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Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)What if there were fifty people in the city who’ve obeyed you? Would you really destroy the city and all its people and not save it for the sake of those fifty?
Key: khaki:verbs, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXXἘὰν ὦσι πεντήκοντα δίκαιοι ἐν τῇ πόλει, ἀπολεῖς αὐτούς; οὐκ ἀνήσεις πάντα τὸν τόπον ἕνεκεν τῶν πεντήκοντα δικαίων, ἐὰν ὦσιν ἐν αὐτῇ; (Ean ōsi pentaʸkonta dikaioi en taʸ polei, apoleis autous; ouk anaʸseis panta ton topon heneken tōn pentaʸkonta dikaiōn, ean ōsin en autaʸ; )
BrTrShould there be fifty righteous in the city, wilt thou destroy them? wilt thou not spare the whole place for the sake of the fifty righteous, if they be in it?
ULTSuppose there are fifty righteous in the city? Will you really sweep away and not spare the place for the sake of the fifty righteous who are in it?
USTWhat will you do if there are fifty righteous peopleliving in the city of Sodom? Will you really still destroy all the people in the city rather than let them all live because of the fifty righteous people who live there?
BSBWhat if there are fifty righteous ones in the city? Will You really sweep it away and not spare the place for the sake of the fifty righteous ones who are there?
OEBSuppose there are within the city fifty people who are righteous. Will you sweep it away and not forgive the place for sake of the fifty righteous who are in it?
WEBBEWhat if there are fifty righteous within the city? Will you consume and not spare the place for the fifty righteous who are in it?
NETWhat if there are fifty godly people in the city? Will you really wipe it out and not spare the place for the sake of the fifty godly people who are in it?
LSVPerhaps there are fifty righteous in the midst of the city; do You also consume, and not bear with the place for the sake of the fifty righteous who [are] in its midst?
FBVWhat if there are fifty good people in the town? Are you still going to wipe it out despite the fifty good people there?
T4TWhat will you do if there are only 50 righteous people in the city? Will you really get rid of them all, and not spare the place/city for the sake of the 50 righteous people who are in the city?
LEBIf perhaps there are fifty righteous in the midst of the city, will you also sweep them away and not forgive the place on account of the fifty righteous in her midst?
BBEIf by chance there are fifty upright men in the town, will you give the place to destruction and not have mercy on it because of the fifty upright men?
JPSPeradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein?
ASVPeradventure there are fifty righteous within the city: wilt thou consume and not spare the place for the fifty righteous that are therein?
DRAIf there be fifty just men in the city, shall they perish withal? and wilt thou not spare that place for the sake of the fifty just, if they be therein?
YLTperadventure there are fifty righteous in the midst of the city; dost Thou also consume, and not bear with the place for the sake of the fifty — the righteous who [are] in its midst?
DrbyThere are perhaps fifty righteous within the city: wilt thou also destroy and not forgive the place for the sake of the fifty righteous that are therein?
RVPeradventure there be fifty righteous within the city: wilt thou consume and not spare the place for the fifty righteous that are therein?
WbstrPeradventure there are fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are in it?
KJB-1769Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? (Peradventure there be fifty righteous within the city: wilt/will thou/you also destroy and not spare the place for the fifty righteous that are therein? )
KJB-1611Peraduenture there be fifty righteous within the citie; wilt thou also destroy, and not spare the place for the fiftie righteous, that are therein? (Peraduenture there be fifty righteous within the city; wilt/will thou/you also destroy, and not spare the place for the fifty righteous, that are therein?)
BshpsIf there be fiftie ryghteous within the citie, wylt thou destroye and not spare the place for the sake of fiftie ryghteous that are therein? (If there be fifty righteous within the city, wilt/will thou/you destroy and not spare the place for the sake of fifty righteous that are therein?)
GnvaIf there be fiftie righteous within the citie, wilt thou destroy and not spare the place for the fiftie righteous that are therein? (If there be fifty righteous within the city, wilt/will thou/you destroy and not spare the place for the fifty righteous that are therein? )
CvdlPeradueture there maye be fiftie righteous within ye cite: wilt thou destroye those, and not spare the place, for fiftie righteous sake that are therin? (Peradueture there may be fifty righteous within ye/you_all city: wilt/will thou/you destroy those, and not spare the place, for fifty righteous sake that are therein?)
Wyclif fifti iust men ben in the citee, schulen thei perische togidere, and schalt thou not spare that place for fifti iust men, if thei ben ther ynne? (if fifty just men been in the city, should they perish together, and shalt thou/you not spare that place for fifty just men, if they been there ynne?)
LuthEs möchten vielleicht fünfzig Gerechte in der Stadt sein; wolltest du die umbringen und dem Ort nicht vergeben um fünfzig Gerechter willen, die drinnen wären? (It möchten vielleicht fünfzig Gerechte in the/of_the city sein; wantedst you the umbringen and to_him place not forgive around/by/for fünfzig Gerechter willen, the drinnen wären?)
ClVgsi fuerint quinquaginta justi in civitate, peribunt simul? et non parces loco illi propter quinquaginta justos, si fuerint in eo?[fn] (si fuerint quinquaginta justi in civitate, peribunt simul? and not/no parces instead illi propter quinquaginta justos, when/but_if fuerint in eo? )
18.24Si fuerint quinquaginta justi, etc. ISID. Quinquagenarius numerus, a quo usque ad decem descendit, pœnitentiam significat. Unde et quinquagesimus psalmus pœnitentialis est. Si ergo converterentur, salvarentur. Sed cum Deus aspicit delinquentes nolle ad pœnitentiam converti, illico ardorem immoderatæ luxuriæ igne gehennæ compescit. Usque ad decem justos non perire Sodomam dixit, quia si in quolibet per decem præceptorum custodiam Christi nomen inveniatur, non per ibit. Denarii enim numeri figura et crucem Christi significat.
18.24When/But_if fuerint quinquaginta justi, etc. ISID. Quinquagenarius numerus, from quo until to ten descendit, pœnitentiam significat. Unde and quinquagesimus psalmus pœnitentialis it_is. When/But_if therefore converterentur, salvarentur. But when/with God aspicit delinquentes nolle to pœnitentiam converti, illico ardorem immoderatæ lighturiæ igne gehennæ compescit. Usque to ten justos not/no perire Sodomam he_said, because when/but_if in quolibet through ten præceptorum custodiam of_Christ nomen inveniatur, not/no through ibit. Denarii because numeri figura and crucem of_Christ significat.
18:16-33 God took Abraham into his confidence as his prophet (18:16-21; see 20:7); Abraham, in turn, interceded for Sodom (18:23-32; see Heb 7:23-26). God is able to do whatever he chooses to do; this passage affirms that it will be just and right.
See how you translated “the righteous” in verse 23. Also consider whether to use fifty or “50” here in your translation, which depends on how your translation team has decided to represent numbers. Alternate translation: “there are 50 good people living in the city of Sodom?”
The way you translate this rhetorical question will determine what punctuation mark you end this sentence with. Alternate translation: “who live in it” or “who live there, will you?”
Author’s note: This article assumes that Sodom, Gomorrah, and Bela (Zoar) were located at Bab edh-Dhra, Numeira, and Khirbat ash-Sheikh `Isa, respectively. The exact locations of the cities of the plain are widely debated, with the primary dispute centering around whether the cities are to be found in the northern area of the Dead Sea (since Lot headed east from Bethel [Genesis 13]) or the southern area (as the Medeba Map shows). It is beyond the scope of this article to present all the evidence to support a southern location, but many of them are well summarized here: “The Discovery of the Sin Cities of Sodom and Gomorrah.” In addition, Eusebius in his Onomasticon describes the Dead Sea as lying between Jericho and Zoar. This author has also recently found that Eusebius notes that Nebereim (Nimrim; see Isaiah 15:6 and Jeremiah 48:34) is located at a village called Bennamareim (likely the site of Gomorrah on this map), which he also says is north of Zoar. Thus, if Eusebius is correct, Zoar is clearly located in the southern area of the Dead Sea, which fits very well with the location shown on this map. Also, Lot’s relocation to Sodom after moving east to the plain of the Jordan suggests that Sodom was located on the east side of the Dead Sea.
The famous cities of Sodom and Gomorrah are first mentioned in Genesis 10:19 in a description of the territory of the Canaanites. The cities are mentioned again in chapter 13, which notes that while Abraham (then called Abram) was living near Bethel (also called Luz), tension began to grow between Abraham’s herders and the herders working for Abraham’s nephew Lot. To resolve the problem, Abraham suggested that he and Lot permanently part ways, and he offered Lot first choice of where to live. Lot chose to move east to the plain of the Jordan, because the land was well watered, and he eventually settled in the city of Sodom. Genesis 14 then describes how Lot was captured by four Mesopotamian kings as they attacked the cities of the plain, but Abraham rescued Lot. Sometime after this Abraham moved to the oaks of Mamre, near Hebron, and three visitors (one of whom is later called “the Lord,” and the other two “angels”) approached his tent. Abraham invited them to share a meal with him and then later accompanied them for the first part of their journey. Along the way the visitors revealed to Abraham that they were going to Sodom to destroy it for its wickedness. Abraham appealed to the Lord to spare the city if even a few righteous lived there, and the Lord agreed and went his way. The two angels arrived at Sodom in the evening (Genesis 19:1), presumably the same day they left, although perhaps they actually took more than one day to travel to Sodom, because the distance from Mamre to Sodom is over 35 miles (56 km), and Scripture does not specifically note that it was the same day. The events that followed that evening are well known, and in the morning the angels compelled Lot and his family to flee the city before it was destroyed. The angels instructed them to flee to the hills, but Lot convinced them to allow him to take refuge in a small village on the plain and not destroy it. Genesis 19:23 seems to suggest that it took Lot’s family a full day and night to reach Zoar, which fits well with the 16 mile (25 km) distance from Sodom to Zoar. As they were reaching Zoar, the Lord rained down fire and burning sulfur on Sodom, Gomorrah, Admah, and Zeboiim, completely destroying them. As Lot’s family was still fleeing, Lot’s wife looked back and turned into a pillar of salt. That same morning Abraham got up and went to where he had last spoken with the visitors, and when he looked out across the plain he saw columns of smoke rising from the destroyed cities. Later Lot and his daughters moved into the hills and lived in a cave, because they were afraid to remain in Zoar. Fearing they would never marry, Lot’s daughters both got their father drunk and conceived children by him, though he was unaware of it. These children became ancestors of the Moabites and the Ammonites.
