Greek Text · Translation · Interlinear · Discourse Structure

The Book of Genesis, Chapter 18ΓΕΝΕΣΙΣ ΙΗ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

Genesis 18 is among the most theologically charged chapters of the patriarchal narrative, generating centuries of patristic, rabbinic, and artistic reflection on three interlocking topics.

Translation & textual notes

The Greek text of Genesis 18 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Genesis 18 is among the most theologically charged chapters of the patriarchal narrative, generating centuries of patristic, rabbinic, and artistic reflection on three interlocking topics. First, the three men (τρεῖς ἄνδρες, v.2): the narrative introduces them as three but addresses them collectively and individually as κύριος (vv.1, 10, 13, 17, 22), alternating singular and plural verbs and pronouns without explanation — a grammatical singularity that made the scene the foundational patristic icon of the Trinity. Justin Martyr (Dial. 56), Origen (Hom. Gen. 4), Ambrose (De Abr. 1.5), and Augustine (De Trin. 2.10–11) all read the three as a Trinity-prefiguration; Andrei Rublev's 'Trinity' icon (c.1425) depicts the three angels of Mamre as the canonical visual theology of the triune God in Eastern Christianity. Second, the hospitality scene (vv.1–8) is the proof-text for Heb 13:2 — 'do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares.' Third, the divine rhetorical question at v.14 — μὴ ἀδυνατεῖ παρὰ τῷ θεῷ ῥῆμα; — is echoed nearly verbatim at Luke 1:37 (οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα), creating a deliberate typological link between Sarah's miraculous conception and the Incarnation. The universalist blessing ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς (v.18) reiterates 12:3 and underpins Gal 3:8; the election theology of v.19 echoes through Rom 9:6–18. The great intercession (vv.23–33) — the countdown from 50 to 10 righteous — is the locus classicus for intercessory boldness before God and the theology of the righteous remnant; the judicial declaration of v.25 (ὁ κρίνων πᾶσαν τὴν γῆν, οὐ ποιήσεις κρίσιν;) became a standard text for theodicy. The LXX renders the chapter closely to the Hebrew, though the divine name alternates between ὁ θεός (v.1) and κύριος (vv.13ff.), reflecting the Hebrew Elohim/YHWH pattern of the underlying text.

1

Ὤφθη δὲ αὐτῷ ὁ θεὸς πρὸς τῇ δρυΐ τῇ Μαμβρη καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας.

And God appeared to him by the oak of Mamre, as he sat at the door of his tent at midday.

Narrative opening / theophanyὬφθη δέ
The verse opens with the theophany formula Ὤφθη … ὁ θεός (passive of ὁράω: 'God was seen = appeared'), the standard LXX idiom for a divine encounter in the patriarchal tradition (cf. 12:7; 17:1; 26:2). The δέ marks narrative continuation from chapter 17. The setting — the oak of Mamre, midday, the tent door — anchors the entire hospitality scene that follows.
Word-by-word analysis· 19 words
ὬφθηappearedAor Pass Indic 3 Sg · ὁράωmain verb (theophany formula: 'was seen = appeared')→ ingressive aorist (onset of divine appearance)ὁράω: 'to see'; passive ὤφθη = the standard LXX theophany idiom — 'he was seen' = 'he appeared'; cf. 12:7; 17:1; 26:2; 35:9; the passive preserves divine initiative, contrasting with the active εἶδεν Abraham will use in v.2.
δὲnowpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
αὐτῷto himDativedative of recipient (indirect object of theophany)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient (indirect object of theophany).
theNominativearticle with subject→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject (divine actor)→ participant prominenceθεός: 'God'; at v.1 the LXX has ὁ θεός where the Hebrew has יהוה; κύριος (= יהוה) takes over from v.13; the chapter's θεός/κύριος alternation reflects the Greek translator's handling of the Hebrew Elohim/YHWH pattern.
πρὸςby / atpreposition + dative (locative: 'at / beside')→ spatial or relational framingπρός + dative (unusual in classical Greek; common LXX locative use): 'at, beside,' rendering Hebrew לְ/בְּ; πρὸς τῇ δρυΐ = 'by the oak.'
τῇtheDativearticle with noun→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δρυΐoakDativedative of place (locative with πρός)→ sphere or referenceδρῦς: 'oak' (or 'terebinth'); the LXX reads δρῦς for Hebrew אֵלוֹן; the oak of Mamre is Abraam's traditional encampment and sacred meeting-space (13:18; 14:13); the tree marks a threshold space between the human and divine.
τῇtheDativearticle with proper name (identificatory)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜαμβρηMamreproper name (locative designation, indeclinable)→ participant identificationΜαμβρη: transliterated proper name rendered in Greek letters; here it functions as proper name (locative designation, indeclinable).
καθημένουsittingPres Mid Part Gen Sg M · κάθημαιgenitive absolute (circumstantial: 'as he was sitting')→ durative present (continuous sitting posture)κάθημαι: 'to sit'; the genitive absolute frames the circumstance of the theophany; sitting at the tent door in midday heat is the posture of the ANE host watching for travelers to extend hospitality.
αὐτοῦhisGenitivegenitive absolute subject (pronoun)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive absolute subject (pronoun).
ἐπὶatpreposition + genitive (locative: 'at the door of')→ spatial or relational framingἐπὶ: meaning 'at'; here it marks the relation signaled by preposition + genitive (locative: 'at the door of').
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θύραςdoorGenitivegenitive of place (with ἐπί: 'at the door')→ relational specificationθύρα: 'door / entrance'; the tent door (θύρα τῆς σκηνῆς) is the threshold between private interior and the road — the ANE hospitality station where a host watches for travelers; recurs at vv.2, 10.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive of belonging→ relational specificationσκηνή: 'tent'; Abraam's nomadic dwelling; the σκηνή resonates with John 1:14 (ἐσκήνωσεν ἐν ἡμῖν, 'he tabernacled among us').
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μεσημβρίαςat middayGenitivegenitive of time→ relational specificationμεσημβρία: 'midday / noon'; the hottest hour, when travel is suspended; the detail emphasizes the urgency of Abraam's response — he 'ran' to guests at noon — and the ANE virtue of hospitality even at personal cost.
2

ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς αὐτοῦ εἶδεν, καὶ ἰδοὺ τρεῖς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ· καὶ ἰδὼν προσέδραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ καὶ προσεκύνησεν ἐπὶ τὴν γῆν.

And he lifted his eyes and looked, and behold, three men were standing before him; and when he saw them, he ran to meet them from the door of his tent and bowed down to the ground.

Scene-setting / recognitionκαί (ἀναβλέψας δέ)
The sudden appearance of the three men — already standing (εἱστήκεισαν, pluperfect) when Abraam lifted his eyes — is narrated from Abraam's point of view through the ἰδοὺ of startled recognition. The verse drives through three rapid actions: looking, running, bowing — each an escalating act of welcome. The τρεῖς ἄνδρες immediately triggers the patristic Trinitarian reading that will dominate the reception history of the chapter (see text_note).
Word-by-word analysis· 30 words
ἀναβλέψαςlifting his eyesAor Act Part Nom Sg M · ἀναβλέπωnominative participle (attendant circumstance: 'having looked up')→ constative aorist (single act of looking up)ἀναβλέπω: 'to look up'; the phrase ἀναβλέπω τοῖς ὀφθαλμοῖς calques Hebrew וַיִּשָּׂא עֵינָיו ('he lifted his eyes'), the standard LXX idiom for deliberate visual attention at a significant moment (cf. 13:14; 22:4, 13; 24:63).
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςtheDativearticle (with ὀφθαλμοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοῖςeyesDativedative of instrument (idiomatic Hebraism with ἀναβλέπω)→ sphere or referenceὀφθαλμός: 'eye'; ἀναβλέπω τοῖς ὀφθαλμοῖς is a stereotyped LXX Hebraism rendering וַיִּשָּׂא עֵינָיו; the dative of instrument specifies the organ of perception.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
εἶδενhe sawAor Act Indic 3 Sg · ὁράωmain verb (act of perception / recognition)→ constative aorist (single completed act of seeing)ὁράω: 'to see'; the shift from the passive ὤφθη of v.1 ('God was seen') to the active εἶδεν ('Abraam saw') marks the narrative's move from divine initiative to human response.
καὶandnarrative conjunction (introducing ἰδού)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative particle (vivid attention-marker: 'look!')→ discourse linkage or contrastἰδού: interjection calquing Hebrew הִנֵּה; invites the reader to share Abraam's startled recognition of the three visitors; it marks the narrative's pivot from sitting to urgent action.
τρεῖςthreeNominativenumeral (attributive subject with ἄνδρες)→ measure or countτρεῖς: 'three'; the number is theologically freighted from the earliest reception; the three men (τρεῖς ἄνδρες) are addressed in the singular as Κύριε (v.3), spoken of as κύριος (vv.10, 13, 17), and yet depart as plural (v.22); Justin Martyr (Dial. 56), Origen, Ambrose, and Augustine read the scene as a Trinity-prefiguration; Andrei Rublev's icon (c.1425) is its visual monument.
ἄνδρεςmenNominativesubject→ participant prominenceἀνήρ: 'man'; the visitors appear in human form but are identified as divine/angelic (v.1 θεός; 19:1 ἄγγελοι); the tension between human appearance and divine identity is constitutive of the narrative's theological power.
εἱστήκεισανwere standingPlpf Act Indic 3 Pl · ἵστημιmain verb (stative resultant: 'were already standing')→ pluperfect (antecedent and resultant standing; stress on completed arrival)ἵστημι: 'stand'; the pluperfect εἱστήκεισαν signals the men were already standing when Abraam looked up — they arrived instantaneously, without narrated approach, emphasizing the supernatural character of their appearance.
ἐπάνωbefore / overpreposition + genitive (positional: 'before / over him')→ spatial or relational framingἐπάνω + genitive: 'above, over, before'; the positional sense here is 'in front of / before him,' marking the visitors' dominant spatial position relative to the seated Abraam.
αὐτοῦhimGenitivegenitive with ἐπάνω→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with ἐπάνω.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδὼνseeingAor Act Part Nom Sg M · ὁράωnominative participle (temporal/causal: 'when / because he saw')→ constative aorist (seeing that triggers the run)ὁράω: meaning 'seeing'; it contributes descriptive or attendant verbal force; here it functions as nominative participle (temporal/causal: 'when / because he saw').
προσέδραμενhe ranAor Act Indic 3 Sg · προστρέχωmain verb (narrative action: 'ran to meet')→ constative aorist (single action of running)προστρέχω: 'to run toward'; the running marks urgent, ardent hospitality — a tent-dwelling patriarch running to meet strangers at noon is the quintessential expression of ANE hospitality; echoed in the parable of the prodigal's father (Luke 15:20). Cf. Heb 13:2.
εἰςtopreposition + accusative (directional)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional).
συνάντησινmeetingAccusativeaccusative of purpose (εἰς συνάντησιν + dative = idiomatic 'to meet')→ object specificationσυνάντησις: 'meeting, encounter'; the phrase εἰς συνάντησιν + dative is a LXX idiom rendering Hebrew לִקְרַאת ('to meet / go out to meet'); a formula of greeting and reception (cf. 19:1; 24:17; Exod 4:27).
αὐτοῖςthemDativedative with εἰς συνάντησιν→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as dative with εἰς συνάντησιν.
ἀπὸfrompreposition + genitive (starting point)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (starting point).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θύραςdoorGenitivegenitive of place (starting point of the run)→ relational specificationθύρας: meaning 'door'; it serves as genitive of place (starting point of the run).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive of belonging→ relational specificationσκηνῆς: meaning 'tent'; it serves as genitive of belonging.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσεκύνησενhe bowed downAor Act Indic 3 Sg · προσκυνέωmain verb (act of prostration / obeisance)→ constative aorist (single act of bowing)προσκυνέω: 'bow down, do obeisance, worship'; renders Hebrew הִשְׁתַּחֲוָה; the gesture ranges from courteous greeting to full worship; whether Abraam knows he is greeting God or performing conventional hospitality is left deliberately ambiguous, driving the narrative's theology of encounter.
ἐπὶtopreposition + accusative (direction: 'to the ground')→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction: 'to the ground').
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνgroundAccusativeaccusative of direction (ἐπὶ τὴν γῆν: 'bowed to the ground')→ object specificationγῆ: 'earth, ground'; ἐπὶ τὴν γῆν = full prostration, the highest gesture of reverence in ANE protocol; cf. v.27 where Abraam calls himself γῆ καὶ σποδός ('dust and ashes').
3

καὶ εἶπεν· Κύριε, εἰ ἄρα εὗρον χάριν ἐναντίον σου, μὴ παρέλθῃς τὸν παῖδά σου.

and said, 'Lord, if indeed I have found favor before you, do not pass by your servant.'

Direct speech / hospitality appealκαί
The address Κύριε (singular vocative) addressed to one of three visitors is the first grammatical crux driving the Trinitarian reading: Abraam speaks to one as Κύριε while three stand before him. The εἰ + aorist indicative protasis ('if I have found favor') is a Hebrew-type conditional using the perfect idiom εὑρεῖν χάριν (מָצָא חֵן), a standard polite appeal formula throughout the patriarchal narratives.
Word-by-word analysis· 14 words
καὶandnarrative conjunction (continuing action of running)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΚύριεLordVocativevocative of address→ direct addressκύριος: 'lord, master'; the vocative Κύριε is the key theological datum: Abraam addresses one of the three men with the title that the LXX reserves for YHWH; the singular address to one of three is the grammatical hinge of the patristic Trinitarian reading (Justin, Dial. 56; Augustine, De Trin. 2.10).
εἰifconditional conjunction (introducing protasis)→ discourse linkage or contrastεἰ: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
ἄραindeedemphatic-inferential particle (strengthens the condition)→ discourse linkage or contrastἄρα: 'then, indeed'; with εἰ it renders the Hebrew נָא particle of entreaty (אִם־נָא), giving the appeal urgency: 'if indeed, please.'
εὗρονI have foundAor Act Indic 1 Sg · εὑρίσκωmain verb of protasis (conditional)→ constative aorist (completed finding of favor)εὑρίσκω: 'to find'; εὑρεῖν χάριν = Hebrew מָצָא חֵן, 'to find favor'; the idiom recurs throughout the patriarchal narratives (6:8; 19:19; 32:5) as a polite appeal to a superior; the aorist here has quasi-perfect force.
χάρινfavorAccusativeaccusative object of εὗρον→ object specificationχάρις: 'favor, grace'; renders Hebrew חֵן (ḥen); in this idiom χάρις is not yet the NT theological sense of divine grace but the social concept of being well-regarded before a superior — though the LXX idiom paves the way for the NT expansion.
ἐναντίονbeforeimproper preposition + genitive (figurative: 'before, in the sight of')→ spatial or relational framingἐναντίον + genitive: 'before, in the presence of'; a LXX Hebraism rendering לִפְנֵי or בְּעֵינֵי; used with verbs of standing, appearing, and finding favor.
σουyouGenitivegenitive with ἐναντίον→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with ἐναντίον.
μὴdo notnegative particle (with subjunctive = prohibition)→ discourse linkage or contrastμὴ: meaning 'do not'; conjunction or particle linking this unit with the surrounding discourse.
παρέλθῃςpass byAor Act Subj 2 Sg · παρέρχομαιmain verb of apodosis (negative command: prohibitive subjunctive)→ prohibitive aorist subjunctive (urgent request not to pass by)παρέρχομαι: 'to pass by, go past'; μὴ παρέλθῃς τὸν παῖδά σου = 'do not pass by your servant' is the standard ANE hospitality appeal — cf. 19:2 where the angels initially decline Lot's invitation; the same verb at v.5 is inverted ('you shall pass on your way' after the meal).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖδάservantAccusativeaccusative object of παρέλθῃς (metaphor of self-abasement)→ object specificationπαῖς: 'servant, boy'; self-deprecating address; Abraam calls himself κύριος's παῖς — 'your servant' — positioning himself as subordinate to his guest; in LXX patriarchal narrative παῖς renders עֶבֶד; the same self-designation recurs in κύριος's own evaluation at v.17 ('Αβρααμ τοῦ παιδός μου').
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
4

ληφθήτω δὴ ὕδωρ, καὶ νιψάτωσαν τοὺς πόδας ὑμῶν, καὶ καταψύξατε ὑπὸ τὸ δένδρον·

'Let water be brought, and wash your feet, and refresh yourselves under the tree;'

Hospitality offer (sequence of imperatives)asyndeton
A triad of commands — ληφθήτω (passive jussive: let water be fetched), νιψάτωσαν (middle imperative: let them wash), καταψύξατε (active imperative: refresh yourselves) — enacts the three classical stages of ANE hospitality: water for feet, shade to rest, then food (v.5). The shift from 3rd-person jussive to 2nd-person plural marks the move from directing servants (indirectly) to addressing the guests directly.
Word-by-word analysis· 13 words
ληφθήτωlet be broughtAor Pass Impr 3 Sg · λαμβάνωmain verb (jussive impersonal: 'let water be fetched')→ jussive aorist (urgent command via implied servants)λαμβάνω: 'take, receive'; passive 3rd-sg imperative = impersonal directive to servants to bring water; Abraam directs household staff without naming them, modeling the wealthy patriarch's management of hospitality.
δὴnowemphatic-urgency particle→ discourse linkage or contrastδή: emphatic particle adding urgency to the imperative; 'do bring water, now!' — its presence signals earnestness in the hospitality offer.
ὕδωρwaterNominativesubject of passive imperative→ participant prominenceὕδωρ: 'water'; foot-washing water is the first required act of ANE hospitality for traveling guests (cf. 19:2; 24:32; Luke 7:44 'you gave me no water for my feet').
καὶandcoordinate conjunction (sequential hospitality actions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νιψάτωσανlet them washAor Mid Impr 3 Pl · νίπτωmain verb (jussive: 'let them wash [their feet]')→ jussive aorist (command / permission for guests to wash)νίπτω: 'to wash'; middle voice = reflexive sense; νιψάτωσαν τοὺς πόδας ὑμῶν = 'let them wash your feet' (i.e., let there be a washing of your feet); the foot-washing motif recurs in John 13:5; 1 Tim 5:10.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πόδαςfeetAccusativeaccusative object of νιψάτωσαν→ object specificationπούς: 'foot'; foot-washing for guests is the basic hospitality gesture in the ancient Near East, acknowledging the dust of travel and providing relief; the plural refers to all three visitors.
ὑμῶνyourGenitivegenitive of possession→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καταψύξατεrefresh yourselvesAor Act Impr 2 Pl · καταψύχωmain verb (command to guests: 'cool / rest yourselves')→ jussive aorist (invitation to rest in the shade)καταψύχω: 'to cool down, refresh'; the invitation to rest under the tree acknowledges the midday heat (μεσημβρίας, v.1) and makes the shade of the sacred oak part of the hospitality package; the word is rare in classical Greek.
ὑπὸunderpreposition + accusative (locative: 'under the tree')→ spatial or relational framingὑπὸ: meaning 'under'; here it marks the relation signaled by preposition + accusative (locative: 'under the tree').
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δένδρονtreeAccusativeaccusative of place with ὑπό→ object specificationδένδρον: 'tree'; the oak of Mamre under which the entire scene unfolds; shade in the Near Eastern midday sun is a genuine physical gift, not merely a polite formula; the tree recurs at v.8 (Abraam stands under it while they eat).
5

καὶ λήψομαι ἄρτον, καὶ φάγεσθε, καὶ μετὰ τοῦτο παρελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν, οὗ εἵνεκεν ἐξεκλίνατε πρὸς τὸν παῖδα ὑμῶν. καὶ εἶπαν· Οὕτως ποίησον, καθὼς εἴρηκας.

'and I will bring bread, and you shall eat; and after this you shall pass on your way, since for this very reason you have turned aside to your servant.' And they said, 'Do so, as you have said.'

Hospitality offer (continuation) and consentκαί
The verse completes the three-stage hospitality offer (water, v.4; shade, v.4; bread, v.5) and frames it with a causal clause — 'since you turned aside for this very reason' — implying that the guests' detour to Abraam's tent was purposive. Their response (Οὕτως ποίησον) is the brevity of divine consent, and the plural εἶπαν marks the resumption of the three-agent perspective after the singular Κύριε address in v.3.
Word-by-word analysis· 26 words
καὶandnarrative conjunction (continuation of hospitality sequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λήψομαιI will bringFut Mid Indic 1 Sg · λαμβάνωmain verb (personal promise of hospitality)→ futuristic future (Abraam's own imminent action)λαμβάνω: 'take, get, bring'; the future middle 1st sg — 'I will get bread' — is notable: Abraam volunteers personal action rather than directing servants, as he does for the calf in v.7; this signals the importance he places on this hospitality.
ἄρτονbreadAccusativeaccusative object of λήψομαι→ object specificationἄρτος: 'bread'; the basic staff of ANE hospitality; Abraam understates — he will send Sarrha for three measures of σεμίδαλις (fine flour) and bake cakes (v.6), far exceeding simple bread.
καὶandcoordinate conjunction (result: 'and [then] you will eat')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φάγεσθεyou will eatFut Mid Indic 2 Pl · ἐσθίωmain verb (predictive future = invitation to eat)→ futuristic future (the anticipated meal)ἐσθίω: 'to eat'; the future indicative here functions as a hospitable prediction/invitation; the meal is narrated in v.8 (καὶ ἔφαγον).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰafterpreposition + accusative (temporal: 'after this')→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition + accusative (temporal: 'after this').
τοῦτοthisAccusativedemonstrative pronoun (accusative of reference with μετά)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (accusative of reference with μετά).
παρελεύσεσθεyou will pass onFut Mid Indic 2 Pl · παρέρχομαιmain verb (predictive future: 'you will go on your way')→ futuristic future (the departure after the meal)παρέρχομαι: 'pass on, go one's way'; the same verb Abraam used in his appeal μὴ παρέλθῃς (v.3); now inverted — 'after the meal you will pass on your way'; the hospitality sequence has a terminus: welcome, feed, release.
εἰςonpreposition + accusative (directional)→ spatial or relational framingεἰς: meaning 'on'; here it marks the relation signaled by preposition + accusative (directional).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδὸνwayAccusativeaccusative of direction (εἰς τὴν ὁδόν: 'go on your way')→ object specificationὁδός: 'way, road, journey'; εἰς τὴν ὁδὸν ὑμῶν = 'on your way'; the phrase releases the guests graciously after the meal, without detaining them.
ὑμῶνyourGenitivegenitive of possession→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
οὗfor whichrelative adverb (causal: 'since, for this very reason')→ participant referenceοὗ εἵνεκεν: causal idiom = 'for which reason, since'; renders Hebrew עַל כֵּן; the clause 'since you have turned aside to your servant' frames the visitors' detour as purposive rather than accidental — a subtle theological hint that their arrival is divinely directed.
εἵνεκενreasoncausal particle (with οὗ = 'for this reason')→ discourse linkage or contrastεἵνεκεν: meaning 'reason'; conjunction or particle linking this unit with the surrounding discourse.
ἐξεκλίνατεyou have turned asideAor Act Indic 2 Pl · ἐκκλίνωmain verb of causal clause→ constative aorist (single act of turning aside from the road)ἐκκλίνω: 'to turn aside, deviate from a path'; the visitors' turning aside to Abraam's tent is both the narrative occasion for the hospitality and, implicitly, the divine purpose of the visit.
πρὸςtopreposition + accusative (direction toward a person)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward a person).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖδαservantAccusativeaccusative after πρός (indirect object)→ object specificationπαῖς: 'servant'; third use of this self-deprecating title (vv.3, 5); cf. v.17 where κύριος himself calls Abraam τοῦ παιδός μου.
ὑμῶνyourGenitivegenitive of possession→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction (introducing visitors' response)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (visitors' consent)→ constative aoristλέγω: the plural εἶπαν resumes the three-agent perspective (contrast the singular εἶπεν used when the divine speaker is identified individually); the alternation singular/plural is the structural hallmark of this chapter's narrative theology.
Οὕτωςsoadverb of manner ('do so / just as you said')→ adverbial qualificationΟὕτως: meaning 'so'; it shapes time, manner, location, or discourse flow in the clause.
ποίησονdoAor Act Impr 2 Sg · ποιέωmain verb (command of consent: 'do so')→ jussive aorist (consent to the hospitality offer)ποιέω: 'to do'; Οὕτως ποίησον = 'do exactly so / as you have said' — the brevity of the divine consent is notable; the visitors accept without elaboration, leaving the narrative momentum to Abraam's frenetic hospitality (vv.6–8).
καθὼςascomparative particle ('just as, exactly as')→ discourse linkage or contrastκαθὼς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
εἴρηκαςyou have saidPf Act Indic 2 Sg · λέγω / ἐρέωsubordinate verb ('as you have spoken')→ intensive / resultant perfect (the word stands as spoken)λέγω (perf. εἴρηκα): the perfect tense gives permanence — 'hold to what you said'; the visitors affirm Abraam's hospitality plan in its entirety.
6

καὶ ἔσπευσεν Αβρααμ ἐπὶ τὴν σκηνὴν πρὸς Σαρραν καὶ εἶπεν αὐτῇ· Σπεῦσον καὶ φύρασον τρία μέτρα σεμιδάλεως καὶ ποίησον ἐγκρυφίας.

And Abraam hurried to the tent to Sarrha and said to her, 'Hurry and knead three measures of fine flour and make cakes baked in ashes.'

Narrative action (hospitality preparation)καί
The hospitality sequence accelerates through rapid aorists: ἔσπευσεν, εἶπεν, then a chain of commands to Sarrha (Σπεῦσον, φύρασον, ποίησον). The three measures of fine flour (σεμίδαλις) are lavish — far more than Abraam advertised in v.5 with the modest word ἄρτον; the understatement-then-bounty is a hallmark of the ANE hospitality ideal.
Word-by-word analysis· 20 words
καὶandnarrative conjunction (Hebraizing parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσπευσενhurriedAor Act Indic 3 Sg · σπεύδωmain verb (narrative action: 'hurried')→ constative aorist (single swift movement)σπεύδω: 'to hasten, hurry'; the urgency of σπεύδω signals that Abraam knows the honor of his guests demands the quickest possible response; cf. v.7 ἐτάχυνεν ('hastened') — the same urgency applied to preparing the calf.
ΑβρααμAbraamproper name (subject, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (subject, indeclinable).
ἐπὶtopreposition + accusative (direction: 'to / toward')→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction: 'to / toward').
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνὴνtentAccusativeaccusative of direction→ object specificationσκηνὴν: meaning 'tent'; it serves as accusative of direction.
πρὸςtopreposition + accusative (motion toward a person)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (motion toward a person).
ΣαρρανSarrhaproper name (indirect goal of motion, indeclinable)→ participant identificationΣαρρα: LXX transliteration of Hebrew שָׂרָה (Sarrha/Sarah); the name-change from Sarai to Sara/Sarrha was narrated at 17:15; indeclinable in Greek.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῇto herDativedative of recipient→ participant reference or interestαὐτῇ: meaning 'to her'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient.
ΣπεῦσονhurryAor Act Impr 2 Sg · σπεύδωmain verb (command: 'make haste')→ jussive aorist (urgent command)σπεύδω: imperative of the same verb as ἔσπευσεν; the urgency is contagious — Abraam hurried in and commands Sarrha to hurry; the doubling of σπεύδ- emphasizes the premium placed on swift hospitality.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φύρασονkneadAor Act Impr 2 Sg · φυράωmain verb (command: 'knead the dough')→ jussive aoristφυράω: 'to mix, knead'; used specifically of mixing flour and liquid for bread-making; the action implies the immediate preparation of fresh bread rather than using old stores.
τρίαthreeAccusativenumeral (accusative with μέτρα)→ measure or countτρία: 'three'; three measures (σάτα in Hebrew) of fine flour is an enormous quantity — far more than needed for a simple meal; Abraam's hospitality is deliberately extravagant; patristic allegorists (e.g., Ambrose) read the three measures as the three persons of the Trinity.
μέτραmeasuresAccusativeaccusative object of φύρασον→ object specificationμέτρον: 'measure'; renders Hebrew סְאָה (seah), a dry measure of about 7–8 liters; three seahs ≈ 22 liters of flour — a feast quantity.
σεμιδάλεωςfine flourGenitivegenitive of material / content→ relational specificationσεμίδαλις: 'fine wheat flour' (the finest grade); renders Hebrew סֹלֶת; used for special occasions and offerings (Lev 2:1 LXX); Abraam does not request ordinary ἄλευρον but the premium grade, underscoring the honor of the guests.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποίησονmakeAor Act Impr 2 Sg · ποιέωmain verb (command: 'make / bake')→ jussive aoristποιέω: meaning 'make'; it carries the action, process, or state of the clause; here it functions as main verb (command: 'make / bake').
ἐγκρυφίαςash-cakesAccusativeaccusative object of ποίησον→ object specificationἐγκρυφίας: 'cakes baked in hot ashes' (from ἐν + κρύπτω, 'hidden in [the embers]'); renders Hebrew עֻגוֹת ('round cakes'); the preparation method — burying dough in hot ashes — is the standard quick-bread technique for nomadic hospitality; the word is rare in Greek literature outside the LXX.
7

καὶ εἰς τὰς βόας ἔδραμεν Αβρααμ καὶ ἔλαβεν μοσχάριον ἁπαλὸν καὶ καλὸν καὶ ἔδωκεν τῷ παιδί, καὶ ἐτάχυνεν τοῦ ποιῆσαι αὐτό.

And Abraam ran to the cattle and took a calf, tender and good, and gave it to the servant, and he hastened to prepare it.

Narrative action (parallel hospitality preparation)καί
While Sarrha bakes (v.6), Abraam runs to the herd himself — another act of personal attention. The double adjective ἁπαλὸν καὶ καλόν ('tender and good') specifies the quality of the animal chosen, marking deliberate selection rather than haste. The servant hastens (ἐτάχυνεν) to echo the σπεύδω motif of v.6, generating a coordinated rush of preparation.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰςtopreposition + accusative (directional)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional).
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
βόαςcattleAccusativeaccusative of direction→ object specificationβοῦς: 'ox, cattle'; the cattle herd of a wealthy patriarch; Abraam runs to the herd personally, selecting the calf himself rather than delegating — a mark of honor to the guests.
ἔδραμενranAor Act Indic 3 Sg · τρέχωmain verb (narrative action: 'ran')→ constative aoristτρέχω: 'to run'; Abraam ran to meet the guests (v.2 προσέδραμεν) and now runs again to the herd; the repeated running underlines the extravagance of the welcome.
ΑβρααμAbraamproper name (subject, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (subject, indeclinable).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (narrative action)→ constative aoristλαμβάνω: 'take'; see v. 10.
μοσχάριονcalfAccusativeaccusative object of ἔλαβεν→ object specificationμοσχάριον: diminutive of μόσχος ('calf'); the diminutive emphasizes the youth and tenderness of the animal; a young calf (ἁπαλόν) was the most desirable meat for a special feast.
ἁπαλὸνtenderAccusativeaccusative adjective (attributive: 'tender calf')→ object specificationἁπαλός: 'tender, soft'; the adjective specifies the quality — a young, tender animal, not an old ox; Abraam chooses deliberately.
καὶandcoordinate conjunction (with second adjective)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καλὸνgoodAccusativeaccusative adjective (attributive: 'good / fine')→ object specificationκαλός: 'good, fine, beautiful'; the double qualification ἁπαλὸν καὶ καλόν mirrors the Hebrew טוֹב וָרַךְ and emphasizes that Abraam chose the very best animal from his herd.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (narrative action)→ constative aoristδίδωμι: 'give'; renders נָתַן; in the idiom ἔδωκεν ἐν χειρί ('gave into the hand of') it denotes the formal transfer of command authority to Abishai.
τῷtheDativearticle with indirect object→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίservantDativedative of recipient→ sphere or referenceπαῖς: 'servant, boy'; a household servant is assigned the preparation; the same word Abraam uses of himself before the divine visitors (vv.3, 5) — the irony of hierarchy is acute.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐτάχυνενhe hastenedAor Act Indic 3 Sg · ταχύνωmain verb (narrative action: servant's swift preparation)→ constative aoristταχύνω: 'to hasten, make quick'; the servant catches Abraam's urgency — σπεύδω (v.6) now becomes ταχύνω; the cascade of words for speed (σπεύδω, τρέχω, ταχύνω) creates the frantic energy of Abraam's hospitality.
τοῦtoGenitivearticle with articular infinitive (purpose)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ποιῆσαιprepareAor Act Inf · ποιέωarticular infinitive of purpose (τοῦ ποιῆσαι: 'in order to prepare')→ constative aorist infinitiveποιέω: 'to make, prepare'; τοῦ ποιῆσαι + accusative = 'to prepare it'; the articular infinitive of purpose is a LXX Hebraism (Hebrew לַעֲשׂוֹת).
αὐτόitAccusativeaccusative object of infinitive→ participant referenceαὐτό: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of infinitive.
8

ἔλαβεν δὲ βούτυρον καὶ γάλα καὶ τὸ μοσχάριον, ὃ ἐποίησεν, καὶ παρέθηκεν αὐτοῖς· καὶ αὐτὸς παρειστήκει αὐτοῖς ὑπὸ τὸ δένδρον, καὶ ἔφαγον.

And he took butter and milk and the calf which he had prepared, and set them before them; and he himself stood by them under the tree, and they ate.

Narrative climax (meal served)ἔλαβεν δέ
The hospitality sequence reaches its climax: βούτυρον καὶ γάλα καὶ τὸ μοσχάριον is a lavish triad (butter, milk, veal). The imperfect παρειστήκει — he was standing by them — signals Abraam's attentive service posture while his divine guests eat; the host does not eat with them but stands in attendance. The simple καὶ ἔφαγον ('and they ate') closes the hospitality scene with quiet dignity.
Word-by-word analysis· 22 words
ἔλαβενhe tookAor Act Indic 3 Sg · λαμβάνωmain verb (narrative action: gathering the meal)→ constative aoristλαμβάνω: 'take'; see v. 10.
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
βούτυρονbutterAccusativeaccusative object of ἔλαβεν (first of a triad)→ object specificationβούτυρον: 'butter / curds'; renders Hebrew חֶמְאָה (ḥemʾah), probably clarified butter or curdled cream; a prized dairy product in pastoral nomadic culture; the mention of dairy alongside meat has generated rabbinic discussion of the meat-milk prohibition (the scene predates the Sinai legislation).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γάλαmilkAccusativeaccusative object (second of the triad)→ object specificationγάλα: 'milk'; fresh milk to drink alongside the meal; with βούτυρον and the calf, this is a full patriarchal feast in the ANE tradition.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (anaphoric: 'the very calf')→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μοσχάριονcalfAccusativeaccusative object (third of the triad)→ object specificationμοσχάριον: the same tender calf of v.7; the article τό is anaphoric, recalling the specific animal selected.
whichAccusativerelative pronoun (accusative, antecedent = μοσχάριον)→ participant referenceὃ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative, antecedent = μοσχάριον).
ἐποίησενhe had preparedAor Act Indic 3 Sg · ποιέωrelative clause verb (background action)→ constative aorist (action prior to the main scene)ποιέω: summarises the king's deeds.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρέθηκενset beforeAor Act Indic 3 Sg · παρατίθημιmain verb (act of serving the meal)→ constative aorist (single act of placing food)παρατίθημι: 'to set before, serve'; the formal culinary term for placing a meal before guests; cf. Luke 10:8 (eat what is set before you); the verb marks the transition from preparation to the feast itself.
αὐτοῖςbefore themDativedative of advantage (served to them)→ participant reference or interestαὐτοῖς: meaning 'before them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (served to them).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτὸςhimselfNominativeintensive pronoun (subject: 'he himself stood')→ participant referenceαὐτός intensive: 'he himself'; the αὐτός underscores Abraam's personal attendance on his guests — the host does not recline but stands in service while the guests eat; a supreme act of honor.
παρειστήκειwas standing byPlpf Act Indic 3 Sg · παρίστημιmain verb (stative: 'stood in attendance')→ pluperfect (resultant state of standing; attendant posture throughout the meal)παρίστημι: 'to stand beside, attend'; the pluperfect expresses the ongoing posture of attendance — Abraam had taken up his station and remained there; the posture of the servant standing while his master eats (cf. Luke 17:7–8).
αὐτοῖςbeside themDativedative of association (standing near them)→ participant reference or interestαὐτοῖς: meaning 'beside them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of association (standing near them).
ὑπὸunderpreposition + accusative (locative)→ spatial or relational framingὑπὸ: meaning 'under'; here it marks the relation signaled by preposition + accusative (locative).
τὸtheAccusativearticle (anaphoric: the oak of v.4)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δένδρονtreeAccusativeaccusative of place with ὑπό→ object specificationδένδρον: 'tree'; the same oak under which Abraam offered shade (v.4); it now becomes the canopy of the theophany meal.
καὶandnarrative conjunction (closing the meal scene)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔφαγονthey ateAor Act Indic 3 Pl · ἐσθίωmain verb (closing action of hospitality unit)→ constative aorist (the meal consumed)ἐσθίω: 'to eat'; the plural ἔφαγον confirms that all three visitors ate; the divine beings eating solid food is remarkable — cf. the angels at Sodom (19:3); patristic interpretation debated whether this was 'real' eating or an accommodation to human perception.
9

εἶπαν δὲ αὐτῷ· Ποῦ Σαρρα ἡ γυνή σου; ὁ δὲ ἀποκριθεὶς εἶπεν· Ἰδοὺ ἐν τῇ σκηνῇ.

And they said to him, 'Where is Sarrha your wife?' And he answered and said, 'Behold, she is in the tent.'

Dialogue (pivot from hospitality to promise)εἶπαν δέ
The visitors' question 'Where is Sarrha your wife?' signals the transition from the hospitality scene to the theological purpose of the visit. Their use of her name (Σαρρα, not 'your wife' alone) again marks them as knowing more than ordinary travelers would — they know her name before Abraam has mentioned it. The question sets up the promise announcement of v.10.
Word-by-word analysis· 16 words
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb (plural speech: visitors' question)→ constative aoristλέγω: plural εἶπαν — the three visitors speak collectively; after this, the speaker shifts to singular (εἶπεν δέ, v.10), the grammatical alternation that marks the chapter's central theological ambiguity.
δὲandpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτῷto himDativedative of recipient→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient.
ΠοῦWhereinterrogative adverb (direct question)→ participant identificationποῦ: 'where?'; the question 'Where is Sarrha your wife?' exposes the visitors' foreknowledge of the household; they know her name without introduction — a signal to the reader of their supernatural identity.
ΣαρραSarrhaproper name (subject of implied 'is', indeclinable)→ participant identificationΣαρρα: transliterated proper name rendered in Greek letters; here it functions as proper name (subject of implied 'is', indeclinable).
theNominativearticle with γυνή→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνήwifeNominativepredicate nominative (in apposition to Σαρρα)→ participant prominenceγυνή: 'woman, wife'; the phrase Σαρρα ἡ γυνή σου introduces her with both name and relational identity; the promise to follow is addressed through Abraam to Sarrha.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
theNominativearticle with subject (anaphoric: 'he')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive continuative / mild adversative ('and / but he')→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποκριθεὶςansweringAor Pass Part Nom Sg M · ἀποκρίνομαιnominative participle (attendant circumstance: 'answering, he said')→ constative aorist (single act of responding)ἀποκρίνομαι: 'to answer, respond'; the formula ἀποκριθεὶς εἶπεν is a LXX Hebraism rendering וַיַּעַן וַיֹּאמֶר, which reinforces the direct-speech connection to the question.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Abraam's response)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ἸδοὺBeholdpresentative particle (pointing: 'she is right here')→ discourse linkage or contrastἰδού: calques הִנֵּה; Abraam's brief reply with ἰδού points to Sarrha's location without elaboration — she is in the tent, within earshot (as v.10 will confirm).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῇtentDativedative of place (locative: 'in the tent')→ sphere or referenceσκηνή: 'tent'; Sarrha remains inside while Abraam receives the guests — consistent with ANE domestic arrangements; her concealment in the tent sets up her secret laughter at v.12.
10

εἶπεν δέ· Ἐπαναστρέφων ἥξω πρὸς σὲ κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας, καὶ ἕξει υἱὸν Σαρρα ἡ γυνή σου. Σαρρα δὲ ἤκουσεν πρὸς τῇ θύρᾳ τῆς σκηνῆς, οὖσα ὄπισθεν αὐτοῦ.

And he said, 'I will return to you at this appointed time next year, and Sarrha your wife shall have a son.' Now Sarrha was listening at the door of the tent, which was behind him.

Promise announcement (central speech)εἶπεν δέ
The transition from plural εἶπαν (v.9) to singular εἶπεν marks the divine speaker now acting individually — the grammatical singularity that the patristic tradition identified with the speaking person of the LORD within the three. The promise of a son 'at the appointed time' (κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας) will be repeated verbatim at v.14. Sarrha's position 'at the door of the tent behind him' is narratively significant: she is secretly within earshot, setting up her laugh in v.12.
Word-by-word analysis· 30 words
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (singular divine speaker: shift from plural εἶπαν)→ constative aoristλέγω: the shift from εἶπαν (v.9, plural) to εἶπεν (singular) is the chapter's grammatical marker for the transition from the three-men perspective to the individual divine speaker; this is the crux the patristic Trinitarian reading turns on.
δέandpostpositive continuative particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἘπαναστρέφωνreturningPres Act Part Nom Sg M · ἐπαναστρέφωnominative participle (manner / temporal: 'when I return')→ futuristic present participle (imminent future return)ἐπαναστρέφω: 'to return, come back'; the participle qualifies the future ἥξω: 'returning, I will come' = 'when I return'; renders Hebrew שׁוֹב אָשׁוּב ('I will certainly return'), a Hebrew cognate infinitive absolute expressing resolve.
ἥξωI will comeFut Act Indic 1 Sg · ἥκωmain verb (divine promise of return)→ futuristic future (certain future return)ἥκω: 'to come, arrive'; used for a return visit; the future tense makes the promise unconditional — the divine speaker commits to return at the stated time.
πρὸςtopreposition + accusative (direction toward a person)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward a person).
σὲyouAccusativeaccusative object of πρός (addressee)→ participant referenceσὲ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (addressee).
κατὰatpreposition + accusative (temporal: 'at / according to this time')→ spatial or relational framingκατὰ: meaning 'at'; here it marks the relation signaled by preposition + accusative (temporal: 'at / according to this time').
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
καιρὸνtimeAccusativeaccusative of time (with κατά: 'at this appointed time')→ object specificationκαιρός: 'appointed time, season'; not merely chronological τὸν χρόνον but the qualitative 'right / appointed time'; the phrase κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας is the promise formula repeated at v.14 and echoed at Rom 9:9.
τοῦτονthisAccusativedemonstrative adjective (attributive with καιρόν)→ participant referenceτοῦτον: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective (attributive with καιρόν).
εἰςat thepreposition (temporal idiom: εἰς ὥρας = 'at the hour / in due time')→ spatial or relational framingεἰς ὥρας: idiomatic expression meaning 'at the set hour, in due season'; the whole phrase κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας = 'at this very appointed time'; cited at Rom 9:9 (κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι).
ὥραςhourAccusativeaccusative of time (part of εἰς ὥρας idiom)→ object specificationὥρα: 'hour, season, appointed time'; εἰς ὥρας = 'at the hour'; cf. the phrase's echo at Luke 1:36 (ἐν μήνῳ ἕκτῳ ἐστίν) in the pregnancy announcement context.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἕξειshall haveFut Act Indic 3 Sg · ἔχωmain verb (promise: 'Sarrha will have a son')→ futuristic future (certain future fulfilment)ἔχω: 'to have'; ἕξει υἱόν = 'will have a son'; the promise is stated as certain fact in the future indicative, not conditional.
υἱὸνa sonAccusativeaccusative object of ἕξει→ object specificationυἱός: 'son'; the long-awaited son of the Abraamic covenant (cf. 17:19); the promise is not new but its reaffirmation in Sarrha's hearing is the narrative purpose of this visit.
ΣαρραSarrhaproper name (subject, indeclinable)→ participant identificationΣαρρα: transliterated proper name rendered in Greek letters; here it functions as proper name (subject, indeclinable).
theNominativearticle with γυνή→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνήwifeNominativesubject in apposition to Σαρρα→ participant prominenceγυνή: meaning 'wife'; it serves as subject in apposition to Σαρρα.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΣαρραSarrhaproper name (subject of narrative parenthesis, indeclinable)→ participant identificationΣαρρα: transliterated proper name rendered in Greek letters; here it functions as proper name (subject of narrative parenthesis, indeclinable).
δὲnowpostpositive (introducing narrative parenthesis about Sarrha)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ἤκουσενwas listeningAor Act Indic 3 Sg · ἀκούωmain verb (narrative parenthesis: Sarrha's eavesdropping)→ constative aorist (listening that occurred during the speech)ἀκούω: 'to hear, listen'; the narrator inserts Sarrha's listening as a parenthetical note explaining how she could laugh in response; she heard the promise through the tent wall.
πρὸςatpreposition + dative (locative: 'at the door')→ spatial or relational framingπρὸς: meaning 'at'; here it marks the relation signaled by preposition + dative (locative: 'at the door').
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
θύρᾳdoorDativedative of place with πρός (locative: 'at the tent door')→ sphere or referenceθύρα: the tent door — the same threshold that was Abraam's hospitality station (v.1) is now Sarrha's listening post.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνῆςtentGenitivegenitive of belonging→ relational specificationσκηνῆς: meaning 'tent'; it serves as genitive of belonging.
οὖσαbeingPres Act Part Nom Sg F · εἰμίnominative participle (circumstantial: 'as she was behind him')→ durative present (ongoing position)εἰμί: 'to be'; the participial phrase οὖσα ὄπισθεν αὐτοῦ specifies Sarrha's position relative to the speaker — she was behind him, at the tent door, within earshot but out of sight.
ὄπισθενbehindadverb of position (with genitive: 'behind him')→ clausal contributionὄπισθεν: meaning 'behind'; it shapes the local clause or phrase relation in this passage.
αὐτοῦhimGenitivegenitive with ὄπισθεν (positional genitive)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with ὄπισθεν (positional genitive).
11

Αβρααμ δὲ καὶ Σαρρα πρεσβύτεροι προβεβηκότες ἡμερῶν· ἐξέλιπεν δὲ Σαρρᾳ τὰ γυναικεῖα.

Now Abraam and Sarrha were old, advanced in years; and the manner of women had ceased for Sarrha.

Narrative aside (circumstantial background)Αβρααμ δέ
The narrator inserts a double explanatory note to ground Sarrha's laughter (v.12) in biological reality: both Abraam and Sarrha were πρεσβύτεροι ('elderly'), and specifically the feminine cycle (τὰ γυναικεῖα) had ceased for Sarrha. The two facts together make the promise of a son medically impossible — which is exactly the divine rhetorical point of v.14.
Word-by-word analysis· 12 words
ΑβρααμAbraamproper name (subject, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (subject, indeclinable).
δὲnowpostpositive continuative (introducing narrator's aside)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
καὶandcoordinate conjunction (joining compound subject)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΣαρραSarrhaproper name (compound subject with Αβρααμ, indeclinable)→ participant identificationΣαρρα: transliterated proper name rendered in Greek letters; here it functions as proper name (compound subject with Αβρααμ, indeclinable).
πρεσβύτεροιoldNominativepredicate nominative (with implied verb ἦσαν: 'were old')→ participant prominenceπρεσβύτερος: 'elder, aged'; the comparative-turned-adjective 'older / elderly'; used for advanced age in the patriarchal narratives; the noun-predicate without explicit ἦσαν is common in Hebrew-style narrative asyndeton.
προβεβηκότεςadvancedPf Act Part Nom Pl M · προβαίνωnominative predicate participle (in apposition to πρεσβύτεροι)→ intensive perfect (advanced state reached and maintained)προβαίνω: 'to advance, go forward'; the perfect participle προβεβηκότες ἡμερῶν = 'advanced in days' is a LXX Hebraism rendering Hebrew בָּאִים בַּיָּמִים (cf. Josh 13:1; 23:1); the perfect stresses the accumulated weight of many years.
ἡμερῶνin daysGenitivegenitive of respect (Hebraism: 'advanced in respect to days')→ relational specificationἡμέρα: 'day'; ἡμερῶν with προβεβηκότες = Hebrew בַּיָּמִים, the standard expression for old age; a calque of the idiom.
ἐξέλιπενhad ceasedAor Act Indic 3 Sg · ἐκλείπωmain verb (circumstantial background: biological cessation)→ constative aorist (completed cessation; now a standing fact)ἐκλείπω: 'to fail, cease, give out'; ἐξέλιπεν τὰ γυναικεῖα = 'the womanly things ceased'; the verb renders Hebrew חָדַל ('to cease') and specifies the menopause as the biological obstacle to the promise.
δὲandpostpositive continuative→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
Σαρρᾳfor SarrhaDativedative of disadvantage / reference ('for Sarrha', indeclinable form)→ participant identificationΣαρρᾳ: transliterated proper name rendered in Greek letters; here it functions as dative of disadvantage / reference ('for Sarrha', indeclinable form).
τὰtheNominativearticle with subject→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικεῖαmanner of womenNominativesubject of ἐξέλιπεν (substantival adjective)→ participant prominenceγυναικεῖος: 'of women, womanly'; τὰ γυναικεῖα = 'the womanly things' = the menstrual cycle; a euphemistic substantival adjective rendering Hebrew אֹרַח כַּנָּשִׁים ('the way of women'); the cessation is the biological impossibility that makes the divine promise miraculous.
12

ἐγέλασεν δὲ Σαρρα ἐν ἑαυτῇ λέγουσα· Οὔπω μέν μοι γέγονεν ἕως τοῦ νῦν, ὁ δὲ κύριός μου πρεσβύτερος.

And Sarrha laughed within herself, saying, 'This has not yet happened to me until now, and my lord is old.'

Interior monologue (Sarrha's private response)ἐγέλασεν δέ
Sarrha's laughter is ἐν ἑαυτῇ ('within herself') — private, inward, unspoken — yet the LORD knows it (v.13). The reason she gives mixes two observations: (1) she has never yet experienced this pleasure (Οὔπω μέν μοι γέγονεν), and (2) her husband is old (ὁ κύριός μου πρεσβύτερος). Notably she does not cite her own age as the obstacle — only Abraam's, perhaps a narrative deflection. The laughter is the etymological root of the name Ισαακ (יִצְחָק, 'he laughs'), an irony the narrative will exploit at 21:6.
Word-by-word analysis· 18 words
ἐγέλασενlaughedAor Act Indic 3 Sg · γελάωmain verb (narrative action: Sarrha's inner response)→ constative aorist (single inner laugh)γελάω: 'to laugh'; the verb is theologically charged in the Abraam narrative — it names Isaac (יִצְחָק = 'he laughs'; cf. 17:17 where Abraam laughed at the same promise; 21:6 'God has made me laugh'); here laughter is the sound of incredulity becoming, unexpectedly, the child's name.
δὲandpostpositive continuative→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΣαρραSarrhaproper name (subject, indeclinable)→ participant identificationΣαρρα: transliterated proper name rendered in Greek letters; here it functions as proper name (subject, indeclinable).
ἐνwithinpreposition + dative (locative of interiority)→ spatial or relational framingἐν: meaning 'within'; here it marks the relation signaled by preposition + dative (locative of interiority).
ἑαυτῇherselfDativedative reflexive (ἐν ἑαυτῇ: 'within herself, inwardly')→ sphere or referenceἑαυτοῦ: reflexive pronoun; ἐν ἑαυτῇ = 'inwardly, to herself'; the laughter is silent and interior — yet the omniscient LORD hears it (v.13); this contrast between hidden thought and divine knowledge is the theological point.
λέγουσαsayingPres Act Part Nom Sg F · λέγωnominative participle (introducing indirect interior speech)→ durative present (ongoing inner speech)λέγω: meaning 'saying'; it contributes descriptive or attendant verbal force; here it functions as nominative participle (introducing indirect interior speech).
ΟὔπωNot yetnegative adverb of time ('not yet')→ participant identificationοὔπω: 'not yet'; Sarrha's reasoning: pleasure (here euphemistic for sexual/reproductive pleasure) has not yet happened to her — i.e., she has never conceived; the reasoning grounds the incredulity in lived experience.
μένindeedparticle (correlative; here with following δέ: 'on the one hand … on the other')→ discourse linkage or contrastμέν … δέ: the classical correlative pair; 'on the one hand this has not happened to me … on the other hand my lord is old.'
μοιto meDativedative of reference / ethical dative→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of reference / ethical dative.
γέγονενhas happenedPf Act Indic 3 Sg · γίνομαιmain verb of Sarrha's inner speech→ intensive / resultant perfect (state of never having experienced this)γίνομαι: 'happen, come to be'; the perfect emphasizes the state — 'this has never yet come to be for me'; Sarrha is reasoning from her lifelong barrenness as well as her post-menopausal state.
ἕωςuntilpreposition + genitive (temporal: 'until now')→ spatial or relational framingἕως: meaning 'until'; here it marks the relation signaled by preposition + genitive (temporal: 'until now').
τοῦtheGenitivearticle with adverb νῦν (substantival)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
νῦνnowGenitivesubstantival adverb (ἕως τοῦ νῦν: 'until now, up to this point')→ adverbial qualificationνῦν: meaning 'now'; it shapes time, manner, location, or discourse flow in the clause.
theNominativearticle with subject→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive (with μέν forms correlative: 'on the other hand')→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριόςlordNominativesubject of predicate clause→ participant prominenceκύριος: 'lord, master'; Sarrha refers to Abraam as ὁ κύριός μου ('my lord'), a mark of the respect and subordination characteristic of their relationship (cf. 1 Pet 3:6 quoting this passage: 'as Sarrha obeyed Abraam, calling him lord').
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
πρεσβύτεροςoldNominativepredicate nominative (ὁ κύριός μου [ἐστίν] πρεσβύτερος: 'my lord is old')→ participant prominenceπρεσβύτερος: 'old, elderly'; Sarrha cites Abraam's age as the insurmountable obstacle — interestingly, she does not mention her own post-menopause (covered in the narrator's aside, v.11), perhaps a mark of social delicacy or narrative irony.
13

καὶ εἶπεν κύριος πρὸς Αβρααμ· Τί ὅτι ἐγέλασεν Σαρρα ἐν ἑαυτῇ λέγουσα· Ἆρα γε ἀληθῶς τέξομαι; ἐγὼ δὲ γεγήρακα.

And the LORD said to Abraam, 'Why is it that Sarrha has laughed within herself, saying, "Shall I truly give birth? But I have grown old."'

Divine interrogation (exposing hidden interior)καί
κύριος — the first explicit use of this name in the chapter since v.1's ὁ θεός — confronts Abraam, not Sarrha directly, with the hidden laughter. The formulation Τί ὅτι ('why is it that') expresses divine challenge, not mere curiosity. Notably κύριος paraphrases Sarrha's interior monologue but shifts the emphasis: he quotes her as saying 'I have grown old' (emphasizing her own age, not Abraam's as she had said in v.12), heightening the divine irony.
Word-by-word analysis· 19 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
κύριοςLORDNominativesubject (divine speaker, now explicitly named κύριος)→ participant prominenceκύριος: 'LORD'; first explicit use of κύριος as subject in the narrative (v.1 had θεός); κύριος is the standard LXX equivalent for Hebrew יהוה (the Tetragrammaton); the shift from θεός (v.1) to κύριος (v.13ff.) tracks the Hebrew Elohim/YHWH alternation in the underlying text.
πρὸςtopreposition + accusative (direction of speech toward a person)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech toward a person).
ΑβρααμAbraamproper name (addressee, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (addressee, indeclinable).
ΤίWhyinterrogative pronoun (Τί ὅτι: 'why is it that?')→ participant referenceτί: interrogative 'what?'; Τί ὅτι = 'why is it that / how is it that'; the construction expresses divine surprise or challenge; the LORD knows the answer — the question is rhetorical, aimed at Abraam as proxy for Sarrha.
ὅτιthatcomplementary conjunction (Τί ὅτι = causal/explanatory interrogative)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἐγέλασενhas laughedAor Act Indic 3 Sg · γελάωmain verb of indirect question→ constative aoristγελάω: the LORD repeats the exact verb of v.12 — ἐγέλασεν — back to Abraam, showing he heard what was inward and silent; the omniscience-motif is the theological spine of this exchange.
ΣαρραSarrhaproper name (subject, indeclinable)→ participant identificationΣαρρα: transliterated proper name rendered in Greek letters; here it functions as proper name (subject, indeclinable).
ἐνwithinpreposition + dative (locative of interiority)→ spatial or relational framingἐν: meaning 'within'; here it marks the relation signaled by preposition + dative (locative of interiority).
ἑαυτῇherselfDativedative reflexive (ἐν ἑαυτῇ: 'within herself')→ sphere or referenceἑαυτῇ: meaning 'herself'; it serves as dative reflexive (ἐν ἑαυτῇ: 'within herself').
λέγουσαsayingPres Act Part Nom Sg F · λέγωnominative participle (introducing quoted interior speech)→ durative presentλέγω: meaning 'saying'; it contributes descriptive or attendant verbal force; here it functions as nominative participle (introducing quoted interior speech).
ἎραShallinterrogative particle (rhetorical question expecting negative answer)→ discourse linkage or contrastἆρα: interrogative particle introducing a deliberative or rhetorical question; here Sarrha's inner monologue is shaped as a question: 'shall I really give birth?'
γεindeedemphatic particle (with ἆρα: 'shall I really?')→ discourse linkage or contrastγε: emphatic / restrictive particle; with ἆρα it reinforces the questioning incredulity.
ἀληθῶςtrulyadverb of manner (intensifying the question: 'truly / really')→ clausal contributionἀληθῶς: 'truly, really'; the adverb sharpens the incredulity — 'will I truly give birth?' — implying this seems impossible.
τέξομαιgive birthFut Mid Indic 1 Sg · τίκτωmain verb of Sarrha's rhetorical question→ deliberative future (doubt / incredulity: 'am I really to give birth?')τίκτω: 'to give birth, bear'; the future middle is deliberative — Sarrha questions whether it is even possible for her to bear a child at her age.
ἐγὼINominativeemphatic pronoun subject (emphatic self-reference)→ participant referenceἐγώ: the emphatic pronoun stresses the subject — 'I, for my part, have grown old'; contrast the version in v.12 where Sarrha cited Abraam's age rather than her own; the LORD's paraphrase redirects the emphasis to her own condition.
δὲbutpostpositive adversative ('but I')→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
γεγήρακαhave grown oldPf Act Indic 1 Sg · γηράωmain verb of second clause (Sarrha's self-description)→ intensive / resultant perfect (state of being old, arrived at and remaining)γηράω: 'to grow old, age'; the perfect γεγήρακα = 'I have grown old and am old'; the stative perfect underlines the irreversibility of the condition and thus the apparent impossibility of the promise.
14

μὴ ἀδυνατεῖ παρὰ τῷ θεῷ ῥῆμα; εἰς τὸν καιρὸν τοῦτον ἀναστρέψω πρὸς σὲ εἰς ὥρας, καὶ ἔσται τῇ Σαρρᾳ υἱός.

Is anything impossible with God? At this appointed time I will return to you, at the hour, and Sarrha shall have a son.

Theological declaration (crux of the chapter)μή (rhetorical question)
The chapter's theological hinge: μὴ ἀδυνατεῖ παρὰ τῷ θεῷ ῥῆμα; — 'Is anything impossible with God?' The μή prefacing a present indicative expects a negative answer: 'Surely it is not the case that anything is impossible with God.' NT echo: Luke 1:37 (οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα) renders this verse virtually verbatim in Gabriel's word to Mary, creating an explicit typological link between Sarah's barren womb and Mary's virgin womb as parallel sites of divine impossibility-made-possible. The promise formula of v.10 is then restated verbatim, sealing the declaration with the repeated pledge.
Word-by-word analysis· 20 words
μὴsurely notinterrogative negative (μή + indicative = expects negative answer: 'Surely X is not the case')→ clausal qualification or emphasisμή in rhetorical questions expects denial: 'Is it not impossible? — of course not!' The construction μὴ + present indicative functions as a strong negative rhetorical assertion — 'Surely nothing is impossible with God.'
ἀδυνατεῖis impossiblePres Act Indic 3 Sg · ἀδυνατέωmain verb (rhetorical question: 'is it impossible?')→ gnomic present (general divine principle)ἀδυνατέω: 'to be impossible, be unable'; μὴ ἀδυνατεῖ παρὰ τῷ θεῷ ῥῆμα = 'is any word impossible with God?' — NT echo: Luke 1:37 (οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα) is virtually verbatim, linking the Annunciation to this scene as deliberate typological allusion.
παρὰwithpreposition + dative (relational: 'with / in the sphere of')→ spatial or relational framingπαρά + dative: 'with, beside, in the sphere of'; παρὰ τῷ θεῷ = 'with God, for God, in God's power'; the same construction at Luke 1:37 and Luke 18:27 (τὰ ἀδύνατα παρὰ ἀνθρώποις δυνατὰ παρὰ τῷ θεῷ).
τῷtheDativearticle with θεῷ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative with παρά (divine subject of omnipotence)→ sphere or referenceθεός: 'God'; the return of θεός (as at v.1) rather than κύριος within the LORD's own speech emphasizes the universal divine omnipotence rather than the covenant-specific name; the verse affirms creatorial capacity over biological impossibility.
ῥῆμαword / thingNominativesubject of ἀδυνατεῖ→ participant prominenceῥῆμα: 'word, thing, matter'; renders Hebrew דָּבָר (dabar), which means both 'word' and 'thing/matter'; the LXX rendering as ῥῆμα gives both senses — 'Is any word impossible with God? / Is any matter impossible with God?' — Luke 1:37 inherits both senses.
εἰςatpreposition + accusative (temporal idiom: εἰς τὸν καιρόν)→ spatial or relational framingεἰς: meaning 'at'; here it marks the relation signaled by preposition + accusative (temporal idiom: εἰς τὸν καιρόν).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
καιρὸνtimeAccusativeaccusative of time (εἰς τὸν καιρόν: 'at the appointed time')→ object specificationκαιρός: 'appointed time'; repeats the promise formula of v.10; the citation at Rom 9:9 (κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι) makes this the scriptural basis for Paul's argument about divine election and the word of promise.
τοῦτονthisAccusativedemonstrative adjective→ participant referenceτοῦτον: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective.
ἀναστρέψωI will returnFut Act Indic 1 Sg · ἀναστρέφωmain verb (divine promise of return)→ futuristic future (certain future return)ἀναστρέφω: 'to turn back, return'; variant of ἐπαναστρέφω (v.10); the repetition of the promise with a slightly varied verb confirms the pledge.
πρὸςtopreposition + accusative (direction toward a person)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward a person).
σὲyouAccusativeaccusative object of πρός→ participant referenceσὲ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.
εἰςatpreposition (temporal idiom: εἰς ὥρας = 'at the hour')→ spatial or relational framingεἰς: meaning 'at'; here it marks the relation signaled by preposition (temporal idiom: εἰς ὥρας = 'at the hour').
ὥραςthe hourAccusativeaccusative of time (εἰς ὥρας: 'at the appointed hour')→ object specificationὥρας: meaning 'the hour'; it serves as accusative of time (εἰς ὥρας: 'at the appointed hour').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιshall haveFut Mid Indic 3 Sg · εἰμίmain verb (promise: existential future 'there will be a son for Sarrha')→ futuristic future (certain fulfilment)εἰμί: 'to be'; ἔσται τῇ Σαρρᾳ υἱός = 'there will be a son for Sarrha'; the dative Σαρρᾳ is a dative of advantage/possession; the construction mirrors v.10 exactly, sealing the promise by repetition.
τῇforDativearticle (dative of advantage with Σαρρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣαρρᾳSarrhaDativeproper name (dative of advantage: 'for Sarrha')→ participant identificationΣαρρᾳ: transliterated proper name rendered in Greek letters; here it functions as proper name (dative of advantage: 'for Sarrha').
υἱόςa sonNominativesubject of ἔσται (predicate existential: 'a son shall exist for her')→ participant prominenceυἱός: 'son'; the son who will be Ισαακ; the promise anchors the whole Abraamic covenant in this specific child.
15

ἠρνήσατο δὲ Σαρρα λέγουσα· Οὐκ ἐγέλασα· ἐφοβήθη γάρ. καὶ εἶπεν· Οὐχί, ἀλλὰ ἐγέλασας.

But Sarrha denied it, saying, 'I did not laugh'; for she was afraid. And he said, 'No, but you did laugh.'

Denial and correction (brief exchange)ἠρνήσατο δέ
The brief exchange is tightly structured: denial (Σαρρα: Οὐκ ἐγέλασα), explanation (narrator: ἐφοβήθη γάρ), and overruling correction (κύριος: Οὐχί, ἀλλὰ ἐγέλασας). κύριος does not pursue the matter — the correction stands without penalty, creating a moment of intimacy: the divine visitor knows the truth, corrects gently, and moves on. The fear (φόβος) signals Sarrha's dawning recognition of the identity of her interlocutor.
Word-by-word analysis· 13 words
ἠρνήσατοdeniedAor Mid Indic 3 Sg · ἀρνέομαιmain verb (Sarrha's denial)→ constative aorist (single act of denial)ἀρνέομαι: 'to deny, disavow'; Sarrha denies what the LORD already knows — the denial is an act of self-protection triggered by fear (ἐφοβήθη γάρ); the verb recurs in NT contexts of denial (Mark 14:68–72; John 18:25–27).
δὲbutpostpositive mild adversative→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ΣαρραSarrhaproper name (subject, indeclinable)→ participant identificationΣαρρα: transliterated proper name rendered in Greek letters; here it functions as proper name (subject, indeclinable).
λέγουσαsayingPres Act Part Nom Sg F · λέγωnominative participle (introducing quoted speech)→ durative presentλέγω: meaning 'saying'; it contributes descriptive or attendant verbal force; here it functions as nominative participle (introducing quoted speech).
Οὐκnotnegative particle (categorical denial)→ discourse linkage or contrastΟὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐγέλασαI laughedAor Act Indic 1 Sg · γελάωmain verb (denied action)→ constative aoristγελάω: the verb appears for the third time in this unit (vv.12, 13, 15), creating the lexical cluster that seeds the name of Isaac; Sarrha's Οὐκ ἐγέλασα is flatly contradicted by κύριος's ἐγέλασας.
ἐφοβήθηshe was afraidAor Pass Indic 3 Sg · φοβέομαιmain verb (narrator's explanatory aside: 'for she was afraid')→ ingressive aorist (onset of fear)φοβέομαι: 'to fear'; the passive-deponent ingressive aorist marks the sudden onset of fear — the fear that characteristically marks a recognition of divine presence (cf. 28:17; Exod 3:6; Isa 6:5; Luke 1:12); Sarrha's fear signals her dawning realization of who stands before her.
γάρforexplanatory postpositive conjunction (introduces the reason for the denial)→ discourse linkage or contrastγάρ: 'for, because'; the narrator explains Sarrha's denial by her fear — she was frightened into denial, not merely embarrassed.
καὶandnarrative conjunction (introducing κύριος's response)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (κύριος's correction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΟὐχίNoemphatic negative (strong denial of Sarrha's denial)→ participant identificationοὐχί: emphatic form of οὐ; 'No!' — categorical, direct overruling of the denial; the LORD does not elaborate, simply asserts the truth.
ἀλλὰbutstrong adversative conjunction→ discourse linkage or contrastἀλλὰ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἐγέλασαςyou did laughAor Act Indic 2 Sg · γελάωmain verb (κύριος's correction: assertion of fact)→ constative aorist (the laugh that happened)γελάω: 'you laughed'; fourth occurrence of γελάω in this unit; κύριος closes the exchange with a simple factual statement, unmoved by the denial; the correction is gentle — no punishment, no elaboration — but absolute.
16

Ἐξαναστάντες δὲ ἐκεῖθεν οἱ ἄνδρες κατέβλεψαν ἐπὶ πρόσωπον Σοδομων, Αβρααμ δὲ συνεπορεύετο μετ᾿ αὐτῶν συμπροπέμπων αὐτούς.

And the men rose up from there and looked toward Sodom, and Abraam was going along with them, escorting them on their way.

Narrative transition (departure scene)Ἐξαναστάντες δέ
The hospitality scene closes and the narrative pivots: the three men rise and look toward Sodom — their original destination — and Abraam accompanies them. The imperfect συνεπορεύετο ('was going along') and the present participle συμπροπέμπων ('escorting') frame Abraam's accompaniment as an extended, ongoing act of courtesy. His presence beside the visitors sets the stage for the divine soliloquy (v.17) in which κύριος decides to disclose the judgment on Sodom.
Word-by-word analysis· 16 words
Ἐξαναστάντεςrising upAor Act Part Nom Pl M · ἐξανίστημιnominative participle (attendant circumstance / temporal: 'having risen up')→ constative aorist (completed act of rising)ἐξανίστημι: 'to rise up, stand up from'; the compound prefix ἐξ- adds completeness — 'rise up and depart'; the plural marks all three visitors departing together.
δὲandpostpositive continuative→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκεῖθενfrom thereadverb of place (starting point: 'from that place')→ clausal contributionἐκεῖθεν: 'from there'; locates the departure at Mamre; the visitors' journey toward Sodom is the narrative link to the judgment scene of chapter 19.
οἱtheNominativearticle with subject→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνδρεςmenNominativesubject→ participant prominenceἀνήρ: 'man'; the visitors are here again called ἄνδρες ('men'), as in v.2; at 19:1 they will be called ἄγγελοι ('angels'), confirming their divine nature but maintaining the 'appeared as men' narrative.
κατέβλεψανlookedAor Act Indic 3 Pl · καταβλέπωmain verb (directional looking toward Sodom)→ constative aorist (single act of looking toward Sodom)καταβλέπω: 'to look down upon / toward'; the compound κατά- suggests looking down toward a lower geographical position; Mamre is in the Hebron hill country, and the Jordan valley (Sodom) is below — the physical topography mirrors the moral descent.
ἐπὶtowardpreposition + accusative (directional: 'toward')→ spatial or relational framingἐπὶ: meaning 'toward'; here it marks the relation signaled by preposition + accusative (directional: 'toward').
πρόσωπονface / direction ofAccusativeaccusative of direction (ἐπὶ πρόσωπον + genitive = 'toward / in the direction of')→ object specificationπρόσωπον: 'face'; ἐπὶ πρόσωπον + genitive is a LXX Hebraism rendering Hebrew עַל פְּנֵי ('upon the face of / toward'), a directional idiom.
ΣοδομωνSodomproper name (genitive with πρόσωπον, indeclinable)→ participant identificationΣοδομα (gen. Σοδομων): LXX transliteration of Hebrew סְדֹם; a city of the plain whose 'outcry' is the subject of vv.20–21; destroyed in chapter 19.
ΑβρααμAbraamproper name (subject of second clause, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (subject of second clause, indeclinable).
δὲandpostpositive continuative (introducing parallel action)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνεπορεύετοwas going alongImpf Mid Indic 3 Sg · συμπορεύομαιmain verb (imperfect: ongoing accompaniment)→ progressive imperfect (Abraam's continuing courteous escort)συμπορεύομαι: 'to go along with, travel together'; the imperfect marks an extended action — Abraam was walking alongside the visitors for some distance, not merely sending them off at the tent door.
μετ᾿withpreposition + genitive (association: 'with them')→ spatial or relational framingμετ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (association: 'with them').
αὐτῶνthemGenitivegenitive with μετά→ relational specificationαὐτῶν: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with μετά.
συμπροπέμπωνescortingPres Act Part Nom Sg M · συμπροπέμπωnominative participle (manner: 'while escorting them')→ durative present (ongoing act of escort)συμπροπέμπω: 'to escort, send off together'; a rare word combining σύν + προ + πέμπω; the act of seeing guests off on their journey is the final stage of ANE hospitality (cf. the noun προπομπή in 3 John 6).
αὐτούςthemAccusativeaccusative object of συμπροπέμπων→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of συμπροπέμπων.
17

ὁ δὲ κύριος εἶπεν· Μὴ κρύψω ἐγὼ ἀπὸ Αβρααμ τοῦ παιδός μου, ἃ ἐγὼ ποιῶ;

And the LORD said, 'Shall I hide from Abraam my servant what I am about to do?'

Divine interior monologue (soliloquy of disclosure)ὁ δὲ κύριος
The divine interior monologue — unique in the patriarchal narratives — opens with a deliberative question: μὴ κρύψω; ('Shall I hide?'). The μή expects a negative answer: 'Surely I should not hide.' The motivation for disclosure is expounded in vv.18–19: Abraam's unique covenant-election. The designation τοῦ παιδός μου ('my servant') picks up Abraam's own self-designation in v.3 and elevates it — κύριος adopts and honors the title.
Word-by-word analysis· 15 words
theNominativearticle with subject κύριος→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive continuative→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLORDNominativesubject (divine speaker)→ participant prominenceκύριος: meaning 'LORD'; it serves as subject (divine speaker).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction: divine interior speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΜὴShall I notinterrogative negative (deliberative: μή + subjunctive expects answer 'No, I should not')→ clausal qualification or emphasisμή + deliberative subjunctive: 'Shall I … ?'; here the μή implies that hiding would be wrong — 'Surely I should not hide'; the divine soliloquy works out why disclosure is obligatory.
κρύψωhideAor Act Subj 1 Sg · κρύπτωmain verb (deliberative subjunctive: 'shall I hide?')→ deliberative aorist subjunctiveκρύπτω: 'to hide, conceal'; κρύψω ἀπό + person = 'to hide from'; cf. Amos 3:7 (οὐ μὴ ποιήσῃ κύριος πρᾶγμα, ἐὰν μὴ ἀποκαλύψῃ παιδείαν αὐτοῦ πρὸς τοὺς δούλους) — the prophetic principle that God reveals his plans to his servants.
ἐγὼINominativeemphatic pronoun subject→ participant referenceἐγὼ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic pronoun subject.
ἀπὸfrompreposition + genitive (separation: 'from Abraam')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from Abraam').
ΑβρααμAbraamproper name (object of hiding, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (object of hiding, indeclinable).
τοῦtheGenitivearticle in apposition to Αβρααμ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδόςservantGenitivegenitive in apposition (τοῦ παιδός μου: 'my servant')→ relational specificationπαῖς: 'servant'; κύριος uses Abraam's own self-deprecating title from v.3 and elevates it — τοῦ παιδός μου = 'my servant'; the same title used for Moses (Exod 14:31) and the Isaianic Servant (Isa 41:8 LXX); it establishes a unique covenant intimacy.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
whatAccusativerelative pronoun (accusative, neuter plural: 'the things which')→ participant referenceἃ: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative, neuter plural: 'the things which').
ἐγὼINominativeemphatic pronoun subject (repeating ἐγώ for emphasis)→ participant referenceἐγὼ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic pronoun subject (repeating ἐγώ for emphasis).
ποιῶam about to doPres Act Indic 1 Sg · ποιέωmain verb of relative clause (present with imminent-future force)→ futuristic present (action imminent: 'what I am doing / am about to do')ποιέω: 'to do'; the present ποιῶ has futuristic force — 'what I am about to do' — referring to the impending judgment on Sodom narrated in vv.20–21 and executed in chapter 19.
18

Αβρααμ δὲ γινόμενος ἔσται εἰς ἔθνος μέγα καὶ πολύ, καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς.

For Abraam shall surely become a great and numerous nation, and all the nations of the earth shall be blessed in him.

Divine rationale (covenant election as ground for disclosure)Αβρααμ δέ
The divine soliloquy continues with the covenant rationale for disclosure: Abraam will become a great nation, and all nations will be blessed in him (ἐνευλογηθήσονται ἐν αὐτῷ). The blessing formula ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη τῆς γῆς reiterates 12:3 and is cited at Gal 3:8 as the scriptural pre-announcement of the gospel ('God preached the gospel to Abraam in advance'). The universalist scope — 'all the nations of the earth' — makes Abraam's covenant the foundation for the divine concern disclosed in vv.20–33.
Word-by-word analysis· 18 words
ΑβρααμAbraamproper name (subject, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (subject, indeclinable).
δὲfor / andpostpositive (here causal/explanatory: 'for Abraam shall...')→ discourse linkage or contrastδὲ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
γινόμενοςbecomingPres Mid Part Nom Sg M · γίνομαιnominative predicate participle (with ἔσται: 'he shall surely become')→ futuristic present participle (certain future transformation)γίνομαι: 'to become'; γινόμενος ἔσται is an emphatic future construction (periphrastic) = 'he shall surely become'; renders the Hebrew cognate infinitive absolute יִהְיֶה הָיֹה, expressing inevitability.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (periphrastic future: 'shall surely become')→ futuristic future (certain eschatological becoming)εἰμί (fut.): copula.
εἰςinto / aspreposition + accusative (predicative: εἰς + noun = 'become a')→ spatial or relational framingεἰς: predicative use after γίνομαι/'to become'; γενέσθαι εἰς ἔθνος = 'to become a nation'; a LXX Hebraism rendering the Hebrew לְ of predication (הָיָה לְ).
ἔθνοςnationAccusativeaccusative predicate (object of εἰς: 'become a nation')→ object specificationἔθνος: 'nation, people'; Abraam will become not merely a family but a great ἔθνος; the term is already universal — and the blessing in the following clause extends to πάντα τὰ ἔθνη, making Abraam the nexus of the single and the many.
μέγαgreatAccusativeaccusative adjective (attributive with ἔθνος)→ object specificationμέγα: meaning 'great'; it serves as accusative adjective (attributive with ἔθνος).
καὶandcoordinate conjunction (joining adjectives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πολύnumerousAccusativeaccusative adjective (attributive with ἔθνος)→ object specificationπολύς: 'many, much, numerous'; the two adjectives μέγας καὶ πολύς = 'great and numerous' — covering both qualitative greatness and quantitative multitude; cf. 12:2.
καὶandcoordinate conjunction (introducing the blessing clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνευλογηθήσονταιshall be blessedFut Pass Indic 3 Pl · ἐνευλογέομαιmain verb (divine promise: universal blessing through Abraam)→ futuristic future (eschatological universal blessing)ἐνευλογέω: 'to be blessed in'; the compound ἐν- is significant — 'shall be blessed in him,' i.e., by virtue of their connection to Abraam; Gal 3:8 cites this exact form (ἐνευλογηθήσονται ἐν σοί πάντα τὰ ἔθνη) as the gospel preached in advance to Abraam; cf. Acts 3:25; the passive carries the divine passive sense (God will bless them).
ἐνinpreposition + dative (instrumental / relational: 'in/through him')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (instrumental / relational: 'in/through him').
αὐτῷhimDativedative with ἐν (Abraam as the medium of blessing)→ participant reference or interestαὐτῷ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as dative with ἐν (Abraam as the medium of blessing).
πάνταallNominativeadjective (universal quantifier with τὰ ἔθνη)→ participant prominenceπάντα: meaning 'all'; it serves as adjective (universal quantifier with τὰ ἔθνη).
τὰtheNominativearticle with ἔθνη→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνηnationsNominativesubject of ἐνευλογηθήσονται→ participant prominenceἔθνος: πάντα τὰ ἔθνη τῆς γῆς = 'all the nations of the earth'; the universal scope of the Abraamic blessing; Paul's argument in Gal 3 and Rom 4 turns on this universal formula.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive of belonging (τῆς γῆς: 'of the earth')→ relational specificationγῆ: 'earth'; πάντα τὰ ἔθνη τῆς γῆς = 'all the nations of the earth'; the formula occurs at 12:3; 22:18; 26:4; 28:14 and is the Abraamic universal horizon.
19

ᾔδειν γὰρ αὐτόν, ἵνα συντάξῃ τοῖς υἱοῖς αὐτοῦ καὶ τῷ οἴκῳ αὐτοῦ μετ᾿ αὐτόν, καὶ φυλάξουσιν τὴν ὁδὸν κυρίου ποιεῖν δικαιοσύνην καὶ κρίσιν, ὅπως ἂν ἐπαγάγῃ κύριος ἐπὶ Αβρααμ πάντα, ὅσα ἐλάλησεν πρὸς αὐτόν.

For I have known him, so that he may command his sons and his household after him, and they will keep the way of the LORD to do righteousness and justice, so that the LORD may bring upon Abraam all that he has spoken to him.

Divine rationale (election theology: knowledge, command, covenant fulfilment)γάρ
ᾔδειν γὰρ αὐτόν — 'for I have known him' — is the election formula: the divine 'knowing' (יְדַעְתִּיו) is not mere cognition but covenantal election, as in Amos 3:2 (μόνους ὑμᾶς ἔγνων, 'you only have I known') and Jer 1:5. The purpose clause (ἵνα) then grounds disclosure in Abraam's appointed role: to command (συντάξῃ) his household in the way of κύριος — a foundational text for the theology of election-for-mission that resonates through Rom 9. The final ὅπως clause closes the election logic: disclosure is made so that the promise can reach its fulfilment.
Word-by-word analysis· 34 words
ᾔδεινI have knownPlpf Act Indic 1 Sg · οἶδαmain verb (divine elective knowledge)→ intensive pluperfect (resultant state of knowing / choosing)οἶδα: 'to know'; ᾔδειν (pluperfect with present force) = 'I have known / I know'; but here renders Hebrew יְדַעְתִּיו, the covenantal election verb — to 'know' in this sense is to choose and commit to in a relationship; cf. Amos 3:2; Jer 1:5; Gal 4:9.
γὰρforexplanatory postpositive (explaining why κύριος will not hide: 'for I have known him')→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
αὐτόνhimAccusativeaccusative object of ᾔδειν→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ᾔδειν.
ἵναso thatfinal conjunction (introducing purpose clause: 'so that he may command')→ discourse linkage or contrastἵνα: purpose/result; the election (ᾔδειν αὐτόν) has a purpose — ἵνα συντάξῃ — that Abraam may command his household; election is always for a mission in the OT and NT.
συντάξῃmay commandAor Act Subj 3 Sg · συντάσσωmain verb of ἵνα purpose clause→ constative aorist subjunctive (purposed commanding)συντάσσω: 'to arrange, order, command'; the word implies authoritative instruction — Abraam is appointed to instruct (not merely model) righteous living; the term is used for commanders issuing orders.
τοῖςtheDativearticle with indirect object→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativedative indirect object of συντάξῃ (those commanded)→ sphere or referenceυἱός: 'son'; the command is transmitted intergenerationally — 'his sons and his household after him' = the covenant community across time.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtheDativearticle with οἴκῳ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκῳhouseholdDativedative indirect object (coordinate with υἱοῖς)→ sphere or referenceοἶκος: 'household, house'; the οἶκος includes extended family and servants — the entire social unit under Abraam's authority; the combination 'sons and household' = the full scope of Abraam's covenantal community.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μετ᾿afterpreposition + accusative (temporal: 'after him')→ spatial or relational framingμετά + accusative: 'after'; μετ᾿ αὐτόν = 'after him' — the intergenerational transmission of the covenant way of life.
αὐτόνhimAccusativeaccusative with μετά→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative with μετά.
καὶandcoordinate conjunction (introducing the content / result of the command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φυλάξουσινwill keepFut Act Indic 3 Pl · φυλάσσωmain verb (result of Abraam's commanding: 'and they will keep')→ futuristic future (certain covenant obedience anticipated)φυλάσσω: 'to guard, keep, observe'; the covenant verb for Torah-observance throughout the LXX (Deut 5:10; 11:1 etc.); φυλάσσειν τὴν ὁδὸν κυρίου = 'to keep the way of the LORD.'
τὴνtheAccusativearticle with ὁδόν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδὸνwayAccusativeaccusative object of φυλάξουσιν→ object specificationὁδός: 'way, path'; τὴν ὁδὸν κυρίου = 'the way of the LORD' — the comprehensive ethical-covenantal lifestyle ordained by God; the term anticipates the NT use of ἡ ὁδός for the way of following Jesus (Acts 9:2; 19:9, 23).
κυρίουof the LORDGenitivegenitive of source / belonging→ relational specificationκυρίου: meaning 'of the LORD'; it serves as genitive of source / belonging.
ποιεῖνto doPres Act Inf · ποιέωinfinitive of purpose / content (specifying what the way of the LORD involves)→ durative infinitive (ongoing practice of righteousness)ποιέω: 'to do, practice'; the infinitive ποιεῖν δικαιοσύνην καὶ κρίσιν specifies the content of 'keeping the way of the LORD.'
δικαιοσύνηνrighteousnessAccusativeaccusative object of ποιεῖν (first of pair)→ object specificationδικαιοσύνη: 'righteousness'; renders Hebrew צְדָקָה (ṣedaqah); one of the two great covenant virtues; in the prophetic tradition righteousness-and-justice (δικαιοσύνη καὶ κρίσις / מִשְׁפָּט וּצְדָקָה) is the foundation of social covenant faithfulness (cf. Amos 5:24; Mic 6:8).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κρίσινjusticeAccusativeaccusative object of ποιεῖν (second of pair)→ object specificationκρίσις: 'justice, judgment'; renders Hebrew מִשְׁפָּט (mishpat); the paired terms δικαιοσύνη καὶ κρίσις are the covenant ethical foundation; κρίσιν here anticipates v.25 (ὁ κρίνων πᾶσαν τὴν γῆν) — the Judge who demands justice also demands justice of his covenant people.
ὅπωςso thatfinal conjunction (purpose: 'so that the LORD may bring upon Abraam')→ discourse linkage or contrastὅπως ἄν + subjunctive: final/purpose construction; the full covenant logic: κύριος chose Abraam → that he command righteousness → so that κύριος can fulfil the promises.
ἂν(modal)modal particle with subjunctive (ὅπως ἄν)→ discourse linkage or contrastἂν: meaning '(modal)'; conjunction or particle linking this unit with the surrounding discourse.
ἐπαγάγῃmay bringAor Act Subj 3 Sg · ἐπάγωmain verb of ὅπως clause (divine fulfilment of promises)→ constative aorist subjunctive (single fulfilling act)ἐπάγω: 'to bring upon'; the verb covers both the bringing of blessing and (in other contexts) of judgment; here it is the bringing of promised blessing upon Abraam.
κύριοςthe LORDNominativesubject of ἐπαγάγῃ→ participant prominenceκύριος: meaning 'the LORD'; it serves as subject of ἐπαγάγῃ.
ἐπὶuponpreposition + accusative (direction/recipient: 'upon Abraam')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction/recipient: 'upon Abraam').
ΑβρααμAbraamproper name (object of ἐπί, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (object of ἐπί, indeclinable).
πάνταallAccusativeaccusative object of ἐπαγάγῃ (universal promised blessings)→ object specificationπάντα: meaning 'all'; it serves as accusative object of ἐπαγάγῃ (universal promised blessings).
ὅσαwhateverAccusativerelative pronoun (neuter plural, accusative: 'all that')→ participant referenceὅσα: meaning 'whatever'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (neuter plural, accusative: 'all that').
ἐλάλησενhe has spokenAor Act Indic 3 Sg · λαλέωmain verb of relative clause→ constative aorist (prior divine speech)λαλέω: 'to speak'; the aorist refers back to all previous covenant promises made to Abraam (12:1–3; 13:14–17; 15:1–21; 17:1–21); κύριος will not hide from Abraam what he does because all his actions are the fulfilment of what he has already spoken.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτόνhimAccusativeaccusative object of πρός→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.
20

εἶπεν δὲ κύριος· Κραυγὴ Σοδομων καὶ Γομορρας πεπλήθυνται καὶ αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα·

And the LORD said, 'The outcry of Sodom and Gomorrah has become great, and their sins are very great;'

Divine verdict (transition from election to judgment)εἶπεν δέ
The divine soliloquy shifts from the rationale for disclosure (vv.17–19) to the content of what will be disclosed: the cry of Sodom and Gomorrah has grown great before κύριος. The κραυγή ('outcry / cry') is the forensic cry of the oppressed — the same word used for Israel's cry under Egyptian bondage (Exod 3:7) — and its rising to God triggers divine investigation (v.21) and, ultimately, judgment (ch.19). The pericope thus places Sodom's destruction within the framework of divine justice responding to oppression, not merely divine disgust at sexual sin.
Word-by-word analysis· 14 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandpostpositive continuative→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLORDNominativesubject→ participant prominenceκύριος: meaning 'LORD'; it serves as subject.
ΚραυγὴThe outcryNominativesubject of πεπλήθυνται→ participant prominenceκραυγή: 'cry, outcry, clamor'; renders Hebrew זַעֲקָה / צַעֲקַת, the forensic cry of the oppressed reaching God for justice; the same word used for Israel's cry in Egypt (Exod 3:9 LXX) and Sodom's cry in Isa 1:10; the κραυγή implies victims, not merely vicious actors — Sodom's sin is oppression as well as depravity.
Σοδομωνof Sodomproper name (genitive of source, indeclinable)→ participant identificationΣοδομων: transliterated proper name rendered in Greek letters; here it functions as proper name (genitive of source, indeclinable).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΓομορραςGomorrahproper name (genitive of source, indeclinable)→ participant identificationΓομορρα: LXX transliteration of Hebrew עֲמֹרָה; paired with Σοδομα as the twin byword for divine judgment; cited at Isa 1:9–10; Jer 49:18; Matt 10:15; Rom 9:29.
πεπλήθυνταιhas become greatPf Pass Indic 3 Sg · πληθύνωmain verb (resultant state: 'has multiplied / grown great')→ intensive / resultant perfect (the outcry has reached its full accumulation)πληθύνω: 'to multiply, increase, become great'; the perfect tense signals that the accumulated weight of the outcry has now reached its critical mass before God — the perfect of completed accumulation calling for a response.
καὶandcoordinate conjunction (adding second verdict clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αἱtheNominativearticle with ἁμαρτίαι→ noun-phrase markingαἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἁμαρτίαιsinsNominativesubject of implied copula ('their sins are very great')→ participant prominenceἁμαρτία: 'sin, missing the mark'; renders Hebrew חַטָּאת; the plural marks the accumulated weight of many individual acts; without a verb (implied ἐστίν) the statement is stark and absolute.
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μεγάλαιgreatNominativepredicate adjective ('their sins are great')→ participant prominenceμεγάλαι: meaning 'great'; it serves as predicate adjective ('their sins are great').
σφόδραveryadverb of degree (intensifying μεγάλαι)→ clausal contributionσφόδρα: 'exceedingly, very much'; a common LXX intensifier; renders Hebrew מְאֹד; the phrase μεγάλαι σφόδρα = 'very great' sets the threshold for divine investigation.
21

καταβὰς οὖν ὄψομαι, εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συντελοῦνται, εἰ δὲ μή, ἵνα γνῶ.

I will go down, then, and see whether they have done according to their outcry that comes to me in full; and if not, so that I may know.

Divine resolution (forensic investigation)οὖν
The divine 'going down to see' (καταβὰς … ὄψομαι) is an anthropomorphic act of judicial inspection: κύριος will investigate before acting. The construction εἰ … εἰ δὲ μή, ἵνα γνῶ is a double conditional: 'if they have done so — judgment; if not — I will know.' The judicial conditionality is remarkable: divine omniscience is apparently suspended in the narrative so that the investigation can be just. The phrase ἵνα γνῶ ('so that I may know') is the purpose of the descent — not merely assertion but verification before judgment.
Word-by-word analysis· 18 words
καταβὰςgoing downAor Act Part Nom Sg M · καταβαίνωnominative participle (attendant circumstance / temporal: 'having gone down')→ constative aorist (single act of descending)καταβαίνω: 'to go down'; the anthropomorphic divine descent; cf. 11:5 (καὶ κατέβη κύριος ἰδεῖν at the Tower of Babel) and Exod 3:8; the repeated pattern of divine descent-to-see underlines the narrative theology of a God who investigates before condemning.
οὖνtheninferential postpositive conjunction ('therefore, then')→ discourse linkage or contrastοὖν: 'then, therefore'; draws the inference from the previous declaration: 'the outcry is great — therefore I will go down and see.'
ὄψομαιI will seeFut Mid Indic 1 Sg · ὁράωmain verb (divine forensic inspection)→ futuristic future (imminent divine investigation)ὁράω: 'to see'; the future ὄψομαι = 'I will observe / investigate'; the same verb used at 11:5 (κατέβη … ἰδεῖν); the divine seeing is not passive observation but active judicial assessment.
εἰwhetherconditional/indirect question particle ('whether')→ discourse linkage or contrastεἰ: here introducing an indirect question ('to see whether'); the two εἰ-clauses structure the judicial alternatives.
κατὰaccording topreposition + accusative (standard of comparison: 'according to')→ spatial or relational framingκατὰ: meaning 'according to'; here it marks the relation signaled by preposition + accusative (standard of comparison: 'according to').
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
κραυγὴνoutcryAccusativeaccusative of standard (κατὰ τὴν κραυγήν: 'according to their outcry')→ object specificationκραυγή: same word as v.20; the outcry is the standard of measurement — judgment must be proportionate to the actual evil, not to the report.
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τὴνtheAccusativearticle (with participial phrase qualifying κραυγήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐρχομένηνcomingPres Mid Part Acc Sg F · ἔρχομαιaccusative participle (attributive: 'the outcry that comes to me')→ durative present (the cry is continuously arriving)ἔρχομαι: 'to come'; the outcry 'that comes to me' — the cry arrives continuously before God as an ongoing plaintiff; cf. 4:10 (the blood of Abel cries to God from the ground).
πρόςtopreposition + accusative (direction toward κύριος)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward κύριος).
μεmeAccusativeaccusative object of πρός→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός.
συντελοῦνταιthey have donePres Pass Indic 3 Pl · συντελέωmain verb of εἰ-clause (indirect question)→ gnomic / stative present (ongoing commission of sin)συντελέω: 'to complete, accomplish, carry out in full'; the passive συντελοῦνται = 'are being carried out in full'; the question is whether the crimes actually match the outcry — a standard of proportionate justice.
εἰifconditional conjunction (second conditional: 'if not')→ discourse linkage or contrastεἰ: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
δὲbutpostpositive mild adversative (εἰ δὲ μή: 'if not')→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
μήnotnegative (εἰ δὲ μή = 'but if not')→ clausal qualification or emphasisμή: meaning 'not'; it negates or qualifies the assertion of the clause.
ἵναso thatfinal conjunction (purpose: 'so that I may know')→ discourse linkage or contrastἵνα: meaning 'so that'; conjunction or particle linking this unit with the surrounding discourse.
γνῶI may knowAor Act Subj 1 Sg · γινώσκωmain verb of ἵνα clause (divine purpose)→ constative aorist subjunctiveγινώσκω: 'to know, come to know'; ἵνα γνῶ = 'so that I may know'; the purpose of the investigation is knowledge — not divine omniscience bypassing process, but judicial inquiry that produces verifiable grounds for judgment.
22

Καὶ ἀποστραφέντες ἐκεῖθεν οἱ ἄνδρες ἦλθον εἰς Σοδομα· Αβρααμ δὲ ἦν ἑστηκὼς ἐναντίον κυρίου.

And the men turned from there and went to Sodom; but Abraam was still standing before the LORD.

Narrative hinge (departure of two / Abraam stands before LORD)Καί
The verse divides the three visitors: two men depart toward Sodom (only κύριος remains — or Abraam stands before the one identified as κύριος). The Hebrew MT reads this verse differently ('Abraham remained standing before the LORD'), but the LXX aligns: Abraam stands ἐναντίον κυρίου as the one before whom the intercession now takes place. The periphrastic imperfect ἦν ἑστηκὼς ('was standing') emphasizes the sustained posture of waiting upon κύριος before the dialogue begins.
Word-by-word analysis· 14 words
ΚαὶAndnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'And'; conjunction or particle linking this unit with the surrounding discourse.
ἀποστραφέντεςturning awayAor Pass Part Nom Pl M · ἀποστρέφωnominative participle (attendant circumstance: 'having turned away')→ constative aorist (single act of turning)ἀποστρέφω: 'to turn away from'; the two men turn and depart while the one identified as κύριος remains to hear Abraam's intercession (or κύριος is the remaining presence before whom Abraam stands).
ἐκεῖθενfrom thereadverb of place (starting point: 'from that place')→ clausal contributionἐκεῖθεν: meaning 'from there'; it shapes the local clause or phrase relation in this passage.
οἱtheNominativearticle with ἄνδρες→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνδρεςmenNominativesubject→ participant prominenceἀνήρ: the two men who will arrive at Sodom as ἄγγελοι (19:1); the third — identified with κύριος — remains with Abraam for the intercession; the narrative divides the 'three' here.
ἦλθονwentAor Act Indic 3 Pl · ἔρχομαιmain verb (narrative action: men depart to Sodom)→ constative aoristἔρχομαι (aor. ἦλθον): 'come / go'; the messengers carry Saul's promise back to the besieged city.
εἰςtopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction).
ΣοδομαSodomproper name (destination, indeclinable)→ participant identificationΣοδομα: transliterated proper name rendered in Greek letters; here it functions as proper name (destination, indeclinable).
ΑβρααμAbraamproper name (subject of second clause, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (subject of second clause, indeclinable).
δὲbutpostpositive adversative (contrast with departing men)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίauxiliary in periphrastic imperfect (ἦν + ἑστηκώς = 'was standing')→ progressive imperfect (sustained posture of standing)εἰμί (impf. ἦν): the copula of the name-gloss.
ἑστηκὼςstandingPf Act Part Nom Sg M · ἵστημιnominative participle in periphrastic construction (ἦν ἑστηκώς = 'was standing')→ resultant perfect participle (standing as a maintained position)ἵστημι: 'to stand'; the periphrastic ἦν ἑστηκώς underscores the sustained posture of waiting — Abraam remained standing before κύριος, having not departed after the guests; the position of a suppliant awaiting an audience.
ἐναντίονbeforeimproper preposition + genitive (positional: 'before, in the presence of')→ spatial or relational framingἐναντίον + genitive: 'before, in the sight of'; ἐναντίον κυρίου = 'before the LORD'; the phrase signals that Abraam is positioned as a suppliant-intercessor in the divine presence.
κυρίουthe LORDGenitivegenitive with ἐναντίον→ relational specificationκυρίου: meaning 'the LORD'; it serves as genitive with ἐναντίον.
23

καὶ ἐγγίσας Αβρααμ εἶπεν· Μὴ συναπολέσῃς δίκαιον μετὰ ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής;

And Abraam drew near and said, 'Will you indeed destroy the righteous with the wicked? Shall the righteous be as the wicked?'

Opening of intercession (bold rhetorical challenge)καί (ἐγγίσας)
ἐγγίσας ('drew near') marks the formal beginning of the intercession — Abraam approaches κύριος as a supplicant stepping forward to address a judge. The opening challenge is a double μή-rhetorical question: μὴ συναπολέσῃς = 'will you really destroy?'; and ἔσται ὡς = 'shall it be that the righteous is as the wicked?' Both expect the answer 'No.' The argument grounds itself immediately in the character of God as a just Judge — not in the merit of the righteous per se, but in the divine nature that cannot treat the just and unjust identically.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγγίσαςdrawing nearAor Act Part Nom Sg M · ἐγγίζωnominative participle (attendant circumstance: 'having drawn near')→ constative aorist (single deliberate approach)ἐγγίζω: 'to draw near, approach'; the physical approach of a suppliant toward a superior for petition; cf. Lev 9:7 where Aaron 'draws near' to the altar; the approach is bold — Abraam is approaching God in appeal.
ΑβρααμAbraamproper name (subject, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (subject, indeclinable).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΜὴWill youinterrogative negative (rhetorical question expecting denial: 'Surely you will not?')→ clausal qualification or emphasisμή: in rhetorical questions expects negative response: 'Surely you will not destroy the righteous with the wicked!' — the question is not information-seeking but an appeal to God's own justice.
συναπολέσῃςdestroy togetherAor Act Subj 2 Sg · συναπόλλυμιmain verb (rhetorical question / implicit prohibition)→ prohibitive aorist subjunctive (plea that God not do this)συναπόλλυμι: 'to destroy together with, sweep away along with'; the compound σύν- is crucial — the offense is the undifferentiated destruction that makes no distinction between the righteous and the wicked; this is the moral crux of Abraam's argument throughout the intercession.
δίκαιονrighteousAccusativeaccusative object of συναπολέσῃς (substantival: 'a righteous person')→ object specificationδίκαιος: 'righteous, just'; the key theological term of the intercession; the δίκαιος is the one who lives according to δικαιοσύνη (v.19); the question whether the δίκαιος should suffer the fate of the ἀσεβής resonates through the wisdom tradition and NT soteriology.
μετὰwithpreposition + genitive (association / accompaniment: 'together with')→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (association / accompaniment: 'together with').
ἀσεβοῦςwickedGenitivegenitive with μετά ('with the wicked')→ relational specificationἀσεβής: 'ungodly, wicked, impious'; the antonym of δίκαιος; the δίκαιος/ἀσεβής contrast runs through all of vv.23–26 and is the moral vocabulary of Wisdom literature (Prov 10:7; 11:31 LXX; Rom 5:6–8).
καὶandcoordinate conjunction (introducing follow-up question)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (rhetorical question: 'shall the righteous be as the wicked?')→ deliberative futureεἰμί (fut.): copula.
theNominativearticle (substantival with δίκαιος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δίκαιοςrighteousNominativesubject of ἔσται→ participant prominenceδίκαιος: meaning 'righteous'; it serves as subject of ἔσται.
ὡςascomparative particle ('as, like')→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle (substantival with ἀσεβής)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀσεβήςwickedNominativepredicate nominative in comparison→ participant prominenceἀσεβής: repeated from the first question; the equation ὁ δίκαιος ὡς ὁ ἀσεβής ('the righteous [treated] as the wicked') is the moral impossibility Abraam is challenging; the same equation recurs in v.25.
24

ἐὰν ὦσιν πεντήκοντα δίκαιοι ἐν τῇ πόλει, ἀπολεῖς αὐτούς; οὐκ ἀνήσεις πάντα τὸν τόπον ἕνεκεν τῶν πεντήκοντα δικαίων, ἐὰν ὦσιν ἐν αὐτῇ;

'If there are fifty righteous in the city, will you destroy them? Will you not spare the whole place for the sake of the fifty righteous, if there are any in it?'

Conditional bargaining (first step: 50)ἐὰν
Abraam opens the numerical intercession at 50. The logic is precise: if there are fifty righteous, will κύριος destroy them alongside the wicked? And the corollary: will he not spare (ἀνήσεις) the whole city for the sake of the fifty? The argument is not about the wicked deserving mercy but about the righteous not deserving destruction — a subtly different theodicy. The double ἐὰν ὦσιν frames the conditional as genuinely uncertain, preserving Abraam's epistemic humility.
Word-by-word analysis· 22 words
ἐὰνifconditional conjunction + subjunctive (third-class condition: 'if there happen to be')→ discourse linkage or contrastἐάν: conditional with subjunctive = third-class, future-probable condition; Abraam does not assert there are fifty — he posits it as a possibility; the epistemic humility marks every step of the intercession.
ὦσινthere arePres Act Subj 3 Pl · εἰμίmain verb of protasis (conditional subjunctive: 'if there be')→ potential present subjunctiveεἰμί (pres. subj. ὦσιν): 'be'; 'whoever may be (judges) in those days' — the sitting magistrates of the time the case arises.
πεντήκονταfiftyNominativepredicate numeral with δίκαιοι ('fifty righteous')→ measure or countπεντήκοντα: 'fifty'; the opening number of the countdown sequence 50→45→40→30→20→10; beginning at 50 gives maximum leverage for the descent; the specific numbers may reflect the organization of the city's population (cf. the Mosaic census structures of Numbers).
δίκαιοιrighteousNominativesubject of ὦσιν (predicate: 'fifty righteous people')→ participant prominenceδίκαιος: 'righteous'; the δίκαιοι are the potential remnant whose presence could avert the city's destruction; the theology anticipates the NT concept of the witnessing community as salt and light preserving the world (Matt 5:13–16).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
πόλειcityDativedative of place (locative: 'in the city')→ sphere or referenceπόλις: 'city'; throughout the intercession Abraam refers to 'the city' (τὴν πόλιν) — the argument concerns the principle applicable to any city where righteous people dwell among the wicked.
ἀπολεῖςwill you destroyFut Act Indic 2 Sg · ἀπόλλυμιmain verb (rhetorical question: 'will you really destroy them?')→ deliberative futureἀπόλλυμι: 'to destroy, kill, ruin'; the verb of the intercession throughout vv.23–32; Abraam's question is always directed at whether κύριος will destroy (ἀπολεῖς / ἀπολῶ) for the sake of the wicked.
αὐτούςthemAccusativeaccusative object of ἀπολεῖς→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἀπολεῖς.
οὐκwill you notnegative particle (οὐκ + future = rhetorical question expecting affirmative answer: 'Surely you will spare')→ discourse linkage or contrastοὐκ: meaning 'will you not'; conjunction or particle linking this unit with the surrounding discourse.
ἀνήσειςspareFut Act Indic 2 Sg · ἀνίημιmain verb (rhetorical question expecting 'Yes, I will spare')→ deliberative futureἀνίημι: 'to let go, release, spare'; here 'spare / leave unharmed'; the verb implies that the city would be released from judgment — let off; the antonym of ἀπολεῖς.
πάνταthe wholeAccusativeadjective (πάντα τὸν τόπον: 'the whole place')→ object specificationπάντα: meaning 'the whole'; it serves as adjective (πάντα τὸν τόπον: 'the whole place').
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeaccusative object of ἀνήσεις→ object specificationτόπος: 'place, region'; πάντα τὸν τόπον = the whole city and its region; the sparing of the 'whole place' for the sake of a remnant is the principle the intercession is establishing.
ἕνεκενfor the sake ofpreposition + genitive (causal: 'for the sake of')→ spatial or relational framingἕνεκεν + genitive: 'for the sake of, on account of'; the preposition marks the causal ground of the sparing — the righteous remnant as the reason for mercy; cf. the 'for the sake of ten' at v.32.
τῶνtheGenitivearticle with numeral→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πεντήκονταfiftyGenitivegenitive with ἕνεκεν ('for the sake of the fifty')→ measure or countπεντήκοντα: meaning 'fifty'; numeral expression contributing count or measure in context.
δικαίωνrighteousGenitivegenitive in apposition to πεντήκοντα→ relational specificationδικαίων: meaning 'righteous'; it serves as genitive in apposition to πεντήκοντα.
ἐὰνifconditional conjunction (second conditional: 'if there are in it')→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
ὦσινthere arePres Act Subj 3 Pl · εἰμίmain verb of second conditional (subjunctive: 'if they are there')→ potential subjunctiveεἰμί (pres. subj. ὦσιν): 'be'; 'whoever may be (judges) in those days' — the sitting magistrates of the time the case arises.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
αὐτῇitDativedative of place (referring back to τῇ πόλει)→ participant reference or interestαὐτῇ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as dative of place (referring back to τῇ πόλει).
25

μηδαμῶς σύ ποιήσεις ὡς τὸ ῥῆμα τοῦτο τοῦ ἀποκτεῖναι δίκαιον μετὰ ἀσεβοῦς, καὶ ἔσται ὁ δίκαιος ὡς ὁ ἀσεβής· μηδαμῶς. ὁ κρίνων πᾶσαν τὴν γῆν, οὐ ποιήσεις κρίσιν;

'Far be it from you to do such a thing — to kill the righteous with the wicked, so that the righteous should be as the wicked. Far be it! Shall not the Judge of all the earth do right?'

Theological climax of intercession opening (appeal to divine character)μηδαμῶς
The rhetorical climax of Abraam's opening appeal: two uses of μηδαμῶς ('far be it!') frame the theological core, and the famous declaration ὁ κρίνων πᾶσαν τὴν γῆν, οὐ ποιήσεις κρίσιν; ('shall not the Judge of all the earth do right?') grounds the intercession not in Abraam's sentiment but in the divine nature itself. The formula ὁ κρίνων πᾶσαν τὴν γῆν became a locus classicus for theodicy in Jewish and Christian thought — the universal scope of divine justice is the guarantee that it must be genuinely just.
Word-by-word analysis· 28 words
μηδαμῶςFar be itemphatic negative adverb (strong rejection: 'by no means, far be it!')→ clausal contributionμηδαμῶς: 'by no means, far be it, certainly not'; the strongest Greek negative adverb; renders Hebrew חָלִילָה לְךָ ('far be it from you!'); a formula for rejecting a morally repugnant suggestion; cf. Rom 3:4, 6 (μὴ γένοιτο in a similar rhetorical context).
σύyouNominativeemphatic pronoun subject (emphatic: 'you — of all beings — would not do this')→ participant referenceσύ: emphatic pronoun; the emphasis is crucial — the one who is being asked is the universal Judge; the argument turns the divine identity against the feared action: 'you — the Judge of all the earth — cannot act unjustly.'
ποιήσειςwill doFut Act Indic 2 Sg · ποιέωmain verb (rejected action: 'you will [surely not] do')→ deliberative future (rejected possibility)ποιέω (fut. ποιήσεις): 'make'; she shall prepare food for herself and her children afterward — the promise being that the supply will suffice.
ὡςas / likecomparative particle (introducing the content of the rejected action)→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with ῥῆμα τοῦτο: 'this matter')→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαthingAccusativeaccusative object of ποιήσεις (with ὡς τὸ ῥῆμα τοῦτο: 'according to this word/deed')→ object specificationῥῆμα: 'word, thing, matter'; here = 'this thing / deed'; Abraam characterizes the undifferentiated destruction as 'this matter' and rejects it absolutely.
τοῦτοthisAccusativedemonstrative adjective (attributive with ῥῆμα)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective (attributive with ῥῆμα).
τοῦofGenitivearticle with articular infinitive (epexegetical genitive: specifying the ῥῆμα)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωarticular infinitive (epexegetical: specifying the content of τὸ ῥῆμα τοῦτο)→ constative aorist infinitiveἀποκτείνω: 'to kill'; τοῦ ἀποκτεῖναι = 'of killing' = 'namely, to kill the righteous with the wicked'; the epexegetical infinitive makes explicit what the μηδαμῶς rejects.
δίκαιονrighteousAccusativeaccusative object of ἀποκτεῖναι→ object specificationδίκαιον: meaning 'righteous'; it serves as accusative object of ἀποκτεῖναι.
μετὰwithpreposition + genitive (association)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (association).
ἀσεβοῦςwickedGenitivegenitive with μετά→ relational specificationἀσεβοῦς: meaning 'wicked'; it serves as genitive with μετά.
καὶandcoordinate conjunction (introducing the consequences)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (the unacceptable consequence: 'the righteous would be as the wicked')→ deliberative future (rejected outcome)εἰμί (fut.): copula.
theNominativearticle (substantival with δίκαιος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δίκαιοςrighteousNominativesubject of ἔσται→ participant prominenceδίκαιος: meaning 'righteous'; it serves as subject of ἔσται.
ὡςascomparative particle→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle (substantival with ἀσεβής)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀσεβήςwickedNominativepredicate nominative in comparison→ participant prominenceἀσεβής: meaning 'wicked'; it serves as predicate nominative in comparison.
μηδαμῶςFar be itemphatic negative adverb (repeated for rhetorical emphasis: 'Far be it!')→ clausal contributionμηδαμῶς: the repetition is the rhetorical crown — two bookending μηδαμῶς surrounding the theological principle; the double rejection is as strong as the Greek language can produce.
theNominativearticle (substantival: 'the one who judges')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
κρίνωνjudgingPres Act Part Nom Sg M · κρίνωnominative substantival participle ('the Judge / the one who judges')→ gnomic present (characterizing attribute of divine identity)κρίνω: 'to judge'; ὁ κρίνων = 'the one who judges / the Judge'; the substantival participle functions as a title — Abraam addresses God by his judicial function to make the appeal irresistible: 'The Judge cannot act unjustly.' The title resonates with Ps 9:8–9 LXX and anticipates the NT's ὁ κριτὴς (Heb 12:23; Jas 4:12; Acts 10:42).
πᾶσανallAccusativeadjective (universal: 'all the earth')→ object specificationπᾶς: the universal scope (πᾶσαν τὴν γῆν) is theologically essential — it is not merely Sodom's judge but the Judge of all the earth whose character is at stake; the universalism undergirds the moral logic.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνearthAccusativeaccusative object of κρίνων→ object specificationγῆ: 'earth'; πᾶσαν τὴν γῆν = 'all the earth'; cf. Ps 94:2 LXX (ὁ κριτὴς τῆς γῆς); the judicial scope is universal, making the moral obligation universal.
οὐnotnegative particle (οὐ + future = rhetorical question expecting 'yes': 'Surely you will do right?')→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ποιήσειςwill you doFut Act Indic 2 Sg · ποιέωmain verb (rhetorical question: 'Shall you not do justice?')→ deliberative futureποιέω (fut. ποιήσεις): 'make'; she shall prepare food for herself and her children afterward — the promise being that the supply will suffice.
κρίσινjustice / right judgmentAccusativeaccusative object of ποιήσεις→ object specificationκρίσις: 'justice, judgment, right decision'; ποιεῖν κρίσιν = 'to do / execute justice'; the same term appeared at v.19 in the election purpose (ποιεῖν δικαιοσύνην καὶ κρίσιν); now Abraam turns it back on κύριος: 'You demand κρίσιν of your people — shall not the one demanding it be its supreme exemplar?' The verse became a classic theodicy locus (cf. its use in Jewish and Christian reflection on the Holocaust, among others).
26

εἶπεν δὲ κύριος· Ἐὰν εὕρω ἐν Σοδόμοις πεντήκοντα δικαίους ἐν τῇ πόλει, ἀφήσω πάντα τὸν τόπον δι᾿ αὐτούς.

And the LORD said, 'If I find in Sodom fifty righteous people in the city, I will spare the whole place on their account.'

Divine concession (first grant: 50)εἶπεν δέ
κύριος grants the first concession unconditionally: 50 righteous → the whole place spared. The verb ἀφήσω ('I will let go, spare, release') is the same used for forgiveness in the NT (ἀφίημι); the 'sparing for the sake of' structure (δι᾿ αὐτούς) makes the righteous remnant the redemptive ground. The response is brief and unqualified — κύριος accepts the terms.
Word-by-word analysis· 18 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandpostpositive continuative→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLORDNominativesubject→ participant prominenceκύριος: meaning 'LORD'; it serves as subject.
ἘὰνIfconditional conjunction + subjunctive (third-class condition)→ discourse linkage or contrastἘὰν: meaning 'If'; conjunction or particle linking this unit with the surrounding discourse.
εὕρωI findAor Act Subj 1 Sg · εὑρίσκωmain verb of protasis (conditional subjunctive: 'if I find')→ constative aorist subjunctiveεὑρίσκω: 'to find'; κύριος speaks of his investigation (v.21) as finding — the judicial inspection will determine whether 50 righteous exist; if found, the city is spared.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΣοδόμοιςSodomproper name (locative dative, indeclinable)→ participant identificationΣοδόμοις: transliterated proper name rendered in Greek letters; here it functions as proper name (locative dative, indeclinable).
πεντήκονταfiftyAccusativeaccusative numeral with δικαίους→ measure or countπεντήκοντα: meaning 'fifty'; numeral expression contributing count or measure in context.
δικαίουςrighteousAccusativeaccusative object of εὕρω→ object specificationδικαίους: meaning 'righteous'; it serves as accusative object of εὕρω.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
πόλειcityDativedative of place→ sphere or referenceπόλει: meaning 'city'; it serves as dative of place.
ἀφήσωI will spareFut Act Indic 1 Sg · ἀφίημιmain verb of apodosis (divine promise of sparing)→ futuristic future (unconditional promise)ἀφίημι: 'to release, let go, spare, forgive'; the word carries the same semantic range as NT ἄφεσις ('forgiveness / release'); the whole place will be 'released' from judgment — the righteous remnant functions as an interceding, redemptive presence within the city.
πάνταthe wholeAccusativeadjective (with τὸν τόπον: 'the whole place')→ object specificationπάντα: meaning 'the whole'; it serves as adjective (with τὸν τόπον: 'the whole place').
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeaccusative object of ἀφήσω→ object specificationτόπον: meaning 'place'; it serves as accusative object of ἀφήσω.
δι᾿on account ofpreposition + accusative (causal: 'on account of / for the sake of them')→ spatial or relational framingδιά + accusative: 'because of, on account of'; δι᾿ αὐτούς = 'on account of them / for their sake'; the righteous remnant is the causal ground of the city's reprieve — a profound theology of vicarious presence.
αὐτούςthemAccusativeaccusative object of διά→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of διά.
27

καὶ ἀποκριθεὶς Αβρααμ εἶπεν· Νῦν ἠρξάμην λαλεῖν πρὸς κύριον, ἐγὼ δέ εἰμι γῆ καὶ σποδός·

And Abraam answered and said, 'Now I have begun to speak to the LORD, and I am but dust and ashes.'

Humble continuation (self-abasement before step-down)καί (ἀποκριθεὶς)
Before stepping down from 50 to 45, Abraam inserts a remarkable self-abasement formula: γῆ καὶ σποδός ('dust and ashes'). The formula grounds the bold intercession in created-creature humility — Abraam is pressing against the limits of propriety ('I have begun to speak') while acknowledging his ontological status before the divine. The phrase γῆ καὶ σποδός recurs in Job 30:19 and Sirach 17:32; it evokes the creatio ex pulvere of Gen 2:7 and 3:19. The intercessory boldness and the creaturely abasement are held together without contradiction.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποκριθεὶςansweringAor Pass Part Nom Sg M · ἀποκρίνομαιnominative participle (attendant circumstance: Hebraizing ἀποκριθεὶς εἶπεν)→ constative aoristἀποκρίνομαι: ἀποκριθεὶς εἶπεν = standard LXX dialogue formula rendering וַיַּעַן … וַיֹּאמֶר.
ΑβρααμAbraamproper name (subject, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (subject, indeclinable).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΝῦνNowadverb of time (introducing tentative self-acknowledgment: 'now that I have dared')→ adverbial qualificationνῦν: 'now'; Νῦν ἠρξάμην = 'now I have begun' — Abraam acknowledges the audacity of his intercession; having begun, he must continue, even while confessing unworthiness.
ἠρξάμηνI have begunAor Mid Indic 1 Sg · ἄρχωmain verb (ingressive: 'I have begun to speak')→ ingressive aorist (onset of bold action)ἄρχω: 'to begin'; ἠρξάμην λαλεῖν = 'I have begun to speak'; the ingressive aorist marks the initiation of bold action that Abraam finds remarkable in himself — he is astonished at his own audacity.
λαλεῖνto speakPres Act Inf · λαλέωcomplementary infinitive (object of ἠρξάμην)→ durative infinitive (ongoing bold speaking)λαλέω: 'speak'; the articular infinitive ἐν τῷ λαλεῖν αὐτὸν αὐτῷ ('while he [God] was speaking with him') locates the source of the radiance — Moses' face shines because of his sustained conversation with God; the glory is communicated in the speaking.
πρὸςtopreposition + accusative (direction of speech: to κύριος)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech: to κύριος).
κύριονthe LORDAccusativeaccusative object of πρός→ object specificationκύριον: meaning 'the LORD'; it serves as accusative object of πρός.
ἐγὼINominativeemphatic pronoun subject (emphatic self-designation: 'I, as I am')→ participant referenceἐγώ: emphatic pronoun; the self-contrasting ἐγώ before γῆ καὶ σποδός underlines the creature's ontological status: 'I — and what am I? — dust and ashes.'
δέbut / andpostpositive mild adversative ('I, however, am but…')→ discourse linkage or contrastδέ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
εἰμιamPres Act Indic 1 Sg · εἰμίmain verb (existential: 'I am dust and ashes')→ gnomic present (characterizing ontological status)εἰμί: 'be'; ἐγώ εἰμι κύριος renders אֲנִי יהוה.
γῆdustNominativepredicate nominative (first of pair: 'dust and ashes')→ participant prominenceγῆ: 'earth, dust'; here metaphorical for human fragility; γῆ καὶ σποδός renders Hebrew עָפָר וָאֵפֶר ('dust and ashes'); the formula is the most radical expression of creaturely humility in the patriarchal narratives; cf. Gen 2:7; 3:19; Job 30:19; Sir 17:32.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σποδόςashesNominativepredicate nominative (second of pair)→ participant prominenceσποδός: 'ash, ashes'; the residue of burning — the most inert, worthless material; with γῆ it forms the merism of created mortality: 'I came from dust and will return to ashes'; Abraam paradoxically makes this his credential for intercession.
28

εἰ δ᾿ ἐλαττονωθεῖεν οἱ πεντήκοντα δίκαιοι πέντε, ἀπολεῖς ἕνεκεν τῶν πέντε πᾶσαν τὴν πόλιν; εἶπεν δέ· Οὐκ ἀπολῶ, ἐὰν εὕρω ἐκεῖ τεσσαράκοντα πέντε.

'But if the fifty righteous should lack five, will you destroy the whole city for the sake of five?' And he said, 'I will not destroy it, if I find forty-five there.'

Bargaining step (50→45)εἰ δέ
The first step down: 50 minus 5. Abraam's logic is careful — he does not say 'what if there are only 45?'; he says 'if the 50 should lack 5' — framing the deficit as a shortfall from the agreed number rather than a fresh proposal. The divine response is equally brisk: Οὐκ ἀπολῶ ('I will not destroy') — no qualification, no objection. The rhythm of the intercession (question → brief divine concession) will accelerate through vv.29–32.
Word-by-word analysis· 23 words
εἰifconditional conjunction (fourth-class / optative condition: 'if perchance')→ discourse linkage or contrastεἰ: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
δ᾿butpostpositive adversative (εἰ δέ: 'but if')→ clausal contributionδ᾿: meaning 'but'; it shapes the local clause or phrase relation in this passage.
ἐλαττονωθεῖενshould be fewer byAor Pass Opt 3 Pl · ἐλαττονόωmain verb of protasis (optative of remote possibility: 'if they should lack')→ constative aorist optative (remote / hypothetical condition)ἐλαττονόω: 'to make less, be fewer than'; the passive optative εἰ ἐλαττονωθεῖεν = 'if they should fall short'; renders Hebrew יַחְסְרוּן ('if they should be lacking'); Abraam steps down by framing it as a shortfall of the agreed number.
οἱtheNominativearticle with πεντήκοντα δίκαιοι→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
πεντήκονταfiftyNominativenumeral with δίκαιοι (the agreed starting number)→ measure or countπεντήκοντα: meaning 'fifty'; numeral expression contributing count or measure in context.
δίκαιοιrighteousNominativesubject of ἐλαττονωθεῖεν→ participant prominenceδίκαιοι: meaning 'righteous'; it serves as subject of ἐλαττονωθεῖεν.
πέντεfiveNominativedative of measure (lacking by five)→ measure or countπέντε: meaning 'five'; numeral expression contributing count or measure in context.
ἀπολεῖςwill you destroyFut Act Indic 2 Sg · ἀπόλλυμιmain verb (rhetorical question)→ deliberative futureἀπόλλυμι (fut. ἀπολῶ, 2 sg. ἀπολεῖς): 'destroy / cause to perish'; renders הֶאֱבַדְתָּ / הוֹרַשְׁתָּם; significantly the 2nd singular places Israel as the executant — but only after and because the LORD has destroyed and routed; Israel's action is wholly derivative of the divine act.
ἕνεκενfor the sake ofpreposition + genitive (causal)→ spatial or relational framingἕνεκεν: meaning 'for the sake of'; here it marks the relation signaled by preposition + genitive (causal).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πέντεfiveGenitivegenitive with ἕνεκεν ('for the sake of the five')→ measure or countπέντε: meaning 'five'; numeral expression contributing count or measure in context.
πᾶσανwholeAccusativeadjective (with τὴν πόλιν: 'the whole city')→ object specificationπᾶσαν: meaning 'whole'; it serves as adjective (with τὴν πόλιν: 'the whole city').
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
πόλινcityAccusativeaccusative object of ἀπολεῖς→ object specificationπόλιν: meaning 'city'; it serves as accusative object of ἀπολεῖς.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (κύριος's response)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandpostpositive continuative→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΟὐκI will notnegative particle→ discourse linkage or contrastΟὐκ: meaning 'I will not'; conjunction or particle linking this unit with the surrounding discourse.
ἀπολῶdestroyFut Act Indic 1 Sg · ἀπόλλυμιmain verb (divine promise not to destroy)→ futuristic future (unconditional promise)ἀπόλλυμι: Οὐκ ἀπολῶ = 'I will not destroy'; κύριος matches each step of Abraam's intercession with an unqualified promise; the structural pattern throughout vv.26–32.
ἐὰνifconditional conjunction (third-class: 'if I find')→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
εὕρωI findAor Act Subj 1 Sg · εὑρίσκωmain verb of conditional (judicial finding)→ constative aorist subjunctiveεὑρίσκω: 'find'; the idiom εὑρεῖν χάριν ἐν ὀφθαλμοῖς ('find favor in the eyes of') renders מָצָא חֵן בְּעֵינֵי; David's restoration rests on finding divine favor.
ἐκεῖthereadverb of place ('there / in Sodom')→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
τεσσαράκονταfortyAccusativenumeral (object of εὕρω: 'forty-five righteous')→ measure or countτεσσαράκοντα: meaning 'forty'; numeral expression contributing count or measure in context.
πέντεfiveAccusativenumeral (with τεσσαράκοντα: 'forty-five')→ measure or countπέντε: meaning 'five'; numeral expression contributing count or measure in context.
29

καὶ προσέθηκεν ἔτι λαλῆσαι πρὸς αὐτὸν καὶ εἶπεν· Ἐὰν δὲ εὑρεθεῖεν ἐκεῖ τεσσαράκοντα; εἶπεν δέ· Οὐκ ἀπολῶ ἕνεκεν τῶν τεσσαράκοντα.

And he continued yet to speak to him and said, 'But what if forty should be found there?' And he said, 'I will not destroy it for the sake of the forty.'

Bargaining step (45→40)καί (προσέθηκεν)
The narrator flags Abraam's persistence: προσέθηκεν ἔτι λαλῆσαι ('he continued yet to speak') — each step requires a fresh act of will. From v.29 onward Abraam uses εὑρεθεῖεν (passive optative: 'if they should be found') rather than ὦσιν ('if they are'), shifting to more tentative epistemic ground as the numbers decrease. κύριος's responses become slightly more terse.
Word-by-word analysis· 20 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσέθηκενcontinued / addedAor Act Indic 3 Sg · προστίθημιmain verb (narrative: 'he added / continued')→ ingressive aorist (onset of yet another step)προστίθημι: 'to add, continue'; προσέθηκεν ἔτι λαλῆσαι = 'he added yet to speak' = 'he continued speaking further'; a LXX Hebraism (וַיֹּסֶף עוֹד) marking the willful persistence of the intercessor.
ἔτιyetadverb of continuation ('yet, still, further')→ clausal contributionἔτι: 'yet, still'; with προσέθηκεν = 'he added yet more speech'; the adverb marks the ongoing boldness of the intercession — each step requires a new act of courage.
λαλῆσαιto speakAor Act Inf · λαλέωinfinitive complementary to προσέθηκεν→ constative aorist infinitiveλαλέω: 'speak'; 'one cannot speak to him' — Nabal is impervious to counsel.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
αὐτὸνhimAccusativeaccusative object of πρός (= κύριος)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (= κύριος).
καὶandnarrative conjunction (introducing the next question)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Abraam's question)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ἘὰνIfconditional conjunction→ discourse linkage or contrastἘὰν: meaning 'If'; conjunction or particle linking this unit with the surrounding discourse.
δὲbutpostpositive mild adversative→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
εὑρεθεῖενshould be foundAor Pass Opt 3 Pl · εὑρίσκωmain verb of conditional (passive optative: 'if they should be found')→ constative aorist optative (remote hypothetical)εὑρίσκω: passive optative εὑρεθεῖεν = 'if they should be found'; the shift from subjunctive to optative marks increasing tentativeness as the numbers decrease; the passive voices the finding as a matter of divine discovery rather than human assertion.
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
τεσσαράκονταfortyNominativesubject of εὑρεθεῖεν (implied: 'forty righteous')→ measure or countτεσσαράκοντα: meaning 'forty'; numeral expression contributing count or measure in context.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (κύριος's response)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandpostpositive continuative→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΟὐκI will notnegative particle→ discourse linkage or contrastΟὐκ: meaning 'I will not'; conjunction or particle linking this unit with the surrounding discourse.
ἀπολῶdestroyFut Act Indic 1 Sg · ἀπόλλυμιmain verb (divine promise)→ futuristic futureἀπόλλυμι (fut. ἀπολῶ): 'destroy utterly / cause to perish'; renders הִכְרִית / אָבַד; here YHWH himself, rather than the community, executes the karet — the strongest possible sanction against blood-eating.
ἕνεκενfor the sake ofpreposition + genitive (causal)→ spatial or relational framingἕνεκεν: meaning 'for the sake of'; here it marks the relation signaled by preposition + genitive (causal).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
τεσσαράκονταfortyGenitivegenitive with ἕνεκεν→ measure or countτεσσαράκοντα: meaning 'forty'; numeral expression contributing count or measure in context.
30

καὶ εἶπεν· Μή τι κύριε θυμωθήσῃ, λαλήσω· ἐὰν δὲ εὑρεθεῖεν ἐκεῖ τριάκοντα; εἶπεν δέ· Οὐκ ἀπολῶ, ἐὰν εὕρω ἐκεῖ τριάκοντα.

And he said, 'Let not the LORD be angry if I speak: but what if thirty should be found there?' And he said, 'I will not destroy it, if I find thirty there.'

Bargaining step (40→30; with apology formula)καί
The apology formula μή τι κύριε θυμωθήσῃ, λαλήσω ('let not the LORD be angry if I speak') first appears here at 30 and will reappear at v.32 (the final step). Its placement at 30 and 10 — not at every step — suggests escalating apprehension as the number drops below what feels reasonable. The formula is an intercessory convention preserving the right to speak while acknowledging the danger of pressing the divine; cf. the similar apology in Num 11:2 and Ps 77 LXX.
Word-by-word analysis· 20 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (Abraam's speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΜήLet notnegative particle (μή + subjunctive = prohibition: 'let not the LORD be angry')→ discourse linkage or contrastΜή: meaning 'Let not'; conjunction or particle linking this unit with the surrounding discourse.
τιpleaseindefinite enclitic (softening the prohibition: 'do not at all be angry')→ participant referenceτι: enclitic indefinite; Μή τι = 'not at all, please not'; it softens the prohibition, rendering the plea gentle: 'please do not be angry.'
κύριεLordVocativevocative of address→ direct addressκύριε: meaning 'Lord'; it serves as vocative of address.
θυμωθήσῃbe angryFut Pass Indic 2 Sg · θυμόωmain verb (prohibition: 'do not be angry')→ futuristic future with prohibitive force (μή + future = prohibition)θυμόω: 'to anger, enrage'; passive/deponent = 'to become angry'; the prohibition μὴ θυμωθήσῃ is the intercessor's acknowledgment that pressing the divine requires permission; cf. similar apology formulas in Moses's intercessions (Num 11:2; Exod 32:11).
λαλήσωI will speakFut Act Indic 1 Sg · λαλέωmain verb (consequential: 'and I will speak / let me speak')→ futuristic future (resolve to continue)λαλέω: 'to speak'; the apology + λαλήσω = 'having asked for permission, I will proceed'; the same formula at v.32.
ἐὰνifconditional conjunction→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
δὲbutpostpositive adversative→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
εὑρεθεῖενshould be foundAor Pass Opt 3 Pl · εὑρίσκωmain verb of conditional (passive optative)→ constative aorist optativeεὑρίσκω: meaning 'should be found'; it carries the action, process, or state of the clause; here it functions as main verb of conditional (passive optative).
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
τριάκονταthirtyNominativesubject of εὑρεθεῖεν→ measure or countτριάκοντα: meaning 'thirty'; numeral expression contributing count or measure in context.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (κύριος's response)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandpostpositive continuative→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
Οὐκnotnegative particle→ discourse linkage or contrastΟὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἀπολῶI will destroyFut Act Indic 1 Sg · ἀπόλλυμιmain verb (Οὐκ ἀπολῶ: 'I will not destroy')→ futuristic futureἀπόλλυμι (fut. ἀπολῶ): 'destroy utterly / cause to perish'; renders הִכְרִית / אָבַד; here YHWH himself, rather than the community, executes the karet — the strongest possible sanction against blood-eating.
ἐὰνifconditional conjunction→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
εὕρωI findAor Act Subj 1 Sg · εὑρίσκωmain verb of conditional (κύριος's own condition: 'if I find thirty there')→ constative aorist subjunctiveεὑρίσκω: 'find'; the idiom εὑρεῖν χάριν ἐν ὀφθαλμοῖς ('find favor in the eyes of') renders מָצָא חֵן בְּעֵינֵי; David's restoration rests on finding divine favor.
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
τριάκονταthirtyAccusativeaccusative object of εὕρω→ measure or countτριάκοντα: meaning 'thirty'; numeral expression contributing count or measure in context.
31

εἶπεν δέ· Ἐπειδὴ ἔχω λαλεῖν πρὸς τὸν κύριον· ἐὰν δὲ εὑρεθεῖεν ἐκεῖ εἴκοσι; εἶπεν δέ· Οὐκ ἀπολῶ ἕνεκεν τῶν εἴκοσι.

And he said, 'Since I have undertaken to speak to the LORD: but what if twenty should be found there?' And he said, 'I will not destroy it for the sake of the twenty.'

Bargaining step (30→20)εἶπεν δέ
The formula shifts: instead of the apology (μή τι κύριε θυμωθήσῃ), Abraam uses Ἐπειδὴ ἔχω λαλεῖν ('since I have taken it upon myself to speak') — a slightly different self-justification that acknowledges the burden he has assumed in pressing the intercession. The number 20 is approaching the threshold where the argument becomes theologically acute (Sodom had visitors, relatives, and inhabitants who might — just — number 20 righteous).
Word-by-word analysis· 20 words
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandpostpositive continuative→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
Ἐπειδὴsincecausal conjunction ('since, seeing that')→ discourse linkage or contrastἐπειδή: 'since, inasmuch as'; introduces a causal justification for continued speech: 'since I have taken it upon myself to speak to the LORD' — a different formula from the apology at v.30.
ἔχωI havePres Act Indic 1 Sg · ἔχωmain verb of causal clause (ἔχω + infinitive = 'I am in a position to / I have undertaken')→ gnomic present (ongoing state of having undertaken)ἔχω: 'to have, be able'; ἔχω λαλεῖν = 'I have [the situation of] speaking / I have undertaken to speak'; idiom expressing committed action in progress.
λαλεῖνto speakPres Act Inf · λαλέωcomplementary infinitive with ἔχω→ durative infinitiveλαλέω: 'speak'; the articular infinitive ἐν τῷ λαλεῖν αὐτὸν αὐτῷ ('while he [God] was speaking with him') locates the source of the radiance — Moses' face shines because of his sustained conversation with God; the glory is communicated in the speaking.
πρὸςtopreposition + accusative→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative.
τὸνtheAccusativearticle with κύριον→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
κύριονLORDAccusativeaccusative object of πρός (addressee)→ object specificationκύριον: meaning 'LORD'; it serves as accusative object of πρός (addressee).
ἐὰνifconditional conjunction→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
δὲbutpostpositive adversative→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
εὑρεθεῖενshould be foundAor Pass Opt 3 Pl · εὑρίσκωmain verb of conditional (passive optative)→ constative aorist optativeεὑρίσκω: meaning 'should be found'; it carries the action, process, or state of the clause; here it functions as main verb of conditional (passive optative).
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
εἴκοσιtwentyNominativesubject of εὑρεθεῖεν (implied: 'twenty righteous')→ measure or countεἴκοσι: 'twenty'; as the number approaches the minimum (10), the moral weight of each concession intensifies — would even 20 righteous people suffice to spare the city?
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (κύριος's response)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandpostpositive continuative→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
Οὐκnotnegative particle→ discourse linkage or contrastΟὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἀπολῶI will destroyFut Act Indic 1 Sg · ἀπόλλυμιmain verb (Οὐκ ἀπολῶ: 'I will not destroy')→ futuristic futureἀπόλλυμι (fut. ἀπολῶ): 'destroy utterly / cause to perish'; renders הִכְרִית / אָבַד; here YHWH himself, rather than the community, executes the karet — the strongest possible sanction against blood-eating.
ἕνεκενfor the sake ofpreposition + genitive (causal)→ spatial or relational framingἕνεκεν: meaning 'for the sake of'; here it marks the relation signaled by preposition + genitive (causal).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
εἴκοσιtwentyGenitivegenitive with ἕνεκεν→ measure or countεἴκοσι: meaning 'twenty'; numeral expression contributing count or measure in context.
32

εἶπεν δέ· Μή τι κύριε θυμωθήσῃ, λαλήσω ἔτι ἅπαξ· ἐὰν δὲ εὑρεθεῖεν ἐκεῖ δέκα; εἶπεν δέ· Οὐκ ἀπολῶ ἕνεκεν τῶν δέκα.

And he said, 'Let not the LORD be angry, and I will speak yet once more: but what if ten should be found there?' And he said, 'I will not destroy it for the sake of the ten.'

Final bargaining step (20→10; climax of the intercession)εἶπεν δέ
The climax: 10. The apology formula returns (μή τι κύριε θυμωθήσῃ) with the addition ἔτι ἅπαξ ('yet once more') — Abraam signals this is his last request, perhaps knowing he cannot go lower without the argument collapsing (Lot and his immediate family might barely number 10). Ten becomes the theological minimum: the smallest conceivable community of the righteous whose presence would secure a city. κύριος grants the 10 as readily as the 50, making the principle unambiguous — even 10 righteous would have been enough. The narrative's unspoken conclusion is that not even 10 were found.
Word-by-word analysis· 21 words
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandpostpositive continuative→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜήLet notnegative particle (prohibition with subjunctive/future)→ discourse linkage or contrastΜή: meaning 'Let not'; conjunction or particle linking this unit with the surrounding discourse.
τιpleaseenclitic softening the prohibition→ participant referenceτι: meaning 'please'; pronoun marking person, possession, or reference within the clause; here it functions as enclitic softening the prohibition.
κύριεLordVocativevocative of address→ direct addressκύριε: meaning 'Lord'; it serves as vocative of address.
θυμωθήσῃbe angryFut Pass Indic 2 Sg · θυμόωmain verb (prohibition: μή + future = 'do not be angry')→ futuristic future with prohibitive forceθυμόω: 'to anger'; the repeat of the apology formula from v.30 signals the symmetry of the intercession — v.30 was the midpoint (30 righteous), v.32 is the end (10 righteous); the bracket of apology frames the most daring portion of the descent.
λαλήσωI will speakFut Act Indic 1 Sg · λαλέωmain verb (self-permission to continue)→ futuristic future (resolve to continue)λαλέω: here 'plead / speak on behalf of'; λαλήσω περὶ σοῦ is the heart of the intercession-plan.
ἔτιyetadverb of continuation ('yet, still')→ clausal contributionἔτι: meaning 'yet'; it shapes the local clause or phrase relation in this passage.
ἅπαξonce moreadverb of frequency ('once, one time')→ clausal contributionἅπαξ: 'once'; ἔτι ἅπαξ = 'yet once more'; Abraam signals that this is his last petition; the finality is implicit — he knows that 10 is the floor, below which the logic cannot hold.
ἐὰνifconditional conjunction→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
δὲbutpostpositive adversative→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
εὑρεθεῖενshould be foundAor Pass Opt 3 Pl · εὑρίσκωmain verb of conditional (passive optative)→ constative aorist optativeεὑρίσκω: meaning 'should be found'; it carries the action, process, or state of the clause; here it functions as main verb of conditional (passive optative).
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
δέκαtenNominativesubject of εὑρεθεῖεν (implied: 'ten righteous')→ measure or countδέκα: 'ten'; the final number of the descent: 50, 45, 40, 30, 20, 10; ten becomes the irreducible theological minimum — the smallest number of righteous capable of constituting an interceding community; in later rabbinic tradition ten (the minyan) is the minimum for communal prayer; the echo may not be coincidental.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (κύριος's final concession)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δέandpostpositive continuative→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
Οὐκnotnegative particle→ discourse linkage or contrastΟὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἀπολῶI will destroyFut Act Indic 1 Sg · ἀπόλλυμιmain verb (Οὐκ ἀπολῶ: final divine concession)→ futuristic futureἀπόλλυμι: Οὐκ ἀπολῶ ἕνεκεν τῶν δέκα — the final concession; κύριος grants the 10 as unreservedly as the 50; the symmetry of the divine responses throughout the intercession establishes a theological principle: divine justice is sensitive to the righteous remnant, however small. The narrative's implicit conclusion — that fewer than 10 were found — makes the principle the more poignant.
ἕνεκενfor the sake ofpreposition + genitive (causal)→ spatial or relational framingἕνεκεν: meaning 'for the sake of'; here it marks the relation signaled by preposition + genitive (causal).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
δέκαtenGenitivegenitive with ἕνεκεν ('for the sake of the ten')→ measure or countδέκα: meaning 'ten'; numeral expression contributing count or measure in context.
33

καὶ ἀπῆλθεν κύριος, ὡς ἐπαύσατο λαλῶν τῷ Αβρααμ· καὶ Αβρααμ ἀπέστρεψεν εἰς τὸν τόπον αὐτοῦ.

And the LORD departed when he had finished speaking with Abraam; and Abraam returned to his place.

Narrative closure (departure and return)καί
The chapter closes with a mirror-image of its opening: v.1 had the LORD appearing at Mamre; v.33 has κύριος departing and Abraam returning to his place. The verse is notably spare — no emotion, no commentary, no verdict on the intercession's ultimate effectiveness. κύριος ἀπῆλθεν 'when he had finished speaking with Abraam' — the initiative of departure belongs to κύριος; Abraam did not dismiss him. The brevity of the ending throws the weight onto what follows in chapter 19, where the reader discovers whether the principle just established holds.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπῆλθενdepartedAor Act Indic 3 Sg · ἀπέρχομαιmain verb (κύριος's departure)→ constative aorist (single act of departing)ἀπέρχομαι: 'to go away, depart'; the verb is the simple narrative close of the divine visit; contrasts with the sudden ἰδοὺ εἱστήκεισαν ('behold, they were standing') of v.2 — the visit ends as simply as it began, without ceremony.
κύριοςthe LORDNominativesubject (divine departing actor)→ participant prominenceκύριος: the final use of the divine name in the chapter, closing the inclusio with v.1 (ὁ θεός); the whole chapter moves from divine appearing (Ὤφθη ὁ θεός, v.1) to divine departing (ἀπῆλθεν κύριος, v.33).
ὡςwhentemporal conjunction ('when, as soon as')→ discourse linkage or contrastὡς: temporal 'when'; ὡς ἐπαύσατο = 'when he had ceased' — the departure is coordinated with the completion of speech; κύριος stays precisely as long as speech requires and no longer.
ἐπαύσατοhe had finishedAor Mid Indic 3 Sg · παύωmain verb of temporal clause→ constative aorist (completed act of ceasing speech)παύω: 'to cease, stop'; middle = 'to stop oneself, to be done with'; ὡς ἐπαύσατο λαλῶν = 'when he had finished speaking with Abraam'; the cessation of speech is the signal for departure — the divine word has been fully delivered.
λαλῶνspeakingPres Act Part Nom Sg M · λαλέωnominative participle (complementary to ἐπαύσατο: 'ceased speaking')→ durative present (the ongoing speech that has now ended)λαλέω: meaning 'speaking'; it contributes descriptive or attendant verbal force; here it functions as nominative participle (complementary to ἐπαύσατο: 'ceased speaking').
τῷwithDativearticle with Αβρααμ (dative of association)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbraamproper name (dative of association: 'with Abraam')→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (dative of association: 'with Abraam').
καὶandnarrative conjunction (parallel action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβρααμAbraamproper name (subject of second clause, indeclinable)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as proper name (subject of second clause, indeclinable).
ἀπέστρεψενreturnedAor Act Indic 3 Sg · ἀποστρέφωmain verb (Abraam's return to his place)→ constative aorist (single completed return)ἀποστρέφω: 'to turn back, return'; Abraam's return to his place mirrors the ἀποστραφέντες of the departing men in v.22; the chapter's spatial arc — God appears at Mamre, Abraam stands before the LORD, God departs, Abraam returns — closes with a return to normalcy that contrasts with the chapter's extraordinary content.
εἰςtopreposition + accusative (direction: 'to his place')→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction: 'to his place').
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeaccusative of direction (τὸν τόπον αὐτοῦ: 'his place / home')→ object specificationτόπος: 'place'; εἰς τὸν τόπον αὐτοῦ = 'to his own place'; Abraam returns to where he started — the oak of Mamre at Hebron — bearing the weight of a covenant conversation that has just established the principle of intercession for the righteous remnant. The unresolved question hangs over the chapter's ending: will the principle hold when applied to Sodom?
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.