Genesis 18:16–33, King James Version
Italic words were supplied in the English translation for clarity.
Genesis 18:16–33
Abraham Pleads for Righteous Judgment
Because Abraham is chosen to become a blessing and to teach righteousness and justice, the LORD lets him hear the case against Sodom. Abraham then appeals to the Judge of all the earth not to sweep righteous people away with the wicked, and the LORD repeatedly agrees to spare the whole place for a righteous minority. The dialogue teaches attentive judgment, courageous intercession, and confidence in divine justice without telling readers why Abraham stops at ten or naming Sodom's exact sins here.
Why this sits here
The promised family is not selected for private privilege alone. Immediately after reaffirming Isaac's birth, the narrative explains that Abraham is to become a blessing by teaching his household the LORD's way of righteousness and justice. The Sodom disclosure then becomes a formative encounter: Abraham must learn how divine judgment regards both the victims' outcry and the danger of sweeping righteous people away with the wicked.
The passage connects Abraham's promised worldwide blessing with the responsibility to practice righteousness and justice. It then stages justice as an investigated case and as a dialogue in which Abraham asks whether the presence of righteous people can preserve the city.
How the passage moves
The men rise, look toward Sodom, and leave with Abraham accompanying them (18:16).
The LORD deliberates about disclosing the plan because Abraham will become a great nation, bless the nations, and teach his household righteousness and justice (18:17–19).
The LORD names Sodom and Gomorrah's great outcry and grave sin and resolves to go down, see, and know whether the accusation is confirmed (18:20–21).
The men go toward Sodom while Abraham remains before the LORD, draws near, and asks whether righteous and wicked will be swept away together (18:22–23).
Abraham first asks whether fifty righteous people can preserve the whole place and appeals to the justice of the Judge of all the earth; the LORD agrees (18:24–26).
Calling himself dust and ashes, Abraham continues through forty-five, forty, thirty, twenty, and ten; the LORD agrees each time, then ends the conversation and Abraham returns home (18:27–33).
What the author is communicating
Why this reading fits
Evidence 1
Abraham's accompanying the visitors is the final act of hospitality and the narrative bridge toward Sodom. The Hebrew says he went with them 'to send them off,' not that he joined their journey all the way to the city.
Evidence 2
The LORD's question about hiding the coming action is a narrated deliberation. The reasons that follow tie disclosure to Abraham's future influence among nations and his responsibility to teach the LORD's way; the text does not explicitly say that God needed Abraham's permission.
Evidence 3
In verse 19 yada, 'know,' can carry relational recognition, choice, or intimate acknowledgement. 'I have known him' therefore most likely describes Abraham's chosen relationship and vocation, though translations differ between know, choose, and single out.
Evidence 4
The two purpose clauses in verse 19 connect divine choice, Abraham's instruction, the household's practice of righteousness and justice, and the fulfillment of promise. Interpreters debate how strongly the final clause makes promise fulfillment conditional; the verse at least refuses to separate election from an embodied way of justice.
Evidence 5
The outcry is not simply loud city noise. In biblical legal and social contexts the term often concerns the cry produced by violence or injustice. The passage does not identify the people crying or yet list every offense, so the reader should wait for the narrative's evidence.
Evidence 6
'I will go down, and see ... and if not, I will know' uses humanlike investigative language. Within the story it portrays judgment as responsive to outcry and tested by direct inquiry rather than rumor or caprice. It should neither be flattened into a claim that God learned like an uninformed human nor rewritten as if the investigative wording were absent.
Evidence 7
The Masoretic Text says Abraham remained standing before the LORD. Rabbinic tiqqune soferim tradition reports an earlier wording in which the LORD stood before Abraham, often read as God waiting for intercession. The Septuagint and other early versions support the received wording, so the alternate wording is a reception and scribal tradition, not a surviving manuscript variant that can be declared original.
Evidence 8
Abraham asks first whether righteous people will be swept away with the wicked and then whether the whole place will be spared for their sake. His proposal seeks both non-indiscriminate judgment and mercy extending beyond the righteous minority; it is not merely a request to remove Lot by name.
Evidence 9
The verb nasa in verses 24 and 26 can mean lift, bear, forgive, or spare. Here the LORD's response—'I will spare all the place'—makes preservation of the city the controlling sense, with mercy or forgiveness as a possible nuance rather than a separate guaranteed doctrine.
Evidence 10
'Shall not the Judge of all the earth do right?' appeals to God's own office and character. The dialogue does not place Abraham above God as final judge; it portrays Abraham reasoning from the justice he has been called to learn and transmit.
Evidence 11
Abraham's 'dust and ashes' acknowledges creaturely frailty and mortality while he continues speaking boldly. Humility and moral seriousness work together; the phrase is not self-hatred and does not make questioning injustice irreverent.
Evidence 12
Six proposals lower the possible number from fifty to forty-five, forty, thirty, twenty, and ten. Each divine response agrees to spare the place. The text never explains why Abraham stops at ten, so later appeals to family size, city arithmetic, or later Jewish quorum practice remain speculation or reception history.
Evidence 13
Verse 33 says the LORD departed when he had finished speaking with Abraham. The wording gives God the closing action even after Abraham's repeated proposals; the conversation is neither coercive bargaining nor a commercial transaction.
A phrase that matters
Spare
נָשָׂא · nasa
The plea widens from protecting the righteous to sparing the city for their sake.
Far be it
חָלִילָה · chalilah
Abraham treats indiscriminate killing as incompatible with the Judge's justice.
Dust and ashes
עָפָר וָאֵפֶר · afar va'efer
Abraham speaks humbly without abandoning the plea.
A needed correction
Reading Genesis 18:16–33 as a complete section rules out these interpretations:
The passage does not say that Abraham's election is private favoritism detached from teaching righteousness and justice.
Sodom's outcry does not identify one complete list of the cities' sins in Genesis 18:16–33, so this unit does not settle every later debate about Sodom by itself.
The LORD's going down to see does not authorize careless judgment from rumor, nor does it give readers enough information to define precisely how divine knowledge relates to the narrative's humanlike investigative language.
Abraham's intercession does not place him above God, force God into a bargain, or guarantee that every petition changes an announced outcome.
The term 'righteous' does not mean sinless and does not by itself settle later debates about justification or imputed righteousness.
The passage does not say why Abraham stops at ten, that ten came from Lot's household size, or that a later Jewish prayer quorum explains the number.
The dialogue does not authorize collective punishment, vigilantism, war, forced displacement, terrorism, or treating contemporary populations as Sodom.
What remains true
God's way joins righteousness, justice, careful attention to reported harm, mercy, and a refusal to erase the righteous with the wicked. People shaped by that way may intercede courageously for others, but they must not invent evidence, claim control over God, or turn one ancient judgment scene into authority for modern violence.
How this should shape us
How should this shape us?
When an outcry of harm reaches you, investigate carefully, listen to affected people, and refuse both denial and collective blame.
How should this shape us?
Intercede for people and communities with moral courage, naming the justice at stake while remaining humble about facts and outcomes you do not control.
How should this shape us?
Teach faith as a practiced way of righteousness and justice rather than as inherited privilege, slogans, or exemption from accountability.
How should this shape us?
Do not attach the label 'Sodom' to a modern group in order to justify hatred, dehumanization, displacement, or violence.
Teach it back
Explain why the LORD discloses the Sodom case to Abraham in Genesis 18:16–33. Include Abraham's blessing-and-justice vocation, the meaning of the outcry and investigation, the difference between protecting the righteous and sparing the whole place, the six proposals, and two conclusions the text does not permit.
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Go deeper
The explanation above is meant to stand on its own. Open these notes only if you want language, history, disagreements, or source locations.
Read it sentence by sentenceEach line inside the larger movement
Evidence 1
Abraham's accompanying the visitors is the final act of hospitality and the narrative bridge toward Sodom. The Hebrew says he went with them 'to send them off,' not that he joined their journey all the way to the city.
Evidence 2
The LORD's question about hiding the coming action is a narrated deliberation. The reasons that follow tie disclosure to Abraham's future influence among nations and his responsibility to teach the LORD's way; the text does not explicitly say that God needed Abraham's permission.
Evidence 3
In verse 19 yada, 'know,' can carry relational recognition, choice, or intimate acknowledgement. 'I have known him' therefore most likely describes Abraham's chosen relationship and vocation, though translations differ between know, choose, and single out.
Evidence 4
The two purpose clauses in verse 19 connect divine choice, Abraham's instruction, the household's practice of righteousness and justice, and the fulfillment of promise. Interpreters debate how strongly the final clause makes promise fulfillment conditional; the verse at least refuses to separate election from an embodied way of justice.
Evidence 5
The outcry is not simply loud city noise. In biblical legal and social contexts the term often concerns the cry produced by violence or injustice. The passage does not identify the people crying or yet list every offense, so the reader should wait for the narrative's evidence.
Evidence 6
'I will go down, and see ... and if not, I will know' uses humanlike investigative language. Within the story it portrays judgment as responsive to outcry and tested by direct inquiry rather than rumor or caprice. It should neither be flattened into a claim that God learned like an uninformed human nor rewritten as if the investigative wording were absent.
Evidence 7
The Masoretic Text says Abraham remained standing before the LORD. Rabbinic tiqqune soferim tradition reports an earlier wording in which the LORD stood before Abraham, often read as God waiting for intercession. The Septuagint and other early versions support the received wording, so the alternate wording is a reception and scribal tradition, not a surviving manuscript variant that can be declared original.
Evidence 8
Abraham asks first whether righteous people will be swept away with the wicked and then whether the whole place will be spared for their sake. His proposal seeks both non-indiscriminate judgment and mercy extending beyond the righteous minority; it is not merely a request to remove Lot by name.
Evidence 9
The verb nasa in verses 24 and 26 can mean lift, bear, forgive, or spare. Here the LORD's response—'I will spare all the place'—makes preservation of the city the controlling sense, with mercy or forgiveness as a possible nuance rather than a separate guaranteed doctrine.
Evidence 10
'Shall not the Judge of all the earth do right?' appeals to God's own office and character. The dialogue does not place Abraham above God as final judge; it portrays Abraham reasoning from the justice he has been called to learn and transmit.
Evidence 11
Abraham's 'dust and ashes' acknowledges creaturely frailty and mortality while he continues speaking boldly. Humility and moral seriousness work together; the phrase is not self-hatred and does not make questioning injustice irreverent.
Evidence 12
Six proposals lower the possible number from fifty to forty-five, forty, thirty, twenty, and ten. Each divine response agrees to spare the place. The text never explains why Abraham stops at ten, so later appeals to family size, city arithmetic, or later Jewish quorum practice remain speculation or reception history.
Evidence 13
Verse 33 says the LORD departed when he had finished speaking with Abraham. The wording gives God the closing action even after Abraham's repeated proposals; the conversation is neither coercive bargaining nor a commercial transaction.
Original-language wording and grammarTechnical detail appears only where it helps
Known / chosen
Known him relationally, recognized him, or chosen him for a special relationship.
How certain? probableRighteousness and justice
Right conduct and just judgment within relationships and community life.
How certain? very strongOutcry
A cry for help or accusation arising from severe wrong.
How certain? strongSweep away
Remove or carry away together in destruction.
How certain? very strongSpare
Lift, bear, forgive, or spare; here, preserve the place from destruction.
How certain? probableFar be it
An emphatic rejection: profane, unthinkable, or far be it.
How certain? strongDust and ashes
An image of human frailty, mortality, and lowliness.
How certain? very strongWhat the first readers would have understoodRelevant history and culture
What the first readers would have understood
Ancient Near Eastern texts preserve varied forms of human and divine intercession, but parallels do not erase this narrative's distinctive appeal to one Judge's righteousness and justice. Comparative material is context, not a shortcut to meaning.
How certain? strongWhat the first readers would have understood
Modern source and compositional studies dispute the literary history of Genesis 18–19 and the role of verse 19 within it. The received sequence's movement from promise to vocation to justice remains directly observable even when a reader accepts a compositional model.
How certain? probableWhy translations sometimes differMaterial translation choices
Why translations sometimes differ
KJV 'I know him' can be read as relational knowledge or choosing; modern versions variously use know, chosen, or singled out.
How certain? probableWhy translations sometimes differ
KJV 'do altogether according to the cry' is syntactically difficult. The main contrast is whether the cities' conduct fully corresponds to the outcry; translations differ on how to express the clause.
How certain? probableWhy translations sometimes differ
KJV 'consume' in verses 28 and 31 means destroy, not eat or use up resources.
How certain? very strongWhy translations sometimes differ
KJV 'spare' in verse 24 appropriately captures preservation of the place, while the Hebrew verb's broader range can include bearing or forgiving.
How certain? probableWhy translations sometimes differ
KJV 'That be far from thee' represents an emphatic Hebrew rejection of an action as unthinkable or profaning.
How certain? strongEarlier Scripture and inherited backgroundSupported quotations, allusions, and inherited ideas
Earlier Scripture and inherited background
Later Jewish interpretation often understood the LORD's disclosure and the verse 22 standing tradition as invitations to intercession, while some interpreters rejected the alleged emendation. This history illuminates the scene's moral pressure without proving an unattested original wording.
How certain? strongEarlier Scripture and inherited background
Later Jewish explanations for stopping at ten include comparisons with Noah's family and, much later, communal quorum practice. Genesis 18 itself supplies no explanation, so those readings should remain labeled as reception or speculation.
How certain? very strongHow this connects with the rest of ScriptureThe passage's own meaning remains primary
How this connects with the rest of Scripture
Genesis 20:7 later calls Abraham a prophet and expects him to pray for Abimelech. Moses, Samuel, Amos, and Jeremiah also appear in intercession traditions, but each scene has its own limits and must not be collapsed into a formula that prayer always reverses announced judgment.
How certain? strongHow this connects with the rest of Scripture
The prophetic pair 'righteousness and justice' repeatedly describes covenantally faithful public life. Those later uses develop Genesis 18:19's vocation without making Abraham's household a modern state or political party.
How certain? strongHow this connects with the rest of Scripture
Genesis 19:29 says God remembered Abraham when Lot was sent out of the overthrow. That canonical outcome connects Abraham's plea and Lot's rescue, but Genesis 18 never has Abraham name Lot or explicitly request only his extraction.
How certain? very strongTextual variantsManuscript differences only when they affect meaning
Textual variants
The Masoretic Text and the Septuagint say Abraham remained before the LORD. A tiqqune soferim tradition claims the original wording placed the LORD before Abraham and was changed to protect divine dignity. Because the proposed form lacks direct manuscript support and ancient interpreters disputed it, it must remain a reception-history and text-critical proposal.
How certain? probableWhere careful interpreters disagreeThe strongest options and their difficulties
Best judgment:
How certain? probableBest judgment:
How certain? probableBest judgment:
How certain? probableBest judgment:
How certain? probableBest judgment:
How certain? strongTheology that emerges from this passageConclusions drawn after reading the complete section
Theological contribution
Divine judgment is portrayed as attentive to the outcry of wronged people, tested by investigation, and answerable to righteousness and justice rather than caprice.
How certain? very strongTheological contribution
Election serves a vocation: Abraham's family is to learn and practice the LORD's way so blessing reaches beyond itself.
How certain? very strongTheological contribution
Humble creatures may appeal boldly to God's own justice on behalf of others, while recognizing that the final judgment remains God's.
How certain? very strongCommon ways this passage gets misusedFair explanation, context check, and stronger reading
Genesis 18:19 does not make election a license for privilege without righteousness and justice.
Genesis 18:20–21 does not authorize judgment based only on rumor or let readers name the outcry's victims and offenses more precisely than the passage does.
Genesis 18:22 does not preserve direct manuscript evidence that the LORD originally stood before Abraham; that alternate wording belongs to a disputed scribal tradition.
Genesis 18:23–32 does not teach that persistent prayer mechanically forces God to grant the requested outcome.
Genesis 18:25 does not authorize a human ruler, movement, or reader to claim the role of Judge of all the earth.
Genesis 18:32 does not explain the number ten through Lot's family, a minyan, or a universal threshold for preserving every city.
Genesis 18:16–33 does not authorize calling modern enemies Sodomites in order to excuse collective punishment or violence.
Research trail and exact locationsThe source record behind this section
Supports: Displayed wording, unit movement, vocation, outcry, investigation, intercession, numbers, and canonical links.
Genesis 18:16–33 in the pinned eng-kjv2006 source; compared with Genesis 13:10–13; 14:1–24; 19:1–29; 20:7; Exodus 32:7–14; Jeremiah 15:1
Supports: Yada, purpose clauses, righteousness and justice, outcry, cohortative investigation sequence, standing, sweep away, spare, far-be-it, Judge, dust and ashes, conditional proposals, and closure.
Open Scriptures Hebrew Bible, wlc/Gen.xml, Genesis 18:16–33
Supports: Know/choose, syntax, outcry, investigation wording, spare, rhetorical force, and translation alternatives.
NET Bible, Genesis 18:16–33 and translator notes, especially verses 17, 19, 20–25, 27, and 32
Supports: Final-form placement, Sodom movement, Abraham's prophetic role, and canonical storyline.
Genesis commentary, Abraham narrative discussion of Genesis 18–20
Supports: Critical setting, compositional questions, promise, Sodom, and Abraham-cycle context.
Genesis 16 and 22: Abraham and Isaac study guide and course material on the Abraham cycle
Supports: Literary placement and commentary navigation only.
Genesis, official Cambridge contents and introduction; commentary locator for Genesis 18:16–33
Supports: Visitor departure, identity ambiguity, Abraham's narrative role, and transition to Sodom.
Old Testament Essays 36.3, pp. 709–735, narrative analysis of Genesis 18–19
Supports: Translation and syntax, literary form, yada, outcry, investigation, verse 22 tradition, six dialogue rounds, justice, intercession, and the unexplained stopping point at ten.
Characterization in the Triangle of Intercession, especially pp. 69–78, 127–166, 203–212, and conclusion
Supports: Traditional Jewish and Christian readings of disclosure, repentance, intercession, verse 22, justice and mercy, and why Abraham stops.
Tyndale Bulletin 58.2, pp. 196–202
Supports: Modern peer-reviewed framing of divine justice and mercy; no unseen page-specific conclusion treated as verified.
Catholic Biblical Quarterly 66.1, pp. 25–43; official St Andrews metadata and abstract-level record
Supports: Modern specialist framing of Abraham's negotiations as prologue to the Sodom narrative; no unseen page-specific claim treated as verified.
For the Sake of Righteousness, in Sodom's Sin, pp. 3–15; official Groningen metadata and abstract-level record
Supports: The debated identity and force of the outcry and its relation to knowledge and judgment; use limited to accessible metadata.
Outcry, Knowledge, and Judgment in Genesis 18–19, pp. 71–100; official SBL/JSTOR chapter metadata and description
Supports: The relation of Genesis 18:19 to righteousness, justice, promise, and the Sodom narrative; use limited to accessible metadata.
Keeping the Way of Yhwh: Righteousness and Justice in Genesis 18–19, pp. 113–126; official SBL/JSTOR chapter metadata and description
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Displayed wording, unit movement, vocation, outcry, investigation, intercession, numbers, and canonical links.
Exact location: Genesis 18:16–33 in the pinned eng-kjv2006 source; compared with Genesis 13:10–13; 14:1–24; 19:1–29; 20:7; Exodus 32:7–14; Jeremiah 15:1
Open source ↗hebrew text morphology and lemma data
Open Scriptures Hebrew Bible — Genesis
Open Scriptures Hebrew Bible Project
Open Scriptures, Version 2.2 released 2021; repository inspected 2026
Supports: Yada, purpose clauses, righteousness and justice, outcry, cohortative investigation sequence, standing, sweep away, spare, far-be-it, Judge, dust and ashes, conditional proposals, and closure.
Exact location: Open Scriptures Hebrew Bible, wlc/Gen.xml, Genesis 18:16–33
Open source ↗Translation and textual notes
NET Bible — Genesis with translators' notes
Biblical Studies Press
Biblical Studies Press, Digital edition accessed 2026
Supports: Know/choose, syntax, outcry, investigation wording, spare, rhetorical force, and translation alternatives.
Exact location: NET Bible, Genesis 18:16–33 and translator notes, especially verses 17, 19, 20–25, 27, and 32
Open NET Genesis 18 ↗modern open whole book commentary
Genesis
T. Desmond Alexander
The Gospel Coalition Bible Commentary, 2023
Supports: Final-form placement, Sodom movement, Abraham's prophetic role, and canonical storyline.
Exact location: Genesis commentary, Abraham narrative discussion of Genesis 18–20
Open source ↗modern critical open study guide
Genesis 16 and 22: Abraham and Isaac — Study Guide
Joel S. Baden and Yale Bible Study
Yale Divinity School, 2021 course; page inspected 2026
Supports: Critical setting, compositional questions, promise, Sodom, and Abraham-cycle context.
Exact location: Genesis 16 and 22: Abraham and Isaac study guide and course material on the Abraham cycle
Open source ↗modern scholarly commentary publisher material
Genesis
Bill T. Arnold
Cambridge University Press, 2009
Supports: Literary placement and commentary navigation only.
Exact location: Genesis, official Cambridge contents and introduction; commentary locator for Genesis 18:16–33
Open source ↗peer reviewed open access narrative study
The Narrative Significance of the Role of Abraham in the Identity of the Visitors in Genesis 18–19
Michael Ndele
Old Testament Essays 36.3, 2024
Supports: Visitor departure, identity ambiguity, Abraham's narrative role, and transition to Sodom.
Exact location: Old Testament Essays 36.3, pp. 709–735, narrative analysis of Genesis 18–19
Open source ↗open access masters thesis literary Hebrew and comparative study
Characterization in the Triangle of Intercession: A Literary and Theological Study of Genesis 18:16–33
Peter Tin Yan Chu
Tyndale Seminary, 2008
Supports: Translation and syntax, literary form, yada, outcry, investigation, verse 22 tradition, six dialogue rounds, justice, intercession, and the unexplained stopping point at ten.
Exact location: Characterization in the Triangle of Intercession, especially pp. 69–78, 127–166, 203–212, and conclusion
Open source ↗peer reviewed open access reception history study
The Compassionate God of Traditional Jewish and Christian Exegesis
Lena-Sofia Tiemeyer
Tyndale Bulletin 58.2, 2007
Supports: Traditional Jewish and Christian readings of disclosure, repentance, intercession, verse 22, justice and mercy, and why Abraham stops.
Exact location: Tyndale Bulletin 58.2, pp. 196–202
Open source ↗peer reviewed specialist exegetical study
Listening to Abraham—Listening to YHWH: Divine Justice and Mercy in Genesis 18:16–33
Nathan MacDonald
Catholic Biblical Quarterly 66.1, 2004
Supports: Modern peer-reviewed framing of divine justice and mercy; no unseen page-specific conclusion treated as verified.
Exact location: Catholic Biblical Quarterly 66.1, pp. 25–43; official St Andrews metadata and abstract-level record
Open source ↗peer reviewed specialist literary and theological study
For the Sake of Righteousness: Abraham’s Negotiations with YHWH as Prologue to the Sodom Narrative: Genesis 18:16–33
Ed Noort
Brill, in Sodom’s Sin: Genesis 18–19 and Its Interpretations, 2004
Supports: Modern specialist framing of Abraham's negotiations as prologue to the Sodom narrative; no unseen page-specific claim treated as verified.
Exact location: For the Sake of Righteousness, in Sodom's Sin, pp. 3–15; official Groningen metadata and abstract-level record
Open source ↗peer reviewed specialist Hebrew and literary study
Outcry, Knowledge, and Judgment in Genesis 18–19
Ellen J. van Wolde
Society of Biblical Literature, in Universalism and Particularism at Sodom and Gomorrah, 2012
Supports: The debated identity and force of the outcry and its relation to knowledge and judgment; use limited to accessible metadata.
Exact location: Outcry, Knowledge, and Judgment in Genesis 18–19, pp. 71–100; official SBL/JSTOR chapter metadata and description
Open source ↗peer reviewed specialist literary and compositional study
Keeping the Way of YHWH: Righteousness and Justice in Genesis 18–19
Megan Warner
Society of Biblical Literature, in Universalism and Particularism at Sodom and Gomorrah, 2012
Supports: The relation of Genesis 18:19 to righteousness, justice, promise, and the Sodom narrative; use limited to accessible metadata.
Exact location: Keeping the Way of Yhwh: Righteousness and Justice in Genesis 18–19, pp. 113–126; official SBL/JSTOR chapter metadata and description
Open source ↗