Genesis 19:12 · Bible study
Genesis 19:12 Commentary: Mercy Offered to Lot's Household
Hebrew · 9 what the commentators say
Meaning in one sentence
Commentary on Lot's rescue: the singular 'son-in-law,' God's mercy to family, and the angels' command to bring out all who belong to him.
Research Summary
- Meaning: The angels command Lot to gather every family member he wants saved before Sodom's destruction.
- Key words: חָתָן (chatan), singular “son-in-law,” possibly referring to one betrothed man; הוֹצֵא (hotze), imperative “bring out,” a command to act decisively.
- Main debate: Whether the singular “son-in-law” points to one actual person or is a generic category; whether Lot had sons who later died or never existed.
- Theological theme: Corporate solidarity, God delivers the righteous and extends mercy to their household, but individuals must personally respond.
- Best use: A reminder that grace is both generous and specific, and that our families are not beyond God's reach.
Translation Comparison
BSB Berean Standard Bible 2020
Then the two men said to Lot, “Do you have anyone else here—a son-in-law, your sons or daughters, or anyone else in the city who belongs to you? Get them out of here,
WEB World English Bible 2000
The men said to Lot, “Do you have anybody else here? Sons-in-law, your sons, your daughters, and whomever you have in the city, bring them out of the place:
KJV King James Version 1769
And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place:
ASV American Standard Version 1901
And the men said unto Lot, Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city, bring them out of the place:
YLT Young's Literal Translation 1898
And the men say unto Lot, `Whom hast thou here still? son-in-law, thy sons also, and thy daughters, and all whom thou hast in the city, bring out from this place;
Darby Darby Bible 1890
And the men said to Lot, Whom hast thou here besides? a son-in-law, and thy sons, and thy daughters, and all whom thou hast in the city — bring [them] out of the place.
Douay-Rheims Douay-Rheims Bible 1899
And they said to Lot: Hast thou here any of thine? son in law, or sons, or daughters, all that are thine bring them out of this city:
Translations in other languages (10 available)
Y dijeron los varones á Lot: ¿ Tienes aquí alguno más? Yernos, y tus hijos y tus hijas, y todo lo que tienes en la ciudad, sáca lo de este lugar:
E disseram os homens a Ló: Tens aqui alguém mais? Genros, e teus filhos e tuas filhas, e tudo o que tens na cidade, tira-o deste lugar:
Les hommes dirent à Lot: Qui as-tu encore ici? Gendres, fils et filles, et tout ce qui t’appartient dans la ville, fais-les sortir de ce lieu.
Und die Männer sprachen zu Lot: Hast du noch irgend hier einen Eidam und Söhne und Töchter, und wer dir angehört in der Stadt, den führe aus dieser Stätte.
Toen zeiden die mannen tot Lot: Wien hebt gij hier nog meer? een schoonzoon, of uw zonen, of uw dochteren, en allen, die gij hebt in deze stad, breng uit deze plaats;
E quegli uomini dissero a Lot: “Chi hai tu ancora qui? fa’ uscire da questo luogo generi, figliuoli, figliuole e chiunque de’ tuoi è in questa città;
Tedy rzekli mężowie oni do Lota: Maszli tu jeszcze kogo, zięcia, albo syny twe, albo córki twoje, i wszystko, co masz w mieście, wyprowadź z miejsca tego.
Сказали мужи те Лоту: кто у тебя есть еще здесь? зять ли, сыновья ли твои, дочери ли твои, и кто бы ни был у тебя в городе, всех выведи из сего места,
二人 對 羅得 說：「你 這裡 還有 甚麼人嗎？無論是女婿 是兒 女，和這城中 一切 屬你的 人，你都要將他們從 這地方 帶出去。
Then the men said to Lot, Are there any others of your family here? sons-in-law or sons or daughters, take them all out of this place;
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 19:12
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse marks the moment the angels reveal their purpose: to rescue Lot before destroying Sodom. The singular form of “son-in-law” (חָתָן) draws attention. Adam Clarke notes it appears in the singular here but as plural in verse 14, suggesting one son-in-law actually betrothed to a daughter. Keil and Delitzsch explain that the singular without the article indicates it is assumed as a “possible circumstance”, Lot may have such family. The order is unusual (son-in-law first, then sons and daughters); the Cambridge Bible calls it a “strange collocation.” Gill adds that the question “Do you have anybody else here?” shows the angels’ regard for Lot, offering to save any he names, even his bad relatives, for his sake. Jamieson-Fausset-Brown points to 2 Peter 2:8 to confirm Lot was “righteous,” yet his family mostly rejected the warning. The consensus is clear: God’s mercy reaches beyond Lot himself to his household, though the response of those offered deliverance varies.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- One specific son-in-law: Singular form in Hebrew; Clarke and Keil argue Lot had one betrothed son-in-law at that moment, with the plural in v.14 covering both but loosely.
- Generic or collective singular: The word could represent the class “son-in-law” (like “any sons-in-law you may have”), explaining the unusual order and the following plurals.
- Textual corruption (LXX priority): The LXX reads a plural, suggesting the original Hebrew may have had a plural or that the singular is a scribal error corrected in the Greek tradition.
What is clear: The angels command Lot to save every person who belongs to him, extending God's mercy beyond Lot himself to his entire household, whether they accept the offer or not.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Singular “son-in-law” | The Hebrew text uses a singular form in verse 12, which is unusual and draws attention. | Some commentators (Clarke, Keil) argue it refers to one specific betrothed man; others (LXX, some modern scholars) treat it as a collective singular or see the LXX plural as more original. |
| Order of family members | The list begins with son-in-law, then sons, daughters, and finally “all who are yours”, suggesting completeness. | Why son-in-law first? Some say because he was most at risk (living elsewhere in the city), while others see it as a rhetorical move to emphasize extension beyond blood relatives. |
| Lot’s sons | Sons are mentioned in the verse, but no later biblical account describes Lot’s sons or their survival. | Some think Lot had sons who died in the destruction; others (most commentators) argue the mention is a hypothetical category or refers to grandsons (Jarchi). Genesis 19:15 mentions only his wife and two daughters as “found” with him. |
| Extent of mercy offered | God, through the angels, offers to save anyone Lot names, even those who may not be righteous. | Catholic and Orthodox traditions emphasize this as an example of intercessory grace for the sake of the righteous; Reformed traditions focus on the sovereignty of God in distinguishing those who accept versus reject the offer. |
| Did the angels know Lot’s family composition? | As divine messengers, they act with full knowledge of God’s will. | Some (Gill) say the question shows generous regard for Lot, not ignorance; others see it as a test of Lot’s faith and concern for others. |
Historical & Cultural Context
Genesis 19:12 sits at the hinge of the Sodom narrative. The two “men” (identified earlier in Genesis 18 as Yahweh’s messengers) have just struck the mob blind after they attempted to break into Lot’s home. Now the angels speak plainly: judgment is coming, and Lot must gather every family member he can.
Ancient Near Eastern hospitality customs frame the scene. Lot had taken the strangers into his house, and by that act he became responsible for their safety. The mob’s demand for the guests violated every code of honor. The angels’ question, “Do you have anybody else here?”, extends protection beyond the host to his entire household. In the ancient world, a man’s household included married children, their spouses, and any dependents living under his authority or care.
The singular “son-in-law” is a puzzle. Betrothal in that culture was a legally binding arrangement, often made well before the wedding feast. Lot’s daughters were still virgins (v. 8), so their fiancés were more accurately “bridegrooms-elect.” Clarke, Keil, and others read the singular as implying one such betrothed man; the plural in verse 14 then refers to the two men pledged to Lot’s two daughters, though only one may have been a legal son-in-law at that moment. The mention of “sons” (absent in later verses) may be a hypothetical category or refer to young sons who died in the destruction; no other biblical text mentions Lot having sons, so most commentators treat the word as a general class.
Literarily, the verse echoes God’s command to Noah in Genesis 7:1: “Come with all of your household into the ship.” Both narratives hinge on deliverance of the righteous and his family, a pattern that reappears in Rahab’s rescue in Joshua 6:22-23. The offer is sweeping: anyone who belongs to Lot may be brought out. This is mercy before judgment, and it sets up the tragedy of verse 14, where the sons-in-law treat the warning as a joke.
Textual Notes
The consulted sources note one significant variant: the Septuagint (LXX) reads γαμβροί (plural “sons-in-law”) instead of the singular חָתָן in the Masoretic Text. The Cambridge Bible mentions this as “probably a correction.” The singular reading, however, is supported by the Vulgate (generum) and the Syriac. A few Hebrew manuscripts also show the plural, but the majority tradition preserves the singular. No other substantial variants affect the meaning of the verse.
Reception History
Early Jewish interpreters (Targums, midrashim) focused on the singular “son-in-law” as a mark of God’s precision, He knew exactly who was betrothed to Lot’s daughters. The early church, reading through 2 Peter 2:7-8, saw Lot as a model of the righteous person “distressed by the sensual conduct of the wicked.” Augustine used the passage to discuss God’s mercy to the households of the righteous, a theme that carried into medieval interpretations of baptism and household salvation. Reformation commentators like Calvin and Matthew Henry emphasized the angels’ patient instruction and the tragedy of unbelief among those who received the offer. In modern preaching, the verse is often used to illustrate God’s desire to save entire families and the responsibility of believers to bring their loved ones before God.
Preaching This Verse
Three-point outline
- God notices who is with you. The angels ask, “Do you have anybody else here?” They already knew; the question called Lot to care for his household. God is mindful of the people we love.
- Grace reaches farther than we expect. The command includes sons-in-law, men whose names we never learn, who later mock the warning. God offers deliverance even to the indifferent.
- Mercy must be received to be effective. The sons-in-law refuse; they perish. The offer was real, but it required a response.
Five-point outline
- The revelation of the angels’ mission. They now speak plainly: destruction is coming.
- The scope of the invitation. “Whomever you have in the city, bring them out.” No limit but Lot’s willingness.
- The singular son-in-law. This detail suggests a specific person, and a specific opportunity.
- The connection to Lot’s righteousness. Lot is saved, and his household is offered salvation for his sake (2 Peter 2:7-8).
- The coming tragedy of rejection. The warning seems like a joke to those who will not believe.
Illustration hooks
- A firefighter arriving at a burning home shouts, “Is anyone else inside?” The question is urgent, comprehensive, and assumes the homeowner knows who belongs there.
- A parent calling family members together before a hurricane evacuation, naming each person, from in-laws to distant cousins, mirrors the angels’ thoroughness.
- A last-minute wedding invitation extended to someone who laughs it off, not realizing the celebration begins in earnest.
Questions your congregation is asking
- “Why would God save Lot’s family if they weren’t righteous?”
- “What does it mean when the angels ask about ‘any besides’? Does God not already know?”
- “If mercy was offered to the sons-in-law but they refused, does God’s grace still blame them?”
Leading a Discussion
This verse captures a moment of wide-open mercy. Before the sulfur falls, the angels give Lot a chance to save everyone he loves. Read the verse aloud, then let the group sit with the question: who in your life would you bring out if you had the chance?
Discussion questions
- Why do you think the angels ask “Do you have anybody else here?”, they know everything already. What does the question reveal about God’s character?
- The word “son-in-law” is singular in verse 12 but plural in verse 14. What difference does that detail make for how we understand Lot’s family situation?
- Why does the list begin with son-in-law, ahead of sons and daughters? What does that order suggest about God’s priorities?
- The command to “bring them out” puts responsibility on Lot. How does this connect to the call Christians feel to share the gospel with their households?
- In verse 14, the sons-in-law think Lot is joking. What keeps people today from taking a warning about judgment seriously?
- How does this passage prepare us for the New Testament idea that God “desires all people to be saved” (1 Timothy 2:4)?
- If you were Lot, who would you try to bring out of the city? Is there someone you need to speak to this week?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 7:1 | Yahweh said to Noah, “Come with all of your household into the ship, for I have seen your righteousness before me in this generation. |
| Genesis 19:14 | Lot went out, and spoke to his sons-in-law, who were pledged to marry his daughters, and said, “Get up! Get out of this place, for Yahweh will destroy the city!” But he seemed to his sons-in-law to be joking. |
| Genesis 19:17 | It came to pass, when they had taken them out, that he said, “Escape for your life! Don’t look behind you, and don’t stay anywhere in the plain. Escape to the mountains, lest you be consumed!” |
| Genesis 19:22 | Hurry, escape there, for I can’t do anything until you get there.” Therefore the name of the city was called Zoar. |
| Numbers 16:26 | He spoke to the congregation, saying, “Depart, please, from the tents of these wicked men, and touch nothing of theirs, lest you be consumed in all their sins!” |
| Joshua 6:22 | Joshua said to the two men who had spied out the land, “Go into the prostitute’s house, and bring the woman and all that she has out from there, as you swore to her.” |
| Joshua 6:23 | The young men who were spies went in, and brought out Rahab with her father, her mother, her brothers, and all that she had. They also brought out all of her relatives, and they set them outside of the camp of Israel. |
| Jeremiah 32:39 | I will give them one heart and one way, that they may fear me forever, for their good and the good of their children after them. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that Lot's sons-in-law were only betrothed, not yet married, and that the warning text shifts from singular to plural to indicate there were two. They ignored the solemn warning as a ridiculous tale, and so perished despite God's sincerely offered grace.
Calvin's Commentaries Reformed 1564
Calvin draws attention to the angels' twofold purpose: they declare God's justice in finally punishing Sodom's accumulated sins, and simultaneously stir Lot to flee with urgency tempered by hope. The angels explain the destruction so Lot will fear God's judgment yet trust his promised safety.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights an odd word order in the angelic instruction, placing "son in law" before "thy sons and daughters" and using a singular form where a plural might be expected. This unusual collocation raises textual questions, with ancient versions like the Septuagint offering variant readings.
Geneva Bible Notes Reformed 1599
The Geneva Bible highlights the urgency by noting that angels command Lot to gather every relative and possession in the city. This broad scope emphasizes that no one is exempt from judgment, forcing a final decision on who will share in the coming destruction. The strict deadline leaves no room for hesitation or partial compliance.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the angels asked about Lot's other relatives, not because they were ignorant, but to show their care for him and offer those people salvation for his sake. He also highlights the original language reads "or" rather than "and," making the invitation open to any son-in-law, sons, or daughters Lot might have.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that Lot, though a righteous man at heart, settled for merely lamenting the sins around him rather than acting on his convictions. Still, God showed him favor and, for his sake, extended an offer of deliverance even to his corrupt relatives, an offer they ridiculed and rejected.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue the sons-in-law were still only betrothed, not married, based on how they mocked Lot’s warning. If Lot had married daughters, he would have called them to escape too. The scornful disbelief of these men shows they never saw God’s judgment coming.
Lange's Commentary Reformed 1857
Lange argues that the usual reading of this verse is grammatically incorrect, because the singular "son-in-law" appears before the plural "sons and daughters" and is already included in "whatsoever thou hast." He therefore takes the verse to refer to any relative of Lot who is in the city, not just those in his house.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the duty of those saved from sin to warn their own family, just as Lot was told to bring out everyone he had. He also notes a striking mercy: the angels offered to save Lot's relations even though none were righteous, showing that ungodly people often gain temporal blessings through godly relatives.