նստեր էր
Եւ երեւեցաւ նմա [233]Աստուած առ կաղնեաւն Մամբրէի, մինչդեռ նստէր առ դուրս խորանի իւրոյ ի միջօրէի:

18:1: Եւ երեւեցաւ նմա Աստուած առ կաղնեաւն Մամբրէի, մինչ դեռ նստէր առ դուրս խորանի՛ իւրոյ ՚ի մէջօրէի։
1 Աստուած Աբրահամին երեւաց Մամբրէի կաղնու մօտ, երբ սա կէսօրին դեռ նստած էր իր վրանի դռան մօտ:
18 Տէրը երեւցաւ Աբրահամին Մամբրէի կաղնիներուն մէջ, երբ անիկա օրուան տաք ատենը վրանին դուռը նստեր էր
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18:11: И явился ему Господь у дубравы Мамре, когда он сидел при входе в шатер, во время зноя дневного.
18:1 ὤφθη οραω view; see δὲ δε though; while αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God πρὸς προς to; toward τῇ ο the δρυὶ δρυς the Μαμβρη μαμβρη sit; settle αὐτοῦ αυτος he; him ἐπὶ επι in; on τῆς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent αὐτοῦ αυτος he; him μεσημβρίας μεσημβρια midday
18:1 וַ wa וְ and יֵּרָ֤א yyērˈā ראה see אֵלָיו֙ ʔēlāʸw אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in אֵלֹנֵ֖י ʔēlōnˌê אֵלֹון big tree מַמְרֵ֑א mamrˈē מַמְרֵא Mamre וְ wᵊ וְ and ה֛וּא hˈû הוּא he יֹשֵׁ֥ב yōšˌēv ישׁב sit פֶּֽתַח־ pˈeṯaḥ- פֶּתַח opening הָ hā הַ the אֹ֖הֶל ʔˌōhel אֹהֶל tent כְּ kᵊ כְּ as חֹ֥ם ḥˌōm חמם be hot הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
18:1. apparuit autem ei Dominus in convalle Mambre sedenti in ostio tabernaculi sui in ipso fervore dieiAnd the Lord appeared to him in the vale of Mambre as he was sitting at the door of his tent, in the very heat of the day.
1. And the LORD appeared unto him by the oaks of Mamre, as he sat in the tent door in the heat of the day;
And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day:

1: И явился ему Господь у дубравы Мамре, когда он сидел при входе в шатер, во время зноя дневного.
18:1
ὤφθη οραω view; see
δὲ δε though; while
αὐτῷ αυτος he; him
ο the
θεὸς θεος God
πρὸς προς to; toward
τῇ ο the
δρυὶ δρυς the
Μαμβρη μαμβρη sit; settle
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τῆς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
αὐτοῦ αυτος he; him
μεσημβρίας μεσημβρια midday
18:1
וַ wa וְ and
יֵּרָ֤א yyērˈā ראה see
אֵלָיו֙ ʔēlāʸw אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
אֵלֹנֵ֖י ʔēlōnˌê אֵלֹון big tree
מַמְרֵ֑א mamrˈē מַמְרֵא Mamre
וְ wᵊ וְ and
ה֛וּא hˈû הוּא he
יֹשֵׁ֥ב yōšˌēv ישׁב sit
פֶּֽתַח־ pˈeṯaḥ- פֶּתַח opening
הָ הַ the
אֹ֖הֶל ʔˌōhel אֹהֶל tent
כְּ kᵊ כְּ as
חֹ֥ם ḥˌōm חמם be hot
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
18:1. apparuit autem ei Dominus in convalle Mambre sedenti in ostio tabernaculi sui in ipso fervore diei
And the Lord appeared to him in the vale of Mambre as he was sitting at the door of his tent, in the very heat of the day.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «И явился ему Господь у дубравы Мамре…» Замена здесь собственного имени Авраама личным местоимением — «ему» свидетельствует о том, что данная глава стоит в самой тесной связи с предшествующей и составляет как бы ее продолжение. Но самые начальные слова главы не оставляют сомнения в том, что здесь речь о новом богоявлении, хотя и бывшем вскоре за предшествующим (14: ст., срав. 17:21). Местом этого богоявления была та самая дубрава союзника Авраамова аморреянина Мамре, в которой поселился Авраам по возвращении своем из Египта (13:18; 14:13) и которая находилась в окрестностях Хеврона.

«когда он сидел при входе в шатер (свой), во время зноя дневного…» Упоминание о времени этого богоявления, именно о том, что оно происходило не во сне, и не ночью, а днем и даже в середине дня, по мнению экзегетов, устанавливает его полную реальность. Самые же детали этой картины как нельзя лучше совпадают с обычаями и нравами древнего Востока, жители которого любили выходить в послеполуденные часы дневного зноя под прохладную тень своих палаток и поджидать здесь гостей, нуждающихся в подкреплении и покое (19:1).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Abraham's Interview with the Angels.B. C. 1898.
1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; 2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent-door, and bowed himself toward the ground, 3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: 4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: 5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. 6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. 7 And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto a young man; and he hasted to dress it. 8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
The appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of; and therefore more resembles that great visit which, in the fullness of time, the Son of God was to make to the world, when the Word would be flesh, and appear as one of us. Observe here,
I. How Abraham expected strangers, and how richly his expectations were answered (v. 1): He sat in the tent-door, in the heat of the day; not so much to repose or divert himself as to seek an opportunity of doing good, by giving entertainment to strangers and travellers, there being perhaps no inns to accommodate them. Note, 1. We are likely to have the most comfort of those good works to which we are most free and forward. 2. God graciously visits those in whom he has first raised the expectation of him, and manifests himself to those that wait for him. When Abraham was thus sitting, he saw three men coming towards him. These three men were three spiritual heavenly beings, now assuming human bodies, that they might be visible to Abraham, and conversable with him. Some think that they were all created angels, others that one of them was the Son of God, the angel of the covenant, whom Abraham distinguished from the rest (v. 3), and who is called Jehovah, v. 13. The apostle improves this for the encouragement of hospitality, Heb. xiii. 2. Those that have been forward to entertain strangers have entertained angels, to their unspeakable honour and satisfaction. Where, upon a prudent and impartial judgment, we see no cause to suspect ill, charity teaches us to hope well and to show kindness accordingly. It is better to feed five drones, or wasps, than to starve one bee.
II. How Abraham entertained those strangers, and how kindly his entertainment was accepted. The Holy Ghost takes particular notice of the very free and affectionate welcome Abraham gave to the strangers. 1. He was very complaisant and respectful to them. Forgetting his age and gravity, he ran to meet them in the most obliging manner, and with all due courtesy bowed himself towards the ground, though as yet he knew nothing of them but that they appeared graceful respectable men. Note, Religion does not destroy, but improve, good manners, and teaches us to honour all men. Decent civility is a great ornament to piety. 2. He was very earnest and importunate for their stay, and took it as a great favour, v. 3, 4. Note, (1.) It becomes those whom God has blessed with plenty to be liberal and open-hearted in their entertainments, according to their ability, and (not in compliment, but cordially) to bid their friends welcome. We should take a pleasure in showing kindness to any; for both God and man love a cheerful giver. Who would eat the bread of him that has an evil eye? Prov. xxiii. 6, 7. (2.) Those that would have communion with God must earnestly desire it and pray for it. God is a guest worth entertaining. 3. His entertainment, though it was very free, was yet plain and homely, and there was nothing in it of the gaiety and niceness of our times. His dining-room was an arbour under a tree; no rich table-linen, no side-board set with plate. His feast was a joint or two of veal, and some cakes baked on the hearth, and both hastily dressed up. Here were no dainties, no varieties, no forced-meats, no sweet-meats, but good, plain, wholesome food, though Abraham was very rich and his guests were very honourable. Note, We ought not to be curious in our diet. Let us be thankful for food convenient, though it be homely and common; and not be desirous of dainties, for they are deceitful meat to those that love them and set their hearts upon them. 4. He and his wife were both of them very attentive and busy, in accommodating their guests with the best they had. Sarah herself is cook and baker; Abraham runs to fetch the calf, brings out the milk and butter, and thinks it not below him to wait at table, that he might show how heartily welcome his guests were. Note, (1.) Those that have real merit need not take state upon them, nor are their prudent condescensions any disparagement to them. (2.) Hearty friendship will stoop to any thing but sin. Christ himself has taught us to wash one another's feet, in humble love. Those that thus abase themselves shall be exalted. Here Abraham's faith showed itself in good works; and so must ours, else it is dead, Jam. ii. 21, 26. The father of the faithful was famous for charity, and generosity, and good house-keeping; and we must learn of him to do good and to communicate. Job did not eat his morsel alone, Job xxxi. 17.
Adam Clarke: Commentary on the Bible - 1831
18:1: And the Lord appeared - See note on Gen 15:1.
Sat in the tent door - For the purpose of enjoying the refreshing air in the heat of the day, when the sun had most power. A custom still frequent among the Asiatics.
Albert Barnes: Notes on the Bible - 1834
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 Rev_ealing 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: appeared: Gen 15:1, Gen 17:1-3, Gen 17:22, Gen 26:2, Gen 48:3; Exo 4:1; Ch2 1:7; Act 7:2
Mamre: Gen 13:18, Gen 14:13
and he sat: In these verses we have a delightful picture of genuine and primitive hospitality. a venerable father sits at the tent door, 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 during the heat of the day, and the same custom still continues in the east. It was not the custom, nor was there any necessity, for strangers to knock at the door, or to speak first, but to stand till they were invited.
Carl Friedrich Keil and Franz Delitzsch
18:1
When sitting, about mid-day, in the grove of Mamre, in front of his tent, Abraham looked up and unexpectedly saw three men standing at some distance from him (עליו above him, looking down upon him as he sat), viz., Jehovah (Gen 18:13) and two angels (Gen 19:1); all three in human form. Perceiving at once that one of them was the Lord (אדני, i.e., God), he prostrated himself reverentially before them, and entreated them not to pass him by, but to suffer him to entertain them as his guests: "Let a little water be fetched, and wash your feet, and recline yourselves (השּׁען( sevle to recline, leaning upon the arm) under the tree." - "Comfort your hearts:" lit., "strengthen the heart," i.e., refresh yourselves by eating and drinking (Judg 19:5; 3Kings 21:7). "For therefore (sc., to give me an opportunity to entertain you hospitably) have ye come over to your servant:" כּן על כּי does not stand for כּי כּן על (Ges. thes. p. 682), but means "because for this purpose" (vid., Ewald, 353).
John Gill
18:1 And the Lord appeared unto him in the plains of Mamre,.... That is, to Abraham; and very likely this appearance of God was quickly after the affair of the circumcision, to show his approbation of his ready obedience to his command; and at this time he was in the plains, or at the oaks of Mamre, the oaken grove there, as has been observed on Gen 13:18; and which seems to be the best rendering of the words, since in Gen 18:4; mention is made of a tree to sit and stand under; and Abraham might choose this place for his habitation, because of the shadiness of it, in those hot countries:
and he sat in the tent door, in the heat of the day; partly to cool and refresh himself, and partly to observe if any passengers passed by, to invite them in; this being a time of day when such needed refreshment, and it was proper for them to lie by a while, and not proceed on their journey until it was cooler: or rather to or "near" the tent door, as Noldius (g), or before it, without or under the shade of the tree, after mentioned.
(g) Ebr. Concord. Part. p. 13.
John Wesley
18:1 This appearance of God to Abraham seems to have had in it more of freedom and familiarity, and less of grandeur and majesty, than those we have hitherto read of, and therefore more resembles that great visit which in the fulness of time the Son of God was to make to the world. He sat in the tent - door in the heat of the day - Not so much to repose himself, as to seek an opportunity of doing good, by giving entertainment to strangers.
Robert Jamieson, A. R. Fausset and David Brown
18:1 ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
the Lord appeared--another manifestation of the divine presence, more familiar than any yet narrated; and more like that in the fulness of time, when the Word was made flesh.
plains of Mamre--rather, terebinth or oak of Mamre; a tall-spreading tree or grove of trees.
sat in the tent door--The tent itself being too close and sultry at noon, the shaded open front is usually resorted to for the air that may be stirring.
18:218:2: Ամբարձեալ զաչս իւր եւ ետես. եւ ահա արք երեք կային ՚ի վերոյ քան զնա։ Եւ իբրեւ ետես՝ ընթացա՛ւ ընդ առաջ նոցա ՚ի դրանէ խորանին իւրոյ. եւ երկիր եպագ ՚ի վերայ երկրի եւ ասէ.
2 Աբրահամը բարձրացրեց աչքերը եւ իր դիմաց տեսաւ երեք տղամարդկանց: Տեսնելով նրանց՝ նա իր վրանի դռան մօտից ընդառաջ գնաց, գլուխը խոնարհեց մինչեւ գետին ու ասաց նրանց.
2 Եւ իր աչքերը վերցուց ու նայեցաւ, ահա երեք մարդիկ կայներ էին իրեն մօտ ու երբ տեսաւ զանոնք, վրանին դռնէն վազեց զանոնք դիմաւորելու ու մինչեւ գետինը ծռելով խոնարհութիւն ըրաւ
Ամբարձեալ զաչս իւր եւ ետես, եւ ահա արք երեք կային ի վերոյ քան զնա. եւ իբրեւ ետես, ընթացաւ ընդ առաջ նոցա ի դրանէ խորանին իւրոյ, եւ երկիր եպագ ի վերայ երկրի:

18:2: Ամբարձեալ զաչս իւր եւ ետես. եւ ահա արք երեք կային ՚ի վերոյ քան զնա։ Եւ իբրեւ ետես՝ ընթացա՛ւ ընդ առաջ նոցա ՚ի դրանէ խորանին իւրոյ. եւ երկիր եպագ ՚ի վերայ երկրի եւ ասէ.
2 Աբրահամը բարձրացրեց աչքերը եւ իր դիմաց տեսաւ երեք տղամարդկանց: Տեսնելով նրանց՝ նա իր վրանի դռան մօտից ընդառաջ գնաց, գլուխը խոնարհեց մինչեւ գետին ու ասաց նրանց.
2 Եւ իր աչքերը վերցուց ու նայեցաւ, ահա երեք մարդիկ կայներ էին իրեն մօտ ու երբ տեսաւ զանոնք, վրանին դռնէն վազեց զանոնք դիմաւորելու ու մինչեւ գետինը ծռելով խոնարհութիւն ըրաւ
zohrab-1805▾ eastern-1994▾ western am▾
18:22: Он возвел очи свои и взглянул, и вот, три мужа стоят против него. Увидев, он побежал навстречу им от входа в шатер и поклонился до земли,
18:2 ἀναβλέψας αναβλεπω look up; see again δὲ δε though; while τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him εἶδεν ειδω realize; have idea καὶ και and; even ἰδοὺ ιδου see!; here I am τρεῖς τρεις three ἄνδρες ανηρ man; husband εἱστήκεισαν ιστημι stand; establish ἐπάνω επανω upon; above αὐτοῦ αυτος he; him καὶ και and; even ἰδὼν οραω view; see προσέδραμεν προστρεχω run to / forth εἰς εις into; for συνάντησιν συναντησις meeting αὐτοῖς αυτος he; him ἀπὸ απο from; away τῆς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent αὐτοῦ αυτος he; him καὶ και and; even προσεκύνησεν προσκυνεω worship ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
18:2 וַ wa וְ and יִּשָּׂ֤א yyiśśˈā נשׂא lift עֵינָיו֙ ʕênāʸw עַיִן eye וַ wa וְ and יַּ֔רְא yyˈar ראה see וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man נִצָּבִ֖ים niṣṣāvˌîm נצב stand עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יַּ֗רְא yyˈar ראה see וַ wa וְ and יָּ֤רָץ yyˈāroṣ רוץ run לִ li לְ to קְרָאתָם֙ qᵊrāṯˌām קרא encounter מִ mi מִן from פֶּ֣תַח ppˈeṯaḥ פֶּתַח opening הָ hā הַ the אֹ֔הֶל ʔˈōhel אֹהֶל tent וַ wa וְ and יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
18:2. cumque elevasset oculos apparuerunt ei tres viri stantes propter eum quos cum vidisset cucurrit in occursum eorum de ostio tabernaculi et adoravit in terraAnd when he had lifted up his eyes, there appeared to him three men standing near him: and as soon as he saw them he ran to meet them from the door of his tent, and adored down to the ground.
2. and he lift up his eyes and looked, and, lo, three men stood over against him: and when he saw them, he ran to meet them from the tent door, and bowed himself to the earth,
And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw [them], he ran to meet them from the tent door, and bowed himself toward the ground:

2: Он возвел очи свои и взглянул, и вот, три мужа стоят против него. Увидев, он побежал навстречу им от входа в шатер и поклонился до земли,
18:2
ἀναβλέψας αναβλεπω look up; see again
δὲ δε though; while
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
εἶδεν ειδω realize; have idea
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τρεῖς τρεις three
ἄνδρες ανηρ man; husband
εἱστήκεισαν ιστημι stand; establish
ἐπάνω επανω upon; above
αὐτοῦ αυτος he; him
καὶ και and; even
ἰδὼν οραω view; see
προσέδραμεν προστρεχω run to / forth
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτοῖς αυτος he; him
ἀπὸ απο from; away
τῆς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
αὐτοῦ αυτος he; him
καὶ και and; even
προσεκύνησεν προσκυνεω worship
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
18:2
וַ wa וְ and
יִּשָּׂ֤א yyiśśˈā נשׂא lift
עֵינָיו֙ ʕênāʸw עַיִן eye
וַ wa וְ and
יַּ֔רְא yyˈar ראה see
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
נִצָּבִ֖ים niṣṣāvˌîm נצב stand
עָלָ֑יו ʕālˈāʸw עַל upon
וַ wa וְ and
יַּ֗רְא yyˈar ראה see
וַ wa וְ and
יָּ֤רָץ yyˈāroṣ רוץ run
לִ li לְ to
קְרָאתָם֙ qᵊrāṯˌām קרא encounter
מִ mi מִן from
פֶּ֣תַח ppˈeṯaḥ פֶּתַח opening
הָ הַ the
אֹ֔הֶל ʔˈōhel אֹהֶל tent
וַ wa וְ and
יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
18:2. cumque elevasset oculos apparuerunt ei tres viri stantes propter eum quos cum vidisset cucurrit in occursum eorum de ostio tabernaculi et adoravit in terra
And when he had lifted up his eyes, there appeared to him three men standing near him: and as soon as he saw them he ran to meet them from the door of his tent, and adored down to the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «Он возвел очи свои и взглянул, и вот, три мужа стоят против него…» Все эти глаголы «возвел, взглянул, увидел» еще больше усугубляют высшую реальность данного явления. Кто были «три мужа», явившиеся Аврааму? На это отвечают неодинаково: многие авторитетные из древних толкователей видят в них Ангелов Господних, несущих Божие откровение или предваряющих и сопровождающих Господа, а также и указание на Триединую сущность Божества (Иоанн Златоуст, Иустин Философ, Амвросий, Кирилл и др.) (Исх 3:2–4; Суд 6:12–14, 20–23).

«Увидев, он побежал… и поклонился до земли…» Все это признаки обычного, хотя и высокого, восточного гостеприимства, а отнюдь не доказательство того, что Авраам узнал в лице этих простых странников особых небесных гостей, как это думают некоторые. Против этого горячо восстает святой Иоанн Златоуст: «никто из слушающих это не унизит добродетели праведника, предполагая, будто он говорил так потому, что знал, кто были те путники. В таком случае, как я уже много раз говорил, не было бы ничего и великого… Но то дивно и необычайно, что он говорит такие слова, обращаясь с ними, как с людьми» (Бес. 41). Действительно, приглашение Авраама посетить его кущу, омовение ног странникам и предложение им пищи — все это черты радушного гостеприимства, рассчитанного на обыкновенных людей. Аналогичные этому примеры можно находить и в др. местах Библии (23:7; 33:6, 7; 42:6).
Adam Clarke: Commentary on the Bible - 1831
18:2: Three men stood by him - נצבים עליו nitstsabim alaiv, were standing over against him; for if they had been standing by him, as our translation says, he needed not to have "run from the tent door to meet them." To Abraham these appeared at first as men; but he entertained angels unawares, see Heb 13:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: And he: Jdg 13:3, Jdg 13:9; Heb 13:2
three: Gen 18:22, Gen 19:1; Heb 13:2; Pe1 4:9
he ran: Rom 12:13
bowed: Gen 23:7, Gen 33:3-7, Gen 43:26, Gen 43:28, Gen 44:14; Rut 2:10; Kg2 2:15
Geneva 1599
18:2 And he lift up his eyes and looked, and, lo, three (a) men stood by him: and when he saw [them], he ran to meet them from the tent door, and bowed himself toward the ground,
(a) That is, three angels in the shape of men.
John Gill
18:2 And he lifted up his eyes and looked,.... To see if he could observe any passengers coming that way:
and, lo, three men stood by him; having perhaps descended at once from heaven upon the spot near where Abraham sat; for these, whoever they were, appeared in an human form, and they were took by Abraham at first sight to be men, and as such he treated them: some have taken these to be the three divine Persons, as some of the ancients; of which opinion was Dr. Lightfoot, who expressly says (h),"three months after this, (i.e. the institution of the circumcision,) the three Persons in the Trinity dine with Abraham, and foretell the birth of Isaac; again, the Son and the Holy Ghost go down to Sodom, but the first Person in the Trinity stayeth with Abraham''and elsewhere (i),"the three Persons in the Trinity, in the shape of three men, appear to Abraham and dine with him, and eat the first flesh mentioned eaten in all the Scripture.''But to this may be objected, that the Father and the Holy Spirit are never said to appear in an human form, see Jn 5:37; or are ever called angels, as these are, Gen 19:1; but they rather seem to be angels, as the Targums of Jonathan and Jerusalem call them, in the likeness of men, who were sent on three messages, as they suggest; one to bring the news of Sarah's bearing Isaac; the other to deliver Lot; and the third to overthrow Sodom and Gomorrah; which is a much better sense than that of Ben Gersom, who takes them to be three prophets, and mentions the names of two of them, Shem and Heber; for two of these are expressly called angels, Gen 19:1; and the apostle seems to refer to this history, Heb 13:2; in the Talmud (k) they are said to be Michael, Gabriel, and Raphael: the truth of the matter seems to be this, that one of them was the son of God in an human form, that chiefly conversed with Abraham, and who rained from heaven brimstone on Sodom; and the other two were angels in the like form that accompanied him in that expedition:
and when he saw them, he ran to meet them from the tent door; for, though they are before said to stand "by him", it must be understood of their being near him, but at some little distance; and as soon as he saw them, he did not stay for their coming up to him, but, to show how ready he was to entertain them, he arises from his seat at the tent door and ran to meet them, and gave them an hearty welcome to what he would provide for them:
and bowed himself toward the ground; not in a way of religious adoration, for, had he took them for angels, be could not have done that, and he knew not as yet that one of them was Jehovah; but in a civil manner, as was the custom of those countries when in the presence of, or when they received? great personages, and such, by their look and habit, Abraham took these to be.
(h) Works, vol. 1. p. 13. (i) Ib. p. 695. (k) T. Bab. Yoma, fol. 37. 2.
John Wesley
18:2 And lo three men - These three men were three spiritual heavenly beings, now assuming human shapes, that they might be visible to Abraham, and conversable with him. Some think they were all three created angels; others, that one of them was the Son of God. He bowed himself towards the ground - Religion doth not destroy but improve good manners, and teaches us to honour all men.
Robert Jamieson, A. R. Fausset and David Brown
18:2 lift up his eyes . . . and, lo, three men--Travellers in that quarter start at sunrise and continue till midday when they look out for some resting-place.
he ran to meet them--When the visitor is an ordinary person, the host merely rises; but if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent, putting an arm round his waist, or tapping him on the shoulder as they go, to assure him of welcome.
18:318:3: Տէր՝ եթէ գտի շնորհս առաջի քո՝ մի՛ զանց առներ ՚ի ծառայէ քումմէ։
3 «Տէ՛ր, եթէ շնորհ գտայ քո առաջ, քո ծառային անտես մի՛ արա,
3 Եւ ըսաւ. «Տէ՛ր իմ, հիմա եթէ շնորհք գտայ քու առջեւդ, կ’աղաչեմ քեզի, քու ծառայիդ բնակարանէն մի՛ անցնիր.
եւ ասէ. Տէր, եթէ գտի շնորհս առաջի քո, մի՛ զանց առներ ի ծառայէ քումմէ:

18:3: Տէր՝ եթէ գտի շնորհս առաջի քո՝ մի՛ զանց առներ ՚ի ծառայէ քումմէ։
3 «Տէ՛ր, եթէ շնորհ գտայ քո առաջ, քո ծառային անտես մի՛ արա,
3 Եւ ըսաւ. «Տէ՛ր իմ, հիմա եթէ շնորհք գտայ քու առջեւդ, կ’աղաչեմ քեզի, քու ծառայիդ բնակարանէն մի՛ անցնիր.
zohrab-1805▾ eastern-1994▾ western am▾
18:33: и сказал: Владыка! если я обрел благоволение пред очами Твоими, не пройди мимо раба Твоего;
18:3 καὶ και and; even εἶπεν επω say; speak κύριε κυριος lord; master εἰ ει if; whether ἄρα αρα.2 it follows εὗρον ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before σου σου of you; your μὴ μη not παρέλθῃς παρερχομαι pass; transgress τὸν ο the παῖδά παις child; boy σου σου of you; your
18:3 וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord אִם־ ʔim- אִם if נָ֨א nˌā נָא yeah מָצָ֤אתִי māṣˈāṯî מצא find חֵן֙ ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye אַל־ ʔal- אַל not נָ֥א nˌā נָא yeah תַעֲבֹ֖ר ṯaʕᵃvˌōr עבר pass מֵ mē מִן from עַ֥ל ʕˌal עַל upon עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
18:3. et dixit Domine si inveni gratiam in oculis tuis ne transeas servum tuumAnd he said: Lord, if I have found favour in thy sight, pass not away from thy servant:
3. and said, My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:
And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

3: и сказал: Владыка! если я обрел благоволение пред очами Твоими, не пройди мимо раба Твоего;
18:3
καὶ και and; even
εἶπεν επω say; speak
κύριε κυριος lord; master
εἰ ει if; whether
ἄρα αρα.2 it follows
εὗρον ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
σου σου of you; your
μὴ μη not
παρέλθῃς παρερχομαι pass; transgress
τὸν ο the
παῖδά παις child; boy
σου σου of you; your
18:3
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
אִם־ ʔim- אִם if
נָ֨א nˌā נָא yeah
מָצָ֤אתִי māṣˈāṯî מצא find
חֵן֙ ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
אַל־ ʔal- אַל not
נָ֥א nˌā נָא yeah
תַעֲבֹ֖ר ṯaʕᵃvˌōr עבר pass
מֵ מִן from
עַ֥ל ʕˌal עַל upon
עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
18:3. et dixit Domine si inveni gratiam in oculis tuis ne transeas servum tuum
And he said: Lord, if I have found favour in thy sight, pass not away from thy servant:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «Владыка!... не пройди мимо раба Твоего…» Текст русской Библии, по-видимому, предполагает обращение со стороны Авраама к одному из странников, как к начальствующему. Равным образом стоящее здесь в еврейском тексте слово: «Адонай» (с гласной «камец») обычно составляет обращение к начальствующему, а не к простому человеку (наподобие нашего — «господин мой»). На вопрос, почему Авраам, видя трех мужей, обращается только к одному со своим приветственным приглашением, прекрасно отвечает святой Иоанн Златоуст, говоря: «Не удивляйся и тому, что праведник, принимая трех странников, говорит: «Господи», обращаясь как бы к одному. Может быть, один из пришедших казался важнее других; к нему поэтому и обращает праведник свою просьбу. Но далее он обращает свою речь ко всем вообще» (см. 4–5: ст.).
Adam Clarke: Commentary on the Bible - 1831
18:3: And said, My Lord, etc. - The word is אדני Adonai, not יהוה Yehovah, for as yet Abraham did not know the quality of his guests. For an explanation of this word, See note on Gen 15:8.
Albert Barnes: Notes on the Bible - 1834
18:3-5
O Lord. - Abraham uses the word אדני 'adonā y 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 Gen 18:1. The number is in this respect notable. Abraham addresses himself first to one person Gen 18:3, then to more than one Gen 18:4-5. It is stated that "'they' said, So do Gen 18:5, 'they' did eat Gen 18:8, ' they' said unto him, Where is Sarah thy wife" Gen 18:9. Then the singular number is resumed in the phrase "'and he said'" Gen 18:10, and at length, "The Lord said unto Abraham" Gen 18:13, and then, "and he said" Gen 18:15. Then we are told "'the men' rose up, and Abraham went with them" Gen 18:16. Then we have "The Lord said" twice Gen 18:17, Gen 18:20. And lastly, it is said Gen 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: favour: Gen 32:5
Geneva 1599
18:3 And said, My (b) Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:
(b) Speaking to the one who appeared to be most majestic, for he thought they were men.
John Gill
18:3 And said, my Lord,.... He addressed himself to one of them who appeared to him to be the greatest and most honourable, either by the appearance of his countenance, or by his dress, or by the situation in which he was between the other two, and by their carriage and behaviour to him:
if now I have found favour in thy sight; signifying he should esteem it an honour done him, that he and his companions would vouchsafe to stop and refresh themselves:
pass not away, I pray thee, from thy servant; they might seem, by some motion they made, as if they were going another way, and declined turning in to him.
Robert Jamieson, A. R. Fausset and David Brown
18:3 My Lord, if now I have found favor--The hospitalities offered are just of the kind that are necessary and most grateful, the refreshment of water, for feet exposed to dust and heat by the sandals, being still the first observed among the pastoral people of Hebron.
18:418:4: Այլ առից սակաւ մի ջուր, եւ լուասցե՛ն զոտս ձեր, եւ զովասջիք ընդ ծառովս[132]։ [132] Ոմանք. Այլ առցի սակաւ մի ջուր, եւ։
4 թող մի քիչ ջուր բերեն, լուան ձեր ոտքերը, ապա հովացէ՛ք ծառի տակ:
4 Կ’աղաչեմ ձեզի, քիչ մը ջուր բերուի ու ոտքերնիդ լուացէք ու ծառին տակ հանգստացէ՛ք.
Այլ առցի սակաւ մի ջուր, եւ լուասցեն զոտս ձեր, եւ զովասջիք ընդ ծառովս:

18:4: Այլ առից սակաւ մի ջուր, եւ լուասցե՛ն զոտս ձեր, եւ զովասջիք ընդ ծառովս[132]։
[132] Ոմանք. Այլ առցի սակաւ մի ջուր, եւ։
4 թող մի քիչ ջուր բերեն, լուան ձեր ոտքերը, ապա հովացէ՛ք ծառի տակ:
4 Կ’աղաչեմ ձեզի, քիչ մը ջուր բերուի ու ոտքերնիդ լուացէք ու ծառին տակ հանգստացէ՛ք.
zohrab-1805▾ eastern-1994▾ western am▾
18:44: и принесут немного воды, и омоют ноги ваши; и отдохните под сим деревом,
18:4 λημφθήτω λαμβανω take; get δὴ δη in fact ὕδωρ υδωρ water καὶ και and; even νιψάτωσαν νιπτω wash τοὺς ο the πόδας πους foot; pace ὑμῶν υμων your καὶ και and; even καταψύξατε καταψυχω cool down ὑπὸ υπο under; by τὸ ο the δένδρον δενδρον tree
18:4 יֻקַּֽח־ yuqqˈaḥ- לקח take נָ֣א nˈā נָא yeah מְעַט־ mᵊʕaṭ- מְעַט little מַ֔יִם mˈayim מַיִם water וְ wᵊ וְ and רַחֲצ֖וּ raḥᵃṣˌû רחץ wash רַגְלֵיכֶ֑ם raḡlêḵˈem רֶגֶל foot וְ wᵊ וְ and הִֽשָּׁעֲנ֖וּ hˈiššāʕᵃnˌû שׁען lean תַּ֥חַת tˌaḥaṯ תַּחַת under part הָ hā הַ the עֵֽץ׃ ʕˈēṣ עֵץ tree
18:4. sed adferam pauxillum aquae et lavate pedes vestros et requiescite sub arboreBut I will fetch a little water, and wash ye your feet, and rest ye under the tree.
4. let now a little water be fetched, and wash your feet, and rest yourselves under the tree:
Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:

4: и принесут немного воды, и омоют ноги ваши; и отдохните под сим деревом,
18:4
λημφθήτω λαμβανω take; get
δὴ δη in fact
ὕδωρ υδωρ water
καὶ και and; even
νιψάτωσαν νιπτω wash
τοὺς ο the
πόδας πους foot; pace
ὑμῶν υμων your
καὶ και and; even
καταψύξατε καταψυχω cool down
ὑπὸ υπο under; by
τὸ ο the
δένδρον δενδρον tree
18:4
יֻקַּֽח־ yuqqˈaḥ- לקח take
נָ֣א nˈā נָא yeah
מְעַט־ mᵊʕaṭ- מְעַט little
מַ֔יִם mˈayim מַיִם water
וְ wᵊ וְ and
רַחֲצ֖וּ raḥᵃṣˌû רחץ wash
רַגְלֵיכֶ֑ם raḡlêḵˈem רֶגֶל foot
וְ wᵊ וְ and
הִֽשָּׁעֲנ֖וּ hˈiššāʕᵃnˌû שׁען lean
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הָ הַ the
עֵֽץ׃ ʕˈēṣ עֵץ tree
18:4. sed adferam pauxillum aquae et lavate pedes vestros et requiescite sub arbore
But I will fetch a little water, and wash ye your feet, and rest ye under the tree.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: «омоют ноги ваши, и отдохните под сим деревом… и вы подкрепите сердца ваши…» Омовение ног в знойной и пыльной Палестине, где обувью служили лишь одни легкие сандалии, было делом необходимости и первым долгом гостеприимства (24:32; 43:24). «Сердце» в Библии рассматривается, как центр всех жизненных отправлений, и выражение — «подкрепить сердце» равносильно нашему «подкрепить силы» (Суд 19:5; Пс 103:15: и др.).
Adam Clarke: Commentary on the Bible - 1831
18:4: Let a little water - be fetched, and wash your feet, etc. - 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, Gen 12:6, and this was the second requisite for the refreshment of a weary traveler, viz., rest in the shade.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: 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. Gen 19:2, Gen 24:32, Gen 43:24; Sa1 25:41; Luk 7:44; Joh 13:5-15; Ti1 5:10
tree: Rest in the shade was the second requisite for the refreshment of a weary traveller.
Geneva 1599
18:4 Let a little water, I pray you, be fetched, and (c) wash your feet, and rest yourselves under the tree:
(c) For men used to go bare footed in those parts because of the heat.
John Gill
18:4 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, 1Kings 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; see Gill on Gen 13:18; 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.
18:518:5: Եւ առից հաց՝ եւ կերիջիք, եւ ապա երթիջիք զճանապարհս ձեր. փոխանակ զի դարձարուք առ ծառայ ձեր։ Եւ ասէ. Այդպէս արա՛, որպէս ասացերդ[133]։ [133] Այլք. Եւ ասեն. Այդպէս արա՛։
5 Հաց բերեմ, կերէ՛ք եւ ապա գնացէ՛ք ձեր ճանապարհով, որովհետեւ ձեր ծառայի մօտ գալու համար շեղեցիք ձեր ճանապարհը»: Նրանք պատասխանեցին. «Արա՛ այնպէս, ինչպէս ասացիր»:
5 Եւ պատառ մը հաց բերեմ ու սրտերնիդ զօրացուցէք, ետքը անցէք. քանզի ասոր համար ձեր ծառային քով եկաք»։ Անոնք ըսին. «Ինչպէս ըսիր, այնպէս ըրէ»։
Եւ առից հաց եւ կերիջիք, եւ ապա երթիջիք զճանապարհ ձեր. փոխանակ զի դարձարուք առ ծառայ ձեր: Եւ ասեն. Այդպէս արա, որպէս ասացերդ:

18:5: Եւ առից հաց՝ եւ կերիջիք, եւ ապա երթիջիք զճանապարհս ձեր. փոխանակ զի դարձարուք առ ծառայ ձեր։ Եւ ասէ. Այդպէս արա՛, որպէս ասացերդ[133]։
[133] Այլք. Եւ ասեն. Այդպէս արա՛։
5 Հաց բերեմ, կերէ՛ք եւ ապա գնացէ՛ք ձեր ճանապարհով, որովհետեւ ձեր ծառայի մօտ գալու համար շեղեցիք ձեր ճանապարհը»: Նրանք պատասխանեցին. «Արա՛ այնպէս, ինչպէս ասացիր»:
5 Եւ պատառ մը հաց բերեմ ու սրտերնիդ զօրացուցէք, ետքը անցէք. քանզի ասոր համար ձեր ծառային քով եկաք»։ Անոնք ըսին. «Ինչպէս ըսիր, այնպէս ըրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:55: а я принесу хлеба, и вы подкрепите сердца ваши; потом пойдите; так как вы идете мимо раба вашего. Они сказали: сделай так, как говоришь.
18:5 καὶ και and; even λήμψομαι λαμβανω take; get ἄρτον αρτος bread; loaves καὶ και and; even φάγεσθε εσθιω eat; consume καὶ και and; even μετὰ μετα with; amid τοῦτο ουτος this; he παρελεύσεσθε παρερχομαι pass; transgress εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey ὑμῶν υμων your οὗ ου.1 where εἵνεκεν ενεκα for the sake of; on account of ἐξεκλίνατε εκκλινω deviate; avoid πρὸς προς to; toward τὸν ο the παῖδα παις child; boy ὑμῶν υμων your καὶ και and; even εἶπαν επω say; speak οὕτως ουτως so; this way ποίησον ποιεω do; make καθὼς καθως just as / like εἴρηκας ερεω.1 state; mentioned
18:5 וְ wᵊ וְ and אֶקְחָ֨ה ʔeqḥˌā לקח take פַת־ faṯ- פַּת bit לֶ֜חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and סַעֲד֤וּ saʕᵃḏˈû סעד support לִבְּכֶם֙ libbᵊḵˌem לֵב heart אַחַ֣ר ʔaḥˈar אַחַר after תַּעֲבֹ֔רוּ taʕᵃvˈōrû עבר pass כִּֽי־ kˈî- כִּי that עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus עֲבַרְתֶּ֖ם ʕᵃvartˌem עבר pass עַֽל־ ʕˈal- עַל upon עַבְדְּכֶ֑ם ʕavdᵊḵˈem עֶבֶד servant וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say כֵּ֥ן kˌēn כֵּן thus תַּעֲשֶׂ֖ה taʕᵃśˌeh עשׂה make כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּֽרְתָּ׃ dibbˈartā דבר speak
18:5. ponam buccellam panis et confortate cor vestrum postea transibitis idcirco enim declinastis ad servum vestrum qui dixerunt fac ut locutus esAnd I will set a morsel of bread, and strengthen ye your heart, afterwards you shall pass on: for therefore are you come aside to your servant. And they said: Do as thou hast spoken.
5. and I will fetch a morsel of bread, and comfort ye your heart; after that ye shall pass on: forasmuch as ye are come to your servant. And they said, So do, as thou hast said.
And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said:

5: а я принесу хлеба, и вы подкрепите сердца ваши; потом пойдите; так как вы идете мимо раба вашего. Они сказали: сделай так, как говоришь.
18:5
καὶ και and; even
λήμψομαι λαμβανω take; get
ἄρτον αρτος bread; loaves
καὶ και and; even
φάγεσθε εσθιω eat; consume
καὶ και and; even
μετὰ μετα with; amid
τοῦτο ουτος this; he
παρελεύσεσθε παρερχομαι pass; transgress
εἰς εις into; for
τὴν ο the
ὁδὸν οδος way; journey
ὑμῶν υμων your
οὗ ου.1 where
εἵνεκεν ενεκα for the sake of; on account of
ἐξεκλίνατε εκκλινω deviate; avoid
πρὸς προς to; toward
τὸν ο the
παῖδα παις child; boy
ὑμῶν υμων your
καὶ και and; even
εἶπαν επω say; speak
οὕτως ουτως so; this way
ποίησον ποιεω do; make
καθὼς καθως just as / like
εἴρηκας ερεω.1 state; mentioned
18:5
וְ wᵊ וְ and
אֶקְחָ֨ה ʔeqḥˌā לקח take
פַת־ faṯ- פַּת bit
לֶ֜חֶם lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
סַעֲד֤וּ saʕᵃḏˈû סעד support
לִבְּכֶם֙ libbᵊḵˌem לֵב heart
אַחַ֣ר ʔaḥˈar אַחַר after
תַּעֲבֹ֔רוּ taʕᵃvˈōrû עבר pass
כִּֽי־ kˈî- כִּי that
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
עֲבַרְתֶּ֖ם ʕᵃvartˌem עבר pass
עַֽל־ ʕˈal- עַל upon
עַבְדְּכֶ֑ם ʕavdᵊḵˈem עֶבֶד servant
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
כֵּ֥ן kˌēn כֵּן thus
תַּעֲשֶׂ֖ה taʕᵃśˌeh עשׂה make
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּֽרְתָּ׃ dibbˈartā דבר speak
18:5. ponam buccellam panis et confortate cor vestrum postea transibitis idcirco enim declinastis ad servum vestrum qui dixerunt fac ut locutus es
And I will set a morsel of bread, and strengthen ye your heart, afterwards you shall pass on: for therefore are you come aside to your servant. And they said: Do as thou hast spoken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:5: I will fetch a morsel of bread - This was the third requisite, and is introduced in its proper order; as eating immediately after exertion or fatigue is very unwholesome. The strong action of the lungs and heart should have time to diminish before any food is received into the stomach, as otherwise concoction is prevented, and fever in a less or greater degree produced.
For therefore are ye come - In those ancient days every traveler conceived he had a right to refreshment, when he needed it, at the first tent he met with on his journey.
So do as thou hast said - How exceedingly simple was all this! On neither side is there any compliment but such as a generous heart and sound sense dictate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: And I: Jdg 6:18, Jdg 13:15; Mat 6:11
bread: This was the third requisite, and is introduced in its proper order; as eating immediately after exertion or fatigue is very unwholesome.
comfort: Heb. stay, Jdg 19:5; Psa 104:15; Isa 3:1
are ye come: Heb. ye have passed, Gen 19:8, Gen 33:10
Geneva 1599
18:5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye (d) come to your servant. And they said, So do, as thou hast said.
(d) As sent by God that I should do my duty to you.
John Gill
18:5 And I will fetch a morsel of bread,.... A piece or a loaf of bread, as De Dieu shows the word signifies; bread being put for all the necessaries of life:
and comfort ye your hearts; eat to refresh your spirits and renew your strength, that ye may be able to pursue your journey: and
after that ye shall pass on your way; I will retard you no longer:
for therefore are ye come to your servant; not that he thought they came this way on purpose to take some refreshment with him, but so it was ordered by the providence of God; and since it was, he desires that they would accept of his invitation:
and they said, so do as thou hast said; they agreed to it, that water should be fetched to wash their feet, and food for them to eat.
Robert Jamieson, A. R. Fausset and David Brown
18:5 for therefore are ye come--No questions were asked. But Abraham knew their object by the course they took--approaching directly in front of the chief sheik's tent, which is always distinguishable from the rest and thus showing their wish to be his guests.
18:618:6: Եւ պնդեցաւ Աբրաամ ՚ի խորանն առ Սարրա, եւ ասէ ցնա. Փութա՛ թրեա՛ գրիւս երիս ալեր նաշհոյ, եւ արա՛ նկանս[134]։ [134] Ոմանք. Եւ արա՛ նկանակս։
6 Աբրահամն շտապեց դէպի վրանը՝ Սառայի մօտ, եւ ասաց նրան. «Շտապի՛ր, երեք գրիւ ընտիր ալիւր հունցի՛ր ու նկանակ պատրաստի՛ր»:
6 Աբրահամ արտորալով դէպի վրանը Սառային գնաց ու ըսաւ. «Շուտով երեք գրիւ բարակ ալիւր շաղէ ու շօթեր շինէ»։
Եւ պնդեցաւ Աբրահամ ի խորանն առ Սառա, եւ ասէ ցնա. Փութա թրեա գրիւս երիս ալեր նաշհոյ, եւ արա նկանս:

18:6: Եւ պնդեցաւ Աբրաամ ՚ի խորանն առ Սարրա, եւ ասէ ցնա. Փութա՛ թրեա՛ գրիւս երիս ալեր նաշհոյ, եւ արա՛ նկանս[134]։
[134] Ոմանք. Եւ արա՛ նկանակս։
6 Աբրահամն շտապեց դէպի վրանը՝ Սառայի մօտ, եւ ասաց նրան. «Շտապի՛ր, երեք գրիւ ընտիր ալիւր հունցի՛ր ու նկանակ պատրաստի՛ր»:
6 Աբրահամ արտորալով դէպի վրանը Սառային գնաց ու ըսաւ. «Շուտով երեք գրիւ բարակ ալիւր շաղէ ու շօթեր շինէ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:66: И поспешил Авраам в шатер к Сарре и сказал: поскорее замеси три саты лучшей муки и сделай пресные хлебы.
18:6 καὶ και and; even ἔσπευσεν σπευδω hurry Αβρααμ αβρααμ Abraam; Avraam ἐπὶ επι in; on τὴν ο the σκηνὴν σκηνη tent πρὸς προς to; toward Σαρραν σαρρα Sarra καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him σπεῦσον σπευδω hurry καὶ και and; even φύρασον φυραω three μέτρα μετρον measure σεμιδάλεως σεμιδαλις fine flour καὶ και and; even ποίησον ποιεω do; make ἐγκρυφίας εγκρυφιας ash-baked
18:6 וַ wa וְ and יְמַהֵ֧ר yᵊmahˈēr מהר hasten אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham הָ hā הַ the אֹ֖הֱלָה ʔˌōhᵉlā אֹהֶל tent אֶל־ ʔel- אֶל to שָׂרָ֑ה śārˈā שָׂרָה Sarah וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say מַהֲרִ֞י mahᵃrˈî מהר hasten שְׁלֹ֤שׁ šᵊlˈōš שָׁלֹשׁ three סְאִים֙ sᵊʔîm סְאָה seah קֶ֣מַח qˈemaḥ קֶמַח flour סֹ֔לֶת sˈōleṯ סֹלֶת wheat groat ל֖וּשִׁי lˌûšî לושׁ knead וַ wa וְ and עֲשִׂ֥י ʕᵃśˌî עשׂה make עֻגֹֽות׃ ʕuḡˈôṯ עֻגָה cake
18:6. festinavit Abraham in tabernaculum ad Sarram dixitque ei adcelera tria sata similae commisce et fac subcinericios panesAbraham made haste into the tent to Sera, and said to her: Make haste, temper together three measures of flour, and make cakes upon the hearth.
6. And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes.
And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead [it], and make cakes upon the hearth:

6: И поспешил Авраам в шатер к Сарре и сказал: поскорее замеси три саты лучшей муки и сделай пресные хлебы.
18:6
καὶ και and; even
ἔσπευσεν σπευδω hurry
Αβρααμ αβρααμ Abraam; Avraam
ἐπὶ επι in; on
τὴν ο the
σκηνὴν σκηνη tent
πρὸς προς to; toward
Σαρραν σαρρα Sarra
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
σπεῦσον σπευδω hurry
καὶ και and; even
φύρασον φυραω three
μέτρα μετρον measure
σεμιδάλεως σεμιδαλις fine flour
καὶ και and; even
ποίησον ποιεω do; make
ἐγκρυφίας εγκρυφιας ash-baked
18:6
וַ wa וְ and
יְמַהֵ֧ר yᵊmahˈēr מהר hasten
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
הָ הַ the
אֹ֖הֱלָה ʔˌōhᵉlā אֹהֶל tent
אֶל־ ʔel- אֶל to
שָׂרָ֑ה śārˈā שָׂרָה Sarah
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
מַהֲרִ֞י mahᵃrˈî מהר hasten
שְׁלֹ֤שׁ šᵊlˈōš שָׁלֹשׁ three
סְאִים֙ sᵊʔîm סְאָה seah
קֶ֣מַח qˈemaḥ קֶמַח flour
סֹ֔לֶת sˈōleṯ סֹלֶת wheat groat
ל֖וּשִׁי lˌûšî לושׁ knead
וַ wa וְ and
עֲשִׂ֥י ʕᵃśˌî עשׂה make
עֻגֹֽות׃ ʕuḡˈôṯ עֻגָה cake
18:6. festinavit Abraham in tabernaculum ad Sarram dixitque ei adcelera tria sata similae commisce et fac subcinericios panes
Abraham made haste into the tent to Sera, and said to her: Make haste, temper together three measures of flour, and make cakes upon the hearth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «Поскорее замеси три саты лучшей муки…» Три саты составляли одну «ефу», приблизительно около 30: фунтов нашего веса; судя по другим местам Библии, можно думать, это было обычное количество муки, употреблявшееся у евреев для приготовления хлебов (Мф 13:33). Под пресными же хлебами здесь, очевидно, имеются ввиду те лепешки, которые и теперь обычно изготовляются арабами в несколько минут, при приемах почетных гостей.
Adam Clarke: Commentary on the Bible - 1831
18:6: Three measures of fine meal - The סאה seah, which is here translated measure, contained, according to Bishop Cumberland, about two gallons and a half; and Mr. Ainsworth translates the word peck. On this circumstance the following observations of the judicious and pious Abbe Fleury cannot fail to be acceptable to the reader. Speaking of the frugality of the patriarchs he says: "We have an instance of a splendid entertainment in that which Abraham made for the three angels. He set a whole calf before them, new bread, but baked on the hearth, together with butter and milk. Three measures of meal were baked into bread on this occasion, which come to more than two of our bushels, and nearly to fifty-six pounds of our weight; hence we may conclude that men were great eaters in those days, used much exercise, were probably of a much larger stature as well as longer lives than we. Homer (Odyss. lib. xiv., ver. 74, etc). makes his heroes great eaters. When Eumaeus entertained Ulysses, he dressed two pigs for himself and his guest.
'So saying, he girded quick his tunic close,
And issuing sought the styes; thence bringing two,
Of the imprisoned herd, he slaughtered both,
Singed them and slash'd and spitted them, and placed
The whole well roasted, banquets spits, and all,
Reeking before Ulysses.'
Cowper.
On another occasion a hog of five years old was slaughtered and served up for five persons: -
' - His wood for fuel he prepared,
And dragging thither a well-fatted brawn
Of the fifth year:
Next piercing him, and scorching close his hair,
The joints they parted,' etc.
Cowper. Ibid. ver. 419.
Homer's heroes wait upon themselves and guests in the common occasions of life; the patriarchs do the same. Abraham, who had so many servants, and was nearly a hundred years old, brought the water himself to wash the feet of his guests, ordered his wife to make the bread quickly, went himself to choose the calf from the herd, and came again to serve them standing. I will allow that he was animated on this occasion with a desire of showing hospitality, but the lives of all the rest of the patriarchs were similar to this."
Make cakes upon the hearth - Or under the ashes. This mode is used in the east to the present day. When the hearth is strongly heated with the fire that has been kindled on it, they remove the coals, sweep off the ashes, lay on the bread, and then cover it with the hot cinders.
Albert Barnes: Notes on the Bible - 1834
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 Exo 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: Make ready quickly: Heb. hasten
three: Isa 32:8; Mat 13:33; Luk 10:38-40; Act 16:15; Rom 12:13; Gal 5:13; Heb 13:2; Pe1 4:9
Carl Friedrich Keil and Franz Delitzsch
18:6
When the three men had accepted the hospitable invitation, Abraham, just like a Bedouin sheikh of the present day, directed his wife to take three seahs (374 cubic inches each) of fine meal, and back cakes of it as quickly as possible (עגּות round unleavened cakes baked upon hot stones); he also had a tender calf killed, and sent for milk and butter, or curdled milk, and thus prepared a bountiful and savoury meal, of which the guests partook. The eating of material food on the part of these heavenly beings was not in appearance only, but was really eating; an act which may be attributed to the corporeality assumed, and is to be regarded as analogous to the eating on the part of the risen and glorified Christ (Lk 24:41.), although the miracle still remains physiologically incomprehensible.
John Gill
18:6 And Abraham hastened into the tent unto Sarah,.... In order to acquaint her with his guests, and to give proper instructions for providing food for them; and this he hasted to do, being hearty in the entertainment of them, and that he might not keep them too long from their journey:
and said, to Sarah his wife:
make ready quickly three measures of fine meal; which was ready sifted from the bran, and was the finest flour that was in the house, and only wanted to be mixed and kneaded and made up into cakes; and he ordered three measures or seahs of them, each of which held more than our peck, and all three made an ephah or bushel, being willing to have enough, and to make a generous entertainment for them; this he enjoined Sarah to do, but not of herself, but by her maids, and no doubt, for quicker dispatch, she might assist herself, wherefore it follows:
knead it, and make cakes upon the hearth; after the fine flour was made dough and kneaded, it was made into round cakes, and these were put upon an hearth made hot, and then covered with hot embers, by which means they were soon baked and fit to eat; this was done "upon hot stones" (n); and a traveller (o) into those parts some years ago reports, that, passing through the deserts of Arabia, when they chose to eat new bread, instead of, or for want of biscuits, they made a paste of flour and water, and wrought it into broad cakes about the thickness of a finger, and put them in a hot place on the ground, heated on purpose by fire, and covered them with ashes and coals, and turned them several times until they were enough, and that these cakes were savoury and good to eat: some of the Arabians, he says: have in their tents stones or copper plates, made on purpose to bake them, and gives (p) an instance of a woman they met with in a country lying between Mesopotamia and Media, making such cakes for them in the same manner.
(n) Bochart. Hierozoic. par. 1. l. 2. c. 34. col. 328. (o) Rauwolff's Travels, par. 2. ch. 4. p. 120. (p) Ib. c. 9. p. 163.
Robert Jamieson, A. R. Fausset and David Brown
18:6 Abraham hastened . . . unto Sarah . . . make cakes upon the hearth--Bread is baked daily, no more than is required for family use, and always by the women, commonly the wife. It is a short process. Flour mixed with water is made into dough, and being rolled out into cakes, it is placed on the earthen floor, previously heated by a fire. The fire being removed, the cakes are laid on the ground, and being covered over with hot embers, are soon baked, and eaten the moment they are taken off.
18:718:7: Եւ յանդեայ ընթացաւ Աբրաամ, եւ ա՛ռ որթ մի մատաղ եւ բարի, եւ ետ ցպատանին, եւ փութացո՛յց վաղվաղակի հասուցանել։
7 Աբրահամը գնաց դէպի նախիր, վերցրեց մի մատղաշ, լաւ հորթ, տուեց ծառային ու շտապեցրեց, որ կերակուր պատրաստի:
7 Եւ Աբրահամ վազեց արջառներուն ու մատղաշ ու աղէկ հորթ մը առաւ ու պատանիի մը տուաւ. ան ալ շուտով պատրաստեց զանիկա։
Եւ յանդեայ ընթացաւ Աբրահամ, եւ առ որթ մի մատաղ եւ բարի եւ ետ ցպատանին, եւ փութացոյց վաղվաղակի հասուցանել:

18:7: Եւ յանդեայ ընթացաւ Աբրաամ, եւ ա՛ռ որթ մի մատաղ եւ բարի, եւ ետ ցպատանին, եւ փութացո՛յց վաղվաղակի հասուցանել։
7 Աբրահամը գնաց դէպի նախիր, վերցրեց մի մատղաշ, լաւ հորթ, տուեց ծառային ու շտապեցրեց, որ կերակուր պատրաստի:
7 Եւ Աբրահամ վազեց արջառներուն ու մատղաշ ու աղէկ հորթ մը առաւ ու պատանիի մը տուաւ. ան ալ շուտով պատրաստեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
18:77: И побежал Авраам к стаду, и взял теленка нежного и хорошего, и дал отроку, и тот поспешил приготовить его.
18:7 καὶ και and; even εἰς εις into; for τὰς ο the βόας βους ox ἔδραμεν τρεχω run Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even ἔλαβεν λαμβανω take; get μοσχάριον μοσχαριον tender καὶ και and; even καλὸν καλος fine; fair καὶ και and; even ἔδωκεν διδωμι give; deposit τῷ ο the παιδί παις child; boy καὶ και and; even ἐτάχυνεν ταχυνω the ποιῆσαι ποιεω do; make αὐτό αυτος he; him
18:7 וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the בָּקָ֖ר bbāqˌār בָּקָר cattle רָ֣ץ rˈāṣ רוץ run אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take בֶּן־ ben- בֵּן son בָּקָ֜ר bāqˈār בָּקָר cattle רַ֤ךְ rˈaḵ רַךְ tender וָ wā וְ and טֹוב֙ ṭôv טֹוב good וַ wa וְ and יִּתֵּ֣ן yyittˈēn נתן give אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy וַ wa וְ and יְמַהֵ֖ר yᵊmahˌēr מהר hasten לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
18:7. ipse vero ad armentum cucurrit et tulit inde vitulum tenerrimum et optimum deditque puero qui festinavit et coxit illumAnd he himself ran to the herd, and took from thence a calf very tender and very good, and gave it to a young man: who made haste and boiled it.
7. And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hasted to dress it.
And Abraham ran unto the herd, and fetcht a calf tender and good, and gave [it] unto a young man; and he hasted to dress it:

7: И побежал Авраам к стаду, и взял теленка нежного и хорошего, и дал отроку, и тот поспешил приготовить его.
18:7
καὶ και and; even
εἰς εις into; for
τὰς ο the
βόας βους ox
ἔδραμεν τρεχω run
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
ἔλαβεν λαμβανω take; get
μοσχάριον μοσχαριον tender
καὶ και and; even
καλὸν καλος fine; fair
καὶ και and; even
ἔδωκεν διδωμι give; deposit
τῷ ο the
παιδί παις child; boy
καὶ και and; even
ἐτάχυνεν ταχυνω the
ποιῆσαι ποιεω do; make
αὐτό αυτος he; him
18:7
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
בָּקָ֖ר bbāqˌār בָּקָר cattle
רָ֣ץ rˈāṣ רוץ run
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
בֶּן־ ben- בֵּן son
בָּקָ֜ר bāqˈār בָּקָר cattle
רַ֤ךְ rˈaḵ רַךְ tender
וָ וְ and
טֹוב֙ ṭôv טֹוב good
וַ wa וְ and
יִּתֵּ֣ן yyittˈēn נתן give
אֶל־ ʔel- אֶל to
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
וַ wa וְ and
יְמַהֵ֖ר yᵊmahˌēr מהר hasten
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
18:7. ipse vero ad armentum cucurrit et tulit inde vitulum tenerrimum et optimum deditque puero qui festinavit et coxit illum
And he himself ran to the herd, and took from thence a calf very tender and very good, and gave it to a young man: who made haste and boiled it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: По поводу тех мелких подробностей, которыми изображаются картины угощения Авраамом его неожиданных гостей, святой Иоанн Златоуст замечает: «смотри, как все делается со скоростью, с пламенным усердием, с радушием, с радостью и большим удовольствием!.. Сам все делает и предлагает! Он даже не признал себя достойным сесть вместе с ними, но, когда они ели, он стоял пред ними под деревом. Какое величие страннолюбия! Какая глубина смирения! Какая возвышенность боголюбивой души!»

«И они ели». Это не призрачное или только аллегорическое вкушение пищи, как то думали некоторые толкователи (Иосиф Флавий, Филон, Ионафан, Иустин Философ), но действительное и реальное ее принятие, наподобие того, как вкушал пищу и Господь Иисус Христос, являясь ученикам по Своем воскресении (Лк 24:43) со Своею преображенной плотью, проходившей даже через запертые двери (Ин 20:19).

Сарра получает новое откровение о рождении от нее сына.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: Gen 19:3; Jdg 13:15, Jdg 13:16; Amo 6:4; Mal 1:14; Mat 22:4; Luk 15:23, Luk 15:27, Luk 15:30
John Gill
18:7 And Abraham ran unto the herd,.... While Sarah and her maids were kneading the dough and making the cakes:
and fetched a calf tender and good; a fine fat calf, which was reckoned very delicious food, and much in use with the ancients (q) and generally made a part in any grand entertainment, and was accounted fit for a king, see 1Kings 28:24,
and gave it unto a young man: one of his servants, to kill and dress as soon as possible; Jarchi says this was Ishmael, whom he trained up to such service:
and he hasted to dress it; the young man made all the haste he could to get it ready, according to the orders of Abraham.
(q) --Orpheus de lapidibus, ver. 63.
Robert Jamieson, A. R. Fausset and David Brown
18:7 Abraham ran unto the herd, and fetched a calf--Animal food is never provided, except for visitors of a superior rank when a kid or lamb is killed. A calf is still a higher stretch of hospitality, and it would probably be cooked as is usually done when haste is required--either by roasting it whole or by cutting it up into small pieces and broiling them on skewers over the fire. It is always eaten along with boiled corn swimming in butter or melted fat, into which every morsel of meat, laid upon a piece of bread, is dipped, before being conveyed by the fingers to the mouth.
18:818:8: Եւ ա՛ռ կոգի եւ կաթն, եւ զորթն զոր հասոյց, եւ եդ առաջի նոցա, եւ կերան. եւ նա կայր առաջի նոցա ընդ ծառովն։
8 Նա վերցրեց կարագ, կաթ ու հորթի մսից պատրաստուած կերակուրը եւ դրեց նրանց առաջ: Նրանք կերան, իսկ ինքը կանգնած մնաց նրանց առաջ, ծառի տակ:
8 Եւ կոգի ու կաթ ու իր պատրաստած հորթը առաւ եւ անոնց առջեւ դրաւ ու ինք ծառին տակ անոնց քով կայնեցաւ։ Անոնք կերան
Եւ առ կոգի եւ կաթն եւ զորթն զոր հասոյց, եւ եդ առաջի նոցա եւ կերան. եւ նա կայր առաջի նոցա ընդ ծառովն:

18:8: Եւ ա՛ռ կոգի եւ կաթն, եւ զորթն զոր հասոյց, եւ եդ առաջի նոցա, եւ կերան. եւ նա կայր առաջի նոցա ընդ ծառովն։
8 Նա վերցրեց կարագ, կաթ ու հորթի մսից պատրաստուած կերակուրը եւ դրեց նրանց առաջ: Նրանք կերան, իսկ ինքը կանգնած մնաց նրանց առաջ, ծառի տակ:
8 Եւ կոգի ու կաթ ու իր պատրաստած հորթը առաւ եւ անոնց առջեւ դրաւ ու ինք ծառին տակ անոնց քով կայնեցաւ։ Անոնք կերան
zohrab-1805▾ eastern-1994▾ western am▾
18:88: И взял масла и молока и теленка приготовленного, и поставил перед ними, а сам стоял подле них под деревом. И они ели.
18:8 ἔλαβεν λαμβανω take; get δὲ δε though; while βούτυρον βουτυρον and; even γάλα γαλα milk καὶ και and; even τὸ ο the μοσχάριον μοσχαριον who; what ἐποίησεν ποιεω do; make καὶ και and; even παρέθηκεν παρατιθημι pose; serve αὐτοῖς αυτος he; him καὶ και and; even ἐφάγοσαν εσθιω eat; consume αὐτὸς αυτος he; him δὲ δε though; while παρειστήκει παριστημι stand by; present αὐτοῖς αυτος he; him ὑπὸ υπο under; by τὸ ο the δένδρον δενδρον tree
18:8 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take חֶמְאָ֜ה ḥemʔˈā חֶמְאָה butter וְ wᵊ וְ and חָלָ֗ב ḥālˈāv חָלָב milk וּ û וְ and בֶן־ ven- בֵּן son הַ ha הַ the בָּקָר֙ bbāqˌār בָּקָר cattle אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֔ה ʕāśˈā עשׂה make וַ wa וְ and יִּתֵּ֖ן yyittˌēn נתן give לִ li לְ to פְנֵיהֶ֑ם fᵊnêhˈem פָּנֶה face וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he עֹמֵ֧ד ʕōmˈēḏ עמד stand עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon תַּ֥חַת tˌaḥaṯ תַּחַת under part הָ hā הַ the עֵ֖ץ ʕˌēṣ עֵץ tree וַ wa וְ and יֹּאכֵֽלוּ׃ yyōḵˈēlû אכל eat
18:8. tulit quoque butyrum et lac et vitulum quem coxerat et posuit coram eis ipse vero stabat iuxta eos sub arboreHe took also butter and milk, and the calf which he had boiled, and set before them: but he stood by them under the tree.
8. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
And he took butter, and milk, and the calf which he had dressed, and set [it] before them; and he stood by them under the tree, and they did eat:

8: И взял масла и молока и теленка приготовленного, и поставил перед ними, а сам стоял подле них под деревом. И они ели.
18:8
ἔλαβεν λαμβανω take; get
δὲ δε though; while
βούτυρον βουτυρον and; even
γάλα γαλα milk
καὶ και and; even
τὸ ο the
μοσχάριον μοσχαριον who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
παρέθηκεν παρατιθημι pose; serve
αὐτοῖς αυτος he; him
καὶ και and; even
ἐφάγοσαν εσθιω eat; consume
αὐτὸς αυτος he; him
δὲ δε though; while
παρειστήκει παριστημι stand by; present
αὐτοῖς αυτος he; him
ὑπὸ υπο under; by
τὸ ο the
δένδρον δενδρον tree
18:8
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
חֶמְאָ֜ה ḥemʔˈā חֶמְאָה butter
וְ wᵊ וְ and
חָלָ֗ב ḥālˈāv חָלָב milk
וּ û וְ and
בֶן־ ven- בֵּן son
הַ ha הַ the
בָּקָר֙ bbāqˌār בָּקָר cattle
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֔ה ʕāśˈā עשׂה make
וַ wa וְ and
יִּתֵּ֖ן yyittˌēn נתן give
לִ li לְ to
פְנֵיהֶ֑ם fᵊnêhˈem פָּנֶה face
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
עֹמֵ֧ד ʕōmˈēḏ עמד stand
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הָ הַ the
עֵ֖ץ ʕˌēṣ עֵץ tree
וַ wa וְ and
יֹּאכֵֽלוּ׃ yyōḵˈēlû אכל eat
18:8. tulit quoque butyrum et lac et vitulum quem coxerat et posuit coram eis ipse vero stabat iuxta eos sub arbore
He took also butter and milk, and the calf which he had boiled, and set before them: but he stood by them under the tree.
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Adam Clarke: Commentary on the Bible - 1831
18:8: And he stood by them under the tree, and they did eat - Nothing is more common in Hindostan than to see travelers and guests eating under the shade of trees. Feasts are scarcely ever held in houses. The house of a Hindoo serves for sleeping and cooking, and for shutting up the women; but is never considered as a sitting or dining room - Ward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: he took: Gen 19:3; Deu 32:14; Jdg 5:25
stood: Neh 12:44; Luk 12:37, Luk 17:8; Joh 12:2; Gal 5:13; Rev 3:20
and they: Gen 19:3; Jdg 13:15; Luk 24:30, Luk 24:43; Act 10:41
Geneva 1599
18:8 And he took butter, and milk, and the calf which he had dressed, and set [it] before them; and he stood by them under the tree, and (e) they did eat.
(e) For as God gave them bodies for a time, so he gave them the abilities of them, to walk, to eat and drink, and such like.
John Gill
18:8 And he took butter and milk,.... Jarchi says, it was the fat of the milk gathered from the top of it, he means cream, and is different both from butter and from milk: this was either Abraham himself, who took and brought these, as Sarah or her maidens might bring the cakes when baked; or else Abraham's young man, since it follows:
and the calf which he had dressed; either the whole of it, or some principal parts of it, reckoned the finest and choicest; though by what follows it seems to be Abraham himself, who may be said to dress the calf, it being done by his orders:
and set it before them; a table being placed under the tree, he set, or ordered to be set, all those provisions before the three men, to feed upon, the cakes and butter, the milk and fatted calf:
and he stood by them under the tree; not only to bid them welcome, but to minister to them; nor will this seem strange, or that the above several things were chiefly done by Abraham and Sarah, when it is observed that the greatest personages in the eastern countries, in early times, used to perform such services, and still do to this day, as a late traveller (r) informs us:"it is here (says he) no disgrace for persons of the highest character to busy themselves in what we should reckon menial employments; the greatest prince assists in the most laborious actions of husbandry; neither is he ashamed to fetch a lamb from his herd and kill it, while the princess his wife is impatient till she has prepared her fire and her kettle to seethe and dress it: the custom that still continues of walking either barefoot or with slippers requires the ancient compliment of bringing water upon the arrival of a stranger to wash his feet; and who is the person that presents himself first to do this office, and to give the "mar habbeh", or welcome, but the master of the family himself? who always distinguishes himself by being the most officious; and, after his entertainment is prepared, accounts it a breach of respect to sit down with his guests, but stands up all the time and serves them.''All which serves greatly to illustrate this passage; and the same learned author observes, that in this manner we find Achilles and Patroclus employed, as described by Homer (s), in providing an entertainment:
and they did eat; or seemed to eat, as the Targum of Jonathan and Jarchi; though as they assumed bodies so animated as to be capable of talking and walking, why not of eating and drinking? and there must have been a consumption of food some way or other, or Abraham would have known they had not eaten: we read of angels' food, Ps 78:25; our English poet had a notion of angels eating, and represents Eve providing a repast for the angel, which he owns to be no ungrateful food (t).
(r) Dr. Shaw's Travels, p. 237, 238. Ed. 2. (s) Iliad. 9. ver. 205. (t) Milton's Paradise Lost, B. 5. ver. 412, &c.
Robert Jamieson, A. R. Fausset and David Brown
18:8 milk--A bowl of camel's milk ends the repast.
he stood by them under the tree--The host himself, even though he has a number of servants, deems it a necessary act of politeness to stand while his guests are at their food, and Abraham evidently did this before he was aware of the real character of his visitors.
18:918:9: Եւ ասէ ցնա. Ո՞ւր է Սառա կին քո։ Նա պատասխանի ետ եւ ասէ. Ահաւանիկ ՚ի խորանի՛ անդ է[135]։ [135] Այլք. Եւ ասեն ցնա. Ո՛ւր է Սարրա։
9 Նրանք հարցրին. «Ու՞ր է քո կին Սառան»: Նա պատասխանեց. «Վրանում է»:
9 Եւ ըսին իրեն. «Ո՞ւր է քու Սառա կինդ» ու ինք ըսաւ. «Ահա վրանին մէջ է»։
Եւ ասեն ցնա. Ո՞ւր է Սառա կին քո: Նա պատասխանի ետ եւ ասէ. Ահաւանիկ ի խորանի անդ է:

18:9: Եւ ասէ ցնա. Ո՞ւր է Սառա կին քո։ Նա պատասխանի ետ եւ ասէ. Ահաւանիկ ՚ի խորանի՛ անդ է[135]։
[135] Այլք. Եւ ասեն ցնա. Ո՛ւր է Սարրա։
9 Նրանք հարցրին. «Ու՞ր է քո կին Սառան»: Նա պատասխանեց. «Վրանում է»:
9 Եւ ըսին իրեն. «Ո՞ւր է քու Սառա կինդ» ու ինք ըսաւ. «Ահա վրանին մէջ է»։
zohrab-1805▾ eastern-1994▾ western am▾
18:99: И сказали ему: где Сарра, жена твоя? Он отвечал: здесь, в шатре.
18:9 εἶπεν επω say; speak δὲ δε though; while πρὸς προς to; toward αὐτόν αυτος he; him ποῦ που.1 where? Σαρρα σαρρα Sarra ἡ ο the γυνή γυνη woman; wife σου σου of you; your ὁ ο the δὲ δε though; while ἀποκριθεὶς αποκρινομαι respond εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἐν εν in τῇ ο the σκηνῇ σκηνη tent
18:9 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵׄלָ֔ׄיׄוׄ ʔˈēlˈāyˈw אֶל to אַיֵּ֖ה ʔayyˌē אַיֵּה where שָׂרָ֣ה śārˈā שָׂרָה Sarah אִשְׁתֶּ֑ךָ ʔištˈeḵā אִשָּׁה woman וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say הִנֵּ֥ה hinnˌē הִנֵּה behold בָ vā בְּ in † הַ the אֹֽהֶל׃ ʔˈōhel אֹהֶל tent
18:9. cumque comedissent dixerunt ad eum ubi est Sarra uxor tua ille respondit ecce in tabernaculo estAnd when they had eaten, they said to him: Where is Sara thy wife? He answered: Lo, she is in the tent.
9. And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.
And they said unto him, Where [is] Sarah thy wife? And he said, Behold, in the tent:

9: И сказали ему: где Сарра, жена твоя? Он отвечал: здесь, в шатре.
18:9
εἶπεν επω say; speak
δὲ δε though; while
πρὸς προς to; toward
αὐτόν αυτος he; him
ποῦ που.1 where?
Σαρρα σαρρα Sarra
ο the
γυνή γυνη woman; wife
σου σου of you; your
ο the
δὲ δε though; while
ἀποκριθεὶς αποκρινομαι respond
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ἐν εν in
τῇ ο the
σκηνῇ σκηνη tent
18:9
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵׄלָ֔ׄיׄוׄ ʔˈēlˈāyˈw אֶל to
אַיֵּ֖ה ʔayyˌē אַיֵּה where
שָׂרָ֣ה śārˈā שָׂרָה Sarah
אִשְׁתֶּ֑ךָ ʔištˈeḵā אִשָּׁה woman
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
הִנֵּ֥ה hinnˌē הִנֵּה behold
בָ בְּ in
הַ the
אֹֽהֶל׃ ʔˈōhel אֹהֶל tent
18:9. cumque comedissent dixerunt ad eum ubi est Sarra uxor tua ille respondit ecce in tabernaculo est
And when they had eaten, they said to him: Where is Sara thy wife? He answered: Lo, she is in the tent.
9. And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: «И сказал один из них…» Еще в предшествующем стихе речь шла о всех трех гостях Авраама; теперь же говорящим выступает один из Них. То обстоятельство, что этот чудный гость Авраама оказался знающим его жену по имени, и еще больше то, что Он изрек обетование о рождении от нее сына, уже хорошо известное Аврааму по предшествующим случаям общения с Господом (15:4; 17:19, 21), должно было открыть ему глаза на действительную небесную природу этого гостя. Исполнение слов самого обещания придти на следующий год в то же самое время справедливо видят в факте рождения Исаака, в котором, очевидно, сказалась чудодейственная рука Божья, на что уполномочивает и последующий контекст речи (21:1).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. 10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent-door, which was behind him. 11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? 14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
These heavenly guests (being sent to confirm the promise lately made to Abraham, that he should have a son by Sarah), while they are receiving Abraham's kind entertainment, they return his kindness. He receives angels, and has angels' rewards, a gracious message from heaven, Matt. x. 41.
I. Care is taken that Sarah should be within hearing. She must conceive by faith, and therefore the promise must be made to her, Heb. xi. 11. It was the modest usage of that time that the women did not sit at meat with men, at least not with strangers, but confined themselves to their own apartments; therefore Sarah is here out of sight: but she must not be out of hearing. The angels enquire (v. 9), Where is Sarah thy wife? By naming her, they gave intimation enough to Abraham that, though they seemed strangers, yet they very well knew him and his family. By enquiring after her, they showed a friendly kind concern for the family and relations of one whom they found respectful to them. It is a piece of common civility, which ought to proceed from a principle of Christian love, and then it is sanctified. And, by speaking of her (she over-hearing it), they drew her to listen to what was further to be said. Where is Sarah thy wife? say the angels. "Behold in the tent," says Abraham. "Where should she be else? There she is in her place, as she uses to be, and is now within call." Note, 1. The daughters of Sarah must learn of her to be chaste, keepers at home, Tit. ii. 5. There is nothing got by gadding. 2. Those are most likely to receive comfort from God and his promises that are in their place and in the way of their duty, Luke ii. 8.
II. The promise is then renewed and ratified, that she should have a son (v. 10): "I will certainly return unto thee, and visit thee next time with the performance, as now I do with the promise." God will return to those that bid him welcome, that entertain his visits: "I will return thy kindness, Sarah thy wife shall have a son;" it is repeated again, v. 14. Thus the promises of the Messiah were often repeated in the Old Testament, for the strengthening of the faith of God's people. We are slow of heart to believe, and therefore have need of line upon line to the same purport. This is that word of promise which the apostle quotes (Rom. ix. 9), as that by the virtue of which Isaac was born. Note, 1. The same blessings which others have from common providence believers have from the promise, which makes them very sweet and very sure. 2. The spiritual seed of Abraham owe their life, and joy, and hope, and all, to the promise. They are born by the word of God, 1 Pet. i. 23.
III. Sarah thinks this too good news to be true, and therefore cannot as yet find in her heart to believe it: Sarah laughed within herself, v. 12. It was not a pleasing laughter of faith, like Abraham's (ch. xvii. 17), but it was a laughter of doubting and mistrust. Note, The same thing may be done from very different principles, of which God only, who knows the heart, can judge. The great objection which Sarah could not get over was her age: "I am waxed old, and past childbearing in the course of nature, especially having been hitherto barren, and (which magnifies the difficulty) my lord is old also." Observe here, 1. Sarah calls Abraham her lord; it was the only good word in this saying, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives. 1 Pet. iii. 6, Sarah obeyed Abraham, calling him lord, in token of respect and subjection. Thus must the wife reverence her husband, Eph. v. 33. And thus must we be apt to take notice of what is spoken decently and well, to the honour of those that speak it, though it may be mixed with that which is amiss, over which we should cast a mantle of love. 2. Human improbability often sets up in contradiction to the divine promise. The objections of sense are very apt to stumble and puzzle the weak faith even of true believers. It is hard to cleave to the first Cause, when second causes frown. 3. Even where there is true faith, yet there are often sore conflicts with unbelief, Sarah could say, Lord, I believe (Heb. xi. 11), and yet must say, Lord, help my unbelief.
IV. The angel reproves the indecent expressions of her distrust, v. 13, 14. Observe, 1. Though Sarah was now most kindly and generously entertaining these angels, yet, when she did amiss, they reproved her for it, as Christ reproved Martha in her own house, Luke x. 40, 41. If our friends be kind to us, we must not therefore be so unkind to them as to suffer sin upon them. 2. God gave this reproof to Sarah by Abraham her husband. To him he said, Why did Sarah laugh? perhaps because he had not told her of the promise which had been given him some time before to this purport, and which, if he had communicated it to her with its ratifications, would have prevented her from being so surprised now. Or Abraham was told of it that he might tell her of it. Mutual reproof, when there is occasion for it, is one of the duties of the conjugal relation. 3. The reproof itself is plain, and backed with a good reason: Wherefore did Sarah laugh? Note, It is good to enquire into the reason of our laughter, that it may not be the laughter of the fool, Eccl. vii. 6. "Wherefore did I laugh?" Again, Our unbelief and distrust are a great offence to the God of heaven. He justly takes it ill to have the objections of sense set up in contradiction to his promise, as Luke i. 18. 4. Here is a question asked which is enough to answer all the cavils of flesh and blood: Is any thing too hard for the Lord? (Heb. too wonderful), that is, (1.) Is any thing so secret as to escape his cognizance? No, not Sarah's laughing, though it was only within herself. Or, (2.) Is any thing so difficult as to exceed his power? No, not the giving of a child to Sarah in her old age.
V. Sarah foolishly endeavours to conceal her fault (v. 15): She denied, saying, I did not laugh, thinking nobody could contradict her: she told this lie, because she was afraid; but it was in vain to attempt concealing it from an all-seeing eye; she was told, to her shame, Thou didst laugh. Now, 1. There seems to be in Sarah a retraction of her distrust. Now she perceived, by laying circumstances together, that it was a divine promise which had been made concerning her, she renounced all doubting distrustful thoughts about it. But, 2. There was withal a sinful attempt to cover a sin with a lie. It is a shame to do amiss, but a greater shame to deny it; for thereby we add iniquity to our iniquity. Fear of a rebuke often betrays us into this snare. See Isa. lvii. 11, Whom hast thou feared, that thou hast lied? But we deceive ourselves if we think to impose upon God; he can and will bring truth to light, to our shame. He that covers his sin cannot prosper, for the day is coming which will discover it.
Albert Barnes: Notes on the Bible - 1834
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 Rev_eal 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 Psa 25:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: Where: Gen 4:9
in: Gen 24:67, Gen 31:33; Tit 2:5
Carl Friedrich Keil and Franz Delitzsch
18:9
During the meal, at which Abraham stood, and waited upon them as the host, they asked for Sarah, for whom the visit was chiefly intended. On being told that she was in the tent, where she could hear, therefore, all that passed under the tree in front of the tent, the one whom Abraham addressed as Adonai (my Lord), and who is called Jehovah in Gen 18:13, said, "I will return to thee (חיּה כּעת) at this time, when it lives again" (חיּה, reviviscens, without the article, Ges. 111, 2b), i.e., at this time next year; "and, behold, Sarah, thy wife, will (then) have a son." Sarah heard this at the door of the tent; "and it was behind Him" (Jehovah), so that she could not be seen by Him as she stood at the door. But as the fulfilment of this promise seemed impossible to her, on account of Abraham's extreme age, and the fact that her own womb had lost the power of conception, she laughed within herself, thinking that she was not observed. But that she might know that the promise was made by the omniscient and omnipotent God, He reproved her for laughing, saying, "Is anything too wonderful (i.e., impossible) for Jehovah? at the time appointed I will return unto thee," etc.; and when her perplexity led her to deny it, He convicted her of falsehood. Abraham also had laughed at this promise (Gen 17:17), and without receiving any reproof. For his laughing was the joyous outburst of astonishment; Sarah's, on the contrary, the result of doubt and unbelief, which had to be broken down by reproof, and, as the result showed, really was broken down, inasmuch as she conceived and bore a son, whom she could only have conceived in faith (Heb 11:11).
John Gill
18:9 And they said unto him, where is Sarah thy wife?.... One of them put the question; and so the Septuagint version renders it, "and he said unto him", the principal of them, whom Abraham at first addressed and called him "my Lord", and was no other than the Son of God in an human form; and various things in the context show him to be a divine Person, particularly his promise of return next year, and Sarah should have a son: and the question here put by him was not out of ignorance, for he who knew the name of Abraham's wife, knew where she was; but this was asked in order to lead on to say something more concerning her, and that, hearing her name, she might draw nearer and listen to what was said of her:
and he said, behold, in the tent; for in those times they dwelt in tents, and this was either the tent common to the family, or rather was Sarah's own tent, Gen 24:67; Sarah was where she should be, in her own apartment, attending to the business of her family, and answered to the description the apostle gives of a good housewife, a keeper at home, Tit 2:5;
John Wesley
18:9 Where is Sarah thy wife? - By naming her, they gave intimation to Abraham, that tho' they seemed strangers, yet they well knew him and his family: by enquiring after her, they shewed a kind concern for the family of one, whom they found respectful to them. And by speaking of her, she over - hearing it, they drew her to listen to what was farther to be said.
18:1018:10: Եւ ասէ. Դարձեալ եկից առ քեզ ՚ի ժամանակի յայսմիկ ՚ի սո՛յն աւուրս, եւ ունիցի որդի Սառա կին քո։ Եւ Սարրա՝ ո՛ւնկն դնէր առ դրան խորանին. քանզի յետոյ նորա կայր։
10 Նրանցից մէկն ասաց. «Ես եկող տարի նոյն այս օրերին կը գամ քեզ մօտ եւ քո կին Սառան որդի կ’ունենայ»: Սառան ականջ էր դնում վրանի դռանը՝ նրա ետեւում կանգնած:
10 Տէրը ըսաւ. «Գալ տարի* անշուշտ քեզի պիտի դառնամ եւ ահա քու կինդ Սառա որդի մը պիտի ունենայ»։ Սառա մտիկ կ’ընէր վրանին դրանը մէջ՝ որ անոր ետեւն էր.
Եւ ասէ. Դարձեալ եկից առ քեզ [234]ի ժամանակի յայսմիկ ի սոյն աւուրս``, եւ ունիցի որդի Սառա կին քո. եւ Սառա ունկն դնէր առ դրան խորանին, քանզի յետոյ նորա կայր:

18:10: Եւ ասէ. Դարձեալ եկից առ քեզ ՚ի ժամանակի յայսմիկ ՚ի սո՛յն աւուրս, եւ ունիցի որդի Սառա կին քո։ Եւ Սարրա՝ ո՛ւնկն դնէր առ դրան խորանին. քանզի յետոյ նորա կայր։
10 Նրանցից մէկն ասաց. «Ես եկող տարի նոյն այս օրերին կը գամ քեզ մօտ եւ քո կին Սառան որդի կ’ունենայ»: Սառան ականջ էր դնում վրանի դռանը՝ նրա ետեւում կանգնած:
10 Տէրը ըսաւ. «Գալ տարի* անշուշտ քեզի պիտի դառնամ եւ ահա քու կինդ Սառա որդի մը պիտի ունենայ»։ Սառա մտիկ կ’ընէր վրանին դրանը մէջ՝ որ անոր ետեւն էր.
zohrab-1805▾ eastern-1994▾ western am▾
18:1010: И сказал [один из них]: Я опять буду у тебя в это же время, и будет сын у Сарры, жены твоей. А Сарра слушала у входа в шатер, сзади его.
18:10 εἶπεν επω say; speak δέ δε though; while ἐπαναστρέφων επαναστρεφω here πρὸς προς to; toward σὲ σε.1 you κατὰ κατα down; by τὸν ο the καιρὸν καιρος season; opportunity τοῦτον ουτος this; he εἰς εις into; for ὥρας ωρα hour καὶ και and; even ἕξει εχω have; hold υἱὸν υιος son Σαρρα σαρρα Sarra ἡ ο the γυνή γυνη woman; wife σου σου of you; your Σαρρα σαρρα Sarra δὲ δε though; while ἤκουσεν ακουω hear πρὸς προς to; toward τῇ ο the θύρᾳ θυρα door τῆς ο the σκηνῆς σκηνη tent οὖσα ειμι be ὄπισθεν οπισθεν from behind; in back of αὐτοῦ αυτος he; him
18:10 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say שֹׁ֣וב šˈôv שׁוב return אָשׁ֤וּב ʔāšˈûv שׁוב return אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to כָּ kā כְּ as † הַ the עֵ֣ת ʕˈēṯ עֵת time חַיָּ֔ה ḥayyˈā חַי alive וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold בֵ֖ן vˌēn בֵּן son לְ lᵊ לְ to שָׂרָ֣ה śārˈā שָׂרָה Sarah אִשְׁתֶּ֑ךָ ʔištˈeḵā אִשָּׁה woman וְ wᵊ וְ and שָׂרָ֥ה śārˌā שָׂרָה Sarah שֹׁמַ֛עַת šōmˈaʕaṯ שׁמע hear פֶּ֥תַח pˌeṯaḥ פֶּתַח opening הָ hā הַ the אֹ֖הֶל ʔˌōhel אֹהֶל tent וְ wᵊ וְ and ה֥וּא hˌû הוּא he אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
18:10. cui dixit revertens veniam ad te tempore isto vita comite et habebit filium Sarra uxor tua quo audito Sarra risit post ostium tabernaculiAnd he said to him: I will return and come to thee at this time, life accompanying and Sara thy wife shall have a son. Which when Sara heard, she laughed behind the door of the tent.
10. And he said, I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son. And Sarah heard in the tent door, which was behind him.
And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard [it] in the tent door, which [was] behind him:

10: И сказал [один из них]: Я опять буду у тебя в это же время, и будет сын у Сарры, жены твоей. А Сарра слушала у входа в шатер, сзади его.
18:10
εἶπεν επω say; speak
δέ δε though; while
ἐπαναστρέφων επαναστρεφω here
πρὸς προς to; toward
σὲ σε.1 you
κατὰ κατα down; by
τὸν ο the
καιρὸν καιρος season; opportunity
τοῦτον ουτος this; he
εἰς εις into; for
ὥρας ωρα hour
καὶ και and; even
ἕξει εχω have; hold
υἱὸν υιος son
Σαρρα σαρρα Sarra
ο the
γυνή γυνη woman; wife
σου σου of you; your
Σαρρα σαρρα Sarra
δὲ δε though; while
ἤκουσεν ακουω hear
πρὸς προς to; toward
τῇ ο the
θύρᾳ θυρα door
τῆς ο the
σκηνῆς σκηνη tent
οὖσα ειμι be
ὄπισθεν οπισθεν from behind; in back of
αὐτοῦ αυτος he; him
18:10
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
שֹׁ֣וב šˈôv שׁוב return
אָשׁ֤וּב ʔāšˈûv שׁוב return
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
כָּ כְּ as
הַ the
עֵ֣ת ʕˈēṯ עֵת time
חַיָּ֔ה ḥayyˈā חַי alive
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
בֵ֖ן vˌēn בֵּן son
לְ lᵊ לְ to
שָׂרָ֣ה śārˈā שָׂרָה Sarah
אִשְׁתֶּ֑ךָ ʔištˈeḵā אִשָּׁה woman
וְ wᵊ וְ and
שָׂרָ֥ה śārˌā שָׂרָה Sarah
שֹׁמַ֛עַת šōmˈaʕaṯ שׁמע hear
פֶּ֥תַח pˌeṯaḥ פֶּתַח opening
הָ הַ the
אֹ֖הֶל ʔˌōhel אֹהֶל tent
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
18:10. cui dixit revertens veniam ad te tempore isto vita comite et habebit filium Sarra uxor tua quo audito Sarra risit post ostium tabernaculi
And he said to him: I will return and come to thee at this time, life accompanying and Sara thy wife shall have a son. Which when Sara heard, she laughed behind the door of the tent.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:10: I will certainly return - Abraham was now ninety-nine years of age, and this promise was fulfilled when he was a hundred; so that the phrase according to the time of life must mean either a complete year, or nine months from the present time, the ordinary time of pregnancy. Taken in this latter sense, Abraham was now in the ninety-ninth year of his age, and Isaac was born when he was in his hundredth year.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: he said: Gen 18:13, Gen 18:14, Gen 16:10, Gen 22:15, Gen 22:16
according: Gen 17:21, Gen 21:2; Kg2 4:16, Kg2 4:17
Sarah: Gen 17:16, Gen 17:19, Gen 17:21, Gen 21:2; Jdg 13:3-5; Luk 1:13; Rom 9:8, Rom 9:9; Gal 4:23, Gal 4:28
Geneva 1599
18:10 And he said, I will certainly return unto thee according to the time of (f) life; and, lo, Sarah thy wife shall have a son. And Sarah heard [it] in the tent door, which [was] behind him.
(f) That is, about this time when she shall be alive, or when the child shall come into this life.
John Gill
18:10 And he said,.... The same that put the question, Jehovah himself, as appears by what follows:
I will certainly return unto thee according to the time of life; not by a personal appearance as now, but by the fulfilment of his promise which he had before given to Abraham, that he should have a son by Sarah, and now renews it; and this would be about the same time in the next year, perhaps at the spring of the year, which may be called "a time of life", when all things revive, which in the winter season seem to be dead; a fit emblem this of the case and condition of Abraham and Sarah, both as they now were, and afterwards would be; for, though their bodies were as it were dead and unfit for generation, yet nature would revive in them again: unless it be understood of the whole time of the conception, quickening, and birth of an infant, at the usual time a woman goes with child, which is nine months, when the infant is a perfect living child. All the Targums paraphrase it,"in which ye shall be alive,''safe and well, and so most of the Jewish commentators; as if it was a promise to Abraham and Sarah, that they should live to see the promise made good next given; but this seems not so agreeable as either of the former, see 4Kings 4:16,
and, lo, Sarah thy wife shall have a son; it was by degrees that this was made known to Abraham; first he was told he should have a son, but it was not said by whom he should have it; some years after that he is informed he should have a son by Sarah, but not when; but now it is revealed to him, that he should have one by her the next year:
and Sarah heard it in the tent door, which was behind him; or, "and it was behind him" (u); that is, the tent door was at the back of the person speaking; Sarah, hearing her name mentioned, got to the tent door to listen to what might be further said; and the place where she was, was behind the speaker, who stood between her and Abraham, with whom he was conversing; Abraham was before high, and Sarah behind him, so that he could not see her when she laughed, and yet he knew she did; and for the sake of that, this circumstance is remarked: both the Targums of Jonathan and Jerusalem paraphrase the clause,"and Ishmael stood behind it,''the tent door; and the former adds, and hearkened to what the angel said.
(u) "et ipsum post eum", Montanus.
John Wesley
18:10 I will certainly return unto thee - And visit thee. God will return to those that bid him welcome.
Robert Jamieson, A. R. Fausset and David Brown
18:10 REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
Sarah heard it in the tent door, which was behind him--The women's apartment is in the back of the tent, divided by a thin partition from the men's.
18:1118:11: Եւ Աբրաամ եւ Սարրա ծերացեալք էին եւ անցեալք զաւուրբք։ Եւ պակասեալ էր ՚ի Սառայէ լինել ՚ի կանանց օրինի։
11 Աբրահամն ու Սառան ծերացել էին, նրանց տարիքն առաջացել էր, եւ Սառան կորցրել էր ծննդաբերելու յատկութիւնը:
11 Աբրահամ ու Սառա ծերացած էին ու օրերնին անցուցած եւ Սառայէն պակսած էր կանանց օրէնքին մէջ ըլլալը։
Եւ Աբրահամ եւ Սառա ծերացեալք էին եւ անցեալք զաւուրբք, եւ պակասեալ էր ի Սառայէ լինել ի կանանց օրինի:

18:11: Եւ Աբրաամ եւ Սարրա ծերացեալք էին եւ անցեալք զաւուրբք։ Եւ պակասեալ էր ՚ի Սառայէ լինել ՚ի կանանց օրինի։
11 Աբրահամն ու Սառան ծերացել էին, նրանց տարիքն առաջացել էր, եւ Սառան կորցրել էր ծննդաբերելու յատկութիւնը:
11 Աբրահամ ու Սառա ծերացած էին ու օրերնին անցուցած եւ Սառայէն պակսած էր կանանց օրէնքին մէջ ըլլալը։
zohrab-1805▾ eastern-1994▾ western am▾
18:1111: Авраам же и Сарра были стары и в летах преклонных, и обыкновенное у женщин у Сарры прекратилось.
18:11 Αβρααμ αβρααμ Abraam; Avraam δὲ δε though; while καὶ και and; even Σαρρα σαρρα Sarra πρεσβύτεροι πρεσβυτερος senior; older προβεβηκότες προβαινω step ahead; advance ἡμερῶν ημερα day ἐξέλιπεν εκλειπω leave off; cease δὲ δε though; while Σαρρα σαρρα Sarra γίνεσθαι γινομαι happen; become τὰ ο the γυναικεῖα γυναικειος womanly
18:11 וְ wᵊ וְ and אַבְרָהָ֤ם ʔavrāhˈām אַבְרָהָם Abraham וְ wᵊ וְ and שָׂרָה֙ śārˌā שָׂרָה Sarah זְקֵנִ֔ים zᵊqēnˈîm זָקֵן old בָּאִ֖ים bāʔˌîm בוא come בַּ ba בְּ in † הַ the יָּמִ֑ים yyāmˈîm יֹום day חָדַל֙ ḥāḏˌal חדל cease לִ li לְ to הְיֹ֣ות hᵊyˈôṯ היה be לְ lᵊ לְ to שָׂרָ֔ה śārˈā שָׂרָה Sarah אֹ֖רַח ʔˌōraḥ אֹרַח path כַּ ka כְּ as † הַ the נָּשִֽׁים׃ nnāšˈîm אִשָּׁה woman
18:11. erant autem ambo senes provectaeque aetatis et desierant Sarrae fieri muliebriaNow they were both old, and far advanced in years, and it had ceased to be with Sara after the manner of women.
11. Now Abraham and Sarah were old, well stricken in age; it had ceased to be with Sarah after the manner of women.
Now Abraham and Sarah [were] old [and] well stricken in age; [and] it ceased to be with Sarah after the manner of women:

11: Авраам же и Сарра были стары и в летах преклонных, и обыкновенное у женщин у Сарры прекратилось.
18:11
Αβρααμ αβρααμ Abraam; Avraam
δὲ δε though; while
καὶ και and; even
Σαρρα σαρρα Sarra
πρεσβύτεροι πρεσβυτερος senior; older
προβεβηκότες προβαινω step ahead; advance
ἡμερῶν ημερα day
ἐξέλιπεν εκλειπω leave off; cease
δὲ δε though; while
Σαρρα σαρρα Sarra
γίνεσθαι γινομαι happen; become
τὰ ο the
γυναικεῖα γυναικειος womanly
18:11
וְ wᵊ וְ and
אַבְרָהָ֤ם ʔavrāhˈām אַבְרָהָם Abraham
וְ wᵊ וְ and
שָׂרָה֙ śārˌā שָׂרָה Sarah
זְקֵנִ֔ים zᵊqēnˈîm זָקֵן old
בָּאִ֖ים bāʔˌîm בוא come
בַּ ba בְּ in
הַ the
יָּמִ֑ים yyāmˈîm יֹום day
חָדַל֙ ḥāḏˌal חדל cease
לִ li לְ to
הְיֹ֣ות hᵊyˈôṯ היה be
לְ lᵊ לְ to
שָׂרָ֔ה śārˈā שָׂרָה Sarah
אֹ֖רַח ʔˌōraḥ אֹרַח path
כַּ ka כְּ as
הַ the
נָּשִֽׁים׃ nnāšˈîm אִשָּׁה woman
18:11. erant autem ambo senes provectaeque aetatis et desierant Sarrae fieri muliebria
Now they were both old, and far advanced in years, and it had ceased to be with Sara after the manner of women.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «Авраам же и Сарра были стары…» Вводное замечание бытописателя, служащее к объяснению и оправданию последующего поступка Сарры.
Adam Clarke: Commentary on the Bible - 1831
18:11: It ceased to be with Sarah after the manner of women - And consequently, naturally speaking, conception could not take place; therefore if she have a son it must be in a supernatural or miraculous way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: old: Gen 17:17, Gen 17:24; Luk 1:7, Luk 1:18, Luk 1:36; Rom 4:18-21; Heb 11:11, Heb 11:12, Heb 11:19
the: Gen 31:35; Lev 15:19
John Gill
18:11 Now Abraham and Sarah were old, and well stricken in age,.... The one being ninety nine years of age, and the other eighty nine; and which is observed to make it the more surprising that they should have a son at such an age; and what follows still makes it more so:
and it ceased to be with Sarah after the manner of women; her monthly visitors had left her, so that she was unfit for conception, and there could be no hope of it in a natural way; though the philosopher (w) intimates, that there are some, that it is possible, may conceive without them.
(w) Aristot. Hist. Animal. l. 7. c. 2.
18:1218:12: Ծիծաղեցա՛ւ Սառա ընդ միտս՝ եւ ասէ. Որ ինչ ցայժմ ո՛չ եղեւ ինձ, ա՞րդ լինիցի. եւ տէր իմ ծերացեալ է։
12 Ծիծաղեց Սառան իր մտքում եւ ասաց. «Այն, ինչ մինչեւ այժմ չկարողացայ անել, հիմա՞ պիտի կարողանամ: Իսկ իմ ամուսինն էլ ծերացել է»:
12 Սառա իր մտքին մէջ խնդաց՝ ըսելով. «Ես պառաւնալէս ետքը զուարճութի՞ւն պիտի ունենամ, արդէն տէրս ալ ծերացած է»։
Ծիծաղեցաւ Սառա ընդ միտս եւ ասէ. [235]Որ ինչ ցայժմ ոչ եղեւ ինձ` ա՞րդ լինիցի``. եւ տէր իմ ծերացեալ է:

18:12: Ծիծաղեցա՛ւ Սառա ընդ միտս՝ եւ ասէ. Որ ինչ ցայժմ ո՛չ եղեւ ինձ, ա՞րդ լինիցի. եւ տէր իմ ծերացեալ է։
12 Ծիծաղեց Սառան իր մտքում եւ ասաց. «Այն, ինչ մինչեւ այժմ չկարողացայ անել, հիմա՞ պիտի կարողանամ: Իսկ իմ ամուսինն էլ ծերացել է»:
12 Սառա իր մտքին մէջ խնդաց՝ ըսելով. «Ես պառաւնալէս ետքը զուարճութի՞ւն պիտի ունենամ, արդէն տէրս ալ ծերացած է»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1212: Сарра внутренно рассмеялась, сказав: мне ли, когда я состарилась, иметь сие утешение? и господин мой стар.
18:12 ἐγέλασεν γελαω laugh δὲ δε though; while Σαρρα σαρρα Sarra ἐν εν in ἑαυτῇ εαυτου of himself; his own λέγουσα λεγω tell; declare οὔπω ουπω not yet μέν μεν first of all μοι μοι me γέγονεν γινομαι happen; become ἕως εως till; until τοῦ ο the νῦν νυν now; present ὁ ο the δὲ δε though; while κύριός κυριος lord; master μου μου of me; mine πρεσβύτερος πρεσβυτερος senior; older
18:12 וַ wa וְ and תִּצְחַ֥ק ttiṣḥˌaq צחק laugh שָׂרָ֖ה śārˌā שָׂרָה Sarah בְּ bᵊ בְּ in קִרְבָּ֣הּ qirbˈāh קֶרֶב interior לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after בְלֹתִי֙ vᵊlōṯˌî בלה be worn out הָֽיְתָה־ hˈāyᵊṯā- היה be לִּ֣י llˈî לְ to עֶדְנָ֔ה ʕeḏnˈā עֶדְנָה delight וַֽ wˈa וְ and אדֹנִ֖י ʔḏōnˌî אָדֹון lord זָקֵֽן׃ zāqˈēn זקן be old
18:12. quae risit occulte dicens postquam consenui et dominus meus vetulus est voluptati operam daboAnd she laughed secretly, saying: After I am grown old and my lord is an old man, shall I give myself to pleasure?
12. And Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?
Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also:

12: Сарра внутренно рассмеялась, сказав: мне ли, когда я состарилась, иметь сие утешение? и господин мой стар.
18:12
ἐγέλασεν γελαω laugh
δὲ δε though; while
Σαρρα σαρρα Sarra
ἐν εν in
ἑαυτῇ εαυτου of himself; his own
λέγουσα λεγω tell; declare
οὔπω ουπω not yet
μέν μεν first of all
μοι μοι me
γέγονεν γινομαι happen; become
ἕως εως till; until
τοῦ ο the
νῦν νυν now; present
ο the
δὲ δε though; while
κύριός κυριος lord; master
μου μου of me; mine
πρεσβύτερος πρεσβυτερος senior; older
18:12
וַ wa וְ and
תִּצְחַ֥ק ttiṣḥˌaq צחק laugh
שָׂרָ֖ה śārˌā שָׂרָה Sarah
בְּ bᵊ בְּ in
קִרְבָּ֣הּ qirbˈāh קֶרֶב interior
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
בְלֹתִי֙ vᵊlōṯˌî בלה be worn out
הָֽיְתָה־ hˈāyᵊṯā- היה be
לִּ֣י llˈî לְ to
עֶדְנָ֔ה ʕeḏnˈā עֶדְנָה delight
וַֽ wˈa וְ and
אדֹנִ֖י ʔḏōnˌî אָדֹון lord
זָקֵֽן׃ zāqˈēn זקן be old
18:12. quae risit occulte dicens postquam consenui et dominus meus vetulus est voluptati operam dabo
And she laughed secretly, saying: After I am grown old and my lord is an old man, shall I give myself to pleasure?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: «И сказал Господь Аврааму: отчего это… рассмеялась Сарра…» Некоторые толкователи соотносят эту фразу к первенствующему гостю, и будто бы это дает основание считать, что одним из гостей был вочеловечившийся Господь Бог. Но в Священном Писании имеется множество случаев, где общение с Господом путем разговора предваряется появлением и вступительными словами одного или нескольких Ангелов Господних (Исх 3:2–4; Суд 6:12–14, 20–23). Судя по всему, здесь действительно говорит Аврааму Господь, он же и подтверждает для Авраама и Сарры обетование, переданное своими посланниками, дабы уверить последнюю, а заодно чтобы неуверенность Сарры не поколебала Авраама.
Adam Clarke: Commentary on the Bible - 1831
18:12: Sarah laughed - Partly through pleasure at the bare idea of the possibility of the thing, and partly from a conviction that it was extremely improbable. She appears to have been in the same spirit, and to have had the same feelings of those who, unexpectedly hearing of something of great consequence to themselves, smile and say, "The news is too good to be true;", see Gen 21:6. There is a case very similar to this mentioned Psa 126:1, Psa 126:2. On Abraham's laughing, See note on Gen 17:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: laughed: Gen 18:13, Gen 17:17, Gen 21:6, Gen 21:7; Psa 126:2; Luk 1:18-20, Luk 1:34, Luk 1:35; Heb 11:11, Heb 11:12
my: Eph 5:33; Pe1 3:6
Geneva 1599
18:12 Therefore Sarah (g) laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?
(g) For she believed the order of nature, rather than believing the promise of God.
John Gill
18:12 Therefore Sarah laughed within herself,.... Not for joy of a son, and as pleased with it, believing so it would be; but as disbelieving it, and perhaps deriding it, and confuting it with a laugh, which, though it did not appear in her countenance, was secretly in her heart:
saying, not with her mouth, but in her mind:
after I am waxed old, being almost ninety years of age:
shall I have pleasure? in conception, or rather in having a son, and in suckling and nursing him, and bringing him up; for in bearing and bringing forth is sorrow:
and my Lord being old also; which increased the difficulty and her unbelief: the Apostle Peter seems to have respect to this in 1Pet 3:6.
John Wesley
18:12 Sarah laughed within herself - It was not a laughter of faith, like Abraham's, Gen 17:17, but a laughter of doubting and distrust. The great objection which Sarah could not get over was her age. I am waxed old, and past child - bearing in a course of nature, especially having been hitherto barren, and which magnifies the difficulty, My lord is old also. Observe here, That Sarah calls Abraham her lord, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives, 1Pet 3:6. Sarah obeyed Abraham calling him lord, in token of respect and subjection.
Robert Jamieson, A. R. Fausset and David Brown
18:12 Therefore Sarah laughed within herself--Long delay seems to have weakened faith. Sarah treated the announcement as incredible, and when taxed with the silent sneer, she added falsehood to distrust. It was an aggravated offense (Acts 5:4), and nothing but grace saved her (Rom 9:18).
18:1318:13: Եւ ասէ Տէր ցԱբրաամ. Զի՞ է զի ծիծաղեցաւ Սառա ընդ միտս իւր՝ եւ ասէ. թէ արդարեւ ծնանիցի՞մ. զի ահա ես պառաւեա՛լ եմ։
13 Տէրն ասաց Աբրահամին. «Այդ ինչո՞ւ է ծիծաղում Սառան իր մտքում եւ ասում, թէ՝ “Իրօ՞ք կը ծնեմ, չէ՞ որ ես պառաւել եմ”:
13 Եւ Տէրը ըսաւ Աբրահամին. «Սառան ինչո՞ւ խնդաց՝ ըսելով. ‘Միթէ ես իրաւցնէ՞ պիտի ծնանիմ, որ պառաւցեր եմ’։
Եւ ասէ Տէր ցԱբրահամ. Զի՞ է զի ծիծաղեցաւ Սառա ընդ միտս իւր եւ ասէ, թէ Արդարեւ ծնանիցի՞մ, զի ահա ես պառաւեալ եմ:

18:13: Եւ ասէ Տէր ցԱբրաամ. Զի՞ է զի ծիծաղեցաւ Սառա ընդ միտս իւր՝ եւ ասէ. թէ արդարեւ ծնանիցի՞մ. զի ահա ես պառաւեա՛լ եմ։
13 Տէրն ասաց Աբրահամին. «Այդ ինչո՞ւ է ծիծաղում Սառան իր մտքում եւ ասում, թէ՝ “Իրօ՞ք կը ծնեմ, չէ՞ որ ես պառաւել եմ”:
13 Եւ Տէրը ըսաւ Աբրահամին. «Սառան ինչո՞ւ խնդաց՝ ըսելով. ‘Միթէ ես իրաւցնէ՞ պիտի ծնանիմ, որ պառաւցեր եմ’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1313: И сказал Господь Аврааму: отчего это рассмеялась Сарра, сказав: 'неужели я действительно могу родить, когда я состарилась'?
18:13 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Αβρααμ αβρααμ Abraam; Avraam τί τις.1 who?; what? ὅτι οτι since; that ἐγέλασεν γελαω laugh Σαρρα σαρρα Sarra ἐν εν in ἑαυτῇ εαυτου of himself; his own λέγουσα λεγω tell; declare ἆρά αρα.3 is there any chance?; by chance γε γε in fact ἀληθῶς αληθως truly τέξομαι τικτω give birth; produce ἐγὼ εγω I δὲ δε though; while γεγήρακα γηρασκω get old
18:13 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham לָ֣מָּה lˈāmmā לָמָה why זֶּה֩ zzˌeh זֶה this צָחֲקָ֨ה ṣāḥᵃqˌā צחק laugh שָׂרָ֜ה śārˈā שָׂרָה Sarah לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say הַ ha הֲ [interrogative] אַ֥ף ʔˌaf אַף even אֻמְנָ֛ם ʔumnˈām אֻמְנָם really אֵלֵ֖ד ʔēlˌēḏ ילד bear וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i זָקַֽנְתִּי׃ zāqˈantî זקן be old
18:13. dixit autem Dominus ad Abraham quare risit Sarra dicens num vere paritura sum anusAnd the Lord said to Abraham: Why did Sera laugh, saying: Shall I who am an old woman bear a child indeed ?
13. And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?
And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old:

13: И сказал Господь Аврааму: отчего это рассмеялась Сарра, сказав: 'неужели я действительно могу родить, когда я состарилась'?
18:13
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Αβρααμ αβρααμ Abraam; Avraam
τί τις.1 who?; what?
ὅτι οτι since; that
ἐγέλασεν γελαω laugh
Σαρρα σαρρα Sarra
ἐν εν in
ἑαυτῇ εαυτου of himself; his own
λέγουσα λεγω tell; declare
ἆρά αρα.3 is there any chance?; by chance
γε γε in fact
ἀληθῶς αληθως truly
τέξομαι τικτω give birth; produce
ἐγὼ εγω I
δὲ δε though; while
γεγήρακα γηρασκω get old
18:13
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
לָ֣מָּה lˈāmmā לָמָה why
זֶּה֩ zzˌeh זֶה this
צָחֲקָ֨ה ṣāḥᵃqˌā צחק laugh
שָׂרָ֜ה śārˈā שָׂרָה Sarah
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
הַ ha הֲ [interrogative]
אַ֥ף ʔˌaf אַף even
אֻמְנָ֛ם ʔumnˈām אֻמְנָם really
אֵלֵ֖ד ʔēlˌēḏ ילד bear
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
זָקַֽנְתִּי׃ zāqˈantî זקן be old
18:13. dixit autem Dominus ad Abraham quare risit Sarra dicens num vere paritura sum anus
And the Lord said to Abraham: Why did Sera laugh, saying: Shall I who am an old woman bear a child indeed ?
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Adam Clarke: Commentary on the Bible - 1831
18:13: And the Lord (Jehovah) said, etc. - So it appears that one of those three persons was Jehovah, and as this name is never given to any created being, consequently the ever-blessed God is intended; and as he was never seen in any bodily shape, consequently the great Angel of the covenant, Jesus Christ, must be meant. See note on Gen 16:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: Wherefore: Joh 2:25
John Gill
18:13 And the Lord said unto Abraham,.... This discovers who the person was that had been conversing with Abraham, that he was a divine Person, as appears by his name "Jehovah", as well as by his knowledge of Sarah's behaviour; he did not turn himself to her, that it might be more manifest that it was not upon the sight of her he judged she laughed, but from his own omniscience; and he chose rather to speak to her husband than to her, appearing as a stranger, and that he might reprove her:
wherefore did Sarah laugh, saying, shall I of a surety bear a child,
which am old? suggesting there was no reason for it, and signifying his displeasure and indignation at it.
18:1418:14: Միթէ տկարանայցէ՞ առ ՚ի յԱստուծոյ բան։ ՚Ի ժամանակի յայսմիկ դարձայց առ քեզ ՚ի սոյն աւուրս, եւ եղիցի Սառայի որդի՛։
14 Մի՞թէ Աստծու համար անկարելի բան կայ: Եկող տարի այս ժամանակ՝ այս օրերին ես կը վերադառնամ քեզ մօտ, եւ Սառան որդի կ’ունենայ»:
14 Տէրոջը առջեւ դժուարին բան կա՞յ արդեօք։ Սահմանուած ժամանակին, գալ տարի, քեզի պիտի դառնամ ու Սառան որդի մը պիտի ունենայ»։
Միթէ տկարանայցէ՞ առ ի [236]յԱստուծոյ բան. ի ժամանակի յայսմիկ դարձայց առ քեզ [237]ի սոյն աւուրս``, եւ եղիցի Սառայի որդի:

18:14: Միթէ տկարանայցէ՞ առ ՚ի յԱստուծոյ բան։ ՚Ի ժամանակի յայսմիկ դարձայց առ քեզ ՚ի սոյն աւուրս, եւ եղիցի Սառայի որդի՛։
14 Մի՞թէ Աստծու համար անկարելի բան կայ: Եկող տարի այս ժամանակ՝ այս օրերին ես կը վերադառնամ քեզ մօտ, եւ Սառան որդի կ’ունենայ»:
14 Տէրոջը առջեւ դժուարին բան կա՞յ արդեօք։ Սահմանուած ժամանակին, գալ տարի, քեզի պիտի դառնամ ու Սառան որդի մը պիտի ունենայ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1414: Есть ли что трудное для Господа? В назначенный срок буду Я у тебя в следующем году, и у Сарры [будет] сын.
18:14 μὴ μη not ἀδυνατεῖ αδυνατεω impossible παρὰ παρα from; by τῷ ο the θεῷ θεος God ῥῆμα ρημα statement; phrase εἰς εις into; for τὸν ο the καιρὸν καιρος season; opportunity τοῦτον ουτος this; he ἀναστρέψω αναστρεφω overturn; turn up / back πρὸς προς to; toward σὲ σε.1 you εἰς εις into; for ὥρας ωρα hour καὶ και and; even ἔσται ειμι be τῇ ο the Σαρρα σαρρα Sarra υἱός υιος son
18:14 הֲ hᵃ הֲ [interrogative] יִפָּלֵ֥א yippālˌē פלא be miraculous מֵ mē מִן from יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דָּבָ֑ר dāvˈār דָּבָר word לַ la לְ to † הַ the מֹּועֵ֞ד mmôʕˈēḏ מֹועֵד appointment אָשׁ֥וּב ʔāšˌûv שׁוב return אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to כָּ kā כְּ as † הַ the עֵ֥ת ʕˌēṯ עֵת time חַיָּ֖ה ḥayyˌā חַי alive וּ û וְ and לְ lᵊ לְ to שָׂרָ֥ה śārˌā שָׂרָה Sarah בֵֽן׃ vˈēn בֵּן son
18:14. numquid Deo est quicquam difficile iuxta condictum revertar ad te hoc eodem tempore vita comite et habebit Sarra filiumIs there any thing hard to God? according to appointment I will return to thee at this same time, life accompanying, and Sara shall have a son.
14. Is any thing too hard for the LORD? At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.
Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son:

14: Есть ли что трудное для Господа? В назначенный срок буду Я у тебя в следующем году, и у Сарры [будет] сын.
18:14
μὴ μη not
ἀδυνατεῖ αδυνατεω impossible
παρὰ παρα from; by
τῷ ο the
θεῷ θεος God
ῥῆμα ρημα statement; phrase
εἰς εις into; for
τὸν ο the
καιρὸν καιρος season; opportunity
τοῦτον ουτος this; he
ἀναστρέψω αναστρεφω overturn; turn up / back
πρὸς προς to; toward
σὲ σε.1 you
εἰς εις into; for
ὥρας ωρα hour
καὶ και and; even
ἔσται ειμι be
τῇ ο the
Σαρρα σαρρα Sarra
υἱός υιος son
18:14
הֲ hᵃ הֲ [interrogative]
יִפָּלֵ֥א yippālˌē פלא be miraculous
מֵ מִן from
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דָּבָ֑ר dāvˈār דָּבָר word
לַ la לְ to
הַ the
מֹּועֵ֞ד mmôʕˈēḏ מֹועֵד appointment
אָשׁ֥וּב ʔāšˌûv שׁוב return
אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to
כָּ כְּ as
הַ the
עֵ֥ת ʕˌēṯ עֵת time
חַיָּ֖ה ḥayyˌā חַי alive
וּ û וְ and
לְ lᵊ לְ to
שָׂרָ֥ה śārˌā שָׂרָה Sarah
בֵֽן׃ vˈēn בֵּן son
18:14. numquid Deo est quicquam difficile iuxta condictum revertar ad te hoc eodem tempore vita comite et habebit Sarra filium
Is there any thing hard to God? according to appointment I will return to thee at this same time, life accompanying, and Sara shall have a son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «Есть ли что трудное для Господа?» Прекрасное выражение идеи божественного всемогущества, лучшей параллелью которому могут служить слова Ангела к Пресвятой Деве Марии, сказанные ей во время благовещения: «у Бога не останется бессильным никакое слово» (Лк 1:37).
Adam Clarke: Commentary on the Bible - 1831
18:14: Is any thing too hard for the Lord? - היפלא מיהוה דבר hayippale meihovah dabar, shall a word (or thing) be wonderful from the Lord? i.e., Can any thing be too great a miracle for him to effect? The Septuagint translate the passage, Μη αδυνατησει παρα τῳ Θεῳ ῥημα; which St. Luke adopts almost literatim, only making it an affirmative position instead of a question: Ουκ αδυνατησει παρα τῳ Θεῳ παν ῥημα, which we translate, "With God nothing shall be impossible," Luk 1:37. Many copies of the Septuagint insert the word παν before ῥημα, as in St. Luke; but it makes little difference in the sense. It was to correct Sarah's unbelief, and to strengthen her faith, that God spoke these most important words; words which state that where human wisdom, prudence, and energy fall, and where nature herself ceases to be an agent, through lack of energy to act, or laws to direct and regulate energy, there also God has full sway, and by his own omnific power works all things after the counsel of his own will. Is there an effect to be produced? God can produce it as well without as with means. He produced nature, the whole system of causes and effects, when in the whole compass of his own eternity there was neither means nor being. He spake, and it was done; He commanded, and it stood fast. How great and wonderful is God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: Is: Num 11:23; Deu 7:21; Sa1 14:6; Kg2 7:1, Kg2 7:2; Job 36:5, Job 42:2; Psa 93:1, Psa 95:3; Jer 32:17; Mic 7:18; Zac 8:6; Mat 3:9, Mat 14:31, Mat 19:26; Mar 10:27; Luk 1:13, Luk 1:37, Luk 8:50; Eph 3:20; Phi 3:21, Phi 4:13; Heb 11:19
I will: Gen 18:10, Gen 17:21; Deu 30:3; Kg2 4:16; Psa 90:13; Mic 7:18; Luk 1:13, Luk 1:18
John Gill
18:14 Is anything too hard for the Lord?.... Whose power is infinite; or "too wonderful" (x), so wonderful and beyond all belief, that it can never be thought it will be done by him; and why then should it be thought incredible or impossible that Sarah should have a child, though she is old? Or, is "anything hidden from the Lord" (y)? Nothing can be, not Sarah's laughter.
At the time appointed will I return to thee, according to the time of life, and Sarah shall have a son; which words are repeated not merely for the confirmation of Abraham's faith, which staggered not, but to remove Sarah's unbelief, and to encourage her faith in the divine promise.
(x) "nunquid mirabile vel mirificabitur", Munster, Piscator, Schmidt. (y) "Nunquid abscondetur", Pagninus, Cartwright; "an potest occultari", Junius & Tremellius, Fagius; so the Targum of Jonathan and Aben Ezra.
18:1518:15: Ժխտեաց Սառա եւ ասէ, թէ. Ո՛չ ծիծաղեցայ։ Քանզի երկեա՛ւ։ Եւ ասէ. Ո՛չ այդպէս. այլ ծիծաղեցա՛ր[136]։ [136] Ոմանք. Ոչ այդպէս է. այլ։
15 Ժխտեց Սառան՝ ասելով. «Ես չծիծաղեցի»: Նա վախեցել էր: Տէրը ասաց. «Ո՛չ, այդպէս չէ, ծիծաղեցիր»:
15 Բայց Սառա ուրացաւ ու ըսաւ. «Չխնդացի». քանզի վախցաւ։ Եւ Տէրը ըսաւ. «Ո՛չ, խնդացիր»։
Ժխտեաց Սառա եւ ասէ, թէ Ոչ ծիծաղեցայ. քանզի երկեաւ: Եւ ասէ. Ոչ այդպէս, այլ ծիծաղեցար:

18:15: Ժխտեաց Սառա եւ ասէ, թէ. Ո՛չ ծիծաղեցայ։ Քանզի երկեա՛ւ։ Եւ ասէ. Ո՛չ այդպէս. այլ ծիծաղեցա՛ր[136]։
[136] Ոմանք. Ոչ այդպէս է. այլ։
15 Ժխտեց Սառան՝ ասելով. «Ես չծիծաղեցի»: Նա վախեցել էր: Տէրը ասաց. «Ո՛չ, այդպէս չէ, ծիծաղեցիր»:
15 Բայց Սառա ուրացաւ ու ըսաւ. «Չխնդացի». քանզի վախցաւ։ Եւ Տէրը ըսաւ. «Ո՛չ, խնդացիր»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1515: Сарра же не призналась, а сказала: я не смеялась. Ибо она испугалась. Но Он сказал: нет, ты рассмеялась.
18:15 ἠρνήσατο αρνεομαι deny δὲ δε though; while Σαρρα σαρρα Sarra λέγουσα λεγω tell; declare οὐκ ου not ἐγέλασα γελαω laugh ἐφοβήθη φοβεω afraid; fear γάρ γαρ for καὶ και and; even εἶπεν επω say; speak οὐχί ουχι not; not actually ἀλλὰ αλλα but ἐγέλασας γελαω laugh
18:15 וַ wa וְ and תְּכַחֵ֨שׁ ttᵊḵaḥˌēš כחשׁ grow lean שָׂרָ֧ה׀ śārˈā שָׂרָה Sarah לֵ lē לְ to אמֹ֛ר ʔmˈōr אמר say לֹ֥א lˌō לֹא not צָחַ֖קְתִּי ṣāḥˌaqtî צחק laugh כִּ֣י׀ kˈî כִּי that יָרֵ֑אָה yārˈēʔā ירא fear וַ wa וְ and יֹּ֥אמֶר׀ yyˌōmer אמר say לֹ֖א lˌō לֹא not כִּ֥י kˌî כִּי that צָחָֽקְתְּ׃ ṣāḥˈāqt צחק laugh
18:15. negavit Sarra dicens non risi timore perterrita Dominus autem non est inquit ita sed risistiSara denied, saying: I did not laugh: for she was afraid. But the Lord said, Nay: but thou didst laugh:
15. Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh:

15: Сарра же не призналась, а сказала: я не смеялась. Ибо она испугалась. Но Он сказал: нет, ты рассмеялась.
18:15
ἠρνήσατο αρνεομαι deny
δὲ δε though; while
Σαρρα σαρρα Sarra
λέγουσα λεγω tell; declare
οὐκ ου not
ἐγέλασα γελαω laugh
ἐφοβήθη φοβεω afraid; fear
γάρ γαρ for
καὶ και and; even
εἶπεν επω say; speak
οὐχί ουχι not; not actually
ἀλλὰ αλλα but
ἐγέλασας γελαω laugh
18:15
וַ wa וְ and
תְּכַחֵ֨שׁ ttᵊḵaḥˌēš כחשׁ grow lean
שָׂרָ֧ה׀ śārˈā שָׂרָה Sarah
לֵ לְ to
אמֹ֛ר ʔmˈōr אמר say
לֹ֥א lˌō לֹא not
צָחַ֖קְתִּי ṣāḥˌaqtî צחק laugh
כִּ֣י׀ kˈî כִּי that
יָרֵ֑אָה yārˈēʔā ירא fear
וַ wa וְ and
יֹּ֥אמֶר׀ yyˌōmer אמר say
לֹ֖א lˌō לֹא not
כִּ֥י kˌî כִּי that
צָחָֽקְתְּ׃ ṣāḥˈāqt צחק laugh
18:15. negavit Sarra dicens non risi timore perterrita Dominus autem non est inquit ita sed risisti
Sara denied, saying: I did not laugh: for she was afraid. But the Lord said, Nay: but thou didst laugh:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «Сарра же не призналась… Ибо она испугалась…» Чувство некоторого испуга или страха, как мучительного голоса совести и опасения наказания, есть естественное следствие греха (3:12–13) в душе людей, еще не успевших нравственно загрубеть и доступных покаянию. Подобное чистосердечное раскаяние в своем маловерии, без сомнения, принесла и Сарра, так как апостол впоследствии находит возможным похвалить ее за веру в обетование о рождении у нее сына (Евр 11:11).

Здесь можно заметить, что Сарра судя по всему тоже слышала голос Господа о ее усмешке, поэтому и добавлены слова о ее испуге. Она ведь была в шатре, и могла не отвечать на вопрос, если бы он был задан одним из странников, беседующими с Авраамом снаружи.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: denied: Gen 4:9, Gen 12:13; Job 2:10; Pro 28:13; Joh 18:17, Joh 18:25-27; Eph 4:23; Col 3:9; Jo1 1:8
Nay: Psa 44:21; Pro 12:19; Mar 2:8; Joh 2:25; Rom 3:19
John Gill
18:15 Then Sarah denied, saying, I laughed not,.... Some render the words, "Sarah lied" (z); and indeed it was no other than a lie, to say she did not laugh when she did; which she might be tempted to say in her confusion, partly because the back of the speaker was to her, and he could not see her, and partly because it was inward, and very little at least discoverable in her countenance:
for she was afraid; of the reproof of her husband; and of the charge of ill manners to a stranger; and especially as she had reason to believe that it was the Lord himself that had spoken these words, and therefore could gladly have excused herself, and wiped off the reproach:
and he said, nay, but thou didst laugh; it is not true what thou sayest, for thou didst certainly laugh; this he knew, being the omniscient God, notwithstanding, as he appeared as a man, his back was to her, and though her laughter was more internal than external.
(z) "mentita est", Drusius.
18:1618:16: Եւ յարուցեալ անտի արանցն հայեցան ընդ երեսս Սոդոմացւոց եւ Գոմորացւոց։ Եւ Աբրաամ երթա՛յր ընդ նոսա յուղարկել զնոսա։
16 Նրանք այդտեղից վեր կենալով ճանապարհ ընկան դէպի Սոդոմացւոց ու Գոմորացւոց երկիրը, իսկ Աբրահամը գնաց նրանց ճանապարհելու:
16 Մարդիկը ելան անկէ ու երեսնին դէպի Սոդոմ շտկեցին։ Աբրահամ զանոնք ճամբեցնելու համար անոնց հետ գնաց։
Եւ յարուցեալ անտի արանցն հայեցան ընդ երեսս Սոդոմացւոց [238]եւ Գոմորացւոց``. եւ Աբրահամ երթայր ընդ նոսա յուղարկել զնոսա:

18:16: Եւ յարուցեալ անտի արանցն հայեցան ընդ երեսս Սոդոմացւոց եւ Գոմորացւոց։ Եւ Աբրաամ երթա՛յր ընդ նոսա յուղարկել զնոսա։
16 Նրանք այդտեղից վեր կենալով ճանապարհ ընկան դէպի Սոդոմացւոց ու Գոմորացւոց երկիրը, իսկ Աբրահամը գնաց նրանց ճանապարհելու:
16 Մարդիկը ելան անկէ ու երեսնին դէպի Սոդոմ շտկեցին։ Աբրահամ զանոնք ճամբեցնելու համար անոնց հետ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
18:1616: И встали те мужи и оттуда отправились к Содому; Авраам же пошел с ними, проводить их.
18:16 ἐξαναστάντες εξανιστημι resurrect out; stand up from δὲ δε though; while ἐκεῖθεν εκειθεν from there οἱ ο the ἄνδρες ανηρ man; husband κατέβλεψαν καταβλεπω in; on πρόσωπον προσωπον face; ahead of Σοδομων σοδομα Sodoma; Sothoma καὶ και and; even Γομορρας γομορρα Gomorra Αβρααμ αβρααμ Abraam; Avraam δὲ δε though; while συνεπορεύετο συμπορευομαι converge; travel with μετ᾿ μετα with; amid αὐτῶν αυτος he; him συμπροπέμπων συμπροπεμπω he; him
18:16 וַ wa וְ and יָּקֻ֤מוּ yyāqˈumû קום arise מִ mi מִן from שָּׁם֙ ššˌām שָׁם there הָֽ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וַ wa וְ and יַּשְׁקִ֖פוּ yyašqˌifû שׁקף look עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face סְדֹ֑ם sᵊḏˈōm סְדֹם Sodom וְ wᵊ וְ and אַ֨בְרָהָ֔ם ʔˌavrāhˈām אַבְרָהָם Abraham הֹלֵ֥ךְ hōlˌēḵ הלך walk עִמָּ֖ם ʕimmˌām עִם with לְ lᵊ לְ to שַׁלְּחָֽם׃ šallᵊḥˈām שׁלח send
18:16. cum ergo surrexissent inde viri direxerunt oculos suos contra Sodomam et Abraham simul gradiebatur deducens eosAnd when the men rose up from thence, they turned their eyes towards Sodom: and Abraham walked with them, bringing them on the way.
16. And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.
And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way:

16: И встали те мужи и оттуда отправились к Содому; Авраам же пошел с ними, проводить их.
18:16
ἐξαναστάντες εξανιστημι resurrect out; stand up from
δὲ δε though; while
ἐκεῖθεν εκειθεν from there
οἱ ο the
ἄνδρες ανηρ man; husband
κατέβλεψαν καταβλεπω in; on
πρόσωπον προσωπον face; ahead of
Σοδομων σοδομα Sodoma; Sothoma
καὶ και and; even
Γομορρας γομορρα Gomorra
Αβρααμ αβρααμ Abraam; Avraam
δὲ δε though; while
συνεπορεύετο συμπορευομαι converge; travel with
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
συμπροπέμπων συμπροπεμπω he; him
18:16
וַ wa וְ and
יָּקֻ֤מוּ yyāqˈumû קום arise
מִ mi מִן from
שָּׁם֙ ššˌām שָׁם there
הָֽ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וַ wa וְ and
יַּשְׁקִ֖פוּ yyašqˌifû שׁקף look
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
סְדֹ֑ם sᵊḏˈōm סְדֹם Sodom
וְ wᵊ וְ and
אַ֨בְרָהָ֔ם ʔˌavrāhˈām אַבְרָהָם Abraham
הֹלֵ֥ךְ hōlˌēḵ הלך walk
עִמָּ֖ם ʕimmˌām עִם with
לְ lᵊ לְ to
שַׁלְּחָֽם׃ šallᵊḥˈām שׁלח send
18:16. cum ergo surrexissent inde viri direxerunt oculos suos contra Sodomam et Abraham simul gradiebatur deducens eos
And when the men rose up from thence, they turned their eyes towards Sodom: and Abraham walked with them, bringing them on the way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «И встали те мужи и оттуда отправились к Содому (и Гоморре)…» Второго города нет в еврейской Библии, но он имеется в греческой и славянской; последнее чтение более правильно, так как основано на контексте речи (20: ст.).

«Авраам же пошел с ними проводить их…» Проводить гостя до границ своей земли — это последний долг восточного гостеприимства, радушно исполненный в данном случае и престарелым патриархом Авраамом. Согласно иудейскому преданию, Авраам провожал Господа и Ангелов по пути к Содому до места, называемого «Кафар-Варух», откуда вдоль по долине открывался вид на Мертвое море и окружающее его Пятиградие.

Бог открывает о предстоящей погибели Содома и Гоморры.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16-22: Abraham's Interview with God.B. C. 1898.
16 And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. 17 And the LORD said, Shall I hide from Abraham that thing which I do; 18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. 20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; 21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. 22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.
The messengers from heaven had now despatched one part of their business, which was an errand of grace to Abraham and Sarah, and which they delivered first; but now they have before them work of another nature. Sodom is to be destroyed, and they must do it, ch. xix. 13. Note, As with the Lord there is mercy, so he is the God to whom vengeance belongs. Pursuant to their commission, we here find, 1. That they looked towards Sodom (v. 16); they set their faces against it in wrath, as God is said to look unto the host of the Egyptians, Exod. xiv. 24. Note, Though God has long seemed to connive at sinners, from which they have inferred that the Lord does not see, does not regard, yet, when the day of his wrath comes, he will look towards them. 2. That they went towards Sodom (v. 22), and accordingly we find two of them at Sodom, ch. xix. 1. Whether the third was the Lord, before whom Abraham yet stood, and to whom he drew near (v. 23), as most think, or whether the third left them before they came to Sodom, and the Lord before whom Abraham stood was the shechinah, or that appearance of the divine glory which Abraham had formerly seen and conversed with, is uncertain. However, we have here,
I. The honour Abraham did to his guests: He went with them to bring them on the way, as one that was loth to part with such good company, and was desirous to pay his utmost respects to them. This is a piece of civility proper to be shown to our friends; but it must be done as the apostle directs (3 John 6), after a godly sort.
II. The honour they did to him; for those that honour God he will honour. God communicated to Abraham his purpose to destroy Sodom, and not only so, but entered into a free conference with him about it. Having taken him, more closely than before, into covenant with himself (ch. xvii.), he here admits him into more intimate communion with himself than ever, as the man of his counsel. Observe here,
1. God's friendly thoughts concerning Abraham, v. 17-19, where we have his resolution to make known to Abraham his purpose concerning Sodom, with the reasons of it. If Abraham had not brought them on their way, perhaps he would not have been thus favoured; but he that loves to walk with wise men shall be wise, Prov. xiii. 20. See how God is pleased to argue with himself: Shall I hide from Abraham (or, as some read it, Am I concealing from Abraham) that thing which I do? "Can I go about such a thing, and not tell Abraham?" Thus does God, in his counsels, express himself, after the manner of men, with deliberation. But why must Abraham be of the cabinet-council? The Jews suggest that because God had granted the land of Canaan to Abraham and his seed therefore he would not destroy those cities which were a part of that land, without his knowledge and consent. But God here gives two other reasons:--
(1.) Abraham must know, for he is a friend and a favourite, and one that God has a particular kindness for and great things in store for. He is to become a great nation; and not only so, but in the Messiah, who is to come from his loins, All nations of the earth shall be blessed. Note, The secret of the Lord is with those that fear him, Ps. xxv. 14; Prov. iii. 32. Those who by faith live a life of communion with God cannot but know more of his mind than other people, though not with a prophetical, yet with a prudential practical knowledge. They have a better insight than others into what is present (Hos. xiv. 9; Ps. cvii. 43), and a better foresight of what is to come, at least so much as suffices for their guidance and for their comfort.
(2.) Abraham must know, for he will teach his household: I know Abraham very well, that he will command his children and his household after him, v. 19. Consider this, [1.] As a very bright part of Abraham's character and example. He not only prayed with his family, but he taught them as a man of knowledge, nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. Observe, First, God having made the covenant with him and his seed, and his household being circumcised pursuant to that, he was very careful to teach and rule them well. Those that expect family blessings must make conscience of family duty. If our children be the Lord's, they must be nursed for him; if they wear his livery, they must be trained up in his work. Secondly, Abraham took care not only of his children, but of his household; his servants were catechized servants. Masters of families should instruct and inspect the manners of all under their roof. The poorest servants have precious souls that must be looked after. Thirdly, Abraham made it his care and business to promote practical religion in his family. He did not fill their heads with matters of nice speculation, or doubtful disputation; but he taught them to keep the way of the Lord, and to do judgment and justice, that is, to be serious and devout in the worship of God and to be honest in their dealings with all men. Fourthly, Abraham, herein, had an eye to posterity, and was in care not only that his household with him, but that his household after him, should keep the way of the Lord, that religion might flourish in his family when he was in his grave. Fifthly, His doing this was the fulfilling of the conditions of the promises which God had made him. Those only can expect the benefit of the promises that make conscience of their duty. [2.] As the reason why God would make known to him his purpose concerning Sodom, because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge. Note, To him that hath shall be given, Matt. xiii. 12; xxv. 29. Those that make a good use of their knowledge shall know more.
2. God's friendly talk with Abraham, in which he makes known to him purpose concerning Sodom, and allows him a liberty of application to him about the matter. (1.) He tells him of the evidence there was against Sodom: The cry of Sodom is great, v. 20. Note, Some sins, and the sins of some sinners, cry aloud to heaven for vengeance. The iniquity of Sodom was crying iniquity, that is, it was so very provoking that it even urged God to punish. (2.) The enquiry he would make upon this evidence: I will go down now and see, v. 21. Not as if there were any thing concerning which God is in doubt, or in the dark; but he is pleased thus to express himself after the manner of men, [1.] To show the incontestable equity of all his judicial proceedings. Men are apt to suggest that his way is not equal; but let them know that his judgments are the result of an eternal counsel, and are never rash or sudden resolves. He never punishes upon report, or common fame, or the information of others, but upon his own certain and infallible knowledge. [2.] To give example to magistrates, and those in authority, with the utmost care and diligence to enquire into the merits of a cause, before they give judgment upon it. [3.] Perhaps the decree is here spoken of as not yet peremptory, that room and encouragement might be given to Abraham to make intercession for them. Thus God looked if there were any to intercede, Isa. lix. 16.
Adam Clarke: Commentary on the Bible - 1831
18:16: Abraham went with them to bring them on the way - This was another piece of primitive hospitality - to direct strangers in the way. Public roads did not then exist and guides were essentially necessary in countries where villages were seldom to be met with, and where solitary dwellings did not exist.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: to bring: Act 15:3, Act 20:38, Act 21:5; Rom 15:24; Jo3 1:6
Carl Friedrich Keil and Franz Delitzsch
18:16
After this conversation with Sarah, the heavenly guests rose up and turned their faces towards the plain of Sodom (פּני על, as in Gen 19:28; Num 21:20; Num 23:28). Abraham accompanied them some distance on the road; according to tradition, he went as far as the site of the later Caphar barucha, from which you can see the Dead Sea through a ravine, - solitudinem ac terras Sodomae. And Jehovah said, "Shall I hide from Abraham what I propose to do? Abraham is destined to be a great nation and a blessing to all nations (Gen 12:2-3); for I have known, i.e., acknowledged him (chosen him in anticipative love, ידע as in Amos 3:2; Hos 13:4), that he may command his whole posterity to keep the way of Jehovah, to practise justice and righteousness, that all the promises may be fulfilled in them." God then disclosed to Abraham what he was about to do to Sodom and Gomorrah, not, as Kurtz supposes, because Abraham had been constituted the hereditary possessor of the land, and Jehovah, being mindful of His covenant, would not do anything to it without his knowledge and assent (a thought quite foreign to the context), but because Jehovah had chosen him to be the father of the people of God, in order that, by instructing his descendants in the fear of God, he might lead them in the paths of righteousness, so that they might become partakers of the promised salvation, and not be overtaken by judgment. The destruction of Sodom and the surrounding cities was to be a permanent memorial of the punitive righteousness of God, and to keep the fate of the ungodly constantly before the mind of Israel. To this end Jehovah explained to Abraham the cause of their destruction in the clearest manner possible, that he might not only be convinced of the justice of the divine government, but might learn that when the measure of iniquity was full, no intercession could avert the judgment-a lesson and a warning to his descendants also.
John Gill
18:16 And the men rose up from thence,.... From their seats at Abraham's table under the tree, all three of them:
and looked toward Sodom; set their faces and steered their course that way, by which it appeared they intended to go thither: the Targum of Jonathan says, that he that brought the news to Sarah went up, to the highest heavens, and two of them looked toward Sodom; but it seems most likely, that, when the two went on their way to Sodom, the third stayed with Abraham:
and Abraham went with them, to bring them on the way; which was another piece of civility to strangers used in those early times, as well as in later ones, Acts 20:38.
Robert Jamieson, A. R. Fausset and David Brown
18:16 DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
the men rose . . . Abraham went with them--It is customary for a host to escort his guests a little way.
18:1718:17: Եւ ասէ Տէր. Միթէ թաքո՞ւստ ինչ իցէ յԱբրաամէ ծառայէ իմմէ զոր ինչ գործելոց եմ։
17 Տէրն ասաց. «Մի՞թէ ես իմ ծառայ Աբրահամից գաղտնի պիտի պահեմ այն, ինչ անելու եմ:
17 Եւ Տէրը ըսաւ. «Միթէ Աբրահամէն պիտի պահե՞մ ինչ որ պիտի ընեմ.
Եւ ասէ Տէր. Միթէ թաքո՞ւստ ինչ իցէ յԱբրահամէ [239]ծառայէ իմմէ`` զոր ինչ գործելոց եմ:

18:17: Եւ ասէ Տէր. Միթէ թաքո՞ւստ ինչ իցէ յԱբրաամէ ծառայէ իմմէ զոր ինչ գործելոց եմ։
17 Տէրն ասաց. «Մի՞թէ ես իմ ծառայ Աբրահամից գաղտնի պիտի պահեմ այն, ինչ անելու եմ:
17 Եւ Տէրը ըսաւ. «Միթէ Աբրահամէն պիտի պահե՞մ ինչ որ պիտի ընեմ.
zohrab-1805▾ eastern-1994▾ western am▾
18:1717: И сказал Господь: утаю ли Я от Авраама, что хочу делать!
18:17 ὁ ο the δὲ δε though; while κύριος κυριος lord; master εἶπεν επω say; speak μὴ μη not κρύψω κρυπτω hide ἐγὼ εγω I ἀπὸ απο from; away Αβρααμ αβρααμ Abraam; Avraam τοῦ ο the παιδός παις child; boy μου μου of me; mine ἃ ος who; what ἐγὼ εγω I ποιῶ ποιεω do; make
18:17 וַֽ wˈa וְ and יהֹוָ֖ה [yhôˌāh] יְהוָה YHWH אָמָ֑ר ʔāmˈār אמר say הַֽ hˈa הֲ [interrogative] מְכַסֶּ֤ה mᵊḵassˈeh כסה cover אֲנִי֙ ʔᵃnˌî אֲנִי i מֵֽ mˈē מִן from אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֥י ʔᵃnˌî אֲנִי i עֹשֶֽׂה׃ ʕōśˈeh עשׂה make
18:17. dixitque Dominus num celare potero Abraham quae gesturus sumAnd the Lord said: Can I hide from Abraham what I am about to do:
17. And the LORD said, Shall I hide from Abraham that which I do;
And the LORD said, Shall I hide from Abraham that thing which I do:

17: И сказал Господь: утаю ли Я от Авраама, что хочу делать!
18:17
ο the
δὲ δε though; while
κύριος κυριος lord; master
εἶπεν επω say; speak
μὴ μη not
κρύψω κρυπτω hide
ἐγὼ εγω I
ἀπὸ απο from; away
Αβρααμ αβρααμ Abraam; Avraam
τοῦ ο the
παιδός παις child; boy
μου μου of me; mine
ος who; what
ἐγὼ εγω I
ποιῶ ποιεω do; make
18:17
וַֽ wˈa וְ and
יהֹוָ֖ה [yhôˌāh] יְהוָה YHWH
אָמָ֑ר ʔāmˈār אמר say
הַֽ hˈa הֲ [interrogative]
מְכַסֶּ֤ה mᵊḵassˈeh כסה cover
אֲנִי֙ ʔᵃnˌî אֲנִי i
מֵֽ mˈē מִן from
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנִ֥י ʔᵃnˌî אֲנִי i
עֹשֶֽׂה׃ ʕōśˈeh עשׂה make
18:17. dixitque Dominus num celare potero Abraham quae gesturus sum
And the Lord said: Can I hide from Abraham what I am about to do:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Эти слова Господа образуют своего рода введение к последующему пророчеству о погибели нечестивых городов. В нем Господь повторяет и раскрывает Свои предшествующие обетования Аврааму и его потомству (12:3; 13:16; 15:5; 17:5–6), причем указывает как цель избрания еврейского народа, так и условия или средства к достижению ее, а следовательно, и к получению всех обетований, со стороны последнего состоявшие а верности Всевышнему или в хождении по Его путям. Положительный результат такого поведения — это близость к Господу (по-еврейски — Иегове) и достижение всех обетований; а отрицательный, могущий наступить в случае неверности Ему и развращении Израиля, — это печальная участь, предстоящая нечестивым городам Содому и Гоморре.

«утаю ли Я от Авраама (раба Моего)…» Слова эти представляют собой обычное в Библии человекообразное выражение известной мысли, в данном случае — мысли о такой близости праведника к Богу, которая ставит его в положение друга, от которого нет секретов или тайн. Последних слов «раба Моего» нет в еврейском тексте и они внесены из перевода LXX. Но Филон и Апостол Иаков (2:23) делают некоторую поправку: вместо «раба Моего», имеют — «друга Моего», что более отвечает внутреннему характеру тех взаимоотношений, какие существовали между Богом и патриархами (2: Пар 20:7; Ис 41:8; Иак 2:23: и др.).
Adam Clarke: Commentary on the Bible - 1831
18:17: Shall I hide from Abraham - That is, I will not hide. A common mode of speech in Scripture - a question asked when an affirmative is designed. Do men gather grapes of thorns? Men do not gather grapes of thorns, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: Kg2 4:27; Ch2 20:7; Psa 25:14; Amo 3:7; Joh 15:15; Jam 2:23
Geneva 1599
18:17 And the (h) LORD said, Shall I hide from Abraham that thing which I do;
(h) Jehovah the Hebrew word we call Lord, shows that this angel was Christ: for this word is only applied to God.
John Gill
18:17 And the Lord said,.... Either unto Abraham himself, so leading on to what he was about to make known to him; and without supposing this it will be difficult to account for Abraham's intercession for Sodom upon this: or to the two angels with him; not as consulting them whether he should or no do what he next suggests, but to give to them Abraham's just character, and the reasons of his using him in such a friendly manner: or it may be, to the other divine Persons, the Father and Spirit, one with the Son of God, and always present with him:
shall I hide from Abraham the thing which I do? which he was about to do, namely, the destruction of Sodom and Gomorrah: the Jewish writers (a) observe, that these cities were given in the grant of the whole land to Abraham, and therefore it was right to acquaint him with it first: but other and better reasons are given in the next words; Abraham was a friend of the Lord, and he had showed himself friendly to him, not only now, but heretofore, and therefore will treat him as his friend, by imparting his secrets to him.
(a) Targ. Jerus. & Jarchi in loc.
John Wesley
18:17 Shall I hide from Abraham that thing which I do - Thus doth God in his councils express himself after the manner of men, with deliberation. The secret of the Lord is with them that fear him. Those that by faith live a life of communion with God, cannot but know more of his mind than other people. They have a better insight into what is present, and a better foresight of what is to come.
Robert Jamieson, A. R. Fausset and David Brown
18:17 the Lord said, Shall I hide--The chief stranger, no other than the Lord, disclosed to Abraham the awful doom about to be inflicted on Sodom and the cities of the plain for their enormous wickedness.
18:1818:18: Այլ Աբրաամ լինելով լինիցի յա՛զգ մեծ եւ ՚ի բազում. եւ օրհնեսցին ՚ի նա ամենայն ազգք երկրի[137]։ [137] Ոմանք. Լինելով եղիցի յազգ։
18 Աբրահամը, հաստատապէս, մեծ եւ բազմանդամ ազգի նախահայր է լինելու, եւ նրա միջոցով պիտի օրհնուեն երկրի բոլոր ազգերը.
18 Որովհետեւ Աբրահամ անշուշտ մեծ ու զօրաւոր ազգ մը պիտի ըլլայ ու երկրի բոլոր ազգերը անով պիտի օրհնուին։
Այլ Աբրահամ լինելով լինիցի յազգ մեծ եւ ի բազում, եւ օրհնեսցին ի նա ամենայն ազգք երկրի:

18:18: Այլ Աբրաամ լինելով լինիցի յա՛զգ մեծ եւ ՚ի բազում. եւ օրհնեսցին ՚ի նա ամենայն ազգք երկրի[137]։
[137] Ոմանք. Լինելով եղիցի յազգ։
18 Աբրահամը, հաստատապէս, մեծ եւ բազմանդամ ազգի նախահայր է լինելու, եւ նրա միջոցով պիտի օրհնուեն երկրի բոլոր ազգերը.
18 Որովհետեւ Աբրահամ անշուշտ մեծ ու զօրաւոր ազգ մը պիտի ըլլայ ու երկրի բոլոր ազգերը անով պիտի օրհնուին։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818: От Авраама точно произойдет народ великий и сильный, и благословятся в нем все народы земли,
18:18 Αβρααμ αβρααμ Abraam; Avraam δὲ δε though; while γινόμενος γινομαι happen; become ἔσται ειμι be εἰς εις into; for ἔθνος εθνος nation; caste μέγα μεγας great; loud καὶ και and; even πολύ πολυς much; many καὶ και and; even ἐνευλογηθήσονται ενευλογεω commend in; bless in ἐν εν in αὐτῷ αυτος he; him πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τῆς ο the γῆς γη earth; land
18:18 וְ wᵊ וְ and אַ֨בְרָהָ֔ם ʔˌavrāhˈām אַבְרָהָם Abraham הָיֹ֧ו hāyˈô היה be יִֽהְיֶ֛ה yˈihyˈeh היה be לְ lᵊ לְ to גֹ֥וי ḡˌôy גֹּוי people גָּדֹ֖ול gāḏˌôl גָּדֹול great וְ wᵊ וְ and עָצ֑וּם ʕāṣˈûm עָצוּם mighty וְ wᵊ וְ and נִ֨בְרְכוּ nˌivrᵊḵû ברך bless בֹ֔ו vˈô בְּ in כֹּ֖ל kˌōl כֹּל whole גֹּויֵ֥י gôyˌê גֹּוי people הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
18:18. cum futurus sit in gentem magnam ac robustissimam et benedicendae sint in illo omnes nationes terrae"Seeing he shall become a great and mighty nation, and in him all the nations of the earth shall be blessed?
18. seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him:

18: От Авраама точно произойдет народ великий и сильный, и благословятся в нем все народы земли,
18:18
Αβρααμ αβρααμ Abraam; Avraam
δὲ δε though; while
γινόμενος γινομαι happen; become
ἔσται ειμι be
εἰς εις into; for
ἔθνος εθνος nation; caste
μέγα μεγας great; loud
καὶ και and; even
πολύ πολυς much; many
καὶ και and; even
ἐνευλογηθήσονται ενευλογεω commend in; bless in
ἐν εν in
αὐτῷ αυτος he; him
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τῆς ο the
γῆς γη earth; land
18:18
וְ wᵊ וְ and
אַ֨בְרָהָ֔ם ʔˌavrāhˈām אַבְרָהָם Abraham
הָיֹ֧ו hāyˈô היה be
יִֽהְיֶ֛ה yˈihyˈeh היה be
לְ lᵊ לְ to
גֹ֥וי ḡˌôy גֹּוי people
גָּדֹ֖ול gāḏˌôl גָּדֹול great
וְ wᵊ וְ and
עָצ֑וּם ʕāṣˈûm עָצוּם mighty
וְ wᵊ וְ and
נִ֨בְרְכוּ nˌivrᵊḵû ברך bless
בֹ֔ו vˈô בְּ in
כֹּ֖ל kˌōl כֹּל whole
גֹּויֵ֥י gôyˌê גֹּוי people
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
18:18. cum futurus sit in gentem magnam ac robustissimam et benedicendae sint in illo omnes nationes terrae
"Seeing he shall become a great and mighty nation, and in him all the nations of the earth shall be blessed?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: «вопль Содомский и Гоморрский… вопль на них, восходящий ко Мне…» Это уже известный нам библейский образ, выражающий ту мысль, что всякое насилие и неправда, совершающиеся на земле, не скрываются от божественного всеведения и получают от Него соответствующее им возмездие (4:10; 6:13; Исх 3:7; Ис 5:7). В особенности часто так изображается грех притеснения слабых сильными, соединенный с кровопролитием и убийством (Быт 4:10; Втор 24:14–15); им страдали и жители Содома, которые отличались крайней нравственной распущенностью и высокомерно-презрительным отношением к низшим и слабейшим (Иез 16:47–56).
Adam Clarke: Commentary on the Bible - 1831
18:18: Shall surely become a great and mighty nation - The revelation that I make to him shall be preserved among his posterity; and the exact fulfillment of my promises, made so long before, shall lead them to believe in my name and trust in my goodness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: become: Gen 12:2, Gen 12:3, Gen 22:17, Gen 22:18, Gen 26:4; Psa 72:17; Act 3:25, Act 3:26; Gal 3:8, Gal 3:14; Eph 1:3
John Gill
18:18 Seeing that Abraham shall surely become a great and mighty nation,.... Which was fulfilled in the nation of Israel, so called, not so much for the largeness of the place they dwelt in, and the number of its inhabitants, as for the law of God that was given them, and the worship of God kept up among them; on account of which there was no nation so great, Deut 4:8,
and all the nations of the earth shall be blessed in him; in his seed, the Messiah, in whom some of all nations are blessed with all spiritual blessings. Now, since God had promised, and would do such great things for him and his, he judged it right and proper not to hide from him what he was about to do at Sodom, and the rather, as he had a near relation that dwelt there.
18:1918:19: Քանզի գիտէի եթէ պատուիրեսցէ որդւոց իւրոց եւ տան իւրոյ յետ իւր, պահե՛լ զճանապարհս Տեառն, եւ առնե՛լ զարդարութիւն եւ զիրաւունս։ Եւ ածցէ՛ Տէր Աստուած ՚ի վերայ Աբրաամու զամենայն զոր խօսեցաւ ընդ նմա։
19 որովհետեւ ես գիտէի, որ նա իր որդիներին ու իր յետնորդներին կը պատուիրի, որ նրանք Տիրոջ ճանապարհով ընթանան՝ պահպանելով արդարութիւնն ու իրաւունքը: Տէր Աստուած կը կատարի այն ամէնը, ինչ խոստացել է Աբրահամին»:
19 Քանզի գիտեմ զանիկա, որ իր որդիներուն ու իրմէ ետքը իր տանը պիտի պատուիրէ եւ անոնք արդարութիւն ու իրաւունք ընելու համար՝ Տէրոջը ճամբան պիտի պահեն. որպէս զի Տէրը Աբրահամին վրայ բերէ, ինչ որ խօսեցաւ»։
Քանզի գիտէի եթէ պատուիրեսցէ որդւոց իւրոց եւ տան իւրոյ յետ իւր` պահել զճանապարհս Տեառն եւ առնել զարդարութիւն եւ զիրաւունս. եւ ածցէ Տէր [240]Աստուած ի վերայ Աբրահամու զամենայն զոր խօսեցաւ ընդ նմա:

18:19: Քանզի գիտէի եթէ պատուիրեսցէ որդւոց իւրոց եւ տան իւրոյ յետ իւր, պահե՛լ զճանապարհս Տեառն, եւ առնե՛լ զարդարութիւն եւ զիրաւունս։ Եւ ածցէ՛ Տէր Աստուած ՚ի վերայ Աբրաամու զամենայն զոր խօսեցաւ ընդ նմա։
19 որովհետեւ ես գիտէի, որ նա իր որդիներին ու իր յետնորդներին կը պատուիրի, որ նրանք Տիրոջ ճանապարհով ընթանան՝ պահպանելով արդարութիւնն ու իրաւունքը: Տէր Աստուած կը կատարի այն ամէնը, ինչ խոստացել է Աբրահամին»:
19 Քանզի գիտեմ զանիկա, որ իր որդիներուն ու իրմէ ետքը իր տանը պիտի պատուիրէ եւ անոնք արդարութիւն ու իրաւունք ընելու համար՝ Տէրոջը ճամբան պիտի պահեն. որպէս զի Տէրը Աբրահամին վրայ բերէ, ինչ որ խօսեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1919: ибо Я избрал его для того, чтобы он заповедал сынам своим и дому своему после себя, ходить путем Господним, творя правду и суд; и исполнит Господь над Авраамом, что сказал о нем.
18:19 ᾔδειν ειδω realize; have idea γὰρ γαρ for ὅτι οτι since; that συντάξει συντασσω coordinate; arrange τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him καὶ και and; even τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτόν αυτος he; him καὶ και and; even φυλάξουσιν φυλασσω guard; keep τὰς ο the ὁδοὺς οδος way; journey κυρίου κυριος lord; master ποιεῖν ποιεω do; make δικαιοσύνην δικαιοσυνη rightness; right standing καὶ και and; even κρίσιν κρισις decision; judgment ὅπως οπως that way; how ἂν αν perhaps; ever ἐπαγάγῃ επαγω instigate; bring on κύριος κυριος lord; master ἐπὶ επι in; on Αβρααμ αβρααμ Abraam; Avraam πάντα πας all; every ὅσα οσος as much as; as many as ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτόν αυτος he; him
18:19 כִּ֣י kˈî כִּי that יְדַעְתִּ֗יו yᵊḏaʕtˈiʸw ידע know לְמַעַן֩ lᵊmaʕˌan לְמַעַן because of אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יְצַוֶּ֜ה yᵊṣawwˈeh צוה command אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֤יו bānˈāʸw בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּיתֹו֙ bêṯˌô בַּיִת house אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after וְ wᵊ וְ and שָֽׁמְרוּ֙ šˈāmᵊrû שׁמר keep דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice וּ û וְ and מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of הָבִ֤יא hāvˈî בוא come יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֖ר dibbˌer דבר speak עָלָֽיו׃ ʕālˈāʸw עַל upon
18:19. scio enim quod praecepturus sit filiis suis et domui suae post se ut custodiant viam Domini et faciant iustitiam et iudicium ut adducat Dominus propter Abraham omnia quae locutus est ad eumFor I know that he will command his children, and his household after him to keep the way of the Lord, and do judgment and justice: that for Abraham's sake the Lord may bring to effect all the things he hath spoken unto him.
19. For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do justice and judgment; to the end that the LORD may bring upon Abraham that which he hath spoken of him.
For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him:

19: ибо Я избрал его для того, чтобы он заповедал сынам своим и дому своему после себя, ходить путем Господним, творя правду и суд; и исполнит Господь над Авраамом, что сказал о нем.
18:19
ᾔδειν ειδω realize; have idea
γὰρ γαρ for
ὅτι οτι since; that
συντάξει συντασσω coordinate; arrange
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτόν αυτος he; him
καὶ και and; even
φυλάξουσιν φυλασσω guard; keep
τὰς ο the
ὁδοὺς οδος way; journey
κυρίου κυριος lord; master
ποιεῖν ποιεω do; make
δικαιοσύνην δικαιοσυνη rightness; right standing
καὶ και and; even
κρίσιν κρισις decision; judgment
ὅπως οπως that way; how
ἂν αν perhaps; ever
ἐπαγάγῃ επαγω instigate; bring on
κύριος κυριος lord; master
ἐπὶ επι in; on
Αβρααμ αβρααμ Abraam; Avraam
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
18:19
כִּ֣י kˈî כִּי that
יְדַעְתִּ֗יו yᵊḏaʕtˈiʸw ידע know
לְמַעַן֩ lᵊmaʕˌan לְמַעַן because of
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יְצַוֶּ֜ה yᵊṣawwˈeh צוה command
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֤יו bānˈāʸw בֵּן son
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּיתֹו֙ bêṯˌô בַּיִת house
אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after
וְ wᵊ וְ and
שָֽׁמְרוּ֙ šˈāmᵊrû שׁמר keep
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
וּ û וְ and
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of
הָבִ֤יא hāvˈî בוא come
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֖ר dibbˌer דבר speak
עָלָֽיו׃ ʕālˈāʸw עַל upon
18:19. scio enim quod praecepturus sit filiis suis et domui suae post se ut custodiant viam Domini et faciant iustitiam et iudicium ut adducat Dominus propter Abraham omnia quae locutus est ad eum
For I know that he will command his children, and his household after him to keep the way of the Lord, and do judgment and justice: that for Abraham's sake the Lord may bring to effect all the things he hath spoken unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:19: And they shall keep the way of the Lord - The true religion; God's way; that in which God walks himself, and in which, of course, his followers walk also; to do justice and judgment; not only to preserve the truth in their creed, but maintain it in their practice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: For I: Sa2 7:20; Psa 1:6, Psa 11:4, Psa 34:15; Joh 10:14, Joh 21:17; Ti2 2:19
command: Gen 17:23-27; Deu 4:9, Deu 4:10, Deu 6:6, Deu 6:7, Deu 11:19-21, Deu 32:46; Jos 24:15; Ch1 28:9; Job 1:5; Psa 78:2-9; Pro 6:20-22, Pro 22:6; Isa 38:19; Eph 6:4; Ti1 3:4; Ti1 3:5, Ti1 3:12; Ti2 1:5, Ti2 3:15
that the: Sa1 2:30, Sa1 2:31; Act 27:23, Act 27:24, Act 27:31
Geneva 1599
18:19 For I know him, (i) that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.
(i) He shows that fathers ought both to know God's judgments, and to declare them to their children.
John Gill
18:19 For I know him,.... Not only by his omniscience, but with a special knowledge, such as is accompanied with peculiar love and affection; and so Jarchi says, it is expressive of love. God loved Abraham, he was a peculiar favourite of his, and therefore he would reveal his secrets to him, see Amos 3:2; and he knew not only who he was, but what he was, a holy good man, made so by his own grace, and what he would do by the assistance of that grace, and particularly what follows:
that he will command his children, and his household after him; to serve and worship the Lord: not his own children only, but his servants also, all in his family; lay his injunctions on them, use his authority with them, give them all needful instructions, and take such methods with them as would tend to propagate and preserve the true religion after his death:
and they shall keep the way of the Lord; which he has prescribed to men, and directed them to walk in, even everything respecting instituted worship then revealed, and particularly:
to do justice and judgment; to attend to all the laws, statutes, and judgments of God; to do that which is just and right between man and man; not as a justifying righteousness, by which Abraham himself was not justified before God; but to show their regard to the will of God, in gratitude for favours received from him, and to glorify him, as well as for the good of their fellow creatures:
that the Lord may bring upon Abraham that which he hath spoken of him: not only on Abraham personally, but upon his posterity, they walking in the ways of the Lord, according to his command and direction: the word "that" here rather signifies, as Vatablus rightly observes, the consequence than the cause, what would follow upon these things, rather than as procured by them; these being the way in which God designed to bestow them, though not for them.
John Wesley
18:19 I know Abraham that he will command his children, and his household after him - This is a bright part of Abraham's character. He not only prayed with his family, but he taught them, as a man of knowledge; nay, he commanded them as a man in authority, and was prophet and king, as well as priest, in his own house. And he not only took care of his children, but of his household: his servants were catechized servants. Masters of families should instruct, and inspect the manners of all under their roof. And this is given as the reason why God would make known to him his purpose concerning Sodom; because he was communicative of his knowledge, and improved it for the benefit of those that were under his charge.
18:2018:20: Եւ ասէ Տէր. Աղաղակ Սոդոմացւոց եւ Գոմորացւոց յաճախեա՛ց, եւ մեղք նոցա մեծացա՛ն յոյժ։
20 Այնուհետեւ Տէրն ասաց. «Սոդոմացիների ու գոմորացիների աղաղակը ահագնացել, հասել է ինձ. նրանց մեղքերը խիստ շատացել են:
20 Եւ Տէրը ըսաւ. «Որովհետեւ Սոդոմի ու Գոմորի աղաղակը շատցաւ եւ անոնց մեղքը խիստ ծանրացաւ,
Եւ ասէ Տէր. Աղաղակ Սոդոմացւոց եւ Գոմորացւոց յաճախեաց, եւ մեղք նոցա մեծացան յոյժ:

18:20: Եւ ասէ Տէր. Աղաղակ Սոդոմացւոց եւ Գոմորացւոց յաճախեա՛ց, եւ մեղք նոցա մեծացա՛ն յոյժ։
20 Այնուհետեւ Տէրն ասաց. «Սոդոմացիների ու գոմորացիների աղաղակը ահագնացել, հասել է ինձ. նրանց մեղքերը խիստ շատացել են:
20 Եւ Տէրը ըսաւ. «Որովհետեւ Սոդոմի ու Գոմորի աղաղակը շատցաւ եւ անոնց մեղքը խիստ ծանրացաւ,
zohrab-1805▾ eastern-1994▾ western am▾
18:2020: И сказал Господь: вопль Содомский и Гоморрский, велик он, и грех их, тяжел он весьма;
18:20 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master κραυγὴ κραυγη cry; outcry Σοδομων σοδομα Sodoma; Sothoma καὶ και and; even Γομορρας γομορρα Gomorra πεπλήθυνται πληθυνω multiply καὶ και and; even αἱ ο the ἁμαρτίαι αμαρτια sin; fault αὐτῶν αυτος he; him μεγάλαι μεγας great; loud σφόδρα σφοδρα vehemently; tremendously
18:20 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH זַעֲקַ֛ת zaʕᵃqˈaṯ זְעָקָה cry סְדֹ֥ם sᵊḏˌōm סְדֹם Sodom וַ wa וְ and עֲמֹרָ֖ה ʕᵃmōrˌā עֲמֹרָה Gomorrah כִּי־ kî- כִּי that רָ֑בָּה rˈābbā רבב be much וְ wᵊ וְ and חַ֨טָּאתָ֔ם ḥˌaṭṭāṯˈām חַטָּאת sin כִּ֥י kˌî כִּי that כָבְדָ֖ה ḵāvᵊḏˌā כבד be heavy מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
18:20. dixit itaque Dominus clamor Sodomorum et Gomorrae multiplicatus est et peccatum earum adgravatum est nimisAnd the Lord said: The cry of Sodom and Gomorrha is multiplied, and their sin is become exceedingly grievous.
20. And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;
And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous:

20: И сказал Господь: вопль Содомский и Гоморрский, велик он, и грех их, тяжел он весьма;
18:20
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
κραυγὴ κραυγη cry; outcry
Σοδομων σοδομα Sodoma; Sothoma
καὶ και and; even
Γομορρας γομορρα Gomorra
πεπλήθυνται πληθυνω multiply
καὶ και and; even
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
αὐτῶν αυτος he; him
μεγάλαι μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
18:20
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
זַעֲקַ֛ת zaʕᵃqˈaṯ זְעָקָה cry
סְדֹ֥ם sᵊḏˌōm סְדֹם Sodom
וַ wa וְ and
עֲמֹרָ֖ה ʕᵃmōrˌā עֲמֹרָה Gomorrah
כִּי־ kî- כִּי that
רָ֑בָּה rˈābbā רבב be much
וְ wᵊ וְ and
חַ֨טָּאתָ֔ם ḥˌaṭṭāṯˈām חַטָּאת sin
כִּ֥י kˌî כִּי that
כָבְדָ֖ה ḵāvᵊḏˌā כבד be heavy
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
18:20. dixit itaque Dominus clamor Sodomorum et Gomorrae multiplicatus est et peccatum earum adgravatum est nimis
And the Lord said: The cry of Sodom and Gomorrha is multiplied, and their sin is become exceedingly grievous.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:20: Because the cry of Sodom and Gomorrah - See note on Gen 13:13.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: the cry: Gen 4:10, Gen 19:13; Isa 3:9, Isa 5:7; Jer 14:7; Jam 5:4
sin: Gen 13:13
Carl Friedrich Keil and Franz Delitzsch
18:20
"The cry of Sodom and Gomorrah, yea it is great; and their sin, yea it is very grievous." The cry is the appeal for vengeance or punishment, which ascends to heaven (Gen 4:10). The כּי serves to give emphasis to the assertion, and is placed in the middle of the sentence to give the greater prominence to the leading thought (cf. Ewald, 330).
John Gill
18:20 And the Lord said,.... The Targum of Jonathan adds, to the ministering angels, the two angels that were with him in the likeness of men; or to Abraham, at least in his hearing, by which he understood that Sodom and other cities were about to be destroyed for their sins:
because the cry of Sodom and Gomorrah is great; either of Lot in it, whose righteous soul was vexed with the filthy conversation of the wicked, and cried to heaven against them; or of the inhabitants that were oppressed by others, either in their bodies, being forced to submit to their unnatural usage of them, or in their estates, of which they wronged them; particularly the cry of the poor among them, whom they suffered to starve, though there were fulness of bread in the midst of them, see Ezek 16:49; the Jews (b) say, they appointed false judges, who oppressed all strangers that came to Sodom, and made a law, that whoever relieved a poor person should be burnt with fire: or the cry of their sins, which were many and great, and openly and impudently committed; the cry of which came into the ears of the Lord of hosts, and called for vengeance. Those two cities, which perhaps were the greatest and the most remarkable for their sins, are put for all the five cities of the plain, called Pentapolis.
And because their sin is very grievous; attended with very aggravated circumstances, they enjoyed great plenty of good things; and were not to be bore with, being so exceeding sinful, and so publicly and audaciously committed, especially that sin so frequent among them, which has its name from Sodom, see Gen 13:13.
(b) Pirke Eliezer, c. 25.
18:2118:21: Արդ իջեալ տեսից եթէ ըստ աղաղակին նոցա որ յիսն հասանէ՝ վճարիցե՞ն. ապա թէ ո՛չ զի գիտացից[138]։ [138] Այլք. Եւ արդ իջեալ տե՛՛։
21 Արդ, իջնեմ տեսնեմ, թէ ինձ. հասած նրանց աղաղակը համապատասխանո՞ւմ է նրանց կատարածին, թէ՞ ոչ: Այդ եմ ուզում գիտենալ»:
21 Հիմա պիտի իջնեմ տեսնելու՝ թէ բոլորովին ինծի եկած աղաղակին պէս ըրի՞ն եւ եթէ ոչ՝ գիտնամ»։
Եւ արդ իջեալ տեսից եթէ ըստ աղաղակին նոցա որ յիսն հասանէ` վճարիցե՞ն. ապա թէ ոչ` զի գիտացից:

18:21: Արդ իջեալ տեսից եթէ ըստ աղաղակին նոցա որ յիսն հասանէ՝ վճարիցե՞ն. ապա թէ ո՛չ զի գիտացից[138]։
[138] Այլք. Եւ արդ իջեալ տե՛՛։
21 Արդ, իջնեմ տեսնեմ, թէ ինձ. հասած նրանց աղաղակը համապատասխանո՞ւմ է նրանց կատարածին, թէ՞ ոչ: Այդ եմ ուզում գիտենալ»:
21 Հիմա պիտի իջնեմ տեսնելու՝ թէ բոլորովին ինծի եկած աղաղակին պէս ըրի՞ն եւ եթէ ոչ՝ գիտնամ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2121: сойду и посмотрю, точно ли они поступают так, каков вопль на них, восходящий ко Мне, или нет; узнаю.
18:21 καταβὰς καταβαινω step down; descend οὖν ουν then ὄψομαι οπτανομαι see εἰ ει if; whether κατὰ κατα down; by τὴν ο the κραυγὴν κραυγη cry; outcry αὐτῶν αυτος he; him τὴν ο the ἐρχομένην ερχομαι come; go πρός προς to; toward με με me συντελοῦνται συντελεω consummate; finish εἰ ει if; whether δὲ δε though; while μή μη not ἵνα ινα so; that γνῶ γινωσκω know
18:21 אֵֽרֲדָה־ ʔˈērᵃḏā- ירד descend נָּ֣א nnˈā נָא yeah וְ wᵊ וְ and אֶרְאֶ֔ה ʔerʔˈeh ראה see הַ ha הֲ [interrogative] כְּ kkᵊ כְּ as צַעֲקָתָ֛הּ ṣaʕᵃqāṯˈāh צְעָקָה cry הַ ha הַ the בָּ֥אָה bbˌāʔā בוא come אֵלַ֖י ʔēlˌay אֶל to עָשׂ֣וּ׀ ʕāśˈû עשׂה make כָּלָ֑ה kālˈā כָּלָה destruction וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֖א lˌō לֹא not אֵדָֽעָה׃ ʔēḏˈāʕā ידע know
18:21. descendam et videbo utrum clamorem qui venit ad me opere conpleverint an non est ita ut sciamI will go down and see whether they have done according to the cry that is come to me: or whether it be not so, that I may know.
21. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.
I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know:

21: сойду и посмотрю, точно ли они поступают так, каков вопль на них, восходящий ко Мне, или нет; узнаю.
18:21
καταβὰς καταβαινω step down; descend
οὖν ουν then
ὄψομαι οπτανομαι see
εἰ ει if; whether
κατὰ κατα down; by
τὴν ο the
κραυγὴν κραυγη cry; outcry
αὐτῶν αυτος he; him
τὴν ο the
ἐρχομένην ερχομαι come; go
πρός προς to; toward
με με me
συντελοῦνται συντελεω consummate; finish
εἰ ει if; whether
δὲ δε though; while
μή μη not
ἵνα ινα so; that
γνῶ γινωσκω know
18:21
אֵֽרֲדָה־ ʔˈērᵃḏā- ירד descend
נָּ֣א nnˈā נָא yeah
וְ wᵊ וְ and
אֶרְאֶ֔ה ʔerʔˈeh ראה see
הַ ha הֲ [interrogative]
כְּ kkᵊ כְּ as
צַעֲקָתָ֛הּ ṣaʕᵃqāṯˈāh צְעָקָה cry
הַ ha הַ the
בָּ֥אָה bbˌāʔā בוא come
אֵלַ֖י ʔēlˌay אֶל to
עָשׂ֣וּ׀ ʕāśˈû עשׂה make
כָּלָ֑ה kālˈā כָּלָה destruction
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֖א lˌō לֹא not
אֵדָֽעָה׃ ʔēḏˈāʕā ידע know
18:21. descendam et videbo utrum clamorem qui venit ad me opere conpleverint an non est ita ut sciam
I will go down and see whether they have done according to the cry that is come to me: or whether it be not so, that I may know.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «сойду и посмотрю…» Слова эти — снисхождение к нашей немощи, для более понятного выражения той мысли, что божественный суд основывается на самом полном и непосредственном знакомстве с самым предметом этого суда. (Пс 72:2; Ис 11:3; Притч 18:13; Мф 7:1).

Также это косвенно подтверждает, что Господь сопутствовал Ангелам, но не был в образе человеческом, так как они пошли в Содом пешком.
Adam Clarke: Commentary on the Bible - 1831
18:21: I will go down now, etc. - A lesson to magistrates, teaching them not to judge according to report, but accurately to inquire into the facts themselves - Jarchi.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: I will go down: This is spoken figuratively; and as the Jewish writers speak, according to the language of men. So eyes, ears, hands, and other members of the body are attributed to God, for effecting those things which men cannot accomplish without these members. Gen 11:5, Gen 11:7; Exo 3:8, Exo 33:5; Mic 1:3; Joh 6:38; Th1 4:16
see: Job 34:22; Psa 90:8; Jer 17:1, Jer 17:10; Zep 1:12; Heb 4:13
I will know: Exo 33:5; Deu 8:2, Deu 13:3; Jos 22:22; Psa. 139:1-24; Luk 16:15; Co2 11:11
Carl Friedrich Keil and Franz Delitzsch
18:21
God was about to go down, and convince Himself whether they had done entirely according to the cry which had reached Him, or not. כלה עשׂה, lit., to make completeness, here referring to the extremity of iniquity, generally to the extremity of punishment (Nahum 1:8-9; Jer 4:27; Jer 5:10): כּלה is a noun, as Is 10:23 shows, not an adverb, as in Ex 11:1. After this explanation, the men (according to Gen 19:1, the two angels) turned from thence to go to Sodom (Gen 18:22); but Abraham continued standing before Jehovah, who had been talking with him, and approached Him with earnestness and boldness of faith to intercede for Sodom. He was urged to this, not by any special interest in Lot, for in that case he would have prayed for his deliverance; nor by the circumstance that, as he had just before felt himself called upon to become the protector, avenger, and deliverer of the land from its foes, so he now thought himself called upon to act as mediator, and to appeal from Jehovah's judicial wrath to Jehovah's covenant grace (Kurtz), for he had not delivered the land from the foe, but merely rescued his nephew Lot and all the booty that remained after the enemy had withdrawn; nor did he appeal to the covenant grace of Jehovah, but to His justice alone; and on the principle that the Judge of all the earth could not possibly destroy the righteous with the wicked, he founded his entreaty that God would forgive the city if there were but fifty righteous in it, or even if there were only ten. He was led to intercede in this way, not by "communis erga quinque populos misericordia" (Calvin), but by the love which springs from the consciousness that one's own preservation and rescue are due to compassionate grace alone; love, too, which cannot conceive of the guilt of others as too great for salvation to be possible. This sympathetic love, springing from the faith which was counted for righteousness, impelled him to the intercession which Luther thus describes: "sexies petiit, et cum tanto ardore ac affectu sic urgente, ut prae nimia angustia, qua cupit consultum miseris civitatibus, videatur quasi stulte loqui." There may be apparent folly in the words, "Wilt Thou also destroy the righteous with the wicked?" but they were only "violenta oratio et impetuosa, quasi cogens Deum ad ignoscendum." For Abraham added, "peradventure there be fifty righteous within the city; wilt Thou also destroy and not forgive (נשׁא, to take away and bear the guilt, i.e., forgive) the place for the fifty righteous that are therein?" and described the slaying of the righteous with the wicked as irreconcilable with the justice of God. He knew that he was speaking to the Judge of all the earth, and that before Him he was "but dust and ashes" - "dust in his origin, and ashes in the end;" and yet he made bold to appeal still further, and even as low as ten righteous, to pray that for their sake He would spare the city. - הפּעם אך (Gen 18:32) signifies "only this (one) time more," as in Ex 10:17. This "seemingly commercial kind of entreaty is," as Delitzsch observes, "the essence of true prayer. It is the holy ἀναίδεια, of which our Lord speaks in Lk 11:8, the shamelessness of faith, which bridges over the infinite distance of the creature from the Creator, appeals with importunity to the heart of God, and ceases not till its point is gained. This would indeed be neither permissible nor possible, had not God, by virtue of the mysterious interlacing of necessity and freedom in His nature and operations, granted a power to the prayer of faith, to which He consents to yield; had He not, by virtue of His absoluteness, which is anything but blind necessity, placed Himself in such a relation to men, that He not merely works upon them by means of His grace, but allows them to work upon Him by means of their faith; had He not interwoven the life of the free creature into His own absolute life, and accorded to a created personality the right to assert itself in faith, in distinction from His own." With the promise, that even for the sake of ten righteous He would not destroy the city, Jehovah "went His way," that is to say, vanished; and Abraham returned to his place, viz., to the grove of Mamre. The judgment which fell upon the wicked cities immediately afterwards, proves that there were not ten "righteous persons" in Sodom; by which we understand, not merely ten sinless or holy men, but ten who through the fear of God and conscientiousness had kept themselves free from the prevailing sin and iniquity of these cities.
Geneva 1599
18:21 I will (k) go down now, and see whether they have done altogether according to the (l) cry of it, which is come unto me; and if not, I will know.
(k) God speaks after the fashion of men: that is, I will enter into judgment with good advise.
(l) For our sins cry for vengeance, though no one accuses us.
John Gill
18:21 I will go down now,.... The Son of God in an human form now with Abraham, who proposes to go from the place where he was, which perhaps was on higher ground, to the plain in which Sodom and Gomorrah stood; and whither it seems certain he did go down, after he had done talking with Abraham, see Gen 19:24,
and see whether they have done altogether; committed all the sins, and in such manner, and with such circumstances as reported; or, "have made a full end" (c), have tilled up the measure of their iniquities, and so are ripe for ruin:
according to the cry of it which is come unto me; this is spoken after the manner of men; for otherwise God saw all their wickedness, and knew full well the nature and circumstances of it, and how general it was; but this method he proposes to take, to show the justice of his proceedings, and to instruct judges, and set an example to them, not to condemn any without thoroughly examining their cause:
and if not, I will know: the reason of this cry, and what is proper to be done. The note of Aben Ezra is,"if they have so done (according to the cry) I will make a consumption among them (so he takes the sense of the word (d) we render "altogether"); but if not, "I will know", I will have mercy on them.''
(c) "fecerint consummationem", Pagninus, Montanus, Munster, Vatablus, Drusius, Cocceius. (d) "Fecerint consumptionem", Piscator, Schmidt; so the Targums of Jonathan and Jerusalem.
John Wesley
18:21 I will go down now and see - Not as if there were any thing concerning which God is in doubt; but he is pleased thus to express himself after the manner of men.
Robert Jamieson, A. R. Fausset and David Brown
18:21 I will go down . . . and see--language used after the manner of men. These cities were to be made examples to all future ages of God's severity; and therefore ample proof given that the judgment was neither rash nor excessive (Ezek 18:23; Jer 18:7).
18:2218:22: Եւ դարձեալ անտի արանցն եկին ՚ի Սոդոմ։ Եւ Աբրաամ կա՛յր առաջի Տեառն։
22 Այնտեղից շրջուելով՝ այդ մարդիկ եկան Սոդոմ: Աբրահամը կանգնած էր Տիրոջ դիմաց:
22 Այն մարդիկը անկէ ելան ու դէպի Սոդոմ գացին։ Աբրահամ տակաւին Տէրոջը առջեւ կայներ էր։
Եւ դարձեալ անտի արանցն եկին ի Սոդոմ. եւ Աբրահամ կայր առաջի Տեառն:

18:22: Եւ դարձեալ անտի արանցն եկին ՚ի Սոդոմ։ Եւ Աբրաամ կա՛յր առաջի Տեառն։
22 Այնտեղից շրջուելով՝ այդ մարդիկ եկան Սոդոմ: Աբրահամը կանգնած էր Տիրոջ դիմաց:
22 Այն մարդիկը անկէ ելան ու դէպի Սոդոմ գացին։ Աբրահամ տակաւին Տէրոջը առջեւ կայներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:2222: И обратились мужи оттуда и пошли в Содом; Авраам же еще стоял пред лицем Господа.
18:22 καὶ και and; even ἀποστρέψαντες αποστρεφω turn away; alienate ἐκεῖθεν εκειθεν from there οἱ ο the ἄνδρες ανηρ man; husband ἦλθον ερχομαι come; go εἰς εις into; for Σοδομα σοδομα Sodoma; Sothoma Αβρααμ αβρααμ Abraam; Avraam δὲ δε though; while ἦν ειμι be ἑστηκὼς ιστημι stand; establish ἐναντίον εναντιον next to; before κυρίου κυριος lord; master
18:22 וַ wa וְ and יִּפְנ֤וּ yyifnˈû פנה turn מִ mi מִן from שָּׁם֙ ššˌām שָׁם there הָֽ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk סְדֹ֑מָה sᵊḏˈōmā סְדֹם Sodom וְ wᵊ וְ and אַ֨בְרָהָ֔ם ʔˌavrāhˈām אַבְרָהָם Abraham עֹודֶ֥נּוּ ʕôḏˌennû עֹוד duration עֹמֵ֖ד ʕōmˌēḏ עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
18:22. converteruntque se inde et abierunt Sodomam Abraham vero adhuc stabat coram DominoAnd they turned themselves from thence, and went their way to Sodom: but Abraham as yet stood before the Lord.
22. And the men turned from thence, and went toward Sodom: but Abraham stood yet before the LORD.
And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD:

22: И обратились мужи оттуда и пошли в Содом; Авраам же еще стоял пред лицем Господа.
18:22
καὶ και and; even
ἀποστρέψαντες αποστρεφω turn away; alienate
ἐκεῖθεν εκειθεν from there
οἱ ο the
ἄνδρες ανηρ man; husband
ἦλθον ερχομαι come; go
εἰς εις into; for
Σοδομα σοδομα Sodoma; Sothoma
Αβρααμ αβρααμ Abraam; Avraam
δὲ δε though; while
ἦν ειμι be
ἑστηκὼς ιστημι stand; establish
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
18:22
וַ wa וְ and
יִּפְנ֤וּ yyifnˈû פנה turn
מִ mi מִן from
שָּׁם֙ ššˌām שָׁם there
הָֽ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
סְדֹ֑מָה sᵊḏˈōmā סְדֹם Sodom
וְ wᵊ וְ and
אַ֨בְרָהָ֔ם ʔˌavrāhˈām אַבְרָהָם Abraham
עֹודֶ֥נּוּ ʕôḏˌennû עֹוד duration
עֹמֵ֖ד ʕōmˌēḏ עמד stand
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
18:22. converteruntque se inde et abierunt Sodomam Abraham vero adhuc stabat coram Domino
And they turned themselves from thence, and went their way to Sodom: but Abraham as yet stood before the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: «И обратились мужи оттуда и пошли в Содом…» Некоторые толкователи утверждают, что в Содом пошли не все три мужа, а только два Ангела, ссылаясь на (19:1). Хотя в предыдущем тексте «мужи» все время отделялись от «Господа». К тому же в славянской Библии 19:1: звучит следующим образом: «Приидоста же два Ангела в Содом в вечер», таким образом нельзя однозначно проводить аналогию между двумя посетившими Лота, и тремя, посетившими Авраама.

«Авраам же еще стоял пред лицом Господа…» Некоторые толкователи, опираясь на указание, что «Авраам… стоял пред лицом Господа» делают вывод, что третий Ангел и был Господом, и обосновывают на этом совершенно неверное предположение, что имело место явление Господа в человеческом виде до воплощения в Иисусе Христе.

Там же, в Священном Писании, нигде нет указания о явлении Господа в человеческом облике. И вероятно, это очень правильно, дабы не было искуса указать на неисключительность воплощения Господа в Сыне Своем.

Авраам ходатайствует о сохранении этих городов.
Adam Clarke: Commentary on the Bible - 1831
18:22: And the men turned their faces - That is, the two angels who accompanied Jehovah were now sent towards Sodom; while the third, who is called the Lord or Jehovah, remained with Abraham for the purpose of teaching him the great usefulness and importance of faith and prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: the men: Gen 18:2, Gen 19:1
stood: The two, whom we suppose to have been created angels, departed at this time; and accordingly two entered Sodom at evening: while the one, called Jehovah throughout the chapter, continued with Abraham, who "stood yet before the Lord." - Scott. Gen 18:1; Psa 106:23; Jer 15:1, Jer 18:20; Eze 22:30; Act 7:55; Ti1 2:1
John Gill
18:22 And the men turned their faces from thence,.... From the place to which Abraham brought them on; these were only two of them, for the third continued with Abraham:
and went towards Sodom; and are the two angels said to come thither at evening, Gen 19:1,
but Abraham stood yet before the Lord; before the third person, whom Abraham now began to know more clearly; he stood before him with all reverence and humility, to hear what he had further to say to him, as well as to say something to him himself; he stood "yet", he continued to stand after the departure of the two angels that were gone to Sodom. Onkelos and Jonathan paraphrase it,"he ministered in prayer before the Lord.''
18:2318:23: Եւ մատուցեալ Աբրաամ ասէր. Միթէ կորուսանիցե՞ս զարդարն ընդ ամպարշտին, եւ լինիցի արդարն իբրեւ զամպարիշտն[139]։ [139] Ոմանք. Զարդարն ընդ ամբարիշտս։
23 Աբրահամը մօտեցաւ Տիրոջն ու ասաց. «Մի՞թէ դու արդարին ամբարշտի հետ կ’ոչնչացնես, եւ արդարը նոյն բանին կ’ենթարկուի, ինչ որ ամբարիշտը:
23 Եւ Աբրահամ մօտեցաւ ու ըսաւ. «Արդեօք ամբարիշտին հետ արդա՞րն ալ պիտի կորսնցնես.
Եւ մատուցեալ Աբրահամ ասէր. Միթէ կորուսանիցե՞ս զարդարն ընդ ամպարշտին, [241]եւ լինիցի՞ արդարն իբրեւ զամպարիշտն:

18:23: Եւ մատուցեալ Աբրաամ ասէր. Միթէ կորուսանիցե՞ս զարդարն ընդ ամպարշտին, եւ լինիցի արդարն իբրեւ զամպարիշտն[139]։
[139] Ոմանք. Զարդարն ընդ ամբարիշտս։
23 Աբրահամը մօտեցաւ Տիրոջն ու ասաց. «Մի՞թէ դու արդարին ամբարշտի հետ կ’ոչնչացնես, եւ արդարը նոյն բանին կ’ենթարկուի, ինչ որ ամբարիշտը:
23 Եւ Աբրահամ մօտեցաւ ու ըսաւ. «Արդեօք ամբարիշտին հետ արդա՞րն ալ պիտի կորսնցնես.
zohrab-1805▾ eastern-1994▾ western am▾
18:2323: И подошел Авраам и сказал: неужели Ты погубишь праведного с нечестивым?
18:23 καὶ και and; even ἐγγίσας εγγιζω get close; near Αβρααμ αβρααμ Abraam; Avraam εἶπεν επω say; speak μὴ μη not συναπολέσῃς συναπολλυμι destroy with δίκαιον δικαιος right; just μετὰ μετα with; amid ἀσεβοῦς ασεβης irreverent καὶ και and; even ἔσται ειμι be ὁ ο the δίκαιος δικαιος right; just ὡς ως.1 as; how ὁ ο the ἀσεβής ασεβης irreverent
18:23 וַ wa וְ and יִּגַּ֥שׁ yyiggˌaš נגשׁ approach אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say הַ ha הֲ [interrogative] אַ֣ף ʔˈaf אַף even תִּסְפֶּ֔ה tispˈeh ספה sweep away צַדִּ֖יק ṣaddˌîq צַדִּיק just עִם־ ʕim- עִם with רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
18:23. et adpropinquans ait numquid perdes iustum cum impioAnd drawing nigh he said: Wilt thou destroy the just with the wicked?
23. And Abraham drew near, and said, Wilt thou consume the righteous with the wicked?
And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked:

23: И подошел Авраам и сказал: неужели Ты погубишь праведного с нечестивым?
18:23
καὶ και and; even
ἐγγίσας εγγιζω get close; near
Αβρααμ αβρααμ Abraam; Avraam
εἶπεν επω say; speak
μὴ μη not
συναπολέσῃς συναπολλυμι destroy with
δίκαιον δικαιος right; just
μετὰ μετα with; amid
ἀσεβοῦς ασεβης irreverent
καὶ και and; even
ἔσται ειμι be
ο the
δίκαιος δικαιος right; just
ὡς ως.1 as; how
ο the
ἀσεβής ασεβης irreverent
18:23
וַ wa וְ and
יִּגַּ֥שׁ yyiggˌaš נגשׁ approach
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
הַ ha הֲ [interrogative]
אַ֣ף ʔˈaf אַף even
תִּסְפֶּ֔ה tispˈeh ספה sweep away
צַדִּ֖יק ṣaddˌîq צַדִּיק just
עִם־ ʕim- עִם with
רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
18:23. et adpropinquans ait numquid perdes iustum cum impio
And drawing nigh he said: Wilt thou destroy the just with the wicked?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Весь этот заключительный раздел данной главы представляет любопытную и поучительную беседу Бога с Авраамом, свидетельствующую как о высоком дерзновении праведника, так и крайнем снисхождении Бога.

«неужели Ты погубишь праведного с нечестивым…?» В самом вопросе Авраама слышится уже и ответ на него, ответ отрицательный — именно тот, что высшая божественная любовь и правда не допустят гибели своих избранников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Abraham's Intercession for Sodom.B. C. 1898.
23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? 24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? 25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? 26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes: 28 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. 29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake. 30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there. 31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake. 32 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. 33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.
Communion with God is kept up by the word and by prayer. In the word God speaks to us; in prayer we speak to him. God had revealed to Abraham his purposes concerning Sodom; now from this Abraham takes occasion to speak to God on Sodom's behalf. Note, God's word then does us good when it furnishes us with matter for prayer and excites us to it. When God has spoken to us, we must consider what we have to say to him upon it. Observe,
I. The solemnity of Abraham's address to God on this occasion: Abraham drew near, v. 23. The expression intimates, 1. A holy concern: He engaged his heart to approach to God, Jer. xxx. 21. "Shall Sodom be destroyed, and I not speak one good word for it?" 2. A holy confidence: He drew near with an assurance of faith, drew near as a prince, Job xxxi. 37. Note, When we address ourselves to the duty of prayer, we ought to remember that we are drawing near to God, that we may be filled with a reverence of him, Lev. x. 3.
II. The general scope of this prayer. It is the first solemn prayer we have upon record in the Bible; and it is a prayer for the sparing of Sodom. Abraham, no doubt, greatly abhorred the wickedness of the Sodomites; he would not have lived among them, as Lot did, if they would have given him the best estate in their country; and yet he prayed earnestly for them. Note, Though sin is to be hated, sinners are to be pitied and prayed for. God delights not in their death, nor should we desire, but deprecate, the woeful day. 1. He begins with a prayer that the righteous among them might be spared, and not involved in the common calamity, having an eye particularly to just Lot, whose disingenuous carriage towards him he had long since forgiven and forgotten, witness his friendly zeal to rescue him before by his sword and now by his prayers. 2. He improves this into a petition that all might be spared for the sake of the righteous that were among them, God himself countenancing this request, and in effect putting him upon it by his answer to his first address, v. 26. Note, We must pray, not only for ourselves, but for others also; for we are members of the same body, at least of the same body of mankind. All we are brethren.
III. The particular graces eminent in this prayer.
1. Here is great faith; and it is the prayer of faith that is the prevailing prayer. His faith pleads with God, orders the cause, and fills his mouth with arguments. He acts faith especially upon the righteousness of God, and is very confident.
(1.) That God will not destroy the righteous with the wicked, v. 23. No, that be far from thee, v. 25. We must never entertain any thought that derogates from the honour of God's righteousness. See Rom. iii. 5, 6. Note, [1.] The righteous are mingled with the wicked in this world. Among the best there are, commonly, some bad, and among the worst some good: even in Sodom, one Lot. [2.] Though the righteous be among the wicked, yet the righteous God will not, certainly he will not, destroy the righteous with the wicked. Though in this world they may be involved in the same common calamities, yet in the great day a distinction with be made.
(2.) That the righteous shall not be as the wicked, v. 25. Though they may suffer with them, yet they do not suffer like them. Common calamities are quite another thing to the righteous than what they are to the wicked, Isa. xxvii. 7.
(3.) That the Judge of all the earth will do right; undoubtedly he will, because he is the Judge of all the earth; it is the apostle's argument, Rom. iii. 5, 6. Note, [1.] God is the Judge of all the earth; he gives charge to all, takes cognizance of all, and will pass sentence upon all. [2.] That God Almighty never did nor ever will do any wrong to any of the creatures, either by withholding that which is right or by exacting more than is right, Job xxxiv. 10, 11.
2. Here is great humility.
(1.) A deep sense of his own unworthiness (v. 27): Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes; and again, v. 31. He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness--he is the Lord; and his own meanness--but dust and ashes. Note, [1.] The greatest of men, the most considerable and deserving, are but dust and ashes, mean and vile before God, despicable, frail, and dying. [2.] Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and God. He is the Lord of glory, we are worms of the earth. [3.] The access we have to the throne of grace, and the freedom of speech allowed us, are just matter of humble wonder, 2 Sam. vii. 18.
(2.) An awful dread of God's displeasure: O let not the Lord be angry (v. 30), and again, v. 32. Note, [1.] The importunity which believers use in their addresses to God is such that, if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man; and, whoever he may seem, is not really angry with the prayers of the upright (Ps. lxxx. 4), for they are his delight (Prov. xv. 8), and he is pleased when he is wrestled with. [2.] That even when we receive special tokens of the divine favour we ought to be jealous over ourselves, lest we make ourselves obnoxious to the divine displeasure; and therefore we must bring the Mediator with us in the arms of our faith, to atone for the iniquity of our holy things.
3. Here is great charity. (1.) A charitable opinion of Sodom's character: as bad as it was, he thought there were several good people in it. It becomes us to hope the best of the worst places. Of the two it is better to err in that extreme. (2.) A charitable desire of Sodom's welfare: he used all his interest at the throne of grace for mercy for them. We never find him thus earnest in pleading with God for himself and his family, as here for Sodom.
4. Here are great boldness and believing confidence. (1.) He took the liberty to pitch upon a certain number of righteous ones which he supposed might be in Sodom. Suppose there be fifty, v. 24. (2.) He advanced upon God's concessions, again and again. As God granted much, he still begged more, with the hope of gaining his point. (3.) He brought the terms as low as he could for shame (having prevailed for mercy if there were but ten righteous ones in five cities), and perhaps so low that he concluded they would have been spared.
IV. The success of the prayer. He that thus wrestled prevailed wonderfully; as a prince he had power with God: it was but ask and have. 1. God's general good-will appears in this, that he consented to spare the wicked for the sake of the righteous. See how swift God is to show mercy; he even seeks a reason for it. See what great blessings good people are to any place, and how little those befriend themselves that hate and persecute them. 2. His particular favour to Abraham appeared in this, that he did not leave off granting till Abraham left off asking. Such is the power of prayer. Why then did Abraham leave off asking, when he had prevailed so far as to get the place spared it there were but ten righteous in it? Either, (1.) Because he owned that it deserved to be destroyed if there were not so many; as the dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Luke xiii. 9. Or, (2.) Because God restrained his spirit from asking any further. When God has determined the ruin of a place, he forbids it to be prayed for, Jer. vii. 16; xi. 14; xiv. 11.
V. Here is the breaking up of the conference, v. 33. 1. The Lord went his way. The visions of God must not be constant in this world, where it is by faith only that we are to set God before us. God did not go away till Abraham had said all he had to say; for he is never weary of hearing prayer, Isa. lix. 1. 2. Abraham returned unto his place, not puffed up with the honour done him, nor by these extraordinary interviews taken off from the ordinary course of duty. He returned to his place to observe what that event would be; and it proved that his prayer was heard, and yet Sodom was not spared, because there were not ten righteous in it. We cannot expect too little from man nor too much from God.
Adam Clarke: Commentary on the Bible - 1831
18:23: Wilt thou also destroy the righteous with the wicked? - A form of speech similar to that in Gen 18:17, an invariable principle of justice, that the righteous shall not be punished for the crimes of the impious. And this Abraham lays down as the foundation of his supplications. Who can pray with any hope of success who cannot assign a reason to God and his conscience for the petitions he offers? The great sacrifice offered by Christ is an infinite reason why a penitent sinner should expect to find the mercy for which he pleads.
Albert Barnes: Notes on the Bible - 1834
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 Jam 2:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: drew: Psa 73:28; Jer 30:21; Heb 10:22; Jam 5:17
Wilt: Gen 18:25, Gen 20:4; Num 16:22; Sa2 24:17; Job 8:3, Job 34:17; Psa 11:4-7; Rom 3:5, Rom 3:6
John Gill
18:23 And Abraham drew near,.... To the Lord; he approached nearer to him, to have more close and intimate conversation with him on the subject of the destruction of Sodom, which he perceived, by what had been said, was like to be; he drew nigh to God in prayer; so the Targum of Jonathan,"and Abraham prayed and said;''he drew nigh with faith and freedom, and an holy boldness and confidence, and yet with great reverence of the divine Majesty, and in all humility, under a deep sense of his own meanness and unworthiness:
and said, wilt thou also destroy the righteous with the wicked? having in his mind righteous Lot, who dwelt in Sodom, whom he knew to be a just man, though he had departed from him, and was dwelling in such a wicked place; and he might charitably hope there were more in so large a city and in the parts adjacent, at least that were not so flagitious and abominably wicked as the greater part were, and who, in comparison of them, were sober and moral people.
John Wesley
18:23 Abraham drew near - This expression intimates, A holy concern. A holy confidence; he drew near with an assurance of faith, drew near as a prince, Job 31:37.
Robert Jamieson, A. R. Fausset and David Brown
18:23 ABRAHAM'S INTERCESSION. (Gen 18:23-33)
Abraham drew near, and said, &c.--The scene described is full of interest and instruction--showing in an unmistakable manner the efficacy of prayer and intercession. (See also Prov 15:8; Jas 5:16). Abraham reasoned justly as to the rectitude of the divine procedure (Rom 3:5-6), and many guilty cities and nations have been spared on account of God's people (Mt 5:13; Mt 24:22).
18:2418:24: Եթէ իցեն յիսուն արդար ՚ի քաղաքի, կորուսանիցե՞ս զնոսա. եւ ո՞չ ներեսցես ամենայն տեղեացն վասն յիսուն արդարոյն եթէ իցեն ՚ի նմա։
24 Եթէ քաղաքում յիսուն արդար լինի, կ’ոչնչացնե՞ս նրանց, չե՞ս խնայի ամբողջ քաղաքը յանուն այնտեղ գտնուող յիսուն արդարների:
24 Թերեւս այն քաղաքին մէջ յիսուն արդար ըլլան. արդեօք անոր մէջ եղած յիսուն արդարին համար չխնայելով պիտի կորսնցնե՞ս այն տեղը։
Եթէ իցեն յիսուն արդար ի քաղաքի, կորուսանիցե՞ս զնոսա, եւ ո՞չ ներիցես ամենայն տեղեացն վասն յիսուն արդարոյն եթէ իցեն ի նմա:

18:24: Եթէ իցեն յիսուն արդար ՚ի քաղաքի, կորուսանիցե՞ս զնոսա. եւ ո՞չ ներեսցես ամենայն տեղեացն վասն յիսուն արդարոյն եթէ իցեն ՚ի նմա։
24 Եթէ քաղաքում յիսուն արդար լինի, կ’ոչնչացնե՞ս նրանց, չե՞ս խնայի ամբողջ քաղաքը յանուն այնտեղ գտնուող յիսուն արդարների:
24 Թերեւս այն քաղաքին մէջ յիսուն արդար ըլլան. արդեօք անոր մէջ եղած յիսուն արդարին համար չխնայելով պիտի կորսնցնե՞ս այն տեղը։
zohrab-1805▾ eastern-1994▾ western am▾
18:2424: может быть, есть в этом городе пятьдесят праведников? неужели Ты погубишь, и не пощадишь места сего ради пятидесяти праведников, в нем?
18:24 ἐὰν εαν and if; unless ὦσιν ειμι be πεντήκοντα πεντηκοντα fifty δίκαιοι δικαιος right; just ἐν εν in τῇ ο the πόλει πολις city ἀπολεῖς απολλυμι destroy; lose αὐτούς αυτος he; him οὐκ ου not ἀνήσεις ανιημι remiss; relax πάντα πας all; every τὸν ο the τόπον τοπος place; locality ἕνεκεν ενεκα for the sake of; on account of τῶν ο the πεντήκοντα πεντηκοντα fifty δικαίων δικαιος right; just ἐὰν εαν and if; unless ὦσιν ειμι be ἐν εν in αὐτῇ αυτος he; him
18:24 אוּלַ֥י ʔûlˌay אוּלַי perhaps יֵ֛שׁ yˈēš יֵשׁ existence חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five צַדִּיקִ֖ם ṣaddîqˌim צַדִּיק just בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the עִ֑יר ʕˈîr עִיר town הַ ha הֲ [interrogative] אַ֤ף ʔˈaf אַף even תִּסְפֶּה֙ tispˌeh ספה sweep away וְ wᵊ וְ and לֹא־ lō- לֹא not תִשָּׂ֣א ṯiśśˈā נשׂא lift לַ la לְ to † הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five הַ ha הַ the צַּדִּיקִ֖ם ṣṣaddîqˌim צַדִּיק just אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in קִרְבָּֽהּ׃ qirbˈāh קֶרֶב interior
18:24. si fuerint quinquaginta iusti in civitate peribunt simul et non parces loco illi propter quinquaginta iustos si fuerint in eoIf there be fifty just men in the city, shall they perish withal? and wilt thou not spare that place for the sake of the fifty just, if they be therein?
24. Peradventure there be fifty righteous within the city: wilt thou consume and not spare the place for the fifty righteous that are therein?
Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that [are] therein:

24: может быть, есть в этом городе пятьдесят праведников? неужели Ты погубишь, и не пощадишь места сего ради пятидесяти праведников, в нем?
18:24
ἐὰν εαν and if; unless
ὦσιν ειμι be
πεντήκοντα πεντηκοντα fifty
δίκαιοι δικαιος right; just
ἐν εν in
τῇ ο the
πόλει πολις city
ἀπολεῖς απολλυμι destroy; lose
αὐτούς αυτος he; him
οὐκ ου not
ἀνήσεις ανιημι remiss; relax
πάντα πας all; every
τὸν ο the
τόπον τοπος place; locality
ἕνεκεν ενεκα for the sake of; on account of
τῶν ο the
πεντήκοντα πεντηκοντα fifty
δικαίων δικαιος right; just
ἐὰν εαν and if; unless
ὦσιν ειμι be
ἐν εν in
αὐτῇ αυτος he; him
18:24
אוּלַ֥י ʔûlˌay אוּלַי perhaps
יֵ֛שׁ yˈēš יֵשׁ existence
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
צַדִּיקִ֖ם ṣaddîqˌim צַדִּיק just
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הָ הַ the
עִ֑יר ʕˈîr עִיר town
הַ ha הֲ [interrogative]
אַ֤ף ʔˈaf אַף even
תִּסְפֶּה֙ tispˌeh ספה sweep away
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִשָּׂ֣א ṯiśśˈā נשׂא lift
לַ la לְ to
הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
הַ ha הַ the
צַּדִּיקִ֖ם ṣṣaddîqˌim צַדִּיק just
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
קִרְבָּֽהּ׃ qirbˈāh קֶרֶב interior
18:24. si fuerint quinquaginta iusti in civitate peribunt simul et non parces loco illi propter quinquaginta iustos si fuerint in eo
If there be fifty just men in the city, shall they perish withal? and wilt thou not spare that place for the sake of the fifty just, if they be therein?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: «может быть, есть в этом городе пятьдесят праведников? неужели Ты погубишь и не пощадишь (всего) места ради пятидесяти праведников … в нем?…» Установив в предшествующих словах общую мысль о высшей божественной правде, не допускающей незаслуженной гибели праведников, Авраам делает теперь применение ее к данному частному случаю, предполагая, что и в обреченном на погибель городе Содоме найдется значительное количество подобных праведников. Он даже выражает здесь надежду на то, что такое количество праведных искупит, до некоторой степени, преступление остальных и спасет и их от погибели.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: there: Gen 18:32; Isa 1:9; Jer 5:1; Mat 7:13, Mat 7:14
spare: Act 27:24
John Gill
18:24 Peradventure there be fifty righteous within the city,.... Within the Pentapolis, which consisted of five cities; and so ten righteous persons are supposed to be in each, as Jarchi observes, agreeably to the Targum of Jonathan;"perhaps there may be fifty righteous persons in the city who pray before thee, ten for every city, answerable to the five cities of Sodom and Gomorrah, Admah, Zeboiim, and Zoar:"
wilt thou also destroy, and not spare the place for the fifty righteous that are therein? here Abraham becomes an advocate and intercessor for all the inhabitants of the place, even the wicked, that they might not be destroyed, but spared and be delivered from impending ruin, for the sake of the fifty righteous among them; before he seemed only concerned for the righteous, lest they should perish with the rest, and that some method might be found out and taken to distinguish them from them; but here he expresses himself in favour of the wicked also, that they might be spared, provided such a number of righteous ones was found among them.
18:2518:25: Քա՛ւ լիցի քեզ առնել զայն բան, սպանանել զարդարն ընդ ամպարշտի, եւ լինիցի արդարն իբրեւ զամպարիշտն։ Քա՛ւ լիցի քեզ որ դատիս զամենայն երկիր, մի՛ արասցես զայն դատաստան։
25 Քա՛ւ լիցի, չանես այդ բանը՝ արդարին սպանես ամբարշտի հետ, եւ արդարը ենթարկուի նոյն բանին, ինչ որ ամբարիշտը: Ո՛չ, դու, որ դատում ես ամբողջ աշխարհը, այդպիսի դատաստան չես անի»:
25 Քա՛ւ լիցի որ այսպիսի բան մը կատարես, որ արդարը ամբարշտին հետ մեռցնես ու արդարը ամբարշտի պէս ըլլայ։ Քա՛ւ լիցի, միթէ բոլոր երկրի Դատաւորը արդարութիւն պիտի չընէ՞»։
Քաւ լիցի քեզ առնել զայն բան. սպանանել զարդարն ընդ ամպարշտի, եւ լինիցի արդարն իբրեւ զամպարիշտն. քաւ լիցի քեզ որ դատիս զամենայն երկիր, մի՛ արասցես զայն դատաստան:

18:25: Քա՛ւ լիցի քեզ առնել զայն բան, սպանանել զարդարն ընդ ամպարշտի, եւ լինիցի արդարն իբրեւ զամպարիշտն։ Քա՛ւ լիցի քեզ որ դատիս զամենայն երկիր, մի՛ արասցես զայն դատաստան։
25 Քա՛ւ լիցի, չանես այդ բանը՝ արդարին սպանես ամբարշտի հետ, եւ արդարը ենթարկուի նոյն բանին, ինչ որ ամբարիշտը: Ո՛չ, դու, որ դատում ես ամբողջ աշխարհը, այդպիսի դատաստան չես անի»:
25 Քա՛ւ լիցի որ այսպիսի բան մը կատարես, որ արդարը ամբարշտին հետ մեռցնես ու արդարը ամբարշտի պէս ըլլայ։ Քա՛ւ լիցի, միթէ բոլոր երկրի Դատաւորը արդարութիւն պիտի չընէ՞»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2525: не может быть, чтобы Ты поступил так, чтобы Ты погубил праведного с нечестивым, чтобы то же было с праведником, что с нечестивым; не может быть от Тебя! Судия всей земли поступит ли неправосудно?
18:25 μηδαμῶς μηδαμως no way σὺ συ you ποιήσεις ποιεω do; make ὡς ως.1 as; how τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he τοῦ ο the ἀποκτεῖναι αποκτεινω kill δίκαιον δικαιος right; just μετὰ μετα with; amid ἀσεβοῦς ασεβης irreverent καὶ και and; even ἔσται ειμι be ὁ ο the δίκαιος δικαιος right; just ὡς ως.1 as; how ὁ ο the ἀσεβής ασεβης irreverent μηδαμῶς μηδαμως no way ὁ ο the κρίνων κρινω judge; decide πᾶσαν πας all; every τὴν ο the γῆν γη earth; land οὐ ου not ποιήσεις ποιεω do; make κρίσιν κρισις decision; judgment
18:25 חָלִ֨לָה ḥālˌilā חָלִילָה be it far לְּךָ֜ llᵊḵˈā לְ to מֵ mē מִן from עֲשֹׂ֣ת׀ ʕᵃśˈōṯ עשׂה make כַּ ka כְּ as † הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה zzˈeh זֶה this לְ lᵊ לְ to הָמִ֤ית hāmˈîṯ מות die צַדִּיק֙ ṣaddîq צַדִּיק just עִם־ ʕim- עִם with רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be כַ ḵa כְּ as † הַ the צַּדִּ֖יק ṣṣaddˌîq צַדִּיק just כָּ kā כְּ as † הַ the רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty חָלִ֣לָה ḥālˈilā חָלִילָה be it far לָּ֔ךְ llˈāḵ לְ to הֲ hᵃ הֲ [interrogative] שֹׁפֵט֙ šōfˌēṭ שׁפט judge כָּל־ kol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לֹ֥א lˌō לֹא not יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
18:25. absit a te ut rem hanc facias et occidas iustum cum impio fiatque iustus sicut impius non est hoc tuum qui iudicas omnem terram nequaquam facies iudiciumFar be it from thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked, this is not beseeming thee: thou who judgest all the earth, wilt not make this judgment.
25. That be far from thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from thee: shall not the Judge of all the earth do right?
That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right:

25: не может быть, чтобы Ты поступил так, чтобы Ты погубил праведного с нечестивым, чтобы то же было с праведником, что с нечестивым; не может быть от Тебя! Судия всей земли поступит ли неправосудно?
18:25
μηδαμῶς μηδαμως no way
σὺ συ you
ποιήσεις ποιεω do; make
ὡς ως.1 as; how
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
τοῦ ο the
ἀποκτεῖναι αποκτεινω kill
δίκαιον δικαιος right; just
μετὰ μετα with; amid
ἀσεβοῦς ασεβης irreverent
καὶ και and; even
ἔσται ειμι be
ο the
δίκαιος δικαιος right; just
ὡς ως.1 as; how
ο the
ἀσεβής ασεβης irreverent
μηδαμῶς μηδαμως no way
ο the
κρίνων κρινω judge; decide
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
οὐ ου not
ποιήσεις ποιεω do; make
κρίσιν κρισις decision; judgment
18:25
חָלִ֨לָה ḥālˌilā חָלִילָה be it far
לְּךָ֜ llᵊḵˈā לְ to
מֵ מִן from
עֲשֹׂ֣ת׀ ʕᵃśˈōṯ עשׂה make
כַּ ka כְּ as
הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
לְ lᵊ לְ to
הָמִ֤ית hāmˈîṯ מות die
צַדִּיק֙ ṣaddîq צַדִּיק just
עִם־ ʕim- עִם with
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
כַ ḵa כְּ as
הַ the
צַּדִּ֖יק ṣṣaddˌîq צַדִּיק just
כָּ כְּ as
הַ the
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
חָלִ֣לָה ḥālˈilā חָלִילָה be it far
לָּ֔ךְ llˈāḵ לְ to
הֲ hᵃ הֲ [interrogative]
שֹׁפֵט֙ šōfˌēṭ שׁפט judge
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לֹ֥א lˌō לֹא not
יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
18:25. absit a te ut rem hanc facias et occidas iustum cum impio fiatque iustus sicut impius non est hoc tuum qui iudicas omnem terram nequaquam facies iudicium
Far be it from thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked, this is not beseeming thee: thou who judgest all the earth, wilt not make this judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: «не может быть, чтобы Ты поступил так, чтобы Ты погубил праведного с нечестивым… Судья всей земли поступит ли неправосудно…» Этот стих представляет собой один из важнейших членов патриархальной религии, заключая в себе торжественное исповедание веры в Бога, как всемогущего Судью всей вселенной, судящего мир по законами высшей правды, строго разделяющей виновных от невинных (ср. Втор 10:17; Иов 34:19; Иер 31:29–30; Иез 18:20; Мф 13:28–29; Рим 2:11; Еф 6:9).
Adam Clarke: Commentary on the Bible - 1831
18:25: Shall not the Judge of all the earth do right? - God alone is the Judge of all men. Abraham, in thus addressing himself to the person in the text, considers him either as the Supreme Being or his representative.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:25: be far: Jer 12:1
that the: Job 8:20, Job 9:22, Job 9:23; Ecc 7:15, Ecc 8:12, Ecc 8:13; Isa 3:10, Isa 3:11, Isa 57:1, Isa 57:2; Mal 3:18
Shall: Deu 32:4; Job 8:3, Job 34:17-19; Psa 11:5-7, Psa 58:11, Psa 94:2, Psa 98:9; Rom 3:6
Judge: Joh 5:22-27; Co2 5:10
John Gill
18:25 That be far from thee to do after this manner,.... He represents it as a thing unbecoming the divine Majesty, and contrary to the nature and perfections of God:
to slay the righteous with the wicked; which is true of eternal punishment, but not of temporal calamities, in which the righteous are often involved with the wicked, though not for the same reasons, and under the same considerations, and for the same ends:
and that the righteous should be as the wicked, that be far from thee; the one suffer as the other; that he judged was not agreeable to his divine Majesty; nor are they treated without any difference; what befalls the righteous is not for their sins, nor considered as a punishment for them, nor intended for their hurt, but for their good, as the issue of them proves; but it is the reverse with the wicked:
shall not the Judge of all the earth do right? meaning the Lord, to whom he drew nigh, and was praying to, and pleading with, even the Son of God in human form, who, as he made the world, was the Governor of it and Judge in it; and indeed, as Mediator, has all judgment committed to him, and is appointed to be Judge of quick and dead at the last day, and who does all things that are just and equitable in Providence now; for there is no unrighteousness in him, nor in any of ways and works, and who will judge righteous judgment hereafter. Though by "right" Abraham seems to mean, not strict rigorous justice, but a mixture of mercy with justice, even moderation and clemency; for such are used by earthly judges, with whom it is a maxim, "summum jus summa injuria" (i.e. extreme law, extreme injustice); and therefore Abraham argues, surely the supreme Judge of all the earth will show mercy, and in the midst of deserved wrath remember it, and not deal according to the rules of inexorable and inflexible justice; and to this sense the answer of the Lord inclines.
18:2618:26: Եւ ասէ Տէր. Եթէ գտցի ՚ի Սոդոմ յիսուն արդար ՚ի քաղաքի անդ, թողացուցի՛ց ամենայն տեղեացն վասն նոցա։
26 Տէրն ասաց. «Եթէ Սոդոմում՝ այդ քաղաքում գտնուի յիսուն արդար, յանուն նրանց ես կը խնայեմ ամբողջ քաղաքը»:
26 Եւ Տէրը ըսաւ. «Եթէ Սոդոմի մէջ յիսուն արդար գտնեմ, անոնց համար բոլորին պիտի խնայեմ»։
Եւ ասէ Տէր. Եթէ գտցի ի Սոդոմ յիսուն արդար ի քաղաքի անդ, թողացուցից ամենայն տեղեացն վասն նոցա:

18:26: Եւ ասէ Տէր. Եթէ գտցի ՚ի Սոդոմ յիսուն արդար ՚ի քաղաքի անդ, թողացուցի՛ց ամենայն տեղեացն վասն նոցա։
26 Տէրն ասաց. «Եթէ Սոդոմում՝ այդ քաղաքում գտնուի յիսուն արդար, յանուն նրանց ես կը խնայեմ ամբողջ քաղաքը»:
26 Եւ Տէրը ըսաւ. «Եթէ Սոդոմի մէջ յիսուն արդար գտնեմ, անոնց համար բոլորին պիտի խնայեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2626: Господь сказал: если Я найду в городе Содоме пятьдесят праведников, то Я ради них пощажу все место сие.
18:26 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master ἐὰν εαν and if; unless εὕρω ευρισκω find ἐν εν in Σοδομοις σοδομα Sodoma; Sothoma πεντήκοντα πεντηκοντα fifty δικαίους δικαιος right; just ἐν εν in τῇ ο the πόλει πολις city ἀφήσω αφιημι dismiss; leave πάντα πας all; every τὸν ο the τόπον τοπος place; locality δι᾿ δια through; because of αὐτούς αυτος he; him
18:26 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if אֶמְצָ֥א ʔemṣˌā מצא find בִ vi בְּ in סְדֹ֛ם sᵊḏˈōm סְדֹם Sodom חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five צַדִּיקִ֖ם ṣaddîqˌim צַדִּיק just בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the עִ֑יר ʕˈîr עִיר town וְ wᵊ וְ and נָשָׂ֥אתִי nāśˌāṯî נשׂא lift לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place בַּ ba בְּ in עֲבוּרָֽם׃ ʕᵃvûrˈām עֲבוּר way
18:26. dixitque Dominus ad eum si invenero Sodomis quinquaginta iustos in medio civitatis dimittam omni loco propter eosAnd the Lord said to him: If I find in Sodom fifty just within the city, I will spare the whole place for their sake.
26. And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sake.
And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes:

26: Господь сказал: если Я найду в городе Содоме пятьдесят праведников, то Я ради них пощажу все место сие.
18:26
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
ἐὰν εαν and if; unless
εὕρω ευρισκω find
ἐν εν in
Σοδομοις σοδομα Sodoma; Sothoma
πεντήκοντα πεντηκοντα fifty
δικαίους δικαιος right; just
ἐν εν in
τῇ ο the
πόλει πολις city
ἀφήσω αφιημι dismiss; leave
πάντα πας all; every
τὸν ο the
τόπον τοπος place; locality
δι᾿ δια through; because of
αὐτούς αυτος he; him
18:26
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אִם־ ʔim- אִם if
אֶמְצָ֥א ʔemṣˌā מצא find
בִ vi בְּ in
סְדֹ֛ם sᵊḏˈōm סְדֹם Sodom
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
צַדִּיקִ֖ם ṣaddîqˌim צַדִּיק just
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וְ wᵊ וְ and
נָשָׂ֥אתִי nāśˌāṯî נשׂא lift
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
בַּ ba בְּ in
עֲבוּרָֽם׃ ʕᵃvûrˈām עֲבוּר way
18:26. dixitque Dominus ad eum si invenero Sodomis quinquaginta iustos in medio civitatis dimittam omni loco propter eos
And the Lord said to him: If I find in Sodom fifty just within the city, I will spare the whole place for their sake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: «Господь сказал… ради них Я пощажу все место сие…» Снисходя к просьбе Авраама, Бог обещает явить спасение всем и нечестивым, ради пятидесяти благочестивых. Подобные мысли и даже примеры не чужды и другим местам Библии (Притч 11:11; 29:8; Ис 37:35; Мф 5:13; 24:22: и пр.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:26: Isa 6:13, Isa 10:22, Isa 19:24, Isa 65:8; Jer 5:1; Eze 22:30; Mat 24:22
Geneva 1599
18:26 And the LORD said, If I find in Sodom (m) fifty righteous within the city, then I will spare all the place for their sakes.
(m) God declares that his judgments were done with great mercy, even though all were so corrupt that not only fifty but ten righteous men could not be found there, and also that the wicked are spared for the sake of the righteous.
John Gill
18:26 If I find in Sodom fifty righteous within the city,.... Sodom is particularly mentioned because Lot dwelt there, and being the metropolis, and the city of greatest note, as Jarchi observes, it is put for the rest; and the sense is, if fifty righteous persons could be found in all the five cities, mercy should be shown them:
then will I spare all the place for their sakes; not Sodom only, but the whole country, of which Sodom was the chief; the Lord takes up and agrees to the number Abraham pitched upon, and grants the request he makes.
18:2718:27: Պատասխանի ետ Աբրաամ եւ ասէ. Այժմ սկսայ խօսել ընդ Տեառն. բայց ես հո՛ղ եմ եւ մոխիր։
27 Պատասխան տուեց Աբրահամն ու ասաց. «Հիմա համարձակւում եմ խօսել Տիրոջ հետ, թէեւ ես հող եմ ու մոխիր:
27 Աբրահամ պատասխան տուաւ ու ըսաւ. «Ահա հիմա, ես որ հող ու մոխիր եմ, Տէրոջը հետ խօսելու սկսայ.
Պատասխանի ետ Աբրահամ եւ ասէ. Այժմ սկսայ խօսել ընդ Տեառն, բայց ես հող եմ եւ մոխիր:

18:27: Պատասխանի ետ Աբրաամ եւ ասէ. Այժմ սկսայ խօսել ընդ Տեառն. բայց ես հո՛ղ եմ եւ մոխիր։
27 Պատասխան տուեց Աբրահամն ու ասաց. «Հիմա համարձակւում եմ խօսել Տիրոջ հետ, թէեւ ես հող եմ ու մոխիր:
27 Աբրահամ պատասխան տուաւ ու ըսաւ. «Ահա հիմա, ես որ հող ու մոխիր եմ, Տէրոջը հետ խօսելու սկսայ.
zohrab-1805▾ eastern-1994▾ western am▾
18:2727: Авраам сказал в ответ: вот, я решился говорить Владыке, я, прах и пепел:
18:27 καὶ και and; even ἀποκριθεὶς αποκρινομαι respond Αβρααμ αβρααμ Abraam; Avraam εἶπεν επω say; speak νῦν νυν now; present ἠρξάμην αρχω rule; begin λαλῆσαι λαλεω talk; speak πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master ἐγὼ εγω I δέ δε though; while εἰμι ειμι be γῆ γη earth; land καὶ και and; even σποδός σποδος ashes
18:27 וַ wa וְ and יַּ֥עַן yyˌaʕan ענה answer אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say הִנֵּה־ hinnē- הִנֵּה behold נָ֤א nˈā נָא yeah הֹואַ֨לְתִּי֙ hôʔˈaltî יאל begin לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אֶל־ ʔel- אֶל to אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i עָפָ֥ר ʕāfˌār עָפָר dust וָ wā וְ and אֵֽפֶר׃ ʔˈēfer אֵפֶר dust
18:27. respondens Abraham ait quia semel coepi loquar ad Dominum meum cum sim pulvis et cinisAnd Abraham answered, and said: Seeing I have once begun, I will speak to my Lord, whereas I am dust and ashes.
27. And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:
And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which [am but] dust and ashes:

27: Авраам сказал в ответ: вот, я решился говорить Владыке, я, прах и пепел:
18:27
καὶ και and; even
ἀποκριθεὶς αποκρινομαι respond
Αβρααμ αβρααμ Abraam; Avraam
εἶπεν επω say; speak
νῦν νυν now; present
ἠρξάμην αρχω rule; begin
λαλῆσαι λαλεω talk; speak
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
ἐγὼ εγω I
δέ δε though; while
εἰμι ειμι be
γῆ γη earth; land
καὶ και and; even
σποδός σποδος ashes
18:27
וַ wa וְ and
יַּ֥עַן yyˌaʕan ענה answer
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
הִנֵּה־ hinnē- הִנֵּה behold
נָ֤א nˈā נָא yeah
הֹואַ֨לְתִּי֙ hôʔˈaltî יאל begin
לְ lᵊ לְ to
דַבֵּ֣ר ḏabbˈēr דבר speak
אֶל־ ʔel- אֶל to
אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord
וְ wᵊ וְ and
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
עָפָ֥ר ʕāfˌār עָפָר dust
וָ וְ and
אֵֽפֶר׃ ʔˈēfer אֵפֶר dust
18:27. respondens Abraham ait quia semel coepi loquar ad Dominum meum cum sim pulvis et cinis
And Abraham answered, and said: Seeing I have once begun, I will speak to my Lord, whereas I am dust and ashes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: «Вот, я решился говорить Владыке, я, прах и пепел…» Ободренный успехом своей первой просьбы, Авраам продолжает свое заступничество с еще большим дерзновением, хотя и исполненным в то же время высокого смирения. Доказательством такого смирения перед величием Всевышнего служит его сравнение с прахом и пеплом, сравнение — полное глубокого внутреннего значения, в смысле указания на начало («прах от земли», Быт 2:7) и конец (Еккл 12:7) земного существования человека.
Adam Clarke: Commentary on the Bible - 1831
18:27: Which am but dust and ashes - עפר ואפר aphar vaepher, words very similar in sound, as they refer to matters which so much resemble each other. Dust - the lightest particles of earth. Ashes - the residuum of consumed substances. By these expressions he shows how deeply his soul was humbled in the presence of God. He who has high thoughts of himself must have low thoughts of the dignity of the Divine nature, of the majesty of God, and the sinfulness of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: I have: Gen 18:30-32; Ezr 9:6; Job 42:6-8; Isa 6:5; Luk 18:1
dust: Gen 2:7, Gen 3:19; Job 4:19; Psa 8:4, Psa 144:3; Ecc 12:7; Isa 6:5, Isa 64:8; Luk 5:8; Co1 15:47, Co1 15:48; Co2 5:1, Co2 5:2
Geneva 1599
18:27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which [am (n) but] dust and ashes:
(n) By this we learn, that the nearer we approach to God, the more our miserable estate appears, and the more we are humbled.
John Gill
18:27 And Abraham answered and said,.... In a very humble and modest manner, encouraged by the answer given him:
behold now, I have taken upon me to speak unto the Lord; suggesting that it was bold and daring in him, and was what he was unfit for and unworthy of; or, "I have begun to speak" (e); and since he had, he intimates, it would be a favour, and what he was undeserving of, might he be permitted to proceed; or, "I am desirous to speak" (f); it is a pleasure to me, as well as an honour done me, to be permitted to speak unto the Lord, though I deserve it not:
which am but dust and ashes; whose original was out of the dust, and to which he would return, and was now a frail, feeble, mortal creature, mean and despicable, unworthy to speak to God; the disproportion between the speaker and the person spoken to was infinite; wherefore the most profound humility and self-abasement are necessary in a creature's approach to the divine Being.
(e) "coepi, loquar", V. L. "loqui", Pagninus, Montanus; so Targum Jon. (f) "Gestio, volo, eupio", Vatablus; "cuperem alloqui", Junius & Tremellius; so Jarchi and Aben Ezra, and Ben Gersom.
John Wesley
18:27 Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes - He speaks as one amazed at his own boldness, and the liberty God graciously allowed him, considering God's greatness, he is the Lord; and his own meanness, but dust and ashes. Whenever we draw near to God, it becomes us reverently to acknowledge the vast distance that there is between us and Him. He is the Lord of glory, we are worms of the earth.
18:2818:28: Եթէ պակա՛ս իցեն քան զյիսուն արդար հնգի՛ւ չափ, կորուսանիցե՞ս վասն հնգիցն զամենայն քաղաքն։ Եւ ասէ. Ո՛չ կորուսից՝ եթէ գտցի անդ քառասուն եւ հինգ։
28 Իսկ եթէ յիսուն արդարները պակասեն հինգ հոգով, այդ հնգի պատճառով դարձեա՞լ կը կործանես ողջ քաղաքը»: Տէրն ասաց. «Չեմ կործանի, եթէ այնտեղ գտնուի քառասունհինգ արդար»:
28 Թերեւս յիսուն արդարէն հինգ պակաս ըլլայ, այն հինգին համար բոլոր քաղաքը պիտի կորսնցնե՞ս»։ Տէրը ըսաւ. «Եթէ հոն քառասունըհինգ տեսնեմ, չեմ կորսնցներ»։
Եթէ պակասիցեն քան զյիսուն արդար հնգիւ չափ, կորուսանիցե՞ս վասն հնգիցն զամենայն քաղաքն: Եւ ասէ. Ոչ կորուսից, եթէ գտցի անդ քառասուն եւ հինգ:

18:28: Եթէ պակա՛ս իցեն քան զյիսուն արդար հնգի՛ւ չափ, կորուսանիցե՞ս վասն հնգիցն զամենայն քաղաքն։ Եւ ասէ. Ո՛չ կորուսից՝ եթէ գտցի անդ քառասուն եւ հինգ։
28 Իսկ եթէ յիսուն արդարները պակասեն հինգ հոգով, այդ հնգի պատճառով դարձեա՞լ կը կործանես ողջ քաղաքը»: Տէրն ասաց. «Չեմ կործանի, եթէ այնտեղ գտնուի քառասունհինգ արդար»:
28 Թերեւս յիսուն արդարէն հինգ պակաս ըլլայ, այն հինգին համար բոլոր քաղաքը պիտի կորսնցնե՞ս»։ Տէրը ըսաւ. «Եթէ հոն քառասունըհինգ տեսնեմ, չեմ կորսնցներ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2828: может быть, до пятидесяти праведников недостанет пяти, неужели за [недостатком] пяти Ты истребишь весь город? Он сказал: не истреблю, если найду там сорок пять.
18:28 ἐὰν εαν and if; unless δὲ δε though; while ἐλαττονωθῶσιν ελαττονοω the πεντήκοντα πεντηκοντα fifty δίκαιοι δικαιος right; just πέντε πεντε five ἀπολεῖς απολλυμι destroy; lose ἕνεκεν ενεκα for the sake of; on account of τῶν ο the πέντε πεντε five πᾶσαν πας all; every τὴν ο the πόλιν πολις city καὶ και and; even εἶπεν επω say; speak οὐ ου not μὴ μη not ἀπολέσω απολλυμι destroy; lose ἐὰν εαν and if; unless εὕρω ευρισκω find ἐκεῖ εκει there τεσσαράκοντα τεσσαρακοντα forty πέντε πεντε five
18:28 א֠וּלַי ʔûlˌay אוּלַי perhaps יַחְסְר֞וּן yaḥsᵊrˈûn חסר diminish חֲמִשִּׁ֤ים ḥᵃmiššˈîm חָמֵשׁ five הַ ha הַ the צַּדִּיקִם֙ ṣṣaddîqˌim צַדִּיק just חֲמִשָּׁ֔ה ḥᵃmiššˈā חָמֵשׁ five הֲ hᵃ הֲ [interrogative] תַשְׁחִ֥ית ṯašḥˌîṯ שׁחת destroy בַּ ba בְּ in חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עִ֑יר ʕˈîr עִיר town וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לֹ֣א lˈō לֹא not אַשְׁחִ֔ית ʔašḥˈîṯ שׁחת destroy אִם־ ʔim- אִם if אֶמְצָ֣א ʔemṣˈā מצא find שָׁ֔ם šˈām שָׁם there אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four וַ wa וְ and חֲמִשָּֽׁה׃ ḥᵃmiššˈā חָמֵשׁ five
18:28. quid si minus quinquaginta iustis quinque fuerint delebis propter quinque universam urbem et ait non delebo si invenero ibi quadraginta quinqueWhat if there be Ave 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.
28. 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.
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:

28: может быть, до пятидесяти праведников недостанет пяти, неужели за [недостатком] пяти Ты истребишь весь город? Он сказал: не истреблю, если найду там сорок пять.
18:28
ἐὰν εαν and if; unless
δὲ δε though; while
ἐλαττονωθῶσιν ελαττονοω the
πεντήκοντα πεντηκοντα fifty
δίκαιοι δικαιος right; just
πέντε πεντε five
ἀπολεῖς απολλυμι destroy; lose
ἕνεκεν ενεκα for the sake of; on account of
τῶν ο the
πέντε πεντε five
πᾶσαν πας all; every
τὴν ο the
πόλιν πολις city
καὶ και and; even
εἶπεν επω say; speak
οὐ ου not
μὴ μη not
ἀπολέσω απολλυμι destroy; lose
ἐὰν εαν and if; unless
εὕρω ευρισκω find
ἐκεῖ εκει there
τεσσαράκοντα τεσσαρακοντα forty
πέντε πεντε five
18:28
א֠וּלַי ʔûlˌay אוּלַי perhaps
יַחְסְר֞וּן yaḥsᵊrˈûn חסר diminish
חֲמִשִּׁ֤ים ḥᵃmiššˈîm חָמֵשׁ five
הַ ha הַ the
צַּדִּיקִם֙ ṣṣaddîqˌim צַדִּיק just
חֲמִשָּׁ֔ה ḥᵃmiššˈā חָמֵשׁ five
הֲ hᵃ הֲ [interrogative]
תַשְׁחִ֥ית ṯašḥˌîṯ שׁחת destroy
בַּ ba בְּ in
חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לֹ֣א lˈō לֹא not
אַשְׁחִ֔ית ʔašḥˈîṯ שׁחת destroy
אִם־ ʔim- אִם if
אֶמְצָ֣א ʔemṣˈā מצא find
שָׁ֔ם šˈām שָׁם there
אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four
וַ wa וְ and
חֲמִשָּֽׁה׃ ḥᵃmiššˈā חָמֵשׁ five
18:28. quid si minus quinquaginta iustis quinque fuerint delebis propter quinque universam urbem et ait non delebo si invenero ibi quadraginta quinque
What if there be Ave 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.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: wilt: Num 14:17-19; Kg1 20:32, Kg1 20:33; Job 23:3, Job 23:4
If I: Gen 18:26, Gen 18:29
John Gill
18:28 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.
18:2918:29: Եւ յաւե՛լ եւս խօսել ընդ նմա՝ եւ ասէ. Իսկ եթէ գտցի անդ քառասուն։ Եւ ասէ. Ո՛չ կորուսից վասն քառասնիցն։
29 Աբրահամը շարունակեց խօսել նրա հետ ու ասաց. «Իսկ եթէ այնտեղ գտնուի քառասո՞ւն»: Նա ասաց. «Չեմ կործանի յանուն այդ քառասունի»:
29 Դարձեալ խօսեցաւ Աբրահամ ու ըսաւ. «Թերեւս հոն քառասուն գտնուի»։ Եւ անիկա ըսաւ. «Քառասունին համար ալ պիտի չընեմ»։
Եւ յաւել եւս խօսել ընդ նմա եւ ասէ. Իսկ եթէ գտցի անդ քառասուն: Եւ ասէ. Ոչ կորուսից վասն քառասնիցն:

18:29: Եւ յաւե՛լ եւս խօսել ընդ նմա՝ եւ ասէ. Իսկ եթէ գտցի անդ քառասուն։ Եւ ասէ. Ո՛չ կորուսից վասն քառասնիցն։
29 Աբրահամը շարունակեց խօսել նրա հետ ու ասաց. «Իսկ եթէ այնտեղ գտնուի քառասո՞ւն»: Նա ասաց. «Չեմ կործանի յանուն այդ քառասունի»:
29 Դարձեալ խօսեցաւ Աբրահամ ու ըսաւ. «Թերեւս հոն քառասուն գտնուի»։ Եւ անիկա ըսաւ. «Քառասունին համար ալ պիտի չընեմ»։
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18:2929: [Авраам] продолжал говорить с Ним и сказал: может быть, найдется там сорок? Он сказал: не сделаю [того] и ради сорока.
18:29 καὶ και and; even προσέθηκεν προστιθημι add; continue ἔτι ετι yet; still λαλῆσαι λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak ἐὰν εαν and if; unless δὲ δε though; while εὑρεθῶσιν ευρισκω find ἐκεῖ εκει there τεσσαράκοντα τεσσαρακοντα forty καὶ και and; even εἶπεν επω say; speak οὐ ου not μὴ μη not ἀπολέσω απολλυμι destroy; lose ἕνεκεν ενεκα for the sake of; on account of τῶν ο the τεσσαράκοντα τεσσαρακοντα forty
18:29 וַ wa וְ and יֹּ֨סֶף yyˌōsef יסף add עֹ֜וד ʕˈôḏ עֹוד duration לְ lᵊ לְ to דַבֵּ֤ר ḏabbˈēr דבר speak אֵלָיו֙ ʔēlāʸw אֶל to וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say אוּלַ֛י ʔûlˈay אוּלַי perhaps יִמָּצְא֥וּן yimmāṣᵊʔˌûn מצא find שָׁ֖ם šˌām שָׁם there אַרְבָּעִ֑ים ʔarbāʕˈîm אַרְבַּע four וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לֹ֣א lˈō לֹא not אֶֽעֱשֶׂ֔ה ʔˈeʕᵉśˈeh עשׂה make בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way הָ hā הַ the אַרְבָּעִֽים׃ ʔarbāʕˈîm אַרְבַּע four
18:29. rursumque locutus est ad eum sin autem quadraginta inventi fuerint quid facies ait non percutiam propter quadragintaAnd again he said to him: But if forty be found there, what wilt thou do? He said: I will not destroy it for the sake of forty.
29. And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for the forty’s sake.
And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do [it] for forty' s sake:

29: [Авраам] продолжал говорить с Ним и сказал: может быть, найдется там сорок? Он сказал: не сделаю [того] и ради сорока.
18:29
καὶ και and; even
προσέθηκεν προστιθημι add; continue
ἔτι ετι yet; still
λαλῆσαι λαλεω talk; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἐὰν εαν and if; unless
δὲ δε though; while
εὑρεθῶσιν ευρισκω find
ἐκεῖ εκει there
τεσσαράκοντα τεσσαρακοντα forty
καὶ και and; even
εἶπεν επω say; speak
οὐ ου not
μὴ μη not
ἀπολέσω απολλυμι destroy; lose
ἕνεκεν ενεκα for the sake of; on account of
τῶν ο the
τεσσαράκοντα τεσσαρακοντα forty
18:29
וַ wa וְ and
יֹּ֨סֶף yyˌōsef יסף add
עֹ֜וד ʕˈôḏ עֹוד duration
לְ lᵊ לְ to
דַבֵּ֤ר ḏabbˈēr דבר speak
אֵלָיו֙ ʔēlāʸw אֶל to
וַ wa וְ and
יֹּאמַ֔ר yyōmˈar אמר say
אוּלַ֛י ʔûlˈay אוּלַי perhaps
יִמָּצְא֥וּן yimmāṣᵊʔˌûn מצא find
שָׁ֖ם šˌām שָׁם there
אַרְבָּעִ֑ים ʔarbāʕˈîm אַרְבַּע four
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לֹ֣א lˈō לֹא not
אֶֽעֱשֶׂ֔ה ʔˈeʕᵉśˈeh עשׂה make
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
הָ הַ the
אַרְבָּעִֽים׃ ʔarbāʕˈîm אַרְבַּע four
18:29. rursumque locutus est ad eum sin autem quadraginta inventi fuerint quid facies ait non percutiam propter quadraginta
And again he said to him: But if forty be found there, what wilt thou do? He said: I will not destroy it for the sake of forty.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: «Авраам продолжал говорить с Ним…» Или, как можно еще перевести с еврейского: «прибавил говорить, усилил свою просьбу». Вообще, все это заступничество Авраама за жителей Содома представляет собой пример горячей, неотступной мольбы, сопровождающейся, обычно, желанным успехом, по слову Спасителя: «просите и дастся вам, стучите и отверзнется» (Мф 7:7; ср. Лк 11:8–9; Рим 15:30).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:29: Eph 6:18; Heb 4:16
John Gill
18:29 And he spake unto him yet again, and said,.... Being encouraged by such a gracious answer:
Peradventure there shall be forty found there; forty righteous persons; and, from preceding passages, it must be supplied,"wilt thou destroy and not spare the place for their sakes?"
and he said, I will not do it for forty's sake; but spare them for their sake.
18:3018:30: Եւ ասէ. Միթէ իցէ՞ ինչ Տէր եթէ խօսիցիմ. իսկ եթէ գտցի անդ երեսո՞ւն։ Եւ ասէ. Ո՛չ կորուսից՝ եթէ գտցի անդ երեսուն։
30 Աբրահամն ասաց. «Տէ՛ր, ինձ որեւէ բան կը պատահի՞, եթէ շարունակեմ խօսել. իսկ եթէ այնտեղ գտնուի երեսո՞ւն»: Տէրը պատասխանեց. «Չեմ կործանի, եթէ այնտեղ գտնուի երեսուն»:
30 Եւ ինք ըսաւ. «Ո՜հ, Տէրը չբարկանայ ու խօսիմ. Թերեւս հոն երեսուն գտնուի»։ Տէրը ըսաւ. «Եթէ հոն երեսուն գտնուի, պիտի չընեմ»։
Եւ ասէ. [242]Միթէ իցէ՞ ինչ, Տէր,`` եթէ խօսիցիմ: Իսկ եթէ գտցի անդ երեսուն: Եւ ասէ. Ոչ կորուսից, եթէ գտցի անդ երեսուն:

18:30: Եւ ասէ. Միթէ իցէ՞ ինչ Տէր եթէ խօսիցիմ. իսկ եթէ գտցի անդ երեսո՞ւն։ Եւ ասէ. Ո՛չ կորուսից՝ եթէ գտցի անդ երեսուն։
30 Աբրահամն ասաց. «Տէ՛ր, ինձ որեւէ բան կը պատահի՞, եթէ շարունակեմ խօսել. իսկ եթէ այնտեղ գտնուի երեսո՞ւն»: Տէրը պատասխանեց. «Չեմ կործանի, եթէ այնտեղ գտնուի երեսուն»:
30 Եւ ինք ըսաւ. «Ո՜հ, Տէրը չբարկանայ ու խօսիմ. Թերեւս հոն երեսուն գտնուի»։ Տէրը ըսաւ. «Եթէ հոն երեսուն գտնուի, պիտի չընեմ»։
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18:3030: И сказал [Авраам]: да не прогневается Владыка, что я буду говорить: может быть, найдется там тридцать? Он сказал: не сделаю, если найдется там тридцать.
18:30 καὶ και and; even εἶπεν επω say; speak μή μη not τι τις.1 who?; what? κύριε κυριος lord; master ἐὰν εαν and if; unless λαλήσω λαλεω talk; speak ἐὰν εαν and if; unless δὲ δε though; while εὑρεθῶσιν ευρισκω find ἐκεῖ εκει there τριάκοντα τριακοντα thirty καὶ και and; even εἶπεν επω say; speak οὐ ου not μὴ μη not ἀπολέσω απολλυμι destroy; lose ἐὰν εαν and if; unless εὕρω ευρισκω find ἐκεῖ εκει there τριάκοντα τριακοντα thirty
18:30 וַ֠ wa וְ and יֹּאמֶר yyōmˌer אמר say אַל־ ʔal- אַל not נָ֞א nˈā נָא yeah יִ֤חַר yˈiḥar חרה be hot לַֽ lˈa לְ to אדֹנָי֙ ʔḏōnˌāy אֲדֹנָי Lord וַ wa וְ and אֲדַבֵּ֔רָה ʔᵃḏabbˈērā דבר speak אוּלַ֛י ʔûlˈay אוּלַי perhaps יִמָּצְא֥וּן yimmāṣᵊʔˌûn מצא find שָׁ֖ם šˌām שָׁם there שְׁלֹשִׁ֑ים šᵊlōšˈîm שָׁלֹשׁ three וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לֹ֣א lˈō לֹא not אֶֽעֱשֶׂ֔ה ʔˈeʕᵉśˈeh עשׂה make אִם־ ʔim- אִם if אֶמְצָ֥א ʔemṣˌā מצא find שָׁ֖ם šˌām שָׁם there שְׁלֹשִֽׁים׃ šᵊlōšˈîm שָׁלֹשׁ three
18:30. ne quaeso inquit indigneris Domine si loquar quid si inventi fuerint ibi triginta respondit non faciam si invenero ibi trigintaLord, saith he, be not angry, I beseech thee, if I speak: What if thirty shall be found there? He answered: I will not do it, if I And thirty there.
30. And he said, Oh let not the Lord be angry, and I will speak: peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.
And he said [unto him], Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do [it], if I find thirty there:

30: И сказал [Авраам]: да не прогневается Владыка, что я буду говорить: может быть, найдется там тридцать? Он сказал: не сделаю, если найдется там тридцать.
18:30
καὶ και and; even
εἶπεν επω say; speak
μή μη not
τι τις.1 who?; what?
κύριε κυριος lord; master
ἐὰν εαν and if; unless
λαλήσω λαλεω talk; speak
ἐὰν εαν and if; unless
δὲ δε though; while
εὑρεθῶσιν ευρισκω find
ἐκεῖ εκει there
τριάκοντα τριακοντα thirty
καὶ και and; even
εἶπεν επω say; speak
οὐ ου not
μὴ μη not
ἀπολέσω απολλυμι destroy; lose
ἐὰν εαν and if; unless
εὕρω ευρισκω find
ἐκεῖ εκει there
τριάκοντα τριακοντα thirty
18:30
וַ֠ wa וְ and
יֹּאמֶר yyōmˌer אמר say
אַל־ ʔal- אַל not
נָ֞א nˈā נָא yeah
יִ֤חַר yˈiḥar חרה be hot
לַֽ lˈa לְ to
אדֹנָי֙ ʔḏōnˌāy אֲדֹנָי Lord
וַ wa וְ and
אֲדַבֵּ֔רָה ʔᵃḏabbˈērā דבר speak
אוּלַ֛י ʔûlˈay אוּלַי perhaps
יִמָּצְא֥וּן yimmāṣᵊʔˌûn מצא find
שָׁ֖ם šˌām שָׁם there
שְׁלֹשִׁ֑ים šᵊlōšˈîm שָׁלֹשׁ three
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לֹ֣א lˈō לֹא not
אֶֽעֱשֶׂ֔ה ʔˈeʕᵉśˈeh עשׂה make
אִם־ ʔim- אִם if
אֶמְצָ֥א ʔemṣˌā מצא find
שָׁ֖ם šˌām שָׁם there
שְׁלֹשִֽׁים׃ šᵊlōšˈîm שָׁלֹשׁ three
18:30. ne quaeso inquit indigneris Domine si loquar quid si inventi fuerint ibi triginta respondit non faciam si invenero ibi triginta
Lord, saith he, be not angry, I beseech thee, if I speak: What if thirty shall be found there? He answered: I will not do it, if I And thirty there.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: «да не прогневается Владыка… может быть найдется там тридцать?» Параллельно с тем, как усиливается самая просьба Авраама, увеличивается и его смирение пред Богом, долготерпение Которого он искушает; но искушает не ради пустого и праздного любопытства, а по высоким побуждениям любви и сострадания к ближним, почему Господь благосклонно и принимает его посредничество.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:30: Gen 44:18; Jdg 6:39; Est 4:11-16; Job 40:4; Psa 9:12, Psa 10:17, Psa 89:7; Isa 6:5; Isa 55:8, Isa 55:9; Heb 12:28, Heb 12:29
John Gill
18:30 And he said unto him, Oh, let not the Lord be angry, and I will speak,.... He feared, through his importunity, he should be wearisome to him and incur his displeasure; this being often the case among men, especially when inferiors are soliciting their superiors, and, not content with one favour, are pressing for more:
Peradventure there shall thirty be found there; the abatement is larger than before; he only made an abatement of five at a time, now ten at once, and so he proceeds:
and he said, I will not do it, if I find thirty there; not destroy the place for their sake.
John Wesley
18:30 Oh let not the Lord be angry - The importunity which believers use in their addresses to God is such, that if they were dealing with a man like themselves, they could not but fear that he would be angry with them. But he with whom we have to do is God and not man, and he is pleased when he is wrestled with. But why then did Abraham leave off asking when he had prevailed so far as to get the place spared if there were but ten righteous in it? Either, Because he owned that it deserved to perish if there were not so many: as the dresser of the vineyard, who consented that the barren tree should be cut down if one year's trial more did not make it fruitful, Lk 13:9. Or, Because God restrained his spirit from asking any farther. When God hath determined the ruin of a place, he forbids it to be prayed for, Jer 7:16.
18:3118:31: Եւ ասէ. Որովհետեւ կալայ խօսել ընդ Տեառն, թէ գտցի անդ՝ քսա՞ն։ Եւ ասէ. Ո՛չ կորուսից վասն քսանիցն։
31 Աբրահամն ասաց. «Քանի սկսել եմ խօսել Տիրոջ հետ, ասեմ. իսկ եթէ այնտեղ գտնուի քսա՞ն»: Տէրը պատասխանեց. «Չեմ կործանի յանուն այդ քսանի»:
31 Եւ ինք ըսաւ. «Ահա իմ Տէրոջը հետ խօսելու սկսայ. Թերեւս հոն քսան գտնուի»։ Անիկա ըսաւ. «Քսանին համար ալ պիտի չկորսնցնեմ»։
Եւ ասէ. Որովհետեւ կալայ խօսել ընդ Տեառն. եթէ գտցի անդ քսան: Եւ ասէ. Ոչ կորուսից վասն քսանիցն:

18:31: Եւ ասէ. Որովհետեւ կալայ խօսել ընդ Տեառն, թէ գտցի անդ՝ քսա՞ն։ Եւ ասէ. Ո՛չ կորուսից վասն քսանիցն։
31 Աբրահամն ասաց. «Քանի սկսել եմ խօսել Տիրոջ հետ, ասեմ. իսկ եթէ այնտեղ գտնուի քսա՞ն»: Տէրը պատասխանեց. «Չեմ կործանի յանուն այդ քսանի»:
31 Եւ ինք ըսաւ. «Ահա իմ Տէրոջը հետ խօսելու սկսայ. Թերեւս հոն քսան գտնուի»։ Անիկա ըսաւ. «Քսանին համար ալ պիտի չկորսնցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3131: [Авраам] сказал: вот, я решился говорить Владыке: может быть, найдется там двадцать? Он сказал: не истреблю ради двадцати.
18:31 καὶ και and; even εἶπεν επω say; speak ἐπειδὴ επειδη since in fact ἔχω εχω have; hold λαλῆσαι λαλεω talk; speak πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master ἐὰν εαν and if; unless δὲ δε though; while εὑρεθῶσιν ευρισκω find ἐκεῖ εκει there εἴκοσι εικοσι twenty καὶ και and; even εἶπεν επω say; speak οὐ ου not μὴ μη not ἀπολέσω απολλυμι destroy; lose ἕνεκεν ενεκα for the sake of; on account of τῶν ο the εἴκοσι εικοσι twenty
18:31 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִנֵּֽה־ hinnˈē- הִנֵּה behold נָ֤א nˈā נָא yeah הֹואַ֨לְתִּי֙ hôʔˈaltî יאל begin לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אֶל־ ʔel- אֶל to אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord אוּלַ֛י ʔûlˈay אוּלַי perhaps יִמָּצְא֥וּן yimmāṣᵊʔˌûn מצא find שָׁ֖ם šˌām שָׁם there עֶשְׂרִ֑ים ʕeśrˈîm עֶשְׂרִים twenty וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לֹ֣א lˈō לֹא not אַשְׁחִ֔ית ʔašḥˈîṯ שׁחת destroy בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way הָֽ hˈā הַ the עֶשְׂרִֽים׃ ʕeśrˈîm עֶשְׂרִים twenty
18:31. quia semel ait coepi loquar ad Dominum meum quid si inventi fuerint ibi viginti dixit non interficiam propter vigintiSeeing, saith he, I have once begun, I will speak to my Lord. What if twenty be found there? He said: I will not destroy it for the sake of twenty.
31. And he said, Behold now, I have taken upon me to speak unto the Lord: peradventure there shall be twenty found there. And he said, I will not destroy it for the twenty’s sake.
And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy [it] for twenty' s sake:

31: [Авраам] сказал: вот, я решился говорить Владыке: может быть, найдется там двадцать? Он сказал: не истреблю ради двадцати.
18:31
καὶ και and; even
εἶπεν επω say; speak
ἐπειδὴ επειδη since in fact
ἔχω εχω have; hold
λαλῆσαι λαλεω talk; speak
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
ἐὰν εαν and if; unless
δὲ δε though; while
εὑρεθῶσιν ευρισκω find
ἐκεῖ εκει there
εἴκοσι εικοσι twenty
καὶ και and; even
εἶπεν επω say; speak
οὐ ου not
μὴ μη not
ἀπολέσω απολλυμι destroy; lose
ἕνεκεν ενεκα for the sake of; on account of
τῶν ο the
εἴκοσι εικοσι twenty
18:31
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִנֵּֽה־ hinnˈē- הִנֵּה behold
נָ֤א nˈā נָא yeah
הֹואַ֨לְתִּי֙ hôʔˈaltî יאל begin
לְ lᵊ לְ to
דַבֵּ֣ר ḏabbˈēr דבר speak
אֶל־ ʔel- אֶל to
אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord
אוּלַ֛י ʔûlˈay אוּלַי perhaps
יִמָּצְא֥וּן yimmāṣᵊʔˌûn מצא find
שָׁ֖ם šˌām שָׁם there
עֶשְׂרִ֑ים ʕeśrˈîm עֶשְׂרִים twenty
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לֹ֣א lˈō לֹא not
אַשְׁחִ֔ית ʔašḥˈîṯ שׁחת destroy
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
הָֽ hˈā הַ the
עֶשְׂרִֽים׃ ʕeśrˈîm עֶשְׂרִים twenty
18:31. quia semel ait coepi loquar ad Dominum meum quid si inventi fuerint ibi viginti dixit non interficiam propter viginti
Seeing, saith he, I have once begun, I will speak to my Lord. What if twenty be found there? He said: I will not destroy it for the sake of twenty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: «вот, я решился говорить Владыке: может быть, найдется там двадцать…» Уступчивость Господа усиливает дерзновение Авраама и он, хотя и с большим смущением, решается понизить цифру праведников уже до двух десятков.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:31: Gen 18:27; Mat 7:7, Mat 7:11; Luk 11:8, Luk 18:1; Eph 6:18; Heb 4:16, Heb 10:20-22
John Gill
18:31 And he said, behold now, I have taken upon me to speak unto the Lord,.... See Gill on Gen 18:27,
Peradventure there shall be twenty found there; wouldest thou destroy it, such a number being in it; or, wouldest thou spare it for their sakes?
and he said, I will not destroy it for twenty's sake; if there were no more in it, I would spare it for their sake.
18:3218:32: Եւ ասէ. Միթէ իցէ՞ ինչ Տէր եթէ խօսեցայց եւս մի՛ւս անգամ. եթէ գտցի անդ՝ տա՞սն։ Եւ ասէ. Ո՛չ կորուսից վասն տասանցն[140]։ [140] Այլք. Եթէ գտանիցի անդ տասն։
32 Աբրահամն ասաց. «Տէ՛ր, ինձ որեւէ բան կը պատահի՞, եթէ դարձեալ խօսեմ. իսկ եթէ այնտեղ գտնուի տա՞սը»: Տէրը պատասխանեց. «Չեմ կործանի յանուն տասի»:
32 Եւ ինք ըսաւ. «Ո՜հ, Տէրը չբարկանայ ու միայն այս անգամ ալ խօսիմ. Թերեւս հոն տասը գտնուի»։ Եւ անիկա ըսաւ. «Տասին համար ալ պիտի չկորսնցնեմ»։
Եւ ասէ. [243]Միթէ իցէ՞ ինչ, Տէր``, եթէ խօսեցայց եւս մեւս անգամ. եթէ գտանիցի անդ տասն: Եւ ասէ. Ոչ կորուսից վասն տասանցն:

18:32: Եւ ասէ. Միթէ իցէ՞ ինչ Տէր եթէ խօսեցայց եւս մի՛ւս անգամ. եթէ գտցի անդ՝ տա՞սն։ Եւ ասէ. Ո՛չ կորուսից վասն տասանցն[140]։
[140] Այլք. Եթէ գտանիցի անդ տասն։
32 Աբրահամն ասաց. «Տէ՛ր, ինձ որեւէ բան կը պատահի՞, եթէ դարձեալ խօսեմ. իսկ եթէ այնտեղ գտնուի տա՞սը»: Տէրը պատասխանեց. «Չեմ կործանի յանուն տասի»:
32 Եւ ինք ըսաւ. «Ո՜հ, Տէրը չբարկանայ ու միայն այս անգամ ալ խօսիմ. Թերեւս հոն տասը գտնուի»։ Եւ անիկա ըսաւ. «Տասին համար ալ պիտի չկորսնցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3232: [Авраам] сказал: да не прогневается Владыка, что я скажу еще однажды: может быть, найдется там десять? Он сказал: не истреблю ради десяти.
18:32 καὶ και and; even εἶπεν επω say; speak μή μη not τι τις anyone; someone κύριε κυριος lord; master ἐὰν εαν and if; unless λαλήσω λαλεω talk; speak ἔτι ετι yet; still ἅπαξ απαξ once ἐὰν εαν and if; unless δὲ δε though; while εὑρεθῶσιν ευρισκω find ἐκεῖ εκει there δέκα δεκα ten καὶ και and; even εἶπεν επω say; speak οὐ ου not μὴ μη not ἀπολέσω απολλυμι destroy; lose ἕνεκεν ενεκα for the sake of; on account of τῶν ο the δέκα δεκα ten
18:32 וַ֠ wa וְ and יֹּאמֶר yyōmˌer אמר say אַל־ ʔal- אַל not נָ֞א nˈā נָא yeah יִ֤חַר yˈiḥar חרה be hot לַֽ lˈa לְ to אדֹנָי֙ ʔḏōnˌāy אֲדֹנָי Lord וַ wa וְ and אֲדַבְּרָ֣ה ʔᵃḏabbᵊrˈā דבר speak אַךְ־ ʔaḵ- אַךְ only הַ ha הַ the פַּ֔עַם ppˈaʕam פַּעַם foot אוּלַ֛י ʔûlˈay אוּלַי perhaps יִמָּצְא֥וּן yimmāṣᵊʔˌûn מצא find שָׁ֖ם šˌām שָׁם there עֲשָׂרָ֑ה ʕᵃśārˈā עֲשָׂרָה ten וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לֹ֣א lˈō לֹא not אַשְׁחִ֔ית ʔašḥˈîṯ שׁחת destroy בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way הָ hā הַ the עֲשָׂרָֽה׃ ʕᵃśārˈā עֲשָׂרָה ten
18:32. obsecro inquit ne irascaris Domine si loquar adhuc semel quid si inventi fuerint ibi decem dixit non delebo propter decemI beseech thee, saith he, be not angry, Lord, if I speak yet once more: What if tell should be found there ? And he said: I will not destroy it for the sake of ten.
32. 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, 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:

32: [Авраам] сказал: да не прогневается Владыка, что я скажу еще однажды: может быть, найдется там десять? Он сказал: не истреблю ради десяти.
18:32
καὶ και and; even
εἶπεν επω say; speak
μή μη not
τι τις anyone; someone
κύριε κυριος lord; master
ἐὰν εαν and if; unless
λαλήσω λαλεω talk; speak
ἔτι ετι yet; still
ἅπαξ απαξ once
ἐὰν εαν and if; unless
δὲ δε though; while
εὑρεθῶσιν ευρισκω find
ἐκεῖ εκει there
δέκα δεκα ten
καὶ και and; even
εἶπεν επω say; speak
οὐ ου not
μὴ μη not
ἀπολέσω απολλυμι destroy; lose
ἕνεκεν ενεκα for the sake of; on account of
τῶν ο the
δέκα δεκα ten
18:32
וַ֠ wa וְ and
יֹּאמֶר yyōmˌer אמר say
אַל־ ʔal- אַל not
נָ֞א nˈā נָא yeah
יִ֤חַר yˈiḥar חרה be hot
לַֽ lˈa לְ to
אדֹנָי֙ ʔḏōnˌāy אֲדֹנָי Lord
וַ wa וְ and
אֲדַבְּרָ֣ה ʔᵃḏabbᵊrˈā דבר speak
אַךְ־ ʔaḵ- אַךְ only
הַ ha הַ the
פַּ֔עַם ppˈaʕam פַּעַם foot
אוּלַ֛י ʔûlˈay אוּלַי perhaps
יִמָּצְא֥וּן yimmāṣᵊʔˌûn מצא find
שָׁ֖ם šˌām שָׁם there
עֲשָׂרָ֑ה ʕᵃśārˈā עֲשָׂרָה ten
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לֹ֣א lˈō לֹא not
אַשְׁחִ֔ית ʔašḥˈîṯ שׁחת destroy
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
הָ הַ the
עֲשָׂרָֽה׃ ʕᵃśārˈā עֲשָׂרָה ten
18:32. obsecro inquit ne irascaris Domine si loquar adhuc semel quid si inventi fuerint ibi decem dixit non delebo propter decem
I beseech thee, saith he, be not angry, Lord, if I speak yet once more: What if tell should be found there ? And he said: I will not destroy it for the sake of ten.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: «да не прогневается Владыка, что Я скажу еще однажды: может быть, найдется там десять?…» Это высшая степень дерзновенной молитвы Авраама, когда он просил Господа о сохранении города только ради одного десятка предполагаемых в нем праведников, и Бог по неизреченной Своей милости соглашается и на такую, крайнюю просьбу Своего верного раба. Но жители нечестивых городов настолько погрязли в нечестии и разврате, что не сохранилось в них и десяти праведников: таких, как видно из последующего контекста, нашлось только три человека — Лот и две его дочери, которые и были чудесно спасены Богом от всеобщей гибели (19: гл.).
Adam Clarke: Commentary on the Bible - 1831
18:32: Peradventure ten shall be found there - Knowing that in the family of his nephew the true religion was professed and practiced, 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 travelers 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. Heb 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 fulfill 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; Gen 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 neighbor also; and he who loves his neighbor 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 neighbors 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 fullness of the blessings of the Gospel of peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:32: Oh: Gen 18:30; Jdg 6:39; Pro 15:8; Isa 42:6, Isa 42:7; Jam 5:15-17; Jo1 5:15, Jo1 5:16
I will not: Exo 32:9, Exo 32:10, Exo 32:14, Exo 33:13, Exo 33:14, Exo 34:6, Exo 34:7, Exo 34:9, Exo 34:10; Num 14:11-20; Job 33:23; Psa 86:5; Isa 65:8; Mic 7:18; Mat 7:7; Eph 3:20; Jam 5:16
Geneva 1599
18:32 And he said, Oh let not the Lord be angry, and I will speak yet but this (o) once: Peradventure ten shall be found there. And he said, I will not destroy [it] for ten's sake.
(o) If God did not refuse the prayer for the wicked Sodomites, even to the sixth request, how much more will he grant the prayers of the godly for the afflicted Church?
John Gill
18:32 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.
18:3318:33: Եւ գնա՛ց Տէր իբրեւ լռեաց ՚ի խօսելոյ անտի ընդ Աբրաամու. եւ Աբրաամ դարձա՛ւ ՚ի տեղի իւր։
33 Եւ Տէրը, վերջացնելով Աբրահամի հետ խօսակցութիւնը, գնաց, իսկ Աբրահամը վերադարձաւ իր բնակատեղին:
33 Եւ Տէրը Աբրահամին հետ խօսիլը լմնցուցածին պէս՝ գնաց։ Աբրահամ ալ իր տեղը դարձաւ։
Եւ գնաց Տէր իբրեւ լռեաց ի խօսելոյ անտի ընդ Աբրահամու, եւ Աբրահամ դարձաւ ի տեղի իւր:

18:33: Եւ գնա՛ց Տէր իբրեւ լռեաց ՚ի խօսելոյ անտի ընդ Աբրաամու. եւ Աբրաամ դարձա՛ւ ՚ի տեղի իւր։
33 Եւ Տէրը, վերջացնելով Աբրահամի հետ խօսակցութիւնը, գնաց, իսկ Աբրահամը վերադարձաւ իր բնակատեղին:
33 Եւ Տէրը Աբրահամին հետ խօսիլը լմնցուցածին պէս՝ գնաց։ Աբրահամ ալ իր տեղը դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:3333: И пошел Господь, перестав говорить с Авраамом; Авраам же возвратился в свое место.
18:33 ἀπῆλθεν απερχομαι go off; go away δὲ δε though; while κύριος κυριος lord; master ὡς ως.1 as; how ἐπαύσατο παυω stop λαλῶν λαλεω talk; speak τῷ ο the Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Αβρααμ αβρααμ Abraam; Avraam ἀπέστρεψεν αποστρεφω turn away; alienate εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him
18:33 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] כִּלָּ֔ה killˈā כלה be complete לְ lᵊ לְ to דַבֵּ֖ר ḏabbˌēr דבר speak אֶל־ ʔel- אֶל to אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וְ wᵊ וְ and אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham שָׁ֥ב šˌāv שׁוב return לִ li לְ to מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
18:33. abiit Dominus postquam cessavit loqui ad Abraham et ille reversus est in locum suumAnd the Lord departed, after he had left speaking to Abraham: and Abraham returned to his place.
33. And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.
And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place:

33: И пошел Господь, перестав говорить с Авраамом; Авраам же возвратился в свое место.
18:33
ἀπῆλθεν απερχομαι go off; go away
δὲ δε though; while
κύριος κυριος lord; master
ὡς ως.1 as; how
ἐπαύσατο παυω stop
λαλῶν λαλεω talk; speak
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Αβρααμ αβρααμ Abraam; Avraam
ἀπέστρεψεν αποστρεφω turn away; alienate
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
18:33
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
כִּלָּ֔ה killˈā כלה be complete
לְ lᵊ לְ to
דַבֵּ֖ר ḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
וְ wᵊ וְ and
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
שָׁ֥ב šˌāv שׁוב return
לִ li לְ to
מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
18:33. abiit Dominus postquam cessavit loqui ad Abraham et ille reversus est in locum suum
And the Lord departed, after he had left speaking to Abraham: and Abraham returned to his place.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: «И пошел Господь, перестав говорить с Авраамом…» В славянской версии перевода с 70-и толковников — «отиде». Слова, указывающие на то, что богоявление окончилось и видение Всевышнего исчезло.

«Авраам же возвратился в свое место…» Т. е. он вернулся из долины Кафар-Варух, бывшей местом богоявления, к дубраве Мамре, близ Хеврона, служившей местом его преимущественного пребывания.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:33: And the: Gen 18:16, Gen 18:22, Gen 32:26
and Abraham: Gen 31:55
John Gill
18:33 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 Jer 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.
John Wesley
18:33 Abraham returned into his place - To wait what the event would be; and it proved that his prayer was heard, and yet Sodom not spared, because there were not ten righteous in it.
Robert Jamieson, A. R. Fausset and David Brown
18:33 the Lord . . . left communing . . . and Abraham returned unto his place--Why did Abraham cease to carry his intercessions farther? Either because he fondly thought that he was now sure of the cities being preserved (Lk 13:9), or because the Lord restrained his mind from further intercession (Jer 7:16; Jer 11:14). But there were not ten "righteous persons." There was only one, and he might without injustice have perished in the general overthrow (Eccles 9:2). But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the sake of Abraham. What a blessing to be connected with a saint of God!