Chapter 17
1-2: And Abram existed (hayah) ninety-nine years, and Yahuweh appeared (ra'ah - revealed himself and was seen) as God to (el) Abram and said, I Am (aniy) God (el) Almighty (shadday - the most powerful). Walk (halak - come and go, travel, journey, come to exist, live, and engage) in My presence (paniym - turning toward and approaching Me, existing by My side, living face to face, paying attention to, considering, and respecting Me). Exist (hayah - be) upright in accord with the truth (tamiym - continue into perpetuity showing integrity and truthfulness, be complete, healthy, impeccable and unimpaired by holding fast to Me for support, become innocent), and I will give as a gift (nathan - grant a reward, bestow a present, ascribe, and entrust, devote and dedicate, even pay for and provide) My Covenant Relationship (beriyth - alliance, agreement, vow of marriage, constitution, compact, treaty, binding oath of friendship, and partnership) between (beyn - within, among and in the midst of) Me and between (beyn - within, among and in the midst of) you. And I will cause you to increase and to thrive, multiplying your (rabah - making you exceedingly great in) power and strength (ma'od - energy and force).
3-4: Then Abram fell (napal) in His presence (panah), and God (elohym - the Mighty One) spoke to (debar - talked and communed with) him, saying (amar - desiring and sharing): Here I Am, look at Me (aniy hineh). I have a Covenant Relationship (beriyth - a familial association and personal partnership) with you. And you shall be (hayah - exist as) a father (ab) of exceedingly rich (hamon - abundantly wealthy) Gentiles (gowym).
5: No longer (lo' owd) shall your name (shem) be called (qara' shem - preached and proclaimed, read and recited, summoned) Abram, but your proper and personal name (shem - designation and position) shall exist as (hayah) Abraham (abraham - a compound of ab, father, and hamon, of the abundantly wealthy). For I have given (nathan - granted a reward, bestowed a present, ascribed, and entrusted, devoted and dedicated, even paid for and provided) you the designation of (kiy) father (ab) of the exceedingly rich (hamon - abundantly wealthy) Gentiles (gowym).
6: And I will make you exceedingly (ma'od) fruitful (parah - producing an abundant harvest). And I will entrust you (natan - bestow you) to (la) the Gentiles (gowym) and there will be kingdoms (melek) produced because of (yasa' min) you.
7: And I will stand up and establish (quwm - restore and raise up, fulfill and accomplish, ratify and confirm) My Covenant Relationship (beriyth - personal and familial association) between (bayin - within) Me and between you, and between Me and your offspring (zera' - seed and descendants, your extended family) after (achar) you in their dwelling places and generations (dowr - households), for an eternal and everlasting (olam - endless) Covenant Relationship (beriyth - familial association), existing yesterday, today, and tomorrow (hayah) on behalf of and according to (la - in relation to and concerning) God (elohiym - the Mighty One) and your offspring (zera' - seed and descendants) after you (aharon atah - until the very last of you).
8: And I give (nathan - granted a reward, bestowed a present, ascribed, and entrusted, devoted and dedicated, even paid for and provided) to you and to your offspring (zera' - seed and descendants) after you (aharon atah - until the very last of you) the land (erets) you are living in as a stranger (magur living in a foreign land and culture with only minimal status or rights, living in fear in), all of (kol) the land (erets) Canaan(kana'an - people East of the Mediterranean including the Canaanite/Phoenicians; from kana', meaning humbled and subdued, brought into subjection) for an everlasting (olam - endless) property to posses (achuzzah - an area of any size, with a focus that this area belonging to a certain one in this case —Abraham), and to them [your descendants] I will exist as (hayah) their God.
9: And God said (amar) to Abraham (abraham - a compound of ab, father, and hamon, of the abundantly wealthy), And you shall observe (samar revere, pay attention to, closely examine, scrutinize, keep, cling to, and be secured by) My Covenant Relationship (beriyth - familial association), and your offspring (zera' - seed and descendants) after you (aharon atah - until the very last of you) in their generations (dowr - Magur also means that which causes fear or terror as well as he area of the inner person which thinks and decides action. So the use of Magur here could be saying that it is the land which he lives as a stranger in and so in his heart he is afraid there. So in this Yahuweh could be telling him that he should no longer be afraid in this land, because it is his now, and Yahuweh is watching over households).
10: This is My Covenant Relationship (beriyth - familial association) between Me and between you and between your offspring (zera' - seed and descendants) after you (aharon atah - until the very last of you). Circumcise (mul - remove the foreskin of the penis) among you, every (kol) male (zakar).
11: And you all will be circumcised (mul - remove the foreskin of the penis) of the flesh (basar - living soft tissues) of your foreskin (orlah - fold of skin that covers the glans (conical tip) of the penis, innermost being, formally, foreskin of the heart, i.e., that part of a person that can respond to God in obedience) and it will exist (hayah) specifically as the sign of (uth mark, or banner, non verbal sign or signal which has meaning, a sign of something past, which serves to keep it in memory) the Covenant (beriyth - relationship, marriage vow, oath of partnership, treaty, pledge between individuals, binding promise, league, alliance, agreement, and compact) between me and between you.
12: And circumcise (mul) a son of eight days among you, every (kol) male (zakar) on behalf of your home (dowr - household, shelter, tent encampment, dwelling place, and generations), he who is born (yalad brought forth) in the family (bayit - home and household) and he who desires (kasaph - has a strong feeling or yearns to be) to be bought (miqnah acquired, or purchased, the act or condition of obtaining something) from all of (kol) the sons of foreign lands (nekar - an area not native from the point of view of the speaker), he who relationally (asher) is not from your seed (zera'). I choose to render kasaph this way for several reasons. In the next sentence the same root letters are used again, but modified with the word your, and in that case it is rendered as kesaph meaning your money. kesaph and kasaph have the same root, so either could have been meant, but since one is modified with your, and the other is not, I am inclined to believe that two different meanings are meant, particularly because one references sons of foreign lands and one does not.
13: Certainly must be circumcised (mul) he who is born (yalad brought forth) in your family (bayit - home and household), and he who is bought (miqnah acquired, or purchased, the act or condition of obtaining something) with your silver (keseph), and My Covenant Relationship (beriyth - familial association) exists (hayah) in your flesh (basar - living soft tissues) to be a Covenant Relationship (beriyth - familial association) forever (`olam - for all eternity, forevermore).
14: And the uncircumcised (arel - pertaining to having a foreskin of the penis, stubborn, unharvestable, unbelieving, unhearing, pertaining to a person or inner-being that is unresponsive to God) male (zakar) who relationally (asher) is not circumcised (mul - remove the foreskin of the penis) of the flesh (basar - living soft tissues) of his foreskin (orlah - fold of skin that covers the glans (conical tip) of the penis, innermost being, formally, foreskin of the heart, i.e., that part of a person that can respond to God in obedience), then that soul (nephesh - mind, heart, and body) shall be cut off (karath be uprooted, or be consumed) from Her family (am people and kin), My Covenant Relationship (beriyth - familial association) he has nullified (parar broke, violated and thwarted, split open and tore it apart, brought it to nothing and invalidated it).
15: God said (amar) to Abraham (abraham - a compound of ab, father, and hamon, of the abundantly wealthy), As for Sarai (saray - from sar meaning princess), your wife (isah - female individual and woman), you shall not call (qara) her by the name Sarai, but Sarah (sarah - meaning to strive and contend with, to be empowered by, and to persevere) shall be her name.
16: I will kneel down and bless (barak) her. Moreover, I will give (nathan set, commit, entrust, deliver, and bestow in a healthy and enduring fashion) you a son from her. And I will kneel down and bless (barak) her, and she will exist (hayah) to the gentile nations (goyim), and kings (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of the family (am people and kin) will exist (hayah) from her.
17: Then Abraham (abraham - a compound of ab, father, and hamon, of the abundantly wealthy) fell down (napal - bowed down, prostrating himself) on his face (paneh) and laughed (sahaq - mockingly) muttering to himself, A son born to a man who is a hundred? Sarah (sarah - meaning to strive and contend with, to be empowered by, and to persevere), a woman who is ninety years old shall have a child?
18: Then Abraham said (amar) to God, What about Ishmael (yishma'e'l - submission, individual who hears and obeys)? Could he exist in your presence?
19: God said, No, but Sarah (sarah - meaning to strive and contend with, to be empowered by, and to persevere), your wife shall have a child, bearing your son, and you shall call his name: Yishaq (yishaq - laughter). I will stand up and establish (quwm quwm - restore and raise up, fulfill and accomplish, ratify and confirm) My Covenant Relationship (beriyth - familial association) with him, an eternal and everlasting (olam) family relationship (beriyth - personal partnership) with his offspring after him.
20: And concerning Ishmael (yishma'e'l - submission, individual who hears and obeys), I have heard (shama' - received news from) you. Behold (hinne) I have knelt down and blessed (barak) him and will make him fruitful (parah - be productive, flourish, conceive offspring in abundance) and will multiply (rabah - become many and numerous; increase) him very exceedingly (meod meod), and he will bring forth (yalad) twelve leaders (nasi rulers, chiefs or princes, also storm clouds, rising mists), and I will give (nathan set, committ, entrust, deliver, and bestow in a healthy and enduring fashion) him a great (gadowl - enormous, substantial and severe) gentile nation (goyim).
21: But, My Covenant Relationship (beriyth - familial association) I will establish (quwm - stand up enabling others to stand, confirming that which will elevate others, causing them to rise, setting up a restoring) with Yishaq (yishaq - laughter) which relationally Sarah (sarah - meaning to strive and contend with, to be empowered by, and to persevere) will bring (yalad) forth to you, on behalf of the specific appointed meeting and the designated time (mo'ed assemblies set by the authority for a particular purpose as a sign and signal) in the next year.
22: And He had finished (kalah - completed) His conversation (dabar - discussion) with him, and God went up (alah ascended and rose) from before Abraham.
23: And Abraham grasped hold of (laqah - accepted, received, and took) Ishmael his son, and all of (kol) those who were brought forth (yalad) in his household (bayit - home, house, tabernacle, temple, and family) and all of (kol) those who were acquired (miqnah purchased, the act or condition of obtaining something) with his silver (keseph), all of (kol) the males (zakar) among the mortal men (enowsh) of Abrahams household (bayit - home, house, tabernacle, temple, and family), and he circumcised (mul - remove the foreskin of the penis) the flesh (basar - living soft tissues) of their foreskin (orlah - fold of skin that covers the glans (conical tip) of the penis, innermost being, formally, foreskin of the heart, i.e., that part of a person that can respond to God in obedience) in essence (etsem substance, bones, essence or essential nature), this day according to what relationally (asher) God had discussed (dabar) with him.
24: And Abraham was a son of ninety-nine years, when he was circumcised (mul - remove the foreskin of the penis) in the flesh (basar - living soft tissues) of his foreskin (orlah - fold of skin that covers the glans (conical tip) of the penis, innermost being, formally, foreskin of the heart, i.e., that part of a person that can respond to God in obedience).
25: And Ishmael was a son of thirteen years when he was circumcised (mul - remove the foreskin of the penis) in the flesh (basar - living soft tissues) of his foreskin (orlah - fold of skin that covers the glans (conical tip) of the penis, innermost being, formally, foreskin of the heart, i.e., that part of a person that can respond to God in obedience).
26: In his essential nature (etsem in his essence and in his substance, strengthening him) this day Abraham was circumcised (mul - remove the foreskin of the penis), and Ishmael his son.
27: And all of (kol) the mortal men (enowsh) of his household (bayit - home, house, tabernacle, temple, and family), those brought forth (yalad) in the household (bayit - home, house, tabernacle, temple, and family), and those desiring (kasaph - having a strong feeling or yearning to be) to be bought (miqnah acquired, or purchased, the act or condition of obtaining something) from among the sons of foreign lands (nekar - an area not native from the point of view of the speaker), were circumcised (mul - remove the foreskin of the penis) with him.
Chapter 18
1: And Yahuweh, God (el), was seen by (ra'ah - looked upon and revealed to) him [Abraham] alongside (ba - by) a mighty tree (elon - strong and hardy, upright and vigorous, familiar and friendly, prominent tree) of Mamre (mamre - seeing) as he sat (yasab - lived and resided, camped out) in the doorway (petah - opening) of his tent (ohel) in the heat of the day and season.
2: And he [Abraham] lifted up (nasa' - raised) his eyes (ayin) and looked (ra'ah), and behold there (hinneh) were three (shalowsh - meaning to stretch out and send away) mortal men (enowsh) standing (nasab) before (al) him. And seeing (ra'ah) them, he quickly ran (rus), summoning them (qara' hem - calling out and inviting them in as guests) from (min) the doorway (petah) of the tent (ohel), he bowed and announced (chawah bow as a sign of respect, but not necessarily in worship, also to tell or explain) to the ground (erets).
3: He [Abraham] spoke saying (amar), —Father and Upright One (edon/'eden - upright pillar and head of the family), please I implore you (na'), if (ym) I have found (masa' - experienced and attained) favor (hen - mercy and grace, unearned forgiveness) in your sight (ayin - eye and presence), please, I beg you (na') dont (al) pass by (abar - pass over and travel) away from (min) your servant (ebed).
4: Please avail yourself of (laqah) a little (ma'at) water (mayim) and wash (rahas - cleanse) your feet while (regel) leaning on (sa'an - relying on, resting against, depending upon, and trusting in) the base of (tahat - the standing place of) this tree (es - upright timber).
5: Ill obtain (laqah - grasp hold of and break off) a choice piece (pat - a morsel) of bread (lechem) for your hearts (leb - souls, minds and bodys) nourishment (sa'ad - strength and sustenance, healing and support, to make you safe, established, upheld, and secure) since (kiy - because) the Most High (al) has done what is right (ken - been truthful and correct) with regard to (al abur) His servant. And afterward (ahar - later or following that), travel on by (abar - pass over). They said, Do (asah - perform and gain from) what is right (ken - truthful and correct, appropriate and consistent with the relationship, that which establishes upright). What you have said (dabar) benefits you in the relationship (ka asher).
6: Abraham hurriedly went (mahar) into the tent to Sarah and said, Quickly (mahar), knead (lus - press, roll, and form) three (shalowsh - meaning to stretch out and send away) measures (se'ah) of fine wheat (solet - grain crushed into powder with the hulls removed, leaving only the inner grain kernel of) flour (qemah - grain ground and ready for baking) and make (asah) bread (ugah).
7: Then Abraham ran to (rus - quickly darted off to and chased after) the herd (baqar - cows, goats, and sheep) grabbing hold (laqah) of a good (towb - pleasant and agreeable, excellent and valuable, prosperous and beneficial) young (ben) tender (rak) animal (baqar - lamb or calf, and probably veal based upon the adjectives) and gave it to (natan) a teenage boy (na'ar - young man) who quickly and energetically (mahar) prepared it (asah).
8: Then he took some butter (hem'ah - curds or yogurt), some milk (halab), and some veal (ben baqar) that had been prepared, and placed as a gift these before them (nathan paneh). And he stood upright in their presence (amad - was sustained and caused to stand, enduring and abiding upright), in the company of the Most High (al) at the base of (tahat - the standing place of) this tree (es - upright timber) while they ate (akal - consumed the food).
9: They asked (amar) him, Where is Sarah, your wife? And he answered (amar), Behold (hinneh) She is in the tent (ohel portable dwelling).
10: And He said (amar), I will return (suwb - come back again) to restore you (suwb - refresh and renew you) at the appropriate time (et - at the right occasion and season), and you will behold (hinneh) life (chay): the son of Sarah, your wife. And Sarah was listening (sama) in the doorway of the tent behind them.
11-12: Now, Abraham and Sarah were old (zaqen - advanced in age), having traveled through (bow' - experienced) many days. Sarah, his wife (issah), was no longer able (hadal) to be (hayah) a source of life (orah). So Sarah laughed (sahaq) inside (qereb), saying, After (ahar) I have become worn out (balah - become old, useless, and obsolete, falling apart), and my husband (adon) is old (zaqen), I am to experience (hayah) pleasure (ednah - delight and great joy based upon this favorable circumstance)?
13-14: So Yahuweh asked (amar) Abraham, Why did Sarah laugh and say, œShall I become pregnant and have a child now that Im old? Miracles (pala' - wondrous and marvelous things, amazing and astounding displays, distinguishing actions resulting from extraordinary power) come from (min - part of and by the means of) Yahuwehs Word (dabar statements and message). At the appointed and set time (mo'ed - at the specific, ordained, and designated season for the celebratory festival feast and assembly meeting) Ill return to (suwb - restore and renew) you at that time (et - set measure, correct period, right season, and natural cycle) of life (chay) for Sarahs son.
15: And Sarah cringed and cowered disowning her gesture (kachash lied, and disavowed) saying (amar), I did not laugh mockingly (sahaq) because surely (kiy) she was in awe (yare' - out of respect and awe, she was intimidated and afraid). And he said (amar), No, surely and indeed (kiy) you did laugh mockingly (sahaq).
16: Then the mortal men (enowsh) stood up (quwm) and set out from there to look down from a high elevation (saqap) toward Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan). And Abraham walked (halak - proceeded and traveled) with them, sending them on their way (salah - dispatched them and sent them on).
17: Yahuweh said, Shall I refrain from exposing to (kasha - shall I conceal from) Abraham what I am doing (asah)?
18: Abraham surely exists (hayah hayah) to the gentile nations (goyim) great (gadowl - enormous, substantial and severe) and strong (atsum mighty and powerful, pertaining to a force potent to accomplish its purposes), and in him all of (kol) the gentile nations (goyim) of the earth (erets) I will kneel down and bless (barak).
19: Indeed (kiy), I know him and I recognize (yada' - respect him and acknowledge) his intent and purpose (ma'an - his testimony and witness) as it relates to the relationship (asher) is to instruct and direct with authority (sawah) his son (ben - child) and his family (bayit - home and household) after him so that they revere, carefully observe, and are secure in (samara) Yahuwehs way (derek - path), being judgmental (mispat - rendering just and moral decisions) and doing (asah) what is upright, truthful, and vindicating (tsadaqah - consistent with the standard and beneficial, justifying and saving) with the intent of enabling (ma'an) Yahuweh to pursue (bow') the relationship (asher) with Abraham and to continue the communion and conversation (dabar).
20: Then Yahuweh said (amar), The outcry against (za'aqah - the judgmental accusations regarding) Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan)and Gomorrah (amorah - to manipulate people as if they were merchandise, to have tyrants treat the masses as slaves) is truly great (rabab) and their sinfulness (hatta't - wrongdoing, iniquity, criminal behavior) is exceedingly (ma'od) significant and serious (kabed - a very weighty matter).
21: I will descend (yarad - go down) to see (ra'ah - inspect) if (ym) they pursue (bow') and do (asah) all of the forbidden and destructive (kalah) things that have become known (yada') through the distressing cries (sa'aqah).
22: From there, the mortal men (enowsh) faced Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan)and began walking, but Abraham presented himself (amad - stood up for evaluation) in the presence of Yahuweh.
23: Then Abraham approached (nagas - came near, gathering closer together) and said (amar), Really (ap)! Will you destroy (sapah - bring disaster upon and remove, cutting off) the upright (saddiq - vindicated and innocent, acquitted) with (im - among) the wicked (rasa' - guilty criminals and sinners)?
24: What if (ulay - perhaps, maybe) fifty (chamissym) are upright (saddiq - vindicated and innocent, and acquitted) among those who inhabit the city (ir)? Surely (ap) you wont (lo') destroy (sapah - bring disaster upon and remove, cutting off) the place (maqom) without (ma'an) lifting up and carrying away (nasa') the fifty upright (saddiq - vindicated and innocent, acquitted) who are blessed by a close relationship with (aser qereb) You.
25: Far be it (halilah) from (min) You to do (asah - perform or enact) a thing such as this (ka ha dabar hazeh - the likes of such a statement), killing (muwt - putting to death) the innocent (saddiq - upright and vindicated) with (im) the guilty (rasa' - wicked) so that the upright come to exist (hayah - share the same fate) as the wicked. Its unlike (halilah - far be it and distant from) your nature (la atah). Will you judge (sapat - adjudicate) the whole (kol) region (erets - land) without (lo') applying (asah) judgment (mispat - being judgmental and discriminating)?
26: And Yahuweh said, If I find (masa' - discover) fifty who are upright in the city of Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan), I will lift up and bear (nasa' - spare and forgive, pardon, raise up, and carry away) everyone (kol) in the place (maqom) for their sake (abuwr - on account of them).
27: Abraham said, Behold (hinneh - indeed), I have expressed (amar) my plea (na) to (el - God) the Upright One (eden) in an indignant complaint (anan), yet I am dust (apar - comprised of material particles) and ashes (eper - insignificant carbon).
28: What if (ulay - perhaps, maybe) the fifty lacking (chaser less and receded) are five upright (saddiq - vindicated and innocent, acquitted). Will you destroy (sapah - bring disaster upon and remove, cutting off) with the five all of (kol) the inhabited city (ir). And He said (amar), I will not destroy it (sapah - bring disaster upon and remove, cutting off) if I can find (masa' - discover) there forty-five.
29: And he once again (yasaph did again, repeated an action, adding to the number of times it was done) conversed (dabar) with him again (od) saying (amar), What if (ulay - perhaps, maybe) you can find (masa' - discover) forty there. And He said, I will not do it (asah) for the sake (abuwr - on account of them) of the forty.
30: And he said, Please I pray my Father and Upright One (edon/'eden - upright pillar and head of the family) do not be enraged (harah - very angry and zealous, furious and incensed), and I will converse (dabar). What if (ulay - perhaps, maybe) you can find (masa' - discover) thirty there. And He said, I will not do it (asah) if I find (masa' - discover) thirty there.
31: And he said, Look Please. I persist (ya'al I continue what I have started, I am either bold or foolish to continue) to converse (dabar) unto my Father and Upright One (edon/'eden - upright pillar and head of the family), What if (ulay - perhaps, maybe) you can find (masa' - discover) twenty there. And He said, I will not destroy (sapah - bring disaster upon and remove, cutting off) it for the sake (abuwr - on account of them) of the twenty.
32: And he said, Please I pray my Father and Upright One (edon/'eden - upright pillar and head of the family) do not be enraged (harah - very angry and zealous, furious and incensed), and I will converse (dabar) only the one last time (pa'am). What if (ulay - perhaps, maybe) you can find (masa' - discover) ten there. And He said, I will not destroy (sapah - bring disaster upon and remove, cutting off) it for the sake (abuwr - on account of them) of the ten.
33: And Yahuweh journeyed (halak - traveled) when relationally (asher) He had finished (kalah - completed) His conversation (dabar - discussion) with Abraham. And Abraham returned (suwb) to his place (maqom - dwelling, home, and office).
31: Pa'am can also mean the conduct of one's life, so an equally valid rendering of this could be I speak only to understand the conduct of my life.
Chapter 19
1: And two messengers (mal'ak - envoys and representatives) came to (bow' - arrived at) Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan)at sundown (ereb - evening), and Lot (lot - one covered in a shroud) was sitting in the gate to Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan). And seeing (ra'ah perceiving) them Lot arose (qum stood up) to meet (qorah encounter, have a meeting with) them, and he bowed and announced (chawah bow as a sign of respect, but not necessarily in worship, also to tell or explain) with his nose (aph his nature, attitude and disposition) toward the ground (erets).
2: And he said (amar), Behold (hinneh look and see), my Father and Upright One (edon/'eden - upright pillar and head of the family), Please I pray turn aside (sur) to your servants (ebed from abad meaning implement who serves) household (bayit - home, house, tabernacle, temple, and family), and pass the night (lin hold back over night, live, dwell, and abide for the night) and wash (rahas - cleanse) your feet, and rise early (shakem do early, also means shoulder) and then walk (halak travel) on your way (derek - path). And they said (amar), No, in the public square (rechuwb the central part of a city where people meet and civic activity occurs) we will indeed (kiy) pass the night (lin hold back over night, live, dwell, and abide for the night).
3: And he greatly (me'od) persisted (patsar - brought pressure through words, attempting to compel some action) with them, and they turned aside (sur) to him, and came to and entered (bow') into his household (bayit - home, house, tabernacle, temple, and family), and he prepared and produced (asah - made, gained and profited from, dealt with, ordained, fashioned, and brought about) to them a feast (mishteh a meal and banquet, an eating event either as a common meal or usually a special festive dinner, often including much drinking of wine), and he baked (aphah) unleavened bread (matstsah - baked flour dough possibly mixed with baking ingredients (in various forms), yet with the unique feature of lacking leavening-yeast), and they ate (akal).
4: Before (terem prior to) they laid down to rest (shakab) mortal men (enowsh humankind) of the city (iwr - inhabited population center), the mortal men (enowsh humankind) of Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan) encircled (sabab surrounded and engulfed) the household (bayit - home, house, tabernacle, temple, and family). From the young men (na'ar teenage boys) until the old (zaqen - advanced in age) all of (kol) the families (am people and kin) from the extremities (qatseh the ends, the whole of).
5: And they called (qara' - summoned, proclaimed, announced, and called out that) to Lot (lot a covering or veil, to cover or conceal) saying (amar) to him, Where are (ay'yeh) the mortal men (enowsh) which relationally (asher) came (bow') to you this night (layil - time of darkness and gloom, the absence of light)? Bring them forth (yatsa' - deliver and produced them) to us, and we may become acquainted with (yada' - came to know) them.
6: And Lot went out (yatsa' went forth) to them at the door (petaha - entryway), and shut (sagar) the door (petaha) after him.
7: And he said (amar), Please, I pray (na) my brothers (ah) do not do bad (ra' - evil, harmful, morally inappropriate, malignant, and disagreeable, of no value, morally depraved, displeasing, and sad).
8: Look (hinneh) Please, I pray (na), I have two daughters (bat) who relationally (asher) have not known (yada been acquainted with) a man (ish). Please I pray (na) I will bring them out (yatsa') to you, and you may do (asha perform and fashion) to them according to what is good (towb - pleasant and agreeable, excellent and valuable, prosperous and beneficial) in your eyes (ayin - in your sight and presence, from your point of view, perspective, perception, and understanding). But to the mortal men (enowsh) do not do (asaha prepare, perform or fashion) what you have discussed (dabar what you talked of), because indeed (kiy) upon this, they have come (bow) under the protection of (tsel the shadow of) my weight bearing beam (qo'rah).
9: And they said (amar), Come near (nagash draw closer). And they said (amar), The One (echad) who came to live as a stranger (gur to be in a place with a focus that one is living as a guest or stranger in that place) and execute justice in the extreme (shaphat shaphat to execute justice, to serve as a judge, to judge, doubled like it is here implies a strong emphasis). Now (attah) we will do bad (ra' - evil, harmful, morally inappropriate, malignant, and disagreeable, of no value, morally depraved, displeasing, and sad) to you, on account of them. And they intently (meod) persisted, displaying ignorance (patsar - brought pressure through words, attempting to compel some action) with the man (ysh) Lot. And they came near (nagash) to break (sabar) the door (deleth entrance to another room).
10: And the men (enowsh) stretched out (salah - reach out and extend) their hand (yad - a metaphor for individual power, capacity, and strength) and brought (bow) Lot to them, in the household (bayit - home, house, tabernacle, temple, and family) and shut (sagar) the door (petaha).
11: And the men (enowsh) which relationally (asher) were at the door (petaha) of the household (bayit - home, house, tabernacle, temple, and family) were struck (nakah - attacked, smite, and hit) with blindness (sanwerim) from the little and young (qatan) up to the greater and older (gadowl - the more enormous in magnitude and intensity, the mighty, important and distinguished) and they were not able (la'ah - did not have the capacity to carry out a function or task, became weary, emotionally and physically tired, and became discouraged and gave up) to find (masa') the door (petaha - entryway).
12: And the men (enowsh) said (amar) to Lot, Who do you still have here (od my attah poh), son-in-laws, and your sons, and your daughters, and all of (kol) who are related (asher) to you in the city (iwr inhabited population center), bring them forth (yatsa' take them and depart, deliver them) from this place (maqom).
13: Indeed (kiy) we will destroy (sahat - catch in a pit or basin, causing decay and decomposition, annihilate, wiping out by laying waste to) this place (maqom) because indeed (kiy) their cry of distress (tseaqah) has become great (gadal grow exceedingly great) in the presence of (paneh to the face of) Yahuweh, and Yahuweh sent us out (salah - dispatched us) to destroy (sahat - catch in a pit or basin, causing decay and decomposition, annihilate, wiping out by laying waste to) her.
14: And Lot went forth (yatsa' - departed) and conversed (dabar spoke together with) with his sons-in-law who were to be married (laqah literally to grasp hold of) to his daughters saying (amar), Stand up (qum) go forth and depart (yatsa') from this place (maqom) because indeed (kiy) Yahuweh will destroy (sahat - catch in a pit or basin, causing decay and decomposition, annihilate, wiping out by laying waste to) the city (iwr inhabited population center). But to his sons-in-laws eyes (ayin - perception) he existed (hayah) as though (ki) he were joking (tsahaq jesting, making sport).
15: And as the dawn (shchar - he early time of the morning when the first reddish light of the sun is seen in the east) rose (alah went up, ascended and rose up) the messengers (malak - envoys and representatives) insisted and urged (uts spoke in an forceful and pressing way encouraging to hasten in better and right way) Lot saying (amar), Stand up (qum) grasp hold of (laqah - accept, receive, and take) your wife, and your two daughters, less they be found (motsa discovered, uncovered, learned the location of, obtained, and came to posses) caught up in and destroyed (saphah caught up, snatched away, taken away and destroyed) in the iniquity, perversity, and depravity the consequence and punishment for the sin (awon - wickedness and wrongdoing, liability and guilt, the punishment for wrong doing, the consequence of sin) of the city (`iwr - inhabited population center).
16: But he delayed waited and hesitated (mahaha lingered and hesitated, he refused) and the men (enowsh) grew firm, holding fast, and establishing themselves and encouraging him and prevailing, they grasped hold of (hazaq) his hand (yad) and his wifes hand (yad) and his two daughters hands (yad). Yahuweh with and because of (ba) mercy, compassion and gentleness (chemla the act of showing concern in some crisis with a result of deliverance from the bad situation) toward him, indeed brought him out (yatsa' delivered him out) setting him to rest (nuach) from outside (chuts) the city (iwr).
17: And it existed (hayah) as they brought (yatsa delivered) him with them outside (chuts) and one said (amar), Escape (malat be spared, deliver, rescue, and be saved) because of and concerning (al) your soul (nephesh consciousness, mind, heart, body and life), you are not to look at (nabat - gaze upon and observe, use the perception of sight to see or detect objects, implying interpretation and understanding of what is observed, have regard for, think about an object, implying an appropriate, caring response) what is behind you, and do not be present, standing still (amad - making a stand and standing upright) in any of (kol) the plain (kikkar - geographical area as a broad unbroken expanse of land), to the mountains (har - hills and ranges) escape (malat be spared, deliver, rescue, and be saved) lest (pen) you be caught up and destroyed (saphah caught up, snatched away, taken away and destroyed).
18: And Lot said (amar) to them, My Father and Upright One (edon/'eden - upright pillar and head of the family) Please, don't.
19: Behold (hinneh) please (na), your servant (ebed from —abad meaning implement who serves) has found (masa' - discovered and obtained, came to posses and experienced) favor (hen - a fortuitous response, acceptance and grace, mercy, compassion, fondness, and kindness, a special and beneficial consideration which made him beautiful, charming, pleasing, and agreeable) in your presence (pen), and great (gadowl - enormous, substantial and severe) is your unfailing kindness, and devotion (chesed - loyal love, enduring kindness, steadfast affection, glory and favor) which relationally (asher) you have prepared and produced (`asah - caused to happen, made, gained and profited from, dealt with, ordained, fashioned, and brought about) with me to keep alive (chayah renew, restore to life, continue once revived, spare, save, and preserve) my soul (nephesh consciousness, mind, heart, body and life), but I cannot prevail in (lo-yakol - cannot attain success in, and am not capable of) escaping (malat being spared, delivered, rescued, and saved) to the mountains (har - hills and ranges) lest (pen) the evil (ra' - evil, wicked, immoral, repugnant, miserable, sad, troubled, and fiercely harmful) cling to (dabaq - join fast to, cleave to, stay close to, be united in close association with) me, and I die (muwth).
20: Behold (hinneh) please (na) this city (iwr - inhabited population center) is near (qarob - personal and imminent in space-time) to flee (nus attempt to escape to) there, and it is small (mitsar small and humble). Please (na) Ill escape (malat be spared, delivered, rescued, and be saved) to there. Is it not small (mitsar small and humble), and my soul (nephesh consciousness, mind, heart, body and life) will be kept alive (chayah renewed, restored to life, continue once revived, spared, saved, and preserved).
21: And he said (amar) to him, Behold (hinneh) I will lift up, bear and tolerate (nasa') your presence (paneh) concerning this word (dabar message and comunication) that I will not overthrow (haphak - be overwhelmed and destroyed, changing) the city (iwr - inhabited population center) which relationally (asher) you have spoken of and conversed with me about (dabar).
22: Quickly and energetically (mahar) escape (malat be spared, delivered, rescued, and be saved) there because indeed (kiy) I am not able to (lo-yakol - cannot attain success in, and cannot prevail in) prepare and produce (asah - cause to happen, make, gain and profit from, deal with) the edict (dabar the word or communication) until you come to and arrive (bow') there. Therefore call (qara' - summon, proclaim, announce, and call out that) the name (shem personal and proper designation) of the city (iwr - inhabited population center) Zoar (tsoar to be small, little or younder, a town of the plain of Jordan, 5 miles South of the very end of Dead Sea).
23: The sun (shemesh - the brilliant object which provides warmth, light, and life) had come out (yatsa') upon the land (erets - region), and Lot came to and arrived at (bow') Zoar.
24: And Yahuweh rained down (matar) upon Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan), and upon Gomorrah (amorah - people of fear, fear of the people, a rebellious people, two roots the first meaning a people and the second meaning to be fearful, and to tremble, can also mean depression based on the root meaning to bind or to subdue, therefore bondage, a city near the Dead Sea) sulfur (gophrith - often with associative meanings of judgment and punishment) and fire (esh) from Yahuweh, from heaven (shamayim).
25: And he overthrew (haphak - be overwhelmed and destroyed, changing) these cities (iwr - inhabited population center) and all of (kiy) the plain (kikkar - geographical area as a broad unbroken expanse of land) and all of (kiy) the dwellers (yasab inhabitants, those that resided in) of the cities (iwr - inhabited population center) and growth of (samah - springing to life, and the increase in size, quantity, and vitality of) the land (erets - region, ground, area, and territory).
26: And his [Lots] wife (issah) looked (nabat - gazed and observed, use the perception of sight to see or detect objects, implying interpretation and understanding of what is observed, have regard for, thought about an object, implying an appropriate, caring response) from behind (achar) him, and existed as (hayah) a pillar (netsib post, garrison or statue) of salt vanishing and dissipating (melah).
27: And Abraham (abraham father of the abundantly wealthy) rose early (shakem do early, also means shoulder) in the beginning of the day (boqer - morning or sunrise; from baqar, meaning to seek, search, enquire, and consider; to reflect) to the place (maqom standing place, area, home, dwelling, office, the source) where relationally (asher) he had stood upright in the presence of Yahuweh (amad eth pen Yahuweh - was sustained and caused to stand, enduring and abiding upright in the presence, before the face of Yahuweh).
28: And he looked down (shaqaph - peered down, watched, used the perception of sight to observe an object from an upper position, implying interest in the object being watched) upon the surface (pen) of Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan), and Gomorrah (amorah - people of fear, fear of the people, a rebellious people, two roots the first meaning a people and the second meaning to be fearful, and to tremble, can also mean depression based on the root meaning to bind or to subdue, therefore bondage, a city near the Dead Sea) and upon all of (kiy) the surface of (pen) the land (erets - region, ground, area, and territory) of the plain (kikkar - geographical area as a broad unbroken expanse of land) and he saw and considered (ra'ah - inspected and perceived) and beheld (hinneh) ascending (alah going up and rising up) a cloud of thick smoke (qitor) from the land (erets - region, ground, area, and territory) like a cloud of thick smoke (qitor) from the smelting furnace (kibshan - forge).
29: And it existed (hayah) that in God (elohym) destroying because of its corruption (sahat He ravaged, ruined, devastated and destroyed it, because it had become a putrid and polluted slime pit of corruption and decay) the cities (iwr - inhabited population center) of the plain (kikkar - geographical area as a broad unbroken expanse of land) that God (elohym) remembered (zakar - recalled and proclaimed the information and events pertaining to) Abraham (abraham father of the abundantly wealthy) and sent out (salah - dispatched and sent away) Lot (lot a covering or veil, to cover or conceal) from the midst (tawek - middle or center) of the destruction (haphekah - demolition) in the overthrow (haphak - be overwhelmed and destroyed, changing) of the cities (iwr - inhabited population center) which relationally (asher) Lot had the dwelt (yasab inhabited, and resided) in.
30: And Lot ascended (alah going up and rising up) from Zoar (tsoar to be small, little or younder, a town of the plain of Jordan, 5 miles South of the very end of Dead Sea) and dwelt (yasab inhabited, and resided) in the mountains (har - hills and ranges) and his two daughters with him, because indeed (kiy) out of reverence and dread he was concerned about (yare' - out of respect and awe, I was intimidated and afraid) dwelling in (yasab inhabiting, and residing in) Zoar. And he dwelt (yasab inhabited, and resided) in the protective shelter and place of refuge (mearah40) with his two daughters.
31-32: And the firstborn daughter (bik'iyrah) said (amar) to the younger sister (tsair), Our father (ab) is old (zaqen - advanced in age), and there does not exist (ayin) a man (yish) in the region (erets) to come (bow) to us according to the way of life (derek the path) of the whole of (kiy) the region (eloyhm). Walk with me (halak travel with me) we will give our father a drink (shaqah ab - let, allow, or cause a creature to drink liquid of various kinds, the substance drunk can be refreshing, nutritious, or poison) of wine (yayin - a naturally processed, fermented grape juice, in excess amounts can cause drunkenness), and we will lie (shakab rest or sleep, can also imply have intercourse) with him, and we will conceive offspring (chayah zera' -nurturing, restoring, and sustaining offspring) with our father (ab).
33: And they gave their father a drink (shaqah - let, allow, or cause a creature to drink liquid of various kinds, the substance drunk can be refreshing, nutritious, or poison) of wine (yayin - a naturally processed, fermented grape juice, in excess amounts can cause drunkenness) that night (layil - time of darkness and gloom, the absence of light), and the firstborn daughter (bik'iyrah) went in (bow) and lay (shakab) with her father, and he did not know (lo yada' was not aware of and did not understood, recognize and confirm) when she lay (shakab) and when she stood up (qum).
34: And it existed (hayah) from the next day (mochorath) the firstborn daughter (bik'iyrah) said (amar) to the younger sister (tsair), Behold (hinneh) I lay (shakab) last night (emesh) with my father (ab), we will give him wine to drink (shaqah yayin - let, allow, or cause a creature to drink a naturally processed, fermented grape juice, which in excess amounts can cause drunkenness) also this night (layil - time of darkness and gloom, the absence of light), and you will go to (bow) and lay (shakab) with him, and from our father (ab) we will conceive offspring (chayah zera - nurturing, restoring, and sustaining offspring).
35: And they gave also that night (layil time of darkness and gloom, the absence of light) their father a drink (shaqah - let, allow, or cause a creature to drink liquid of various kinds, the substance drunk can be refreshing, nutritious, or poison) of wine (yayin - a naturally processed, fermented grape juice, in excess amounts can cause drunkenness), and the younger sister (tsair) stood up (qum) and lay (shakab) with him, and he did not know (lo yada' was not aware of and did not understood, recognize and confirm) when she lay (shakab) and when she stood up (qum).
36: And the two daughters of Lot conceived (harah - became pregnant) from their father (ab).
37: And the firstborn daughter (bik'iyrah) brought forth (yalad giving birth to) a son, and called (qara' - summoned, proclaimed, announced, and called out that) h i s name (shem - personal and proper designation) Moab (moab - seed, progeny, desire, progeny of the father. An area east of the Dead Sea), he is the father of the Moabites to this day.
38: And the younger sister (tsair) also she brought forth (yalad giving birth to) a son, and called (qara' - summoned, proclaimed, announced, and called out that) his name (shem - personal and proper designation) Ben-Ammi (ben-ammi son of my relatives), he is the father of the Ammonite people (ammoni people dwelling east of Jordan, north east of Moab, between Arnon and Jabbok) to this day.