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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
The destruction of Sodom, and the de- (1–29)
liverance of Lot. The sin and disgrace of Lot. (30–38.)

The contents of this chapter we have, 2 Pet. ii. 6-8, where we find that "God, turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, and delivered just Lot." It is the history of Sodom's ruin, and Lot's rescue from that ruin. We read (ch. xviii) of God's coming to take a view of the present state of Sodom, what its wickedness was, and what righteous persons there were in it: now here we have the result of that enquiry. I. It was found, upon trial, that Lot was very good (ver. 1-3), and it did not appear that there was any more of the same character. II. It was found that the Sodomites were very wicked and vile, ver. 4-11. III. Special care was therefore taken for the securing of Lot and his family, in a place of safety, ver. 12-23. IV. Mercy having rejoiced therein, justice shows itself in the ruin of Sodom and the death of Lot's wife (ver. 24-26), with a general repetition of the story, ver. 27-29. V. A foul sin that Lot was guilty of, in committing incest with his two daughters, ver. 30, &c.
Adam Clarke: Commentary on the Bible - 1831
The two angels mentioned in the preceding chapter, come in the evening to Sodom, Gen 19:1. Lot, who was sitting at the gate, invites them to enter his house, take some refreshment, and tarry all night; which they at first refuse, Gen 19:2; but on being pressingly solicited, they at last comply, Gen 19:3. The abominable conduct of the men of Sodom, Gen 19:4, Gen 19:5. Lot's deep concern for the honor and safely of his guests, which leads him to make a most exceptionable proposal to those wicked men, Gen 19:6-8. The violent proceedings of the Sodomites, Gen 19:9. Lot rescued from their barbarity by the angels, who smite them with blindness, Gen 19:10, Gen 19:11. The angels exhort Lot and his family to flee from that wicked place, as God was about to destroy it, Gen 19:12, Gen 19:13. Lot's fruitless exhortation to his sons-in-law, Gen 19:14. The angels hasten Lot and his family to depart, Gen 19:15, Gen 19:16. Their exhortation, Gen 19:17. Lot's request, Gen 19:18-20. He is permitted to escape to Zoar, Gen 19:21-23. Fire and brimstone are rained down from heaven upon all the cities of the plain, by which they are entirely destroyed, Gen 19:24, Gen 19:25. Lot's wife, looking behind, becomes a pillar of salt, Gen 19:26. Abraham, early in the morning, discovers the desolation of those iniquitous cities, Gen 19:27-29. Lot, fearing to continue in Zoar, went with his two daughters to the mountain, and dwelt in a cave, Gen 19:30. The strange conduct of his daughters, and his unhappy deception, Gen 19:31-36. Moab and Ammon born, from whom sprang the Moabites and Ammonites, Gen 19:37, Gen 19:38.
Albert Barnes: Notes on the Bible - 1834
- The Destruction of Sodom and Amorah
9. גשׁ־<הלאה gesh-hā l'â h, "approach to a distant point," stand back.
11. סנורים sanevē rı̂ ym, "blindness," affecting the mental more than the ocular vision.
37. מואב mô'ā b, Moab; מאב mē'ā b, "from a father." בן־עמי ben-‛ amı̂ y, Ben-'ammi, "son of my people." עמון ‛ amô n, 'Ammon, "of the people."
This chapter is the continuation and conclusion of the former. It records a part of God's strange work - strange, because it consists in punishment, and because it is foreign to the covenant of grace. Yet it is closely connected with Abraham's history, inasmuch as it is a signal chastisement of wickedness in his neighborhood, a memorial of the righteous judgment of God to all his posterity, and at the same time a remarkable answer to the spirit, if not to the letter, of his intercessory prayer. His kinsman Lot, the only righteous man in Sodom, with his wife and two daughters, is delivered from destruction in accordance with his earnest appeal on behalf of the righteous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 19:1, Lot entertains two angels; Gen 19:4, The vicious Sodomites are smitten with blindness; Gen 19:12, Lot is warned, and in vain warns his sons-in-law; Gen 19:15, He is directed to flee with his family to the mountains, but obtains leave to go into Zoar; Gen 19:24, Sodom and Gomorrah are destroyed; Gen 19:26, Lot's wife becomes a pillar of salt; Gen 19:29, Lot dwells in a cave; Gen 19:31, The incestuous origin of Moab and Ammon.
John Gill
INTRODUCTION TO GENESIS 19
The contents of this chapter are Lot's entertainment of two angels that came to Sodom, Gen 19:1; the rude behaviour of the men of Sodom towards them, who for it were smote with blindness, Gen 19:4; the deliverance of Lot, his wife and two daughters, by means of the angels he entertained, Gen 19:12; the sparing of the city of Zoar at the entreaty of Lot, to which he was allowed to flee, Gen 19:18; the burning of Sodom and Gomorrah, Gen 19:23; Lot's wife turned into a pillar of salt for looking back, Gen 19:26; Abraham's view of the conflagration of the cities, Gen 19:28; Lot's betaking himself to a mountain, and dwelling in a cave with his two daughters, by whom he had two sons, the one called Moab, and the other Benammi, Gen 19:30.
19:119:1: Եւ եկին երկու հրեշտակքն ՚ի Սոդոմ ընդ երեկս. եւ Ղովտ նստէր առ դրա՛ն Սոդոմացւոցն։ Իբրեւ ետես Ղովտ՝ յարեաւ ընդ առաջ նոցա, եւ երկիր եպագ ՚ի վերայ երեսաց իւրոց յերկիր՝ եւ ասէ.
1 Երկու հրեշտակները երեկոյեան եկան Սոդոմ: Ղովտը նստած էր Սոդոմի դարպասի մօտ: Երբ Ղովտը տեսաւ նրանց, ընդառաջ գնաց, գլուխը խոնարհեց մինչեւ գետին ու ասաց.
19 Այն երկու հրեշտակները իրիկուան դէմ Սոդոմ գացին։ Ղովտ Սոդոմի դուռը նստեր էր։ Ղովտ տեսնելով՝ զանոնք դիմաւորելու ելաւ ու իր երեսը մինչեւ գետին ծռելով խոնարհութիւն ըրաւ
Եւ եկին երկու հրեշտակքն ի Սոդոմ ընդ երեկս. եւ Ղովտ նստէր առ դրան Սոդոմացւոցն: Իբրեւ ետես Ղովտ, յարեաւ ընդ առաջ նոցա, եւ երկիր եպագ ի վերայ երեսաց իւրոց յերկիր:

19:1: Եւ եկին երկու հրեշտակքն ՚ի Սոդոմ ընդ երեկս. եւ Ղովտ նստէր առ դրա՛ն Սոդոմացւոցն։ Իբրեւ ետես Ղովտ՝ յարեաւ ընդ առաջ նոցա, եւ երկիր եպագ ՚ի վերայ երեսաց իւրոց յերկիր՝ եւ ասէ.
1 Երկու հրեշտակները երեկոյեան եկան Սոդոմ: Ղովտը նստած էր Սոդոմի դարպասի մօտ: Երբ Ղովտը տեսաւ նրանց, ընդառաջ գնաց, գլուխը խոնարհեց մինչեւ գետին ու ասաց.
19 Այն երկու հրեշտակները իրիկուան դէմ Սոդոմ գացին։ Ղովտ Սոդոմի դուռը նստեր էր։ Ղովտ տեսնելով՝ զանոնք դիմաւորելու ելաւ ու իր երեսը մինչեւ գետին ծռելով խոնարհութիւն ըրաւ
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19:11: И пришли те два Ангела в Содом вечером, когда Лот сидел у ворот Содома. Лот увидел, и встал, чтобы встретить их, и поклонился лицем до земли
19:1 ἦλθον ερχομαι come; go δὲ δε though; while οἱ ο the δύο δυο two ἄγγελοι αγγελος messenger εἰς εις into; for Σοδομα σοδομα Sodoma; Sothoma ἑσπέρας εσπερα evening Λωτ λωτ Lōt; Lot δὲ δε though; while ἐκάθητο καθημαι sit; settle παρὰ παρα from; by τὴν ο the πύλην πυλη gate Σοδομων σοδομα Sodoma; Sothoma ἰδὼν ειδω realize; have idea δὲ δε though; while Λωτ λωτ Lōt; Lot ἐξανέστη εξανιστημι resurrect out; stand up from εἰς εις into; for συνάντησιν συναντησις meeting αὐτοῖς αυτος he; him καὶ και and; even προσεκύνησεν προσκυνεω worship τῷ ο the προσώπῳ προσωπον face; ahead of ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
19:1 וַ֠ wa וְ and יָּבֹאוּ yyāvōʔˌû בוא come שְׁנֵ֨י šᵊnˌê שְׁנַיִם two הַ ha הַ the מַּלְאָכִ֤ים mmalʔāḵˈîm מַלְאָךְ messenger סְדֹ֨מָה֙ sᵊḏˈōmā סְדֹם Sodom בָּ bā בְּ in † הַ the עֶ֔רֶב ʕˈerev עֶרֶב evening וְ wᵊ וְ and לֹ֖וט lˌôṭ לֹוט Lot יֹשֵׁ֣ב yōšˈēv ישׁב sit בְּ bᵊ בְּ in שַֽׁעַר־ šˈaʕar- שַׁעַר gate סְדֹ֑ם sᵊḏˈōm סְדֹם Sodom וַ wa וְ and יַּרְא־ yyar- ראה see לֹוט֙ lôṭ לֹוט Lot וַ wa וְ and יָּ֣קָם yyˈāqom קום arise לִ li לְ to קְרָאתָ֔ם qᵊrāṯˈām קרא encounter וַ wa וְ and יִּשְׁתַּ֥חוּ yyištˌaḥû חוה bow down אַפַּ֖יִם ʔappˌayim אַף nose אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
19:1. veneruntque duo angeli Sodomam vespere sedente Loth in foribus civitatis qui cum vidisset surrexit et ivit obviam eis adoravitque pronus in terraAnd the two angels came to Sodom ii in the evening, and Lot was sitting in the gate of the city. And seeing them, he rose up and went to meet them: and worshipped prostrate to the ground,
1. And the two angels came to Sodom at even; and Lot sat in the gate of Sodom: and Lot saw them, and rose up to meet them; and he bowed himself with his face to the earth;
19:1. And the two Angels arrived at Sodom in the evening, and Lot was sitting at the gate of the city. And when he had seen them, he rose up and went to meet them. And he reverenced prone on the ground.
19:1. And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing [them] rose up to meet them; and he bowed himself with his face toward the ground;
And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing [them] rose up to meet them; and he bowed himself with his face toward the ground:

1: И пришли те два Ангела в Содом вечером, когда Лот сидел у ворот Содома. Лот увидел, и встал, чтобы встретить их, и поклонился лицем до земли
19:1
ἦλθον ερχομαι come; go
δὲ δε though; while
οἱ ο the
δύο δυο two
ἄγγελοι αγγελος messenger
εἰς εις into; for
Σοδομα σοδομα Sodoma; Sothoma
ἑσπέρας εσπερα evening
Λωτ λωτ Lōt; Lot
δὲ δε though; while
ἐκάθητο καθημαι sit; settle
παρὰ παρα from; by
τὴν ο the
πύλην πυλη gate
Σοδομων σοδομα Sodoma; Sothoma
ἰδὼν ειδω realize; have idea
δὲ δε though; while
Λωτ λωτ Lōt; Lot
ἐξανέστη εξανιστημι resurrect out; stand up from
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτοῖς αυτος he; him
καὶ και and; even
προσεκύνησεν προσκυνεω worship
τῷ ο the
προσώπῳ προσωπον face; ahead of
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
19:1
וַ֠ wa וְ and
יָּבֹאוּ yyāvōʔˌû בוא come
שְׁנֵ֨י šᵊnˌê שְׁנַיִם two
הַ ha הַ the
מַּלְאָכִ֤ים mmalʔāḵˈîm מַלְאָךְ messenger
סְדֹ֨מָה֙ sᵊḏˈōmā סְדֹם Sodom
בָּ בְּ in
הַ the
עֶ֔רֶב ʕˈerev עֶרֶב evening
וְ wᵊ וְ and
לֹ֖וט lˌôṭ לֹוט Lot
יֹשֵׁ֣ב yōšˈēv ישׁב sit
בְּ bᵊ בְּ in
שַֽׁעַר־ šˈaʕar- שַׁעַר gate
סְדֹ֑ם sᵊḏˈōm סְדֹם Sodom
וַ wa וְ and
יַּרְא־ yyar- ראה see
לֹוט֙ lôṭ לֹוט Lot
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
לִ li לְ to
קְרָאתָ֔ם qᵊrāṯˈām קרא encounter
וַ wa וְ and
יִּשְׁתַּ֥חוּ yyištˌaḥû חוה bow down
אַפַּ֖יִם ʔappˌayim אַף nose
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
19:1. veneruntque duo angeli Sodomam vespere sedente Loth in foribus civitatis qui cum vidisset surrexit et ivit obviam eis adoravitque pronus in terra
And the two angels came to Sodom ii in the evening, and Lot was sitting in the gate of the city. And seeing them, he rose up and went to meet them: and worshipped prostrate to the ground,
19:1. And the two Angels arrived at Sodom in the evening, and Lot was sitting at the gate of the city. And when he had seen them, he rose up and went to meet them. And he reverenced prone on the ground.
19:1. And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing [them] rose up to meet them; and he bowed himself with his face toward the ground;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «И пришли те два Ангела в Содом вечером…» Повествование этой главы служит непосредственным продолжением предшествующей: те два Ангела или мужа, о которых сказано, что они после полуденной трапезы у Авраама пошли в Содом (18:1: и 22), теперь, к вечеру того же самого дня, достигли цели своего путешествия, т. е. подошли к воротам Содома.

От Мамре, по дороге на Беэр-Шеву, потом, не доходя 10: километров до нее, поворот на восток, через Арад, по старой исторической дороге — всего около 90: километров до Содома, (иначе — через горы, напрямик, километров 50) — пешком те же Ангелы в человеческом облике никак не могли дойти с полудня до вечера. Скорее всего, эти ангелы тоже направились в Содом, но прибыли туда к утру, когда начались ужасные события. А к Лоту пришли два других Ангела.

В славянской Библии — «Приидоста же два Аггела в Содом в вечер» — «пришли два Ангела в Содом вечером». В русском варианте сделан акцент на словах «те два Ангела». Цель такого акцента очевидна — еще раз попытаться убедить читателя в том, что третий Ангел и был Всевышним в образе земного человека. Видимо, подобное уточнение присутствует в еврейском тексте.

«Лот сидел у ворот Содома…» Ворота города, по обычаю древнего Востока, были тем же самым, что «агора» у греков, или «форум» у римлян, т. е. общественным местом свидания и прогулки жителей города, а также центром всех судебных и торговых дел (23:10; 34:20; Втор 21:19; Руфь 4:1–2; Притч 31:23: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-11: Assault on the House of Lot.B. C. 1898.
1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; 2 And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. 3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.
These angels, it is likely, were two of the three that had just before been with Abraham, the two created angels that were sent to execute God's purpose concerning Sodom. Observe here, 1. There was but one good man in Sodom, and these heavenly messengers soon found him out. Wherever we are, we should enquire out those of the place that live in the fear of God, and should choose to associate ourselves with them. Matt. x. 11, Enquire who is worthy, and there abide. Those of the same country, when they are in a foreign country, love to be together. 2. Lot sufficiently distinguished himself from the rest of his neighbours, at this time, which plainly set a mark upon him. He that did not act like the rest must not fare like the rest. (1.) Lot sat in the gate of Sodom at even. When the rest, it is likely, were tippling and drinking, he sat alone, waiting for an opportunity to do good. (2.) He was extremely respectful to men whose mien and aspect were sober and serious, though they did not come in state. He bowed himself to the ground, when he met them, as if, upon the first view, he discerned something divine in them. (3.) He was hospitable, and very free and generous in his invitations and entertainments. He courted these strangers to his house, and to the best accommodations he had, and gave them all the evidences that he could of his sincerity; for, [1.] When the angels, to try whether he was hearty in the invitation, declined the acceptance of it, at first (which is the common usage of modesty, and no reproach at all to truth and honesty), their refusal did not make him more importunate; for he pressed upon them greatly (v. 3), partly because he would by no means have them to expose themselves to the inconveniences and perils of lodging in the street of Sodom, and partly because he was desirous of their company and converse. He had not seen two such honest faces in Sodom this great while. Note, Those that live in bad places should know how to value the society of those that are wise and good, and earnestly desire it. [2.] When the angels accepted his invitation, he treated them nobly; he made a feast for them, and thought it well-bestowed on such guests. Note, Good people should be (with prudence) generous people.
Adam Clarke: Commentary on the Bible - 1831
19:1: Two angels - The two referred to Gen 18:22.
Sat in the gate - Probably, in order to prevent unwary travelers from being entrapped by his wicked townsmen, he waited at the gate of the city to bring the strangers he might meet with to his own house, as well as to transact his own business. Or, as the gate was the place of judgment, he might have been sitting there as magistrate to hear and determine disputes.
Bowed himself - Not through religious reverence, for he did not know the quality of his guests; but through the customary form of civility. See on verses Gen 18:3-5 (note) of the preceding chapter.
Albert Barnes: Notes on the Bible - 1834
19:1-3
The two angels. - These are the two men who left Abraham standing before the Lord Gen 18:22. "Lot sat in the gate," the place of public resort for news and for business. He courteously rises to meet them, does obeisance to them, and invites them to spend the night in his house. "Nay, but in the street will we lodge." This is the disposition of those who come to inquire, and, it may be, to condemn and to punish. They are twice in this chapter called angels, being sent to perform a delegated duty. This term, however, defines their office, not their nature. Lot, in the first instance, calls them "my lords," which is a term of respect that may be addressed to men Gen 31:35. He afterward styled one of them Adonai, with the special vowel pointing which limits it to the Supreme Being. He at the same time calls himself his servant, appeals to his grace and mercy, and ascribes to him his deliverance. The person thus addressed replies, in a tone of independence and authority, "I have accepted thee." "I will not overthrow this city for which thou hast spoken." "I cannot do anything until thou go thither." All these circumstances point to a divine personage, and are not so easily explained of a mere delegate. He is pre-eminently the Saviour, as he who communed with Abraham was the hearer of prayer. And he who hears prayer and saves life, appears also as the executor of his purpose in the overthrow of Sodom and the other cities of the vale. It is remarkable that only two of the three who appeared to Abraham are called angels. Of the persons in the divine essence two might be the angels or deputies of the primary in the discharge of the divine purpose. These three men, then, either immediately represent, or, if created angels, mediately shadow forth persons in the Godhead. Their number indicates that the persons in the divine unity are three.
Lot seems to have recognized something extraordinary in their appearance, for he made a lowly obeisance to them. The Sodomites heed not the strangers. Lot's invitation; at first declined, is at length accepted, because Lot is approved of God as righteous, and excepted from the doom of the city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: And there came two angels. Or, rather, "the two angels came," referring to those mentioned in the preceding chapter, and there called "men." It seems (from Gen 18:22), that these two angels were sent to Sodom, while the third, who was the Lord or Jehovah, remained with Abraham.
Gen 18:1-3, Gen 18:22
rose: Gen 18:1-5; Job 31:32; Heb 13:2
bowed: Gen 18:2
Carl Friedrich Keil and Franz Delitzsch
19:1
The messengers (angels) sent by Jehovah to Sodom, arrived there in the evening, when Lot, who was sitting at the gate, pressed them to pass the night in his house. The gate, generally an arched entrance with deep recesses and seats on either side, was a place of meeting in the ancient towns of the East, where the inhabitants assembled either for social intercourse or to transact public business (vid., Gen 34:20; Deut 21:19; Deut 22:15, etc.). The two travellers, however (for such Lot supposed them to be, and only recognised them as angels when they had smitten the Sodomites miraculously with blindness), said that they would spend the night in the street - בּרחוב the broad open space within the gate - as they had been sent to inquire into the state of the town. But they yielded to Lot's entreaty to enter his house; for the deliverance of Lot, after having ascertained his state of mind, formed part of their commission, and entering into his house might only serve to manifest the sin of Sodom in all its heinousness. While Lot was entertaining his guests with the greatest hospitality, the people of Sodom gathered round his house, "both old and young, all people from every quarter" (of the town, as in Jer 51:31), and demanded, with the basest violation of the sacred rite of hospitality and the most shameless proclamation of their sin (Is 3:9), that the strangers should be brought out, that they might know them. ידע is applied, as in Judg 19:22, to the carnal sin of paederastia, a crime very prevalent among the Canaanites (Lev 18:22., Lev 20:23), and according to Rom 1:27, a curse of heathenism generally.
Geneva 1599
19:1 And there came two (a) angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing [them] rose up to meet them; and he bowed himself with his face toward the ground;
(a) In which we see God's provident care in preserving his: even though he does not reveal himself to all alike: for Lot had but two angels, and Abraham three.
John Gill
19:1 And there came two angels to Sodom at even,.... Or "the two angels" (h), the two men who were angels in the likeness of men, that had been with Abraham in the heat of the day at Hebron, on the evening of the same day came to Sodom:
and Lot sat in the gate of Sodom: not as a civil magistrate to try causes there, being appointed a judge over them, as Jarchi relates; yea, the Jews say (i): that that day five judges were appointed by the men of Sodom, and Lot was the chief of them; but this is not likely, and seems to be contradicted, Gen 19:9; but he sat there to observe strangers that might pass by, and invite them into his house, and that they might not fall into the hands of the wicked Sodomites, who might abuse them; this being a time when not only travellers would be glad to put up and take refreshment, but his wicked neighbours lay in wait for them to satisfy their lusts on them: he had learnt this hospitality from Abraham:
and Lot seeing them, rose up to meet them: he arose from his seat and went forward to meet them, which showed his readiness and heartiness to receive them:
and he bowed himself with his face toward the ground; not in a religious way, as paying worship to angels, for as yet he did not know them to be such, and if he had, would not have given them divine adoration; but in a civil way, as was the custom of the eastern countries to bow very low in their civil respects to men, especially to great personages; and such Lot took these to be by their goodly looks and by their dress, as appears by his salutation of them in Gen 19:2.
(h) "duo illi angeli", Tigurine version, Cocceius; so Ar. "duobus illis angelis", Junius & Tremellius, Piscator. (i) Bereshit Rabba, sect. 50. fol. 44. 4.
John Wesley
19:1 And there came two - Probably two of the three that had just before been with Abraham, the two created angels who were sent to execute God's purpose concerning Sodom.
Robert Jamieson, A. R. Fausset and David Brown
19:1 LOT'S ENTERTAINMENT. (Gen. 19:1-38)
there came two angels--most probably two of those that had been with Abraham, commissioned to execute the divine judgment against Sodom.
Lot sat in the gate of Sodom--In Eastern cities it is the market, the seat of justice, of social intercourse and amusement, especially a favorite lounge in the evenings, the arched roof affording a pleasant shade.
19:219:2: Ահաւասիկ ես՝ տեա՛րք, եկա՛յք ՚ի տուն ծառայի ձերոյ, հանգերո՛ւք, եւ լուացից զոտս ձեր, եւ կանխեալ ընդ առաւօտս երթիջիք զճանապարհ ձեր։ Եւ ասեն. Ո՛չ. այլ ՚ի քաղաքամիջի աստ ագցուք[141]։ [141] Ոմանք. Ահաւանիկ ես.. ընդ առաւօտն երթի՛՛։
2 «Համեցէ՛ք, տիա՛րք, եկէք մտէ՛ք ձեր ծառայի տունը եւ գիշերեցէ՛ք այստեղ: Ես կը լուամ ձեր ոտքերը, եւ դուք վաղ առաւօտեան կը շարունակէք ձեր ճանապարհը»: Նրանք ասացին. «Ո՛չ, մենք այստեղ՝ քաղաքի հրապարակում կը գիշերենք»:
2 Ու ըսաւ. «Աղէ՜, իմ տէրերս, կ’աղաչեմ, ձեր ծառային տունը մտէք եւ գիշերը հոն կեցէք ու ոտքերնիդ լուացէք ու առտուն կանուխ ելէք ու ձեր ճամբան գացէք»։ Անոնք ըսին. «Ո՛չ, գիշերը փողոցը կը կենանք»։
եւ ասէ. Ահաւասիկ ես, տեարք, եկայք ի տուն ծառայի ձերոյ, հանգերուք, եւ լուացից զոտս ձեր. եւ կանխեալ ընդ առաւօտս երթիջիք զճանապարհ ձեր: Եւ ասեն. Ոչ, այլ ի քաղաքամիջի աստ ագցուք:

19:2: Ահաւասիկ ես՝ տեա՛րք, եկա՛յք ՚ի տուն ծառայի ձերոյ, հանգերո՛ւք, եւ լուացից զոտս ձեր, եւ կանխեալ ընդ առաւօտս երթիջիք զճանապարհ ձեր։ Եւ ասեն. Ո՛չ. այլ ՚ի քաղաքամիջի աստ ագցուք[141]։
[141] Ոմանք. Ահաւանիկ ես.. ընդ առաւօտն երթի՛՛։
2 «Համեցէ՛ք, տիա՛րք, եկէք մտէ՛ք ձեր ծառայի տունը եւ գիշերեցէ՛ք այստեղ: Ես կը լուամ ձեր ոտքերը, եւ դուք վաղ առաւօտեան կը շարունակէք ձեր ճանապարհը»: Նրանք ասացին. «Ո՛չ, մենք այստեղ՝ քաղաքի հրապարակում կը գիշերենք»:
2 Ու ըսաւ. «Աղէ՜, իմ տէրերս, կ’աղաչեմ, ձեր ծառային տունը մտէք եւ գիշերը հոն կեցէք ու ոտքերնիդ լուացէք ու առտուն կանուխ ելէք ու ձեր ճամբան գացէք»։ Անոնք ըսին. «Ո՛չ, գիշերը փողոցը կը կենանք»։
zohrab-1805▾ eastern-1994▾ western am▾
19:22: и сказал: государи мои! зайдите в дом раба вашего и ночуйте, и умойте ноги ваши, и встаньте поутру и пойдете в путь свой. Но они сказали: нет, мы ночуем на улице.
19:2 καὶ και and; even εἶπεν επω say; speak ἰδού ιδου see!; here I am κύριοι κυριος lord; master ἐκκλίνατε εκκλινω deviate; avoid εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the παιδὸς παις child; boy ὑμῶν υμων your καὶ και and; even καταλύσατε καταλυω dislodge; lodge καὶ και and; even νίψασθε νιπτω wash τοὺς ο the πόδας πους foot; pace ὑμῶν υμων your καὶ και and; even ὀρθρίσαντες ορθριζω get up at dawn ἀπελεύσεσθε απερχομαι go off; go away εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey ὑμῶν υμων your εἶπαν επω say; speak δέ δε though; while οὐχί ουχι not; not actually ἀλλ᾿ αλλα but ἐν εν in τῇ ο the πλατείᾳ πλατυς broad; street καταλύσομεν καταλυω dislodge; lodge
19:2 וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say הִנֶּ֣ה hinnˈeh הִנֵּה behold נָּא־ nnā- נָא yeah אֲדֹנַ֗י ʔᵃḏōnˈay אָדֹון lord ס֣וּרוּ sˈûrû סור turn aside נָ֠א nˌā נָא yeah אֶל־ ʔel- אֶל to בֵּ֨ית bˌêṯ בַּיִת house עַבְדְּכֶ֤ם ʕavdᵊḵˈem עֶבֶד servant וְ wᵊ וְ and לִ֨ינוּ֙ lˈînû לין lodge וְ wᵊ וְ and רַחֲצ֣וּ raḥᵃṣˈû רחץ wash רַגְלֵיכֶ֔ם raḡlêḵˈem רֶגֶל foot וְ wᵊ וְ and הִשְׁכַּמְתֶּ֖ם hiškamtˌem שׁכם rise early וַ wa וְ and הְלַכְתֶּ֣ם hᵊlaḵtˈem הלך walk לְ lᵊ לְ to דַרְכְּכֶ֑ם ḏarkᵊḵˈem דֶּרֶךְ way וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say לֹּ֔א llˈō לֹא not כִּ֥י kˌî כִּי that בָ vā בְּ in † הַ the רְחֹ֖וב rᵊḥˌôv רְחֹב open place נָלִֽין׃ nālˈîn לין lodge
19:2. et dixit obsecro domini declinate in domum pueri vestri et manete ibi lavate pedes vestros et mane proficiscimini in viam vestram qui dixerunt minime sed in platea manebimusAnd said: I beseech you, my lords, turn in to the house of your servant, and lodge there: wash your feet, and in the morning you shall go on your way. And they said: No, but we will abide in the street.
2. and he said, Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way. And they said, Nay; but we will abide in the street all night.
19:2. And he said: “I beg you, my lords, turn aside to the house of your servant, and lodge there. Wash your feet, and in the morning you will advance on your way.” And they said, “Not at all. But we will lodge in the street.”
19:2. And he said, Behold now, my lords, turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.
And he said, Behold now, my lords, turn in, I pray you, into your servant' s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night:

2: и сказал: государи мои! зайдите в дом раба вашего и ночуйте, и умойте ноги ваши, и встаньте поутру и пойдете в путь свой. Но они сказали: нет, мы ночуем на улице.
19:2
καὶ και and; even
εἶπεν επω say; speak
ἰδού ιδου see!; here I am
κύριοι κυριος lord; master
ἐκκλίνατε εκκλινω deviate; avoid
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
παιδὸς παις child; boy
ὑμῶν υμων your
καὶ και and; even
καταλύσατε καταλυω dislodge; lodge
καὶ και and; even
νίψασθε νιπτω wash
τοὺς ο the
πόδας πους foot; pace
ὑμῶν υμων your
καὶ και and; even
ὀρθρίσαντες ορθριζω get up at dawn
ἀπελεύσεσθε απερχομαι go off; go away
εἰς εις into; for
τὴν ο the
ὁδὸν οδος way; journey
ὑμῶν υμων your
εἶπαν επω say; speak
δέ δε though; while
οὐχί ουχι not; not actually
ἀλλ᾿ αλλα but
ἐν εν in
τῇ ο the
πλατείᾳ πλατυς broad; street
καταλύσομεν καταλυω dislodge; lodge
19:2
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
הִנֶּ֣ה hinnˈeh הִנֵּה behold
נָּא־ nnā- נָא yeah
אֲדֹנַ֗י ʔᵃḏōnˈay אָדֹון lord
ס֣וּרוּ sˈûrû סור turn aside
נָ֠א nˌā נָא yeah
אֶל־ ʔel- אֶל to
בֵּ֨ית bˌêṯ בַּיִת house
עַבְדְּכֶ֤ם ʕavdᵊḵˈem עֶבֶד servant
וְ wᵊ וְ and
לִ֨ינוּ֙ lˈînû לין lodge
וְ wᵊ וְ and
רַחֲצ֣וּ raḥᵃṣˈû רחץ wash
רַגְלֵיכֶ֔ם raḡlêḵˈem רֶגֶל foot
וְ wᵊ וְ and
הִשְׁכַּמְתֶּ֖ם hiškamtˌem שׁכם rise early
וַ wa וְ and
הְלַכְתֶּ֣ם hᵊlaḵtˈem הלך walk
לְ lᵊ לְ to
דַרְכְּכֶ֑ם ḏarkᵊḵˈem דֶּרֶךְ way
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
לֹּ֔א llˈō לֹא not
כִּ֥י kˌî כִּי that
בָ בְּ in
הַ the
רְחֹ֖וב rᵊḥˌôv רְחֹב open place
נָלִֽין׃ nālˈîn לין lodge
19:2. et dixit obsecro domini declinate in domum pueri vestri et manete ibi lavate pedes vestros et mane proficiscimini in viam vestram qui dixerunt minime sed in platea manebimus
And said: I beseech you, my lords, turn in to the house of your servant, and lodge there: wash your feet, and in the morning you shall go on your way. And they said: No, but we will abide in the street.
19:2. And he said: “I beg you, my lords, turn aside to the house of your servant, and lodge there. Wash your feet, and in the morning you will advance on your way.” And they said, “Not at all. But we will lodge in the street.”
19:2. And he said, Behold now, my lords, turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: «Лот увидел и встал, чтобы встреть их и поклонился лицом до земли и сказал: государи мои! зайдите в дом раба вашего… и умойте ноги ваши,.. сильно упрашивал их,.. Он сделал Им угощение и испек пресные хлебы…» Все поведение Лота в отношении к проходящим двум странникам изображается здесь приблизительно теми же самыми чертами, как и гостеприимство Авраама в предшествующей главе (18:2–8). Отсюда видно, что племянник в высокой степени унаследовал от дяди его страннолюбие и гостеприимство, за что он похваляется и ставится в пример для нашего подражания и у Апостола Павла (Евр 13:2).

Нечестивые содомляне поражаются слепотой.
Adam Clarke: Commentary on the Bible - 1831
19:2: Nay; but we will abide in the street - Instead of לא lo, nay, some MSS. have לו lo, to him; "And they said unto him, for we lodge in the street." where, nevertheless, the negation is understood. Knowing the disposition of the inhabitants, and appearing in the mere character of travelers, they preferred the open street to any house; but as Lot pressed them vehemently, and they knew him to be a righteous man, not yet willing to make themselves known, they consented to take shelter under his hospitable roof. Our Lord, willing for the time being to conceal his person from the knowledge of the disciples going to Emmaus, made as though he would go farther, Luk 24:13; but at last, like the angels here, yielded to the importunity of his disciples, and went into their lodgings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: turn: Heb 13:2
wash: Gen 18:4
Nay: Instead of lo, nay, some manuscripts have lo, to him. "And they said unto him, for we lodge in the street;" where, nevertheless, the negation is understood. Knowing the disposition of the inhabitants, and appearing in the character of mere travellers, they preferred the open street to any house; but not yet willing to make themselves known, as Lot pressed them vehemently, and as they knew him to be a righteous man, they consented to take shelter under his hospitable roof. Jdg 19:17-21; Luk 24:28, Luk 24:29; Act 16:15
John Gill
19:2 And he said, behold now, my lords,.... Taking them to be, and bespeaking them as persons of quality, who appeared with majesty in their countenances, and looked as if they had been well brought up, and were upon their travels; not knowing them to be angels, whom he received and entertained unawares, as the apostle, referring to Lot and Abraham, observes, Heb 13:2,
turn in, I pray you, into your servant's house; meaning himself, who was their humble servant, and entreats them to turn in to his house, which perhaps was hard by, and take up their lodging with him: the ancient Jews (k) give the sense of the phrase thus, go a roundabout, winding, crooked way to my house, that the men of Sodom may not see you go in there, and know you are there. This is taken from the signification of the word to "turn in", which in a different construction signifies to decline, to go back; and so the Targum of Jonathan,"turn here, and there, and go into the house of your servant:"
and tarry all night, and wash your feet; the meaning is, that they would stay all night, and take up their lodging with him, when they had washed their feet, which was usually done before they laid down, and even before they supped; and indeed was the first thing that was done to a stranger upon his entering into the house, Gen 18:4,
and ye shall rise up early, and go on your ways: signifying that he would not detain them longer than they thought fit; they might rise as soon in the morning as they pleased, and pursue their journey, only he entreats they would accept of a night's lodging with him:
and they said, nay, but we will abide in the street all night; which they said partly out of modesty, it not becoming strangers to be too forward in accepting an invitation, and partly to try whether Lot was hearty in the invitation he gave them; and hereby also reigning ignorance of the manners and behaviour of the men of Sodom, as if they might be safe from their insults in the street in the night; and this made Lot the more pressing upon them, that they might not be exposed to his wicked neighbours.
(k) Bereshit Rabba, sect. 50. fol. 44. 4.
Robert Jamieson, A. R. Fausset and David Brown
19:2 turn in, I pray you . . . tarry all night--offer of the same generous hospitalities as described in Gen 18:2-8, and which are still spontaneously practised in the small towns.
And they said, Nay; but we will abide in the street all night--Where there are no inns and no acquaintance, it is not uncommon for travellers to sleep in the street wrapped up in their cloaks.
19:319:3: Եւ բռնադատեաց զնոսա յոյժ. եւ խոտորեցան առ նա, եւ մտին ՚ի տուն նորա. եւ արար նոցա ընթրիս. եւ բաղա՛րջ եփեաց նոցա՝ եւ կերան։
3 Ղովտը նրանց շատ ստիպեց, եւ նրանք դարձան նրա կողմը ու մտան նրա տունը: Ղովտը ընթրիք պատրաստեց, բաղարջ հաց եփեց նրանց համար, եւ նրանք կերան:
3 Ղովտ շատ բռնադատեց զանոնք ու անոր դարձան եւ անոր տունը մտան ու անոնց խնճոյք ըրաւ եւ բաղարջ եփեց ու կերան։
Եւ բռնադատեաց զնոսա յոյժ, եւ խոտորեցան առ նա եւ մտին ի տուն նորա. եւ արար նոցա ընթրիս, եւ բաղարջ եփեաց նոցա եւ կերան:

19:3: Եւ բռնադատեաց զնոսա յոյժ. եւ խոտորեցան առ նա, եւ մտին ՚ի տուն նորա. եւ արար նոցա ընթրիս. եւ բաղա՛րջ եփեաց նոցա՝ եւ կերան։
3 Ղովտը նրանց շատ ստիպեց, եւ նրանք դարձան նրա կողմը ու մտան նրա տունը: Ղովտը ընթրիք պատրաստեց, բաղարջ հաց եփեց նրանց համար, եւ նրանք կերան:
3 Ղովտ շատ բռնադատեց զանոնք ու անոր դարձան եւ անոր տունը մտան ու անոնց խնճոյք ըրաւ եւ բաղարջ եփեց ու կերան։
zohrab-1805▾ eastern-1994▾ western am▾
19:33: Он же сильно упрашивал их; и они пошли к нему и пришли в дом его. Он сделал им угощение и испек пресные хлебы, и они ели.
19:3 καὶ και and; even κατεβιάζετο καταβιαζομαι he; him καὶ και and; even ἐξέκλιναν εκκλινω deviate; avoid πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for τὴν ο the οἰκίαν οικια house; household αὐτοῦ αυτος he; him καὶ και and; even ἐποίησεν ποιεω do; make αὐτοῖς αυτος he; him πότον ποτος.1 drinking bout; drink καὶ και and; even ἀζύμους αζυμος unleavened; Feast of Unleavened Bread ἔπεψεν πεσσω he; him καὶ και and; even ἔφαγον εσθιω eat; consume
19:3 וַ wa וְ and יִּפְצַר־ yyifṣar- פצר entreat בָּ֣ם bˈām בְּ in מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יָּסֻ֣רוּ yyāsˈurû סור turn aside אֵלָ֔יו ʔēlˈāʸw אֶל to וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come אֶל־ ʔel- אֶל to בֵּיתֹ֑ו bêṯˈô בַּיִת house וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make לָהֶם֙ lāhˌem לְ to מִשְׁתֶּ֔ה mištˈeh מִשְׁתֶּה drinking וּ û וְ and מַצֹּ֥ות maṣṣˌôṯ מַצָּה matzah אָפָ֖ה ʔāfˌā אפה bake וַ wa וְ and יֹּאכֵֽלוּ׃ yyōḵˈēlû אכל eat
19:3. conpulit illos oppido ut deverterent ad eum ingressisque domum illius fecit convivium coxit azyma et comederuntHe pressed them very much to turn in unto him: and when they were come in to his house, he made them a feast, and baked unleavened bread and they ate:
3. And he urged them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.
19:3. He pressed them very much to turn aside to him. And when they had entered his house, he made a feast for them, and he cooked unleavened bread, and they ate.
19:3. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.
And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat:

3: Он же сильно упрашивал их; и они пошли к нему и пришли в дом его. Он сделал им угощение и испек пресные хлебы, и они ели.
19:3
καὶ και and; even
κατεβιάζετο καταβιαζομαι he; him
καὶ και and; even
ἐξέκλιναν εκκλινω deviate; avoid
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
οἰκίαν οικια house; household
αὐτοῦ αυτος he; him
καὶ και and; even
ἐποίησεν ποιεω do; make
αὐτοῖς αυτος he; him
πότον ποτος.1 drinking bout; drink
καὶ και and; even
ἀζύμους αζυμος unleavened; Feast of Unleavened Bread
ἔπεψεν πεσσω he; him
καὶ και and; even
ἔφαγον εσθιω eat; consume
19:3
וַ wa וְ and
יִּפְצַר־ yyifṣar- פצר entreat
בָּ֣ם bˈām בְּ in
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יָּסֻ֣רוּ yyāsˈurû סור turn aside
אֵלָ֔יו ʔēlˈāʸw אֶל to
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
אֶל־ ʔel- אֶל to
בֵּיתֹ֑ו bêṯˈô בַּיִת house
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
לָהֶם֙ lāhˌem לְ to
מִשְׁתֶּ֔ה mištˈeh מִשְׁתֶּה drinking
וּ û וְ and
מַצֹּ֥ות maṣṣˌôṯ מַצָּה matzah
אָפָ֖ה ʔāfˌā אפה bake
וַ wa וְ and
יֹּאכֵֽלוּ׃ yyōḵˈēlû אכל eat
19:3. conpulit illos oppido ut deverterent ad eum ingressisque domum illius fecit convivium coxit azyma et comederunt
He pressed them very much to turn in unto him: and when they were come in to his house, he made them a feast, and baked unleavened bread and they ate:
19:3. He pressed them very much to turn aside to him. And when they had entered his house, he made a feast for them, and he cooked unleavened bread, and they ate.
19:3. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: pressed: Kg2 4:8; Luk 11:8, Luk 14:23, Luk 24:28, Luk 24:29; Co2 5:14
a feast: Gen 18:6-8, Gen 21:8; Luk 5:29; Joh 12:2; Heb 13:2
unleavened: Gen 18:6; Exo 12:15, Exo 12:39; Jdg 6:19; Sa1 28:24; Co1 5:8
Geneva 1599
19:3 And (b) he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they (c) did eat.
(b) That is, he begged them so insistently.
(c) Not because they had need, but because the time was not yet come for them to reveal themselves.
John Gill
19:3 And he pressed them greatly,.... He prayed, he entreated, he persuaded, he made use of a multitude of words, and of all the arguments he could think of, to prevail upon them; and might not only press them with words, but make use of gestures, as taking them by the hand, or by their clothes, and as it were forcing them into his house, whereby it plainly appeared he was cordial and hearty in his invitation:
and they turned in unto him, and entered into his house: went along with him to it, and instead of proceeding forward, or continuing where they were, or steering their course to a street in the city, they turned in to Lot's house:
and he made them a feast; a large, liberal, and generous entertainment, as Abraham did, consisting of a variety of eatables and drinkables; indeed it has its name only from drinking, wine being a principal part of a banquet:
and did bake unleavened bread; not because it was the time of the passover, as Jarchi suggests, for as yet that was not instituted; but for quicker dispatch, that his guests might have their supper the sooner, and get to bed the earlier, and rest themselves; bread without leaven in it being sooner baked than that which is made with it:
and they did eat; the Targums of Jonathan and Jerusalem are,"they seemed as if they ate.''See Gill on Gen 18:8;
John Wesley
19:3 And he pressed upon them greatly - Partly because he would by no means have them to expose themselves to the perils of lodging in the streets of Sodom, and partly because he was desirous of their converse.
Robert Jamieson, A. R. Fausset and David Brown
19:3 entered into his house--On removing to the plain, Lot intended at first to live in his tent apart from the people [Gen 13:12]. But he was gradually drawn in, dwelt in the city, and he and his family were connected with the citizens by marriage ties.
19:419:4: Մինչ չեւ՛ ՚ի քուն մտեալ էր նոցա, եւ արք քաղաքին Սոդոմացւոց պատեցին զտունն յերիտասարդաց մինչեւ ցծերս, ամենայն ժողովուրդն ՚ի միասին։
4 Երբ դեռ նրանք քուն չէին մտել, սոդոմացիների քաղաքի տղամարդիկ՝ երիտասարդից մինչեւ ծերը, ամբողջ ժողովուրդը միասին պաշարեցին տունը,
4 Բայց անոնց պառկելէն առաջ քաղաքին մարդիկը, այսինքն Սոդոմացիները, երիտասարդներէն մինչեւ ծերերը, ամէն կողմէն բոլոր ժողովուրդը տունը շրջապատեցին
Մինչչեւ ի քուն մտեալ էր նոցա, եւ արք քաղաքին Սոդոմացւոց պատեցին զտունն յերիտասարդաց մինչեւ ցծերս, ամենայն ժողովուրդն ի միասին:

19:4: Մինչ չեւ՛ ՚ի քուն մտեալ էր նոցա, եւ արք քաղաքին Սոդոմացւոց պատեցին զտունն յերիտասարդաց մինչեւ ցծերս, ամենայն ժողովուրդն ՚ի միասին։
4 Երբ դեռ նրանք քուն չէին մտել, սոդոմացիների քաղաքի տղամարդիկ՝ երիտասարդից մինչեւ ծերը, ամբողջ ժողովուրդը միասին պաշարեցին տունը,
4 Բայց անոնց պառկելէն առաջ քաղաքին մարդիկը, այսինքն Սոդոմացիները, երիտասարդներէն մինչեւ ծերերը, ամէն կողմէն բոլոր ժողովուրդը տունը շրջապատեցին
zohrab-1805▾ eastern-1994▾ western am▾
19:44: Еще не легли они спать, как городские жители, Содомляне, от молодого до старого, весь народ со [всех] концов [города], окружили дом
19:4 πρὸ προ before; ahead of τοῦ ο the κοιμηθῆναι κοιμαω doze; fall asleep καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city οἱ ο the Σοδομῖται σοδομιτης encircle; surround τὴν ο the οἰκίαν οικια house; household ἀπὸ απο from; away νεανίσκου νεανισκος young man ἕως εως till; until πρεσβυτέρου πρεσβυτερος senior; older ἅπας απας all at once; everything ὁ ο the λαὸς λαος populace; population ἅμα αμα at once; together
19:4 טֶרֶם֮ ṭerem טֶרֶם beginning יִשְׁכָּבוּ֒ yiškāvˌû שׁכב lie down וְ wᵊ וְ and אַנְשֵׁ֨י ʔanšˌê אִישׁ man הָ hā הַ the עִ֜יר ʕˈîr עִיר town אַנְשֵׁ֤י ʔanšˈê אִישׁ man סְדֹם֙ sᵊḏˌōm סְדֹם Sodom נָסַ֣בּוּ nāsˈabbû סבב turn עַל־ ʕal- עַל upon הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house מִ mi מִן from נַּ֖עַר nnˌaʕar נַעַר boy וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto זָקֵ֑ן zāqˈēn זָקֵן old כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people מִ mi מִן from קָּצֶֽה׃ qqāṣˈeh קָצֶה end
19:4. prius autem quam irent cubitum viri civitatis vallaverunt domum a puero usque ad senem omnis populus simulBut before they went to bed, the men of the city beset the house both young and old, all the people together.
4. But before they lay down, the men of the city, the men of Sodom, compassed the house round, both young and old, all the people from every quarter;
19:4. But before they went to bed, the men of the city surrounded the house, from boys to old men, all the people together.
19:4. But before they lay down, the men of the city, [even] the men of Sodom, compassed the house round, both old and young, all the people from every quarter:
But before they lay down, the men of the city, [even] the men of Sodom, compassed the house round, both old and young, all the people from every quarter:

4: Еще не легли они спать, как городские жители, Содомляне, от молодого до старого, весь народ со [всех] концов [города], окружили дом
19:4
πρὸ προ before; ahead of
τοῦ ο the
κοιμηθῆναι κοιμαω doze; fall asleep
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
πόλεως πολις city
οἱ ο the
Σοδομῖται σοδομιτης encircle; surround
τὴν ο the
οἰκίαν οικια house; household
ἀπὸ απο from; away
νεανίσκου νεανισκος young man
ἕως εως till; until
πρεσβυτέρου πρεσβυτερος senior; older
ἅπας απας all at once; everything
ο the
λαὸς λαος populace; population
ἅμα αμα at once; together
19:4
טֶרֶם֮ ṭerem טֶרֶם beginning
יִשְׁכָּבוּ֒ yiškāvˌû שׁכב lie down
וְ wᵊ וְ and
אַנְשֵׁ֨י ʔanšˌê אִישׁ man
הָ הַ the
עִ֜יר ʕˈîr עִיר town
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
סְדֹם֙ sᵊḏˌōm סְדֹם Sodom
נָסַ֣בּוּ nāsˈabbû סבב turn
עַל־ ʕal- עַל upon
הַ ha הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
מִ mi מִן from
נַּ֖עַר nnˌaʕar נַעַר boy
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
זָקֵ֑ן zāqˈēn זָקֵן old
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
מִ mi מִן from
קָּצֶֽה׃ qqāṣˈeh קָצֶה end
19:4. prius autem quam irent cubitum viri civitatis vallaverunt domum a puero usque ad senem omnis populus simul
But before they went to bed, the men of the city beset the house both young and old, all the people together.
19:4. But before they went to bed, the men of the city surrounded the house, from boys to old men, all the people together.
19:4. But before they lay down, the men of the city, [even] the men of Sodom, compassed the house round, both old and young, all the people from every quarter:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «городские жители, Содомляне, от молодого до старого, весь народ… окружили дом…» Слух о приходе к Лоту и остановке у него двух молодых красивых юношей (в образе которых обыкновенно являлись Ангелы, — Мк 16:5; ср. 1: Цар 29:9: и др.) успел распространиться по городу, и вот жители его, движимые отчасти праздным любопытством, а еще более преступными намерениями (5: ст.), собираются с различных концов города, без различия возраста и положения, к дому Лота.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: 5 And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. 6 And Lot went out at the door unto them, and shut the door after him, 7 And said, I pray you, brethren, do not so wickedly. 8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. 9 And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. 10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. 11 And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.
Now it appeared, beyond contradiction, that the cry of Sodom was no louder than there was cause for. This night's work was enough to fill the measure. For we find here,
I. That they were all wicked, v. 4. Wickedness had become universal, and they were unanimous in any vile design. Here were old and young, and all from every quarter, engaged in this riot; the old were not past it, and the young had soon come up to it. Either they had no magistrates to keep the peace, and protect the peaceable, or their magistrates were themselves aiding and abetting. Note, When the disease of sin has become epidemical, it is fatal to any place, Isa. i. 5-7.
II. That they had arrived at the highest pitch of wickedness; they were sinners before the Lord exceedingly (ch. xiii. 13); for, 1. It was the most unnatural and abominable wickedness that they were now set upon, a sin that still bears their name, and is called Sodomy. They were carried headlong by those vile affections (Rom. i. 26, 27), which are worse than brutish, and the eternal reproach of the human nature, and which cannot be thought of without horror by those that have the least spark of virtue and any remains of natural light and conscience. Note, Those that allow themselves in unnatural uncleanness are marked for the vengeance of eternal fire. See Jude 7. 2. They were not ashamed to own it, and to prosecute their design by force and arms. The practice would have been bad enough if it had been carried on by intrigue and wheedling; but they proclaimed war with virtue, and bade open defiance to it. Hence daring sinners are said to declare their sin as Sodom, Isa. iii. 9. Note, Those that have become impudent in sin generally prove impenitent in sin; and it will be their ruin. Those have hard hearts indeed that sin with a high hand, Jer. vi. 15. 3. When Lot interposed, with all the mildness imaginable, to check the rage and fury of their lust, they were most insolently rude and abusive to him. He ventured himself among them, v. 6. He spoke civilly to them, called them brethren (v. 7), and begged of them not to do so wickedly; and, being greatly disturbed at their vile attempt, he unadvisedly and unjustifiably offered to prostitute his two daughters to them, v. 8. It is true, of two evils we must choose the less; but of two sins we must choose neither, nor ever do evil that good may come of it. He reasoned with them, pleaded the laws of hospitality and the protection of his house which his guests were entitled to; but he might as well have offered reason to a roaring lion and a raging bear as to these head-strong sinners, who were governed only by lust and passion. Lot's arguing with them does but exasperate them; and, to complete their wickedness, and fill up the measure of it, they fall foul upon him. (1.) They ridicule him, charge him with the absurdity of pretending to be a magistrate, when he was not so much as a free-man of their city, v. 9. Note, It is common for a reprover to be unjustly upbraided as a usurper; and, while offering the kindness of a friend, to be charged with assuming the authority of a judge: as if a man might not speak reason without taking too much upon him. (2.) They threaten him, and lay violent hands upon him; and the good man is in danger of being pulled in pieces by this outrageous rabble. Note, [1.] Those that hate to be reformed hate those that reprove them, though with ever so much tenderness. Presumptuous sinners do by their consciences as the Sodomites did by Lot, baffle their checks, stifle their accusations, press hard upon them, till they have seared them and quite stopped their mouths, and so made themselves ripe for ruin. [2.] Abuses offered to God's messengers and to faithful reprovers soon fill the measure of a people's wickedness, and bring destruction without remedy. See Prov. xxix. 1, and 2 Chron. xxxvi. 16. If reproofs remedy not, there is no remedy. See 2 Chron. xxv. 16.
III. That nothing less than the power of an angel could save a good man out of their wicked hands. It was now past dispute what Sodom's character was and what course must be taken with it, and therefore the angels immediately give a specimen of what they further intended. 1. They rescue Lot, v. 10. Note, He that watereth shall be watered also himself. Lot was solicitous to protect them, and now they take effectual care for his safety, in return for his kindness. Note further, Angels are employed for the special preservation of those that expose themselves to danger by well-doing. The saints, at death, are pulled like Lot into a house of perfect safety, and the door shut for ever against those that pursue them. 2. They chastise the insolence of the Sodomites: They smote them with blindness, v. 11. This was designed, (1.) To put an end to their attempt, and disable them from pursuing it. Justly were those struck blind who had been deaf to reason. Violent persecutors are often infatuated so that they cannot push on their malicious designs against God's messengers, Job v. 14, 15. Yet these Sodomites, after they were struck blind, continued seeking the door, to break it down, till they were tired. No judgments will, of themselves, change the corrupt natures and purposes of wicked men. If their minds had not been blinded as well as their bodies, they would have said, as the magicians, This is the finger of God, and would have submitted. (2.) It was to be an earnest of their utter ruin, the next day. When God, in a way of righteous judgment, blinds men, their condition is already desperate, Rom. xi. 8, 9.
Albert Barnes: Notes on the Bible - 1834
19:4-11
The wicked violence of the citizens displays itself. They compass the house, and demand the men for the vilest ends. How familiar Lot had become with vice, when any necessity whatever could induce him to offer his daughters to the lust of these Sodomites! We may suppose it was spoken rashly, in the heat of the moment, and with the expectation that he would not be taken at his word. So it turned out. "Stand back." This seems to be a menace to frighten Lot out of the way of their perverse will. It is probable, indeed, that he and his family would not have been so long safe in this wicked place, had he not been the occasion of a great deliverance to the whole city when they were carried away by the four kings. The threat is followed by a taunt, when the sorely vexed host hesitated to give up the strangers. "He will needs be a judge." It is evident Lot had been in the habit of remonstrating with them. From threats and taunts they soon proceed to violence. His guests now interfere. They rescue Lot, and smite the rioters with blindness, or a wandering of the senses, so that they cannot find the door. This ebullition of the vilest passion seals the doom of the city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: But: Pro 4:16, Pro 6:18; Mic 7:3; Rom 3:15
all: Gen 13:13, Gen 18:20; Exo 16:2, Exo 23:2; Jer 5:1-6, Jer 5:31; Mat 27:20-25
Geneva 1599
19:4 But before they lay down, the men of the city, [even] the men of Sodom, compassed the house round, both old and young, (d) all the people from every quarter:
(d) Nothing is more dangerous than to live where sin reigns: for it corrupts all.
John Gill
19:4 But before they lay down,.... Upon their beds to sleep; it was between supper time and bedtime that the following affair happened, while the angels were talking to Lot about the men of Sodom, and inquiring what sort of men they were, as the Jewish writers (l) suggest:
the men of the city, even the men of Sodom, compassed the house round about; the house of Lot, where the angels were:
both old and young: the males of the city of every age; some that were past committing the sin they were so infamous for, as well as those that burned with that unnatural lust; some that could not be actors were willing to be spectators; and all were curious to see the lovely persons, that it was reported all over the city were seen to go into Lot's house:
all the people from every quarter; all from one end of the city to the other, and from every corner in it: which shows the general corruption and depravity of the city, that it was so far from having ten righteous persons in it, that of the proper inhabitants of it, there was not, as Jarchi notes, one righteous person, no, not one.
(l) Bereshit Rabba, ut supra. (sect. 50. fol. 44. 4.)
John Wesley
19:4 Here were old and young all from every quarter - The old were not past it, and the young were soon come up to it. Either they had no magistrates to protect the peaceable, or their magistrates were themselves aiding and abetting.
Robert Jamieson, A. R. Fausset and David Brown
19:4 men of Sodom, compassed the house--Appalling proofs are here given of their wickedness. It is evident that evil communications had corrupted good manners; otherwise Lot would never have acted as he did.
19:519:5: Եւ կոչէին արտաքս զՂովտ, եւ ասեն ցնա. Ո՞ւր են արքն որ մտին առ քեզ գիշերի. ա՛ծ զնոսա առ մեզ զի գիտասցուք զնոսա[142]։ [142] Այլք. Եւ ասէին ցնա։
5 Ղովտին դուրս կանչեցին ու հարցրին նրան. «Ո՞ւր են այն տղամարդիկ, որ գիշերը քեզ մօտ եկան: Նրանց բե՛ր մեզ մօտ, որ կենակցենք նրանց հետ»:
5 Եւ Ղովտը կանչեցին ու անոր ըսին. «Ո՞ւր են այն մարդիկը, որոնք այս գիշեր քեզի եկան. զանոնք դուրս հանէ մեզի, որ գիտնանք զանոնք»։
Եւ կոչէին արտաքս զՂովտ եւ ասէին ցնա. Ո՞ւր են արքն որ մտին առ քեզ գիշերի, ած զնոսա առ մեզ զի գիտասցուք զնոսա:

19:5: Եւ կոչէին արտաքս զՂովտ, եւ ասեն ցնա. Ո՞ւր են արքն որ մտին առ քեզ գիշերի. ա՛ծ զնոսա առ մեզ զի գիտասցուք զնոսա[142]։
[142] Այլք. Եւ ասէին ցնա։
5 Ղովտին դուրս կանչեցին ու հարցրին նրան. «Ո՞ւր են այն տղամարդիկ, որ գիշերը քեզ մօտ եկան: Նրանց բե՛ր մեզ մօտ, որ կենակցենք նրանց հետ»:
5 Եւ Ղովտը կանչեցին ու անոր ըսին. «Ո՞ւր են այն մարդիկը, որոնք այս գիշեր քեզի եկան. զանոնք դուրս հանէ մեզի, որ գիտնանք զանոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
19:55: и вызвали Лота и говорили ему: где люди, пришедшие к тебе на ночь? выведи их к нам; мы познаем их.
19:5 καὶ και and; even ἐξεκαλοῦντο εκκαλεω the Λωτ λωτ Lōt; Lot καὶ και and; even ἔλεγον λεγω tell; declare πρὸς προς to; toward αὐτόν αυτος he; him ποῦ που.1 where? εἰσιν ειμι be οἱ ο the ἄνδρες ανηρ man; husband οἱ ο the εἰσελθόντες εισερχομαι enter; go in πρὸς προς to; toward σὲ σε.1 you τὴν ο the νύκτα νυξ night ἐξάγαγε εξαγω lead out; bring out αὐτοὺς αυτος he; him πρὸς προς to; toward ἡμᾶς ημας us ἵνα ινα so; that συγγενώμεθα συγγινομαι he; him
19:5 וַ wa וְ and יִּקְרְא֤וּ yyiqrᵊʔˈû קרא call אֶל־ ʔel- אֶל to לֹוט֙ lôṭ לֹוט Lot וַ wa וְ and יֹּ֣אמְרוּ yyˈōmᵊrû אמר say לֹ֔ו lˈô לְ to אַיֵּ֧ה ʔayyˈē אַיֵּה where הָ hā הַ the אֲנָשִׁ֛ים ʔᵃnāšˈîm אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֥אוּ bˌāʔû בוא come אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night הֹוצִיאֵ֣ם hôṣîʔˈēm יצא go out אֵלֵ֔ינוּ ʔēlˈênû אֶל to וְ wᵊ וְ and נֵדְעָ֖ה nēḏᵊʕˌā ידע know אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
19:5. vocaveruntque Loth et dixerunt ei ubi sunt viri qui introierunt ad te nocte educ illos huc ut cognoscamus eosAnd they called Lot, and said to him: Where are the men that came in to thee at night? bring them out hither that we may know them:
5. and they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.
19:5. And they called out to Lot, and they said to him: “Where are the men who entered to you in the night? Bring them out here, so that we may know them.”
19:5. And they called unto Lot, and said unto him, Where [are] the men which came in to thee this night? bring them out unto us, that we may know them.
And they called unto Lot, and said unto him, Where [are] the men which came in to thee this night? bring them out unto us, that we may know them:

5: и вызвали Лота и говорили ему: где люди, пришедшие к тебе на ночь? выведи их к нам; мы познаем их.
19:5
καὶ και and; even
ἐξεκαλοῦντο εκκαλεω the
Λωτ λωτ Lōt; Lot
καὶ και and; even
ἔλεγον λεγω tell; declare
πρὸς προς to; toward
αὐτόν αυτος he; him
ποῦ που.1 where?
εἰσιν ειμι be
οἱ ο the
ἄνδρες ανηρ man; husband
οἱ ο the
εἰσελθόντες εισερχομαι enter; go in
πρὸς προς to; toward
σὲ σε.1 you
τὴν ο the
νύκτα νυξ night
ἐξάγαγε εξαγω lead out; bring out
αὐτοὺς αυτος he; him
πρὸς προς to; toward
ἡμᾶς ημας us
ἵνα ινα so; that
συγγενώμεθα συγγινομαι he; him
19:5
וַ wa וְ and
יִּקְרְא֤וּ yyiqrᵊʔˈû קרא call
אֶל־ ʔel- אֶל to
לֹוט֙ lôṭ לֹוט Lot
וַ wa וְ and
יֹּ֣אמְרוּ yyˈōmᵊrû אמר say
לֹ֔ו lˈô לְ to
אַיֵּ֧ה ʔayyˈē אַיֵּה where
הָ הַ the
אֲנָשִׁ֛ים ʔᵃnāšˈîm אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֥אוּ bˌāʔû בוא come
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
הַ ha הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
הֹוצִיאֵ֣ם hôṣîʔˈēm יצא go out
אֵלֵ֔ינוּ ʔēlˈênû אֶל to
וְ wᵊ וְ and
נֵדְעָ֖ה nēḏᵊʕˌā ידע know
אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
19:5. vocaveruntque Loth et dixerunt ei ubi sunt viri qui introierunt ad te nocte educ illos huc ut cognoscamus eos
And they called Lot, and said to him: Where are the men that came in to thee at night? bring them out hither that we may know them:
19:5. And they called out to Lot, and they said to him: “Where are the men who entered to you in the night? Bring them out here, so that we may know them.”
19:5. And they called unto Lot, and said unto him, Where [are] the men which came in to thee this night? bring them out unto us, that we may know them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «и вызвали Лота и говорили ему: где люди, пришедшие к тебе на ночь? выведи их к нам; мы познаем их…» Из этих слов видно, что поведение собравшейся толпы содомлян было вызывающим: оно угрожало как самому Лоту — нарушением его священного долга гостеприимства, так и еще больше его гостям — поруганием их чести. На характер последнего выразительно указывают стоящие здесь слова: «да познаем их», имеющие в Библии весьма определенный, специфический смысл (4:1; 24:16: и др.), выражающий мысль о половом акте. Вся тяжесть преступного поведения содомлян состояла в ненормальности и извращенности их полового чувства, порождавшей противоестественные пороки деторастления и мужеложства, получившие после техническое наименование «содомского греха». О широкой практике всех этих чудовищных преступлений между нечестивыми хананеями и особенно среди развратных содомлян свидетельствует целый ряд библейских мест (Лев 18:22; Ис 3:9; 2: Пет 2:6–8; Иуд 7: и др.).

Поэтому вполне естественно, что гости Лота, отличавшиеся молодостью и красотой, могли с особенной силою возбудить похотливые желания содомлян.
Adam Clarke: Commentary on the Bible - 1831
19:5: Where are the men which came in to thee, etc. - This account justifies the character given of this depraved people in the preceding chapter, Gen 18:20, and in Gen 23:13. As their crime was the deepest disgrace to human nature, so it is too bad to be described; in the sacred text it is sufficiently marked; and the iniquity which, from these most abominable wretches, has been called Sodomy, is punished in our country with death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: Lev 18:22, Lev 20:13; Jdg 19:22; Isa 1:9, Isa 3:9; Jer 3:3, Jer 6:15; Eze 16:49, Eze 16:51; Mat 11:23, Mat 11:24; Rom 1:23, Rom 1:24, Rom 1:26, Rom 1:27; Co1 6:9; Ti1 1:10; Ti2 3:13; Jde 1:7
John Gill
19:5 And they called unto Lot,.... With a loud voice, that he might hear, they being in the street, and he within doors; and perhaps there might be a court before his house, through which there was a passage up to it, as seems from Gen 19:6,
and said unto him, where are the men which came in to thee this night? for though they were angels, they appeared like men, and they seemed to be so to them who saw them go into Lot's house:
bring them out unto us, that we may know them; not who they were, and from whence they came, and what their business was; nor did they pretend anything of this kind to hide and cover their design from Lot, but they were open and impudent, and declared their sin without shame and blushing, which is their character, Is 3:9; their meaning was, that they might commit that unnatural sin with them, they were addicted to, and in common used, and which from them to this day bears the name of Sodomy. As lawful copulation with a man's wife is modestly expressed by knowing her, Gen 4:1; so this unlawful and shocking copulation of man with man is expressed by this phrase; and that this was their meaning is plain from Lot's answer to them, Gen 19:8.
19:619:6: Եւ ել առ նոսա Ղովտ՝ արտաքոյ դրանն, եւ զդուռն ձգեաց զկնի իւր։
6 Ղովտը դռնից դուրս՝ նրանց մօտ եկաւ եւ դուռը փակեց իր ետեւից:
6 Եւ Ղովտ դռնէն դուրս ելաւ անոնց քով ու իր ետեւէն դուռը գոցեց
Եւ ել առ նոսա Ղովտ արտաքոյ դրանն, եւ զդուռն ձգեաց զկնի իւր:

19:6: Եւ ել առ նոսա Ղովտ՝ արտաքոյ դրանն, եւ զդուռն ձգեաց զկնի իւր։
6 Ղովտը դռնից դուրս՝ նրանց մօտ եկաւ եւ դուռը փակեց իր ետեւից:
6 Եւ Ղովտ դռնէն դուրս ելաւ անոնց քով ու իր ետեւէն դուռը գոցեց
zohrab-1805▾ eastern-1994▾ western am▾
19:66: Лот вышел к ним ко входу, и запер за собою дверь,
19:6 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while Λωτ λωτ Lōt; Lot πρὸς προς to; toward αὐτοὺς αυτος he; him πρὸς προς to; toward τὸ ο the πρόθυρον προθυρον the δὲ δε though; while θύραν θυρα door προσέῳξεν προσοιγνυμι in back; after αὐτοῦ αυτος he; him
19:6 וַ wa וְ and יֵּצֵ֧א yyēṣˈē יצא go out אֲלֵהֶ֛ם ʔᵃlēhˈem אֶל to לֹ֖וט lˌôṭ לֹוט Lot הַ ha הַ the פֶּ֑תְחָה ppˈeṯḥā פֶּתַח opening וְ wᵊ וְ and הַ ha הַ the דֶּ֖לֶת ddˌeleṯ דֶּלֶת door סָגַ֥ר sāḡˌar סגר close אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
19:6. egressus ad eos Loth post tergum adcludens ostium aitLot went out to them, and shut the door after him, and said:
6. And Lot went out unto them to the door, and shut the door after him.
19:6. Lot went out to them, and blocking the door behind him, he said:
19:6. And Lot went out at the door unto them, and shut the door after him,
And Lot went out at the door unto them, and shut the door after him:

6: Лот вышел к ним ко входу, и запер за собою дверь,
19:6
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
Λωτ λωτ Lōt; Lot
πρὸς προς to; toward
αὐτοὺς αυτος he; him
πρὸς προς to; toward
τὸ ο the
πρόθυρον προθυρον the
δὲ δε though; while
θύραν θυρα door
προσέῳξεν προσοιγνυμι in back; after
αὐτοῦ αυτος he; him
19:6
וַ wa וְ and
יֵּצֵ֧א yyēṣˈē יצא go out
אֲלֵהֶ֛ם ʔᵃlēhˈem אֶל to
לֹ֖וט lˌôṭ לֹוט Lot
הַ ha הַ the
פֶּ֑תְחָה ppˈeṯḥā פֶּתַח opening
וְ wᵊ וְ and
הַ ha הַ the
דֶּ֖לֶת ddˌeleṯ דֶּלֶת door
סָגַ֥ר sāḡˌar סגר close
אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
19:6. egressus ad eos Loth post tergum adcludens ostium ait
Lot went out to them, and shut the door after him, and said:
19:6. Lot went out to them, and blocking the door behind him, he said:
19:6. And Lot went out at the door unto them, and shut the door after him,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: С опасностью для собственной жизни, Лот выходит к этой озверевшей толпе и сначала лаской, а затем даже и жертвой пытается отклонить ее от ее преступного намерения.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: Lot: Jdg 19:23
door: Two words are here used for door. the first pethach, which is the door-way, at which Lot went out; the latter, deleth, the leaf of the door, which he shut after him when out.
Carl Friedrich Keil and Franz Delitzsch
19:6
Lot went out to them, shut the door behind him to protect his guests, and offered to give his virgin daughters up to them. "Only to these men (האל, an archaism for האלּה rof, occurs also in Gen 19:25; Gen 26:3-4; Lev 18:27, and Deut 4:42; Deut 7:22; Deut 19:11; and אל for אלּה in 1Chron 20:8) do nothing, for therefore (viz., to be protected from injury) have they come under the shadow of my roof." In his anxiety, Lot was willing to sacrifice to the sanctity of hospitality his duty as a father, which ought to have been still more sacred, "and committed the sin of seeking to avert sin by sin." Even if he expected that his daughters would suffer no harm, as they were betrothed to Sodomites (Gen 19:14), the offer was a grievous violation of his paternal duty. But this offer only heightened the brutality of the mob. "Stand back" (make way, Is 49:20), they said; "the man, who came as a foreigner, is always wanting to play the judge" (probably because Lot had frequently reproved them for their licentious conduct, 2Pet 2:7, 2Pet 2:8): "not will we deal worse with thee than with them." With these words they pressed upon him, and approached the door to break it in. The men inside, that is to say, the angels, then pulled Lot into the house, shut the door, and by miraculous power smote the people without with blindness (סנורים here and 4Kings 6:18 for mental blindness, in which the eye sees, but does not see the right object), as a punishment for their utter moral blindness, and an omen of the coming judgment.
John Gill
19:6 And Lot went out at the door unto them,.... At the door of his house:
and shut the door after him; the door of the passage to his house, the courtyard door, for another word is here used; unless the one was properly the door, and the other a hatch: however, this precaution of shutting it was used to prevent the men of Sodom rushing in, and taking away the men by violence; and that Lot might have some opportunity of trying what he could do by arguments, to prevail upon them to desist from their attempt.
19:719:7: Եւ ասէ ցնոսա. Քա՛ւ լիցի ձեզ ե՛ղբարք, մի՛ գործէք զայդ չարիս։
7 Նա նրանց ասաց. «Քա՛ւ լիցի, եղբայրնե՛ր, մի՛ գործէք այդ չարիքը:
7 Եւ ըսաւ. «Եղբայրներս, կ’աղաչեմ ձեզի, չարութիւն մի՛ ընէք։
Եւ ասէ ցնոսա. Քաւ լիցի ձեզ, եղբարք, մի՛ գործէք զայդ չարիս:

19:7: Եւ ասէ ցնոսա. Քա՛ւ լիցի ձեզ ե՛ղբարք, մի՛ գործէք զայդ չարիս։
7 Նա նրանց ասաց. «Քա՛ւ լիցի, եղբայրնե՛ր, մի՛ գործէք այդ չարիքը:
7 Եւ ըսաւ. «Եղբայրներս, կ’աղաչեմ ձեզի, չարութիւն մի՛ ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
19:77: и сказал: братья мои, не делайте зла;
19:7 εἶπεν επω say; speak δὲ δε though; while πρὸς προς to; toward αὐτούς αυτος he; him μηδαμῶς μηδαμως no way ἀδελφοί αδελφος brother μὴ μη not πονηρεύσησθε πονηρευομαι malicious; maliciously intend
19:7 וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אַל־ ʔal- אַל not נָ֥א nˌā נָא yeah אַחַ֖י ʔaḥˌay אָח brother תָּרֵֽעוּ׃ tārˈēʕû רעע be evil
19:7. nolite quaeso fratres mei nolite malum hoc facereno not so, I beseech you, my brethren, do not commit this evil.
7. And he said, I pray you, my brethren, do not so wickedly.
19:7. “Do not, I ask you, my brothers, do not be willing to commit this evil.
19:7. And said, I pray you, brethren, do not so wickedly.
And said, I pray you, brethren, do not so wickedly:

7: и сказал: братья мои, не делайте зла;
19:7
εἶπεν επω say; speak
δὲ δε though; while
πρὸς προς to; toward
αὐτούς αυτος he; him
μηδαμῶς μηδαμως no way
ἀδελφοί αδελφος brother
μὴ μη not
πονηρεύσησθε πονηρευομαι malicious; maliciously intend
19:7
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אַל־ ʔal- אַל not
נָ֥א nˌā נָא yeah
אַחַ֖י ʔaḥˌay אָח brother
תָּרֵֽעוּ׃ tārˈēʕû רעע be evil
19:7. nolite quaeso fratres mei nolite malum hoc facere
no not so, I beseech you, my brethren, do not commit this evil.
7. And he said, I pray you, my brethren, do not so wickedly.
19:7. “Do not, I ask you, my brothers, do not be willing to commit this evil.
19:7. And said, I pray you, brethren, do not so wickedly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «братья мои, не делайте зла…» Обращаясь к ним с таким братским приветствием, Лот думал пробудить в них лучшие чувства и подействовать на их благоразумие; но это было напрасно, так как, при господстве разнузданности низших инстинктов, все высшие и благородные чувства были уже мертвы у содомлян.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: Gen 19:4; Lev 18:22, Lev 20:13; Deu 23:17; Jdg 19:23; Sa1 30:23, Sa1 30:24; Act 17:26; Rom 1:24; Co1 6:9-11; Jde 1:7
John Gill
19:7 And said, I pray you, brethren,.... Not by family or nation, for the Sodomites were of the race of Ham, in the line of Canaan, and Lot was a descendant of Shem, in the line of Arphaxad; nor by religion, for the one were idolaters, and the other a worshipper of the true God, but by community of nature; and especially he called them so by reason of their having been neighbours considerable time, and on the score of friendship, see 3Kings 9:13; and with this soft and loving language Lot hoped to win his neighbours, and to persuade them from pursuing their unlawful measures: for which purpose and that alone he used it, saying to them:
do not so wickedly; as to use ill a man's guests, to abuse strangers, to break the laws and rules of hospitality, and especially to commit that unnatural sin they were bent upon.
19:819:8: Են իմ երկու դստերք որ զայր ո՛չ գիտեն, հանից զնոսա առ ձեզ, եւ արարէք ընդ նոսա որպէս հաճոյ իցէ ձեզ, բայց միայն արանցդ այդոցիկ մի՛ ինչ մե՛ղ առնիցէք. որովհետեւ մտին ընդ յարկաւ գերանաց իմոց[143]։ [143] Ոսկան. Մի՛ ինչ մեղս առնիցէք։
8 Ես երկու դուստր ունեմ, որոնց տղամարդ չի մօտեցել: Բերեմ նրանց ձեզ մօտ, եւ նրանց հետ արէք այն, ինչ հաճոյ է ձեզ, միայն թէ այդ մարդկանց նկատմամբ որեւէ մեղք մի՛ գործէք, որովհետեւ նրանք մտել են իմ յարկի տակ»:
8 Ահա հիմա երկու աղջիկ ունիմ, որոնք այր մարդ չեն գիտեր. զանոնք հիմա ձեզի դուրս հանեմ ու ձեր աչքին առջեւ աղէկ եղածը ըրէք անոնց, բայց միայն այս մարդոցը բան մը մի՛ ընէք. քանզի անոնք իմ յարկիս շուքին տակ մտան»։
Են իմ երկու դստերք որ զայր ոչ գիտեն, հանից զնոսա առ ձեզ, եւ արարէք ընդ նոսա որպէս հաճոյ իցէ ձեզ. բայց միայն արանցդ այդոցիկ մի՛ ինչ մեղ առնիցէք. որովհետեւ մտին ընդ յարկաւ գերանաց իմոց:

19:8: Են իմ երկու դստերք որ զայր ո՛չ գիտեն, հանից զնոսա առ ձեզ, եւ արարէք ընդ նոսա որպէս հաճոյ իցէ ձեզ, բայց միայն արանցդ այդոցիկ մի՛ ինչ մե՛ղ առնիցէք. որովհետեւ մտին ընդ յարկաւ գերանաց իմոց[143]։
[143] Ոսկան. Մի՛ ինչ մեղս առնիցէք։
8 Ես երկու դուստր ունեմ, որոնց տղամարդ չի մօտեցել: Բերեմ նրանց ձեզ մօտ, եւ նրանց հետ արէք այն, ինչ հաճոյ է ձեզ, միայն թէ այդ մարդկանց նկատմամբ որեւէ մեղք մի՛ գործէք, որովհետեւ նրանք մտել են իմ յարկի տակ»:
8 Ահա հիմա երկու աղջիկ ունիմ, որոնք այր մարդ չեն գիտեր. զանոնք հիմա ձեզի դուրս հանեմ ու ձեր աչքին առջեւ աղէկ եղածը ըրէք անոնց, բայց միայն այս մարդոցը բան մը մի՛ ընէք. քանզի անոնք իմ յարկիս շուքին տակ մտան»։
zohrab-1805▾ eastern-1994▾ western am▾
19:88: вот у меня две дочери, которые не познали мужа; лучше я выведу их к вам, делайте с ними, что вам угодно, только людям сим не делайте ничего, так как они пришли под кров дома моего.
19:8 εἰσὶν ειμι be δέ δε though; while μοι μοι me δύο δυο two θυγατέρες θυγατηρ daughter αἳ ος who; what οὐκ ου not ἔγνωσαν γινωσκω know ἄνδρα ανηρ man; husband ἐξάξω εξαγω lead out; bring out αὐτὰς αυτος he; him πρὸς προς to; toward ὑμᾶς υμας you καὶ και and; even χρήσασθε χραομαι resort to; treat αὐταῖς αυτος he; him καθὰ καθα just as ἂν αν perhaps; ever ἀρέσκῃ αρεσκω accommodate; please ὑμῖν υμιν you μόνον μονον only; alone εἰς εις into; for τοὺς ο the ἄνδρας ανηρ man; husband τούτους ουτος this; he μὴ μη not ποιήσητε ποιεω do; make μηδὲν μηδεις not even one; no one ἄδικον αδικος injurious; unjust οὗ ος who; what εἵνεκεν ενεκα for the sake of; on account of εἰσῆλθον εισερχομαι enter; go in ὑπὸ υπο under; by τὴν ο the σκέπην σκεπη the δοκῶν δοκος beam μου μου of me; mine
19:8 הִנֵּה־ hinnē- הִנֵּה behold נָ֨א nˌā נָא yeah לִ֜י lˈî לְ to שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two בָנֹ֗ות vānˈôṯ בַּת daughter אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָדְעוּ֙ yāḏᵊʕˌû ידע know אִ֔ישׁ ʔˈîš אִישׁ man אֹוצִֽיאָה־ ʔôṣˈîʔā- יצא go out נָּ֤א nnˈā נָא yeah אֶתְהֶן֙ ʔeṯhˌen אֵת [object marker] אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to וַ wa וְ and עֲשׂ֣וּ ʕᵃśˈû עשׂה make לָהֶ֔ן lāhˈen לְ to כַּ ka כְּ as † הַ the טֹּ֖וב ṭṭˌôv טֹוב good בְּ bᵊ בְּ in עֵינֵיכֶ֑ם ʕênêḵˈem עַיִן eye רַ֠ק rˌaq רַק only לָֽ lˈā לְ to † הַ the אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man הָ hā הַ the אֵל֙ ʔˌēl אֵל these אַל־ ʔal- אַל not תַּעֲשׂ֣וּ taʕᵃśˈû עשׂה make דָבָ֔ר ḏāvˈār דָּבָר word כִּֽי־ kˈî- כִּי that עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus בָּ֖אוּ bˌāʔû בוא come בְּ bᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow קֹרָתִֽי׃ qōrāṯˈî קֹורָה beam
19:8. habeo duas filias quae necdum cognoverunt virum educam eas ad vos et abutimini eis sicut placuerit vobis dummodo viris istis nihil faciatis mali quia ingressi sunt sub umbraculum tegminis meiI have two daughters who as yet have not known man : I will bring them out to you, and abuse you them as it shall please you, so that you do no evil to these men, because they are come in under the shadow of my roof.
8. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; forasmuch as they are come under the shadow of my roof.
19:8. I have two daughters who as yet have not known man. I will bring them out to you; abuse them as it pleases you, provided that you do no evil to these men, because they have entered under the shadow of my roof.”
19:8. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.
Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof:

8: вот у меня две дочери, которые не познали мужа; лучше я выведу их к вам, делайте с ними, что вам угодно, только людям сим не делайте ничего, так как они пришли под кров дома моего.
19:8
εἰσὶν ειμι be
δέ δε though; while
μοι μοι me
δύο δυο two
θυγατέρες θυγατηρ daughter
αἳ ος who; what
οὐκ ου not
ἔγνωσαν γινωσκω know
ἄνδρα ανηρ man; husband
ἐξάξω εξαγω lead out; bring out
αὐτὰς αυτος he; him
πρὸς προς to; toward
ὑμᾶς υμας you
καὶ και and; even
χρήσασθε χραομαι resort to; treat
αὐταῖς αυτος he; him
καθὰ καθα just as
ἂν αν perhaps; ever
ἀρέσκῃ αρεσκω accommodate; please
ὑμῖν υμιν you
μόνον μονον only; alone
εἰς εις into; for
τοὺς ο the
ἄνδρας ανηρ man; husband
τούτους ουτος this; he
μὴ μη not
ποιήσητε ποιεω do; make
μηδὲν μηδεις not even one; no one
ἄδικον αδικος injurious; unjust
οὗ ος who; what
εἵνεκεν ενεκα for the sake of; on account of
εἰσῆλθον εισερχομαι enter; go in
ὑπὸ υπο under; by
τὴν ο the
σκέπην σκεπη the
δοκῶν δοκος beam
μου μου of me; mine
19:8
הִנֵּה־ hinnē- הִנֵּה behold
נָ֨א nˌā נָא yeah
לִ֜י lˈî לְ to
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
בָנֹ֗ות vānˈôṯ בַּת daughter
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָדְעוּ֙ yāḏᵊʕˌû ידע know
אִ֔ישׁ ʔˈîš אִישׁ man
אֹוצִֽיאָה־ ʔôṣˈîʔā- יצא go out
נָּ֤א nnˈā נָא yeah
אֶתְהֶן֙ ʔeṯhˌen אֵת [object marker]
אֲלֵיכֶ֔ם ʔᵃlêḵˈem אֶל to
וַ wa וְ and
עֲשׂ֣וּ ʕᵃśˈû עשׂה make
לָהֶ֔ן lāhˈen לְ to
כַּ ka כְּ as
הַ the
טֹּ֖וב ṭṭˌôv טֹוב good
בְּ bᵊ בְּ in
עֵינֵיכֶ֑ם ʕênêḵˈem עַיִן eye
רַ֠ק rˌaq רַק only
לָֽ lˈā לְ to
הַ the
אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man
הָ הַ the
אֵל֙ ʔˌēl אֵל these
אַל־ ʔal- אַל not
תַּעֲשׂ֣וּ taʕᵃśˈû עשׂה make
דָבָ֔ר ḏāvˈār דָּבָר word
כִּֽי־ kˈî- כִּי that
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
בָּ֖אוּ bˌāʔû בוא come
בְּ bᵊ בְּ in
צֵ֥ל ṣˌēl צֵל shadow
קֹרָתִֽי׃ qōrāṯˈî קֹורָה beam
19:8. habeo duas filias quae necdum cognoverunt virum educam eas ad vos et abutimini eis sicut placuerit vobis dummodo viris istis nihil faciatis mali quia ingressi sunt sub umbraculum tegminis mei
I have two daughters who as yet have not known man : I will bring them out to you, and abuse you them as it shall please you, so that you do no evil to these men, because they are come in under the shadow of my roof.
19:8. I have two daughters who as yet have not known man. I will bring them out to you; abuse them as it pleases you, provided that you do no evil to these men, because they have entered under the shadow of my roof.”
19:8. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
8: «вот, у меня две дочери,.. лучше я выведу их к вам… только людям сим не делайте ничего…» Видя безуспешность своего увещания, Лот решается на крайнее средство; ради спасения чести своих гостей он готов пожертвовать честью своих незамужних, хотя уже и обрученных (14: ст.), дочерей. Блаженный Августин делает упрек Лоту за подобное предложение, но святой Иоанн Златоуст и большинство других толкователей видят в нем акт самопожертвования, или, по крайней мере, лучший выход из его крайне затруднительного положения; «из двух зол (поругание гостей, или лишение чести дочерей) он выбирает меньшее», как говорит святой Амвросий Медиоланский.
Adam Clarke: Commentary on the Bible - 1831
19:8: Behold now, I have two daughters - Nothing but that sacred light in which the rights of hospitality were regarded among the eastern nations, could either justify or palliate this proposal of Lot. A man who had taken a stranger under his care and protection, was bound to defend him even at the expense of his own life. In this light the rights of hospitality are still regarded in Asiatic countries; and on these high notions only, the influence of which an Asiatic mind alone can properly appreciate, Lot's conduct on this occasion can be at all excused: but even then, it was not only the language of anxious solicitude, but of unwarrantable haste.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: I have: Exo 32:22
let: Gen 19:31-38, Gen 42:37; Jdg 19:24; Mar 9:6; Rom 3:8
therefore: Gen 18:5; Jdg 9:15; Isa 58:7
Geneva 1599
19:8 Behold now, I have two (e) daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; (f) for therefore came they under the shadow of my roof.
(e) He deserves praise for defending his guests, but he is to be blamed for seeking unlawful means.
(f) That I should preserve them from all injury.
John Gill
19:8 Behold now, I have two daughters, which have not known man,.... Though some think they were espoused to men, but had not yet cohabited with them, see Gen 19:14,
let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; this was a very great evil in Lot to make such an offer of his daughters; it was contrary to parental love and affection, an exposing the chastity of his daughters, which should have been his care to preserve; nor had he a power to dispose of them in such a manner: and though fornication is a lesser evil than sodomy, yet all evil is to be avoided, and even it is not to be done that good may come: nothing can be said to excuse this good man, but the hurry of spirit, and confusion of mind that he was in, not knowing what to say or do to prevent the base designs of those men; that he might be pretty certain they would not accept of his offer, their lust burning more after men than women; that this showed his great regard to the laws of hospitality, that he had rather sacrifice his daughters to their brutal lusts, than give up the men that were in his house to them; and that he might hope that this would soften their minds, and put them off of any further attempt; but after all it must be condemned as a dangerous and imprudent action:
only unto these men do nothing; for as yet he knew them not to be angels; had he, it would not have given him the concern it did, since he must have known that they were able to defend themselves, and that the sin these men offered to commit could not be perpetrated on them: but he took them for mere men, and his request is, that no injury might be done to their persons in any respect, and especially in that way which their wicked hearts put them upon, and is so shocking to nature:
for therefore came they under the shadow of my roof; for though it was not their intention in coming, nor the design of Providence in bringing them into Lot's house, to secure them from the violence of the men of Sodom, but for the preservation of Lot and his family, which as yet he knew nothing of, yet it was what Lot had in view in giving the invitation to them: and the laws of hospitality being reckoned sacred and inviolable, a man's house was accounted an asylum for strangers when taken into it.
John Wesley
19:8 I have two daughters - This was unadvisedly and unjustifiably offered. It is true, of two evils we must chose the less, but of two sins we must chose neither, nor ever do evil that good may come of it.
19:919:9: Եւ ասեն. ՚Ի բա՛ց կաց. մտեր բնակել պանդխտութեամբ. միթէ եւ դատաստա՞ն եւս դատել։ Այժմ եւ զքե՛զ եւս չարչարեսցուք առաւել քան զնոսա։ Եւ բռնադատէին զայրն զՂովտ յոյժ, եւ մերձ էին զդուռն խորտակել[144]։ [144] Այլք. Զդուրսն խորտակել։
9 Նրանք ասացին. «Հեռո՛ւ կաց: Դու մեր երկիրը մտար իբրեւ պանդուխտ բնակուելու. միթէ դատաստա՞ն էլ ես ուզում տեսնել: Հիմա քեզ աւելի շատ կը չարչարենք, քան նրանց»: Նրանք շատ էին բռնանում այդ մարդու՝ Ղովտի վրայ, եւ քիչ էր մնացել, որ ջարդէին դուռը:
9 Անոնք ըսին. «Մէկդի՛ կեցիր» ու ըսին ալ. «Ասիկա պանդխտութեան եկաւ ու դատաստան ընել կ’ուզէ։ Հիմա քեզի անոնցմէ գէշը կ’ընենք»։ Սաստիկ բռնադատեցին մարդը, այսինքն Ղովտը ու դուռը կոտրելու մօտեցան։
Եւ ասեն. Ի բաց կաց. մտեր բնակել պանդխտութեամբ, միթէ եւ դատաստա՞ն եւս դատել. այժմ եւ զքեզ եւս չարչարեսցուք առաւել քան զնոսա: Եւ բռնադատէին զայրն, զՂովտ, յոյժ, եւ մերձ էին զդուրսն խորտակել:

19:9: Եւ ասեն. ՚Ի բա՛ց կաց. մտեր բնակել պանդխտութեամբ. միթէ եւ դատաստա՞ն եւս դատել։ Այժմ եւ զքե՛զ եւս չարչարեսցուք առաւել քան զնոսա։ Եւ բռնադատէին զայրն զՂովտ յոյժ, եւ մերձ էին զդուռն խորտակել[144]։
[144] Այլք. Զդուրսն խորտակել։
9 Նրանք ասացին. «Հեռո՛ւ կաց: Դու մեր երկիրը մտար իբրեւ պանդուխտ բնակուելու. միթէ դատաստա՞ն էլ ես ուզում տեսնել: Հիմա քեզ աւելի շատ կը չարչարենք, քան նրանց»: Նրանք շատ էին բռնանում այդ մարդու՝ Ղովտի վրայ, եւ քիչ էր մնացել, որ ջարդէին դուռը:
9 Անոնք ըսին. «Մէկդի՛ կեցիր» ու ըսին ալ. «Ասիկա պանդխտութեան եկաւ ու դատաստան ընել կ’ուզէ։ Հիմա քեզի անոնցմէ գէշը կ’ընենք»։ Սաստիկ բռնադատեցին մարդը, այսինքն Ղովտը ու դուռը կոտրելու մօտեցան։
zohrab-1805▾ eastern-1994▾ western am▾
19:99: Но они сказали: пойди сюда. И сказали: вот пришлец, и хочет судить? теперь мы хуже поступим с тобою, нежели с ними. И очень приступали к человеку сему, к Лоту, и подошли, чтобы выломать дверь.
19:9 εἶπαν επω say; speak δέ δε though; while ἀπόστα αφιστημι distance; keep distance ἐκεῖ εκει there εἷς εις.1 one; unit ἦλθες ερχομαι come; go παροικεῖν παροικεω reside μὴ μη not καὶ και and; even κρίσιν κρισις decision; judgment κρίνειν κρινω judge; decide νῦν νυν now; present οὖν ουν then σὲ σε.1 you κακώσομεν κακοω do bad; turn bad μᾶλλον μαλλον rather; more ἢ η or; than ἐκείνους εκεινος that καὶ και and; even παρεβιάζοντο παραβιαζομαι press τὸν ο the ἄνδρα ανηρ man; husband τὸν ο the Λωτ λωτ Lōt; Lot σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἤγγισαν εγγιζω get close; near συντρῖψαι συντριβω fracture; smash τὴν ο the θύραν θυρα door
19:9 וַ wa וְ and יֹּאמְר֣וּ׀ yyōmᵊrˈû אמר say גֶּשׁ־ geš- נגשׁ approach הָ֗לְאָה hˈālᵊʔā הָלְאָה further וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say הָ hā הַ the אֶחָ֤ד ʔeḥˈāḏ אֶחָד one בָּֽא־ bˈā- בוא come לָ lā לְ to גוּר֙ ḡûr גור dwell וַ wa וְ and יִּשְׁפֹּ֣ט yyišpˈōṭ שׁפט judge שָׁפֹ֔וט šāfˈôṭ שׁפט judge עַתָּ֕ה ʕattˈā עַתָּה now נָרַ֥ע nārˌaʕ רעע be evil לְךָ֖ lᵊḵˌā לְ to מֵהֶ֑ם mēhˈem מִן from וַ wa וְ and יִּפְצְר֨וּ yyifṣᵊrˌû פצר entreat בָ vā בְּ in † הַ the אִ֤ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in לֹוט֙ lôṭ לֹוט Lot מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וַֽ wˈa וְ and יִּגְּשׁ֖וּ yyiggᵊšˌû נגשׁ approach לִ li לְ to שְׁבֹּ֥ר šᵊbbˌōr שׁבר break הַ ha הַ the דָּֽלֶת׃ ddˈāleṯ דֶּלֶת door
19:9. at illi dixerunt recede illuc et rursus ingressus es inquiunt ut advena numquid ut iudices te ergo ipsum magis quam hos adfligemus vimque faciebant Loth vehementissime iam prope erat ut refringerent foresBut they said: Get thee back thither. And again: Thou camest in, said they, as a, stranger, was it to be a judge? therefore we will afflict thee more than them. 0 And they pressed very violently upon Lot: and they were even at the point of breaking open the doors.
9. And they said, Stand back. And they said, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and drew near to break the door.
19:9. But they said, “Move away from there.” And again: “You have entered,” they said, “as a stranger; should you then judge? Therefore, we will afflict you yourself more than them.” And they acted very violently against Lot. And they were now at the point of breaking open the doors.
19:9. And they said, Stand back. And they said [again], This one [fellow] came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, [even] Lot, and came near to break the door.
And they said, Stand back. And they said [again], This one [fellow] came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, [even] Lot, and came near to break the door:

9: Но они сказали: пойди сюда. И сказали: вот пришлец, и хочет судить? теперь мы хуже поступим с тобою, нежели с ними. И очень приступали к человеку сему, к Лоту, и подошли, чтобы выломать дверь.
19:9
εἶπαν επω say; speak
δέ δε though; while
ἀπόστα αφιστημι distance; keep distance
ἐκεῖ εκει there
εἷς εις.1 one; unit
ἦλθες ερχομαι come; go
παροικεῖν παροικεω reside
μὴ μη not
καὶ και and; even
κρίσιν κρισις decision; judgment
κρίνειν κρινω judge; decide
νῦν νυν now; present
οὖν ουν then
σὲ σε.1 you
κακώσομεν κακοω do bad; turn bad
μᾶλλον μαλλον rather; more
η or; than
ἐκείνους εκεινος that
καὶ και and; even
παρεβιάζοντο παραβιαζομαι press
τὸν ο the
ἄνδρα ανηρ man; husband
τὸν ο the
Λωτ λωτ Lōt; Lot
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἤγγισαν εγγιζω get close; near
συντρῖψαι συντριβω fracture; smash
τὴν ο the
θύραν θυρα door
19:9
וַ wa וְ and
יֹּאמְר֣וּ׀ yyōmᵊrˈû אמר say
גֶּשׁ־ geš- נגשׁ approach
הָ֗לְאָה hˈālᵊʔā הָלְאָה further
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
הָ הַ the
אֶחָ֤ד ʔeḥˈāḏ אֶחָד one
בָּֽא־ bˈā- בוא come
לָ לְ to
גוּר֙ ḡûr גור dwell
וַ wa וְ and
יִּשְׁפֹּ֣ט yyišpˈōṭ שׁפט judge
שָׁפֹ֔וט šāfˈôṭ שׁפט judge
עַתָּ֕ה ʕattˈā עַתָּה now
נָרַ֥ע nārˌaʕ רעע be evil
לְךָ֖ lᵊḵˌā לְ to
מֵהֶ֑ם mēhˈem מִן from
וַ wa וְ and
יִּפְצְר֨וּ yyifṣᵊrˌû פצר entreat
בָ בְּ in
הַ the
אִ֤ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
לֹוט֙ lôṭ לֹוט Lot
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וַֽ wˈa וְ and
יִּגְּשׁ֖וּ yyiggᵊšˌû נגשׁ approach
לִ li לְ to
שְׁבֹּ֥ר šᵊbbˌōr שׁבר break
הַ ha הַ the
דָּֽלֶת׃ ddˈāleṯ דֶּלֶת door
19:9. at illi dixerunt recede illuc et rursus ingressus es inquiunt ut advena numquid ut iudices te ergo ipsum magis quam hos adfligemus vimque faciebant Loth vehementissime iam prope erat ut refringerent fores
But they said: Get thee back thither. And again: Thou camest in, said they, as a, stranger, was it to be a judge? therefore we will afflict thee more than them. 0 And they pressed very violently upon Lot: and they were even at the point of breaking open the doors.
19:9. But they said, “Move away from there.” And again: “You have entered,” they said, “as a stranger; should you then judge? Therefore, we will afflict you yourself more than them.” And they acted very violently against Lot. And they were now at the point of breaking open the doors.
19:9. And they said, Stand back. And they said [again], This one [fellow] came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, [even] Lot, and came near to break the door.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «Но они сказали… вот пришелец, и хочет судить…» Образ жизни и поведения праведного, живущего в обществе закоренелых грешников, является немым, но тем на менее весьма красноречивым обличением последних. В подобном именно положении находился и Лот, живя среди содомлян и ежедневно мучаясь, глядя на их беззакония, как говорит Апостол Петр (2: Пет 2:8). Видя в нем человека совершенно иного настроения, содомляне и без того питали к нему враждебные чувства (2: Пет 2:7). Теперь же, когда Лот осмелился выступить к ним с увещанием и воспрепятствовать их гнусным намерениям, негодование содомлян на него возрастает настолько, что начинает грозить его жизни.

«и подошли чтобы выломать дверь…» Т. е. уже приступили к осуществлению своих угроз.
Adam Clarke: Commentary on the Bible - 1831
19:9: And he will needs be a judge - So his sitting in the gate is perhaps a farther proof of his being there in a magisterial capacity, as some have supposed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: Stand: Sa1 17:44, Sa1 25:17; Pro 9:7, Pro 9:8; Isa 65:5; Jer 3:3, Jer 6:15, Jer 8:12; Mat 7:6
This: Gen 13:12; Exo 2:14; Act 7:26-28; Pe2 2:7, Pe2 2:8
pressed: Gen 11:6; Sa1 2:16; Pro 14:16, Pro 17:12, Pro 27:3; Ecc 9:3, Ecc 10:13; Dan 3:19-22
John Gill
19:9 And they said, stand back,.... Turn on one side, get away from the door, that we may come to it:
and they said again: to one another:
this one fellow came in to sojourn, and he will needs be a judge; this one man, and he a stranger and sojourner, no freeman or citizen of this city, sets himself against the whole body of the inhabitants, and takes upon him to judge what is right and wrong to be done; and if he is let alone in "judging he will judge" (m), as it may be rendered; he will take upon him this office, and continue to exercise it, and determine and decide all matters among us at his pleasure. This confutes the above notion of the Jews, that Lot was appointed a judge by the men of Sodom, yea, the president of the court for that day; See Gill on Gen 19:1,
now will we deal worse with thee than with them: the men in his house, both by abusing his body in their unnatural way, and by beating and bruising him, and pulling him in pieces, limb from limb; something of this kind they seem to threaten him with, and attempted to effect, as follows:
and they pressed sore upon the man, even Lot; not only with words in a bullying way, with menaces and threats, with oaths, and curses, and imprecations; for it is the same word that is used of Lot, pressing the angels with words and arguments to come into his house, Gen 19:3; but they rushed in upon him in a body, and pushed him away, and pulled him about, and would in all probability have torn him to pieces, had he not been rescued by the angels:
and came near to break the door: that which was shut, the door of the passage that led to the house.
(m) "judicabit judicando", Drusius.
19:1019:10: Եւ ձգեալ արանցն զձեռս իւրեանց կորզեցին յինքեա՛նս զՂովտ ՚ի տուն անդր, եւ զդուրս տանն փակեցին։
10 Ներսի մարդիկ, իրենց ձեռքերը մեկնելով, Ղովտին իրենց մօտ՝ տուն քաշեցին եւ տան դռները փակեցին,
10 Բայց այն մարդիկը ձեռքերնին երկնցուցին ու Ղովտը տանը մէջ քովերնին առին ու դուռը գոցեցին
Եւ ձգեալ արանցն զձեռս իւրեանց կորզեցին յինքեանս զՂովտ ի տուն անդր, եւ զդուրս տանն փակեցին:

19:10: Եւ ձգեալ արանցն զձեռս իւրեանց կորզեցին յինքեա՛նս զՂովտ ՚ի տուն անդր, եւ զդուրս տանն փակեցին։
10 Ներսի մարդիկ, իրենց ձեռքերը մեկնելով, Ղովտին իրենց մօտ՝ տուն քաշեցին եւ տան դռները փակեցին,
10 Բայց այն մարդիկը ձեռքերնին երկնցուցին ու Ղովտը տանը մէջ քովերնին առին ու դուռը գոցեցին
zohrab-1805▾ eastern-1994▾ western am▾
19:1010: Тогда мужи те простерли руки свои и ввели Лота к себе в дом, и дверь заперли;
19:10 ἐκτείναντες εκτεινω extend δὲ δε though; while οἱ ο the ἄνδρες ανηρ man; husband τὰς ο the χεῖρας χειρ hand εἰσεσπάσαντο εισσπαομαι the Λωτ λωτ Lōt; Lot πρὸς προς to; toward ἑαυτοὺς εαυτου of himself; his own εἰς εις into; for τὸν ο the οἶκον οικος home; household καὶ και and; even τὴν ο the θύραν θυρα door τοῦ ο the οἴκου οικος home; household ἀπέκλεισαν αποκλειω shut up
19:10 וַ wa וְ and יִּשְׁלְח֤וּ yyišlᵊḥˈû שׁלח send הָֽ hˈā הַ the אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] יָדָ֔ם yāḏˈām יָד hand וַ wa וְ and יָּבִ֧יאוּ yyāvˈîʔû בוא come אֶת־ ʔeṯ- אֵת [object marker] לֹ֛וט lˈôṭ לֹוט Lot אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to הַ ha הַ the בָּ֑יְתָה bbˈāyᵊṯā בַּיִת house וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דֶּ֖לֶת ddˌeleṯ דֶּלֶת door סָגָֽרוּ׃ sāḡˈārû סגר close
19:10. et ecce miserunt manum viri et introduxerunt ad se Loth cluseruntque ostiumAnd behold the men put out their hand, and drew in Lot unto them, and shut the door:
10. But the men put forth their hand, and brought Lot into the house to them, and shut to the door.
19:10. And behold, the men put out their hand, and they pulled Lot in to them, and they closed the door.
19:10. But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.
But the men put forth their hand, and pulled Lot into the house to them, and shut to the door:

10: Тогда мужи те простерли руки свои и ввели Лота к себе в дом, и дверь заперли;
19:10
ἐκτείναντες εκτεινω extend
δὲ δε though; while
οἱ ο the
ἄνδρες ανηρ man; husband
τὰς ο the
χεῖρας χειρ hand
εἰσεσπάσαντο εισσπαομαι the
Λωτ λωτ Lōt; Lot
πρὸς προς to; toward
ἑαυτοὺς εαυτου of himself; his own
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
καὶ και and; even
τὴν ο the
θύραν θυρα door
τοῦ ο the
οἴκου οικος home; household
ἀπέκλεισαν αποκλειω shut up
19:10
וַ wa וְ and
יִּשְׁלְח֤וּ yyišlᵊḥˈû שׁלח send
הָֽ hˈā הַ the
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
יָדָ֔ם yāḏˈām יָד hand
וַ wa וְ and
יָּבִ֧יאוּ yyāvˈîʔû בוא come
אֶת־ ʔeṯ- אֵת [object marker]
לֹ֛וט lˈôṭ לֹוט Lot
אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to
הַ ha הַ the
בָּ֑יְתָה bbˈāyᵊṯā בַּיִת house
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דֶּ֖לֶת ddˌeleṯ דֶּלֶת door
סָגָֽרוּ׃ sāḡˈārû סגר close
19:10. et ecce miserunt manum viri et introduxerunt ad se Loth cluseruntque ostium
And behold the men put out their hand, and drew in Lot unto them, and shut the door:
19:10. And behold, the men put out their hand, and they pulled Lot in to them, and they closed the door.
19:10. But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «Тогда мужи те простерли руки свои, и ввели Лота…» В награду за великодушную защиту их чести, небесные гости Лота, спасают теперь его в критическую для него минуту; этим чудом они впервые обнаружили перед Лотом свою истинную природу.
John Gill
19:10 But the men put forth their hand,.... They came to the door, and opened it, and put out their hands, one on one side the door, and the other on the other:
and pulled Lot into the house to them, and shut to the door; and thus they rescued Lot from the fury and rage of the men of Sodom, and prevented his daughters being exposed unto them, as he had offered. This action showed them to be more than men, that they should open the door, take in Lot, and shut it so suddenly, that the men of Sodom could take no advantage of it, could neither retain Lot, nor enter the door when opened, and especially what follows.
19:1119:11: Եւ զարսն որ առ դուրս տանն կային հարին կուրութեամբ ՚ի փոքուէ մինչեւ ցմեծն. եւ լքա՛ն խնդրել զդուրսն։
11 դռան մօտ գտնուող մարդկանց՝ փոքրից մինչեւ մեծը կուրացրին, եւ սրանք յոգնեցին դուռը փնտռելուց:
11 Եւ դուռը կայնած մարդիկը կուրութեամբ զարկին՝ պզտիկէն մինչեւ մեծը՝ այնպէս որ դուռը փնտռելէն յոգնեցան։
Եւ զարսն որ առ դուրս տանն կային` հարին կուրութեամբ ի փոքուէ մինչեւ ցմեծն, եւ լքան խնդրել զդուրսն:

19:11: Եւ զարսն որ առ դուրս տանն կային հարին կուրութեամբ ՚ի փոքուէ մինչեւ ցմեծն. եւ լքա՛ն խնդրել զդուրսն։
11 դռան մօտ գտնուող մարդկանց՝ փոքրից մինչեւ մեծը կուրացրին, եւ սրանք յոգնեցին դուռը փնտռելուց:
11 Եւ դուռը կայնած մարդիկը կուրութեամբ զարկին՝ պզտիկէն մինչեւ մեծը՝ այնպէս որ դուռը փնտռելէն յոգնեցան։
zohrab-1805▾ eastern-1994▾ western am▾
19:1111: а людей, бывших при входе в дом, поразили слепотою, от малого до большого, так что они измучились, искав входа.
19:11 τοὺς ο the δὲ δε though; while ἄνδρας ανηρ man; husband τοὺς ο the ὄντας ειμι be ἐπὶ επι in; on τῆς ο the θύρας θυρα door τοῦ ο the οἴκου οικος home; household ἐπάταξαν πατασσω pat; impact ἀορασίᾳ αορασια from; away μικροῦ μικρος little; small ἕως εως till; until μεγάλου μεγας great; loud καὶ και and; even παρελύθησαν παραλυω paralyze ζητοῦντες ζητεω seek; desire τὴν ο the θύραν θυρα door
19:11 וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲנָשִׁ֞ים ʔᵃnāšˈîm אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הַ ha הַ the בַּ֗יִת bbˈayiṯ בַּיִת house הִכּוּ֙ hikkˌû נכה strike בַּ ba בְּ in † הַ the סַּנְוֵרִ֔ים ssanwērˈîm סַנְוֵרִים blindness מִ mi מִן from קָּטֹ֖ן qqāṭˌōn קָטֹן small וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גָּדֹ֑ול gāḏˈôl גָּדֹול great וַ wa וְ and יִּלְא֖וּ yyilʔˌû לאה be weary לִ li לְ to מְצֹ֥א mᵊṣˌō מצא find הַ ha הַ the פָּֽתַח׃ ppˈāṯaḥ פֶּתַח opening
19:11. et eos qui erant foris percusserunt caecitate a minimo usque ad maximum ita ut ostium invenire non possentAnd them, that were without, they struck with blindness from the least to the greatest, so that they could not find the door.
11. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.
19:11. And they struck those who were outside with blindness, from the least to the greatest, so that they were not able to find the door.
19:11. And they smote the men that [were] at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.
And they smote the men that [were] at the door of the house with blindness, both small and great: so that they wearied themselves to find the door:

11: а людей, бывших при входе в дом, поразили слепотою, от малого до большого, так что они измучились, искав входа.
19:11
τοὺς ο the
δὲ δε though; while
ἄνδρας ανηρ man; husband
τοὺς ο the
ὄντας ειμι be
ἐπὶ επι in; on
τῆς ο the
θύρας θυρα door
τοῦ ο the
οἴκου οικος home; household
ἐπάταξαν πατασσω pat; impact
ἀορασίᾳ αορασια from; away
μικροῦ μικρος little; small
ἕως εως till; until
μεγάλου μεγας great; loud
καὶ και and; even
παρελύθησαν παραλυω paralyze
ζητοῦντες ζητεω seek; desire
τὴν ο the
θύραν θυρα door
19:11
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲנָשִׁ֞ים ʔᵃnāšˈîm אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
הַ ha הַ the
בַּ֗יִת bbˈayiṯ בַּיִת house
הִכּוּ֙ hikkˌû נכה strike
בַּ ba בְּ in
הַ the
סַּנְוֵרִ֔ים ssanwērˈîm סַנְוֵרִים blindness
מִ mi מִן from
קָּטֹ֖ן qqāṭˌōn קָטֹן small
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
גָּדֹ֑ול gāḏˈôl גָּדֹול great
וַ wa וְ and
יִּלְא֖וּ yyilʔˌû לאה be weary
לִ li לְ to
מְצֹ֥א mᵊṣˌō מצא find
הַ ha הַ the
פָּֽתַח׃ ppˈāṯaḥ פֶּתַח opening
19:11. et eos qui erant foris percusserunt caecitate a minimo usque ad maximum ita ut ostium invenire non possent
And them, that were without, they struck with blindness from the least to the greatest, so that they could not find the door.
19:11. And they struck those who were outside with blindness, from the least to the greatest, so that they were not able to find the door.
19:11. And they smote the men that [were] at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «а людей, бывших при входе в дом, поразили слепотою…» По мнению большинства экзегетов, наказание неистовых содомлян не было простой физической слепотой, или полным лишением их зрения, а состояло в слепоте ума и внешних чувств, т. е. в некотором беспорядке ощущений и воображения, препятствовавшем им различать и узнавать предметы, наподобие поражения аналогичной слепотой сирийских войск по молитвам пророка Елисея (4: Цар 6:15–20) или слепоты Савла (Деян 9:8–9) и волхва Елимы (Деян 13:11).

Лот спасается бегством в Сигор.
Adam Clarke: Commentary on the Bible - 1831
19:11: And they smote the men - with blindness - This has been understood two ways:
1. The angels, by the power which God had given them, deprived these wicked men of a proper and regular use of their sight, so as either totally to deprive them of it, or render it so confused that they could no longer distinguish objects; or,
2. They caused such a deep darkness to take place, that they could not find Lot's door. The author of the book of The Wisdom of Solomon was evidently of this latter opinion, for he says they were compassed about with horrible great darkness, Gen 19:17. See a similar case of Elisha and the Syrians, Kg2 6:18, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: with blindness: The word sanverim, rendered "blindness," and which occurs only here, and in Kg2 6:18, is supposed to denote dazzlings, deceptions, or confusions of sight from excessive light; being derived by Schultens, who is followed by Parkhurst, from the Arabic sana, to pour forth, diffuse, and nor, light. Dr. Geddes, to the same purpose, thinks it is compounded of the Arabic sana, which signifies a flash, and or, light. The Targums, in both places where it occurs, render it by eruptions, or flashes of light, or as Mercer, in Robertson, explains the Chaldee word, irradiations. Kg2 6:18; Act 13:11
that they: Ecc 10:15; Isa 57:10; Jer 2:36
John Gill
19:11 And they smote the men that were at the door of the house with blindness, both small and great,.... with "blindnesses" (n); with extreme blindness, with blindness both of eye and heart, as Aben Ezra interprets it; and indeed had they not been given up to a judicial blindness and hardness of heart, such a stroke upon them might have convinced them that their ways were evil, and their works not right, and that by them they had incurred the displeasure of God, and would desisted from their enterprise; but, on the contrary, they went on with it, and sought with all diligence and labour as much as possible to effect it. The word for "blindness" is only used here and in 4Kings 6:18, and denotes a peculiar sort of blindness; not an entire blindness with respect to every object, but only with regard to that they were intent upon; for otherwise they would not have continued about Lot's house, or fatigued themselves with searching for the door of it, but would rather have been glad to have groped to their own houses as well as they could: and thus it was with the Syrians, when they were smitten at the prayer of Elisha, it was not total, for they could follow the prophet in the way he went and led them, but they could not see their way to the place where they intended to go; and so these men of Sodom could see other objects, but not the door of Lot's house, their heads were so confused, and their imaginations so disturbed as in drunken men; or the medium of the visive faculty, the air, so altered, or the form of the object to be seen so changed, that they could not discern it; when they saw the door, it looked like the wall, and that which seemed to them to be the door, proved to be the wall:
so that they wearied themselves to find the door; went backwards and forwards, fancying the door was here, and then it was there, and when they came to it, they perceived it was not; and thus they went to and fro, until they were quite weary of seeking it, and despaired of finding it, and left off.
(n) "caecitatibus", Pagninus, Montanus, &c.
John Wesley
19:11 And they smote the men with blindness - This was designed to put an end to their attempt, and to be an earnest of their utter ruin the next day.
19:1219:12: Եւ ասեն արքն ցՂովտ. Է՞ ոք քո աստ փեսայ կամ որդիք կամ դստերք, կամ այլ ոք քո՝ իցէ՞ ՚ի քաղաքի աստ. հա՛ն զնոսա ՚ի տեղոջէ յայսմանէ[145]։ [145] Ոմանք. Է ոք քո անդ փեսայ։ Ոսկան. Այլ ոք որ քո իցէ։
12 Այդ մարդիկ Ղովտին հարցրին. «Այս քաղաքում դու փեսայ, որդիներ, դուստրեր կամ ուրիշ որեւէ մէկն ունե՞ս: Հանի՛ր նրանց այս վայրից,
12 Մարդիկը ըսին Ղովտին. «Հոս ուրիշ ո՞վ ունիս. փեսաներդ ու որդիներդ եւ աղջիկներդ ու քաղաքին մէջ ո՛վ որ ունիս այս տեղէն հանէ,
Եւ ասեն արքն ցՂովտ. Է՞ ոք քո աստ փեսայ կամ որդիք կամ դստերք, կամ այլ ոք քո իցէ՞ ի քաղաքի աստ. հան զնոսա ի տեղւոջէ յայսմանէ:

19:12: Եւ ասեն արքն ցՂովտ. Է՞ ոք քո աստ փեսայ կամ որդիք կամ դստերք, կամ այլ ոք քո՝ իցէ՞ ՚ի քաղաքի աստ. հա՛ն զնոսա ՚ի տեղոջէ յայսմանէ[145]։
[145] Ոմանք. Է ոք քո անդ փեսայ։ Ոսկան. Այլ ոք որ քո իցէ։
12 Այդ մարդիկ Ղովտին հարցրին. «Այս քաղաքում դու փեսայ, որդիներ, դուստրեր կամ ուրիշ որեւէ մէկն ունե՞ս: Հանի՛ր նրանց այս վայրից,
12 Մարդիկը ըսին Ղովտին. «Հոս ուրիշ ո՞վ ունիս. փեսաներդ ու որդիներդ եւ աղջիկներդ ու քաղաքին մէջ ո՛վ որ ունիս այս տեղէն հանէ,
zohrab-1805▾ eastern-1994▾ western am▾
19:1212: Сказали мужи те Лоту: кто у тебя есть еще здесь? зять ли, сыновья ли твои, дочери ли твои, и кто бы ни был у тебя в городе, всех выведи из сего места,
19:12 εἶπαν επω say; speak δὲ δε though; while οἱ ο the ἄνδρες ανηρ man; husband πρὸς προς to; toward Λωτ λωτ Lōt; Lot ἔστιν ειμι be τίς τις.1 who?; what? σοι σοι you ὧδε ωδε here γαμβροὶ γαμβρος or; than υἱοὶ υιος son ἢ η or; than θυγατέρες θυγατηρ daughter ἢ η or; than εἴ ει if; whether τίς τις.1 who?; what? σοι σοι you ἄλλος αλλος another; else ἔστιν ειμι be ἐν εν in τῇ ο the πόλει πολις city ἐξάγαγε εξαγω lead out; bring out ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality τούτου ουτος this; he
19:12 וַ wa וְ and יֹּאמְר֨וּ yyōmᵊrˌû אמר say הָ hā הַ the אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man אֶל־ ʔel- אֶל to לֹ֗וט lˈôṭ לֹוט Lot עֹ֚ד ˈʕōḏ עֹוד duration מִֽי־ mˈî- מִי who לְךָ֣ lᵊḵˈā לְ to פֹ֔ה fˈō פֹּה here חָתָן֙ ḥāṯˌān חָתָן son-in-law וּ û וְ and בָנֶ֣יךָ vānˈeʸḵā בֵּן son וּ û וְ and בְנֹתֶ֔יךָ vᵊnōṯˈeʸḵā בַּת daughter וְ wᵊ וְ and כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לְךָ֖ lᵊḵˌā לְ to בָּ bā בְּ in † הַ the עִ֑יר ʕˈîr עִיר town הֹוצֵ֖א hôṣˌē יצא go out מִן־ min- מִן from הַ ha הַ the מָּקֹֽום׃ mmāqˈôm מָקֹום place
19:12. dixerunt autem ad Loth habes hic tuorum quempiam generum aut filios aut filias omnes qui tui sunt educ de urbe hacAnd they said to Lot: Hast thou here ally of thine? son in law, or sons, or daughters, all that are thine bring them out of this city:
12. And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whomsoever thou hast in the city; bring them out of the place:
19:12. Then they said to Lot: “Do you have here anyone of yours? All who are yours, sons-in-law, or sons, or daughters, bring them out of this city.
19:12. And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring [them] out of this place:
And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring [them] out of this place:

12: Сказали мужи те Лоту: кто у тебя есть еще здесь? зять ли, сыновья ли твои, дочери ли твои, и кто бы ни был у тебя в городе, всех выведи из сего места,
19:12
εἶπαν επω say; speak
δὲ δε though; while
οἱ ο the
ἄνδρες ανηρ man; husband
πρὸς προς to; toward
Λωτ λωτ Lōt; Lot
ἔστιν ειμι be
τίς τις.1 who?; what?
σοι σοι you
ὧδε ωδε here
γαμβροὶ γαμβρος or; than
υἱοὶ υιος son
η or; than
θυγατέρες θυγατηρ daughter
η or; than
εἴ ει if; whether
τίς τις.1 who?; what?
σοι σοι you
ἄλλος αλλος another; else
ἔστιν ειμι be
ἐν εν in
τῇ ο the
πόλει πολις city
ἐξάγαγε εξαγω lead out; bring out
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
τούτου ουτος this; he
19:12
וַ wa וְ and
יֹּאמְר֨וּ yyōmᵊrˌû אמר say
הָ הַ the
אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man
אֶל־ ʔel- אֶל to
לֹ֗וט lˈôṭ לֹוט Lot
עֹ֚ד ˈʕōḏ עֹוד duration
מִֽי־ mˈî- מִי who
לְךָ֣ lᵊḵˈā לְ to
פֹ֔ה fˈō פֹּה here
חָתָן֙ ḥāṯˌān חָתָן son-in-law
וּ û וְ and
בָנֶ֣יךָ vānˈeʸḵā בֵּן son
וּ û וְ and
בְנֹתֶ֔יךָ vᵊnōṯˈeʸḵā בַּת daughter
וְ wᵊ וְ and
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לְךָ֖ lᵊḵˌā לְ to
בָּ בְּ in
הַ the
עִ֑יר ʕˈîr עִיר town
הֹוצֵ֖א hôṣˌē יצא go out
מִן־ min- מִן from
הַ ha הַ the
מָּקֹֽום׃ mmāqˈôm מָקֹום place
19:12. dixerunt autem ad Loth habes hic tuorum quempiam generum aut filios aut filias omnes qui tui sunt educ de urbe hac
And they said to Lot: Hast thou here ally of thine? son in law, or sons, or daughters, all that are thine bring them out of this city:
19:12. Then they said to Lot: “Do you have here anyone of yours? All who are yours, sons-in-law, or sons, or daughters, bring them out of this city.
19:12. And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring [them] out of this place:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «кто у тебя есть еще здесь? всех выведи из сего места…» В награду за оказанное Лотом высокое гостеприимство и в память ходатайства Авраама (18:23–32; ср. 19:29) Господь являет особенную милость дому Лота, обещая спасение всем его членам, кого бы только ни захватил Лот с собою.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12-23: Rescue of Lot out of Sodom.B. C. 1898.
12 And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place: 13 For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it. 14 And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.
We have here the preparation for Lot's deliverance.
I. Notice is given him of the approach of Sodom's ruin: We will destroy this place, v. 13. Note, The holy angels are ministers of God's wrath for the destruction of sinners, as well as of his mercy for the preservation and deliverance of his people. In this sense, the good angels become evil angels, Ps. lxxviii. 49.
II. He is directed to give notice to his friends and relations, that they, it they would, might be saved with him (v. 12): "Hast thou here any besides, that thou art concerned for? If thou hast, go tell them what is coming." Now this implies, 1. The command of a great duty, which was to do all he could for the salvation of those about him, to snatch them as brands out of the fire. Note, Those who through grace are themselves delivered out of a sinful state should do what they can for the deliverance of others, especially their relations. 2. The offer of great favour. They do not ask whether he knew any righteous ones in the city fit to be spared: no, they knew there were none; but they ask what relations he had there, that, whether righteous or unrighteous, they might be saved with him. Note, Bad people often fare the better in this world for the sake of their good relations. It is good being akin to a godly man.
III. He applies himself accordingly to his sons-in-law, v. 14. Observe, 1. The fair warning that Lot gave them: Up, get you out of this place. The manner of expression is startling and quickening. It was no time to trifle when the destruction was just at the door. They had not forty days to repent in, as the Ninevites had. Now or never they must make their escape. At midnight this cry was made. Such as this is our call to the unconverted, to turn and live. 2. The slight they put upon this warning: He seemed to them as one that mocked. They thought, perhaps, that the assault which the Sodomites had just now made upon his house had disturbed his head, and put him into such a fright that he knew not what he said; or they thought that he was not in earnest with them. Those who lived a merry life, and made a jest of everything, made a jest of this warning, and so they perished in the overthrow. Thus many who are warned of the misery and danger they are in by sin make a light matter of it, and think their ministers do but jest with them; such will perish with their blood upon their own heads.
Adam Clarke: Commentary on the Bible - 1831
19:12: Hast thou here any besides? son-in-law - Here there appears to be but one meant, as the word חתן chathan is in the singular number; but in Gen 19:14 the word is plural, חתיו chathanaiv, his sons-in-law. There were only two in number; as we do not hear that Lot had more than two daughters: and these seem not to have been actually married to those daughters, but only betrothed, as is evident from what Lot says, Gen 19:8; for they had not known man, but were the spouses elect of those who are here called his sons-in-law. But though these might be reputed as a part of Lot's family, and entitled on this account to God's protection, yet it is sufficiently plain that they did not escape the perdition of these wicked men; and the reason is given, Gen 19:14, they received the solemn warning as a ridiculous tale, the creature of Lot's invention, or the offspring of his fear. Therefore they made no provision for their escape, and doubtless perished, notwithstanding the sincerely offered grace, in the perdition that fell on this ungodly city.
Albert Barnes: Notes on the Bible - 1834
19:12-23
The visitors now take steps for the deliverance of Lot and his kindred before the destruction of the cities. All that are related to him are included in the offer of deliverance. There is a blessing in being connected with the righteous, if men will but avail themselves of it. Lot seems bewildered by the contemptuous refusal of his connections to leave the place. His early choice and his growing habits have attached him to the place, notwithstanding its temptations. His married daughters, or at least the intended husbands of the two who were at home ("who are here"), are to be left behind. But though these thoughts make him linger, the mercy of the Lord pRev_ails. The angels use a little violence to hasten their escape. The mountain was preserved by its elevation from the flood of rain, sulphur, and fire which descended on the low ground on which the cities were built. Lot begs for a small town to which he may retreat, as he shrinks from the perils of a mountain dwelling, and his request is mercifully granted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: Hast: Gen 7:1; Num 16:26; Jos 6:22, Jos 6:23; Jer 32:39; Pe2 2:7, Pe2 2:9
son: Gen 19:14, Gen 19:17, Gen 19:22; Rev 18:4
Carl Friedrich Keil and Franz Delitzsch
19:12
The sin of Sodom had now become manifest. The men, Lot's guests, made themselves known to him as the messengers of judgment sent by Jehovah, and ordered him to remove any one that belonged to him out of the city. "Son-in-law (the singular without the article, because it is only assumed as a possible circumstance that he may have sons-in-law), and thy sons, and thy daughters, and all that belongs to thee" (sc., of persons, not of things). Sons Lot does not appear to have had, as we read nothing more about them, but only "sons-in-law (בנתיו לקחי) who were about to take his daughters," as Josephus, the Vulgate, Ewald, and many others correctly render it. The lxx, Targums, Knobel, and Delitzsch adopt the rendering "who had taken his daughters," in proof of which the last two adduce הנּמצאת in Gen 19:15 as decisive. But without reason; for this refers not to the daughters who were still in the father's house, as distinguished form those who were married, but to his wife and two daughters who were to be found with him in the house, in distinction from the bridegrooms, who also belonged to him, but were not yet living with him, and who had received his summons in scorn, because in their carnal security they did not believe in any judgment of God (Lk 17:28-29). If Lot had had married daughters, he would undoubtedly have called upon them to escape along with their husbands, his sons-in-law.
John Gill
19:12 And the men said unto Lot,.... When they had got him into the house again, they began to make themselves known unto him, and to acquaint him with the business they came to do:
hast thou here any besides? which they ask not as being ignorant, though angels know not everything relative to men, but to show their great regard to Lot, who had been so kind to them, and so careful of them; that for his sake they would save them all, if they would take the benefit of their protection, and in this they doubtless had the mind of God revealed to them:
son in law, and thy sons, and thy daughters; it should be rendered either "son-in-law, or thy sons, or thy daughters" (o); if thou hast any son-in-law that has married a daughter of thine, or any sons of thine own that live from thee; or grandsons, the sons of thy married daughters, as Jarchi interprets it; or any other daughters besides those two we here see:
and whatsoever thou hast in the city, bring them out of this place; that is, whatsoever relations he had, whether more near or remote; for as for his goods, whether in his own house, or in any other part of the city, there was no time for saving them.
(o) "generum aut filios aut filias", V. L. so Junius & Tremellius, Piscator, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
19:12 Hast thou here any besides? . . . we will destroy this place--Apostolic authority has declared Lot was "a righteous man" (2Pet 2:8), at bottom good, though he contented himself with lamenting the sins that he saw, instead of acting on his own convictions, and withdrawing himself and family from such a sink of corruption. But favor was shown him: and even his bad relatives had, for his sake, an offer of deliverance, which was ridiculed and spurned (2Pet 3:4).
19:1319:13: Զի կործանելոց եմք զքաղաքս զայս. զի բարձրացա՛ւ աղաղակ սոցա առաջի Տեառն, եւ առաքեաց զմեզ Տէր սատակե՛լ զսա[146]։ [146] Ոմանք. Զի կորուսանելոց եմք մեք զքաղաքս։
13 որովհետեւ մենք կործանելու ենք այս քաղաքը, քանի որ սրանց աղաղակը հասել է Տիրոջը, եւ Տէրը մեզ ուղարկել է, որ կործանենք այն»:
13 Վասն զի մենք այս տեղը պիտի կորսնցնենք. քանզի անոնց աղաղակը Տէրոջը առջեւ մեծ եղաւ ու Տէրը մեզ ղրկեց զանիկա կորսնցնելու»։
Զի կորուսանելոց եմք մեք զքաղաքս զայս. զի բարձրացաւ աղաղակ սոցա առաջի Տեառն. եւ առաքեաց զմեզ Տէր սատակել զսա:

19:13: Զի կործանելոց եմք զքաղաքս զայս. զի բարձրացա՛ւ աղաղակ սոցա առաջի Տեառն, եւ առաքեաց զմեզ Տէր սատակե՛լ զսա[146]։
[146] Ոմանք. Զի կորուսանելոց եմք մեք զքաղաքս։
13 որովհետեւ մենք կործանելու ենք այս քաղաքը, քանի որ սրանց աղաղակը հասել է Տիրոջը, եւ Տէրը մեզ ուղարկել է, որ կործանենք այն»:
13 Վասն զի մենք այս տեղը պիտի կորսնցնենք. քանզի անոնց աղաղակը Տէրոջը առջեւ մեծ եղաւ ու Տէրը մեզ ղրկեց զանիկա կորսնցնելու»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1313: ибо мы истребим сие место, потому что велик вопль на жителей его к Господу, и Господь послал нас истребить его.
19:13 ὅτι οτι since; that ἀπόλλυμεν απολλυμι destroy; lose ἡμεῖς ημεις we τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he ὅτι οτι since; that ὑψώθη υψοω elevate; lift up ἡ ο the κραυγὴ κραυγη cry; outcry αὐτῶν αυτος he; him ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἡμᾶς ημας us κύριος κυριος lord; master ἐκτρῖψαι εκτριβω he; him
19:13 כִּֽי־ kˈî- כִּי that מַשְׁחִתִ֣ים mašḥiṯˈîm שׁחת destroy אֲנַ֔חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּֽי־ kˈî- כִּי that גָֽדְלָ֤ה ḡˈāḏᵊlˈā גדל be strong צַעֲקָתָם֙ ṣaʕᵃqāṯˌām צְעָקָה cry אֶת־ ʔeṯ- אֵת together with פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יְשַׁלְּחֵ֥נוּ yᵊšallᵊḥˌēnû שׁלח send יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to שַׁחֲתָֽהּ׃ šaḥᵃṯˈāh שׁחת destroy
19:13. delebimus enim locum istum eo quod increverit clamor eorum coram Domino qui misit nos ut perdamus illosFor we will destroy this place, because their cry is grown loud before the Lord, who hath sent us to destroy them.
13. for we will destroy this place, because the cry of them is waxen great before the LORD; and the LORD hath sent us to destroy it.
19:13. For we will eliminate this place, because the outcry among them has increased before the Lord, who sent us to destroy them.”
19:13. For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.
For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it:

13: ибо мы истребим сие место, потому что велик вопль на жителей его к Господу, и Господь послал нас истребить его.
19:13
ὅτι οτι since; that
ἀπόλλυμεν απολλυμι destroy; lose
ἡμεῖς ημεις we
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
ὅτι οτι since; that
ὑψώθη υψοω elevate; lift up
ο the
κραυγὴ κραυγη cry; outcry
αὐτῶν αυτος he; him
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἡμᾶς ημας us
κύριος κυριος lord; master
ἐκτρῖψαι εκτριβω he; him
19:13
כִּֽי־ kˈî- כִּי that
מַשְׁחִתִ֣ים mašḥiṯˈîm שׁחת destroy
אֲנַ֔חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּֽי־ kˈî- כִּי that
גָֽדְלָ֤ה ḡˈāḏᵊlˈā גדל be strong
צַעֲקָתָם֙ ṣaʕᵃqāṯˌām צְעָקָה cry
אֶת־ ʔeṯ- אֵת together with
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יְשַׁלְּחֵ֥נוּ yᵊšallᵊḥˌēnû שׁלח send
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
שַׁחֲתָֽהּ׃ šaḥᵃṯˈāh שׁחת destroy
19:13. delebimus enim locum istum eo quod increverit clamor eorum coram Domino qui misit nos ut perdamus illos
For we will destroy this place, because their cry is grown loud before the Lord, who hath sent us to destroy them.
19:13. For we will eliminate this place, because the outcry among them has increased before the Lord, who sent us to destroy them.”
19:13. For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «велик вопль на жителей его к Господу, и Господь послал нас истребить его…» Вопли несчастных, поруганных и угнетенных содомлянами, не находившие себе справедливого суда здесь на земле, дошли до небес и там нашли себе всеправедного Судью и должного Воздаятеля (4:10; 18:20). И так как жители Содома доказали свою полную нераскаянность, так что продолжение их жизни лишь увеличивало бы степень их виновности, то правосудный Бог и решается прекратить такое их существование наподобие того, как Он некогда поступил и со всем допотопным человечеством (6:5–7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: cry: Gen 13:13, Gen 18:20; Jam 5:4
Lord hath: Ch1 21:15, Ch1 21:16; Psa 11:5, Psa 11:6; Isa 3:11, Isa 36:10, Isa 37:36; Eze 9:5, Eze 9:6; Mat 13:41, Mat 13:42, Mat 13:49, Mat 13:50; Act 12:23; Rom 3:8, Rom 3:9; Jde 1:7; Rev 16:1-12
Geneva 1599
19:13 For (g) we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.
(g) This proves that the angels are ministers, both to execute God's wrath and to declare his favour.
John Gill
19:13 For we will destroy this place,.... Or "we are destroying it" (p), are about to do it, and will quickly and immediately do it:
because the cry of them is waxen great before the face of the Lord; the cry of the sins of the inhabitants of it, which were many, and openly, and daringly committed, and reached to heaven, and called for immediate vengeance and punishment:
and the Lord hath sent us to destroy it; by which they discovered themselves to be angels, and what their business was, to destroy Sodom; and which confutes the notion of the Jews, that they were sent on different errands; whereas it is clear from hence, these two were sent to do one and the same thing; See Gill on Gen 18:2.
(p) "disperdentes nos", Montanus; "nos perdituri mox sumus", Junius & Tremellius, Piscator; so Drusius, Schmidt.
John Wesley
19:13 We will destroy this place - The holy angels are ministers of God's wrath for the destruction of sinners, as well as of his mercy for the preservation and deliverance of his people.
19:1419:14: Ել Ղովտ եւ խօսեցաւ ընդ փեսայս իւր որ առնլոց էին զդստերս նորա. եւ ասէ. Արի՛ք՝ ելէ՛ք ՚ի տեղւոջէ աստի յայսմանէ, զի սատակէ՛ Տէր զքաղաքս։ Եւ թուէր ծաղր առնել յաչս փեսայից իւրոց։
14 Ղովտը գնաց իր փեսացուների մօտ, որոնք առնելու էին իր դուստրերին, եւ ասաց նրանց. «Հեռացէ՛ք այստեղից, որովհետեւ Տէրը կործանելու է այս քաղաքը»: Փեսացուներին թուաց, թէ նա կատակ է անում:
14 Ղովտ ելաւ ու իր աղջիկները առնող փեսաներուն խօսեցաւ ու ըսաւ. «Ելէ՛ք ու այս տեղէն գացէ՛ք, վասն զի Տէրը պիտի կորսնցնէ այս քաղաքը»։ Բայց իր փեսաներուն ծաղրելի մէկը երեւցաւ։
Ել Ղովտ եւ խօսեցաւ ընդ փեսայս իւր որ առնլոց էին զդստերս նորա, եւ ասէ. Արիք եւ ելէք ի տեղւոջէ աստի յայսմանէ, զի սատակէ Տէր զքաղաքս: Եւ թուէր ծաղր առնել յաչս փեսայից իւրոց:

19:14: Ել Ղովտ եւ խօսեցաւ ընդ փեսայս իւր որ առնլոց էին զդստերս նորա. եւ ասէ. Արի՛ք՝ ելէ՛ք ՚ի տեղւոջէ աստի յայսմանէ, զի սատակէ՛ Տէր զքաղաքս։ Եւ թուէր ծաղր առնել յաչս փեսայից իւրոց։
14 Ղովտը գնաց իր փեսացուների մօտ, որոնք առնելու էին իր դուստրերին, եւ ասաց նրանց. «Հեռացէ՛ք այստեղից, որովհետեւ Տէրը կործանելու է այս քաղաքը»: Փեսացուներին թուաց, թէ նա կատակ է անում:
14 Ղովտ ելաւ ու իր աղջիկները առնող փեսաներուն խօսեցաւ ու ըսաւ. «Ելէ՛ք ու այս տեղէն գացէ՛ք, վասն զի Տէրը պիտի կորսնցնէ այս քաղաքը»։ Բայց իր փեսաներուն ծաղրելի մէկը երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1414: И вышел Лот, и говорил с зятьями своими, которые брали за себя дочерей его, и сказал: встаньте, выйдите из сего места, ибо Господь истребит сей город. Но зятьям его показалось, что он шутит.
19:14 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while Λωτ λωτ Lōt; Lot καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward τοὺς ο the γαμβροὺς γαμβρος he; him τοὺς ο the εἰληφότας λαμβανω take; get τὰς ο the θυγατέρας θυγατηρ daughter αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even ἐξέλθατε εξερχομαι come out; go out ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality τούτου ουτος this; he ὅτι οτι since; that ἐκτρίβει εκτριβω lord; master τὴν ο the πόλιν πολις city ἔδοξεν δοκεω imagine; seem δὲ δε though; while γελοιάζειν γελοιαζω next to; before τῶν ο the γαμβρῶν γαμβρος he; him
19:14 וַ wa וְ and יֵּצֵ֨א yyēṣˌē יצא go out לֹ֜וט lˈôṭ לֹוט Lot וַ wa וְ and יְדַבֵּ֣ר׀ yᵊḏabbˈēr דבר speak אֶל־ ʔel- אֶל to חֲתָנָ֣יו׀ ḥᵃṯānˈāʸw חָתָן son-in-law לֹקְחֵ֣י lōqᵊḥˈê לקח take בְנֹתָ֗יו vᵊnōṯˈāʸw בַּת daughter וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say ק֤וּמוּ qˈûmû קום arise צְּאוּ֙ ṣṣᵊʔˌû יצא go out מִן־ min- מִן from הַ ha הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֔ה zzˈeh זֶה this כִּֽי־ kˈî- כִּי that מַשְׁחִ֥ית mašḥˌîṯ שׁחת destroy יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֑יר ʕˈîr עִיר town וַ wa וְ and יְהִ֥י yᵊhˌî היה be כִ ḵi כְּ as מְצַחֵ֖ק mᵊṣaḥˌēq צחק laugh בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye חֲתָנָֽיו׃ ḥᵃṯānˈāʸw חָתָן son-in-law
19:14. egressus itaque Loth locutus est ad generos suos qui accepturi erant filias eius et dixit surgite egredimini de loco isto quia delebit Dominus civitatem hanc et visus est eis quasi ludens loquiSo Lot went out, and spoke to his sons in law that were to have his daughters, and said : Arise : get you out of this place, because the Lord will destroy this city. And he seemed to them to speak as it were in jest.
14. And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy the city. But he seemed unto his sons in law as one that mocked.
19:14. And so Lot, going out, spoke to his sons-in-law, who were going to receive his daughters, and he said: “Rise up. Depart from this place. For the Lord will destroy this city.” And it seemed to them that he was speaking playfully.
19:14. And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.
And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law:

14: И вышел Лот, и говорил с зятьями своими, которые брали за себя дочерей его, и сказал: встаньте, выйдите из сего места, ибо Господь истребит сей город. Но зятьям его показалось, что он шутит.
19:14
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
Λωτ λωτ Lōt; Lot
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
τοὺς ο the
γαμβροὺς γαμβρος he; him
τοὺς ο the
εἰληφότας λαμβανω take; get
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
ἐξέλθατε εξερχομαι come out; go out
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
τούτου ουτος this; he
ὅτι οτι since; that
ἐκτρίβει εκτριβω lord; master
τὴν ο the
πόλιν πολις city
ἔδοξεν δοκεω imagine; seem
δὲ δε though; while
γελοιάζειν γελοιαζω next to; before
τῶν ο the
γαμβρῶν γαμβρος he; him
19:14
וַ wa וְ and
יֵּצֵ֨א yyēṣˌē יצא go out
לֹ֜וט lˈôṭ לֹוט Lot
וַ wa וְ and
יְדַבֵּ֣ר׀ yᵊḏabbˈēr דבר speak
אֶל־ ʔel- אֶל to
חֲתָנָ֣יו׀ ḥᵃṯānˈāʸw חָתָן son-in-law
לֹקְחֵ֣י lōqᵊḥˈê לקח take
בְנֹתָ֗יו vᵊnōṯˈāʸw בַּת daughter
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
ק֤וּמוּ qˈûmû קום arise
צְּאוּ֙ ṣṣᵊʔˌû יצא go out
מִן־ min- מִן from
הַ ha הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
כִּֽי־ kˈî- כִּי that
מַשְׁחִ֥ית mašḥˌîṯ שׁחת destroy
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
כִ ḵi כְּ as
מְצַחֵ֖ק mᵊṣaḥˌēq צחק laugh
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
חֲתָנָֽיו׃ ḥᵃṯānˈāʸw חָתָן son-in-law
19:14. egressus itaque Loth locutus est ad generos suos qui accepturi erant filias eius et dixit surgite egredimini de loco isto quia delebit Dominus civitatem hanc et visus est eis quasi ludens loqui
So Lot went out, and spoke to his sons in law that were to have his daughters, and said : Arise : get you out of this place, because the Lord will destroy this city. And he seemed to them to speak as it were in jest.
19:14. And so Lot, going out, spoke to his sons-in-law, who were going to receive his daughters, and he said: “Rise up. Depart from this place. For the Lord will destroy this city.” And it seemed to them that he was speaking playfully.
19:14. And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «Но зятьям его показалось, что он шутит…» Некоторое недоумение вызывает здесь то обстоятельство, что у Лота уже были зятья, тогда как выше было сказано, его две его дочери еще не знали мужей (8: ст.). Оно обыкновенно решается так, что дочери Лота были уже помолвлены и находились, так сказать, накануне самого брака, так что Лот в этом смысле мог заранее назвать их женихов своими зятьями.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: which: Mat 1:18
Up: Gen 19:17, Gen 19:22; Num 16:21, Num 16:26, Num 16:45; Jer 51:6; Luk 9:42; Rev 18:4-8
as one: Exo 9:21, Exo 12:31; Ch2 30:10, Ch2 36:16; Pro 29:1; Isa 28:22; Jer 5:12-14; Jer 20:7; Eze 20:49; Mat 9:24; Luk 17:28-30, Luk 24:11; Act 17:32; Th1 5:3
John Gill
19:14 And Lot went out,.... From his house, after the men of Sodom were gone from it, and before the morning, very probably about midnight:
and spake unto his sons in law, which married his daughters: according to Aben Ezra, he had two other daughters that perished in Sodom, which he gathers from Gen 19:15, "which are here", as if he had some elsewhere; and so Jarchi says, he had two daughters married in the city. And the Jewish writers (q) speak of one of them, whose name was Pelothith, married to one of the grandees of Sodom: but it seems rather, that these were the daughters Lot had at home with him; who, according to Josephus (r) were espoused to men in the city, but not yet married; and on account of such espousals, as were usual in the eastern countries, Lot calls them his sons-in-law, as they were intended, and so the words may be rendered, "that were about to take his daughters" (s); to take them for wives, and to their own houses, neither of which they had as yet done; for if these had been daughters of his married, and taken home, he would not only have spoke unto their husbands, but to them also; and would have been still more pressing upon them to arise and make their escape; of which nothing is said, nor of any answer of theirs to him, only of his sons-in-law, as they are called on the above account:
and said, up, get ye out of this place; that is, get up from your beds, anne immediately, and make your escape out of the city:
for the Lord will destroy this city; now, directly, immediately; therefore there is no time to be lost, but at once prepare for your safety:
but he seemed as one that mocked to his sons in law; as one that was in jest, and had a mind to have a little sport with them, to get them out of their beds, and put them into a flight, and then laugh at them.
(q) Pirke Eliezer, c. 25. (r) Antiqu. l. 1. c. 11. sect. 4. (s) "qui brevi fuerant ducturi filias suas", Junius & Tremellius, Piscator; so some in Vatablus & Drusius.
John Wesley
19:14 Up, get you out this place - The manner of expression is startling. It was not time to trifle, when the destruction was just at the door. But he seemed to them as one that mocked - They thought perhaps that the assault which the Sodomites had just now made upon his house had disturbed his head, and put him into such a fright that be knew not what he said. They that made a jest of every thing, made a jest of that, and so perished in the overthrow. Thus many who are warned of the danger they are in by sin, make a light matter of it; such will perish with their blood upon their heads.
19:1519:15: Եւ իբրեւ եղեւ առաւօտ, փութացուցանէին հրեշտակքն զՂովտ՝ եւ ասէին. Արի՛ առ զկին քո եւ զերկուս դստերս քո զոր ունիս, եւ ե՛լ աստի, զի մի՛ եւ դո՛ւ կորնչիցիս ընդ անօրէնութիւն քաղաքիդ[147]։ [147] Այլք. Ընդ անօրէնութիւնս քա՛՛։
15 Երբ լոյսը բացուեց, հրեշտակներն սկսեցին շտապեցնել Ղովտին՝ ասելով. «Ա՛ռ քո կնոջը, երկու դուստրերիդ եւ հեռացի՛ր այստեղից, որ դու էլ չկորչես այս քաղաքի անօրէնութեան մէջ»:
15 Առտու եղածին պէս՝ հրեշտակները արտորցուցին Ղովտը՝ ըսելով. «Ելի՛ր, կինդ ու հոս գտնուած երկու աղջիկդ առ, որպէս զի անօրէնութեանը* մէջ չկորսուիս»։
Եւ իբրեւ եղեւ առաւօտ, փութացուցանէին հրեշտակքն զՂովտ եւ ասէին. Արի առ զկին քո եւ զերկուս դստերս քո զոր ունիս, եւ ել աստի, զի մի՛ եւ դու կորնչիցիս ընդ անօրէնութիւնս քաղաքիդ:

19:15: Եւ իբրեւ եղեւ առաւօտ, փութացուցանէին հրեշտակքն զՂովտ՝ եւ ասէին. Արի՛ առ զկին քո եւ զերկուս դստերս քո զոր ունիս, եւ ե՛լ աստի, զի մի՛ եւ դո՛ւ կորնչիցիս ընդ անօրէնութիւն քաղաքիդ[147]։
[147] Այլք. Ընդ անօրէնութիւնս քա՛՛։
15 Երբ լոյսը բացուեց, հրեշտակներն սկսեցին շտապեցնել Ղովտին՝ ասելով. «Ա՛ռ քո կնոջը, երկու դուստրերիդ եւ հեռացի՛ր այստեղից, որ դու էլ չկորչես այս քաղաքի անօրէնութեան մէջ»:
15 Առտու եղածին պէս՝ հրեշտակները արտորցուցին Ղովտը՝ ըսելով. «Ելի՛ր, կինդ ու հոս գտնուած երկու աղջիկդ առ, որպէս զի անօրէնութեանը* մէջ չկորսուիս»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1515: Когда взошла заря, Ангелы начали торопить Лота, говоря: встань, возьми жену твою и двух дочерей твоих, которые у тебя, чтобы не погибнуть тебе за беззакония города.
19:15 ἡνίκα ηνικα whenever; when δὲ δε though; while ὄρθρος ορθρος dawn ἐγίνετο γινομαι happen; become ἐπεσπούδαζον επισπουδαζω the ἄγγελοι αγγελος messenger τὸν ο the Λωτ λωτ Lōt; Lot λέγοντες λεγω tell; declare ἀναστὰς ανιστημι stand up; resurrect λαβὲ λαμβανω take; get τὴν ο the γυναῖκά γυνη woman; wife σου σου of you; your καὶ και and; even τὰς ο the δύο δυο two θυγατέρας θυγατηρ daughter σου σου of you; your ἃς ος who; what ἔχεις εχω have; hold καὶ και and; even ἔξελθε εξερχομαι come out; go out ἵνα ινα so; that μὴ μη not συναπόλῃ συναπολλυμι destroy with ταῖς ο the ἀνομίαις ανομια lawlessness τῆς ο the πόλεως πολις city
19:15 וּ û וְ and כְמֹו֙ ḵᵊmˌô כְּמֹו like הַ ha הַ the שַּׁ֣חַר ššˈaḥar שַׁחַר dawn עָלָ֔ה ʕālˈā עלה ascend וַ wa וְ and יָּאִ֥יצוּ yyāʔˌîṣû אוץ urge הַ ha הַ the מַּלְאָכִ֖ים mmalʔāḵˌîm מַלְאָךְ messenger בְּ bᵊ בְּ in לֹ֣וט lˈôṭ לֹוט Lot לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say קוּם֩ qûm קום arise קַ֨ח qˌaḥ לקח take אֶֽת־ ʔˈeṯ- אֵת [object marker] אִשְׁתְּךָ֜ ʔištᵊḵˈā אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two בְנֹתֶ֨יךָ֙ vᵊnōṯˈeʸḵā בַּת daughter הַ ha הַ the נִּמְצָאֹ֔ת nnimṣāʔˈōṯ מצא find פֶּן־ pen- פֶּן lest תִּסָּפֶ֖ה tissāfˌeh ספה sweep away בַּ ba בְּ in עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
19:15. cumque esset mane cogebant eum angeli dicentes surge et tolle uxorem tuam et duas filias quas habes ne et tu pariter pereas in scelere civitatisAnd when it was- morning, the angels pressed him, saying: Arise, take thy wife, and the two daughters which thou hast: lest thou also perish in the wickedness of the city.
15. And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters which are here; lest thou be consumed in the iniquity of the city.
19:15. And when it was morning, the Angels compelled him, saying, “Arise, take your wife, and the two daughters that you have, lest you also should perish amid the wickedness of the city.”
19:15. And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.
And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city:

15: Когда взошла заря, Ангелы начали торопить Лота, говоря: встань, возьми жену твою и двух дочерей твоих, которые у тебя, чтобы не погибнуть тебе за беззакония города.
19:15
ἡνίκα ηνικα whenever; when
δὲ δε though; while
ὄρθρος ορθρος dawn
ἐγίνετο γινομαι happen; become
ἐπεσπούδαζον επισπουδαζω the
ἄγγελοι αγγελος messenger
τὸν ο the
Λωτ λωτ Lōt; Lot
λέγοντες λεγω tell; declare
ἀναστὰς ανιστημι stand up; resurrect
λαβὲ λαμβανω take; get
τὴν ο the
γυναῖκά γυνη woman; wife
σου σου of you; your
καὶ και and; even
τὰς ο the
δύο δυο two
θυγατέρας θυγατηρ daughter
σου σου of you; your
ἃς ος who; what
ἔχεις εχω have; hold
καὶ και and; even
ἔξελθε εξερχομαι come out; go out
ἵνα ινα so; that
μὴ μη not
συναπόλῃ συναπολλυμι destroy with
ταῖς ο the
ἀνομίαις ανομια lawlessness
τῆς ο the
πόλεως πολις city
19:15
וּ û וְ and
כְמֹו֙ ḵᵊmˌô כְּמֹו like
הַ ha הַ the
שַּׁ֣חַר ššˈaḥar שַׁחַר dawn
עָלָ֔ה ʕālˈā עלה ascend
וַ wa וְ and
יָּאִ֥יצוּ yyāʔˌîṣû אוץ urge
הַ ha הַ the
מַּלְאָכִ֖ים mmalʔāḵˌîm מַלְאָךְ messenger
בְּ bᵊ בְּ in
לֹ֣וט lˈôṭ לֹוט Lot
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
קוּם֩ qûm קום arise
קַ֨ח qˌaḥ לקח take
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אִשְׁתְּךָ֜ ʔištᵊḵˈā אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two
בְנֹתֶ֨יךָ֙ vᵊnōṯˈeʸḵā בַּת daughter
הַ ha הַ the
נִּמְצָאֹ֔ת nnimṣāʔˈōṯ מצא find
פֶּן־ pen- פֶּן lest
תִּסָּפֶ֖ה tissāfˌeh ספה sweep away
בַּ ba בְּ in
עֲוֹ֥ן ʕᵃwˌōn עָוֹן sin
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
19:15. cumque esset mane cogebant eum angeli dicentes surge et tolle uxorem tuam et duas filias quas habes ne et tu pariter pereas in scelere civitatis
And when it was- morning, the angels pressed him, saying: Arise, take thy wife, and the two daughters which thou hast: lest thou also perish in the wickedness of the city.
19:15. And when it was morning, the Angels compelled him, saying, “Arise, take your wife, and the two daughters that you have, lest you also should perish amid the wickedness of the city.”
19:15. And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: «Когда взошла заря, Ангелы начали торопить Лота… и как он медлил… вывели его…» «Кажется, недоверчивая улыбка зятьев несколько подействовала на слабого характером Лота, и он сам стал колебаться оставлять город, жалея, вероятно, имущество и не вполне уверенный в предсказании Ангелов. Поэтому Ангелы «по милости Господней» выводят его силой» (Властов). Обращает на себя внимание также и то, что здесь впервые два мужа определенно названы «Ангелами» (15: с.)
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. 16 And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city. 17 And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. 18 And Lot said unto them, Oh, not so, my Lord: 19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast showed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: 20 Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live. 21 And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken. 22 Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar. 23 The sun was risen upon the earth when Lot entered into Zoar.
Here is, I. The rescue of Lot out of Sodom. Though there were not ten righteous men in Sodom, for whose sakes it might be spared, yet that one righteous man that was among them delivered his own soul, Ezek. xiv. 14. Early in the morning his own guests, in kindness to him, turned him out of doors, and his family with him, v. 15. His daughters that were married perished with their unbelieving husbands; but those that continued with him were preserved with him. Observe,
1. With what a gracious violence Lot was brought out of Sodom, v. 16. It seems, though he did not make a jest of the warning given, as his sons-in-law did, yet he lingered, he trifled, he did not make so much haste as the case required. Thus many that are under some convictions about the misery of their spiritual state, and the necessity of a change, yet defer that needful work, and foolishly linger. Lot did so, and it might have been fatal to him it the angels had not laid hold of his hand, and brought him forth, and saved him with fear, Jude 23. Herein it is said, The Lord was merciful to him; otherwise he might justly have left him to perish, since he was so loth to depart. Note, (1.) The salvation of the most righteous men must be attributed to God's mercy, not to their own merit. We are saved by grace. (2.) God's power also must be acknowledged in the bringing of souls out of a sinful state. If God had not brought us forth, we had never come forth. (3.) If God had not been merciful to us, our lingering had been our ruin.
2. With what a gracious vehemence he was urged to make the best of his way, when he was brought forth, v. 17. (1.) He must still apprehend himself in danger of being consumed, and be quickened by the law of self-preservation to flee for his life. Note, A holy fear and trembling are found necessary to the working out of our salvation. (2.) He must therefore mind his business with the utmost care and diligence. He must not hanker after Sodom: Look not behind thee. He must not loiter by the way: Stay not in the plain; for it would all be made one dead sea. He must not take up short of the place of refuge appointed him: Escape to the mountain. Such as these are the commands given to those who through grace are delivered out of a sinful state. [1.] Return not to sin and Satan, for that is looking back to Sodom. [2.] Rest not in self and the world, for that is staying in the plain. And, [3.] Reach towards Christ and heaven, for that is escaping to the mountain, short of which we must not take up.
II. The fixing of a place of refuge for him. The mountain was first appointed for him to flee to, but, 1. He begged for a city of refuge, one of the five that lay together, called Bela, ch. xiv. 2, xix. 18-20. It was Lot's weakness to think a city of his own choosing safer than the mountain of God's appointing. And he argued against himself when he pleaded, Thou hast magnified thy mercy in saving my life, and I cannot escape to the mountain; for could not he that plucked him out of Sodom, when he lingered, carry him safely to the mountain, though he began to tire? Could not he that saved him from greater evils save him from the less? He insists much in his petition upon the smallness of the place: It is a little one, it is not? therefore, it was to be hoped, not so bad as the rest. This gave a new name to the place; it was called Zoar, a little one. Intercessions for little ones are worthy to be remembered. 2. God granted him his request, though there was much infirmity in it, v. 21, 22. See what favour God showed to a true saint, though weak. (1.) Zoar was spared, to gratify him. Though his intercession for it was not, as Abraham's for Sodom, from a principle of generous charity, but merely from self-interest, yet God granted him his request, to show how much the fervent prayer of a righteous man avails. (2.) Sodom's ruin was suspended till he was safe: I cannot do any thing till thou shalt have come thither. Note, The very presence of good men in a place helps to keep off judgments. See what care God takes for the preservation of his people. The winds are held till God's servants are sealed, Rev. vii. 3; Ezek. ix. 4.
III. It is taken notice of that the sun had risen when Lot entered into Zoar; for when a good man comes into a place he brings light along with him, or should do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: hastened: Gen 19:17, Gen 19:22; Num 16:24-27; Pro 6:4, Pro 6:5; Luk 13:24, Luk 13:25; Co2 6:2; Heb 3:7, Heb 3:8; Rev 18:4
are here: Heb. are found
iniquity: or, punishment
Carl Friedrich Keil and Franz Delitzsch
19:15
As soon as it was dawn, the angels urged Lot to hasten away with his family; and when he still delayed, his heart evidently clinging to the earthly home and possessions which he was obliged to leave, they laid hold of him, with his wife and his two daughters, עליו יהוה בּחמלת, "by virtue of the sparing mercy of Jehovah (which operated) upon him," and_ led him out of the city.
John Gill
19:15 And when the morning arose,.... When it was break of day, for as yet the sun was not risen, nor did it rise until Lot got to Zoar, Gen 19:23. He was now returned from his sons-in-law, and by this time it began to be light:
then the angels hastened Lot; urged him to get out of his house as fast as he could:
saying, arise, take thy wife, and thy two daughters, which are here; from whence Aben Ezra, and others, have concluded, as has been observed, that he had other daughters elsewhere, which they suppose were married to men of Sodom; but the phrase, "which are here", or "are found", or "are present" (t), relates to his wife, as well as his daughters, and only signifies, that he should take all his relations that were present; and these may be only opposed to and distinguished from his sons-in-law that were absent, and refused to hearken to his advice and exhortations. Onkelos paraphrases the words, "who are found faithful with thee"; who believed what the angels said concerning the destruction of Sodom, as well as he, as did his wife and two daughters:
lest thou be consumed in the iniquity of the city; in the punishment inflicted on the city for their iniquity. See Rev_ 18:4.
(t) "quae inveniuntur", Pagninus, Montanus; "quae adsunt", Junius & Tremellius, Piscator; "quae praesentes", Fagius, Munster, Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
19:15 The kindly interest the angels took in the preservation of Lot is beautifully displayed. But he "lingered." Was it from sorrow at the prospect of losing all his property, the acquisition of many years? Or was it that his benevolent heart was paralyzed by thoughts of the awful crisis? This is the charitable way of accounting for a delay that would have been fatal but for the friendly urgency of the angel.
19:1619:16: Եւ նոքա խռովեցա՛ն։ Եւ կալան հրեշտակքն զձեռանէ նորա, եւ զձեռանէ կնոջ նորա, եւ զձեռանէ երկուց դստերաց նորա. զի խնայեաց Տէր ՚ի նա։ Եւ հանին զնա, եւ եդին արտաքոյ քաղաքին։
16 Նրանք իրար անցան. եւ քանի որ Տէրը խնայել էր Ղովտին, հրեշտակները բռնեցին նրա, նրա կնոջ ու երկու դուստրերի ձեռքերից եւ քաղաքից դուրս հանեցին:
16 Երբ անիկա կը տնտնար, այն մարդիկը բռնեցին անոր ձեռքէն ու անոր կնոջ ձեռքէն եւ անոր աղջիկներուն ձեռքէն, Տէրոջը անոր ողորմելովը ու հանեցին զանիկա եւ քաղաքին դուրսի դին դրին։
Եւ [244]նոքա խռովեցան``. եւ կալան հրեշտակքն զձեռանէ նորա եւ զձեռանէ կնոջ նորա եւ զձեռանէ երկուց դստերաց նորա, զի խնայեաց Տէր ի նա, եւ հանին զնա եւ եդին արտաքոյ քաղաքին:

19:16: Եւ նոքա խռովեցա՛ն։ Եւ կալան հրեշտակքն զձեռանէ նորա, եւ զձեռանէ կնոջ նորա, եւ զձեռանէ երկուց դստերաց նորա. զի խնայեաց Տէր ՚ի նա։ Եւ հանին զնա, եւ եդին արտաքոյ քաղաքին։
16 Նրանք իրար անցան. եւ քանի որ Տէրը խնայել էր Ղովտին, հրեշտակները բռնեցին նրա, նրա կնոջ ու երկու դուստրերի ձեռքերից եւ քաղաքից դուրս հանեցին:
16 Երբ անիկա կը տնտնար, այն մարդիկը բռնեցին անոր ձեռքէն ու անոր կնոջ ձեռքէն եւ անոր աղջիկներուն ձեռքէն, Տէրոջը անոր ողորմելովը ու հանեցին զանիկա եւ քաղաքին դուրսի դին դրին։
zohrab-1805▾ eastern-1994▾ western am▾
19:1616: И как он медлил, то мужи те, по милости к нему Господней, взяли за руку его и жену его, и двух дочерей его, и вывели его и поставили его вне города.
19:16 καὶ και and; even ἐταράχθησαν ταρασσω stir up; trouble καὶ και and; even ἐκράτησαν κρατεω seize; retain οἱ ο the ἄγγελοι αγγελος messenger τῆς ο the χειρὸς χειρ hand αὐτοῦ αυτος he; him καὶ και and; even τῆς ο the χειρὸς χειρ hand τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even τῶν ο the χειρῶν χειρ hand τῶν ο the δύο δυο two θυγατέρων θυγατηρ daughter αὐτοῦ αυτος he; him ἐν εν in τῷ ο the φείσασθαι φειδομαι spare; refrain κύριον κυριος lord; master αὐτοῦ αυτος he; him
19:16 וַֽ wˈa וְ and יִּתְמַהְמָ֓הּ׀ yyiṯmahmˈāh מָהַהּ tarry וַ wa וְ and יַּחֲזִ֨קוּ yyaḥᵃzˌiqû חזק be strong הָ hā הַ the אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man בְּ bᵊ בְּ in יָדֹ֣ו yāḏˈô יָד hand וּ û וְ and בְ vᵊ בְּ in יַד־ yaḏ- יָד hand אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman וּ û וְ and בְ vᵊ בְּ in יַד֙ yˌaḏ יָד hand שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two בְנֹתָ֔יו vᵊnōṯˈāʸw בַּת daughter בְּ bᵊ בְּ in חֶמְלַ֥ת ḥemlˌaṯ חֶמְלָה compassion יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יֹּצִאֻ֥הוּ yyōṣiʔˌuhû יצא go out וַ wa וְ and יַּנִּחֻ֖הוּ yyanniḥˌuhû נוח settle מִ mi מִן from ח֥וּץ ḥˌûṣ חוּץ outside לָ lā לְ to † הַ the עִֽיר׃ ʕˈîr עִיר town
19:16. dissimulante illo adprehenderunt manum eius et manum uxoris ac duarum filiarum eius eo quod parceret Dominus illiAnd as he lingered, they took his hand, and the hand of his wife, and of his two daughters, because the Lord spared him.
16. But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.
19:16. And, since he ignored them, they took his hand, and the hand of his wife, as well as that of his two daughters, because the Lord was sparing him.
19:16. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.
And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city:

16: И как он медлил, то мужи те, по милости к нему Господней, взяли за руку его и жену его, и двух дочерей его, и вывели его и поставили его вне города.
19:16
καὶ και and; even
ἐταράχθησαν ταρασσω stir up; trouble
καὶ και and; even
ἐκράτησαν κρατεω seize; retain
οἱ ο the
ἄγγελοι αγγελος messenger
τῆς ο the
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
τῆς ο the
χειρὸς χειρ hand
τῆς ο the
γυναικὸς γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
τῶν ο the
χειρῶν χειρ hand
τῶν ο the
δύο δυο two
θυγατέρων θυγατηρ daughter
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
φείσασθαι φειδομαι spare; refrain
κύριον κυριος lord; master
αὐτοῦ αυτος he; him
19:16
וַֽ wˈa וְ and
יִּתְמַהְמָ֓הּ׀ yyiṯmahmˈāh מָהַהּ tarry
וַ wa וְ and
יַּחֲזִ֨קוּ yyaḥᵃzˌiqû חזק be strong
הָ הַ the
אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man
בְּ bᵊ בְּ in
יָדֹ֣ו yāḏˈô יָד hand
וּ û וְ and
בְ vᵊ בְּ in
יַד־ yaḏ- יָד hand
אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman
וּ û וְ and
בְ vᵊ בְּ in
יַד֙ yˌaḏ יָד hand
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
בְנֹתָ֔יו vᵊnōṯˈāʸw בַּת daughter
בְּ bᵊ בְּ in
חֶמְלַ֥ת ḥemlˌaṯ חֶמְלָה compassion
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עָלָ֑יו ʕālˈāʸw עַל upon
וַ wa וְ and
יֹּצִאֻ֥הוּ yyōṣiʔˌuhû יצא go out
וַ wa וְ and
יַּנִּחֻ֖הוּ yyanniḥˌuhû נוח settle
מִ mi מִן from
ח֥וּץ ḥˌûṣ חוּץ outside
לָ לְ to
הַ the
עִֽיר׃ ʕˈîr עִיר town
19:16. dissimulante illo adprehenderunt manum eius et manum uxoris ac duarum filiarum eius eo quod parceret Dominus illi
And as he lingered, they took his hand, and the hand of his wife, and of his two daughters, because the Lord spared him.
19:16. And, since he ignored them, they took his hand, and the hand of his wife, as well as that of his two daughters, because the Lord was sparing him.
19:16. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:16: While he lingered - Probably in affectionate though useless entreaties to prevail on the remaining parts of his family to escape from the destruction that was now descending; laid hold upon his hand - pulled them away by mere force, the Lord being merciful; else they had been left to perish in their lingering, as the others were in their gainsaying.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: lingered: Psa 119:60; Joh 6:44
the Lord: Exo 34:6; Num 14:18; Deu 4:31; Ch1 16:34; Psa 34:12, Psa 86:5, Psa 86:15, Psa 103:8-10; Psa 103:13, Psa 106:1, Psa 106:8, Psa 107:1, Psa 111:4, Psa 118:1, Psa 136:1; Isa 63:9; Lam 3:22; Mic 7:18, Mic 7:19; Luk 6:35, Luk 6:36, Luk 18:13; Rom 9:15, Rom 9:16, Rom 9:18; Co2 1:3; Eph 2:4, Eph 2:5; Tit 3:5
brought: Jos 6:22; Pe2 2:9
Geneva 1599
19:16 And while he (h) lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.
(h) The mercy of God strives to overcome man's slowness in following God's calling.
John Gill
19:16 And while he lingered,.... Delayed going out of his house, either loath to leave his goods and substance behind him; or waiting to see whether his sons-in-law would come to him; or, as others, praying that God would spare the city: though rather the sense is, that he was so amazed, and filled with horror and trembling at the thought of what judgments were coming on the city, that he was like one stupid, that had no power to stir nor move, which seems best to agree with the sense of the word used (u):
the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; one of them took hold of his hand with one of his hands, and on his wife's with the other, and the second took hold of one of his daughters with one hand, and of the other with his other hand, and so led them out:
the Lord being merciful unto him; and so saved them from the ruin and destruction of the city, in which had they stayed a little longer they would have been involved. It was not owing to their merits, but to the mercy of God that they were spared:
and they brought him forth, and set him without the city; not him only, but his wife and two daughters also, and having so done, left them and returned to the city; for so the last clause may be rendered, "and left him without the city" (w), to shift for themselves; or rather well knowing that there would be one that would immediately appear and take them under his care and protection, as the event shows.
(u) a "admiratus est". (w) "et reliquerunt", Drusius, Schmidt.
John Wesley
19:16 Tho' Lot did not make a jest of the warning as his sons - in - law, yet he lingered, he did not make so much haste as the case required. And it might have been fatal to him, if the angels had not laid hold on his hand, and brought him forth. Herein the Lord was merciful to him, otherwise he might justly have left him to perish, since he was loath to depart. If God had not been merciful to us, our lingering had been our ruin.
19:1719:17: Եւ եղեւ իբրեւ հանին զնոսա արտաքս, ասեն. Ապրեցո՛ զանձն քո, մի՛ դառնայցես յետս, եւ մի՛ կայցես յամենայն կողմանս աշխարհիդ. զերծի՛ր ՚ի լեառն, գուցէ՝ ընդ նոսա ըմբռնիցիս։
17 Երբ նրանց դուրս հանեցին, հրեշտակներն ասացին. «Փրկի՛ր անձդ, ետ չնայես, կանգ չառնես այս երկրի որեւէ շրջանում: Փախի՛ր լեռը, որ միւսների հետ չտուժես»:
17 Ու երբ զանոնք դուրս հանեցին, մէկը ըսաւ. «Անձդ ազատելու համար փախիր. ետիդ մի՛ նայիր եւ բոլոր դաշտին մէջ մի՛ կայնիր. լեռը փախիր, չըլլայ որ կորսուիս»։
Եւ եղեւ իբրեւ հանին զնոսա արտաքս, ասեն. Ապրեցո զանձն քո, մի՛ [245]դառնայցես յետս, եւ մի՛ կայցես յամենայն [246]կողմանս աշխարհիդ``. զերծիր ի լեառն, գուցէ ընդ նոսա ըմբռնիցիս:

19:17: Եւ եղեւ իբրեւ հանին զնոսա արտաքս, ասեն. Ապրեցո՛ զանձն քո, մի՛ դառնայցես յետս, եւ մի՛ կայցես յամենայն կողմանս աշխարհիդ. զերծի՛ր ՚ի լեառն, գուցէ՝ ընդ նոսա ըմբռնիցիս։
17 Երբ նրանց դուրս հանեցին, հրեշտակներն ասացին. «Փրկի՛ր անձդ, ետ չնայես, կանգ չառնես այս երկրի որեւէ շրջանում: Փախի՛ր լեռը, որ միւսների հետ չտուժես»:
17 Ու երբ զանոնք դուրս հանեցին, մէկը ըսաւ. «Անձդ ազատելու համար փախիր. ետիդ մի՛ նայիր եւ բոլոր դաշտին մէջ մի՛ կայնիր. լեռը փախիր, չըլլայ որ կորսուիս»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1717: Когда же вывели их вон, [то один из них] сказал: спасай душу свою; не оглядывайся назад и нигде не останавливайся в окрестности сей; спасайся на гору, чтобы тебе не погибнуть.
19:17 καὶ και and; even ἐγένετο γινομαι happen; become ἡνίκα ηνικα whenever; when ἐξήγαγον εξαγω lead out; bring out αὐτοὺς αυτος he; him ἔξω εξω outside καὶ και and; even εἶπαν επω say; speak σῴζων σωζω save σῷζε σωζω save τὴν ο the σεαυτοῦ σεαυτου of yourself ψυχήν ψυχη soul μὴ μη not περιβλέψῃς περιβλεπω look around εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after μηδὲ μηδε while not; nor στῇς ιστημι stand; establish ἐν εν in πάσῃ πας all; every τῇ ο the περιχώρῳ περιχωρος surrounding territory εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount σῴζου σωζω save μήποτε μηποτε lest; unless συμπαραλημφθῇς συμπαραλαμβανω take along with
19:17 וַ wa וְ and יְהִי֩ yᵊhˌî היה be כְ ḵᵊ כְּ as הֹוצִיאָ֨ם hôṣîʔˌām יצא go out אֹתָ֜ם ʔōṯˈām אֵת [object marker] הַ ha הַ the ח֗וּצָה ḥˈûṣā חוּץ outside וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הִמָּלֵ֣ט himmālˈēṭ מלט escape עַל־ ʕal- עַל upon נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul אַל־ ʔal- אַל not תַּבִּ֣יט tabbˈîṭ נבט look at אַחֲרֶ֔יךָ ʔaḥᵃrˈeʸḵā אַחַר after וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תַּעֲמֹ֖ד taʕᵃmˌōḏ עמד stand בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the כִּכָּ֑ר kkikkˈār כִּכָּר disk הָ hā הַ the הָ֥רָה hˌārā הַר mountain הִמָּלֵ֖ט himmālˌēṭ מלט escape פֶּן־ pen- פֶּן lest תִּסָּפֶֽה׃ tissāfˈeh ספה sweep away
19:17. et eduxerunt eum posueruntque extra civitatem ibi locutus est ad eum salva animam tuam noli respicere post tergum nec stes in omni circa regione sed in monte salvum te fac ne et tu simul pereasAnd they brought him forth, and set him without the city: and there they spoke to him, saying : Save thy life : look not back, neither stay thou in all the country about: but save thyself in the mountain, lest thou be also consumed.
17. And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be consumed.
19:17. And they brought him out, and placed him beyond the city. And there they spoke to him, saying: “Save your life. Do not look not back. Neither should you stay in the entire surrounding region. But save yourself in the mountain, lest you also should perish.”
19:17. And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.
And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed:

17: Когда же вывели их вон, [то один из них] сказал: спасай душу свою; не оглядывайся назад и нигде не останавливайся в окрестности сей; спасайся на гору, чтобы тебе не погибнуть.
19:17
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡνίκα ηνικα whenever; when
ἐξήγαγον εξαγω lead out; bring out
αὐτοὺς αυτος he; him
ἔξω εξω outside
καὶ και and; even
εἶπαν επω say; speak
σῴζων σωζω save
σῷζε σωζω save
τὴν ο the
σεαυτοῦ σεαυτου of yourself
ψυχήν ψυχη soul
μὴ μη not
περιβλέψῃς περιβλεπω look around
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
μηδὲ μηδε while not; nor
στῇς ιστημι stand; establish
ἐν εν in
πάσῃ πας all; every
τῇ ο the
περιχώρῳ περιχωρος surrounding territory
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
σῴζου σωζω save
μήποτε μηποτε lest; unless
συμπαραλημφθῇς συμπαραλαμβανω take along with
19:17
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כְ ḵᵊ כְּ as
הֹוצִיאָ֨ם hôṣîʔˌām יצא go out
אֹתָ֜ם ʔōṯˈām אֵת [object marker]
הַ ha הַ the
ח֗וּצָה ḥˈûṣā חוּץ outside
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הִמָּלֵ֣ט himmālˈēṭ מלט escape
עַל־ ʕal- עַל upon
נַפְשֶׁ֔ךָ nafšˈeḵā נֶפֶשׁ soul
אַל־ ʔal- אַל not
תַּבִּ֣יט tabbˈîṭ נבט look at
אַחֲרֶ֔יךָ ʔaḥᵃrˈeʸḵā אַחַר after
וְ wᵊ וְ and
אַֽל־ ʔˈal- אַל not
תַּעֲמֹ֖ד taʕᵃmˌōḏ עמד stand
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
כִּכָּ֑ר kkikkˈār כִּכָּר disk
הָ הַ the
הָ֥רָה hˌārā הַר mountain
הִמָּלֵ֖ט himmālˌēṭ מלט escape
פֶּן־ pen- פֶּן lest
תִּסָּפֶֽה׃ tissāfˈeh ספה sweep away
19:17. et eduxerunt eum posueruntque extra civitatem ibi locutus est ad eum salva animam tuam noli respicere post tergum nec stes in omni circa regione sed in monte salvum te fac ne et tu simul pereas
And they brought him forth, and set him without the city: and there they spoke to him, saying : Save thy life : look not back, neither stay thou in all the country about: but save thyself in the mountain, lest thou be also consumed.
19:17. And they brought him out, and placed him beyond the city. And there they spoke to him, saying: “Save your life. Do not look not back. Neither should you stay in the entire surrounding region. But save yourself in the mountain, lest you also should perish.”
19:17. And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
17: «один из них сказал: спасай душу свою…» На основании всего последующего контекста (18, 21, 24) в этом одном Ангеле, властно ведущем от своего лица всю дальнейшую беседу с Лотом, некоторые комментаторы усматривает «Ангела Господня», (Ангела Иеговы) который выступал главным действующим лицом и в предшествующей главе (18).

«спасай душу свою…» «Душа» здесь взята, как синоним «жизни», в качестве основной ее сущности.

«не оглядывайся назад и нигде не останавливайся…» Ближайший смысл такого запрещения состоял в том, чтобы ускорить бегство Лота, так как всякое промедление и остановка могли грозить для него гибелью, а дальнейший, нравственный — заключался в том, что такой прощальный взор на покинутый Лотом город свидетельствовал бы об его сочувствии и сожалении этого города, что, при виде разразившейся над ним небесной кары, было бы равносильно косвенному порицанию самого Бога за жестокость Его суда. Наконец, всякое обращение назад неодобрительно еще и потому, что оно свидетельствует о недостатке у человека твердости характера и силы воли и о некоторой предосудительной нерешимости его идти по раз избранному пути (Мф 24:18; Флп 3:13–14: и др.).
Adam Clarke: Commentary on the Bible - 1831
19:17: When they had brought them forth, etc. - Every word here is emphatic, Escape for thy Life; thou art in the most imminent danger of perishing; thy life and thy soul are both at stake. Look not behind thee - thou hast but barely time enough to escape from the judgment that is now descending; no lingering, or thou art lost! one look back may prove fatal to thee, and God commands thee to avoid it. Neither stay thou in all the plain, because God will destroy that as well as the city. Escape to the mountain, on which these judgments shall not light, and which God has appointed thee for a place of refuge; lest thou be Consumed. It is not an ordinary judgment that is coming; a fire from heaven shall burn up the cities, the plain, and all that remain in the cities and in the plain. Both the beginning and end of this exhortation are addressed to his personal feelings. "Skin for skin, yea, all that a man hath will he give for his life;" and self-preservation is the first law of nature, to which every other consideration is minor and unimportant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: he said: Gen 18:22
Escape: Gen 19:14, Gen 19:15, Gen 19:22; Sa1 19:11; Kg1 19:3; Psa 121:1; Mat 3:7, Mat 24:16-18; Heb 2:3
look: Gen 19:26; Luk 9:62, Luk 17:31, Luk 17:32; Phi 3:13, Phi 3:14
Carl Friedrich Keil and Franz Delitzsch
19:17
When they left him here (הנּיח, to let loose, and leave, to leave to one's self), the Lord commanded him, for the sake of his life, not to look behind him, and not to stand still in all the plain (כּכּר, Gen 13:10), but to flee to the mountains (afterwards called the mountains of Moab). In Gen 19:17 we are struck by the change from the plural to the singular: "when they brought them forth, he said." To think of one of the two angels - the one, for example, who led the conversation - seems out of place, not only because Lot addressed him by the name of God, "Adonai" (Gen 19:18), but also because the speaker attributed to himself the judgment upon the cities (Gen 19:21, Gen 19:22), which is described in Gen 19:24 as executed by Jehovah. Yet there is nothing to indicate that Jehovah suddenly joined the angels. The only supposition that remains, therefore, is that Lot recognised in the two angels a manifestation of God, and so addressed them (Gen 19:18) as Adonai (my Lord), and that the angel who spoke addressed him as the messenger of Jehovah in the name of God, without its following from this, that Jehovah was present in the two angels. Lot, instead of cheerfully obeying the commandment of the Lord, appealed to the great mercy shown to him in the preservation of his life, and to the impossibility of his escaping to the mountains, without the evil overtaking him, and entreated therefore that he might be allowed to take refuge in the small and neighbouring city, i.e., in Bela, which received the name of Zoar (Gen 14:2) on account of Lot's calling it little. Zoar, the Σηγώρ of the lxx, and Segor of the crusaders, is hardly to be sought for on the peninsula which projects a long way into the southern half of the Dead Sea, in the Ghor of el Mezraa, as Irby and Robinson (Pal. iii. p. 481) suppose; it is much more probably to be found on the south-eastern point of the Dead Sea, in the Ghor of el Szaphia, at the opening of the Wady el Ahsa (vid., v. Raumer, Pal. p. 273, Anm. 14).
Geneva 1599
19:17 And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; (i) look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.
(i) He willed him to flee God's judgments and not to be sorry to leave that rich country, full of vain pleasures.
John Gill
19:17 And it came to pass, when they had brought them forth abroad,.... Into the fields of Sodom, or the suburbs of it:
that he said, escape for thy life; not one of the two men or angels that had been with him all the night past, for they had now left him, and were gone back to the city: but Jehovah the Son of God, who had been communing with Abraham, and now came to Sodom, and appeared to Lot, just at the time the two angels left him, and bid him escape with all haste, if he had any regard for his life, and that of those with him:
look not behind thee; as showing any concern for his goods and substance he had left behind him, or for his sons-in-law, who refused to come with him, and much less for the wicked inhabitants of the city; and this command was not given to Lot only, but to his wife and daughters, as appears by the sequel:
neither stay thou in all the plain: in the plain of Jordan, for the whole plain, and the cities in it, were to be destroyed:
escape to the mountain, lest thou be destroyed, lest thou be consumed; the same mountain the kings of Sodom and Gomorrah, and they that were with them after the battle of the kings, fled to, Gen 14:10; here only he and his could be safe from the conflagration of the plain.
John Wesley
19:17 Look not behind thee - He must not loiter by the way; stay not in all the plain - For it would all be made one dead sea: he must not take up short of the place of refuge appointed him; escape to the mountain - Such as these are the commands given to those who through grace are delivered out of a sinful state. Return not to sin and Satan, for that's looking back to Sodom. Rest not in the world, for that's staying in the plain. And, Reach toward Christ and heaven, for that is escaping to the mountain, short of which we must not take up.
19:1819:18: Եւ ասէ Ղովտ ցնոսա. Աղաչեմ Տէր[148], [148] Ոսկան. Աղաչեմ տեարք իմ։
18 Ղովտն ասաց նրանց. «Աղաչում եմ, Տէ՛ր,
18 Եւ Ղովտ ըսաւ անոնց. «Ո՛չ, Տէր իմ, շնորհք ըրէ.
Եւ ասէ Ղովտ ցնոսա. Աղաչեմ, Տէր:

19:18: Եւ ասէ Ղովտ ցնոսա. Աղաչեմ Տէր[148],
[148] Ոսկան. Աղաչեմ տեարք իմ։
18 Ղովտն ասաց նրանց. «Աղաչում եմ, Տէ՛ր,
18 Եւ Ղովտ ըսաւ անոնց. «Ո՛չ, Տէր իմ, շնորհք ըրէ.
zohrab-1805▾ eastern-1994▾ western am▾
19:1818: Но Лот сказал им: нет, Владыка!
19:18 εἶπεν επω say; speak δὲ δε though; while Λωτ λωτ Lōt; Lot πρὸς προς to; toward αὐτούς αυτος he; him δέομαι δεομαι petition κύριε κυριος lord; master
19:18 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֖וט lˌôṭ לֹוט Lot אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to אַל־ ʔal- אַל not נָ֖א nˌā נָא yeah אֲדֹנָֽי׃ ʔᵃḏōnˈāy אָדֹון lord
19:18. dixitque Loth ad eos quaeso Domine miAnd Lot said to them: I beseech thee my Lord,
18. And Lot said unto them, Oh, not so, my lord:
19:18. And Lot said to them: “I beg you, my lord,
19:18. And Lot said unto them, Oh, not so, my Lord:
And Lot said unto them, Oh, not so, my Lord:

18: Но Лот сказал им: нет, Владыка!
19:18
εἶπεν επω say; speak
δὲ δε though; while
Λωτ λωτ Lōt; Lot
πρὸς προς to; toward
αὐτούς αυτος he; him
δέομαι δεομαι petition
κύριε κυριος lord; master
19:18
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לֹ֖וט lˌôṭ לֹוט Lot
אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to
אַל־ ʔal- אַל not
נָ֖א nˌā נָא yeah
אֲדֹנָֽי׃ ʔᵃḏōnˈāy אָדֹון lord
19:18. dixitque Loth ad eos quaeso Domine mi
And Lot said to them: I beseech thee my Lord,
18. And Lot said unto them, Oh, not so, my lord:
19:18. And Lot said to them: “I beg you, my lord,
19:18. And Lot said unto them, Oh, not so, my Lord:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: «вот, раб Твой… но я не могу спасаться на гору…» Местом спасения для Лота и его семейства были назначены горы — по всей вероятности, горы Моавитские, окружающие с востока долину Иордана. Но он и здесь обнаруживает недостаток мужества и слабость воли, искушая божественное милосердие своей малодушной просьбой.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: Gen 32:26; Kg2 5:11, Kg2 5:12; Isa 45:11; Joh 13:6-8; Act 9:13, Act 10:14
John Gill
19:18 And Lot said unto them,.... Supposing three present, not observing that the two angels had left him that had brought him thither; though it is but to one of them he addresses himself, even to him who had bid him make the best of his way to the mountain, as appears by what follows:
oh, not so, my Lord; that is, let me not be obliged to go so far as to the mountain; though R. Samuel takes it to be an assent, and interprets the phrase of his being willing: but this does not agree with what follows, and is rejected by Aben Ezra, who relates it; and who also observes, that the word "Lord" is a common name, that is, that belongs to a creature; but Jarchi says their Rabbins take it to be an holy name, that is, a name that belongs to God, and gives a good reason why it is so to be understood here; since the person spoken to had it in his power to kill or make alive, to save or destroy, as the following words show; so Ben Melech and the Targum of Oukelos render it by Jehovah.
Robert Jamieson, A. R. Fausset and David Brown
19:18 Lot said . . . Oh, not so, my Lord . . . I cannot escape to the mountain--What a strange want of faith and fortitude, as if He who had interfered for his rescue would not have protected Lot in the mountain solitude.
19:1919:19: որովհետեւ եգիտ ծառայ քո ողորմութիւն առաջի քո, եւ մե՛ծ արարեր զարդարութիւն քո, զոր առնես յիս ապրել անձին իմոյ. եւ արդ ես ո՛չ կարեմ զերծանել ՚ի լեառն, գուցէ հասանիցեն ինձ չարիքն, եւ մեռանիցիմ[149]։ [149] Ոմանք. Գուցէ հասանիցէ ինձ չարիք։
19 թէեւ իմ անձին փրկութիւն պարգեւելով դու ողորմեցիր քո ծառային եւ նրա հանդէպ ցուցաբերեցիր քո մեծ արդարութիւնը, բայց ես չեմ կարող փախչել լեռը, որովհետեւ գուցէ ինձ էլ հասնի փորձանքը, եւ ես մեռնեմ:
19 Ահա հիմա ծառադ քու առջեւդ շնորհք գտաւ ու իմ կեանքս ազատելով ինծի մեծ բարիք ըրիր եւ ես չեմ կրնար լեռը փախչիլ, չըլլայ որ չարիք հասնի ինծի ու մեռնիմ։
որովհետեւ եգիտ ծառայ քո ողորմութիւն առաջի քո, եւ մեծ արարեր զարդարութիւն քո զոր առնես յիս ապրել անձին իմոյ. եւ արդ ես ոչ կարեմ զերծանել ի լեառն, գուցէ հասանիցեն ինձ չարիքն եւ մեռանիցիմ:

19:19: որովհետեւ եգիտ ծառայ քո ողորմութիւն առաջի քո, եւ մե՛ծ արարեր զարդարութիւն քո, զոր առնես յիս ապրել անձին իմոյ. եւ արդ ես ո՛չ կարեմ զերծանել ՚ի լեառն, գուցէ հասանիցեն ինձ չարիքն, եւ մեռանիցիմ[149]։
[149] Ոմանք. Գուցէ հասանիցէ ինձ չարիք։
19 թէեւ իմ անձին փրկութիւն պարգեւելով դու ողորմեցիր քո ծառային եւ նրա հանդէպ ցուցաբերեցիր քո մեծ արդարութիւնը, բայց ես չեմ կարող փախչել լեռը, որովհետեւ գուցէ ինձ էլ հասնի փորձանքը, եւ ես մեռնեմ:
19 Ահա հիմա ծառադ քու առջեւդ շնորհք գտաւ ու իմ կեանքս ազատելով ինծի մեծ բարիք ըրիր եւ ես չեմ կրնար լեռը փախչիլ, չըլլայ որ չարիք հասնի ինծի ու մեռնիմ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919: вот, раб Твой обрел благоволение пред очами Твоими, и велика милость Твоя, которую Ты сделал со мною, что спас жизнь мою; но я не могу спасаться на гору, чтоб не застигла меня беда и мне не умереть;
19:19 ἐπειδὴ επειδη since in fact εὗρεν ευρισκω find ὁ ο the παῖς παις child; boy σου σου of you; your ἔλεος ελεος mercy ἐναντίον εναντιον next to; before σου σου of you; your καὶ και and; even ἐμεγάλυνας μεγαλυνω enlarge; magnify τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your ὃ ος who; what ποιεῖς ποιεω do; make ἐπ᾿ επι in; on ἐμέ εμε me τοῦ ο the ζῆν ζαω live; alive τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐγὼ εγω I δὲ δε though; while οὐ ου not δυνήσομαι δυναμαι able; can διασωθῆναι διασωζω thoroughly save; bring safely through εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount μὴ μη not καταλάβῃ καταλαμβανω apprehend με με me τὰ ο the κακὰ κακος bad; ugly καὶ και and; even ἀποθάνω αποθνησκω die
19:19 הִנֵּה־ hinnē- הִנֵּה behold נָ֠א nˌā נָא yeah מָצָ֨א māṣˌā מצא find עַבְדְּךָ֣ ʕavdᵊḵˈā עֶבֶד servant חֵן֮ ḥēn חֵן grace בְּ bᵊ בְּ in עֵינֶיךָ֒ ʕêneʸḵˌā עַיִן eye וַ wa וְ and תַּגְדֵּ֣ל ttaḡdˈēl גדל be strong חַסְדְּךָ֗ ḥasdᵊḵˈā חֶסֶד loyalty אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֨יתָ֙ ʕāśˈîṯā עשׂה make עִמָּדִ֔י ʕimmāḏˈî עִמָּד company לְ lᵊ לְ to הַחֲיֹ֖ות haḥᵃyˌôṯ חיה be alive אֶת־ ʔeṯ- אֵת [object marker] נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וְ wᵊ וְ and אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i לֹ֤א lˈō לֹא not אוּכַל֙ ʔûḵˌal יכל be able לְ lᵊ לְ to הִמָּלֵ֣ט himmālˈēṭ מלט escape הָ hā הַ the הָ֔רָה hˈārā הַר mountain פֶּן־ pen- פֶּן lest תִּדְבָּקַ֥נִי tiḏbāqˌanî דבק cling, cleave to הָ hā הַ the רָעָ֖ה rāʕˌā רָעָה evil וָ wā וְ and מַֽתִּי׃ mˈattî מות die
19:19. quia invenit servus tuus gratiam coram te et magnificasti misericordiam tuam quam fecisti mecum ut salvares animam meam nec possum in monte salvari ne forte adprehendat me malum et moriarBecause thy servant hath found grace before thee, and thou hast magnified thy mercy, which thou hast shewn to me, in saving my life, and I cannot escape to the mountain, lest some evil seize me, and I die.
19. behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest evil overtake me, and I die:
19:19. though your servant has found grace before you, and you have magnified your mercy, which you have shown to me in saving my life, I cannot be saved on the mountain, lest perhaps some misfortune take hold of me and I die.
19:19. Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die:
Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die:

19: вот, раб Твой обрел благоволение пред очами Твоими, и велика милость Твоя, которую Ты сделал со мною, что спас жизнь мою; но я не могу спасаться на гору, чтоб не застигла меня беда и мне не умереть;
19:19
ἐπειδὴ επειδη since in fact
εὗρεν ευρισκω find
ο the
παῖς παις child; boy
σου σου of you; your
ἔλεος ελεος mercy
ἐναντίον εναντιον next to; before
σου σου of you; your
καὶ και and; even
ἐμεγάλυνας μεγαλυνω enlarge; magnify
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
ος who; what
ποιεῖς ποιεω do; make
ἐπ᾿ επι in; on
ἐμέ εμε me
τοῦ ο the
ζῆν ζαω live; alive
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐγὼ εγω I
δὲ δε though; while
οὐ ου not
δυνήσομαι δυναμαι able; can
διασωθῆναι διασωζω thoroughly save; bring safely through
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
μὴ μη not
καταλάβῃ καταλαμβανω apprehend
με με me
τὰ ο the
κακὰ κακος bad; ugly
καὶ και and; even
ἀποθάνω αποθνησκω die
19:19
הִנֵּה־ hinnē- הִנֵּה behold
נָ֠א nˌā נָא yeah
מָצָ֨א māṣˌā מצא find
עַבְדְּךָ֣ ʕavdᵊḵˈā עֶבֶד servant
חֵן֮ ḥēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶיךָ֒ ʕêneʸḵˌā עַיִן eye
וַ wa וְ and
תַּגְדֵּ֣ל ttaḡdˈēl גדל be strong
חַסְדְּךָ֗ ḥasdᵊḵˈā חֶסֶד loyalty
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֨יתָ֙ ʕāśˈîṯā עשׂה make
עִמָּדִ֔י ʕimmāḏˈî עִמָּד company
לְ lᵊ לְ to
הַחֲיֹ֖ות haḥᵃyˌôṯ חיה be alive
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
וְ wᵊ וְ and
אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i
לֹ֤א lˈō לֹא not
אוּכַל֙ ʔûḵˌal יכל be able
לְ lᵊ לְ to
הִמָּלֵ֣ט himmālˈēṭ מלט escape
הָ הַ the
הָ֔רָה hˈārā הַר mountain
פֶּן־ pen- פֶּן lest
תִּדְבָּקַ֥נִי tiḏbāqˌanî דבק cling, cleave to
הָ הַ the
רָעָ֖ה rāʕˌā רָעָה evil
וָ וְ and
מַֽתִּי׃ mˈattî מות die
19:19. quia invenit servus tuus gratiam coram te et magnificasti misericordiam tuam quam fecisti mecum ut salvares animam meam nec possum in monte salvari ne forte adprehendat me malum et moriar
Because thy servant hath found grace before thee, and thou hast magnified thy mercy, which thou hast shewn to me, in saving my life, and I cannot escape to the mountain, lest some evil seize me, and I die.
19:19. though your servant has found grace before you, and you have magnified your mercy, which you have shown to me in saving my life, I cannot be saved on the mountain, lest perhaps some misfortune take hold of me and I die.
19:19. Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
19:19: I cannot escape to the mountain - He saw the destruction so near, that he imagined he should not have time sufficient to reach the mountain before it arrived. He did not consider that God could give no command to his creatures that it would be impossible for them to fulfill; but the hurry and perturbation of his mind will at once account for and excuse this gross oversight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: and thou: Psa. 18:1-50, 40:1-17, 103:1-22, 106:1-107:43, 116:1-19; Ti1 1:14-16
lest some: Gen 12:13; Deu 31:17; Sa1 27:1; Kg1 9:9; Psa 77:7-11, Psa 116:11; Mat 8:25, Mat 8:26; Mar 9:19; Rom 8:31
John Gill
19:19 Behold, now thy servant hath found grace in thy sight,.... In sending two of his angels to him, to inform him of the approaching destruction of Sodom; to pluck him out of it as a brand out of the burning, and to place him without the city, and in directing and encouraging him to escape for his life:
and thou hast magnified thy mercy which thou hast showed unto me in saving my life; he owns it was owing to the mercy of this illustrious Person, whom he knew and acknowledges, by what he says, to be a divine one, that his life was saved; and that this appeared exceeding great in it, that he should spare him and his family, when such multitudes of souls would perish; and he might have perished with the rest, if he had not had timely notice in such a gracious manner:
and I cannot, or, "but now (x), I cannot"
escape to the mountain; it is too far for me; he signifies that his strength would not hold out through the fatigues of the night past, and want of sleep and rest; but this was owing more to the infirmity of his mind than of his body, for he could go to this same mountain afterwards:
lest some evil take me, and I die; or "that evil" (y), the burning of Sodom, and the cities of the plain, lest that should overtake him before he got to the mountain: thus he began to distrust the power of God to strengthen him to go thither, who had appeared so wonderfully for him in his present deliverance; and he might have assured himself, that he that brought him out of Sodom would never suffer him to perish in the destruction of it.
(x) "jam vero ego non-potero", Schmidt. (y) "malum hoc", Tigurine version; some in Drusius, Piscator, Schmidt.
19:2019:20: Ահա քաղաքս այս մե՛րձ է անկանել ՚ի նա, որ է փոքրիկ, ա՛նդ ապրեցայց, եւ չէ՛ փոքր, եւ կեցցէ անձն իմ վասն քո։
20 Ահա մօտակայքում գտնուող այս քաղաքում կարելի է ապաստանել, այն փոքր է, կարելի է այնտեղ փրկուել: Չէ՞ որ այն փոքր է: Քո շնորհիւ ես կը փրկուեմ»:
20 Ահա այս քաղաքը՝ որ հոն մօտ է ու պզտիկ է. շնորհք ըրէ, հոն փախչիմ, չէ՞ որ անիկա պզտիկ է, եւ իմ անձս ողջ մնայ»։
Ահա քաղաքս այս մերձ է անկանել ի նա, որ է փոքրիկ, անդ ապրեցայց. (եւ չէ՞ փոքր,) եւ կեցցէ անձն իմ [247]վասն քո:

19:20: Ահա քաղաքս այս մե՛րձ է անկանել ՚ի նա, որ է փոքրիկ, ա՛նդ ապրեցայց, եւ չէ՛ փոքր, եւ կեցցէ անձն իմ վասն քո։
20 Ահա մօտակայքում գտնուող այս քաղաքում կարելի է ապաստանել, այն փոքր է, կարելի է այնտեղ փրկուել: Չէ՞ որ այն փոքր է: Քո շնորհիւ ես կը փրկուեմ»:
20 Ահա այս քաղաքը՝ որ հոն մօտ է ու պզտիկ է. շնորհք ըրէ, հոն փախչիմ, չէ՞ որ անիկա պզտիկ է, եւ իմ անձս ողջ մնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2020: вот, ближе бежать в сей город, он же мал; побегу я туда, --он же мал; и сохранится жизнь моя.
19:20 ἰδοὺ ιδου see!; here I am ἡ ο the πόλις πολις city αὕτη ουτος this; he ἐγγὺς εγγυς close τοῦ ο the καταφυγεῖν καταφευγω flee for refuge με με me ἐκεῖ εκει there ἥ ος who; what ἐστιν ειμι be μικρά μικρος little; small ἐκεῖ εκει there σωθήσομαι σωζω save οὐ ου not μικρά μικρος little; small ἐστιν ειμι be καὶ και and; even ζήσεται ζαω live; alive ἡ ο the ψυχή ψυχη soul μου μου of me; mine
19:20 הִנֵּה־ hinnē- הִנֵּה behold נָ֠א nˌā נָא yeah הָ hā הַ the עִ֨יר ʕˌîr עִיר town הַ ha הַ the זֹּ֧את zzˈōṯ זֹאת this קְרֹבָ֛ה qᵊrōvˈā קָרֹוב near לָ lā לְ to נ֥וּס nˌûs נוס flee שָׁ֖מָּה šˌāmmā שָׁם there וְ wᵊ וְ and הִ֣יא hˈî הִיא she מִצְעָ֑ר miṣʕˈār מִצְעָר little אִמָּלְטָ֨ה ʔimmālᵊṭˌā מלט escape נָּ֜א nnˈā נָא yeah שָׁ֗מָּה šˈāmmā שָׁם there הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not מִצְעָ֛ר miṣʕˈār מִצְעָר little הִ֖וא hˌiw הִיא she וּ û וְ and תְחִ֥י ṯᵊḥˌî חיה be alive נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
19:20. est civitas haec iuxta ad quam possum fugere parva et salvabor in ea numquid non modica est et vivet anima meaThere is this city here at hand, to which I may flee, it is a little one, and I shall be saved in it: is it not a little one, and my soul shall live?
20. behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, ( is it not a little one?) and my soul shall live.
19:20. There is a certain city nearby, to which I can flee; it is a little one, and I will be saved in it. Is it not a modest one, and will not my soul live?”
19:20. Behold now, this city [is] near to flee unto, and it [is] a little one: Oh, let me escape thither, ([is] it not a little one?) and my soul shall live.
Behold now, this city [is] near to flee unto, and it [is] a little one: Oh, let me escape thither, ([is] it not a little one?) and my soul shall live:

20: вот, ближе бежать в сей город, он же мал; побегу я туда, --он же мал; и сохранится жизнь моя.
19:20
ἰδοὺ ιδου see!; here I am
ο the
πόλις πολις city
αὕτη ουτος this; he
ἐγγὺς εγγυς close
τοῦ ο the
καταφυγεῖν καταφευγω flee for refuge
με με me
ἐκεῖ εκει there
ος who; what
ἐστιν ειμι be
μικρά μικρος little; small
ἐκεῖ εκει there
σωθήσομαι σωζω save
οὐ ου not
μικρά μικρος little; small
ἐστιν ειμι be
καὶ και and; even
ζήσεται ζαω live; alive
ο the
ψυχή ψυχη soul
μου μου of me; mine
19:20
הִנֵּה־ hinnē- הִנֵּה behold
נָ֠א nˌā נָא yeah
הָ הַ the
עִ֨יר ʕˌîr עִיר town
הַ ha הַ the
זֹּ֧את zzˈōṯ זֹאת this
קְרֹבָ֛ה qᵊrōvˈā קָרֹוב near
לָ לְ to
נ֥וּס nˌûs נוס flee
שָׁ֖מָּה šˌāmmā שָׁם there
וְ wᵊ וְ and
הִ֣יא hˈî הִיא she
מִצְעָ֑ר miṣʕˈār מִצְעָר little
אִמָּלְטָ֨ה ʔimmālᵊṭˌā מלט escape
נָּ֜א nnˈā נָא yeah
שָׁ֗מָּה šˈāmmā שָׁם there
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
מִצְעָ֛ר miṣʕˈār מִצְעָר little
הִ֖וא hˌiw הִיא she
וּ û וְ and
תְחִ֥י ṯᵊḥˌî חיה be alive
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
19:20. est civitas haec iuxta ad quam possum fugere parva et salvabor in ea numquid non modica est et vivet anima mea
There is this city here at hand, to which I may flee, it is a little one, and I shall be saved in it: is it not a little one, and my soul shall live?
19:20. There is a certain city nearby, to which I can flee; it is a little one, and I will be saved in it. Is it not a modest one, and will not my soul live?”
19:20. Behold now, this city [is] near to flee unto, and it [is] a little one: Oh, let me escape thither, ([is] it not a little one?) and my soul shall live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: «вот, ближе бежать в сей город, он же мал…» Охваченный малодушным отчаянием, Лот думает, что он не успеет достигнуть такого далекого пункта, как Моавитские горы, и молит Господа, чтобы Он позволил ему укрыться на полпути к ним, в одном маленьком городке, получившем в память этого события название Сигор (22: ст.). Лот дважды выставляет на вид особую незначительность этого городка, с одной стороны, для того, чтобы тем легче преклонить Господа к своей просьбе, с другой и потому, чтобы показать, что в нем, как в маленьком городе, не было той ужасающей испорченности, которая царила в больших городах, и что в силу этого он скорее других может быть пощажен от разрушения.
Adam Clarke: Commentary on the Bible - 1831
19:20: It is a little one - Probably Lot wished to have it for an inheritance, and therefore pleaded its being a little one, that his request might be the more readily granted. Or he might suppose, that being a little city, it was less depraved than Sodom and Gomorrah, and therefore not so ripe for punishment; which was probably the case.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: this: Gen 19:30; Pro 3:5-7; Amo 3:6
and my: Gen 12:13; Psa 119:175; Isa 55:3
Geneva 1599
19:20 Behold now, this city [is] near to flee unto, and it [is] a little one: Oh, let me escape thither, ([is] it not a (k) little one?) and my soul shall live.
(k) Though it is little, yet it is great enough to save my life: in which he errs by choosing another place than the angel had appointed him.
John Gill
19:20 Behold now, this city is near to flee unto,.... Pointing to Bela, afterwards called Zoar, from what follows: it is said to be two miles distant from Sodom (z). But the Jews (a) say it was four miles, and some say (b) five; for they reckon that a man may go five miles from the ascent of the morning (or break of day) till the sun shines out:
and it is a little one: a little city, and the houses and buildings in it few, the inhabitants few; and the sins of it few, as the Targum of Jonathan adds, in comparison of Sodom and Gomorrah; and therefore Lot hoped this favour would be granted him, that this city might be saved, and he be allowed to flee to it, and go no further; but others think this refers not to the city, which some say (c) was a large and spacious one, but to his request, that it was a small thing he asked, and hoped therefore it would not be denied, and in which he was very importunate:
oh, let me escape thither, (is it not a little one?); or "is it not a little thing" (d)? a small request that I make:
and my soul shall live: I shall not only be able to get thither, and so my life will be preserved; but I shall be in good spirits, rejoice and be glad, that I am got safe and out of the reach of danger; my spirits, which are now faint, and therefore can never think of getting so far as to the mountain, but, if this favour is granted me, they will revive, and I shall cheerfully pursue my journey thither, and be comfortable.
(z) Bunting's Travels, p. 63. (a) T. Hieros. Beracot, fol. 2, 3. & Gloss. in ib. (b) T. Bab. Pesachim, fol. 94. 1. (c) Bunting's Travels, p. 63. (d) "Nonne perexigua res est?" Junius & Tremellius, Piscator, Cocceius.
19:2119:21: Եւ ասէ ցնա. Ահաւասիկ արարի մեծարա՛նս երեսաց քոց. եւ ՚ի բանիդ յայդմիկ չկործանել զքաղաքն վասն որոյ խօսեցար։
21 Տէրն ասաց նրան. «Ահա ես շնորհ եմ անում քեզ ու քո այդ ասածին անսալով՝ չեմ կործանի այն քաղաքը, որի մասին ասացիր:
21 Ան ըսաւ իրեն. «Ահա այդ բանին մէջ ալ քու աղաչանքդ ընդունեցի, որ այդ քաղաքը չկորսնցնեմ՝ որուն համար խօսեցար։
Եւ ասէ ցնա. Ահաւասիկ արարի մեծարանս երեսաց քոց եւ ի բանիդ յայդմիկ` չկործանել զքաղաքն վասն որոյ խօսեցար:

19:21: Եւ ասէ ցնա. Ահաւասիկ արարի մեծարա՛նս երեսաց քոց. եւ ՚ի բանիդ յայդմիկ չկործանել զքաղաքն վասն որոյ խօսեցար։
21 Տէրն ասաց նրան. «Ահա ես շնորհ եմ անում քեզ ու քո այդ ասածին անսալով՝ չեմ կործանի այն քաղաքը, որի մասին ասացիր:
21 Ան ըսաւ իրեն. «Ահա այդ բանին մէջ ալ քու աղաչանքդ ընդունեցի, որ այդ քաղաքը չկորսնցնեմ՝ որուն համար խօսեցար։
zohrab-1805▾ eastern-1994▾ western am▾
19:2121: И сказал ему: вот, в угодность тебе Я сделаю и это: не ниспровергну города, о котором ты говоришь;
19:21 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἰδοὺ ιδου see!; here I am ἐθαύμασά θαυμαζω wonder σου σου of you; your τὸ ο the πρόσωπον προσωπον face; ahead of καὶ και and; even ἐπὶ επι in; on τῷ ο the ῥήματι ρημα statement; phrase τούτῳ ουτος this; he τοῦ ο the μὴ μη not καταστρέψαι καταστρεφω overturn τὴν ο the πόλιν πολις city περὶ περι about; around ἧς ος who; what ἐλάλησας λαλεω talk; speak
19:21 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to הִנֵּה֙ hinnˌē הִנֵּה behold נָשָׂ֣אתִי nāśˈāṯî נשׂא lift פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face גַּ֖ם gˌam גַּם even לַ la לְ to † הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this לְ lᵊ לְ to בִלְתִּ֛י viltˈî בֵּלֶת failure הָפְכִּ֥י hofkˌî הפך turn אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּֽרְתָּ׃ dibbˈartā דבר speak
19:21. dixitque ad eum ecce etiam in hoc suscepi preces tuas ut non subvertam urbem pro qua locutus esAnd he said to him: Behold also in this, I have heard thy prayers, not to destroy the city for which thou hast spoken.
21. And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken.
19:21. And he said to him: “Behold, even now, I have heard your petitions about this, not to overturn the city on behalf of which you have spoken.
19:21. And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.
And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken:

21: И сказал ему: вот, в угодность тебе Я сделаю и это: не ниспровергну города, о котором ты говоришь;
19:21
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἰδοὺ ιδου see!; here I am
ἐθαύμασά θαυμαζω wonder
σου σου of you; your
τὸ ο the
πρόσωπον προσωπον face; ahead of
καὶ και and; even
ἐπὶ επι in; on
τῷ ο the
ῥήματι ρημα statement; phrase
τούτῳ ουτος this; he
τοῦ ο the
μὴ μη not
καταστρέψαι καταστρεφω overturn
τὴν ο the
πόλιν πολις city
περὶ περι about; around
ἧς ος who; what
ἐλάλησας λαλεω talk; speak
19:21
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
הִנֵּה֙ hinnˌē הִנֵּה behold
נָשָׂ֣אתִי nāśˈāṯî נשׂא lift
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
גַּ֖ם gˌam גַּם even
לַ la לְ to
הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
לְ lᵊ לְ to
בִלְתִּ֛י viltˈî בֵּלֶת failure
הָפְכִּ֥י hofkˌî הפך turn
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֖יר ʕˌîr עִיר town
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּֽרְתָּ׃ dibbˈartā דבר speak
19:21. dixitque ad eum ecce etiam in hoc suscepi preces tuas ut non subvertam urbem pro qua locutus es
And he said to him: Behold also in this, I have heard thy prayers, not to destroy the city for which thou hast spoken.
19:21. And he said to him: “Behold, even now, I have heard your petitions about this, not to overturn the city on behalf of which you have spoken.
19:21. And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:21: See, I have accepted thee - How prevalent is prayer with God! Far from refusing to grant a reasonable petition, he shows himself as if under embarrassment to deny any.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: I: Gen 4:7; Job 42:8, Job 42:9; Psa 34:15, Psa 102:17, Psa 145:19; Jer 14:10; Mat 12:20; Luk 11:8; Heb 2:17, Heb 4:15, Heb 4:16
thee: Heb. thy face
that: Gen 12:2, Gen 18:24
John Gill
19:21 And he said unto him, see, I have accepted thee concerning this thing also,.... Accepted thy prayer and granted thy request, as well as in other things; shown grace and mercy to thee: or, "have lifted up thy face" (e); alluding to the custom of the eastern countries, where persons, when they come into the presence of their superiors, used to prostrate their faces to the ground; when, as a token of their acceptance of them, and good will to them, they used to order them to be lifted up, or them to lift up their faces, and stand before them:
that I will not overthrow this city for the which thou hast spoken; for, though he had not in express words petitioned that the city might be spared, yet he had tacitly done it, insomuch as he had requested he might flee unto it, where he could not have been safe had it been destroyed.
(e) "suscepi faciem tuam", Pagninus, Moatanus, Vatablus, Drusius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
19:21 See, I have accepted thee concerning this . . . also--His request was granted him, the prayer of faith availed, and to convince him, from his own experience, that it would have been best and safest at once to follow implicitly the divine directions.
19:2219:22: Եւ արդ՝ փութա՛ զերծանել ՚ի նա. զի ո՛չ կարեմ առնել իրս ինչ մինչեւ անկանիցի՛ս անդր. վասն այնորիկ կոչեաց զանուն քաղաքին այնորիկ Սեգո՛վր։
22 Արդ, շտապ փախի՛ր այնտեղ, որովհետեւ ոչինչ անել չեմ կարող. մինչեւ որ դու այնտեղ հասնես»: Դրա համար էլ նա այդ քաղաքի անունը կոչեց Սեգոր:
22 Շո՛ւտ ըրէ, հո՛ն փախիր, քանզի դուն մինչեւ հոն չհասնիս, ես բան մը չեմ կրնար ընել»։ Անոր համար այն քաղաքին անունը Սեգովր* դրաւ։
Եւ արդ փութա զերծանել ի նա, զի ոչ կարեմ առնել իրս ինչ մինչեւ անկանիցիս անդր. վասն այնորիկ կոչեաց զանուն քաղաքին այնորիկ [248]Սեգովր:

19:22: Եւ արդ՝ փութա՛ զերծանել ՚ի նա. զի ո՛չ կարեմ առնել իրս ինչ մինչեւ անկանիցի՛ս անդր. վասն այնորիկ կոչեաց զանուն քաղաքին այնորիկ Սեգո՛վր։
22 Արդ, շտապ փախի՛ր այնտեղ, որովհետեւ ոչինչ անել չեմ կարող. մինչեւ որ դու այնտեղ հասնես»: Դրա համար էլ նա այդ քաղաքի անունը կոչեց Սեգոր:
22 Շո՛ւտ ըրէ, հո՛ն փախիր, քանզի դուն մինչեւ հոն չհասնիս, ես բան մը չեմ կրնար ընել»։ Անոր համար այն քաղաքին անունը Սեգովր* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2222: поспешай, спасайся туда, ибо Я не могу сделать дела, доколе ты не придешь туда. Потому и назван город сей: Сигор.
19:22 σπεῦσον σπευδω hurry οὖν ουν then τοῦ ο the σωθῆναι σωζω save ἐκεῖ εκει there οὐ ου not γὰρ γαρ for δυνήσομαι δυναμαι able; can ποιῆσαι ποιεω do; make πρᾶγμα πραγμα act; matter ἕως εως till; until τοῦ ο the σε σε.1 you εἰσελθεῖν εισερχομαι enter; go in ἐκεῖ εκει there διὰ δια through; because of τοῦτο ουτος this; he ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τῆς ο the πόλεως πολις city ἐκείνης εκεινος that Σηγωρ σηγωρ Sēgōr; Sigor
19:22 מַהֵר֙ mahˌēr מהר hasten הִמָּלֵ֣ט himmālˈēṭ מלט escape שָׁ֔מָּה šˈāmmā שָׁם there כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not אוּכַל֙ ʔûḵˌal יכל be able לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make דָּבָ֔ר dāvˈār דָּבָר word עַד־ ʕaḏ- עַד unto בֹּאֲךָ֖ bōʔᵃḵˌā בוא come שָׁ֑מָּה šˈāmmā שָׁם there עַל־ ʕal- עַל upon כֵּ֛ן kˈēn כֵּן thus קָרָ֥א qārˌā קרא call שֵׁם־ šēm- שֵׁם name הָ hā הַ the עִ֖יר ʕˌîr עִיר town צֹֽועַר׃ ṣˈôʕar צֹעַר Zoar
19:22. festina et salvare ibi quia non potero facere quicquam donec ingrediaris illuc idcirco vocatum est nomen urbis illius SegorMake haste and be saved there, because I cannot do any thing till thou go in thither. Therefore the name of that city was called Segor.
22. Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.
19:22. Hurry and be saved there. For I cannot do anything until you enter there.” For this reason, the name of that city is called Zoar.
19:22. Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.
Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar:

22: поспешай, спасайся туда, ибо Я не могу сделать дела, доколе ты не придешь туда. Потому и назван город сей: Сигор.
19:22
σπεῦσον σπευδω hurry
οὖν ουν then
τοῦ ο the
σωθῆναι σωζω save
ἐκεῖ εκει there
οὐ ου not
γὰρ γαρ for
δυνήσομαι δυναμαι able; can
ποιῆσαι ποιεω do; make
πρᾶγμα πραγμα act; matter
ἕως εως till; until
τοῦ ο the
σε σε.1 you
εἰσελθεῖν εισερχομαι enter; go in
ἐκεῖ εκει there
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τῆς ο the
πόλεως πολις city
ἐκείνης εκεινος that
Σηγωρ σηγωρ Sēgōr; Sigor
19:22
מַהֵר֙ mahˌēr מהר hasten
הִמָּלֵ֣ט himmālˈēṭ מלט escape
שָׁ֔מָּה šˈāmmā שָׁם there
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
אוּכַל֙ ʔûḵˌal יכל be able
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
דָּבָ֔ר dāvˈār דָּבָר word
עַד־ ʕaḏ- עַד unto
בֹּאֲךָ֖ bōʔᵃḵˌā בוא come
שָׁ֑מָּה šˈāmmā שָׁם there
עַל־ ʕal- עַל upon
כֵּ֛ן kˈēn כֵּן thus
קָרָ֥א qārˌā קרא call
שֵׁם־ šēm- שֵׁם name
הָ הַ the
עִ֖יר ʕˌîr עִיר town
צֹֽועַר׃ ṣˈôʕar צֹעַר Zoar
19:22. festina et salvare ibi quia non potero facere quicquam donec ingrediaris illuc idcirco vocatum est nomen urbis illius Segor
Make haste and be saved there, because I cannot do any thing till thou go in thither. Therefore the name of that city was called Segor.
19:22. Hurry and be saved there. For I cannot do anything until you enter there.” For this reason, the name of that city is called Zoar.
19:22. Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
22-23: «Потому и назван город сей: Сигор…» Снисходя к просьбе, хотя и слабого волей, но чистого душой, Лота, Господь не только щадит ради него маленький город Сигор, но и отсрочивает наказание остальных городов до прихода Лота в Сигор. Имя этого города с еврейского, более точное — «Цоар», значит в дословном переводе: «малый, небольшой»; этим самым указывается и причина его переименования: именно настойчивое указание Лота на его незначительность (20). Раньше же этот городок носил название «Белы» (14:2). Большинство ученых географов Палестины полагает, что этот городок лежал в самом южном пункте Иорданской долины (13:10; Втор 34:3), на час пути к юго-востоку от Мертвого моря, в той местности, которая теперь называется Ширбет es-Safia. Следы его существования имеются и от эпохи римского владычества Zoara у Стеф. Визан., и от времени крестовых походов («Согар» или «Цогар», по имени которого и само Мертвое море называется еще «морем Цогар»).

Гибель Содома и Гоморры.
Adam Clarke: Commentary on the Bible - 1831
19:22: I cannot do any thing till thou be come thither - So these heavenly messengers had the strictest commission to take care of Lot and his family; and even the purposes of Divine justice could not be accomplished on the rebellious, till this righteous man and his family had escaped from the place. A proof of Abraham's assertion, The Judge of all the earth will do right.
The name of the city was called Zoar - צוער Tsoar, Little, its former name being Bela.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: for: Gen 32:25-28; Exo 32:10; Deu 9:14; Psa 91:1-10; Isa 65:8; Mar 6:5; Ti2 2:13; Tit 1:2
called: Gen 13:10, Gen 14:2; Isa 15:5; Jer 48:34
Zoar: i. e. little, Gen 19:20
Geneva 1599
19:22 Haste thee, escape thither; for I (l) cannot do any thing till thou be come thither. Therefore the name of the city was called (m) Zoar.
(l) Because God's commandment was to destroy the city and to save Lot.
(m) Which before was called Belah, in (Gen 14:2).
John Gill
19:22 Haste thee, escape thither,.... Seeing he had granted him his request, he is urgent upon him to be gone, and not to delay upon any account, or make other excuses:
for I cannot do anything till thou be come thither; that is, consistent with the decree of God, that Lot and his family should be delivered and preserved, and with his promise made to him, that he would not overthrow that city; and therefore the catastrophe which would befall all the cities at once could not begin until he was safely arrived there:
therefore the name of the city was called Zoar; in later times, and probably first by Lot, from his use of the word "little", which was his request, which Zoar signifies; it before was called Bela, see Gen 14:2.
John Wesley
19:22 I cannot do any thing till thou be come thither - The very presence of good men in a place helps to keep off judgments. See what care God takes for the preservation of his people!
Robert Jamieson, A. R. Fausset and David Brown
19:22 Haste . . . for I cannot do any thing till thou be come thither--The ruin of Sodom was suspended till he was secure. What care God does take of His people (Rev_ 7:3)! What a proof of the love which God bore to a good though weak man!
19:2319:23: Արեգակն ծագեաց յերկիր, եւ Ղովտ եմուտ ՚ի Սեգովր։
23 Արեւ ծագեց երկրի վրայ, եւ Ղովտը մտաւ Սեգոր:
23 Արեւը երկրի վրայ կը ծագէր, երբ Ղովտ Սեգովր մտաւ։
Արեգակն ծագեաց յերկիր, եւ Ղովտ եմուտ ի Սեգովր:

19:23: Արեգակն ծագեաց յերկիր, եւ Ղովտ եմուտ ՚ի Սեգովր։
23 Արեւ ծագեց երկրի վրայ, եւ Ղովտը մտաւ Սեգոր:
23 Արեւը երկրի վրայ կը ծագէր, երբ Ղովտ Սեգովր մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2323: Солнце взошло над землею, и Лот пришел в Сигор.
19:23 ὁ ο the ἥλιος ηλιος sun ἐξῆλθεν εξερχομαι come out; go out ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even Λωτ λωτ Lōt; Lot εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for Σηγωρ σηγωρ Sēgōr; Sigor
19:23 הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun יָצָ֣א yāṣˈā יצא go out עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and לֹ֖וט lˌôṭ לֹוט Lot בָּ֥א bˌā בוא come צֹֽעֲרָה׃ ṣˈōʕᵃrā צֹעַר Zoar
19:23. sol egressus est super terram et Loth ingressus est in SegorThe sun was risen upon the earth, and Lot entered into Segor.
23. The sun was risen upon the earth when Lot came unto Zoar.
19:23. The sun had risen over the land, and Lot had entered into Zoar.
19:23. The sun was risen upon the earth when Lot entered into Zoar.
The sun was risen upon the earth when Lot entered into Zoar:

23: Солнце взошло над землею, и Лот пришел в Сигор.
19:23
ο the
ἥλιος ηλιος sun
ἐξῆλθεν εξερχομαι come out; go out
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
Λωτ λωτ Lōt; Lot
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
Σηγωρ σηγωρ Sēgōr; Sigor
19:23
הַ ha הַ the
שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun
יָצָ֣א yāṣˈā יצא go out
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
לֹ֖וט lˌôṭ לֹוט Lot
בָּ֥א bˌā בוא come
צֹֽעֲרָה׃ ṣˈōʕᵃrā צֹעַר Zoar
19:23. sol egressus est super terram et Loth ingressus est in Segor
The sun was risen upon the earth, and Lot entered into Segor.
19:23. The sun had risen over the land, and Lot had entered into Zoar.
19:23. The sun was risen upon the earth when Lot entered into Zoar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: risen: Heb. gone forth, Gen 19:23
Carl Friedrich Keil and Franz Delitzsch
19:23
"When the sun had risen and Lot had come towards Zoar (i.e., was on the way thither, but had not yet arrived), Jehovah caused it to rain brimstone and fire from Jehovah out of heaven, and overthrew those cities, and the whole plain, and all the inhabitants of the cities, and the produce of the earth." In the words "Jehovah caused it to rain from Jehovah" there is no distinction implied between the hidden and the manifested God, between the Jehovah present upon earth in His angels who called down the judgment, and the Jehovah enthroned in heaven who sent it down; but the expression "from Jehovah" is emphatica repetitio, quod non usitato naturae ordine tunc Deus pluerit, sed tanquam exerta manu palam fulminaverit praeter solitum morem: ut satis constaret nullis causis naturalibus conflatam fuisse pluviam illam ex igne et sulphure (Calvin). The rain of fire and brimstone was not a mere storm with lightning, which set on fire the soil already overcharged with naphtha and sulphur. The two passages, Ps 11:6 and Ezek 38:22, cannot be adduced as proofs that lightning is ever called fire and brimstone in the Scriptures, for in both passages there is an allusion to the event recorded here. The words are to be understood quite literally, as meaning that brimstone and fire, i.e., burning brimstone, fell from the sky, even though the examples of burning bituminous matter falling upon the earth which are given in Oedmann's vermischte Sammlungen (iii. 120) may be called in question by historical criticism. By this rain of fire and brimstone not only were the cities and their inhabitants consumed, but even the soil, which abounded in asphalt, was set on fire, so that the entire valley was burned out and sank, or was overthrown (הפך) i.e., utterly destroyed, and the Dead Sea took its place.
(Note: Whether the Dead Sea originated in this catastrophe, or whether there was previously a lake, possibly a fresh water lake, at the north of the valley of Siddim, which was enlarged to the dimensions of the existing sea by the destruction of the valley with its cities, and received its present character at the same time, is a question which has been raised, since Capt. Lynch has discovered by actual measurement the remarkable fact, that the bottom of the lake consists of two totally different levels, which are separated by a peninsula that stretches to a very great distance into the lake from the eastern shore; so that whilst the lake to the north of this peninsula is, on an average, from 1000 to 1200 feet deep, the southern portion is at the most 16 feet deep, and generally much less, the bottom being covered with salt mud, and heated by hot springs from below.)
In addition to Sodom, which was probably the chief city of the valley of Siddim, Gomorrah and the whole valley (i.e., the valley of Siddim, Gen 14:3) are mentioned; and along with these the cities of Admah and Zeboim, which were situated in the valley (Deut 29:23, cf. Hos 11:8), also perished, Zoar alone, which is at the south-eastern end of the valley, being spared for Lot's sake. Even to the present day the Dead Sea, with the sulphureous vapour which hangs about it, the great blocks of saltpetre and sulphur which lie on every hand, and the utter absence of the slightest trace of animal and vegetable life in its waters, are a striking testimony to this catastrophe, which is held up in both the Old and New Testaments as a fearfully solemn judgment of God for the warning of self-secure and presumptuous sinners.
John Gill
19:23 And the sun was risen upon the earth when Lot entered into Zoar. Which is observed partly to point at the time of his entrance into the city, and of the burning of Sodom, which began at the same time; and partly to show what a fine morning it was, and what little appearance there was of such a tempest rising as quickly did; so that the inhabitants of Sodom, who were up so early, little thought of so sudden a catastrophe, and those that were in their beds were at once surprised with it: it was a morning of light and joy to Lot, who was so wonderfully delivered, but a dreadful one to the men of Sodom and the rest of the cities of the plain, with whom the scene was soon altered; likewise from hence it appeared, that the following tempest was extraordinary, and did not proceed from natural causes.
19:2419:24: Եւ Տէր տեղա՛ց ՚ի Սոդոմ եւ ՚ի Գոմոր ծըծումբ եւ հուր ՚ի Տեառնէ յերկնից[150]. [150] Ոմանք. Եւ Տէր տեղեաց ՚ի Սո՛՛։
24 Տէրը երկնքից ծծումբ ու կրակ թափեց Սոդոմի ու Գոմորի վրայ,
24 Այն ատեն Սոդոմի ու Գոմորի վրայ ծծումբ ու կրակ տեղաց Տէրոջը կողմանէ՝ երկնքէն։
Եւ Տէր տեղաց ի Սոդոմ եւ ի Գոմոր ծծումբ եւ հուր ի Տեառնէ յերկնից:

19:24: Եւ Տէր տեղա՛ց ՚ի Սոդոմ եւ ՚ի Գոմոր ծըծումբ եւ հուր ՚ի Տեառնէ յերկնից[150].
[150] Ոմանք. Եւ Տէր տեղեաց ՚ի Սո՛՛։
24 Տէրը երկնքից ծծումբ ու կրակ թափեց Սոդոմի ու Գոմորի վրայ,
24 Այն ատեն Սոդոմի ու Գոմորի վրայ ծծումբ ու կրակ տեղաց Տէրոջը կողմանէ՝ երկնքէն։
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19:2424: И пролил Господь на Содом и Гоморру дождем серу и огонь от Господа с неба,
19:24 καὶ και and; even κύριος κυριος lord; master ἔβρεξεν βρεχω shower; rain ἐπὶ επι in; on Σοδομα σοδομα Sodoma; Sothoma καὶ και and; even Γομορρα γομορρα Gomorra θεῖον θειον sulfur καὶ και and; even πῦρ πυρ fire παρὰ παρα from; by κυρίου κυριος lord; master ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven
19:24 וַֽ wˈa וְ and יהוָ֗ה [yhwˈāh] יְהוָה YHWH הִמְטִ֧יר himṭˈîr מטר rain עַל־ ʕal- עַל upon סְדֹ֛ם sᵊḏˈōm סְדֹם Sodom וְ wᵊ וְ and עַל־ ʕal- עַל upon עֲמֹרָ֖ה ʕᵃmōrˌā עֲמֹרָה Gomorrah גָּפְרִ֣ית gofrˈîṯ גָּפְרִית sulphur וָ wā וְ and אֵ֑שׁ ʔˈēš אֵשׁ fire מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִן־ min- מִן from הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
19:24. igitur Dominus pluit super Sodomam et Gomorram sulphur et ignem a Domino de caeloAnd the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven.
24. Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
19:24. Therefore, the Lord rained upon Sodom and Gomorrah sulphur and fire, from the Lord, out of heaven.
19:24. Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven:

24: И пролил Господь на Содом и Гоморру дождем серу и огонь от Господа с неба,
19:24
καὶ και and; even
κύριος κυριος lord; master
ἔβρεξεν βρεχω shower; rain
ἐπὶ επι in; on
Σοδομα σοδομα Sodoma; Sothoma
καὶ και and; even
Γομορρα γομορρα Gomorra
θεῖον θειον sulfur
καὶ και and; even
πῦρ πυρ fire
παρὰ παρα from; by
κυρίου κυριος lord; master
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
19:24
וַֽ wˈa וְ and
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
הִמְטִ֧יר himṭˈîr מטר rain
עַל־ ʕal- עַל upon
סְדֹ֛ם sᵊḏˈōm סְדֹם Sodom
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עֲמֹרָ֖ה ʕᵃmōrˌā עֲמֹרָה Gomorrah
גָּפְרִ֣ית gofrˈîṯ גָּפְרִית sulphur
וָ וְ and
אֵ֑שׁ ʔˈēš אֵשׁ fire
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִן־ min- מִן from
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
19:24. igitur Dominus pluit super Sodomam et Gomorram sulphur et ignem a Domino de caelo
And the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven.
19:24. Therefore, the Lord rained upon Sodom and Gomorrah sulphur and fire, from the Lord, out of heaven.
19:24. Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: «И пролил Господь… дождем серу и огонь от Господа с неба… и ниспроверг города сии…» Здесь, прежде всего, останавливает на себе внимание некоторая неестественность выражения: «и пролил Господь… от Господа…»

По объяснению отцов и учителей Церкви (Игнатий Богоносец, Иоанн Златоуст, Иустин Философ, Афанасий Александрийский, Киприан, Тертуллиан, и др.), здесь дано раздельное указание на два лица Пресвятой Троицы: на Бога-Отца и Бога-Сына. Сын Божий или Ангел Господень (Ангел Иеговы), Он же и Логос, являлся на землю и действовал именем Бога-Отца, Который, по слову Священного Писания, сам не судит мир, но весь этот суд отдал Сыну (Ин 5:22–23; 2: Сол 2:8; Откр 1:16; 2:16; 19:15).

(В славянском варианте написано: «И Господь одожди на Содом и Гоморр жупел, и огонь от Господа с небесе», после «жупел» — запятая. Очевидно, смысл получается совершенно иной, имеем типично уточняющий библейский стих, и нет необходимости пришивать сюда Логоса…)

Что касается характера самой катастрофы, разразившейся над четырьмя городами Пентополя (Содомом, Гоморрой, Адмой и Севоимом, — Втор 29:23; Ос 11:8), то, основываясь на данных самого текста («дождем серу и огонь… с неба»), а также принимая во внимание относящиеся к нему библейские параллели (Втор 29:23; Иер 49:18; 50:40; 2: Пет 2:6), свидетельство Иосифа Флавия и изыскания новейших ученых, можно предполагать, что она была двоякого рода: началась она страшным вулканическим извержением, сопровождавшимся пожаром смоляных болот и источников, во множестве покрывавших собой долину Сиддим (14:10); а окончилась затоплением всей этой долины из соседнего соленого озера, наступившим вследствие сильного понижения почвы, образовавшегося после вулканического извержения. Так Бог нередко пользуется естественными действиями и явлениями для обнаружения Своей верховной воли.

Замечательно, что море, образовавшееся на месте некогда цветущей Иорданской долины «Сиддим» и обыкновенно известное у нас под именем «Мертвого», в Священном Писании нигде не носит такого эпитета, а называется или морем равнины (Втор 3:17), или Соленым морем (14:3; Чис 34:3); оба последних названия вполне оправдывают вышеприведенную догадку о характере небесной кары, совершившейся над нечестивыми городами.

Наконец, в пользу того же предположения говорят и научные изыскания новейших географов Палестины, по вычислениям которых разность в глубине северной (древней) и южной (впоследствии образовавшейся) части Соленого моря сильно бросается в глаза, так как достигает почти 800: футов, и невольно заставляет предполагать разновременное их происхождение. К этому же должно добавить, что на южном берегу моря время от времени находят выбрасываемые с морского дна большие асфальтовые глыбы, явно вулканического происхождения.

Жена Лотова обращается в соляной столб.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24-29: Destruction of Sodom and Gomorrah.B. C. 1898.
24 Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; 25 And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.
Then, when Lot had got safely into Zoar, then this ruin came; for good men are taken away from the evil to come. Then, when the sun had risen bright and clear, promising a fair day, then this storm arose, to show that it was not from natural causes. Concerning this destruction observe, 1. God was the immediate author of it. It was destruction from the Almighty: The Lord rained--from the Lord (v. 24), that is, God from himself, by his own immediate power, and not in the common course of nature. Or, God the Son from God the Father; for the Father has committed all judgment to the Son. Note, He that is the Saviour will be the destroyer of those that reject the salvation. 2. It was a strange punishment, Job xxxi. 3. Never was the like before nor since. Hell was rained from heaven upon them. Fire, and brimstone, and a horrible tempest, were the portion of their cup (Ps. xi. 6); not a flash of lightning, which is destructive enough when God gives it commission, but a shower of lightning. Brimstone was scattered upon their habitation (Job xviii. 15), and then the fire soon fastened upon them. God could have drowned them, as he did the old world; but he would show that he has many arrows in his quiver, fire as well as water. 3. It was a judgment that laid all waste: It overthrew the cities, and destroyed all the inhabitants of them, the plain, and all that grew upon the ground, v. 25. It was an utter ruin, and irreparable. That fruitful valley remains to this day a great lake, or dead sea; it is called the Salt Sea, Num. xxxiv. 12. Travellers say that it is about thirty miles long and ten miles broad; it has no living creature in it; it is not moved by the wind; the smell of it is offensive; things do not easily sink in it. The Greeks call it Asphaltites, from a sort of pitch which it casts up. Jordan falls into it, and is lost there. 4. It was a punishment that answered to their sin. Burning lusts against nature were justly punished with this preternatural burning. Those that went after strange flesh were destroyed by strange fire, Jude 7. They persecuted the angels with their rabble, and made Lot afraid; and now God persecuted them with his tempest, and made them afraid with his storm, Ps. lxxxiii. 15. 5. It was designed for a standing revelation of the wrath of God against sin and sinners in all ages. It is, accordingly, often referred to in the scripture, and made a pattern of the ruin of Israel (Deut. xxix. 23), of Babylon (Isa. xiii. 19), of Edom (Jer. xlix. 17, 18), of Moab and Ammon, Zep. ii. 9. Nay, it was typical of the vengeance of eternal fire (Jude 7), and the ruin of all that live ungodly (2 Pet. ii. 6), especially that despise the gospel, Matt. x. 15. It is in allusion to this destruction that the place of the damned is often represented by a lake that burns, as Sodom did, with fire and brimstone. Let us learn from it, (1.) The evil of sin, and the hurtful nature of it. Iniquity tends to ruin. (2.) The terrors of the Lord. See what a fearful thing it is to fall into the hands of the living God!
26 But his wife looked back from behind him, and she became a pillar of salt.
This also is written for our admonition. Our Saviour refers to it (Luke xvii. 32), Remember Lot's wife. As by the example of Sodom the wicked are warned to turn from their wickedness, so by the example of Lot's wife the righteous are warned not to turn from their righteousness. See Ezek. iii. 18, 20. We have here,
I. The sin of Lot's wife: She looked back from behind him. This seemed a small thing, but we are sure, by the punishment of it, that it was a great sin, and exceedingly sinful. 1. She disobeyed an express command, and so sinned after the similitude of Adam's transgression, which ruined us all. 2. Unbelief was at the bottom of it; she questioned whether Sodom would be destroyed, and thought she might still have been safe in it. 3. She looked back upon her neighbours whom she had left behind with more concern than was fit, now that their day of grace was over, and divine justice was glorifying itself in their ruin. See Isa. lxvi. 24. 4. Probably she hankered after her house and goods in Sodom, and was loth to leave them. Christ intimates this to be her sin (Luke xvii. 31, 32); she too much regarded her stuff. 5. Her looking back evinced an inclination to go back; and therefore our Saviour uses it as a warning against apostasy from our Christian profession. We have all renounced the world and the flesh, and have set our faces heaven-ward; we are in the plain, upon our probation; and it is at our peril if we return into the interests we profess to have abandoned. Drawing back is to perdition, and looking back is towards it. Let us therefore fear, Heb. iv. 1.
II. The punishment of Lot's wife for this sin. She was struck dead in the place; yet her body did not fall down, but stood fixed and erect like a pillar, or monument, not liable to waste nor decay, as human bodies exposed to the air are, but metamorphosed into a metallic substance which would last perpetually. Come, behold the goodness and severity of God (Rom. xi. 22), towards Lot, who went forward, goodness; towards his wife, who looked back, severity. Though she was nearly related to a righteous man, though better than her neighbours, and though a monument of distinguishing mercy in her deliverance out of Sodom, yet God did not connive at her disobedience; for great privileges will not secure us from the wrath of God if we do not carefully and faithfully improve them. This pillar of salt should season us. Since it is such a dangerous thing to look back, let us always press forward, Phil. iii. 13, 14.
27 And Abraham gat up early in the morning to the place where he stood before the LORD: 28 And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace. 29 And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.
Our communion with God consists in our gracious regard to him and his gracious regard to us; we have here therefore the communion that was between God and Abraham, in the event concerning Sodom, as before in the consultation concerning it, for communion with God is to be kept up in providences as well as in ordinances.
I. Here is Abraham's pious regard to God in this event, in two things:-- 1. A careful expectation of the event, v. 27. He got up early to look towards Sodom; and, to intimate that his design herein was to see what became of his prayers, he went to the very place where he had stood before the Lord, and set himself there, as upon his watch tower, Hab. ii. 1. Note, When we have prayed we must look after our prayers, and observe the success of them. We must direct our prayer as a letter, and then look up for an answer, direct our prayer as an arrow, and then look up to see whether it reach the mark, Ps. v. 3. Our enquiries after news must be in expectation of an answer to our prayers. 2. An awful observation of it: He looked towards Sodom (v. 28), not as Lot's wife did, tacitly reflecting upon the divine severity, but humbly adoring it and acquiescing in it. Thus the saints, when they see the smoke of Babylon's torment rising up for ever (like Sodom's here), will say again and again, Alleluia, Rev. xix. 3. Those that have, in the day of grace, most earnestly interceded for sinners, will, in the day of judgment, be content to see them perish, and will glorify God in their destruction.
II. Here is God's favourable regard to Abraham, v. 29. As before, when Abraham prayed for Ishmael, God heard him for Isaac, so now, when he prayed for Sodom, he heard him for Lot. He remembered Abraham, and, for his sake, sent Lot out of the overthrow. Note, 1. God will certainly give an answer of peace to the prayer of faith, in his own way and time; though, for a while, it seem to be forgotten, yet, sooner or later, it will appear to be remembered. 2. The relations and friends of godly people fare the better for their interest in God and intercessions with him; it was out of respect to Abraham that Lot was rescued: perhaps this word encouraged Moses long afterwards to pray (Exod. xxxii. 13), Lord, remember Abraham; and see Isa. lxiii. 11.
Adam Clarke: Commentary on the Bible - 1831
19:24: The Lord rained - brimstone and fire from the Lord - As all judgment is committed to the Son of God, many of the primitive fathers and several modern divines have supposed that the words ויהוה vaihovah and מאת יהוה meeth Yehovah imply, Jehovah the Son raining brimstone and fire from Jehovah the Father; and that this place affords no mean proof of the proper Divinity of our blessed Redeemer. It may be so; but though the point is sufficiently established elsewhere, it does not appear to me to be plainly indicated here. And it is always better on a subject of this kind not to have recourse to proofs which require proofs to confirm them. It must however be granted that two persons mentioned as Jehovah in one verse, is both a strange and curious circumstance; and it will appear more remarkable when we consider that the person called Jehovah, who conversed with Abraham, (see Genesis 18)., and sent those two angels to bring Lot and his family out of this devoted place, and seems himself after he left off talking with Abraham to have ascended to heaven, Gen 19:33, does not any more appear on this occasion till we hear that Jehovah rained upon Sodom and Gomorrah brimstone and fire from Jehovah out of heaven. This certainly gives much countenance to the opinion referred to above, though still it may fall short of positive proof.
Brimstone and fire - The word גפרית gophrith, which we translate brimstone, is of very uncertain derivation. It is evidently used metaphorically, to point out the utmost degrees of punishment executed on the most flagitious criminals, in Deu 29:23; Job 18:15; Psa 11:6; Isa 34:9; Eze 38:22. And as hell, or an everlasting separation from God and the glory of his power, is the utmost punishment that can be inflicted on sinners, hence brimstone and fire are used in Scripture to signify the torments in that place of punishment. See Isa 30:33; Rev 14:10; Rev 19:20; Rev 20:10; Rev 21:8. We may safely suppose that it was quite possible that a shower of nitrous particles might have been precipitated from the atmosphere, here, as in many other places, called heaven, which, by the action of fire or the electric fluid, would be immediately ignited, and so consume the cities; and, as we have already seen that the plains about Sodom and Gomorrah abounded with asphaltus or bitumen pits, (see Gen 14:10), that what is particularly meant here in reference to the plain is the setting fire to this vast store of inflammable matter by the agency of lightning or the electric fluid; and this, in the most natural and literal manner, accounts for the whole plain being burnt up, as that plain abounded with this bituminous substance; and thus we find three agents employed in the total ruin of these cities, and all the circumjacent plain:
1. Innumerable nitrous particles precipitated from the atmosphere.
2. The vast quantity of asphaltus or bitumen which abounded in that country: and,
3. Lightning or the electric spark, which ignited the nitre and bitumen, and thus consumed both the cities and the plain or champaign country in which they were situated.
Albert Barnes: Notes on the Bible - 1834
19:24-26
Then follows the overthrow of the cities. "The Lord rained brimstone and fire from the Lord from the skies." Here the Lord is represented as present in the skies, whence the storm of desolation comes, and on the earth where it falls. The dale of Siddim, in which the cities were, appears to have abounded in asphalt and other combustible materials Gen 14:10. The district was liable to earthquakes and volcanic eruptions from the earliest to the latest times. We read of an earthquake in the days of king Uzziah Amo 1:1. An earthquake in 1759 destroyed many thousands of persons in the valley of Baalbec. Josephus (De Bell. Jud. iii. 10, 7) reports that the Salt Sea sends up in many places black masses of asphalt, which are not unlike headless bulls in shape and size. After an earthquake in 1834, masses of asphalt were thrown up from the bottom, and in 1837 a similar cause was attended with similar effects.
The lake lies in the lowest part of the valley of the Jordan, and its surface is about thirteen hundred feet below the level of the sea. In such a hollow, exposed to the burning rays of an unclouded sun, its waters evaporate as much as it receives by the influx of the Jordan. Its present area is about forty-five miles by eight miles. A peninsula pushes into it from the east called the Lisan, or tongue, the north point of which is about twenty miles from the south end of the lake. North of this point the depth is from forty to two hundred and eighteen fathoms. This southern part of the lake seems to have been the original dale of Siddim, in which were the cities of the vale. The remarkable salt hills lying on the south of the lake are still called Khashm Usdum (Sodom). A tremendous storm, accompanied with flashes of lightning, and torrents of rain, impregnated with sulphur, descended upon the doomed cities.
From the injunction to Lot to "flee to the mountain," as well as from the nature of the soil, we may infer that at the same time with the awful conflagration there was a subsidence of the ground, so that the waters of the upper and original lake flowed in upon the former fertile and populous dale, and formed the shallow southern part of the present Salt Sea. In this pool of melting asphalt and sweltering, seething waters, the cities seem to have sunk foRev_er, and left behind them no vestiges of their existence. Lot's wife lingering behind her husband, and looking back, contrary to the express command of the Lord, is caught in the sweeping tempest, and becomes a pillar of salt: so narrow was the escape of Lot. The dashing spray of the salt sulphurous rain seems to have suffocated her, and then encrusted her whole body. She may have burned to a cinder in the furious conflagration. She is a memorable example of the indignation and wrath that overtakes the halting and the backsliding.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:24: the Lord: Deu 29:23; Job 18:15; Psa 11:6; Isa 1:9, Isa 13:19; Jer 20:16, Jer 49:18, Jer 50:40; Lam 4:6; Eze 16:49, Eze 16:50; Hos 11:8; Amo 4:11; Zep 2:9; Mat 11:23, Mat 11:24; Luk 17:28, Luk 17:29; Pe2 2:6; Jde 1:7
brimstone: The word rendered "brimstone," (q. d. brennestone, or brinnestone, id est burning-stone), is always rendered by the LXX "sulphur," and seems to denote a meteorous inflammable matter.
John Gill
19:24 Then the Lord rained upon Sodom, and upon Gomorrah, brimstone and fire from the Lord out of heaven. And not upon those two cities only, but upon Admah and Zeboiim also, see Deut 29:23; this was not a common storm of thunder and lightning, with which often there is a smell of sulphur or brimstone; but this was a continued shower of sulphurous fire, or of burning flaming brimstone, which at once consumed those cities and the inhabitants of them; and the land adjacent being bituminous, or however some parts of it, full of slimepits, or pits of bitumen, a liquid of a pitchy quality, Gen 14:10; this flaming sulphur falling thereon, must burn in a most fierce and furious manner; and which utterly consumed not only houses, goods, and everything upon the land, but the land itself, and turned it into a bituminous lake, called to this day, from thence, the Lake Asphaltites, the Greek word for bitumen being "asphaltos". Of this conflagration some Heathen writers speak, as particularly Tacitus (f) who says, some large and famous cities, or, as some copies have it, Jewish ones, not far from Jordan, were struck with thunderbolts, and were fired "igni ceolesti", with fire from heaven, and were consumed; and so Solinus (g) relates, that,"at some distance from Jerusalem, a sorrowful lake appears, which the black ground testifies was stricken by heaven and turned into ashes; where were two towns, the one called Sodomum, the other Gomorrum.''This was a righteous judgment on those cities, and a just retaliation for their sin; their sin was an unnatural one, and nature is inverted to punish them, fire comes down from heaven, or hell from heaven, as Salvian's words are, to consume them; they burned with lusts one against another, and flaming sheets of sulphurous fire fall upon them, burn and destroy them; and, in allusion to this terrible conflagration, hell is called the lake which burns with fire and brimstone, Jude 1:7 Rev_ 20:14; and this destruction was brought upon them by Jehovah the Son of God, who had appeared to Abraham in an human form, and gave him notice of it, and heard all he had to plead for those cities, and then departed from him to Sodom, and was the author of this sad catastrophe; this amazing shower of fire and brimstone was rained by him from Jehovah his Father, out of heaven; so the Targums of Jonathan and Jerusalem both call him, the Word of the Lord.
(f) Hist. l. 5. c. 7. (g) Polyhistor. c. 48.
John Wesley
19:24 Then the Lord rained - from the Lord - God the Son, from God the Father, for the Father has committed all judgment to the Son. He that is the Saviour will be the destroyer of those that reject the salvation.
Robert Jamieson, A. R. Fausset and David Brown
19:24 Then the Lord rained . . . brimstone and fire from . . . heaven--God, in accomplishing His purposes, acts immediately or mediately through the agency of means; and there are strong grounds for believing that it was in the latter way He effected the overthrow of the cities of the plain--that it was, in fact, by a volcanic eruption. The raining down of fire and brimstone from heaven is perfectly accordant with this idea since those very substances, being raised into the air by the force of the volcano, would fall in a fiery shower on the surrounding region. This view seems countenanced by Job [Job 1:16; Job 18:15]. Whether it was miraculously produced, or the natural operation employed by God, it is not of much consequence to determine: it was a divine judgment, foretold and designed for the punishment of those who were sinners exceedingly.
19:2519:25: եւ կործանեաց զքաղաքսն զայնոսիկ, եւ զամենայն կողմանսն, եւ զամենայն բնակիչս քաղաքացն, եւ զամենայն բոյս երկրին։
25 կործանեց այդ քաղաքներն ու դրանց ամբողջ շրջակայքը, ոչնչացրեց քաղաքների բոլոր բնակիչներին ու երկրի ամբողջ բուսականութիւնը:
25 Այն քաղաքները ու բոլոր դաշտը եւ այն քաղաքներուն բոլոր բնակիչները ու երկրի վրայ բուսածը կորսնցուց։
եւ կործանեաց զքաղաքսն զայնոսիկ եւ զամենայն [249]կողմանսն եւ զամենայն բնակիչս քաղաքացն եւ [250]զամենայն բոյս`` երկրին:

19:25: եւ կործանեաց զքաղաքսն զայնոսիկ, եւ զամենայն կողմանսն, եւ զամենայն բնակիչս քաղաքացն, եւ զամենայն բոյս երկրին։
25 կործանեց այդ քաղաքներն ու դրանց ամբողջ շրջակայքը, ոչնչացրեց քաղաքների բոլոր բնակիչներին ու երկրի ամբողջ բուսականութիւնը:
25 Այն քաղաքները ու բոլոր դաշտը եւ այն քաղաքներուն բոլոր բնակիչները ու երկրի վրայ բուսածը կորսնցուց։
zohrab-1805▾ eastern-1994▾ western am▾
19:2525: и ниспроверг города сии, и всю окрестность сию, и всех жителей городов сих, и произрастания земли.
19:25 καὶ και and; even κατέστρεψεν καταστρεφω overturn τὰς ο the πόλεις πολις city ταύτας ουτος this; he καὶ και and; even πᾶσαν πας all; every τὴν ο the περίοικον περιοικος neighbor; neighborhood καὶ και and; even πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in ταῖς ο the πόλεσιν πολις city καὶ και and; even πάντα πας all; every τὰ ο the ἀνατέλλοντα ανατελλω spring up; rise ἐκ εκ from; out of τῆς ο the γῆς γη earth; land
19:25 וַֽ wˈa וְ and יַּהֲפֹךְ֙ yyahᵃfōḵ הפך turn אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the עָרִ֣ים ʕārˈîm עִיר town הָ hā הַ the אֵ֔ל ʔˈēl אֵל these וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the כִּכָּ֑ר kkikkˈār כִּכָּר disk וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הֶ he הַ the עָרִ֔ים ʕārˈîm עִיר town וְ wᵊ וְ and צֶ֖מַח ṣˌemaḥ צֶמַח sprout הָ hā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
19:25. et subvertit civitates has et omnem circa regionem universos habitatores urbium et cuncta terrae virentiaAnd he destroyed these cities, and all the country about, all the inhabitants of the cities, and all things that spring from the earth.
25. and he overthrew those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground.
19:25. And he overturned these cities, and all the surrounding region: all the inhabitants of the cities, and everything that springs from the land.
19:25. And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.
And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground:

25: и ниспроверг города сии, и всю окрестность сию, и всех жителей городов сих, и произрастания земли.
19:25
καὶ και and; even
κατέστρεψεν καταστρεφω overturn
τὰς ο the
πόλεις πολις city
ταύτας ουτος this; he
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
περίοικον περιοικος neighbor; neighborhood
καὶ και and; even
πάντας πας all; every
τοὺς ο the
κατοικοῦντας κατοικεω settle
ἐν εν in
ταῖς ο the
πόλεσιν πολις city
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἀνατέλλοντα ανατελλω spring up; rise
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
19:25
וַֽ wˈa וְ and
יַּהֲפֹךְ֙ yyahᵃfōḵ הפך turn
אֶת־ ʔeṯ- אֵת [object marker]
הֶ he הַ the
עָרִ֣ים ʕārˈîm עִיר town
הָ הַ the
אֵ֔ל ʔˈēl אֵל these
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
כִּכָּ֑ר kkikkˈār כִּכָּר disk
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הֶ he הַ the
עָרִ֔ים ʕārˈîm עִיר town
וְ wᵊ וְ and
צֶ֖מַח ṣˌemaḥ צֶמַח sprout
הָ הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
19:25. et subvertit civitates has et omnem circa regionem universos habitatores urbium et cuncta terrae virentia
And he destroyed these cities, and all the country about, all the inhabitants of the cities, and all things that spring from the earth.
19:25. And he overturned these cities, and all the surrounding region: all the inhabitants of the cities, and everything that springs from the land.
19:25. And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:25: And he overthrew those cities, and all the plain - This forms what is called the lake Asphaltites, Dead Sea, or Salt Sea, which, according to the most authentic accounts, is about seventy miles in length, and eighteen in breadth.
The most strange and incredible tales are told by many of the ancients, and by many of the moderns, concerning the place where these cities stood. Common fame says that the waters of this sea are so thick that a stone will not sink in them, so tough and clammy that the most boisterous wind cannot ruffle them, so deadly that no fish can live in them, and that if a bird happen to fly over the lake, it is killed by the poisonous effluvia proceeding from the waters; that scarcely any verdure can grow near the place, and that in the vicinity where there are any trees they bear a most beautiful fruit, but when you come to open it you find nothing but ashes! and that the place was burning long after the apostles' times. These and all similar tales may be safely pronounced great exaggerations of facts, or fictions of ignorant, stupid, and superstitious monks, or impositions of unprincipled travelers, who, knowing that the common people are delighted with the marvelous, have stuffed their narratives with such accounts merely to procure a better sale for their books.
The truth is, the waters are exceedingly salt, far beyond the usual saltiness of the sea, and hence it is called the Salt Sea. In consequence of this circumstance bodies will float in it that would sink in common salt water, and probably it is on this account that few fish can live in it. But the monks of St. Saba affirmed to Dr. Shaw, that they had seen fish caught in it; and as to the reports of any noxious quality in the air, or in the evaporations from its surface, the simple fact is, lumps of bitumen often rise from the bottom to its surface, and exhale a fetid odor which does not appear to have any thing poisonous in it. Dr. Pococke swam in it for nearly a quarter of an hour, and felt no kind of inconvenience; the water, he says, is very clear, and having brought away a bottle of it, he "had it analyzed, and found it to contain no substances besides salt and a little alum."
As there are frequent eruptions of a bituminous matter from the bottom of this lake, which seem to argue a subterraneous fire, hence the accounts that this place was burning even after the days of the apostles. And this phenomenon still continues, for "masses of bitumen," says Dr. Shaw, "in large hemispheres, are raised at certain times from the bottom, which, as soon as they touch the surface, and are thereby acted upon by the external air, burst at once, with great smoke and noise, like the pulvis fulminans of the chemists, and disperse themselves in a thousand pieces. But this only happens near the shore, for in greater depths the eruptions are supposed to discover themselves in such columns of smoke as are now and then observed to arise from the lake. And perhaps to such eruptions as these we may attribute that variety of pits and hollows, not unlike the traces of many of our ancient limekilns, which are found in the neighborhood of this lake. The bitumen is in all probability accompanied from the bottom with sulphur, as both of them are found promiscuously upon the shore, and the latter is precisely the same with common native sulphur; the other is friable, yielding upon friction, or by being put into the fire, a fetid smell." The bitumen, after having been some time exposed to the air, becomes indurated like a stone. I have some portions of it before me, brought by a friend of mine from the spot; it is very black, hard, and on friction yields a fetid odor.
For several curious particulars on this subject, see Dr. Pococke's Travels, vol. ii., part 1, chap. 9, and Dr. Shaw's Travels, 4th. edit., p. 346, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:25: Gen 13:10, Gen 14:3; Psa 107:34
John Gill
19:25 And he overthrew those cities,.... Of Sodom, Gomorrah, Admah, and Zeboiim: very probably at the same time that this fiery tempest was in the heavens, there was an earthquake which overthrew the cities; and so Strabo (h) makes the lake, which is now the place where they stood, to be owing to earthquakes and eruptions of fire, and of hot bituminous and sulphurous waters; and says nothing of fire from heaven, which yet Tacitus and Solinus do, being unacquainted with the sacred history:
and all the plain; the plain of Jordan, and the cities on it, all but Zoar; not all the five cities, as Josephus (i): Egesippus (k) and other authors mistake, only the four above mentioned. Strabo (l) speaks of thirteen cities being formerly upon this spot, of which Sodom was the metropolis:
and all the inhabitants of the cities; none were spared, all were destroyed, but Lot, his wife, and two daughters:
and that which grew upon the ground; the trees, herbs, and plants; these were all turned up by the earthquake, and burnt with fire from heaven: Tacitus, in his account of this conflagration, says,"the fields, which were formerly fruitful, and inhabited by many cities, were burnt up with lightning; and there are traces (he adds) yet remain; the earth itself looks torrid, and has lost its fruitful virtue; for whatsoever grows up of itself, or is sown and rises up in the plant or flower, or grows up to its usual species, becomes black and empty, and vanishes into ashes.''The place where those cities stood is now a lake, and is sometimes called the salt sea, Gen 14:3; and sometimes the dead sea, because it is said, no creature can live in it; and sometimes called the Lake Asphaltites, from its bituminous and pitchy quality: though Reland (o) has attempted to confute the notion that the cities of Sodom, &c. stood where this lake now is: and the many things that have been reported of this lake and parts adjacent, by various historians, supposed to be of good credit, are by modern travellers exploded (p); as those of no living creature being bred in it; of bodies not sinking in it; and of birds being unable to fly over it; and of the cities appearing under water in a clear day; and of the apples of Sodom, which look beautiful to the eye, but when touched fall into ashes; many of which Josephus (q) himself relates: indeed, Ludovicus Vartomanus (r), a traveller in those parts in the beginning of the sixteenth century, says,"there yet remain the ruins of the destroyed city, as a witness of God's wrath; we may affirm, there are three cities, and each of them situated on the decline of three hills, and the ruins appear about the height of three or four cubits; there is yet seen, I scarce know what, something like blood, or rather like red wax mixed with earth:''and our countryman Mr. Sandys (s), though he questions some of the above things before related, especially concerning the apples, yet says,"not far from thence grows a tree whose fruit is like a green walnut, which he saw, and which they say never ripens.''This lake of Sodom, according to Josephus (t), is five hundred and eighty furlongs in length unto Zoar, and one hundred fifty broad; but, according to modern accounts, it is twenty four leagues in length, and six or seven in breadth (u); the Arabic geographer (w) says, it is sixty miles in length, and twelve in breadth; it is now called by the Arabs, Bahar Louth, Lot's lake.
(h) Geograph. l. 16. p. 526. (i) De Bello Jud. l. 4. c. 8. sect. 4. (k) De excidio urb. l. 4. c. 18. (l) Ut supra. (Geograph. l. 16. p. 526.) (o) Palestina illustrata, tom. 1. l. 1. c. 38. p. 254, &c. (p) Vid. Universal History, vol. 2. p. 421, &c. See Egmont and Heyman's Travels, vol. 1. p. 341. (q) De Bello Jud. l. 4. c. 8. sect. 4. (r) Navigat. l. 1. c. 10. (s) Travels, l. 3. p. 110, 111. Ed. 5. (t) Ut supra. (De Bello Jud. l. 4. c. 8. sect. 4.) (u) Universal History, ib. p. 424. See Egmont, &c. ib, p. 342. (w) Scherif Ibn Idris, apud Reland. ib. p. 249.
John Wesley
19:25 And he overthrew the cities, and all the inhabitants of them, the plain, and all that grew upon the ground - It was an utter ruin, and irreparable; that fruitful valley remains to this day a great lake, or dead sea. Travelers say it is about thirty miles long, and ten miles broad. It has no living creature in it: it is not moved by the wind: the smell of it is offensive: things do not easily sink in it. The Greeks call it Asphaltis, from a sort of pitch which it casts up. Jordan falls into it, and is lost there. It was a punishment that answered their sin. Burning lusts against nature were justly punished with this preternatural burning.
19:2619:26: Եւ դարձաւ կինն Ղովտայ յետս, եւ եղեւ արձա՛ն աղի։
26 Ղովտի կինը ետ նայեց ու դարձաւ աղէ արձան:
26 Բայց ետեւէն անոր կինը ետին նայեցաւ ու աղի արձան եղաւ։
Եւ [251]դարձաւ կինն Ղովտայ յետս, եւ եղեւ արձան աղի:

19:26: Եւ դարձաւ կինն Ղովտայ յետս, եւ եղեւ արձա՛ն աղի։
26 Ղովտի կինը ետ նայեց ու դարձաւ աղէ արձան:
26 Բայց ետեւէն անոր կինը ետին նայեցաւ ու աղի արձան եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2626: Жена же [Лотова] оглянулась позади его, и стала соляным столпом.
19:26 καὶ και and; even ἐπέβλεψεν επιβλεπω look on ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after καὶ και and; even ἐγένετο γινομαι happen; become στήλη στηλη salt
19:26 וַ wa וְ and תַּבֵּ֥ט ttabbˌēṭ נבט look at אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman מֵ mē מִן from אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after וַ wa וְ and תְּהִ֖י ttᵊhˌî היה be נְצִ֥יב nᵊṣˌîv נְצִיב pillar מֶֽלַח׃ mˈelaḥ מֶלַח salt
19:26. respiciensque uxor eius post se versa est in statuam salisAnd his wife looking behind her, was turned into a statue of salt.
26. But his wife looked back from behind him, and she became a pillar of salt.
19:26. And his wife, looking behind herself, was turned into a statue of salt.
19:26. But his wife looked back from behind him, and she became a pillar of salt.
But his wife looked back from behind him, and she became a pillar of salt:

26: Жена же [Лотова] оглянулась позади его, и стала соляным столпом.
19:26
καὶ και and; even
ἐπέβλεψεν επιβλεπω look on
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
καὶ και and; even
ἐγένετο γινομαι happen; become
στήλη στηλη salt
19:26
וַ wa וְ and
תַּבֵּ֥ט ttabbˌēṭ נבט look at
אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman
מֵ מִן from
אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after
וַ wa וְ and
תְּהִ֖י ttᵊhˌî היה be
נְצִ֥יב nᵊṣˌîv נְצִיב pillar
מֶֽלַח׃ mˈelaḥ מֶלַח salt
19:26. respiciensque uxor eius post se versa est in statuam salis
And his wife looking behind her, was turned into a statue of salt.
19:26. And his wife, looking behind herself, was turned into a statue of salt.
19:26. But his wife looked back from behind him, and she became a pillar of salt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
26: «Жена же Лотова оглянулась позади его, и стала соляным столпом…» Что наказание жены Лота за ослушание повеления Ангелов (17: ст.), служившее выражением ее сочувствия к нечестивым, не аллегория, как думали некоторые, а действительный, исторический факт, об этом свидетельствует автор кн. Премудрости Соломона (10:7–8) и сам Господь наш Иисус Христос (Лк 17:32).

Предполагают, что в тот самый момент, когда жена Лота остановилась, чтобы взглянуть на город, она была охвачена разрушительным, вулканическим вихрем, который не только мгновенно в том же самом положении умертвил ее, но и покрыл своего рода асфальтовой корой; с течением времени эта окаменелая форма приняла на себя и целый ряд соляных отложений из образовавшегося здесь соляного моря и таким путем со временем превратилась в большую соляную глыбу, или соляной столб.

Иос. Флавий приводит предание, согласно которому на один из соляных столбов близ Мертвого моря указывали, как на остатки жены Лота (Древ 1:11, 4), а современные арабы и доселе называют этим именем соляной столб, около 40: фут. вышины, к востоку от местечка «Усдум», созвучного с библейским «Содомом».
Adam Clarke: Commentary on the Bible - 1831
19:26: She became a pillar of salt - The vast variety of opinions, both ancient and modern, on the crime of Lot's wife, her change, and the manner in which that change was effected, are in many cases as unsatisfactory as they are ridiculous. On this point the sacred Scripture says little. God had commanded Lot and his family not to look behind them; the wife of Lot disobeyed this command; she looked back from behind him - Lot, her husband, and she became a pillar of salt. This is all the information the inspired historian has thought proper to give us on this subject; it is true the account is short, but commentators and critics have made it long enough by their laborious glosses. The opinions which are the most probable are the following:
1. "Lot's wife, by the miraculous power of God, was changed into a mass of rock salt, probably retaining the human figure."
2. "Tarrying too long in the plain, she was struck with lightning and enveloped in the bituminous and sulphuric matter which abounded in that country, and which, not being exposed afterwards to the action of the fire, resisted the air and the wet, and was thus rendered permanent."
3. "She was struck dead and consumed in the burning up of the plain; and this judgment on her disobedience being recorded, is an imperishable memorial of the fact itself, and an everlasting warning to sinners in general, and to backsliders or apostates in particular."
On these opinions it may be only necessary to state that the two first understand the text literally, and that the last considers it metaphorically. That God might in a moment convert this disobedient woman into a pillar or mass of salt, or any other substance, there can be no doubt. Or that, by continuing in the plain till the brimstone and fire descended from heaven, she might be struck dead with lightning, and indurated or petrified on the spot, is as possible. And that the account of her becoming a pillar of salt may be designed to be understood metaphorically, is also highly probable. It is certain that salt is frequently used in the Scriptures as an emblem of incorruption, durability, etc. Hence a covenant of salt, Num 18:19, is a perpetual covenant, one that is ever to be in full force, and never broken; on this ground a pillar of salt may signify no more in this case than an everlasting monument against criminal curiosity, unbelief, and disobedience.
Could we depend upon the various accounts given by different persons who pretend to have seen the wife of Lot standing in her complete human form, with all her distinctive marks about her, the difficulty would be at an end. But we cannot depend on these accounts; they are discordant, improbable, ridiculous, and often grossly absurd. Some profess to have seen her as a heap of salt; others, as a rock of salt; others, as a complete human being as to shape, proportion of parts, etc., etc., but only petrified.
This human form, according to others, has still resident in it a miraculous continual energy; break off a finger, a toe, an arm, etc., it is immediately reproduced, so that though multitudes of curious persons have gone to see this woman, and every one has brought away a part of her, yet still she is found by the next comer a complete human form! To crown this absurd description, the author of the poem De Sodoma, usually attributed to Tertullian, and annexed to his works, represents her as yet instinct with a portion of animal life, which is unequivocally designated by certain signs which every month produces. I shall transcribe the whole passage and refer to my author; and as I have given above the sense of the whole, my readers must excuse me from giving a more literal translation: -
- et simul illic
In fragilem mutata salem, stetit ipsa sepulchrum,
Ipsaque imago sibi, formam sine corpore servans
Durat adhuc etenim nuda statione sub aethra,
Nec pluviis dilapsa situ, nec diruta ventis.
Quinettam, si quis mutilaverit advena formam,
Protinus ex sese suggestu vulnera complet.
Dicitur et vivens alio sub corpore sexus
Munificos solito dispungere sanguine menses
Teetulliani Opera, vol. ii., p. 731. Edit. Oberthur.
The sentiment in the last lines is supported by Irenaeus, who assures us that, though still remaining as a pillar of salt, the statue, in form and other natural accidents, exhibits decisive proofs of its original. Jam non caro corruptibilis, sed statua salis semper manens, et, per naturalla, ea quoe sunt consuetudinis hominis ostendens, lib. iv., c. 51. To complete this absurdity, this father makes her an emblem of the true Church, which, though she suffers much, and often loses whole members, yet preserves the pillar of salt, that is, the foundation of the true faith, etc. See Calmet.
Josephus says that this pillar was standing in his time, and that himself had seen it: Εις στηλην ἁλων μετεβαλεν, ἱοτορηκα δ' αυτην· ετι γαρ και νυν διαμενει. Ant. lib. i., c. xi. 3, 4.
St. Clement, in his First Epistle to the Corinthians, chap. 2, follows Josephus, and asserts that Lot's wife was remaining even at that time as a pillar of salt.
Authors of respectability and credit who have since traveled into the Holy Land, and made it their business to inquire into this subject in the most particular and careful manner, have not been able to meet with any remains of this pillar; and all accounts begin now to be confounded in the pretty general concession, both of Jews and Gentiles, that either the statue does not now remain, or that some of the heaps of salt or blocks of salt rock which are to be met with in the vicinity of the Dead Sea, may be the remains of Lot's wife! All speculations on this subject are perfectly idle; and if the general prejudice in favor of the continued existence of this monument of God's justice had not been very strong, I should not have deemed myself justified in entering so much at length into the subject. Those who profess to have seen it, have in general sufficiently invalidated their own testimony by the monstrous absurdities with which they have encumbered their relations. Had Lot's wife been changed in the way that many have supposed, and had she been still preserved somewhere in the neighborhood of the Dead Sea, surely we might expect some account of it in after parts of the Scripture history; but it is never more mentioned in the Bible, and occurs nowhere in the New Testament but in the simple reference of our Lord to the judgment itself, as a warning to the disobedient and backsliding, Luk 17:32 : Remember Lot's wife!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:26: looked: This unhappy woman, says the Rev_. T. Scott, "looked back," contrary to God's express command, perhaps with a hope of returning, which latter supposition is favoured by our Lord's words, "Let him not return back. remember Lot's wife." She was, therefore, instantaneously struck dead and petrified, and thus remained to after ages a visible monument of the Divine displeasure. Gen 19:17; Pro 14:14; Luk 17:31, Luk 17:32; Heb 10:38
and: Num 16:38
Carl Friedrich Keil and Franz Delitzsch
19:26
On the way, Lot's wife, notwithstanding the divine command, looked "behind him away," - i.e., went behind her husband and looked backwards, probably from a longing for the house and the earthly possessions she had left with reluctance (cf. Lk 17:31-32), - and "became a pillar of salt." We are not to suppose that she was actually turned into one, but having been killed by the fiery and sulphureous vapour with which the air was filled, and afterwards encrusted with salt, she resembled an actual statue of salt; just as even now, from the saline exhalation of the Dead Sea, objects near it are quickly covered with a crust of salt, so that the fact, to which Christ refers in Lk 17:32, may be understood without supposing a miracle.
(Note: But when this pillar of salt is mentioned in Wis. 11:7 and Clemens ad Cor. xi. as still in existence, and Josephus professes to have seen it, this legend is probably based upon the pillar-like lumps of salt, which are still to be seen at Mount Usdum (Sodom), on the south-western side of the Dead Sea.)
- In Gen 19:27, Gen 19:28, the account closes with a remark which points back to Gen 18:17., viz., that Abraham went in the morning to the place where he had stood the day before, interceding with the Lord for Sodom, and saw how the judgment had fallen upon the entire plain, since the smoke of the country went up like the smoke of a furnace. Yet his intercession had not been in vain.
Geneva 1599
19:26 But his wife looked back from behind him, and she became a (n) pillar of salt.
(n) Concerning the body only: this was a notable monument of God's vengeance to all who passed that way.
John Gill
19:26 But his wife looked back from behind him,.... That is, the wife of Lot, whose name the Jewish writers (x) say was Adith, or as others Irith (y); and, according to the Targums of Jonathan and Jerusalem, she was a native of Sodom: now, as they were going from Sodom to Zoar, she was behind Lot, his back was to her, so that he could not see her; this was a temptation to her to look back, since her husband could not see her; and this she did, either, as the above paraphrases suggest, that she might see what would be the end of her father's house and family, or whether her married daughters, if she had any, were following her, after whom her bowels yearned; or being grieved for the goods and substance left behind, and for the people of Sodom in general, for whom she had too much concern; however, be it on what account it may, she was severely punished for it:
and she became a pillar of salt; was struck dead at once, either by the immediate hand of God, or by the shower of fire and brimstone; and her body was at once changed into a metallic substance, a kind of salt, hard and durable, such as Pliny (z) speaks of, cut out of rocks, with which houses were built, and hardened with the sun, and could scarcely be cut with an iron instrument; so that she did not fall to the ground, but stood up erect as a pillar, retaining very probably the human form, Josephus (a) says, this pillar continued to his times, and that he saw it; Irenaeus (b) and Tertullian (c) speak of it as in their times, a thing incredible; and Benjamin of Tudela says (d), it stood in his times two parsas from the sea of Sodom; and though the flocks were continually licking it, yet it grew again to its former size. Rauwolff (e) relates something of the same kind by information, but not on his own testimony; that the pilgrims who visit it used to beat off some small pieces, and yet was found whole again; nay, which is beyond all credit, that they once knocked off a whole hand and took it away, and when they returned found it whole again: and one (f) that travelled in those parts in the beginning of the sixteenth century affirms, that almost in the midway to Zoar is seen to this day the pillar of salt into which Lot's wife was turned; he does not say indeed that he saw it, but leaves his reader to think so; and the Jerusalem Targum says, it will remain until the resurrection; but modern travellers of credit and intelligence could never see it; and when they have inquired of the country people about it, they either tell them there is no such thing, or say it stands in the mountains, where it cannot be come at, because of the Arabs, or because of wild beasts (g): but no doubt there was such a statue, but how long it continued cannot be said; nor should it be thought incredible, when there are similar facts affirmed by authors of the best credit and reputation: Aventinus (h) reports, that in Bavaria, in 1348, more than fifty peasants, with the cows they had milked, at the time of an earthquake were struck with a pestilential air, and stiffened into statues of salt, and which he himself saw, and the chancellor of Austria: and Bisselius relates (i), that Didacus Almagrus, who was the first person that with his army penetrated through the cold countries from Peru into Chile, lost abundance of his men, through the extremity of the cold and a pestiferous air; and that, returning to the same place five months afterwards, he found his men, horse and foot, standing unmoved, unconsumed, in the same situation, form, and habit, the pestilence had fastened them; one lying on the ground, another standing upright, another holding his bridle in his hand, as if about to shake it; in short, he found them just as he left them, without any ill smell or colour, common to corpses: indeed, the very fables of the Heathens, which seem to be hammered out of this history, serve to confirm the truth of the whole of it: as the fable of Jupiter and Mercury coming to a certain place in Phrygia, where they were hospitably entertained by Baucis and Philemon, when the doors were shut against them by others; wherefore they directed their guests, after being entertained by them, to leave the place and follow them to the mountains, when they turned the town into a standing lake (k): and also that of Niobe being changed into a marble stone while weeping for the death of her children: and of Olenus and Lethaea, turned into stones also (l). But, leaving these, and passing by other instances that might be observed, we are directed to remember this wonderful case by our Lord himself, Lk 17:32; and it should be an instruction to us not to look back nor turn back from the profession of the true religion we have made, but to follow Christ, and abide by his truths and ordinances.
(x) Pirke Eliezer, c. 25. (y) Baal Hatturim in loc. (z) Nat. Hist. l. 31. c. 7. (a) Antiqu. l. 1. c. 11. sect. 4. (b) Adv. Haeres. l. 4. c. 51. (c) In Carmine Sodoma. (d) ltinerarium, p. 44. (e) Travels, par. 3. c. 21. p. 313. by Ray. (f) Baumgarten. Peregrinatio, l. 3. c. 12. p. 96. (g) Universal History, ib. p. 124. Witsii Miscellan. Sacr. tom. 2. p. 195. (h) Annal. Bojor. apud Heidegger. Hist. Patriarch. tom. 2. exercitat. 8. p. 270. & Witsii Miscellan. tom. 2. exercitat. 7. p. 201. (i) Argonaut. Americ. l. 14. c. 2. apud Witsium, ib. p. 202. (k) Ovid. Metamorph. l. 8. fab. 8. (l) Ib. l. 6. fab. 4. & l. 10. fab. 1. Apollodor. de Deorum Orig. l. 3. p. 146.
John Wesley
19:26 But his wife looked back from behind him - Herein she disobeyed an express command. Probably she hankered after her house and goods in Sodom, and was loath to leave them. Christ intimates this to be her sin, Lk 17:31-32, she too much regarded her stuff. And her looking back spoke an inclination to go back; and therefore our Saviour uses it as a warning against apostasy from our Christian profession. And she became a pillar of salt - She was struck dead in the place, yet her body did not fall down, but stood fixed and erect like a pillar or monument, not liable to waste or decay, as human bodies exposed to the air are, but metamorphosed into a metallic substance, which would last perpetually. Our communion with God consists in our gracious regard to him, and his gracious regard to us. We have here therefore the communion that was between God and Abraham in the event concerning Sodom, as before in the consultation concerning It; for communion with God is to be kept up in providences as well as in ordinances.
Robert Jamieson, A. R. Fausset and David Brown
19:26 Lot was accompanied by his wife and two daughters. But whether it was from irresistible curiosity or perturbation of feeling, or that she was about to return to save something, his wife lingered, and while thus disobeying the parting counsel, "to look not back, nor stay in all the plain" [Gen 19:17], the torrent of liquid lava enveloped her so that she became the victim of her supine indolence or sinful rashness.
19:2719:27: Եւ կանխեալ Աբրաամ ընդ առաւօտն ՚ի տեղին ուր կայր առաջի Տեառն.
27 Աբրահամը վաղ առաւօտեան գնաց այնտեղ, ուր ինքը կանգնել էր Տիրոջ առաջ,
27 Աբրահամ առտուն կանուխ ելլելով՝ Տէրոջը առջեւ կայնած տեղը եկաւ
Եւ կանխեալ Աբրահամ ընդ առաւօտն ի տեղին ուր կայր առաջի Տեառն:

19:27: Եւ կանխեալ Աբրաամ ընդ առաւօտն ՚ի տեղին ուր կայր առաջի Տեառն.
27 Աբրահամը վաղ առաւօտեան գնաց այնտեղ, ուր ինքը կանգնել էր Տիրոջ առաջ,
27 Աբրահամ առտուն կանուխ ելլելով՝ Տէրոջը առջեւ կայնած տեղը եկաւ
zohrab-1805▾ eastern-1994▾ western am▾
19:2727: И встал Авраам рано утром и [пошел] на место, где стоял пред лицем Господа,
19:27 ὤρθρισεν ορθριζω get up at dawn δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam τὸ ο the πρωὶ πρωι early εἰς εις into; for τὸν ο the τόπον τοπος place; locality οὗ ου.1 where εἱστήκει ιστημι stand; establish ἐναντίον εναντιον next to; before κυρίου κυριος lord; master
19:27 וַ wa וְ and יַּשְׁכֵּ֥ם yyaškˌēm שׁכם rise early אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham בַּ ba בְּ in † הַ the בֹּ֑קֶר bbˈōqer בֹּקֶר morning אֶל־ ʔel- אֶל to הַ֨ hˌa הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָ֥מַד ʕˌāmaḏ עמד stand שָׁ֖ם šˌām שָׁם there אֶת־ ʔeṯ- אֵת together with פְּנֵ֥י pᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:27. Abraham autem consurgens mane ubi steterat prius cum DominoAnd Abraham got up early in the morning, and in the place where he had stood before with the Lord:
27. And Abraham gat up early in the morning to the place where he had stood before the LORD:
19:27. Then Abraham, rising up in the morning, in the place where he had stood before with the Lord,
19:27. And Abraham gat up early in the morning to the place where he stood before the LORD:
And Abraham gat up early in the morning to the place where he stood before the LORD:

27: И встал Авраам рано утром и [пошел] на место, где стоял пред лицем Господа,
19:27
ὤρθρισεν ορθριζω get up at dawn
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
τὸ ο the
πρωὶ πρωι early
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
οὗ ου.1 where
εἱστήκει ιστημι stand; establish
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
19:27
וַ wa וְ and
יַּשְׁכֵּ֥ם yyaškˌēm שׁכם rise early
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
בַּ ba בְּ in
הַ the
בֹּ֑קֶר bbˈōqer בֹּקֶר morning
אֶל־ ʔel- אֶל to
הַ֨ hˌa הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָ֥מַד ʕˌāmaḏ עמד stand
שָׁ֖ם šˌām שָׁם there
אֶת־ ʔeṯ- אֵת together with
פְּנֵ֥י pᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:27. Abraham autem consurgens mane ubi steterat prius cum Domino
And Abraham got up early in the morning, and in the place where he had stood before with the Lord:
19:27. Then Abraham, rising up in the morning, in the place where he had stood before with the Lord,
19:27. And Abraham gat up early in the morning to the place where he stood before the LORD:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: «И вcтaл Aвpaaм… и nocмотpeл к Coдoмy и Гoмoppe… и увидел: вот, дым поднимается с земли…» Данным замечанием бытописателя все это повествование ставится в самую тесную связь с предыдущим ходатайством Авраама о спасении праведных в этих нечестивых городах (18:22–32). Вместе с тем оно еще раз подтверждает наше предположение о страшном землетрясении и пожаре, жертвой которых пали обреченные на гибель города.
Adam Clarke: Commentary on the Bible - 1831
19:27: Abraham gat up early in the morning - Anxious to know what was the effect of the prayers which he had offered to God the preceding day; what must have been his astonishment when he found that all these cities, with the plain which resembled the garden of the Lord, Gen 13:10, burnt up, and the smoke ascending like the smoke of a furnace, and was thereby assured that even God himself could not discover ten righteous persons in four whole cities!
Albert Barnes: Notes on the Bible - 1834
19:27-29
Abraham rises early on the following morning, to see what had become of the city for which he had interceded so earnestly, and views from afar the scene of smoking desolation. Remembering Abraham, who was Lot's uncle, and had him probably in mind in his importunate pleading, God delivered Lot from this awful overthrow. The Eternal is here designated by the name Elohim, the Everlasting, because in the war of elements in which the cities were overwhelmed, the eternal potencies of his nature were signally displayed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:27: early: Psa 5:3
to the: Gen 18:22-33; Eze 16:49, Eze 16:50; Hab 2:1; Heb 2:1
John Gill
19:27 And Abraham got up early in the morning,.... Perhaps he had had but little sleep the whole night, his thoughts being taken up with what was to befall the cities of the plain; and especially being in great concern for Lot and his family:
to the place where he stood before the Lord; Gen 18:22; to the very spot of ground where he had stood the day before in the presence of the Lord, and had conversed with him, and prayed unto him; and so the Targum of Jonathan,"to the place where he ministered in prayer before the Lord;''here he came and stood waiting for an answer to his prayers; and perhaps this place was an eminence, from whence he could have a view of the plain of Jordan and the cities on it; and so it appears from Gen 19:28.
John Wesley
19:27 And Abraham gat up early - And to see what was become of his prayers, he went to the very place were he had stood before the Lord.
Robert Jamieson, A. R. Fausset and David Brown
19:27 Abraham gat up early in the morning, &c.--Abraham was at this time in Mamre, near Hebron, and a traveller last year verified the truth of this passage. "From the height which overlooks Hebron, where the patriarch stood, the observer at the present day has an extensive view spread out before him towards the Dead Sea. A cloud of smoke rising from the plain would be visible to a person at Hebron now, and could have been, therefore, to Abraham as he looked toward Sodom on the morning of its destruction by God" [HACKETT]. It must have been an awful sight, and is frequently alluded to in Scripture (Deut 29:23; Is 13:19; Jude 1:7). "The plain which is now covered by the Salt or Dead Sea shows in the great difference of level between the bottoms of the northern and southern ends of the lake--the latter being thirteen feet and the former thirteen hundred--that the southern end was of recent formation, and submerged at the time of the fall of the cities" [LYNCH].
19:2819:28: եւ հայեցաւ յերեսս Սոդոմացւոց եւ Գոմորացւոց, եւ յամենայն երեսս երկրի գաւառին. եւ ետես եւ ահա ելանէր բոց երկրին իբրեւ մրրիկ հնոցի։
28 նայեց սոդոմացիների ու գոմորացիների կողմը, ամբողջ շրջակայքը եւ տեսաւ, թէ ինչպէս երկրի բոցը բարձրանում է հնոցի ծխի պէս:
28 Եւ Սոդոմի ու Գոմորի ու բոլոր դաշտի երկրին վրայ նայելով՝ տեսաւ որ ահա այն երկրէն հնոցի մուխի պէս մուխ կ’ելլէր։
եւ հայեցաւ յերեսս Սոդոմացւոց եւ Գոմորացւոց, եւ յամենայն երեսս երկրի [252]գաւառին. եւ ետես եւ ահա ելանէր բոց երկրին իբրեւ մրրիկ հնոցի:

19:28: եւ հայեցաւ յերեսս Սոդոմացւոց եւ Գոմորացւոց, եւ յամենայն երեսս երկրի գաւառին. եւ ետես եւ ահա ելանէր բոց երկրին իբրեւ մրրիկ հնոցի։
28 նայեց սոդոմացիների ու գոմորացիների կողմը, ամբողջ շրջակայքը եւ տեսաւ, թէ ինչպէս երկրի բոցը բարձրանում է հնոցի ծխի պէս:
28 Եւ Սոդոմի ու Գոմորի ու բոլոր դաշտի երկրին վրայ նայելով՝ տեսաւ որ ահա այն երկրէն հնոցի մուխի պէս մուխ կ’ելլէր։
zohrab-1805▾ eastern-1994▾ western am▾
19:2828: и посмотрел к Содому и Гоморре и на все пространство окрестности и увидел: вот, дым поднимается с земли, как дым из печи.
19:28 καὶ και and; even ἐπέβλεψεν επιβλεπω look on ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of Σοδομων σοδομα Sodoma; Sothoma καὶ και and; even Γομορρας γομορρα Gomorra καὶ και and; even ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τῆς ο the γῆς γη earth; land τῆς ο the περιχώρου περιχωρος surrounding territory καὶ και and; even εἶδεν ειδω realize; have idea καὶ και and; even ἰδοὺ ιδου see!; here I am ἀνέβαινεν αναβαινω step up; ascend φλὸξ φλοξ blaze τῆς ο the γῆς γη earth; land ὡσεὶ ωσει as if; about ἀτμὶς ατμις vapor καμίνου καμινος furnace
19:28 וַ wa וְ and יַּשְׁקֵ֗ף yyašqˈēf שׁקף look עַל־ ʕal- עַל upon פְּנֵ֤י pᵊnˈê פָּנֶה face סְדֹם֙ sᵊḏˌōm סְדֹם Sodom וַ wa וְ and עֲמֹרָ֔ה ʕᵃmōrˈā עֲמֹרָה Gomorrah וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon כָּל־ kol- כֹּל whole פְּנֵ֖י pᵊnˌê פָּנֶה face אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the כִּכָּ֑ר kkikkˈār כִּכָּר disk וַ wa וְ and יַּ֗רְא yyˈar ראה see וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold עָלָה֙ ʕālˌā עלה ascend קִיטֹ֣ר qîṭˈōr קִיטֹור smoke הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כְּ kᵊ כְּ as קִיטֹ֖ר qîṭˌōr קִיטֹור smoke הַ ha הַ the כִּבְשָֽׁן׃ kkivšˈān כִּבְשָׁן kiln
19:28. intuitus est Sodomam et Gomorram et universam terram regionis illius viditque ascendentem favillam de terra quasi fornacis fumumHe looked towards Sodom and Gomorrha, and the whole land of that country: and he saw the ashes rise up from the earth as the smoke of a furnace.
28. and he looked toward Sodom and Gomorrah, and toward all the land of the Plain, and beheld, and, lo, the smoke of the land went up as the smoke of a furnace.
19:28. looked out toward Sodom and Gomorrah, and the entire land of that region. And he saw embers rising up from the land like smoke from a furnace.
19:28. And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.
And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace:

28: и посмотрел к Содому и Гоморре и на все пространство окрестности и увидел: вот, дым поднимается с земли, как дым из печи.
19:28
καὶ και and; even
ἐπέβλεψεν επιβλεπω look on
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
Σοδομων σοδομα Sodoma; Sothoma
καὶ και and; even
Γομορρας γομορρα Gomorra
καὶ και and; even
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
τῆς ο the
περιχώρου περιχωρος surrounding territory
καὶ και and; even
εἶδεν ειδω realize; have idea
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀνέβαινεν αναβαινω step up; ascend
φλὸξ φλοξ blaze
τῆς ο the
γῆς γη earth; land
ὡσεὶ ωσει as if; about
ἀτμὶς ατμις vapor
καμίνου καμινος furnace
19:28
וַ wa וְ and
יַּשְׁקֵ֗ף yyašqˈēf שׁקף look
עַל־ ʕal- עַל upon
פְּנֵ֤י pᵊnˈê פָּנֶה face
סְדֹם֙ sᵊḏˌōm סְדֹם Sodom
וַ wa וְ and
עֲמֹרָ֔ה ʕᵃmōrˈā עֲמֹרָה Gomorrah
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
כָּל־ kol- כֹּל whole
פְּנֵ֖י pᵊnˌê פָּנֶה face
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
כִּכָּ֑ר kkikkˈār כִּכָּר disk
וַ wa וְ and
יַּ֗רְא yyˈar ראה see
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
עָלָה֙ ʕālˌā עלה ascend
קִיטֹ֣ר qîṭˈōr קִיטֹור smoke
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
כְּ kᵊ כְּ as
קִיטֹ֖ר qîṭˌōr קִיטֹור smoke
הַ ha הַ the
כִּבְשָֽׁן׃ kkivšˈān כִּבְשָׁן kiln
19:28. intuitus est Sodomam et Gomorram et universam terram regionis illius viditque ascendentem favillam de terra quasi fornacis fumum
He looked towards Sodom and Gomorrha, and the whole land of that country: and he saw the ashes rise up from the earth as the smoke of a furnace.
19:28. looked out toward Sodom and Gomorrah, and the entire land of that region. And he saw embers rising up from the land like smoke from a furnace.
19:28. And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:28: Psa 107:34; Pe2 2:7; Jde 1:7; Rev 14:10, Rev 14:11, Rev 18:9, Rev 18:18, Rev 19:3, Rev 21:8
John Gill
19:28 And he looked toward Sodom and Gomorrah, and toward all the land of the plain,.... To see how it fared with them: very probably the Lord had hinted it to him, that the destruction would be that morning, and therefore he rose early, got to the place bearly, and being on an eminence, looked wistly to see if he could observe any sign of it:
and beheld, and, lo, the smoke of the country went up as the smoke of a furnace; after the fiery shower was over, and the cities burnt down, the smoke ascended toward heaven, as the smoke of mystical Babylon will do, Rev_ 19:3; like the reek of a boiling cauldron; or, as Jarchi, like the smoke of a lime kiln always burning.
John Wesley
19:28 And he looked toward Sodom - Not as Lot's wife did, tacitly reflecting upon the divine severity, but humbly adoring it, and acquiescing in it. Here is God's favourable regard to Abraham, Gen 19:29. As before when Abraham prayed for Ishmael, God heard him for Isaac, so now when he prayed for Sodom, he heard for Lot.
19:2919:29: Եւ եղեւ ՚ի սատակել Տեառն զամենայն զքաղաքսն զայնոսիկ շուրջ զբնակութեամբն, յիշեա՛ց Աստուած զԱբրաամ, եւ եհան արձակեաց զՂովտ ՚ի միջոյ կործանմանն, ՚ի կործանել Տեառն զքաղաքսն յորս բնակեալ էր ՚ի նոսա Ղովտ[151]։ [151] Այլք. Զքաղաքսն շուրջ զբնա՛՛։
29 Երբ Տէրը կործանեց այդ բոլոր քաղաքներն իրենց շրջակայ բնակավայրերով, յիշեց Աբրահամին եւ քաղաքից հանեց ու կորստից փրկեց Ղովտին, երբ կործանում էր այն քաղաքները, ուր Ղովտն էր բնակուել:
29 Երբ Աստուած այն դաշտին քաղաքները պիտի կործանէր, Աբրահամը միտքը բերաւ ու երբ Ղովտին բնակած քաղաքները պիտի կորսնցնէր, այն կործանումէն Ղովտը ազատել ուզեց։
Եւ եղեւ ի սատակել [253]Տեառն զամենայն քաղաքսն շուրջ զբնակութեամբն`` յիշեաց Աստուած զԱբրահամ, եւ եհան արձակեաց զՂովտ ի միջոյ կործանմանն, ի կործանել Տեառն զքաղաքսն յորս բնակեալ էր ի նոսա Ղովտ:

19:29: Եւ եղեւ ՚ի սատակել Տեառն զամենայն զքաղաքսն զայնոսիկ շուրջ զբնակութեամբն, յիշեա՛ց Աստուած զԱբրաամ, եւ եհան արձակեաց զՂովտ ՚ի միջոյ կործանմանն, ՚ի կործանել Տեառն զքաղաքսն յորս բնակեալ էր ՚ի նոսա Ղովտ[151]։
[151] Այլք. Զքաղաքսն շուրջ զբնա՛՛։
29 Երբ Տէրը կործանեց այդ բոլոր քաղաքներն իրենց շրջակայ բնակավայրերով, յիշեց Աբրահամին եւ քաղաքից հանեց ու կորստից փրկեց Ղովտին, երբ կործանում էր այն քաղաքները, ուր Ղովտն էր բնակուել:
29 Երբ Աստուած այն դաշտին քաղաքները պիտի կործանէր, Աբրահամը միտքը բերաւ ու երբ Ղովտին բնակած քաղաքները պիտի կորսնցնէր, այն կործանումէն Ղովտը ազատել ուզեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:2929: И было, когда Бог истреблял города окрестности сей, вспомнил Бог об Аврааме и выслал Лота из среды истребления, когда ниспровергал города, в которых жил Лот.
19:29 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἐκτρῖψαι εκτριβω lord; master πάσας πας all; every τὰς ο the πόλεις πολις city τῆς ο the περιοίκου περιοικος neighbor; neighborhood ἐμνήσθη μναομαι remember; mindful ὁ ο the θεὸς θεος God τοῦ ο the Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth τὸν ο the Λωτ λωτ Lōt; Lot ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῆς ο the καταστροφῆς καταστροφη catastrophe ἐν εν in τῷ ο the καταστρέψαι καταστρεφω overturn κύριον κυριος lord; master τὰς ο the πόλεις πολις city ἐν εν in αἷς ος who; what κατῴκει κατοικεω settle ἐν εν in αὐταῖς αυτος he; him Λωτ λωτ Lōt; Lot
19:29 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בְּ bᵊ בְּ in שַׁחֵ֤ת šaḥˈēṯ שׁחת destroy אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] עָרֵ֣י ʕārˈê עִיר town הַ ha הַ the כִּכָּ֔ר kkikkˈār כִּכָּר disk וַ wa וְ and יִּזְכֹּ֥ר yyizkˌōr זכר remember אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יְשַׁלַּ֤ח yᵊšallˈaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] לֹוט֙ lôṭ לֹוט Lot מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst הַ ha הַ the הֲפֵכָ֔ה hᵃfēḵˈā הֲפֵכָה overthrow בַּ ba בְּ in הֲפֹךְ֙ hᵃfōḵ הפך turn אֶת־ ʔeṯ- אֵת [object marker] הֶ֣ hˈe הַ the עָרִ֔ים ʕārˈîm עִיר town אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָשַׁ֥ב yāšˌav ישׁב sit בָּהֵ֖ן bāhˌēn בְּ in לֹֽוט׃ lˈôṭ לֹוט Lot
19:29. cum enim subverteret Deus civitates regionis illius recordatus est Abrahae et liberavit Loth de subversione urbium in quibus habitaveratNow when God destroyed the cities of that country, remembering Abraham, he delivered Lot out of the destruction of the cities wherein he had dwelt.
29. And it came to pass, when God destroyed the cities of the Plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.
19:29. For when God overthrew the cities of that region, remembering Abraham, he freed Lot from the overthrow of the cities, in which he had dwelt.
19:29. And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.
And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt:

29: И было, когда Бог истреблял города окрестности сей, вспомнил Бог об Аврааме и выслал Лота из среды истребления, когда ниспровергал города, в которых жил Лот.
19:29
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἐκτρῖψαι εκτριβω lord; master
πάσας πας all; every
τὰς ο the
πόλεις πολις city
τῆς ο the
περιοίκου περιοικος neighbor; neighborhood
ἐμνήσθη μναομαι remember; mindful
ο the
θεὸς θεος God
τοῦ ο the
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
τὸν ο the
Λωτ λωτ Lōt; Lot
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῆς ο the
καταστροφῆς καταστροφη catastrophe
ἐν εν in
τῷ ο the
καταστρέψαι καταστρεφω overturn
κύριον κυριος lord; master
τὰς ο the
πόλεις πολις city
ἐν εν in
αἷς ος who; what
κατῴκει κατοικεω settle
ἐν εν in
αὐταῖς αυτος he; him
Λωτ λωτ Lōt; Lot
19:29
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בְּ bᵊ בְּ in
שַׁחֵ֤ת šaḥˈēṯ שׁחת destroy
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
עָרֵ֣י ʕārˈê עִיר town
הַ ha הַ the
כִּכָּ֔ר kkikkˈār כִּכָּר disk
וַ wa וְ and
יִּזְכֹּ֥ר yyizkˌōr זכר remember
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יְשַׁלַּ֤ח yᵊšallˈaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
לֹוט֙ lôṭ לֹוט Lot
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
הַ ha הַ the
הֲפֵכָ֔ה hᵃfēḵˈā הֲפֵכָה overthrow
בַּ ba בְּ in
הֲפֹךְ֙ hᵃfōḵ הפך turn
אֶת־ ʔeṯ- אֵת [object marker]
הֶ֣ hˈe הַ the
עָרִ֔ים ʕārˈîm עִיר town
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָשַׁ֥ב yāšˌav ישׁב sit
בָּהֵ֖ן bāhˌēn בְּ in
לֹֽוט׃ lˈôṭ לֹוט Lot
19:29. cum enim subverteret Deus civitates regionis illius recordatus est Abrahae et liberavit Loth de subversione urbium in quibus habitaverat
Now when God destroyed the cities of that country, remembering Abraham, he delivered Lot out of the destruction of the cities wherein he had dwelt.
19:29. For when God overthrew the cities of that region, remembering Abraham, he freed Lot from the overthrow of the cities, in which he had dwelt.
19:29. And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: «вспомнил Бог об Аврааме и выслал Лота…» Слова эти многое объясняют как о настойчивости ходатайства Авраамова за спасение содомлян даже ради десяти праведников (цифра, к которой быть может приближалось количество членов Лотовой семьи), так и в особой благосклонности и милости Божией к Лоту, несмотря на его некоторое колебание и малодушие. Одновременно с этим данный факт является красноречивым свидетельством того, как «много может усиленная молитва праведного» (Иак 5:16).

Лот живет в пещере.
Adam Clarke: Commentary on the Bible - 1831
19:29: God remembered Abraham - Though he did not descend lower than ten righteous persons, (see Gen 18:32), yet the Lord had respect to the spirit of his petitions, and spared all those who could be called righteous, and for Abraham's sake offered salvation to all the family of Lot, though neither his sons-in-law elect nor his own wife ultimately profited by it. The former ridiculed the warning; and the latter, though led out by the hands of the angel, yet by breaking the command of God perished with the other gainsayers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:29: that God: Gen 8:1, Gen 12:2, Gen 18:23-33, Gen 30:22; Deu 9:5; Neh 13:14, Neh 13:22; Psa 25:7, Psa 105:8, Psa 105:42; Psa 106:4, Psa 136:23, Psa 145:20; Eze 36:31, Eze 36:32; Hos 11:8
Carl Friedrich Keil and Franz Delitzsch
19:29
For on the destruction of these cities, God had thought of Abraham, and rescued Lot. This rescue is attributed to Elohim, as being the work of the Judge of the whole earth (Gen 18:25), and not to Jehovah the covenant God, because Lot was severed from His guidance and care on his separation from Abraham. The fact, however, is repeated here, for the purpose of connecting with it an event in the life of Lot of great significance to the future history of Abraham's seed.
Gen 19:30-35
From Zoar Lot removed with his two daughters to the (Moabitish) mountains, for fear that Zoar might after all be destroyed, and dwelt in one of the caves (מערה with the generic article), in which the limestone rocks abound (vid., Lynch), and so became a dweller in a cave. While there, his daughters resolved to procure children through their father; and to that end on two successive evenings they made him intoxicated with wine, and then lay with him in the might, one after the other, that they might conceive seed. To this accursed crime they were impelled by the desire to preserve their family, because they thought there was no man on the earth to come in unto them, i.e., to marry them, "after the manner of all the earth." Not that they imagined the whole human race to have perished in the destruction of the valley of Siddim, but because they were afraid that no man would link himself with them, the only survivors of a country smitten by the curse of God. If it was not lust, therefore, which impelled them to this shameful deed, their conduct was worthy of Sodom, and shows quite as much as their previous betrothal to men of Sodom, that they were deeply imbued with the sinful character of that city. The words of Gen 19:33 and Gen 19:35, "And he knew not of her lying down and of her rising up," do not affirm that he was in an unconscious state, as the Rabbins are said by Jerome to have indicated by the point over בּקוּמה: "quasi incredibile et quod natura rerum non capiat, coire quempiam nescientem." They merely mean, that in his intoxicated state, though not entirely unconscious, yet he lay with his daughters without clearly knowing what he was doing.
Gen 19:36-38
But Lot's daughters had so little feeling of shame in connection with their conduct, that they gave names to the sons they bore, which have immortalized their paternity. Moab, another form of מאב "from the father," as is indicated in the clause appended in the lxx: λέγουσα ἐκ τοῦ πατρός μου, and also rendered probable by the reiteration of the words "of our father" and "by their father" (Gen 19:32, Gen 19:34, and Gen 19:36), as well as by the analogy of the name Ben-Ammi = Ammon, Ἀμμάν, λέγουσα Υἱος γένους μου (lxx). For עמּון, the sprout of the nation, bears the same relation to עם, as אגמון, the rush or sprout of the marsh, to אגם Delitzsch). - This account was neither the invention of national hatred to the Moabites and Ammonites, nor was it placed here as a brand upon those tribes. These discoveries of a criticism imbued with hostility to the Bible are overthrown by the fact, that, according to Deut 2:9, Deut 2:19, Israel was ordered not to touch the territory of either of these tribes because of their descent from Lot; and it was their unbrotherly conduct towards Israel alone which first prevented their reception into the congregation of the Lord, Deut 23:4-5. - Lot is never mentioned again. Separated both outwardly and inwardly from Abraham, he was of no further importance in relation to the history of salvation, so that even his death is not referred to. His descendants, however, frequently came into contact with the Israelites; and the history of their descent is given here to facilitate a correct appreciation of their conduct towards Israel.
John Gill
19:29 And it came to pass, when God destroyed the cities of the plain,.... Not when he had destroyed them, but when he was about to destroy them; for Lot was sent out from them, and delivered out of them, before they were destroyed; and therefore Noldius rightly renders the words, "before God destroyed" (m) them:
that God remembered Abraham; his promise to him, that he would bless them that blessed him, Gen 12:3; and his prayer to him for Lot in Gen 18:23; for, though he does not mention him by name, he bore him on his heart, and he was always in the number of the righteous ones, on whose account he interceded for the sparing of the cities; and, though God did not hear and answer him with regard to the cities, yet he did with respect to the righteous men in them:
and sent Lot out of the midst of the overthrow; by two angels, who took him by the hand and brought him out of Sodom, now overthrown:
when he overthrew the cities in which Lot dwelt; that is, in one of which Lot dwelt, namely, Sodom, as Aben Ezra rightly observes, comparing the passage with Judg 12:7; unless it can be thought that Lot first dwelt in one of those cities and then in another, and first and last in them all, which is not very likely.
(m) "antequam perderet", Nold. Ebr. concord. partic. p. 144. No. 679.
John Wesley
19:29 God remembered Abraham, and for his sake sent Lot out of the overthrow - God will certainly give an answer of peace to the prayer of faith in his own way and time.
Robert Jamieson, A. R. Fausset and David Brown
19:29 when God destroyed the cities, &c.--This is most welcome and instructive after so painful a narrative. It shows if God is a "consuming fire" to the wicked [Deut 4:24; Heb 12:29], He is the friend of the righteous. He "remembered" the intercessions of Abraham, and what confidence should not this give us that He will remember the intercessions of a greater than Abraham in our behalf.
19:3019:30: Եւ ե՛լ Ղովտ ՚ի Սեգովրայ, եւ նստէր ՚ի լերինն, եւ երկոքին դստերք նորա ընդ նմա. քանզի երկեա՛ւ բնակել ՚ի Սեգովր. եւ բնակեաց յայրի անդ, ի՛նքն եւ երկոքին դստերք նորա ընդ նմա։
30 Ղովտը ելաւ Սեգորից եւ լեռը բարձրացաւ, որովհետեւ վախենում էր մնալ Սեգորում: Նրա հետ էին նաեւ իր երկու դուստրերը: Ինքն ու իր երկու դուստրերը միասին բնակուեցին այդ լերան մի քարայրում:
30 Ղովտ Սեգովրէ ելաւ ու լեռը բնակեցաւ եւ իր երկու աղջիկները իրեն հետ. քանզի Սեգովրի մէջ բնակելու կը վախնար ու այրի մը մէջ բնակեցան ինք ու իր երկու աղջիկները։
Եւ ել Ղովտ ի Սեգովրայ, եւ նստէր ի լերինն, եւ երկոքին դստերք նորա ընդ նմա. քանզի երկեաւ բնակել ի Սեգովր. եւ բնակեաց յայրի անդ ինքն եւ երկոքին դստերք նորա ընդ նմա:

19:30: Եւ ե՛լ Ղովտ ՚ի Սեգովրայ, եւ նստէր ՚ի լերինն, եւ երկոքին դստերք նորա ընդ նմա. քանզի երկեա՛ւ բնակել ՚ի Սեգովր. եւ բնակեաց յայրի անդ, ի՛նքն եւ երկոքին դստերք նորա ընդ նմա։
30 Ղովտը ելաւ Սեգորից եւ լեռը բարձրացաւ, որովհետեւ վախենում էր մնալ Սեգորում: Նրա հետ էին նաեւ իր երկու դուստրերը: Ինքն ու իր երկու դուստրերը միասին բնակուեցին այդ լերան մի քարայրում:
30 Ղովտ Սեգովրէ ելաւ ու լեռը բնակեցաւ եւ իր երկու աղջիկները իրեն հետ. քանզի Սեգովրի մէջ բնակելու կը վախնար ու այրի մը մէջ բնակեցան ինք ու իր երկու աղջիկները։
zohrab-1805▾ eastern-1994▾ western am▾
19:3030: И вышел Лот из Сигора и стал жить в горе, и с ним две дочери его, ибо он боялся жить в Сигоре. И жил в пещере, и с ним две дочери его.
19:30 ἀνέβη αναβαινω step up; ascend δὲ δε though; while Λωτ λωτ Lōt; Lot ἐκ εκ from; out of Σηγωρ σηγωρ and; even ἐκάθητο καθημαι sit; settle ἐν εν in τῷ ο the ὄρει ορος mountain; mount καὶ και and; even αἱ ο the δύο δυο two θυγατέρες θυγατηρ daughter αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐφοβήθη φοβεω afraid; fear γὰρ γαρ for κατοικῆσαι κατοικεω settle ἐν εν in Σηγωρ σηγωρ and; even ᾤκησεν οικεω dwell ἐν εν in τῷ ο the σπηλαίῳ σπηλαιον cave αὐτὸς αυτος he; him καὶ και and; even αἱ ο the δύο δυο two θυγατέρες θυγατηρ daughter αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
19:30 וַ wa וְ and יַּעַל֩ yyaʕˌal עלה ascend לֹ֨וט lˌôṭ לֹוט Lot מִ mi מִן from צֹּ֜ועַר ṣṣˈôʕar צֹעַר Zoar וַ wa וְ and יֵּ֣שֶׁב yyˈēšev ישׁב sit בָּ bā בְּ in † הַ the הָ֗ר hˈār הַר mountain וּ û וְ and שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two בְנֹתָיו֙ vᵊnōṯāʸw בַּת daughter עִמֹּ֔ו ʕimmˈô עִם with כִּ֥י kˌî כִּי that יָרֵ֖א yārˌē ירא fear לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit בְּ bᵊ בְּ in צֹ֑ועַר ṣˈôʕar צֹעַר Zoar וַ wa וְ and יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit בַּ ba בְּ in † הַ the מְּעָרָ֔ה mmᵊʕārˈā מְעָרָה cave ה֖וּא hˌû הוּא he וּ û וְ and שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two בְנֹתָֽיו׃ vᵊnōṯˈāʸw בַּת daughter
19:30. ascenditque Loth de Segor et mansit in monte duae quoque filiae eius cum eo timuerat enim manere in Segor et mansit in spelunca ipse et duae filiae eiusAnd Lot went up out of Segor, and abode in the mountain, and his two daughters with him, (for he was afraid to stay in Segor,) and he dwelt in a cave, he and his two daughters with him.
30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.
19:30. And Lot ascended from Zoar, and he stayed on the mountain, and likewise his two daughters with him, (for he was afraid to stay in Zoar) and he dwelt in a cave, he and his two daughters with him.
19:30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.
And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters:

30: И вышел Лот из Сигора и стал жить в горе, и с ним две дочери его, ибо он боялся жить в Сигоре. И жил в пещере, и с ним две дочери его.
19:30
ἀνέβη αναβαινω step up; ascend
δὲ δε though; while
Λωτ λωτ Lōt; Lot
ἐκ εκ from; out of
Σηγωρ σηγωρ and; even
ἐκάθητο καθημαι sit; settle
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
καὶ και and; even
αἱ ο the
δύο δυο two
θυγατέρες θυγατηρ daughter
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐφοβήθη φοβεω afraid; fear
γὰρ γαρ for
κατοικῆσαι κατοικεω settle
ἐν εν in
Σηγωρ σηγωρ and; even
ᾤκησεν οικεω dwell
ἐν εν in
τῷ ο the
σπηλαίῳ σπηλαιον cave
αὐτὸς αυτος he; him
καὶ και and; even
αἱ ο the
δύο δυο two
θυγατέρες θυγατηρ daughter
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
19:30
וַ wa וְ and
יַּעַל֩ yyaʕˌal עלה ascend
לֹ֨וט lˌôṭ לֹוט Lot
מִ mi מִן from
צֹּ֜ועַר ṣṣˈôʕar צֹעַר Zoar
וַ wa וְ and
יֵּ֣שֶׁב yyˈēšev ישׁב sit
בָּ בְּ in
הַ the
הָ֗ר hˈār הַר mountain
וּ û וְ and
שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two
בְנֹתָיו֙ vᵊnōṯāʸw בַּת daughter
עִמֹּ֔ו ʕimmˈô עִם with
כִּ֥י kˌî כִּי that
יָרֵ֖א yārˌē ירא fear
לָ לְ to
שֶׁ֣בֶת šˈeveṯ ישׁב sit
בְּ bᵊ בְּ in
צֹ֑ועַר ṣˈôʕar צֹעַר Zoar
וַ wa וְ and
יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit
בַּ ba בְּ in
הַ the
מְּעָרָ֔ה mmᵊʕārˈā מְעָרָה cave
ה֖וּא hˌû הוּא he
וּ û וְ and
שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two
בְנֹתָֽיו׃ vᵊnōṯˈāʸw בַּת daughter
19:30. ascenditque Loth de Segor et mansit in monte duae quoque filiae eius cum eo timuerat enim manere in Segor et mansit in spelunca ipse et duae filiae eius
And Lot went up out of Segor, and abode in the mountain, and his two daughters with him, (for he was afraid to stay in Segor,) and he dwelt in a cave, he and his two daughters with him.
19:30. And Lot ascended from Zoar, and he stayed on the mountain, and likewise his two daughters with him, (for he was afraid to stay in Zoar) and he dwelt in a cave, he and his two daughters with him.
19:30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: «И вышел Лот из Сигора, и стал жить в горе, и с ним две дочери его…» Несмотря на данное Богом Лоту соизволение жить а Сигоре (21–22: ст.), он еще раз проявляет свое малодушие: бежит из него и скрывается в горах, вероятно, в тех самых Моавитских горах, которые первоначально и были назначены ему самим Богом в качестве надежного убежища (17: ст.).

Происхождение моавитян и аммонитян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30: Lot's Disgrace.B. C. 1898.
30 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters. 31 And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: 32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. 33 And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose. 34 And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. 35 And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. 36 Thus were both the daughters of Lot with child by their father. 37 And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day. 38 And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day.
Here is, I. The great trouble and distress that Lot was brought into after his deliverance, v. 30. 1. He was frightened out of Zoar, durst not dwell there; probably because he was conscious to himself that it was a refuge of his own choosing and that herein he had foolishly prescribed to God, and therefore he could not but distrust his safety in it; or because he found it as wicked as Sodom, and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters which after the conflagration, perhaps from Jordan, began to overflow the plain, and which, mixing with the ruins, by degrees made the Dead Sea; in those waters he concluded Zoar must needs perish (though it had escaped the fire) because it stood upon the same flat. Note, Settlements and shelters of our own choosing, and in which we do not follow God, commonly prove uneasy to us. 2. He was forced to betake himself to the mountain, and to take up with a cave for his habitation there. Methinks it was strange that he did not return to Abraham, and put himself under his protection, to whom he had once and again owed his safety: but the truth is there are some good men that are not wise enough to know what is best for themselves. Observe, (1.) He was now glad to go to the mountain, the place which God had appointed for his shelter. Note, It is well if disappointment in our way drive us at last to God's way. (2.) He that, awhile ago, could not find room enough for himself and his stock in the whole land, but must jostle with Abraham, and get as far from him as he could, is now confined to a hole in a hill, where he has scarcely room to turn himself, and there he is solitary and trembling. Note, It is just with God to reduce those to poverty and restraint who have abused their liberty and plenty. See also in Lot what those bring themselves to, at last, that forsake the communion of saints for secular advantages; they will be beaten with their own rod.
II. The great sin that Lot and his daughters were guilty of, when they were in this desolate place. It is a sad story.
1. His daughters laid a very wicked plot to bring him to sin; and theirs was, doubtless, the greater guilt. They contrived, under pretence of cheering up the spirits of their father in his present condition, to make him drunk, and then to lie with him, v. 31, 32. (1.) Some think that their pretence was plausible. Their father had no sons, they had no husbands, nor knew they where to have any of the holy seed, or, if they had children by others, their father's name would not be preserved in them. Some think that they had the Messiah in their eye, who, they hoped, might descend form their father; for he came from Terah's elder son, who separated from the rest of Shem's posterity as well as Abraham, and was now signally delivered out of Sodom. Their mother, and the rest of the family, were gone; they might not marry with the cursed Canaanites; and therefore they supposed that the end they aimed at and the extremity they were brought to, would excuse the irregularity. Thus the learned Monsieur Allix. Note, Good intentions are often abused to patronise bad actions. But, (2.) Whatever their pretence was, it is certain that their project was very wicked and vile, and an impudent affront to the very light and law of nature. Note, [1.] The sight of God's most tremendous judgments upon sinners will not of itself, without the grace of God, restrain evil hearts from evil practices: one would wonder how the fire of lust could possibly kindle upon those, who had so lately been the eye-witnesses of Sodom's flames. [2.] Solitude has its temptations as well as company, and particularly to uncleanness. When Joseph was alone with his mistress he was in danger, ch. xxxix. 11. Relations that dwell together, especially if solitary, have need carefully to watch even against the least evil thought of this kind, lest Satan get an advantage.
2. Lot himself, by his own folly and unwariness, was wretchedly overcome, and suffered himself so far to be imposed upon by his own children as, two nights together, to be drunk, and to commit incest, v. 33, &c. Lord, what is man! What are the best of men, when God leaves them to themselves! See here, (1.) The peril of security. Lot, who not only kept himself sober and chaste in Sodom, but was a constant mourner for the wickedness of the place and a witness against it, was yet, in the mountain, where he was alone, and as he thought quite out of the way of temptation, shamefully overtaken. Let him therefore that thinks he stands, stands high and stands firm, take heed lest he fall. No mountain, on this side the holy hill above, can set us out of the reach of Satan's fiery darts. (2.) The peril of drunkenness. It is not only a great sin itself, but it is the inlet of many sins; it may prove the inlet of the worst and most unnatural sins, which may be a perpetual wound and dishonour. Excellently does Mr. Herbert describe it,
"He that is drunken may his mother kill
Big with his sister."------------------
A man may do that without reluctance, when he is drunk, which, when he is sober, he could not think of without horror. (3.) The peril of temptation from our dearest relations and friends, whom we love, and esteem, and expect kindness from. Lot, whose temperance and chastity were impregnable against the batteries of foreign force, was surprised into sin and shame by the base treachery of his own daughters: we must dread a snare wherever we are, and be always upon our guard.
3. In the close we have an account of the birth of the two sons, or grandsons (call them which you will), of Lot, Moab and Ammon, the fathers of two nations, neighbours to Israel, and which we often read of in the Old Testament; both together are called the children of Lot, Ps. lxxxiii. 8. Note, Though prosperous births may attend incestuous conceptions, yet they are so far from justifying them that they rather perpetuate the reproach of them and entail infamy upon posterity; yet the tribe of Judah, of which our Lord sprang, descended from such a birth, and Ruth, a Moabitess, has a name in his genealogy, Matt. i. 3, 5.
Lastly, Observe that, after this, we never read any more of Lot, nor what became of him: no doubt he repented of his sin, and was pardoned; but from the silence of the scripture concerning him henceforward we may learn that drunkenness, as it makes men forgetful, so it makes them forgotten; and many a name, which otherwise might have been remembered with respect, is buried by it in contempt and oblivion.
Adam Clarke: Commentary on the Bible - 1831
19:30: Lot went up out of Zoar - From seeing the universal desolation that had fallen upon the land, and that the fire was still continuing its depredations, he feared to dwell in Zoar, lest that also should be consumed, and then went to those very mountains to which God had ordered him at first to make his escape. Foolish man is ever preferring his own wisdom to that of his Maker. It was wrong at first not to betake himself to the mountain; it was wrong in the next place to go to it when God had given him the assurance that Zoar should be spared for his sake. Both these cases argue a strange want of faith, not only in the truth, but also in the providence, of God. Had he still dwelt at Zoar, the shameful transaction afterwards recorded had in all probability not taken place.
Albert Barnes: Notes on the Bible - 1834
19:30-38
The descendants of Lot. Bewildered by the narrowness of his escape, and the awful death of his wife, Lot seems to have left Zoar, and taken to the mountain west of the Salt Sea, in terror of impending ruin. It is not improbable that all the inhabitants of Zoar, panic-struck, may have fled from the region of danger, and dispersed themselves for a time through the adjacent mountains. He was now far from the habitations of people, with his two daughters as his only companions. The manners of Sodom here obtrude themselves upon our view. Lot's daughters might seem to have been led to this unnatural project, first, because they thought the human race extinct with the exception of themselves, in which case their conduct may have seemed a work of justifiable necessity; and next, because the degrees of kindred within which it was unlawful to marry had not been determined by an express law. But they must have seen some of the inhabitants of Zoar after the destruction of the cities; and carnal intercourse between parent and offspring must have been always repugnant to nature. "Unto this day." This phrase indicates a variable period, from a few years to a few centuries: a few years; not more than seven, as Jos 22:3; part of a lifetime, as Num 22:30; Jos 6:25; Gen 48:15; and some centuries, as Exo 10:6. This passage may therefore have been written by one much earlier than Moses. Moab afterward occupied the district south of the Arnon, and east of the Salt Sea. Ammon dwelt to the northeast of Moab, where they had a capital called Rabbah. They both ultimately merged into the more general class of the Arabs, as a second Palgite element.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:30: Lot: Gen 19:17-23
for he: Gen 49:4; Jer 2:36, Jer 2:37; Jam 1:8
Zoar: Gen 13:10, Gen 14:22; Deu 34:3; Isa 15:5; Jer 48:34
Geneva 1599
19:30 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he (o) feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.
(o) Having felt God's mercy, he did not dare provoke him again by continuing among the wicked.
John Gill
19:30 And Lot went up out of Zoar,.... Which lay in the plain, and therefore when he went from thence to the mountain, it was by an ascent:
and dwelt in the mountain; which the Lord had directed him to go to before, but was unwilling, and chose Zoar, and desired he might flee thither, and that that might be spared; but now he likes God's advice for him better than his own, and therefore betook himself to the mountain, where he might think himself safest, and where he continued; very probably this was the mountain Engaddi, under which Zoar is said to lie by Adrichomius (n):
and his two daughters with him: his wife was turned into a pillar of salt, and these two were all of his family that with him were saved from the destruction; and these are the rather mentioned for the sake of an anecdote hereafter related:
for he feared to dwell in Zoar; it being near to Sodom; and the smoke of that city and the rest might not only be terrible but troublesome to him, and the tremor of the earth might continue and reach as far as Zoar; and perceiving the waters to rise and overflow the plain, which formed the lake where the cities stood, he might fear they would reach to Zoar and swallow up that; and especially his fears were increased, when he found the inhabitants were as wicked as those of the other cities, and were unreformed by the judgment on them; and so he might fear that a like shower of fire would descend on them and destroy them, as it had the rest, though it had been spared for a while at his intercession; and, according to the Jewish writers (o), it remained but one year after Sodom:
and he dwelt in a cave, he and his two daughters; which was in the mountain, the mountain of Engedi. Josephus (p) makes mention of the mountains of Engedi; and here was a cave, where David with six hundred men were, in the sides of it, when Saul went into it, 1Kings 24:1; and perhaps may be the same cave where Lot and his two daughters lived.
(n) Theatrum Terrae S. p. 54. (o) Juchasin, fol. 8. 1. (p) Antiqu. l. 6. c. 13. sect. 4.
John Wesley
19:30 He feared to dwell in Zoar - Here is the great trouble and distress that Lot was brought into after his deliverance, Gen 19:29. He was frightened out of Zoar, durst not dwell there, either because he was conscious to himself that it was a refuge of his own chusing, and that therein he had foolishly prescribed to God, and therefore could not but distrust his safety in it. Probably he found it as wicked as Sodom; and therefore concluded it could not long survive it; or perhaps he observed the rise and increase of those waters, which, after the conflagration, began to overflow the plain, and which, mixing with the ruins, by degrees made the dead sea; in those waters he concluded Zoar must needs perish, (though it had escaped the fire) because it stood upon the same flat. He was now glad to go to the mountain, the place which God had appointed for his shelter. See in Lot what those bring themselves to at last, that forsake the communion of saints for secular advantages.
19:3119:31: Եւ ասէ երէցն ցկրցերն. Հայր մեր ծերացեալ է, եւ չի՛ք ոք յերկրի որ մտանիցէ առ մեզ, որպէս օրէն է ամենայն երկրի[152]։ [152] Անունս՝՝ կրտսեր, արտաքոյ սովորականին՝ յօրինակի մերում ուրեք ուրեք գրեալ էր՝ կրցեր, ըստ որում եւ մեք եդաք համաձայն իւրաքանչիւր տեղեաց։
31 Աւագ դուստրն ասաց կրտսերին. «Մեր հայրը ծերացել է, եւ երկրում չկայ մէկը, որ մեզ հետ պառկի, ինչպէս ողջ աշխարհի կարգն է:
31 Մեծ աղջիկը պզտիկին ըսաւ. «Մեր հայրը ծեր է ու երկրի մէջ մէ՛կը չկայ, որ ամէն երկրի սովորութեանը պէս մեզի մտնէ։
Եւ ասէ երէցն ցկրտսերն. Հայր մեր ծերացեալ է, եւ չիք ոք յերկրի որ մտանիցէ առ մեզ, որպէս օրէն է ամենայն երկրի:

19:31: Եւ ասէ երէցն ցկրցերն. Հայր մեր ծերացեալ է, եւ չի՛ք ոք յերկրի որ մտանիցէ առ մեզ, որպէս օրէն է ամենայն երկրի[152]։
[152] Անունս՝՝ կրտսեր, արտաքոյ սովորականին՝ յօրինակի մերում ուրեք ուրեք գրեալ էր՝ կրցեր, ըստ որում եւ մեք եդաք համաձայն իւրաքանչիւր տեղեաց։
31 Աւագ դուստրն ասաց կրտսերին. «Մեր հայրը ծերացել է, եւ երկրում չկայ մէկը, որ մեզ հետ պառկի, ինչպէս ողջ աշխարհի կարգն է:
31 Մեծ աղջիկը պզտիկին ըսաւ. «Մեր հայրը ծեր է ու երկրի մէջ մէ՛կը չկայ, որ ամէն երկրի սովորութեանը պէս մեզի մտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:3131: И сказала старшая младшей: отец наш стар, и нет человека на земле, который вошел бы к нам по обычаю всей земли;
19:31 εἶπεν επω say; speak δὲ δε though; while ἡ ο the πρεσβυτέρα πρεσβυτερος senior; older πρὸς προς to; toward τὴν ο the νεωτέραν νεος new; young ὁ ο the πατὴρ πατηρ father ἡμῶν ημων our πρεσβύτερος πρεσβυτερος senior; older καὶ και and; even οὐδείς ουδεις no one; not one ἐστιν ειμι be ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὃς ος who; what εἰσελεύσεται εισερχομαι enter; go in πρὸς προς to; toward ἡμᾶς ημας us ὡς ως.1 as; how καθήκει καθηκω fitting πάσῃ πας all; every τῇ ο the γῇ γη earth; land
19:31 וַ wa וְ and תֹּ֧אמֶר ttˈōmer אמר say הַ ha הַ the בְּכִירָ֛ה bbᵊḵîrˈā בְּכִירָה first-born woman אֶל־ ʔel- אֶל to הַ ha הַ the צְּעִירָ֖ה ṣṣᵊʕîrˌā צָעִיר little אָבִ֣ינוּ ʔāvˈînû אָב father זָקֵ֑ן zāqˈēn זקן be old וְ wᵊ וְ and אִ֨ישׁ ʔˌîš אִישׁ man אֵ֤ין ʔˈên אַיִן [NEG] בָּ bā בְּ in † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth לָ lā לְ to בֹ֣וא vˈô בוא come עָלֵ֔ינוּ ʕālˈênû עַל upon כְּ kᵊ כְּ as דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
19:31. dixitque maior ad minorem pater noster senex est et nullus virorum remansit in terra qui possit ingredi ad nos iuxta morem universae terraeAnd the elder said to the younger Our father is old, and there is no man left on the earth, to come in unto us after the manner of the whole earth.
31. And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:
19:31. And the elder said to the younger: “Our father is old, and no man remains in the land who can enter to us according to the custom of the whole world.
19:31. And the firstborn said unto the younger, Our father [is] old, and [there is] not a man in the earth to come in unto us after the manner of all the earth:
And the firstborn said unto the younger, Our father [is] old, and [there is] not a man in the earth to come in unto us after the manner of all the earth:

31: И сказала старшая младшей: отец наш стар, и нет человека на земле, который вошел бы к нам по обычаю всей земли;
19:31
εἶπεν επω say; speak
δὲ δε though; while
ο the
πρεσβυτέρα πρεσβυτερος senior; older
πρὸς προς to; toward
τὴν ο the
νεωτέραν νεος new; young
ο the
πατὴρ πατηρ father
ἡμῶν ημων our
πρεσβύτερος πρεσβυτερος senior; older
καὶ και and; even
οὐδείς ουδεις no one; not one
ἐστιν ειμι be
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ὃς ος who; what
εἰσελεύσεται εισερχομαι enter; go in
πρὸς προς to; toward
ἡμᾶς ημας us
ὡς ως.1 as; how
καθήκει καθηκω fitting
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
19:31
וַ wa וְ and
תֹּ֧אמֶר ttˈōmer אמר say
הַ ha הַ the
בְּכִירָ֛ה bbᵊḵîrˈā בְּכִירָה first-born woman
אֶל־ ʔel- אֶל to
הַ ha הַ the
צְּעִירָ֖ה ṣṣᵊʕîrˌā צָעִיר little
אָבִ֣ינוּ ʔāvˈînû אָב father
זָקֵ֑ן zāqˈēn זקן be old
וְ wᵊ וְ and
אִ֨ישׁ ʔˌîš אִישׁ man
אֵ֤ין ʔˈên אַיִן [NEG]
בָּ בְּ in
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
לָ לְ to
בֹ֣וא vˈô בוא come
עָלֵ֔ינוּ ʕālˈênû עַל upon
כְּ kᵊ כְּ as
דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
19:31. dixitque maior ad minorem pater noster senex est et nullus virorum remansit in terra qui possit ingredi ad nos iuxta morem universae terrae
And the elder said to the younger Our father is old, and there is no man left on the earth, to come in unto us after the manner of the whole earth.
19:31. And the elder said to the younger: “Our father is old, and no man remains in the land who can enter to us according to the custom of the whole world.
19:31. And the firstborn said unto the younger, Our father [is] old, and [there is] not a man in the earth to come in unto us after the manner of all the earth:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-36: Заключительный раздел исследуемой главы содержит в себе печальную историю падения Лота. Лот, всю жизнь бывший живым обличением содомлян по чистоте своих нравов (2: Пет 2:7), под конец своей жизни сам, до некоторой степени, уподобился им, вступив в преступную связь со своими дочерями. Подобные противоестественные связи редко практиковалась даже у язычников (1: Кор 5:1), в законе же Моисеевом за них прямо назначалась смертная казнь (Лев 18: гл. и Втор 27: гл.). Неудивительно, что многим экзегетам все это повествование кажется крайне соблазнительным и маловероятным. Но более вдумчивый анализ текста и принятие во внимание всех побочных обстоятельств значительно уясняют дело. Что касается личности самого Лота, то большую половину его вины, как и некогда вины Ноя (9:21), снимает то обстоятельство, что преступное деяние совершено было им в состоянии опьянения и без всякого сознания его значения, как это ясно дважды подчеркивается библейским текстом (окончания 33: и 35: ст.).

Гораздо труднее, конечно, оправдать поведение дочерей Лота, со стороны которых ясно видно обдуманное намерение и коварный план. Но и здесь можно указать целый ряд смягчающих их вину обстоятельств: во-первых, поступком их, как ясно видно из текста, руководило не любострастие, а похвальное намерение восстановить угасающее семя отца (32: и 34); во-вторых, прибегли к данному средству, как к единственному исходу в их положении, так как они, по свидетельству текста, были убеждены, что, кроме отца, у них нет больше никакого мужчины, от которого они могли бы получить потомство (31: ст.). Такое ложное убеждение сложилось у них или потому, что они считали все остальное человечество погибшим, или, что более вероятно, потому, что никто не хотел иметь общения с ними, как выходцами из проклятых Богом городов. Наконец, объяснением, а следовательно, и некоторым извинением поступка дочерей Лота служат условия обстановки всей предшествующей их жизни в обществе развращенных содомлян и под непосредственным влиянием недалеко ушедшей от своих сограждан матери.
Adam Clarke: Commentary on the Bible - 1831
19:31: Our father is old - And consequently not likely to re-marry; and there is not a man in the earth - none left, according to their opinion in all the land of Canaan, of their own family and kindred; and they might think it unlawful to match with others, such as the inhabitants of Zoar, who they knew had been devoted to destruction as well as those of Sodom and Gomorrah, and were only saved at the earnest request of their father; and probably while they lived among them they found them ripe enough for punishment, and therefore would have thought it both dangerous and criminal to have formed any matrimonial connections with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:31: not: Gen 19:28; Mar 9:6
to come: Gen 4:1, Gen 6:4, Gen 16:2, Gen 16:4, Gen 38:8, Gen 38:9, Gen 14-30; Deu 25:5; Isa 4:1
Geneva 1599
19:31 And the firstborn said unto the younger, Our father [is] old, and [there is] not a man in the (p) earth to come in unto us after the manner of all the earth:
(p) Meaning in the country which the Lord had now destroyed.
John Gill
19:31 And the firstborn said unto the younger,.... That is, the firstborn of those two, or the elder of them; for, if Lot had other daughters that were married in Sodom, it is probable they were elder than either of these: Aben Ezra intimates, that Lot had another wife, who died first, and these were by his second; the following motion is made by the eldest of them to the youngest, as being bolder, having more authority, and a greater influence to persuade:
our father is old; if he was fifty years of age when he was taken captive by the kings, as says the Jewish chronologer (q) he must now be sixty five, since the destruction of Sodom, according to Bishop Usher (r), was fifteen years after that:
and there is not a man in the earth to come in unto us after the manner of all the earth; to marry them, cohabit with them, and procreate children of them, which was the common way of the propagation of mankind in the earth; they thought the whole world was destroyed by fire, as it had been by a flood; they understood it would be no more consumed by water, but they had been told it would be by fire, and they imagined the time was now come, and this was the case; that not only Sodom and Gomorrah were destroyed by fire, and that by this time the fire had reached to Zoar, and had consumed that, but that the whole earth was destroyed, and not a man left but their father, and therefore thought it could be excusable in them, and lawful for them to take the following method to repopulate the world; or else they supposed there were none in the land, the land of Canaan, not of any of their kindred and relations, for they might be ignorant of Abraham and his family, or however of any good man that they knew of, that they could be joined to in marriage; for as for the inhabitants of Zoar, they had just left, they were as wicked as any, and therefore could not think of living with them in such a near relation: but all this is not a sufficient excuse for contriving and executing what is after related; for they should have inquired of their father, who could have informed them better.
(q) Shalshalet Hakabala, fol. 77. 1. (r) Annales Vet. Test. p. 8, 9.
19:3219:32: Ե՛կ արբուսցո՛ւք հօր մերում գինի, եւ ննջեսցո՛ւք ընդ նմա, եւ յարուսցուք ՚ի հօրէ մերմէ զաւակ[153]։ [153] Այլք. Եկ եւ արբուսցուք։
32 Արի գինի խմեցնենք մեր հօրը, պառկենք նրա հետ ու մեր հօրից զաւակ ունենանք»:
32 Եկուր, մեր հօրը գինի խմցնենք ու իրեն հետ պառկինք ու մեր հօրմէն սերունդ պահենք»։
Եկ եւ արբուսցուք հօր մերում գինի, եւ ննջեսցուք ընդ նմա, եւ յարուսցուք ի հօրէ մերմէ զաւակ:

19:32: Ե՛կ արբուսցո՛ւք հօր մերում գինի, եւ ննջեսցո՛ւք ընդ նմա, եւ յարուսցուք ՚ի հօրէ մերմէ զաւակ[153]։
[153] Այլք. Եկ եւ արբուսցուք։
32 Արի գինի խմեցնենք մեր հօրը, պառկենք նրա հետ ու մեր հօրից զաւակ ունենանք»:
32 Եկուր, մեր հօրը գինի խմցնենք ու իրեն հետ պառկինք ու մեր հօրմէն սերունդ պահենք»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3232: итак напоим отца нашего вином, и переспим с ним, и восставим от отца нашего племя.
19:32 δεῦρο δευρο come on; this point καὶ και and; even ποτίσωμεν ποτιζω give a drink; water τὸν ο the πατέρα πατηρ father ἡμῶν ημων our οἶνον οινος wine καὶ και and; even κοιμηθῶμεν κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐξαναστήσωμεν εξανιστημι resurrect out; stand up from ἐκ εκ from; out of τοῦ ο the πατρὸς πατηρ father ἡμῶν ημων our σπέρμα σπερμα seed
19:32 לְכָ֨ה lᵊḵˌā הלך walk נַשְׁקֶ֧ה našqˈeh שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] אָבִ֛ינוּ ʔāvˈînû אָב father יַ֖יִן yˌayin יַיִן wine וְ wᵊ וְ and נִשְׁכְּבָ֣ה niškᵊvˈā שׁכב lie down עִמֹּ֑ו ʕimmˈô עִם with וּ û וְ and נְחַיֶּ֥ה nᵊḥayyˌeh חיה be alive מֵ mē מִן from אָבִ֖ינוּ ʔāvˌînû אָב father זָֽרַע׃ zˈāraʕ זֶרַע seed
19:32. veni inebriemus eum vino dormiamusque cum eo ut servare possimus ex patre nostro semenCome, let us make him drunk with wine, and let us lie with him, that we may preserve seed of our father.
32. come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.
19:32. Come, let us inebriate him with wine, and let us sleep with him, so that we may be able to preserve offspring from our father.”
19:32. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.
Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father:

32: итак напоим отца нашего вином, и переспим с ним, и восставим от отца нашего племя.
19:32
δεῦρο δευρο come on; this point
καὶ και and; even
ποτίσωμεν ποτιζω give a drink; water
τὸν ο the
πατέρα πατηρ father
ἡμῶν ημων our
οἶνον οινος wine
καὶ και and; even
κοιμηθῶμεν κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξαναστήσωμεν εξανιστημι resurrect out; stand up from
ἐκ εκ from; out of
τοῦ ο the
πατρὸς πατηρ father
ἡμῶν ημων our
σπέρμα σπερμα seed
19:32
לְכָ֨ה lᵊḵˌā הלך walk
נַשְׁקֶ֧ה našqˈeh שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֛ינוּ ʔāvˈînû אָב father
יַ֖יִן yˌayin יַיִן wine
וְ wᵊ וְ and
נִשְׁכְּבָ֣ה niškᵊvˈā שׁכב lie down
עִמֹּ֑ו ʕimmˈô עִם with
וּ û וְ and
נְחַיֶּ֥ה nᵊḥayyˌeh חיה be alive
מֵ מִן from
אָבִ֖ינוּ ʔāvˌînû אָב father
זָֽרַע׃ zˈāraʕ זֶרַע seed
19:32. veni inebriemus eum vino dormiamusque cum eo ut servare possimus ex patre nostro semen
Come, let us make him drunk with wine, and let us lie with him, that we may preserve seed of our father.
19:32. Come, let us inebriate him with wine, and let us sleep with him, so that we may be able to preserve offspring from our father.”
19:32. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:32: Come, let us make our father drink wine - On their flight from Zoar it is probable they had brought with them certain provisions to serve them for the time being, and the wine here mentioned among the rest.
After considering all that has been said to criminate both Lot and his daughters in this business, I cannot help thinking that the transaction itself will bear a more favorable construction than that which has been generally put on it. 1. It does not appear that it was through any base or sensual desires that the daughters of Lot wished to deceive their father. 2. They might have thought that it would have been criminal to have married into any other family, and they knew that their husbands elect, who were probably of the same kindred, had perished in the overthrow of Sodom. 3. They might have supposed that there was no other way left to preserve the family, and consequently that righteousness for which it had been remarkable, but the way which they now took.
4. They appear to have supposed that their father would not come into the measure, because he would have considered it as profane; yet, judging the measure to be expedient and necessary, they endeavored to sanctify the improper means used, by the goodness of the end at which they aimed; a doctrine which, though resorted to by many, should be reprobated by all. Acting on this bad principle they caused their father to drink wine. See note on Gen 19:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:32: Come: Gen 11:3
drink: Gen 9:21; Pro 23:31-33; Hab 2:15, Hab 2:16
seed: Lev 18:6, Lev 18:7; Mar 12:19
Geneva 1599
19:32 Come, let us make our father (q) drink wine, and we will lie with him, that we may preserve seed of our father.
(q) For unless he had been drunk, he would never have done that abominable act.
John Gill
19:32 Come, let us make our father drink wine,.... Meaning to excess, so as to be inebriated with it, and not know what he did: this wine might be brought with them from Sodom, with other provisions for their refreshment and support; or it may be rather from Zoar, where they furnished themselves with a quantity for their support in the mountain they betook themselves unto:
and we will lie with him, that we may preserve the seed of our father; have children by him, and propagate and preserve the human species; this they might think lawful, such incestuous copulations being usual among their neighbours the Arabs, as appears from Strabo (s) and other writers, and especially when there seemed to them to be a necessity for it; and it may be this did not arise from a spirit of uncleanness, or a brutish lust prevailing in them, having been religiously educated, and having preserved their chastity among such an impure generation as the men of Sodom: wherefore this might rather arise, as Bishop Patrick and others have thought, from an eager desire after the Messiah, they might hope would spring from them; their father being a descendant of Shem, a son of Abraham's elder brother, and now remarkably saved from Sodom, which they might conclude was for this purpose; and they knew of no way in which it could be brought about but in this they proposed; and the rather this may be thought to be their view, as the above learned commentator observes, when we remark their former chaste life in Sodom; their joining together in this contrivance, which, had it been a lustful business, they would have been ashamed to have communicated their thoughts of it to one another; and their imposition of names on their children to perpetuate the memory of this fact, which they rather gloried in, than were ashamed of: to which may be added, that the ancient Jewish writers (t) interpret this of the Messiah; and they observe,"it is not said a son, but seed, that seed, which is he that comes from another place: and what is this? this is the King Messiah:''and Ruth, the Moabitess, who was of the race of the eldest daughter of Lot, stands in the genealogy of our Lord, Mt 1:5, however, let the intention be ever so good, it will, not justify an action so monstrously vile.
(s) Geograph. l. 16. p. 538. Vid. Pocock, Specim. Arab. Hist. p. 337, 338. (t) Bereshit Rabba, sect. 51. fol. 46. 1. Midrash Ruth, fol. 35. 4.
19:3319:33: Եւ արբուցին հօրն իւրեանց գինի ՚ի գիշերին յայնմիկ. եւ եմուտ երէցն ննջեաց ընդ հօրն իւրում զգիշերն զայն. եւ ո՛չ գիտէր ՚ի ննջելն նորա եւ ՚ի յառնել։
33 Նրանք իրենց հօրը գինի խմեցրին այդ գիշեր: Աւագ դուստրն այդ գիշեր պառկեց իր հօր հետ, իսկ Ղովտը չիմացաւ նրա պառկելն ու վեր կենալը:
33 Այն գիշերը իրենց հօրը գինի խմցուցին ու մեծ աղջիկը մտաւ ու իր հօրը հետ պառկեցաւ եւ Ղովտ չիմացաւ անոր պառկիլը ու ելլելը։
Եւ արբուցին հօրն իւրեանց գինի ի գիշերին յայնմիկ. եւ եմուտ երէցն ննջեաց ընդ հօրն իւրում [254]զգիշերն զայն``. եւ ոչ գիտէր ի ննջելն նորա եւ ի յառնել:

19:33: Եւ արբուցին հօրն իւրեանց գինի ՚ի գիշերին յայնմիկ. եւ եմուտ երէցն ննջեաց ընդ հօրն իւրում զգիշերն զայն. եւ ո՛չ գիտէր ՚ի ննջելն նորա եւ ՚ի յառնել։
33 Նրանք իրենց հօրը գինի խմեցրին այդ գիշեր: Աւագ դուստրն այդ գիշեր պառկեց իր հօր հետ, իսկ Ղովտը չիմացաւ նրա պառկելն ու վեր կենալը:
33 Այն գիշերը իրենց հօրը գինի խմցուցին ու մեծ աղջիկը մտաւ ու իր հօրը հետ պառկեցաւ եւ Ղովտ չիմացաւ անոր պառկիլը ու ելլելը։
zohrab-1805▾ eastern-1994▾ western am▾
19:3333: И напоили отца своего вином в ту ночь; и вошла старшая и спала с отцом своим: а он не знал, когда она легла и когда встала.
19:33 ἐπότισαν ποτιζω give a drink; water δὲ δε though; while τὸν ο the πατέρα πατηρ father αὐτῶν αυτος he; him οἶνον οινος wine ἐν εν in τῇ ο the νυκτὶ νυξ night ταύτῃ ουτος this; he καὶ και and; even εἰσελθοῦσα εισερχομαι enter; go in ἡ ο the πρεσβυτέρα πρεσβυτερος senior; older ἐκοιμήθη κοιμαω doze; fall asleep μετὰ μετα with; amid τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him τὴν ο the νύκτα νυξ night ἐκείνην εκεινος that καὶ και and; even οὐκ ου not ᾔδει ειδω realize; have idea ἐν εν in τῷ ο the κοιμηθῆναι κοιμαω doze; fall asleep αὐτὴν αυτος he; him καὶ και and; even ἀναστῆναι ανιστημι stand up; resurrect
19:33 וַ wa וְ and תַּשְׁקֶ֧יןָ ttašqˈeʸnā שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] אֲבִיהֶ֛ן ʔᵃvîhˈen אָב father יַ֖יִן yˌayin יַיִן wine בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night ה֑וּא hˈû הוּא he וַ wa וְ and תָּבֹ֤א ttāvˈō בוא come הַ ha הַ the בְּכִירָה֙ bbᵊḵîrˌā בְּכִירָה first-born woman וַ wa וְ and תִּשְׁכַּ֣ב ttiškˈav שׁכב lie down אֶת־ ʔeṯ- אֵת together with אָבִ֔יהָ ʔāvˈîhā אָב father וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָדַ֥ע yāḏˌaʕ ידע know בְּ bᵊ בְּ in שִׁכְבָ֖הּ šiḵᵊvˌāh שׁכב lie down וּ û וְ and בְ vᵊ בְּ in קוּׄמָֽהּ׃ qˈûmˈāh קום arise
19:33. dederunt itaque patri suo bibere vinum nocte illa et ingressa est maior dormivitque cum patre at ille non sensit nec quando accubuit filia nec quando surrexitAnd they made their father drink wine that night: and the elder went in and lay with her father : but he perceived not neither when his daughter lay down, nor when she rose up.
33. And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he knew not when she lay down, nor when she arose.
19:33. And so they gave their father wine to drink that night. And the elder went in, and she slept with her father. But he did not perceive it, neither when his daughter lay down, nor when she rose up.
19:33. And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.
And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose:

33: И напоили отца своего вином в ту ночь; и вошла старшая и спала с отцом своим: а он не знал, когда она легла и когда встала.
19:33
ἐπότισαν ποτιζω give a drink; water
δὲ δε though; while
τὸν ο the
πατέρα πατηρ father
αὐτῶν αυτος he; him
οἶνον οινος wine
ἐν εν in
τῇ ο the
νυκτὶ νυξ night
ταύτῃ ουτος this; he
καὶ και and; even
εἰσελθοῦσα εισερχομαι enter; go in
ο the
πρεσβυτέρα πρεσβυτερος senior; older
ἐκοιμήθη κοιμαω doze; fall asleep
μετὰ μετα with; amid
τοῦ ο the
πατρὸς πατηρ father
αὐτῆς αυτος he; him
τὴν ο the
νύκτα νυξ night
ἐκείνην εκεινος that
καὶ και and; even
οὐκ ου not
ᾔδει ειδω realize; have idea
ἐν εν in
τῷ ο the
κοιμηθῆναι κοιμαω doze; fall asleep
αὐτὴν αυτος he; him
καὶ και and; even
ἀναστῆναι ανιστημι stand up; resurrect
19:33
וַ wa וְ and
תַּשְׁקֶ֧יןָ ttašqˈeʸnā שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִיהֶ֛ן ʔᵃvîhˈen אָב father
יַ֖יִן yˌayin יַיִן wine
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
ה֑וּא hˈû הוּא he
וַ wa וְ and
תָּבֹ֤א ttāvˈō בוא come
הַ ha הַ the
בְּכִירָה֙ bbᵊḵîrˌā בְּכִירָה first-born woman
וַ wa וְ and
תִּשְׁכַּ֣ב ttiškˈav שׁכב lie down
אֶת־ ʔeṯ- אֵת together with
אָבִ֔יהָ ʔāvˈîhā אָב father
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָדַ֥ע yāḏˌaʕ ידע know
בְּ bᵊ בְּ in
שִׁכְבָ֖הּ šiḵᵊvˌāh שׁכב lie down
וּ û וְ and
בְ vᵊ בְּ in
קוּׄמָֽהּ׃ qˈûmˈāh קום arise
19:33. dederunt itaque patri suo bibere vinum nocte illa et ingressa est maior dormivitque cum patre at ille non sensit nec quando accubuit filia nec quando surrexit
And they made their father drink wine that night: and the elder went in and lay with her father : but he perceived not neither when his daughter lay down, nor when she rose up.
19:33. And so they gave their father wine to drink that night. And the elder went in, and she slept with her father. But he did not perceive it, neither when his daughter lay down, nor when she rose up.
19:33. And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:33: And he perceived not when she lay down, nor when, etc. - That is, he did not perceive the time she came to his bed, nor the time she quitted it; consequently did not know who it was that had lain with him. In this transaction Lot appears to me to be in many respects excusable. 1. He had no accurate knowledge of what took place either on the first or second night, therefore he cannot be supposed to have been drawn away by his own lust, and enticed. That he must have been sensible that some person had been in his bed, it would be ridiculous to deny; but he might have judged it to have been some of his female domestics, which it is reasonable to suppose he might have brought from Zoar. 2. It is very likely that he was deceived in the wine, as well as in the consequences; either he knew not the strength of the wine, or wine of a superior power had been given to him on this occasion. As he had in general followed the simple pastoral life, it is not to be wondered at if he did not know the intoxicating power of wine, and being an old man, and unused to it, a small portion would be sufficient to overcome him; sound sleep would soon, at his time of life, be the effect of taking the liquor to which he was unaccustomed, and cause him to forget the effects of his intoxication. Except in this case, his moral conduct stands unblemished in the sacred writings; and as the whole transaction, especially as it relates to him, is capable of an interpretation not wholly injurious to his piety, both reason and religion conjoin to recommend that explanation. As to his daughters, let their ignorance of the real state of the case plead for them, as far as that can go; and let it be remembered that their sin was of that very peculiar nature as never to be capable of becoming a precedent. For it is scarcely possible that any should ever be able to plead similar circumstances in vindication of a similar line of conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:33: drink: Lev 18:6, Lev 18:7; Pro 20:1, Pro 23:29-35; Hab 2:15, Hab 2:16
John Gill
19:33 And they made their father drink wine that night,.... They persuaded him to drink liberally, urged him to it again, in order to make him drunk, and so complete their design; and Lot might be the more prevailed upon to drink freely, in order to remove his sorrow, and refresh his spirits under the loss of his wife, and his daughters, if he had any married in Sodom, as some suppose, and his sons-in-law, and of all his goods and substance; though this will not excuse his drinking to excess, nor can ignorance of the strength of wine be pleaded, since he must needs know it as well as his daughters, who, it is plain, did, and therefore plied him with it:
and the firstborn went in and lay with her father; went to his bed, and lay down by him, which she would not have dared to have done, but that she knew he was drunk and insensible:
and he perceived not when she lay down, nor when she arose: never heard her come to bed nor get up, so dead drunk and fast asleep was he; but finding a woman in bed with him, lay with her, taking her to be his wife, forgetting, through the force of liquor, that she was dead. There is an extraordinary prick on the Vau in Kumah, rendered "she arose", which the Jews say (u) is to show that he knew her not when she lay down, but when she arose he knew her; and indeed it may be rendered, but in her rising up.
(u) T. Bab. Horayot, fol. 10. 2.
19:3419:34: Եւ եղեւ ՚ի վաղիւ անդր, եւ ասէ երէցն ցկրտսերն. Ահա ննջեցի՛ ես երեկ ընդ հօր իմում, արբուսցո՛ւք նմա գինի եւ ՚ի գիշերիս յայսմիկ. եւ մուտ ննջեա՛ ընդ նմա. եւ յարուսցո՛ւք զաւակ ՚ի հօրէ մերմէ։
34 Առաւօտեան աւագն ասաց կրտսերին. «Ես երէկ պառկեցի իմ հօր հետ: Նրան այս գիշեր էլ գինի խմեցնենք, եւ դու մտի՛ր, պառկի՛ր նրա հետ, որ զաւակ ունենանք մեր հօրից»:
34 Հետեւեալ օրը մեծ աղջիկը պզտիկին ըսաւ. «Ահա երէկ գիշեր հօրս հետ պառկեցայ. այս գիշեր ալ անոր գինի խմցնենք եւ մտիր ու իրեն հետ պառկէ ու մեր հօրմէն սերունդ պահենք»։
Եւ եղեւ ի վաղիւ անդր եւ ասէ երէցն ցկրտսերն. Ահա ննջեցի ես երէկ ընդ հօր իմում. արբուսցուք նմա գինի եւ ի գիշերիս յայսմիկ, եւ մուտ ննջեա ընդ նմա, եւ յարուսցուք զաւակ ի հօրէ մերմէ:

19:34: Եւ եղեւ ՚ի վաղիւ անդր, եւ ասէ երէցն ցկրտսերն. Ահա ննջեցի՛ ես երեկ ընդ հօր իմում, արբուսցո՛ւք նմա գինի եւ ՚ի գիշերիս յայսմիկ. եւ մուտ ննջեա՛ ընդ նմա. եւ յարուսցո՛ւք զաւակ ՚ի հօրէ մերմէ։
34 Առաւօտեան աւագն ասաց կրտսերին. «Ես երէկ պառկեցի իմ հօր հետ: Նրան այս գիշեր էլ գինի խմեցնենք, եւ դու մտի՛ր, պառկի՛ր նրա հետ, որ զաւակ ունենանք մեր հօրից»:
34 Հետեւեալ օրը մեծ աղջիկը պզտիկին ըսաւ. «Ահա երէկ գիշեր հօրս հետ պառկեցայ. այս գիշեր ալ անոր գինի խմցնենք եւ մտիր ու իրեն հետ պառկէ ու մեր հօրմէն սերունդ պահենք»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3434: На другой день старшая сказала младшей: вот, я спала вчера с отцом моим; напоим его вином и в эту ночь; и ты войди, спи с ним, и восставим от отца нашего племя.
19:34 ἐγένετο γινομαι happen; become δὲ δε though; while τῇ ο the ἐπαύριον επαυριον tomorrow; next day καὶ και and; even εἶπεν επω say; speak ἡ ο the πρεσβυτέρα πρεσβυτερος senior; older πρὸς προς to; toward τὴν ο the νεωτέραν νεος new; young ἰδοὺ ιδου see!; here I am ἐκοιμήθην κοιμαω doze; fall asleep ἐχθὲς χθες yesterday μετὰ μετα with; amid τοῦ ο the πατρὸς πατηρ father ἡμῶν ημων our ποτίσωμεν ποτιζω give a drink; water αὐτὸν αυτος he; him οἶνον οινος wine καὶ και and; even τὴν ο the νύκτα νυξ night ταύτην ουτος this; he καὶ και and; even εἰσελθοῦσα εισερχομαι enter; go in κοιμήθητι κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐξαναστήσωμεν εξανιστημι resurrect out; stand up from ἐκ εκ from; out of τοῦ ο the πατρὸς πατηρ father ἡμῶν ημων our σπέρμα σπερμα seed
19:34 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say הַ ha הַ the בְּכִירָה֙ bbᵊḵîrˌā בְּכִירָה first-born woman אֶל־ ʔel- אֶל to הַ ha הַ the צְּעִירָ֔ה ṣṣᵊʕîrˈā צָעִיר little הֵן־ hēn- הֵן behold שָׁכַ֥בְתִּי šāḵˌavtî שׁכב lie down אֶ֖מֶשׁ ʔˌemeš אֶמֶשׁ yesterday evening אֶת־ ʔeṯ- אֵת together with אָבִ֑י ʔāvˈî אָב father נַשְׁקֶ֨נּוּ našqˌennû שׁקה give drink יַ֜יִן yˈayin יַיִן wine גַּם־ gam- גַּם even הַ ha הַ the לַּ֗יְלָה llˈaylā לַיְלָה night וּ û וְ and בֹ֨אִי֙ vˈōʔî בוא come שִׁכְבִ֣י šiḵᵊvˈî שׁכב lie down עִמֹּ֔ו ʕimmˈô עִם with וּ û וְ and נְחַיֶּ֥ה nᵊḥayyˌeh חיה be alive מֵ mē מִן from אָבִ֖ינוּ ʔāvˌînû אָב father זָֽרַע׃ zˈāraʕ זֶרַע seed
19:34. altera quoque die dixit maior ad minorem ecce dormivi heri cum patre meo demus ei bibere vinum etiam hac nocte et dormies cum eo ut salvemus semen de patre nostroAnd the next day the elder said to the younger : Behold I lay last night with my father, let us make him drink wine also to night, and thou shalt lie with him, that we may save seed of our father.
34. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.
19:34. Likewise, the next day, the elder said to the younger: “Behold, yesterday I slept with my father, let us give him wine to drink yet again this night, and you will sleep with him, so that we may save offspring from our father.”
19:34. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, [and] lie with him, that we may preserve seed of our father.
And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, [and] lie with him, that we may preserve seed of our father:

34: На другой день старшая сказала младшей: вот, я спала вчера с отцом моим; напоим его вином и в эту ночь; и ты войди, спи с ним, и восставим от отца нашего племя.
19:34
ἐγένετο γινομαι happen; become
δὲ δε though; while
τῇ ο the
ἐπαύριον επαυριον tomorrow; next day
καὶ και and; even
εἶπεν επω say; speak
ο the
πρεσβυτέρα πρεσβυτερος senior; older
πρὸς προς to; toward
τὴν ο the
νεωτέραν νεος new; young
ἰδοὺ ιδου see!; here I am
ἐκοιμήθην κοιμαω doze; fall asleep
ἐχθὲς χθες yesterday
μετὰ μετα with; amid
τοῦ ο the
πατρὸς πατηρ father
ἡμῶν ημων our
ποτίσωμεν ποτιζω give a drink; water
αὐτὸν αυτος he; him
οἶνον οινος wine
καὶ και and; even
τὴν ο the
νύκτα νυξ night
ταύτην ουτος this; he
καὶ και and; even
εἰσελθοῦσα εισερχομαι enter; go in
κοιμήθητι κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξαναστήσωμεν εξανιστημι resurrect out; stand up from
ἐκ εκ from; out of
τοῦ ο the
πατρὸς πατηρ father
ἡμῶν ημων our
σπέρμα σπερμα seed
19:34
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
מִֽ mˈi מִן from
מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
הַ ha הַ the
בְּכִירָה֙ bbᵊḵîrˌā בְּכִירָה first-born woman
אֶל־ ʔel- אֶל to
הַ ha הַ the
צְּעִירָ֔ה ṣṣᵊʕîrˈā צָעִיר little
הֵן־ hēn- הֵן behold
שָׁכַ֥בְתִּי šāḵˌavtî שׁכב lie down
אֶ֖מֶשׁ ʔˌemeš אֶמֶשׁ yesterday evening
אֶת־ ʔeṯ- אֵת together with
אָבִ֑י ʔāvˈî אָב father
נַשְׁקֶ֨נּוּ našqˌennû שׁקה give drink
יַ֜יִן yˈayin יַיִן wine
גַּם־ gam- גַּם even
הַ ha הַ the
לַּ֗יְלָה llˈaylā לַיְלָה night
וּ û וְ and
בֹ֨אִי֙ vˈōʔî בוא come
שִׁכְבִ֣י šiḵᵊvˈî שׁכב lie down
עִמֹּ֔ו ʕimmˈô עִם with
וּ û וְ and
נְחַיֶּ֥ה nᵊḥayyˌeh חיה be alive
מֵ מִן from
אָבִ֖ינוּ ʔāvˌînû אָב father
זָֽרַע׃ zˈāraʕ זֶרַע seed
19:34. altera quoque die dixit maior ad minorem ecce dormivi heri cum patre meo demus ei bibere vinum etiam hac nocte et dormies cum eo ut salvemus semen de patre nostro
And the next day the elder said to the younger : Behold I lay last night with my father, let us make him drink wine also to night, and thou shalt lie with him, that we may save seed of our father.
19:34. Likewise, the next day, the elder said to the younger: “Behold, yesterday I slept with my father, let us give him wine to drink yet again this night, and you will sleep with him, so that we may save offspring from our father.”
19:34. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, [and] lie with him, that we may preserve seed of our father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:34: Isa 3:9; Jer 3:3, Jer 5:3, Jer 6:15, Jer 8:12
John Gill
19:34 And it came to pass on the morrow,.... The day following the night, in which the above was transacted:
that the firstborn said to the younger, behold, I lay yesternight with my father; informed her, that what they had contrived succeeded according to their wish, and therefore, for her encouragement to go on, proposes to take the same method again:
let us make him drink wine this night also, and go thou in and lie with him, that we may preserve seed of our father; may have children by him, and so our family be kept up, from whence it may be hoped the Messiah will spring; see Gill on Gen 19:32.
19:3519:35: Եւ արբուցին՝ եւ յա՛յնմ գիշերի գինի հօրն իւրեանց. եւ եմուտ կրտսերն եւ ննջեաց ընդ հօրն իւրում. եւ ո՛չ գիտէր ՚ի ննջելն նորա եւ ՚ի յառնել։
35 Այդ գիշեր էլ գինի խմեցրին իրենց հօրը, եւ կրտսերը պառկեց իր հօր հետ: Ղովտը չիմացաւ նրա պառկելն ու վեր կենալը:
35 Այն գիշեր ալ իրենց հօրը գինի խմցուցին եւ պզտիկ աղջիկը ելաւ ու անոր հետ պառկեցաւ եւ Ղովտ չիմացաւ անոր պառկիլն ու ելլելը։
Եւ արբուցին եւ յայնմ գիշերի գինի հօրն իւրեանց, եւ եմուտ կրտսերն եւ ննջեաց ընդ հօրն իւրում. եւ ոչ գիտէր ի ննջելն նորա եւ ի յառնել:

19:35: Եւ արբուցին՝ եւ յա՛յնմ գիշերի գինի հօրն իւրեանց. եւ եմուտ կրտսերն եւ ննջեաց ընդ հօրն իւրում. եւ ո՛չ գիտէր ՚ի ննջելն նորա եւ ՚ի յառնել։
35 Այդ գիշեր էլ գինի խմեցրին իրենց հօրը, եւ կրտսերը պառկեց իր հօր հետ: Ղովտը չիմացաւ նրա պառկելն ու վեր կենալը:
35 Այն գիշեր ալ իրենց հօրը գինի խմցուցին եւ պզտիկ աղջիկը ելաւ ու անոր հետ պառկեցաւ եւ Ղովտ չիմացաւ անոր պառկիլն ու ելլելը։
zohrab-1805▾ eastern-1994▾ western am▾
19:3535: И напоили отца своего вином и в эту ночь; и вошла младшая и спала с ним; и он не знал, когда она легла и когда встала.
19:35 ἐπότισαν ποτιζω give a drink; water δὲ δε though; while καὶ και and; even ἐν εν in τῇ ο the νυκτὶ νυξ night ἐκείνῃ εκεινος that τὸν ο the πατέρα πατηρ father αὐτῶν αυτος he; him οἶνον οινος wine καὶ και and; even εἰσελθοῦσα εισερχομαι enter; go in ἡ ο the νεωτέρα νεος new; young ἐκοιμήθη κοιμαω doze; fall asleep μετὰ μετα with; amid τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him καὶ και and; even οὐκ ου not ᾔδει ειδω realize; have idea ἐν εν in τῷ ο the κοιμηθῆναι κοιμαω doze; fall asleep αὐτὴν αυτος he; him καὶ και and; even ἀναστῆναι ανιστημι stand up; resurrect
19:35 וַ wa וְ and תַּשְׁקֶ֜יןָ ttašqˈeʸnā שׁקה give drink גַּ֣ם gˈam גַּם even בַּ ba בְּ in † הַ the לַּ֧יְלָה llˈaylā לַיְלָה night הַ ha הַ the ה֛וּא hˈû הוּא he אֶת־ ʔeṯ- אֵת [object marker] אֲבִיהֶ֖ן ʔᵃvîhˌen אָב father יָ֑יִן yˈāyin יַיִן wine וַ wa וְ and תָּ֤קָם ttˈāqom קום arise הַ ha הַ the צְּעִירָה֙ ṣṣᵊʕîrˌā צָעִיר little וַ wa וְ and תִּשְׁכַּ֣ב ttiškˈav שׁכב lie down עִמֹּ֔ו ʕimmˈô עִם with וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָדַ֥ע yāḏˌaʕ ידע know בְּ bᵊ בְּ in שִׁכְבָ֖הּ šiḵᵊvˌāh שׁכב lie down וּ û וְ and בְ vᵊ בְּ in קֻמָֽהּ׃ qumˈāh קום arise
19:35. dederunt et illa nocte patri vinum ingressaque minor filia dormivit cum eo et nec tunc quidem sensit quando concubuerit vel quando illa surrexeritThey made their father drink wine that night also, and the younger daughter went in, and lay with him: and neither then did he perceive when she lay down, nor when she rose up.
35. And they made their father drink wine that night also: and the younger arose, and lay with him; and he knew not when she lay down, nor when she arose.
19:35. And then they gave their father wine to drink that night also, and the younger daughter went in, and slept with him. And not even then did he perceive when she lay down, or when she rose up.
19:35. And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.
And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose:

35: И напоили отца своего вином и в эту ночь; и вошла младшая и спала с ним; и он не знал, когда она легла и когда встала.
19:35
ἐπότισαν ποτιζω give a drink; water
δὲ δε though; while
καὶ και and; even
ἐν εν in
τῇ ο the
νυκτὶ νυξ night
ἐκείνῃ εκεινος that
τὸν ο the
πατέρα πατηρ father
αὐτῶν αυτος he; him
οἶνον οινος wine
καὶ και and; even
εἰσελθοῦσα εισερχομαι enter; go in
ο the
νεωτέρα νεος new; young
ἐκοιμήθη κοιμαω doze; fall asleep
μετὰ μετα with; amid
τοῦ ο the
πατρὸς πατηρ father
αὐτῆς αυτος he; him
καὶ και and; even
οὐκ ου not
ᾔδει ειδω realize; have idea
ἐν εν in
τῷ ο the
κοιμηθῆναι κοιμαω doze; fall asleep
αὐτὴν αυτος he; him
καὶ και and; even
ἀναστῆναι ανιστημι stand up; resurrect
19:35
וַ wa וְ and
תַּשְׁקֶ֜יןָ ttašqˈeʸnā שׁקה give drink
גַּ֣ם gˈam גַּם even
בַּ ba בְּ in
הַ the
לַּ֧יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
ה֛וּא hˈû הוּא he
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִיהֶ֖ן ʔᵃvîhˌen אָב father
יָ֑יִן yˈāyin יַיִן wine
וַ wa וְ and
תָּ֤קָם ttˈāqom קום arise
הַ ha הַ the
צְּעִירָה֙ ṣṣᵊʕîrˌā צָעִיר little
וַ wa וְ and
תִּשְׁכַּ֣ב ttiškˈav שׁכב lie down
עִמֹּ֔ו ʕimmˈô עִם with
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָדַ֥ע yāḏˌaʕ ידע know
בְּ bᵊ בְּ in
שִׁכְבָ֖הּ šiḵᵊvˌāh שׁכב lie down
וּ û וְ and
בְ vᵊ בְּ in
קֻמָֽהּ׃ qumˈāh קום arise
19:35. dederunt et illa nocte patri vinum ingressaque minor filia dormivit cum eo et nec tunc quidem sensit quando concubuerit vel quando illa surrexerit
They made their father drink wine that night also, and the younger daughter went in, and lay with him: and neither then did he perceive when she lay down, nor when she rose up.
19:35. And then they gave their father wine to drink that night also, and the younger daughter went in, and slept with him. And not even then did he perceive when she lay down, or when she rose up.
19:35. And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:35: Psa 8:4; Pro 24:16; Ecc 7:26; Luk 21:34; Co1 10:11, Co1 10:12; Pe1 4:7
John Gill
19:35 And they made their father drink wine that night also,.... Until he was drunk; which is an aggravation of his sin, that he should be overtaken a second time, and that so soon as the next night, when he ought to have been upon his guard, knowing how he had fallen into it the night before:
and the younger arose and lay with him; arose from her own bed, and went to her father's, and lay down by him:
and he perceived not when she lay down, nor when she arose; See Gill on Gen 19:33.
19:3619:36: Եւ յղացա՛ն երկոքին դստերքն Ղովտայ ՚ի հօրէն իւրեանց։
36 Ղովտի երկու դուստրերն էլ յղիացան իրենց հօրից:
36 Այսպէս՝ Ղովտին երկու աղջիկները իրենց հօրմէն յղի մնացին։
Եւ յղացան երկոքին դստերքն Ղովտայ ի հօրէն իւրեանց:

19:36: Եւ յղացա՛ն երկոքին դստերքն Ղովտայ ՚ի հօրէն իւրեանց։
36 Ղովտի երկու դուստրերն էլ յղիացան իրենց հօրից:
36 Այսպէս՝ Ղովտին երկու աղջիկները իրենց հօրմէն յղի մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
19:3636: И сделались обе дочери Лотовы беременными от отца своего,
19:36 καὶ και and; even συνέλαβον συλλαμβανω take hold of; conceive αἱ ο the δύο δυο two θυγατέρες θυγατηρ daughter Λωτ λωτ Lōt; Lot ἐκ εκ from; out of τοῦ ο the πατρὸς πατηρ father αὐτῶν αυτος he; him
19:36 וַֽ wˈa וְ and תַּהֲרֶ֛יןָ ttahᵃrˈeʸnā הרה be pregnant שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two בְנֹֽות־ vᵊnˈôṯ- בַּת daughter לֹ֖וט lˌôṭ לֹוט Lot מֵ mē מִן from אֲבִיהֶֽן׃ ʔᵃvîhˈen אָב father
19:36. conceperunt ergo duae filiae Loth de patre suothe two daughters of Lot were with child by their father.
36. Thus were both the daughters of Lot with child by their father.
19:36. Therefore, the two daughters of Lot conceived by their father.
19:36. Thus were both the daughters of Lot with child by their father.
Thus were both the daughters of Lot with child by their father:

36: И сделались обе дочери Лотовы беременными от отца своего,
19:36
καὶ και and; even
συνέλαβον συλλαμβανω take hold of; conceive
αἱ ο the
δύο δυο two
θυγατέρες θυγατηρ daughter
Λωτ λωτ Lōt; Lot
ἐκ εκ from; out of
τοῦ ο the
πατρὸς πατηρ father
αὐτῶν αυτος he; him
19:36
וַֽ wˈa וְ and
תַּהֲרֶ֛יןָ ttahᵃrˈeʸnā הרה be pregnant
שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two
בְנֹֽות־ vᵊnˈôṯ- בַּת daughter
לֹ֖וט lˌôṭ לֹוט Lot
מֵ מִן from
אֲבִיהֶֽן׃ ʔᵃvîhˈen אָב father
19:36. conceperunt ergo duae filiae Loth de patre suo
the two daughters of Lot were with child by their father.
19:36. Therefore, the two daughters of Lot conceived by their father.
19:36. Thus were both the daughters of Lot with child by their father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:36: Gen 19:8; Lev 18:6, Lev 18:7; Jdg 1:7; Sa1 15:33; Hab 2:15; Mat 7:2
Geneva 1599
19:36 Thus were (r) both the daughters of Lot with child by their father.
(r) Thus God permitted him to fall most horribly in the solitary mountains, whom the wickedness of Sodom could not overcome.
John Gill
19:36 Thus were both the daughters of Lot with child by their father. We learn from hence what the best of men are when left to themselves; a good man, a righteous Lot, is guilty of crimes the most shocking; he exposed the chastity of his daughters to the men of Sodom, and now his daughters attacked him, and succeeded, being both with child by him; and this brought about by excessive drinking, a sin which often leads on to the foulest crimes, and therefore to be carefully avoided; these sins Lot fell into when as it were alone, on a mountain, in a cave, none but his family with him, and these only his two daughters; he that had stood his ground in the midst of Sodom, notwithstanding all the excesses of that place, the impurities in it, and the temptations that every day offered, now falls when seemingly out of the way of all: these sins and failings of good men are recorded for our admonition and caution, that we may shun all appearance of evil, and be careful lest we fall, and neither be presumptuous not self-confident, see 1Cor 10:12.
19:3719:37: Եւ ծնաւ երէցն որդի, եւ կոչեաց զանուն նորա Մովա՛բ. ասէ, ՚ի հօրէ՛ իմմէ. նա՛ է հայր Մովաբացւոց մինչեւ ցայսօր ժամանակի։
37 Աւագը ծնեց որդի եւ նրա անունը դրեց Մովաբ, որ նշանակում է «Իմ հօրից»: Նա է մովաբացիների նախահայրը մինչեւ այսօր:
37 Մեծը որդի մը ծնաւ ու անոր անունը Մովաբ դրաւ։ Ասիկա Մովաբացիներու հայրն է մինչեւ այսօր։
Եւ ծնաւ երէցն որդի, եւ կոչեաց զանուն նորա Մովաբ. [255]ասէ. Ի հօրէ իմմէ:`` Նա է հայր Մովաբացւոց մինչեւ ցայսօր ժամանակի:

19:37: Եւ ծնաւ երէցն որդի, եւ կոչեաց զանուն նորա Մովա՛բ. ասէ, ՚ի հօրէ՛ իմմէ. նա՛ է հայր Մովաբացւոց մինչեւ ցայսօր ժամանակի։
37 Աւագը ծնեց որդի եւ նրա անունը դրեց Մովաբ, որ նշանակում է «Իմ հօրից»: Նա է մովաբացիների նախահայրը մինչեւ այսօր:
37 Մեծը որդի մը ծնաւ ու անոր անունը Մովաբ դրաւ։ Ասիկա Մովաբացիներու հայրն է մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
19:3737: и родила старшая сына, и нарекла ему имя: Моав. Он отец Моавитян доныне.
19:37 καὶ και and; even ἔτεκεν τικτω give birth; produce ἡ ο the πρεσβυτέρα πρεσβυτερος senior; older υἱὸν υιος son καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Μωαβ μωαβ tell; declare ἐκ εκ from; out of τοῦ ο the πατρός πατηρ father μου μου of me; mine οὗτος ουτος this; he πατὴρ πατηρ father Μωαβιτῶν μωαβιτος till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day
19:37 וַ wa וְ and תֵּ֤לֶד ttˈēleḏ ילד bear הַ ha הַ the בְּכִירָה֙ bbᵊḵîrˌā בְּכִירָה first-born woman בֵּ֔ן bˈēn בֵּן son וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name מֹואָ֑ב môʔˈāv מֹואָב Moab ה֥וּא hˌû הוּא he אֲבִֽי־ ʔᵃvˈî- אָב father מֹואָ֖ב môʔˌāv מֹואָב Moab עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
19:37. peperitque maior filium et vocavit nomen eius Moab ipse est pater Moabitarum usque in praesentem diemAnd the elder bore a son, and called his name Moab: he is the father of the Moabites unto this day.
37. And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.
19:37. And the elder gave birth to a son, and she called his name Moab. He is the father of the Moabites, even to the present day.
19:37. And the firstborn bare a son, and called his name Moab: the same [is] the father of the Moabites unto this day.
And the firstborn bare a son, and called his name Moab: the same [is] the father of the Moabites unto this day:

37: и родила старшая сына, и нарекла ему имя: Моав. Он отец Моавитян доныне.
19:37
καὶ και and; even
ἔτεκεν τικτω give birth; produce
ο the
πρεσβυτέρα πρεσβυτερος senior; older
υἱὸν υιος son
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Μωαβ μωαβ tell; declare
ἐκ εκ from; out of
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
οὗτος ουτος this; he
πατὴρ πατηρ father
Μωαβιτῶν μωαβιτος till; until
τῆς ο the
σήμερον σημερον today; present
ἡμέρας ημερα day
19:37
וַ wa וְ and
תֵּ֤לֶד ttˈēleḏ ילד bear
הַ ha הַ the
בְּכִירָה֙ bbᵊḵîrˌā בְּכִירָה first-born woman
בֵּ֔ן bˈēn בֵּן son
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
מֹואָ֑ב môʔˈāv מֹואָב Moab
ה֥וּא hˌû הוּא he
אֲבִֽי־ ʔᵃvˈî- אָב father
מֹואָ֖ב môʔˌāv מֹואָב Moab
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
19:37. peperitque maior filium et vocavit nomen eius Moab ipse est pater Moabitarum usque in praesentem diem
And the elder bore a son, and called his name Moab: he is the father of the Moabites unto this day.
19:37. And the elder gave birth to a son, and she called his name Moab. He is the father of the Moabites, even to the present day.
19:37. And the firstborn bare a son, and called his name Moab: the same [is] the father of the Moabites unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37-38: В силу своего взаимного родства, моавитяне и аммонитяне и в Библии нередко выступают вместе. Как дети греха и беззакония, они являются в Библии предметом проклятия и отвращения (Втор 23:3; 3: Цар 11:6–7; Ис 16:12–14; 1: Пар 20:3), но, как родственные по плоти избранному народу еврейскому, они в конце концов имеют получить прощение и спасение (Иер 48:47; 49:6).
Adam Clarke: Commentary on the Bible - 1831
19:37: Called his name Moab - This name is generally interpreted of the father, or, according to Calmet, מואב Moab, the waters of the father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:37: am 2108, bc 1896
Moab: This name is generally interpreted of the father; from mo, of, and av, a father.
Moabites: Num 21:29, Num 22:1-41, Num 24:1-25; Deu 2:9, Deu 2:19, Deu 23:3; Judg. 3:1-31; Rut 4:10; 2Sam. 8:1-18; 2Kings 3:1-27
Geneva 1599
19:37 And the firstborn bare a son, and called his name Moab: the same [is] the father of the (s) Moabites unto this day.
(s) Who as they were born in most horrible incest, so were they and their posterity vile and wicked.
John Gill
19:37 And the firstborn bare a son, and called his name Moab,.... As if it was "Meab", from the father, as Aben Ezra, and so Josephus, that is, which she had by her father; and she was so far from being ashamed that it might be known in time to come, she gave him this name. Hillerus (w) makes it to be a compound of and and to signify "going into", or "lying with a father", which still more notoriously points to her own action. Drusius has another derivation of the word, at least proposes it, and renders it "aqua patris"; "mo" in the Egyptian language signifying "water", which is sometimes used for seed, see Is 48:1,
the same is the father of the Moabites unto this day; a people that lived on the borders of the land of Canaan, often troublesome to the Israelites, and frequently spoken of in the Old Testament.
(w) Onomastic. Sacr. p. 414.
19:3819:38: Ծնաւ եւ կրցերն որդի՝ եւ կոչեաց զանուն նորա Ամման. ասէ, որդի ազգի իմոյ. նա՛ է հայր Ամոնացւոց մինչեւ ցայս օր ժամանակի[154]։[154] Ոմանք. Զանուն նորա Ամոն։
38 Կրտսերը նոյնպէս ծնեց որդի եւ նրա անունը դրեց Ամման, որ նշանակում է «Իմ ազգատոհմի որդի»: Նա է ամոնացիների նախահայրը մինչեւ այսօր:
38 Պզտիկն ալ որդի մը ծնաւ ու անոր անունը Բենամմի դրաւ։ Ասիկա Ամմոնացիներուն հայրն է մինչեւ այսօր։
Ծնաւ եւ կրտսերն որդի, եւ կոչեաց զանուն նորա [256]Ամման. [257]ասէ. Որդի ազգի իմոյ:`` Նա է հայր Ամոնացւոց մինչեւ ցայսօր ժամանակի:

19:38: Ծնաւ եւ կրցերն որդի՝ եւ կոչեաց զանուն նորա Ամման. ասէ, որդի ազգի իմոյ. նա՛ է հայր Ամոնացւոց մինչեւ ցայս օր ժամանակի[154]։
[154] Ոմանք. Զանուն նորա Ամոն։
38 Կրտսերը նոյնպէս ծնեց որդի եւ նրա անունը դրեց Ամման, որ նշանակում է «Իմ ազգատոհմի որդի»: Նա է ամոնացիների նախահայրը մինչեւ այսօր:
38 Պզտիկն ալ որդի մը ծնաւ ու անոր անունը Բենամմի դրաւ։ Ասիկա Ամմոնացիներուն հայրն է մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
19:3838: И младшая также родила сына, и нарекла ему имя: Бен-Амми. Он отец Аммонитян доныне.
19:38 ἔτεκεν τικτω give birth; produce δὲ δε though; while καὶ και and; even ἡ ο the νεωτέρα νεος new; young υἱὸν υιος son καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Αμμαν αμμαν son τοῦ ο the γένους γενος family; class μου μου of me; mine οὗτος ουτος this; he πατὴρ πατηρ father Αμμανιτῶν αμμανιτης till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day
19:38 וְ wᵊ וְ and הַ ha הַ the צְּעִירָ֤ה ṣṣᵊʕîrˈā צָעִיר little גַם־ ḡam- גַּם even הִוא֙ hiw הִיא she יָ֣לְדָה yˈālᵊḏā ילד bear בֵּ֔ן bˈēn בֵּן son וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name בֶּן־עַמִּ֑י ben-ʕammˈî בֶּן עַמִּי Ben-Ammi ה֛וּא hˈû הוּא he אֲבִ֥י ʔᵃvˌî אָב father בְנֵֽי־ vᵊnˈê- בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּֽום׃ ס yyˈôm . s יֹום day
19:38. minor quoque peperit filium et vocavit nomen eius Ammon id est filius populi mei ipse est pater Ammanitarum usque hodieThe younger also bore a son, and called his name Ammon, that is, the son of my people: he is the father of the Ammonites unto this day.
38. And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day.
19:38. Likewise, the younger gave birth to a son, and she called his name Ammon, that is, ‘the son of my people.’ He is the father of the Ammonites, even today.
19:38. And the younger, she also bare a son, and called his name Benammi: the same [is] the father of the children of Ammon unto this day.
And the younger, she also bare a son, and called his name Ben- ammi: the same [is] the father of the children of Ammon unto this day:

38: И младшая также родила сына, и нарекла ему имя: Бен-Амми. Он отец Аммонитян доныне.
19:38
ἔτεκεν τικτω give birth; produce
δὲ δε though; while
καὶ και and; even
ο the
νεωτέρα νεος new; young
υἱὸν υιος son
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Αμμαν αμμαν son
τοῦ ο the
γένους γενος family; class
μου μου of me; mine
οὗτος ουτος this; he
πατὴρ πατηρ father
Αμμανιτῶν αμμανιτης till; until
τῆς ο the
σήμερον σημερον today; present
ἡμέρας ημερα day
19:38
וְ wᵊ וְ and
הַ ha הַ the
צְּעִירָ֤ה ṣṣᵊʕîrˈā צָעִיר little
גַם־ ḡam- גַּם even
הִוא֙ hiw הִיא she
יָ֣לְדָה yˈālᵊḏā ילד bear
בֵּ֔ן bˈēn בֵּן son
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
בֶּן־עַמִּ֑י ben-ʕammˈî בֶּן עַמִּי Ben-Ammi
ה֛וּא hˈû הוּא he
אֲבִ֥י ʔᵃvˌî אָב father
בְנֵֽי־ vᵊnˈê- בֵּן son
עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּֽום׃ ס yyˈôm . s יֹום day
19:38. minor quoque peperit filium et vocavit nomen eius Ammon id est filius populi mei ipse est pater Ammanitarum usque hodie
The younger also bore a son, and called his name Ammon, that is, the son of my people: he is the father of the Ammonites unto this day.
19:38. Likewise, the younger gave birth to a son, and she called his name Ammon, that is, ‘the son of my people.’ He is the father of the Ammonites, even today.
19:38. And the younger, she also bare a son, and called his name Benammi: the same [is] the father of the children of Ammon unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:38: Ben-ammi - בן עמי Ben-ammi, the son of my people. Both these names seem to justify the view taken of this subject above, viz., that it was merely to preserve the family that the daughters of Lot made use of the above expedient; and hence we do not find that they ever attempted to repeat it, which, had it been done for any other purpose, they certainly would not have failed to do. On this subject Origen, in his fifth homily on Genesis, has these remarkable words: Ubi hic libidinis culpa, ubi incesti criminis arguitur? Quomodo dabitur in Vitlo Quod Non Iteratur In Facto? Vercor proloqui quod sentio, vereor, inquam, ne castior fuerit harum incestus, quam pudicitia multarum. "Where, in all this transaction, can the crime of lust or of incest be proved? How can this be proved to be a vice when the fact was never repeated? I am afraid to speak my whole mind on the subject, lest the incest of these should appear more laudable than the chastity of multitudes." There is a distinction made here by Origen which is worthy of notice; a single bad act, though a sin, does not necessarily argue a vicious heart, as in order to be vicious a man must be habituated to sinful acts.
The generation which proceeded from this incestuous connection, whatever may be said in extenuation of the transaction, (its peculiar circumstances being considered), was certainly a bad one. The Moabites soon fell from the faith of God, and became idolaters, the people of Chemosh, and of Baal-peor, Num 21:29; Num 25:1-3; and were enemies to the children of Abraham. See Numbers 22; Jdg 3:14, etc. And the Ammonites, who dwelt near to the Moabites, united with them in idolatry, and were also enemies to Israel. See Jdg 11:4, Jdg 11:24; Deu 23:3, Deu 23:4. As both these people made afterwards a considerable figure in the sacred history, the impartial inspired writer takes care to introduce at this early period an account of their origin. See what has been said on the case of Noah's drunkenness, Gen 9:20, etc.
This is an awful history, and the circumstances detailed in it are as distressing to piety as to humanity. It may, however, be profitable to review the particulars.
1. From the commencement of the chapter we find that the example and precepts of Abraham had not been lost on his nephew Lot. He also, like his uncle, watches for opportunities to call in the weary traveler. This Abraham had taught his household, and we see the effect of his blessed teaching. Lot was both hospitable and pious, though living in the midst of a crooked and perverse race. It must be granted that from several circumstances in his history he appears to have been a weak man, but his weakness was such as was not inconsistent with general uprightness and sincerity. He and his family were not forgetful to entertain strangers, and they alone were free from the pollutions of this accursed people. How powerful are the effects of a religious education, enforced by pious example! It is one of God's especial means of grace. Let a man only do justice to his family, by bringing them up in the fear of God, and he will crown it with his blessing. How many excuse the profligacy of their family, which is often entirely owing to their own neglect, by saying, "O, we cannot give them grace!" No, you cannot; but you can afford them the means of grace. This is your work, that is the Lord's. If, through your neglect of precept and example, they perish, what an awful account must you give to the Judge of quick and dead! It was the sentiment of a great man, that should the worst of times arrive, and magistracy and ministry were both to fall, yet, if parents would but be faithful to their trust, pure religion would be handed down to posterity, both in its form and in its power.
2. We have already heard of the wickedness of the inhabitants of the cities of the plain, the cup of their iniquity was full; their sin was of no common magnitude, and what a terrible judgment fell upon them! Brimstone and fire are rained down from heaven upon these traders in iniquity; and what a correspondence between the crime and the punishment? They burned in lust towards each other, and God burned them up with fire and brimstone. Their sin was unnatural, and God punished it by supernatural means. Divine justice not only observes a proportion between the crime and the degree of punishment, but also between the species of crime and the kind of punishment inflicted.
3. Disobedience to the command of God must ever meet with severe reprehension, especially in those who have already partaken of his grace, because these know his salvation, and are justly supposed to possess, by his grace, the power of resisting all solicitations to sin. The servant who knew his lord's will and did it not, was to be beaten with many stripes; see Luk 12:47. Lot's wife stands as an everlasting monument of admonition and caution to all backsliders. She ran well, she permitted Satan to hinder, and she died in her provocation! While we lament her fate, we should profit by her example. To begin in the good way is well; to continue in the path is better; and to persevere unto the end, best of all. The exhortation of our blessed Lord on this subject should awaken our caution, and strongly excite our diligence: Remember Lot's wife! On the conduct of Lot and his daughters, See note on Gen 19:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:38: Benammi: i. e., Son of my people, from ben, a son, and ammi, my people.
children: Deu 2:9, Deu 2:19, Deu 23:3; Jdg 10:6-18, Jdg 11:1-40; Sa1 11:1-15; 2Sam. 10:1-19; Neh 13:1-3, Neh 13:23-28; Psa 83:4-8; Isa 11:14; Zep 2:9
Geneva 1599
19:38 And the younger, she also bare a son, and called his name (t) Benammi: the same [is] the father of the children of Ammon unto this day.
(t) That is, son of my people: signifying that they rejoiced in their sin, rather than repenting of it.
John Gill
19:38 And the younger, she also bare a son, and called his name Benammi,.... That is, "the son of my people", being the son of her father; which though it does not so manifestly appear in this name, as in the other, yet there is some trace of it; and she would have it be known by this, that he was not the son of a stranger, but of a relation of her own: some attribute this to her being more modest than her elder sister; but it looks as if neither of them were sensible of any crime they had been guilty of, but rather thought it a commendable action, at least that it was excusable:
the same is the father of the children of Ammon unto this day; a people that lived near their brethren the Moabites, and were both enemies to the people of God; they quickly falling into idolatry, and whose names we often meet with in the sacred writings; and of these two sons, Josephus says (x), the one begat the Moabites, being still a great nation, and the other the Ammonites, and both inhabit Coelesyria; they are both called the children of Lot, Ps 83:8. After this we hear no more of Lot in this history; and it is remarkable, that there never was, as we know of, any town or city that had in it any, trace of his name; but we are not from hence to conclude that he was a wicked man, whose memory perished with him; for mention is made of him in the New Testament, where he has a very honourable character, and is called "just Lot", 2Pet 2:7.
(x) Antiqu. l. 1. c. 11. sect. 5.