Gen 18:2-15 | NETfull | STEP | Abraham looked up and saw three men standing across from him. When he saw them he ran from the entrance of the tent to meet them and bowed low to the ground.

Genesis 18:2-15

2 Abraham ^{▼▼ Heb “he”; the referent (Abraham) has been specified in the translation for clarity.} looked up ^{▼▼ Heb “lifted up his eyes.”} and saw ^{▼▼ Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.} three men standing across ^{▼▼ The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.} from him. When he saw them ^{▼▼ The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.} he ran from the entrance of the tent to meet them and bowed low ^{▼▼ The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).} to the ground. ^{▼▼ The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.}

3 He said, “My lord, ^{▼▼ The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).} if I have found favor in your sight, do not pass by and leave your servant. ^{▼▼ Heb “do not pass by from upon your servant.”} 4 Let a little water be brought so that ^{▼▼ The imperative after the jussive indicates purpose here.} you may all ^{▼▼ The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.} wash your feet and rest under the tree. 5 And let me get ^{▼▼ The Qal cohortative here probably has the nuance of polite request.} a bit of food ^{▼▼ Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.} so that you may refresh yourselves ^{▼▼ Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.} since you have passed by your servant’s home. After that you may be on your way.” ^{▼▼ Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”} “All right,” they replied, “you may do as you say.”

6 So Abraham hurried into the tent and said to Sarah, “Quick! Take ^{▼▼ The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.} three measures ^{▼▼ Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.} of fine flour, knead it, and make bread.” ^{▼▼ The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.} 7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, ^{▼▼ Heb “the young man.”} who quickly prepared it. ^{▼▼ The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”} 8 Abraham ^{▼▼ Heb “he”; the referent (Abraham) has been specified in the translation for clarity.} then took some curds and milk, along with the calf that had been prepared, and placed the food ^{▼▼ The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.} before them. They ate while ^{▼▼ The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.} he was standing near them under a tree.

9 Then they asked him, “Where is Sarah your wife?” He replied, “There, ^{▼▼ The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.} in the tent.” 10 One of them ^{▼▼ Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.} said, “I will surely return ^{▼▼ The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.} ^{▼▼ I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?} to you when the season comes round again, ^{▼▼ Heb “as/when the time lives” or “revives,” possibly referring to the springtime.} and your wife Sarah will have a son!” ^{▼▼ Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”} (Now Sarah was listening at the entrance to the tent, not far behind him. ^{▼▼ This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).} 11 Abraham and Sarah were old and advancing in years; ^{▼▼ Heb “days.”} Sarah had long since passed menopause.) ^{▼▼ Heb “it had ceased to be for Sarah [after] a way like women.”} 12 So Sarah laughed to herself, thinking, ^{▼▼ Heb “saying.”} “After I am worn out will I have pleasure, ^{▼▼ It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.} especially when my husband is old too?” ^{▼▼ The word “too” has been added in the translation for stylistic reasons.}

13 The Lord said to Abraham, “Why ^{▼▼ Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”} did Sarah laugh and say, ‘Will I really ^{▼▼ The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”} have a child when I am old?’ 14 Is anything impossible ^{▼▼ The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”} for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ^{▼▼ Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.} 15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” ^{▼▼ Heb “And he said, ‘No, but you did laugh.’” The referent (the Lord) has been specified in the translation for clarity.}