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Introduction

Genesis 19:17 narrates a critical moment in the destruction of Sodom and Gomorrah, where Lot and his family are urged to flee. The Masoretic Text (MT) reads “he said” (וַיֹּאמֶר), while the Septuagint (LXX), Syriac (Syr.), and Vulgate (Vg.) render it “they said.” This variance raises a question of textual authenticity significant for Pastors, Teachers, and Believers seeking to understand the original wording. Using Genesis 19:17 from the Updated American Standard Version (UASV)—“When they had brought them outside, one said, ‘Flee for your soul! Do not look behind you, and do not stay anywhere in the valley; escape to the mountains, lest you be swept away’”—this article applies the historical-grammatical method to weigh the manuscript evidence, prioritizing the MT unless compelling evidence justifies an alternative.

Textual Evidence: Masoretic Text vs. Other Witnesses

The MT, represented by the Codex Leningrad B 19A (1008 CE) and the Aleppo Codex (circa 925 CE), serves as the primary Hebrew text for Old Testament textual criticism. In Genesis 19:17, it uses the singular “he said” (וַיֹּאמֶר), implying a single speaker, likely one of the two angels mentioned in verse 15: “When morning dawned, the angels urged Lot, saying, ‘Get up, take your wife and your two daughters who are here, lest you be swept away in the punishment of the city’” (UASV). The singular aligns with verses 16–17, where the angels act as a unit, and one delivers the command.

In contrast, the LXX, Syr., and Vg. use the plural “they said.” The LXX, a Greek translation from the 3rd–2nd centuries BCE, reflects an older Hebrew Vorlage (source text) and reads “they said” (εἶπαν), suggesting both angels spoke. The Syriac Peshitta (2nd–3rd centuries CE) and the Latin Vulgate (late 4th century CE, by Jerome) follow suit with plural forms, possibly harmonizing with the plural “they” in “when they had brought them outside” earlier in the verse.

Contextual Analysis: Singular or Plural Speaker?

The narrative context provides clues to the intended speaker(s). Genesis 19:1 introduces “two angels” who arrive in Sodom, and verse 15 confirms their plurality in urging Lot. Verse 16 states, “the men took hold of his hand and the hand of his wife and the hands of his two daughters” (UASV), indicating collective action. However, verse 17 shifts focus with “one said” (MT), suggesting a lead angel issuing the command, consistent with Hebrew narrative style where one figure often speaks for a group (e.g., Genesis 18:10, where one of three visitors speaks).

The plural “they said” in the LXX, Syr., and Vg. could reflect a natural extension of the angels’ joint action, interpreting the command as a collective directive. Yet, the MT’s singular aligns with the immediate context of verse 18, where Lot responds to a singular entity: “And Lot said to them, ‘Oh, no, my lords’” (UASV). This supports the MT’s reading, as Lot’s reply implies he addresses one speaker.

Weighing the Manuscript Evidence

In Old Testament textual criticism, the MT is the starting point due to its meticulous preservation by the Masoretes from the 6th to 10th centuries CE. The Codex Leningrad and Aleppo Codex represent this tradition, standardized from a consonantal text fixed between the 1st and 2nd centuries CE. The Masoretes’ marginal notes (Small, Large, and Final Masora) and letter counts demonstrate their commitment to accuracy, reducing the likelihood of casual errors like a shift from singular to plural.

The LXX, while valuable for its antiquity (pre-dating the MT’s vocalization by centuries), often adapts the Hebrew text for Greek readers, introducing harmonizations or clarifications. Here, “they said” may reflect such a tendency, aligning the verb with the plural subject earlier in the verse. The Syr. and Vg., translations dependent on Hebrew and Greek sources, follow the LXX’s lead, but their later dates (2nd–4th centuries CE) reduce their independent weight against the MT.

No Dead Sea Scrolls (DSS) fragments of Genesis 19:17 survive to provide additional Hebrew evidence. The Aramaic Targums, such as Onkelos (1st–2nd centuries CE), retain the singular “he said,” supporting the MT. Later Greek revisions of the LXX—Aquila (LXXAq), Symmachus (LXXSym), and Theodotion (LXXTh)—from the 2nd century CE are unavailable for this verse, limiting further comparison.

The Reading Culture of Early Christianity

Evaluating Variant Readings

The MT’s “he said” (וַיֹּאמֶר) is a qal imperfect 3rd masculine singular, a straightforward form unlikely to be accidentally altered to a plural (וַיֹּאמְרוּ), which requires an additional vav and resh. Scribal error in the MT seems improbable given the Masoretes’ precision. Conversely, the LXX’s plural could stem from a deliberate shift in its Hebrew Vorlage or a translator’s choice to match the plural “they” in the verse’s opening clause—common in LXX harmonizations (e.g., Genesis 2:17, where LXX adjusts details for clarity).

The burden of proof lies with abandoning the MT. While the LXX, Syr., and Vg. collectively favor “they said,” their agreement may reflect a shared interpretive tradition rather than an independent witness to the original. Without DSS or other early Hebrew support, the MT’s singular remains the preferred reading unless internal evidence strongly contradicts it.

Internal Evidence and Theological Implications

Internally, the singular “he said” fits the narrative flow. Genesis 19:15–16 portrays the angels as a unit, but verse 17’s command is a direct, urgent instruction, stylistically delivered by one voice in Hebrew storytelling (cf. Exodus 3:4, where God speaks singularly despite a plural presence). The plural “they said” does not alter the theology—both affirm divine authority through the angels—but the singular emphasizes a unified directive, consistent with Lot’s singular response in verse 18.

Theologically, the command’s content—“Flee for your soul!”—underscores God’s judgment and mercy, themes central to Genesis 19. Psalm 11:6 echoes this judgment: “Upon the wicked he will rain snares; fire and sulfur and a scorching wind will be the portion of their cup” (UASV). Whether “he” or “they” spoke, the message’s authority remains divine.

Scholarly Consensus and Conclusion

Scholars like Emanuel Tov (Textual Criticism of the Hebrew Bible, 3rd ed., 2012) prioritize the MT unless multiple early witnesses (e.g., DSS, LXX) and internal inconsistencies compel a change. Here, the MT’s “he said” is retained by conservative textual critics, including the UASV translators, due to its coherence and lack of decisive counterevidence. The LXX’s “they said,” while early, lacks corroboration from Hebrew manuscripts and may reflect translational smoothing.

Genesis 19:17’s original text likely reads “he said,” as preserved in the MT. The LXX, Syr., and Vg. offer a plausible variant, but the MT’s primacy, supported by context and scribal fidelity, holds. This analysis equips readers to trust the Hebrew text while appreciating the LXX’s historical role in textual studies.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).