Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_19
- Primary Witness Text: 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 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 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. 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: 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 Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. 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. 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. But the men put forth their hand...
Connected dataset overlay
- Connected ID:
Genesis_19
- Chapter Blob Preview: 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 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 a...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 19:1
Hebrew
וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַֽׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָֽרְצָה׃vayavo'v-sheney-hamale'akhiym-sedomah-va'erev-velvot-yoshev-vesha'ar-sedom-vayare'-lvot-vayaqam-liqera'tam-vayishetachv-'afayim-'aretzah
KJV: 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;
AKJV: 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;
ASV: 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;
YLT: And two of the messengers come towards Sodom at even, and Lot is sitting at the gate of Sodom, and Lot seeth, and riseth to meet them, and boweth himself--face to the earth,
Exposition: Genesis 19:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:2
Hebrew
וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִֽין׃vayo'mer-hineh-na'-'adonay-svrv-na'-'el-veyt-'avedekhem-veliynv-verachatzv-rageleykhem-vehishekhametem-vahalakhetem-ledarekhekhem-vayo'merv-lo'-khiy-varechvov-naliyn
KJV: 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.
AKJV: 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 you shall rise up early, and go on your ways. And they said, No; but we will abide in the street all night.
ASV: 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.
YLT: and he saith, ‘Lo, I pray you, my lords, turn aside, I pray you, unto the house of your servant, and lodge, and wash your feet--then ye have risen early and gone on your way;' and they say, ‘Nay, but in the broad place we do lodge.’
Commentary WitnessGenesis 19:2Quoted commentary witness
Commentary Witness
Genesis 19:2
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Nay
- Our Lord
- Emmaus
Exposition: Genesis 19:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:3
Hebrew
וַיִּפְצַר־בָּם מְאֹד וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל־בֵּיתוֹ וַיַּעַשׂ לָהֶם מִשְׁתֶּה וּמַצּוֹת אָפָה וַיֹּאכֵֽלוּ׃vayifetzar-vam-me'od-vayasurv-'elayv-vayavo'v-'el-veytvo-vaya'ash-lahem-misheteh-vmatzvot-'afah-vayo'khelv
KJV: 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.
AKJV: And he pressed on them greatly; and they turned in to him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. ¶
ASV: 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.
YLT: And he presseth on them greatly, and they turn aside unto him, and come in unto his house; and he maketh for them a banquet, and hath baked unleavened things; and they do eat.
Commentary Witness (Generated)Genesis 19:3Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:3
Genesis 19:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:3
Exposition: Genesis 19:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:4
Hebrew
טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל־הַבַּיִת מִנַּעַר וְעַד־זָקֵן כָּל־הָעָם מִקָּצֶֽה׃terem-yishekhavv-ve'aneshey-ha'iyr-'aneshey-sedom-nasavv-'al-havayit-mina'ar-ve'ad-zaqen-khal-ha'am-miqatzeh
KJV: 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:
AKJV: 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:
ASV: But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter;
YLT: Before they lie down, the men of the city--men of Sodom--have come round about against the house, from young even unto aged, all the people from the extremity;
Commentary Witness (Generated)Genesis 19:4Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:4
Genesis 19:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:4
Named authorities or texts detected in the witness
- Sodom
Exposition: Genesis 19:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:5
Hebrew
וַיִּקְרְאוּ אֶל־לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר־בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָֽם׃vayiqere'v-'el-lvot-vayo'merv-lvo-'ayeh-ha'anashiym-'asher-va'v-'eleykha-halayelah-hvotziy'em-'eleynv-venede'ah-'otam
KJV: 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.
AKJV: And they called to Lot, and said to him, Where are the men which came in to you this night? bring them out to us, that we may know them.
ASV: and they called unto Lot, and said unto him, Where are the men that came in to thee this night? bring them out unto us, that we may know them.
YLT: and they call unto Lot and say to him, ‘Where are the men who have come in unto thee to-night? bring them out unto us, and we know them.’
Commentary WitnessGenesis 19:5Quoted commentary witness
Commentary Witness
Genesis 19:5
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 18:20
- Gen 23:13
Named authorities or texts detected in the witness
- Sodomy
Exposition: Genesis 19:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:6
Hebrew
וַיֵּצֵא אֲלֵהֶם לוֹט הַפֶּתְחָה וְהַדֶּלֶת סָגַר אַחֲרָֽיו׃vayetze'-'alehem-lvot-hafetechah-vehadelet-sagar-'acharayv
KJV: And Lot went out at the door unto them, and shut the door after him,
AKJV: And Lot went out at the door to them, and shut the door after him,
ASV: And Lot went out unto them to the door, and shut the door after him.
YLT: And Lot goeth out unto them, to the opening, and the door hath shut behind him,
Commentary Witness (Generated)Genesis 19:6Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:6
Genesis 19:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Lot went out at the door unto them, and shut the door after him,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:6
Exposition: Genesis 19:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Lot went out at the door unto them, and shut the door after him,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:7
Hebrew
וַיֹּאמַר אַל־נָא אַחַי תָּרֵֽעוּ׃vayo'mar-'al-na'-'achay-tare'v
KJV: And said, I pray you, brethren, do not so wickedly.
AKJV: And said, I pray you, brothers, do not so wickedly.
ASV: And he said, I pray you, my brethren, do not so wickedly.
YLT: and saith, ‘Do not, I pray you, my brethren, do evil;
Commentary Witness (Generated)Genesis 19:7Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:7
Genesis 19:7 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And said, I pray you, brethren, do not so wickedly.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:7
Named authorities or texts detected in the witness
- Ray
Exposition: Genesis 19:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And said, I pray you, brethren, do not so wickedly.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:8
Hebrew
הִנֵּה־נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹֽא־יָדְעוּ אִישׁ אוֹצִֽיאָה־נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָֽאֲנָשִׁים הָאֵל אַל־תַּעֲשׂוּ דָבָר כִּֽי־עַל־כֵּן בָּאוּ בְּצֵל קֹרָתִֽי׃hineh-na'-liy-shetey-vanvot-'asher-lo'-yade'v-'iysh-'votziy'ah-na'-'etehen-'aleykhem-va'ashv-lahen-khatvov-ve'eyneykhem-raq-la'anashiym-ha'el-'al-ta'ashv-davar-khiy-'al-khen-va'v-vetzel-qoratiy
KJV: 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.
AKJV: Behold now, I have two daughters which have not known man; let me, I pray you, bring them out to you, and do you to them as is good in your eyes: only to these men do nothing; for therefore came they under the shadow of my roof.
ASV: Behold now, I have two daughters that 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.
YLT: lo, I pray you, I have two daughters, who have not known any one; let me, I pray you, bring them out unto you, and do to them as is good in your eyes; only to these men do not anything, for therefore have they come in within the shadow of my roof.'
Commentary WitnessGenesis 19:8Quoted commentary witness
Commentary Witness
Genesis 19:8
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lot
Exposition: Genesis 19:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 shad...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:9
Hebrew
וַיֹּאמְרוּ ׀ גֶּשׁ־הָלְאָה וַיֹּֽאמְרוּ הָאֶחָד בָּֽא־לָגוּר וַיִּשְׁפֹּט שָׁפוֹט עַתָּה נָרַע לְךָ מֵהֶם וַיִּפְצְרוּ בָאִישׁ בְּלוֹט מְאֹד וַֽיִּגְּשׁוּ לִשְׁבֹּר הַדָּֽלֶת׃vayo'merv- -gesh-hale'ah-vayo'merv-ha'echad-va'-lagvr-vayishefot-shafvot-'atah-nara'-lekha-mehem-vayifetzerv-va'iysh-velvot-me'od-vayigeshv-lishevor-hadalet
KJV: 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.
AKJV: 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 you, than with them. And they pressed sore on the man, even Lot, and came near to break the door.
ASV: 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.
YLT: And they say, ‘Come nigh hither;' they say also, ‘This one hath come in to sojourn, and he certainly judgeth! now, we do evil to thee more than to them;' and they press against the man, against Lot greatly, and come nigh to break the door.
Commentary WitnessGenesis 19:9Quoted commentary witness
Commentary Witness
Genesis 19:9
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:9
Source lane
Apologetics Bible source bundle
Exposition: Genesis 19:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 cam...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:10
Hebrew
וַיִּשְׁלְחוּ הֽ͏ָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָֽרוּ׃vayishelechv-ha'anashiym-'et-yadam-vayaviy'v-'et-lvot-'aleyhem-havayetah-ve'et-hadelet-sagarv
KJV: But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.
AKJV: But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.
ASV: But the men put forth their hand, and brought Lot into the house to them, and shut to the door.
YLT: And the men put forth their hand, and bring in Lot unto them, into the house, and have shut the door;
Commentary Witness (Generated)Genesis 19:10Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:10
Genesis 19:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:10
Exposition: Genesis 19:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:11
Hebrew
וְֽאֶת־הָאֲנָשִׁים אֲשֶׁר־פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים מִקָּטֹן וְעַד־גָּדוֹל וַיִּלְאוּ לִמְצֹא הַפָּֽתַח׃ve'et-ha'anashiym-'asher-fetach-havayit-hikhv-vasaneveriym-miqaton-ve'ad-gadvol-vayile'v-limetzo'-hafatach
KJV: 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.
AKJV: 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. ¶
ASV: 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.
YLT: and the men who are at the opening of the house they have smitten with blindness, from small even unto great, and they weary themselves to find the opening.
Commentary WitnessGenesis 19:11Quoted commentary witness
Commentary Witness
Genesis 19:11
Verse 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, 2Kgs 6:18, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 19:17
- 2Kgs 6:18
Named authorities or texts detected in the witness
- Syrians
Exposition: Genesis 19:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:12
Hebrew
וַיֹּאמְרוּ הָאֲנָשִׁים אֶל־לוֹט עֹד מִֽי־לְךָ פֹה חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ וְכֹל אֲשֶׁר־לְךָ בָּעִיר הוֹצֵא מִן־הַמָּקֽוֹם׃vayo'merv-ha'anashiym-'el-lvot-'od-miy-lekha-foh-chatan-vvaneykha-vvenoteykha-vekhol-'asher-lekha-va'iyr-hvotze'-min-hamaqvom
KJV: 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:
AKJV: And the men said to Lot, Have you here any besides? son in law, and your sons, and your daughters, and whatever you have in the city, bring them out of this place:
ASV: 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:
YLT: And the men say unto Lot, ‘Whom hast thou here still? son-in-law, thy sons also, and thy daughters, and all whom thou hast in the city, bring out from this place;
Commentary WitnessGenesis 19:12Quoted commentary witness
Commentary Witness
Genesis 19:12
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 19:14
- Gen 19:8
Exposition: Genesis 19:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:13
Hebrew
כִּֽי־מַשְׁחִתִים אֲנַחְנוּ אֶת־הַמָּקוֹם הַזֶּה כִּֽי־גֽ͏ָדְלָה צַעֲקָתָם אֶת־פְּנֵי יְהוָה וַיְשַׁלְּחֵנוּ יְהוָה לְשַׁחֲתָֽהּ׃khiy-mashechitiym-'anachenv-'et-hamaqvom-hazeh-khiy-gadelah-tza'aqatam-'et-feney-yehvah-vayeshalechenv-yehvah-leshachatah
KJV: 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.
AKJV: For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD has sent us to destroy it.
ASV: for we will destroy this place, because the cry of them is waxed great before Jehovah; and Jehovah hath sent us to destroy it.
YLT: for we are destroying this place, for their cry hath been great before the face of Jehovah, and Jehovah doth send us to destroy it.'
Commentary Witness (Generated)Genesis 19:13Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:13
Genesis 19:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:13
Exposition: Genesis 19:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:14
Hebrew
וַיֵּצֵא לוֹט וַיְדַבֵּר ׀ אֶל־חֲתָנָיו ׀ לֹקְחֵי בְנֹתָיו וַיֹּאמֶר קוּמוּ צְּאוּ מִן־הַמָּקוֹם הַזֶּה כִּֽי־מַשְׁחִית יְהוָה אֶת־הָעִיר וַיְהִי כִמְצַחֵק בְּעֵינֵי חֲתָנָֽיו׃vayetze'-lvot-vayedaver- -'el-chatanayv- -loqechey-venotayv-vayo'mer-qvmv-tze'v-min-hamaqvom-hazeh-khiy-mashechiyt-yehvah-'et-ha'iyr-vayehiy-khimetzacheq-ve'eyney-chatanayv
KJV: 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.
AKJV: And Lot went out, and spoke to 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 to his sons in law. ¶
ASV: And Lot went out, and spake unto his sons-in-law, who married his daughters, and said, Up, get you out of this place; for Jehovah will destroy the city. But he seemed unto his sons-in-law as one that mocked.
YLT: And Lot goeth out, and speaketh unto his sons-in-law, those taking his daughters, and saith, ‘Rise, go out from this place, for Jehovah is destroying the city;' and he is as one mocking in the eyes of his sons-in-law.
Commentary Witness (Generated)Genesis 19:14Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:14
Genesis 19:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:14
Named authorities or texts detected in the witness
- Up
Exposition: Genesis 19:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:15
Hebrew
וּכְמוֹ הַשַּׁחַר עָלָה וַיָּאִיצוּ הַמַּלְאָכִים בְּלוֹט לֵאמֹר קוּם קַח אֶֽת־אִשְׁתְּךָ וְאֶת־שְׁתֵּי בְנֹתֶיךָ הַנִּמְצָאֹת פֶּן־תִּסָּפֶה בַּעֲוֺן הָעִֽיר׃vkhemvo-hashachar-'alah-vaya'iytzv-hamale'akhiym-velvot-le'mor-qvm-qach-'et-'ishetekha-ve'et-shetey-venoteykha-hanimetza'ot-fen-tisafeh-va'avn-ha'iyr
KJV: 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.
AKJV: And when the morning arose, then the angels hastened Lot, saying, Arise, take your wife, and your two daughters, which are here; lest you be consumed in the iniquity of the city.
ASV: And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters that are here, lest thou be consumed in the iniquity of the city.
YLT: And when the dawn hath ascended, then the messengers press upon Lot, saying, ‘Rise, take thy wife, and thy two daughters who are found present, lest thou be consumed in the iniquity of the city.’
Commentary Witness (Generated)Genesis 19:15Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:15
Genesis 19:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:15
Named authorities or texts detected in the witness
- Lot
- Arise
Exposition: Genesis 19:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:16
Hebrew
וֽ͏ַיִּתְמַהְמָהּ ׀ וַיַּחֲזִקוּ הָאֲנָשִׁים בְּיָדוֹ וּבְיַד־אִשְׁתּוֹ וּבְיַד שְׁתֵּי בְנֹתָיו בְּחֶמְלַת יְהוָה עָלָיו וַיֹּצִאֻהוּ וַיַּנִּחֻהוּ מִחוּץ לָעִֽיר׃vayitemahemah- -vayachaziqv-ha'anashiym-veyadvo-vveyad-'ishetvo-vveyad-shetey-venotayv-vechemelat-yehvah-'alayv-vayotzi'uhv-vayanichuhv-michvtz-la'iyr
KJV: 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.
AKJV: And while he lingered, the men laid hold on his hand, and on the hand of his wife, and on the hand of his two daughters; the LORD being merciful to him: and they brought him forth, and set him without the city. ¶
ASV: 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, Jehovah being merciful unto him: and they brought him forth, and set him without the city.
YLT: And he lingereth, and the men lay hold on his hand, and on the hand of his wife, and on the hand of his two daughters, through the mercy of Jehovah unto him, and they bring him out, and cause him to rest without the city.
Commentary WitnessGenesis 19:16Quoted commentary witness
Commentary Witness
Genesis 19:16
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:16
Source lane
Apologetics Bible source bundle
Exposition: Genesis 19:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:17
Hebrew
וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל־נַפְשֶׁךָ אַל־תַּבִּיט אַחֲרֶיךָ וְאַֽל־תַּעֲמֹד בְּכָל־הַכִּכָּר הָהָרָה הִמָּלֵט פֶּן־תִּסָּפֶֽה׃vayehiy-khehvotziy'am-'otam-hachvtzah-vayo'mer-himalet-'al-nafeshekha-'al-taviyt-'achareykha-ve'al-ta'amod-vekhal-hakhikhar-haharah-himalet-fen-tisafeh
KJV: 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.
AKJV: And it came to pass, when they had brought them forth abroad, that he said, Escape for your life; look not behind you, neither stay you in all the plain; escape to the mountain, lest you be consumed.
ASV: 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.
YLT: And it cometh to pass when he hath brought them out without, that he saith, ‘Escape for thy life; look not expectingly behind thee, nor stand thou in all the circuit; to the mountain escape, lest thou be consumed.’
Commentary WitnessGenesis 19:17Quoted commentary witness
Commentary Witness
Genesis 19:17
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Life
- Consumed
Exposition: Genesis 19:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:18
Hebrew
וַיֹּאמֶר לוֹט אֲלֵהֶם אַל־נָא אֲדֹנָֽי׃vayo'mer-lvot-'alehem-'al-na'-'adonay
KJV: And Lot said unto them, Oh, not so, my Lord:
AKJV: And Lot said to them, Oh, not so, my LORD:
ASV: And Lot said unto them, Oh, not so, my lord:
YLT: And Lot saith unto them, ‘Not so , I pray thee, my lord;
Commentary Witness (Generated)Genesis 19:18Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:18
Genesis 19:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Lot said unto them, Oh, not so, my Lord:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:18
Named authorities or texts detected in the witness
- Oh
- Lord
Exposition: Genesis 19:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Lot said unto them, Oh, not so, my Lord:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:19
Hebrew
הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַֽתִּי׃hineh-na'-matza'-'avedekha-chen-ve'eyneykha-vatagedel-chasedekha-'asher-'ashiyta-'imadiy-lehachayvot-'et-nafeshiy-ve'anokhiy-lo'-'vkhal-lehimalet-haharah-fen-tidevaqaniy-hara'ah-vamatiy
KJV: 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:
AKJV: Behold now, your servant has found grace in your sight, and you have magnified your mercy, which you have showed to me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die:
ASV: behold now, thy servant hath found favor in thy sight, and thou hast magnified thy lovingkindness, which thou hast showed unto me in saving my life; and I cannot escape to the mountain, lest evil overtake me, and I die:
YLT: lo, I pray thee, thy servant hath found grace in thine eyes, and thou dost make great thy kindness which thou hast done with me by saving my life, and I am unable to escape to the mountain, lest the evil cleave to me, and I have died;
Commentary WitnessGenesis 19:19Quoted commentary witness
Commentary Witness
Genesis 19:19
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:19
Source lane
Apologetics Bible source bundle
Exposition: Genesis 19:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:20
Hebrew
הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִֽׁי׃hineh-na'-ha'iyr-hazo't-qerovah-lanvs-shamah-vehiy'-mitze'ar-'imaletah-na'-shamah-halo'-mitze'ar-hiv'-vtechiy-nafeshiy
KJV: 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.
AKJV: Behold now, this city is near to flee to, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live.
ASV: 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.
YLT: lo, I pray thee, this city is near to flee thither, and it is little; let me escape, I pray thee, thither, (is it not little?) and my soul doth live.'
Commentary WitnessGenesis 19:20Quoted commentary witness
Commentary Witness
Genesis 19:20
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Gomorrah
Exposition: Genesis 19:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:21
Hebrew
וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הָפְכִּי אֶת־הָעִיר אֲשֶׁר דִּבַּֽרְתָּ׃vayo'mer-'elayv-hineh-nasha'tiy-faneykha-gam-ladavar-hazeh-leviletiy-hafekhiy-'et-ha'iyr-'asher-divareta
KJV: 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.
AKJV: And he said to him, See, I have accepted you concerning this thing also, that I will not overthrow this city, for the which you have spoken.
ASV: 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.
YLT: And he saith unto him, ‘Lo, I have accepted thy face also for this thing, without overthrowing the city for which thou hast spoken;
Commentary WitnessGenesis 19:21Quoted commentary witness
Commentary Witness
Genesis 19:21
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- See
Exposition: Genesis 19:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:22
Hebrew
מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד־בֹּאֲךָ שָׁמָּה עַל־כֵּן קָרָא שֵׁם־הָעִיר צֽוֹעַר׃maher-himalet-shamah-khiy-lo'-'vkhal-la'ashvot-davar-'ad-vo'akha-shamah-'al-khen-qara'-shem-ha'iyr-tzvo'ar
KJV: Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.
AKJV: Haste you, escape thither; for I cannot do anything till you be come thither. Therefore the name of the city was called Zoar. ¶
ASV: Haste thee, escape thither; for I cannot do anything till thou be come thither. Therefore the name of the city was called Zoar.
YLT: haste, escape thither, for I am not able to do anything till thine entering thither;' therefore hath he calleth the name of the city Zoar.
Commentary WitnessGenesis 19:22Quoted commentary witness
Commentary Witness
Genesis 19:22
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Tsoar
- Little
- Bela
Exposition: Genesis 19:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:23
Hebrew
הַשֶּׁמֶשׁ יָצָא עַל־הָאָרֶץ וְלוֹט בָּא צֹֽעֲרָה׃hashemesh-yatza'-'al-ha'aretz-velvot-va'-tzo'arah
KJV: The sun was risen upon the earth when Lot entered into Zoar.
AKJV: The sun was risen on the earth when Lot entered into Zoar.
ASV: The sun was risen upon the earth when Lot came unto Zoar.
YLT: The sun hath gone out on the earth, and Lot hath entered into Zoar,
Commentary Witness (Generated)Genesis 19:23Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:23
Genesis 19:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The sun was risen upon the earth when Lot entered into Zoar.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:23
Named authorities or texts detected in the witness
- Zoar
Exposition: Genesis 19:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The sun was risen upon the earth when Lot entered into Zoar.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:24
Hebrew
וֽ͏ַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָֽיִם׃vayhvah-himetiyr-'al-sedom-ve'al-'amorah-gaferiyt-va'esh-me'et-yehvah-min-hashamayim
KJV: Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
AKJV: Then the LORD rained on Sodom and on Gomorrah brimstone and fire from the LORD out of heaven;
ASV: Then Jehovah rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah out of heaven;
YLT: and Jehovah hath rained upon Sodom and upon Gomorrah brimstone and fire from Jehovah, from the heavens;
Commentary WitnessGenesis 19:24Quoted commentary witness
Commentary Witness
Genesis 19:24
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 19:33
- Job 18:15
- Isa 34:9
- Eze 38:22
- Isa 30:33
- Rev 14:10
- Rev 19:20
- Rev 20:10
- Rev 21:8
- Gen 14:10
Named authorities or texts detected in the witness
- Father
- Redeemer
- Jehovah
- Abraham
Exposition: Genesis 19:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:25
Hebrew
וֽ͏ַיַּהֲפֹךְ אֶת־הֶעָרִים הָאֵל וְאֵת כָּל־הַכִּכָּר וְאֵת כָּל־יֹשְׁבֵי הֶעָרִים וְצֶמַח הָאֲדָמָֽה׃vayahafokhe-'et-he'ariym-ha'el-ve'et-khal-hakhikhar-ve'et-khal-yoshevey-he'ariym-vetzemach-ha'adamah
KJV: And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.
AKJV: And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew on the ground. ¶
ASV: and he overthrew those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground.
YLT: and He overthroweth these cities, and all the circuit, and all the inhabitants of the cities, and that which is shooting up from the ground.
Commentary WitnessGenesis 19:25Quoted commentary witness
Commentary Witness
Genesis 19:25
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Asphaltites
- Dead Sea
- Salt Sea
- St
- Dr
- Shaw
- Travels
Exposition: Genesis 19:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:26
Hebrew
וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶֽלַח׃vatavet-'ishetvo-me'acharayv-vatehiy-netziyv-melach
KJV: But his wife looked back from behind him, and she became a pillar of salt.
AKJV: But his wife looked back from behind him, and she became a pillar of salt. ¶
ASV: But his wife looked back from behind him, and she became a pillar of salt.
YLT: And his wife looketh expectingly from behind him, and she is--a pillar of salt!
Commentary WitnessGenesis 19:26Quoted commentary witness
Commentary Witness
Genesis 19:26
Verse 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!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 18:19
Named authorities or texts detected in the witness
- Josephus
- Lot
- De Sodoma
- Tertullian
- Quinettam
- Teetulliani Opera
- Edit
- Oberthur
- Irenaeus
- Church
- See Calmet
- Ant
- St
- Clement
- Corinthians
- Holy Land
- Gentiles
- Dead Sea
- Bible
Exposition: Genesis 19:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But his wife looked back from behind him, and she became a pillar of salt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:27
Hebrew
וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל־הַמָּקוֹם אֲשֶׁר־עָמַד שָׁם אֶת־פְּנֵי יְהוָֽה׃vayashekhem-'averaham-vavoqer-'el-hamaqvom-'asher-'amad-sham-'et-feney-yehvah
KJV: And Abraham gat up early in the morning to the place where he stood before the LORD:
AKJV: And Abraham got up early in the morning to the place where he stood before the LORD:
ASV: And Abraham gat up early in the morning to the place where he had stood before Jehovah:
YLT: And Abraham riseth early in the morning, unto the place where he hath stood before the face of Jehovah;
Commentary WitnessGenesis 19:27Quoted commentary witness
Commentary Witness
Genesis 19:27
Verse 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!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 13:10
Named authorities or texts detected in the witness
- Ray
- Lord
Exposition: Genesis 19:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham gat up early in the morning to the place where he stood before the LORD:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:28
Hebrew
וַיַּשְׁקֵף עַל־פְּנֵי סְדֹם וַעֲמֹרָה וְעַֽל־כָּל־פְּנֵי אֶרֶץ הַכִּכָּר וַיַּרְא וְהִנֵּה עָלָה קִיטֹר הָאָרֶץ כְּקִיטֹר הַכִּבְשָֽׁן׃vayasheqef-'al-feney-sedom-va'amorah-ve'al-khal-feney-'eretz-hakhikhar-vayare'-vehineh-'alah-qiytor-ha'aretz-kheqiytor-hakhiveshan
KJV: 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.
AKJV: And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, see, the smoke of the country went up as the smoke of a furnace. ¶
ASV: 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.
YLT: and he looketh on the face of Sodom and Gomorrah, and on all the face of the land of the circuit, and seeth, and lo, the smoke of the land went up as smoke of the furnace.
Commentary Witness (Generated)Genesis 19:28Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:28
Genesis 19:28 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:28
Named authorities or texts detected in the witness
- Gomorrah
Exposition: Genesis 19:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:29
Hebrew
וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת־עָרֵי הַכִּכָּר וַיִּזְכֹּר אֱלֹהִים אֶת־אַבְרָהָם וַיְשַׁלַּח אֶת־לוֹט מִתּוֹךְ הַהֲפֵכָה בַּהֲפֹךְ אֶת־הֶעָרִים אֲשֶׁר־יָשַׁב בָּהֵן לֽוֹט׃vayehiy-veshachet-'elohiym-'et-'arey-hakhikhar-vayizekhor-'elohiym-'et-'averaham-vayeshalach-'et-lvot-mitvokhe-hahafekhah-vahafokhe-'et-he'ariym-'asher-yashav-vahen-lvot
KJV: 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.
AKJV: And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the middle of the overthrow, when he overthrew the cities in the which Lot dwelled. ¶
ASV: 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 which Lot dwelt.
YLT: And it cometh to pass, in God's destroying the cities of the circuit, that God remembereth Abraham, and sendeth Lot out of the midst of the overthrow in the overthrowing of the cities in which Lot dwelt.
Commentary WitnessGenesis 19:29Quoted commentary witness
Commentary Witness
Genesis 19:29
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 18:32
Named authorities or texts detected in the witness
- Lot
Exposition: Genesis 19:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:30
Hebrew
וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וּשְׁתֵּי בְנֹתָיו עִמּוֹ כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר וַיֵּשֶׁב בַּמְּעָרָה הוּא וּשְׁתֵּי בְנֹתָֽיו׃vaya'al-lvot-mitzvo'ar-vayeshev-vahar-vshetey-venotayv-'imvo-khiy-yare'-lashevet-vetzvo'ar-vayeshev-vame'arah-hv'-vshetey-venotayv
KJV: 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.
AKJV: And Lot went up out of Zoar, and dwelled in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelled in a cave, he and his two daughters.
ASV: 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.
YLT: And Lot goeth up out of Zoar, and dwelleth in the mountain, and his two daughters with him, for he hath been afraid of dwelling in Zoar, and he dwelleth in a cave, he and his two daughters.
Commentary WitnessGenesis 19:30Quoted commentary witness
Commentary Witness
Genesis 19:30
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:30
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Zoar
- Maker
Exposition: Genesis 19:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:31
Hebrew
וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה אָבִינוּ זָקֵן וְאִישׁ אֵין בָּאָרֶץ לָבוֹא עָלֵינוּ כְּדֶרֶךְ כָּל־הָאָֽרֶץ׃vato'mer-havekhiyrah-'el-hatze'iyrah-'aviynv-zaqen-ve'iysh-'eyn-va'aretz-lavvo'-'aleynv-khederekhe-khal-ha'aretz
KJV: 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:
AKJV: And the firstborn said to the younger, Our father is old, and there is not a man in the earth to come in to us after the manner of all the earth:
ASV: And the first-born 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:
YLT: And the first-born saith unto the younger, ‘Our father is old, and a man there is not in the earth to come in unto us, as is the way of all the earth;
Commentary WitnessGenesis 19:31Quoted commentary witness
Commentary Witness
Genesis 19:31
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:31
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Canaan
- Zoar
- Gomorrah
Exposition: Genesis 19:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:32
Hebrew
לְכָה נַשְׁקֶה אֶת־אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָֽרַע׃lekhah-nasheqeh-'et-'aviynv-yayin-venishekhevah-'imvo-vnechayeh-me'aviynv-zara'
KJV: Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.
AKJV: Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.
ASV: come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.
YLT: come, we cause our father to drink wine, and lie with him, and preserve from our father--a seed.'
Commentary WitnessGenesis 19:32Quoted commentary witness
Commentary Witness
Genesis 19:32
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:32
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 19:38
Named authorities or texts detected in the witness
- Come
- Sodom
Exposition: Genesis 19:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:33
Hebrew
וַתַּשְׁקֶיןָ אֶת־אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת־אָבִיהָ וְלֹֽא־יָדַע בְּשִׁכְבָהּ וּבְקוּמָֽהּ׃vatasheqeyna-'et-'aviyhen-yayin-valayelah-hv'-vatavo'-havekhiyrah-vatishekhav-'et-'aviyha-velo'-yada'-veshikhevah-vveqvmah
KJV: 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.
AKJV: 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.
ASV: And they made their father drink wine that night: and the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose.
YLT: And they cause their father to drink wine on that night; and the first-born goeth in, and lieth with her father, and he hath not known in her lying down, or in her rising up.
Commentary WitnessGenesis 19:33Quoted commentary witness
Commentary Witness
Genesis 19:33
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:33
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Zoar
Exposition: Genesis 19:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:34
Hebrew
וֽ͏ַיְהִי מִֽמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה הֵן־שָׁכַבְתִּי אֶמֶשׁ אֶת־אָבִי נַשְׁקֶנּוּ יַיִן גַּם־הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָֽרַע׃vayehiy-mimachorat-vato'mer-havekhiyrah-'el-hatze'iyrah-hen-shakhavetiy-'emesh-'et-'aviy-nasheqenv-yayin-gam-halayelah-vvo'iy-shikheviy-'imvo-vnechayeh-me'aviynv-zara'
KJV: 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.
AKJV: And it came to pass on the morrow, that the firstborn said to the younger, Behold, I lay last night with my father: let us make him drink wine this night also; and go you in, and lie with him, that we may preserve seed of our father.
ASV: And it came to pass on the morrow, that the first-born 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.
YLT: And it cometh to pass, on the morrow, that the first-born saith unto the younger, ‘Lo, I have lain yesterday-night with my father: we cause him to drink wine also to-night, and go thou in, lie with him, and we preserve from our father--a seed.’
Commentary Witness (Generated)Genesis 19:34Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:34
Genesis 19:34 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:34
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:34
Named authorities or texts detected in the witness
- Behold
Exposition: Genesis 19:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:35
Hebrew
וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹֽא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָֽהּ׃vatasheqeyna-gam-valayelah-hahv'-'et-'aviyhen-yayin-vataqam-hatze'iyrah-vatishekhav-'imvo-velo'-yada'-veshikhevah-vvequmah
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: And they cause their father to drink wine on that night also, and the younger riseth and lieth with him, and he hath not known in her lying down, or in her rising up.
Commentary Witness (Generated)Genesis 19:35Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:35
Genesis 19:35 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:35
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:35
Exposition: Genesis 19:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:36
Hebrew
וֽ͏ַתַּהֲרֶיןָ שְׁתֵּי בְנֽוֹת־לוֹט מֵאֲבִיהֶֽן׃vatahareyna-shetey-venvot-lvot-me'aviyhen
KJV: Thus were both the daughters of Lot with child by their father.
AKJV: Thus were both the daughters of Lot with child by their father.
ASV: Thus were both the daughters of Lot with child by their father.
YLT: And the two daughters of Lot conceive from their father,
Commentary Witness (Generated)Genesis 19:36Generated editorial synthesis
Commentary Witness (Generated)
Genesis 19:36
Genesis 19:36 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Thus were both the daughters of Lot with child by their father.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 19:36
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 19:36
Exposition: Genesis 19:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thus were both the daughters of Lot with child by their father.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:37
Hebrew
וַתֵּלֶד הַבְּכִירָה בֵּן וַתִּקְרָא שְׁמוֹ מוֹאָב הוּא אֲבִֽי־מוֹאָב עַד־הַיּֽוֹם׃vateled-havekhiyrah-ven-vatiqera'-shemvo-mvo'av-hv'-'aviy-mvo'av-'ad-hayvom
KJV: And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.
AKJV: And the first born bore a son, and called his name Moab: the same is the father of the Moabites to this day.
ASV: And the first-born bare a son, and called his name Moab: the same is the father of the Moabites unto this day.
YLT: and the first-born beareth a son, and calleth his name Moab; he is father of Moab unto this day;
Commentary WitnessGenesis 19:37Quoted commentary witness
Commentary Witness
Genesis 19:37
Verse 37 Called his name Moab - This name is generally interpreted of the father, or, according to Calmet, מואב Moab, the waters of the father.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:37
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Calmet
- Moab
Exposition: Genesis 19:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 19:38
Hebrew
וְהַצְּעִירָה גַם־הִוא יָלְדָה בֵּן וַתִּקְרָא שְׁמוֹ בֶּן־עַמִּי הוּא אֲבִי בְנֵֽי־עַמּוֹן עַד־הַיּֽוֹם׃vehatze'iyrah-gam-hiv'-yaledah-ven-vatiqera'-shemvo-ven-'amiy-hv'-'aviy-veney-'amvon-'ad-hayvom
KJV: 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.
AKJV: And the younger, she also bore a son, and called his name Benammi: the same is the father of the children of Ammon to this day.
ASV: 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.
YLT: as to the younger, she also hath born a son, and calleth his name Ben-Ammi: he is father of the Beni-Ammon unto this day.
Commentary WitnessGenesis 19:38Quoted commentary witness
Commentary Witness
Genesis 19:38
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:38
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 21:29
- Num 25:1-3
- Gen 9:20
- Gen 19:31
Named authorities or texts detected in the witness
- Origen
- Where
- Chemosh
- Abraham
- Ammonites
- Moabites
- Israel
- Lot
- No
- If
Exposition: Genesis 19:38 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
24
Generated editorial witnesses
14
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 19:1
- Gen 19:2
- Gen 19:3
- Gen 19:4
- Gen 19:5
- Gen 19:6-8
- Gen 19:9
- Gen 19:10
- Gen 19:11
- Gen 19:12
- Gen 19:13
- Gen 19:14
- Gen 19:15
- Gen 19:16
- Gen 19:17
- Gen 19:18-20
- Gen 19:21-23
- Gen 19:24
- Gen 19:25
- Gen 19:26
- Gen 19:27-29
- Gen 19:30
- Gen 19:31-36
- Gen 19:37
- Gen 19:38
- Gen 18:22
- Gen 18:3-5
- Genesis 19:1
- Genesis 19:2
- Genesis 19:3
- Genesis 19:4
- Gen 18:20
- Gen 23:13
- Genesis 19:5
- Genesis 19:6
- Genesis 19:7
- Genesis 19:8
- Genesis 19:9
- Genesis 19:10
- 2Kgs 6:18
- Genesis 19:11
- Gen 19:8
- Genesis 19:12
- Genesis 19:13
- Genesis 19:14
- Genesis 19:15
- Genesis 19:16
- Genesis 19:17
- Genesis 19:18
- Genesis 19:19
- Genesis 19:20
- Genesis 19:21
- Genesis 19:22
- Genesis 19:23
- Gen 19:33
- Job 18:15
- Isa 34:9
- Eze 38:22
- Isa 30:33
- Rev 14:10
- Rev 19:20
- Rev 20:10
- Rev 21:8
- Gen 14:10
- Genesis 19:24
- Genesis 19:25
- Num 18:19
- Genesis 19:26
- Gen 13:10
- Genesis 19:27
- Genesis 19:28
- Gen 18:32
- Genesis 19:29
- Genesis 19:30
- Genesis 19:31
- Genesis 19:32
- Genesis 19:33
- Genesis 19:34
- Genesis 19:35
- Genesis 19:36
- Genesis 19:37
- Num 21:29
- Num 25:1-3
- Gen 9:20
- Gen 19:31
- Genesis 19:38
Named authorities or texts surfaced in commentary
- Sodom
- Lot
- Sodomites
- Zoar
- Abraham
- Ammonites
- Probably
- Or
- Nay
- Our Lord
- Emmaus
- Sodomy
- Ray
- Syrians
- Up
- Arise
- Life
- Consumed
- Oh
- Lord
- Gomorrah
- See
- Tsoar
- Little
- Bela
- Father
- Redeemer
- Jehovah
- Asphaltites
- Dead Sea
- Salt Sea
- St
- Dr
- Shaw
- Travels
- Josephus
- De Sodoma
- Tertullian
- Quinettam
- Teetulliani Opera
- Edit
- Oberthur
- Irenaeus
- Church
- See Calmet
- Ant
- Clement
- Corinthians
- Holy Land
- Gentiles
- Bible
- Ovid
- Maker
- Canaan
- Come
- Behold
- Calmet
- Moab
- Origen
- Where
- Chemosh
- Moabites
- Israel
- No
- If
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Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Genesis 19:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 19:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness