King James Version

What Does Genesis 19:29 Mean?

Genesis 19:29 in the King James Version says “And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the mi...” — study this verse from Genesis chapter 19 with commentary, cross-references, and original Hebrew word analysis.

“And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.”

Genesis 19:29 · KJV

Context

27

And Abraham gat up early in the morning to the place where he stood before the LORD:

28

And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.

29

And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.

30

And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.

31

And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:

Read Genesis 19 full chapter

Commentary

KJV Study Commentary
And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and se... This passage is part of the Abrahamic narratives which shift from universal human history to God's particular covenant people. The Abraham cycle (Genesis 12-25) demonstrates God's sovereign election, covenant faithfulness, and the development of faith through testing and promise fulfillment.

Central themes include God's unconditional covenant promises (land, descendants, blessing to nations), the call to faith and obedience, the testing of faith through delays and impossibilities, the contrast between divine promises and human schemes, and God's gracious persistence despite human failures. Abraham emerges as the father of faith whose trust in God's promises becomes the model for all believers (Romans 4, Galatians 3, Hebrews 11).

Theologically, these narratives establish: (1) salvation by grace through faith rather than works; (2) covenant as God's gracious initiative binding Himself to His people; (3) the necessity of patient trust when promises seem impossible; (4) the consequences of attempting to fulfill God's promises through human effort; (5) the pattern of divine testing producing mature faith. The Abraham cycle foreshadows Christ as the ultimate seed through whom blessing extends to all nations (Galatians 3:16).

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Historical & Cultural Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Reflection Questions

  1. How does understanding this verse shape our doctrine of humanity, sin, or salvation?
  2. How does this passage challenge modern cultural assumptions about identity, purpose, or morality?
  3. How does this verse fit into the broader biblical story culminating in Christ?

Original Language Analysis

Hebrew · 22 words
וַיְהִ֗י1 of 22
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

בְּשַׁחֵ֤ת2 of 22

“destroyed”

H7843

to decay, i.e., (causatively) ruin (literally or figuratively)

אֱלֹהִ֖ים3 of 22

“And it came to pass when God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

אֶת4 of 22
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

הֶ֣עָרִ֔ים5 of 22

“the cities”

H5892

a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

הַכִּכָּ֔ר6 of 22

“of the plain”

H3603

a circle, i.e., (by implication) a circumjacent tract or region, especially the ghor or valley of the jordan; also a (round) loaf; also a talent (or l

וַיִּזְכֹּ֥ר7 of 22

“remembered”

H2142

properly, to mark (so as to be recognized), i.e., to remember; by implication, to mention; to be male

אֱלֹהִ֖ים8 of 22

“And it came to pass when God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

אֶת9 of 22
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

אַבְרָהָ֑ם10 of 22

“Abraham”

H85

abraham, the later name of abram

וַיְשַׁלַּ֤ח11 of 22

“and sent”

H7971

to send away, for, or out (in a great variety of applications)

אֶת12 of 22
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

לֽוֹט׃13 of 22

“Lot”

H3876

lot, abraham's nephew

מִתּ֣וֹךְ14 of 22

“out of the midst”

H8432

a bisection, i.e., (by implication) the center

הַֽהֲפֵכָ֔ה15 of 22

“of the overthrow”

H2018

destruction

בַּֽהֲפֹךְ֙16 of 22

“when he overthrew”

H2015

to turn about or over; by implication, to change, overturn, return, pervert

אֶת17 of 22
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

הֶ֣עָרִ֔ים18 of 22

“the cities”

H5892

a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

אֲשֶׁר19 of 22
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

יָשַׁ֥ב20 of 22

“dwelt”

H3427

properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry

בָּהֵ֖ן21 of 22

“in the which”

H2004

they (only used when emphatic)

לֽוֹט׃22 of 22

“Lot”

H3876

lot, abraham's nephew

Study Guide

Historical Context

This verse is found in the book of Genesis. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Genesis 19:29 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Genesis 19:29 from Treasury of Scripture Knowledge

Genesis 8:1Deuteronomy 9:5Genesis 18:23-33Psalms 25:7Psalms 145:20Psalms 105:42

Places in This Verse

Jordan ValleyValley · Modern: Jordan Valley · 32.32°N, 35.57°E8 verses across 2 books
View all places in Genesis 19 →

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