Genesis 19:18 — Word Study
WLCוַיֹּ֥אמֶר ל֖וֹט אֲלֵהֶ֑ם אַל־ נָ֖א אֲדֹנָֽי׃
BSABut LotLôwṭ [the nephew of Abraham, covering] repliedʼâmar▸ Noʼal [not so, I pray] my lordsʼĂdônây [masters, rulers] pleasenâʼ [I beseech thee, oh not so]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| ל֖וֹט | Lot | Noun proper masculine |
| אֲלֵהֶ֑ם | to them | Preposition, suffix |
| אַל־ | may not [it be] | Particle |
| נָ֖א | please | Particle |
| אֲדֹנָֽי׃ | O Lord | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Lot replied, “No, my lords, please! |
| KJV | And Lot said unto 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; |
| WEB | Lot said to them, “Oh, not so, my lord. |
| BBE | And Lot said to them, Not so, O my Lord; |
Where they part company is in the rendering of אַל — see How Translations Differ.
The sentence has a main clause followed by a direct address, emphasizing Lot's urgent plea.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלוֹט
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 19:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Rescue of Lotgenerated
Genesis 19:18 occurs during the angels' urgent mission to save Lot from the impending destruction of Sodom. As they lead him to safety, Lot's response reflects both his fear and his respect for the divine messengers, pleading with them not to abandon him in his time of need. This moment highlights the tension between divine judgment and mercy, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 32:26 | Then the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not let you go unless you bless me.” |
| 2 | 2 Kings 5:11–12 | But Naaman went away angry, saying, “I thought that he would surely come out, stand and call on the name of the LORD his God, and wave his hand over the spot to cure my leprosy. |
| 3 | Isaiah 45:11 | Thus says the LORD, the Holy One of Israel, and its Maker: “How dare you question Me about My sons, or instruct Me in the work of My hands? |
| 4 | John 13:6–8 | He came to Simon Peter, who asked Him, “Lord, are You going to wash my feet?” |
| 5 | Acts 9:13 | But Ananias answered, “Lord, many people have told me about this man and all the harm he has done to Your saints in Jerusalem. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֲדֹנָי, 'a.do.Naigenerated
The word אֲדֹנָי (Adonay) is a title of respect and authority, often used to refer to God. Its use here signifies Lot's recognition of the angels' power and his submission to their authority. The parsing indicates it is a noun proper, emphasizing its role as a title rather than a common noun.
In this context, Lot's appeal to the angels as אֲדֹנָי underscores his desperation and reverence. The term conveys a sense of urgency, as he implores them to consider his plea, reflecting the gravity of the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree, using terms like my lords (KJV, ASV) and O Lord (BSB, WEB) to convey Lot's respectful address to the angels.
Sentence Structuregenerated
The finite verb וַיֹּ֥אמֶר, and he said, governs the entire verse, with Lot as the subject. The sentence structure indicates that Lot's response is central to the action, emphasizing his direct plea to the angels.
The sentence is composed of a main clause followed by a direct address, showcasing Lot's urgency and the relational dynamics between him and the angels. The order of the words highlights the immediacy of his request.
Septuagint Backgroundgenerated
In the Septuagint, וַיֹּ֥אמֶר is rendered as εἶπεν (eipen), which also means 'he said.' This choice maintains the straightforward nature of Lot's speech while aligning with the Greek language's structure.
The translation of אֲדֹנָי as κύριε (kurie) emphasizes the respectful address to the divine, a common practice in Greek translations of Hebrew texts.
In plain words — the whole versegenerated
Genesis 19:18 shows Lot pleading with the angels not to treat him harshly. He acknowledges their authority by calling them 'my lords' and expresses urgency in his request. This moment captures the tension of Lot's situation as he seeks safety from the destruction of Sodom.
Frequently Asked Questionsgenerated
Lot uses this title to show respect and acknowledge the authority of the angels as divine messengers sent to rescue him.
Lot pleads with the angels out of fear for his safety and a desire to be spared from the destruction of Sodom.
The word 'please' indicates Lot's desperation and urgency, as he earnestly requests the angels to reconsider their instructions.
This verse illustrates the theme of mercy as Lot seeks compassion from the angels, highlighting God's willingness to save those who call upon Him in dire circumstances.
Reflection Questionsgenerated
- In what ways do I recognize authority in my life, and how do I respond to it?
- How can I express my needs and requests with the same urgency and respect as Lot did?
- What does it mean to me to seek mercy in difficult situations?
- How can I show compassion to others who are in desperate need, similar to how the angels showed mercy to Lot?
The early church on this verse — how the Fathers read it
Cyril of Alexandria comments on this verse, noting the shift from conversation with angels to the Lord, highlighting the theme of divine presence in moments of crisis.
It seems that now, after the exodus from Sodom, the conversation is no longer with angels but with the Lord. For when one leaves the territory of evil he will find God conversing with him,Early Church Fathers on Genesis 19 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Genesis 19:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Lot said unto them,.... Supposing three present, not observing that the two angels had left him that had brought him thither; though it is but to one of them he addresses himself, even to him who
Read John Gill on Genesis 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd 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 Robert Jamieson on Genesis 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Unto one of them, as is manifest from the following words.
Read Matthew Poole on Genesis 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 19:18 And Lot said unto them, Oh, not so, my Lord:Ver. 18. Oh! not so, my Lord.] But who shall prescribe to the Almighty? Or limit the Holy One of Israel? Are we wiser than he? Have we a trick beyond him? He lets us sometimes have our way, but to our woe at last.
Read John Trapp on Genesis 19 →
CambridgeThe Cambridge Bible for Schools and Colleges18. my lord] R.V. marg. O Lord. The Massoretic note here, as in Genesis 18:3, is “holy,” regarding the word as the Divine name. Certainly in this chapter Jehovah is not so directly identified with one of “the men” as in chap. 18. The rendering “my lord” is, perhaps, to be preferred, as in Genesis 18:3. On the other hand, the mention of “Jehovah” in Genesis 19:16, and the words in Genesis 19:22; Genesis 19:24, “I cannot do anything till thou be come thither,” and “Then the Lord rained upon Sodom,” would sufficiently justify the other rendering. Jehovah and His Angel are one, cf. Genesis 16:7 ff. His Presence is in “the two” as in “the three men.”
Read Cambridge on Genesis 19 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. My lord — Or, as translated in Genesis 19:2, my lords. The Masorites mark the word here as “holy,” but in Genesis 19:2 as “profane.” But this is scarcely a necessary distinction.
Read Daniel Denison Whedon on Genesis 19 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But Lot replied, “No, my lords, please!
Lot said to them, “Oh, not so, my lord.
But Lot replied, “No, my lords, please!
But Lot said to them, “No, please, Lord!
Tyndale line
And Lot said unto them, Oh, not so, my Lord:
And Lot said unto them, Oh, not so, my lord:
And Lot said unto them, Oh, not so, my lord:
And Lot said to them, Oh, not so, my Lord!
And Lot saide vnto them, Not so, I pray thee, my Lord.
Strictly literal
And Lot said to them, Not [so], I pray thee, Lord;
And Lot saith unto them, 'Not [so], I pray thee, my lord;
And Lot says to them, “Oh not [so], my lord;
And Lot said unto them, Oh, not so, my lord!
Lot said to them, “No, please, my masters!
From the Latin
And Lot said to them: I beseech thee my Lord,
Simplified
“Please sir, not that!” Lot replied.
And Lot said to them, Not so, O my Lord;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with four of the six words matched. However, the Samaritan Pentateuch differs slightly, using אליהם (to them) instead of the Masoretic אֲלֵהֶם. This indicates a minor variation in the wording but does not alter the overall meaning.
וַיֹּ֥אמֶר ל֖וֹט אֲלֵהֶ֑ם אַל־ נָ֖א אֲדֹנָֽי׃
4 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויאמר לוט אליהם אל נא אדני
1 word differs from the Masoretic Text: אליהם (to)
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 19:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
לוֹט (Lot) refers to the son of Haran and nephew of Abram, noted for settling in Sodom. The entries highlight his familial connections, including his daughters and descendants, Moab and Ben-ammi. The name is derived from a root meaning 'covering.' He is first mentioned in Genesis 11:27.
לוֹט 33 n.pr.m. Lot son of Haran, and nephew of Abram
base
H3876 לוֹט Lot son of Haran, and nephew of Abram
3876 Lowt lote
the same as 3875; Lot, Abraham's nephew:--Lot.
see HEBREW for 03875
לוֹט (lot) — Lot.
A man living at the time of the Patriarchs, first mentioned at Gen.11.27;
son of: Haran (H2039);
brother of: Milcah (H4435) and Iscah (H3252);
father of: daughter1_of_Lot (H3876H), daughter2_of_Lot (H3876I), Moab (H4124H), Ben-ammi (H1151)
Also named: Lōt (Λώτ "Lot" G3091)
§ Lot = "covering"
son of Haran and Abraham's nephew who settled in Sodom and was delivered from its destruction by God
N-proper — Noun proper masculineHNpm
Lot
(Heb. goral, a “pebble”), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of…
(literally a pebble). The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God’s appointment. "As to the mode of casting lots, we have no certain information. Probably several modes were practiced." "Very commonly among the Latins little counters of wood were put into a jar with so narrow a neck that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. in other cases they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again they were cast in the manner of dice. The soldiers who cast lots for…
The son of Haran, and nephew of Abraham, followed his uncle from Ur, and afterwards from Haran, to settle in Canaan, Ge 11:31 12:4-6 13:1. Abraham always had a great affection for him, and when they could not continue longer together in Canaan, because they both had large flocks and their shepherds sometimes quarreled, Ge 13:5-7, he gave Lot the choice of his abode. Lot chose the plain of Sodom, which appears then to have been the most fertile parts of the land. Here he continued to dwell till the destruction of Sodom and the adjacent cities. He was a righteous man even in Sodom, 2Pe 2:7; but the calamities consequent upon his choice of this residence-his capture by eastern marauders, the molestation caused by his ungodly and…
Lotan, wrapt up; hidden; covered; myrrh; rosin
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
