Genesis 19:9 kjv

And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door.

Genesis 19:9 nkjv

And they said, "Stand back!" Then they said, "This one came in to stay here, and he keeps acting as a judge; now we will deal worse with you than with them." So they pressed hard against the man Lot, and came near to break down the door.

Genesis 19:9 niv

"Get out of our way," they replied. "This fellow came here as a foreigner, and now he wants to play the judge! We'll treat you worse than them." They kept bringing pressure on Lot and moved forward to break down the door.

Genesis 19:9 esv

But they said, "Stand back!" And they said, "This fellow came to sojourn, and he has become the judge! Now we will deal worse with you than with them." Then they pressed hard against the man Lot, and drew near to break the door down.

Genesis 19:9 nlt

"Stand back!" they shouted. "This fellow came to town as an outsider, and now he's acting like our judge! We'll treat you far worse than those other men!" And they lunged toward Lot to break down the door.

Genesis 19 verses

Genesis 19 9 Meaning

Genesis 19:9 describes the heightened hostility of the men of Sodom towards Lot, the righteous sojourner. After Lot attempted to protect his two angelic guests from their violent sexual demands, the Sodomites rejected his authority, dismissed his status as a temporary resident, and violently escalated their threats against him. They accused him of presuming to act as a judge, demonstrating their contempt for any moral order, and then moved to physically assault him and break into his home. This verse powerfully illustrates the pervasive, entrenched depravity of Sodom and their open rebellion against any semblance of justice or hospitality, setting the stage for divine judgment.

Genesis 19 9 Context

Genesis 19 opens with two angels, sent by the Lord, arriving in Sodom. Lot, sitting at the gate, recognized them as travelers needing shelter and, in an act of commendable hospitality contrasting with the city's character, insisted they stay at his house. The men of Sodom, described earlier in Genesis 13:13 as "wicked and great sinners against the Lord," quickly surrounded Lot's house, demanding that he bring out his guests "that we may know them." This Hebrew idiom, "to know," in this context signifies sexual relations, highlighting their perverted intent, specifically homosexual rape. Lot, seeking to protect his guests, offered his two virgin daughters to the mob instead, a desperate and flawed attempt, yet revealing the extreme pressure he was under and the horrifying depravity of the mob. Verse 9 then marks the point where the mob's anger pivots from their original target (the angels) to Lot himself, as his refusal to comply and his attempt to moralize the situation further enraged them. This immediate context underscores the moral abyss Sodom had fallen into and directly precedes divine intervention. Historically and culturally, ancient Near Eastern societies, though diverse, often held hospitality as a sacred duty, especially towards strangers. The Sodomites' rejection of this, combined with their violent sexual demands, demonstrates an exceptional level of wickedness, moving beyond merely 'sinful' to an almost demonic rejection of all social and moral order.

Genesis 19 9 Word analysis

• And they said:
  • Indicates a collective response from the menacing crowd surrounding Lot's house. It highlights the mob mentality and unified aggression.
• 'Stand back!':
  • Hebrew: רֶד מִשָּׁם ( red mishsham).
  • "Red" is an imperative from ירד (yarad), meaning "to go down, descend, move away from." It's a forceful command, implying "Get out of the way!" or "Retreat!" "Mishsham" means "from there."
  • This is a strong, dismissive, and angry rebuke. The Sodomites refuse to acknowledge Lot's standing or moral plea. It marks a moment of direct confrontation and a turning point from a mere demand to outright hostility toward Lot.
• And they said:
  • Repetition emphasizes their determined, collective will and heightened aggression.
• 'This fellow':
  • Hebrew: הָאֶחָד (ha'echad), literally "the one."
  • Used contemptuously, dehumanizing Lot. It signifies their utter disdain for him, highlighting his perceived insignificance or outsider status in their eyes.
• 'came in to sojourn':
  • Hebrew: בָּא לָגוּר (ba lagur).
  • "Lagur" (לָגוּר) from גור (gur), "to sojourn, to live as an alien/foreigner, to reside temporarily."
  • The Sodomites mock Lot's status as a guest or temporary resident. In ancient cultures, sojourners (גר, ger) often had rights to hospitality and protection. By emphasizing his status as a "foreigner," they strip him of any perceived authority or right to intervene in their affairs. This highlights their rejection of the universal code of hospitality and justice toward outsiders. It’s a foundational societal breakdown.
• 'and he already presumes to act as a judge':
  • Hebrew: וַיִּשְׁפֹּט שָׁפוֹט (vayishpot shafot).
  • "Vayishpot" is from שׁפט (shaphat), "to judge, govern, rule." The repetition of the root ("shafot" being an infinitive absolute) emphasizes the act: "he will certainly act as a judge," or "he continually presumes to judge."
  • This accusation is sarcastic and indignant. The Sodomites resent Lot's attempt to apply a moral standard or exercise any authority (even that of a homeowner defending guests) over their behavior. They see it as an usurpation of their collective power or freedom to engage in sin without restraint. Their "righteous" anger shows deep spiritual perversion, as they are offended by justice. This directly challenges the concept of righteous living and governance, even on a personal level.
• 'now we will deal worse with you than with them.':
  • Hebrew: נֵרַע לְךָ מֵהֶם (nera lecha mehem).
  • "Nera" (נֵרַע) is from רעע (ra'a), "to do evil, to harm, to be worse."
  • This is an immediate, direct, and explicit physical threat. Their anger, now personal, is stronger than their initial lust. They imply that the violence and sexual degradation they had intended for the angels would be escalated for Lot, revealing their profound and malevolent wrath against one who would stand for righteousness or protect others from their evil. This escalating threat serves as a strong polemic against the ultimate destination of human depravity.
• Then they pressed hard against the man Lot,:
  • Hebrew: וַיִּלְחֲצוּ הָאִישׁ לוֹט (vayilchatzu ha'ish Lot).
  • "Vayilchatzu" (וַיִּלְחֲצוּ) from לחץ (lachats), "to oppress, to press, to distress, to force one's way."
  • This indicates immediate physical aggression and coercion. The mob physically pushes Lot, asserting dominance and closing in on him. This is a real, tangible danger.
• and drew near to break the door:
  • Hebrew: וַיִּגְּשׁוּ לִשְׁבֹּר אֶת־הַדָּלֶת (vayiggashu lishbor et-ha'dalet).
  • "Vayiggashu" (וַיִּגְּשׁוּ) from נגשׁ (nagash), "to approach, draw near." "Lishbor" (לִשְׁבֹּר) from שׁבר (shavar), "to break, crush." "Ha'dalet" (הַדָּלֶת) "the door."
  • This is the culmination of their aggressive intent. Breaking down the door signifies the complete violation of personal space, safety, and property. It also symbolizes the final breakdown of social order, where even a man's home is not safe from lawless violence. This act seals Sodom's fate, proving they have no respect for any boundary, divine or human.

Genesis 19 9 Bonus section

• This verse marks the climax of human depravity preceding divine intervention in the Sodom narrative. It shows that Sodom's sin went beyond specific sexual acts to encompass violence, rejection of moral authority, disregard for hospitality, and a complete breakdown of societal norms.
• The escalating threats and physical assault on Lot for his intervention suggest that their malice toward the righteous became a greater sin in this moment than even their perverted sexual lust. They could not tolerate being corrected or resisted.
• Lot, though righteous, demonstrated human fallibility by offering his daughters. Yet, the mob's reaction reveals their absolute rejection of Lot's standard of hospitality and morality, choosing instead to escalate violence towards him.
• The actions described in this verse immediately precede the miraculous blinding of the Sodomite men by the angels (Gen 19:10-11), showcasing God's direct intervention when all human efforts (even a righteous man's, albeit flawed) fail to stem evil.

Genesis 19 9 Commentary

Genesis 19:9 vividly portrays the absolute depth of Sodom's spiritual corruption and its impending judgment. The men of Sodom move beyond mere lust into open defiance and violent retribution against Lot. Their anger at Lot's attempted "judgment" reveals a city where evil had become the norm, and any challenge to it was seen as an intolerable offense. They rejected Lot's status as a sojourner, negating any duty of hospitality or protection, and asserted their perverted "right" to pursue their desires unhindered. The physical pressing and immediate attempt to break down the door highlight the unchecked, brutal aggression and gang violence that characterized the city, signifying their readiness to commit grave evil against any who stood in their way. This particular escalation, turning from lust for strangers to murderous intent against Lot for his righteous stand (however imperfect his offering), demonstrated that Sodom's sin was not merely isolated acts of perversion but a pervasive and radical rejection of God-ordained moral order, hospitality, and righteousness itself. It was the full measure of their iniquity, signaling their unredeemable state and the necessity of divine intervention.