Genesis 19:1

Authorized King James Version

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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;

Original Language Analysis

וַ֠יָּבֹאוּ And there came H935
וַ֠יָּבֹאוּ And there came
Strong's: H935
Word #: 1 of 16
to go or come (in a wide variety of applications)
שְׁנֵ֨י two H8147
שְׁנֵ֨י two
Strong's: H8147
Word #: 2 of 16
two; also (as ordinal) twofold
הַמַּלְאָכִ֤ים angels H4397
הַמַּלְאָכִ֤ים angels
Strong's: H4397
Word #: 3 of 16
a messenger; specifically, of god, i.e., an angel (also a prophet, priest or teacher)
סְדֹ֑ם of Sodom H5467
סְדֹ֑ם of Sodom
Strong's: H5467
Word #: 4 of 16
sedom, a place near the dead sea
בָּעֶ֔רֶב at even H6153
בָּעֶ֔רֶב at even
Strong's: H6153
Word #: 5 of 16
dusk
לוֹט֙ and Lot H3876
לוֹט֙ and Lot
Strong's: H3876
Word #: 6 of 16
lot, abraham's nephew
יֹשֵׁ֣ב sat H3427
יֹשֵׁ֣ב sat
Strong's: H3427
Word #: 7 of 16
properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry
בְּשַֽׁעַר in the gate H8179
בְּשַֽׁעַר in the gate
Strong's: H8179
Word #: 8 of 16
an opening, i.e., door or gate
סְדֹ֑ם of Sodom H5467
סְדֹ֑ם of Sodom
Strong's: H5467
Word #: 9 of 16
sedom, a place near the dead sea
וַיַּרְא seeing H7200
וַיַּרְא seeing
Strong's: H7200
Word #: 10 of 16
to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
לוֹט֙ and Lot H3876
לוֹט֙ and Lot
Strong's: H3876
Word #: 11 of 16
lot, abraham's nephew
וַיָּ֣קָם them rose up H6965
וַיָּ֣קָם them rose up
Strong's: H6965
Word #: 12 of 16
to rise (in various applications, literal, figurative, intensive and causative)
לִקְרָאתָ֔ם to meet H7125
לִקְרָאתָ֔ם to meet
Strong's: H7125
Word #: 13 of 16
an encountering, accidental, friendly or hostile (also adverbially, opposite)
וַיִּשְׁתַּ֥חוּ them and he bowed H7812
וַיִּשְׁתַּ֥חוּ them and he bowed
Strong's: H7812
Word #: 14 of 16
to depress, i.e., prostrate (especially reflexive, in homage to royalty or god)
אַפַּ֖יִם himself with his face H639
אַפַּ֖יִם himself with his face
Strong's: H639
Word #: 15 of 16
properly, the nose or nostril; hence, the face, and occasionally a person; also (from the rapid breathing in passion) ire
אָֽרְצָה׃ toward the ground H776
אָֽרְצָה׃ toward the ground
Strong's: H776
Word #: 16 of 16
the earth (at large, or partitively a land)

Analysis & Commentary

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them ro... This passage is part of the Abrahamic narratives which shift from universal human history to God's particular covenant people. The Abraham cycle (Genesis 12-25) demonstrates God's sovereign election, covenant faithfulness, and the development of faith through testing and promise fulfillment.

Central themes include God's unconditional covenant promises (land, descendants, blessing to nations), the call to faith and obedience, the testing of faith through delays and impossibilities, the contrast between divine promises and human schemes, and God's gracious persistence despite human failures. Abraham emerges as the father of faith whose trust in God's promises becomes the model for all believers (Romans 4, Galatians 3, Hebrews 11).

Theologically, these narratives establish:

  1. salvation by grace through faith rather than works
  2. covenant as God's gracious initiative binding Himself to His people
  3. the necessity of patient trust when promises seem impossible
  4. the consequences of attempting to fulfill God's promises through human effort
  5. the pattern of divine testing producing mature faith.

The Abraham cycle foreshadows Christ as the ultimate seed through whom blessing extends to all nations (Galatians 3:16).

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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