A.S. Onderwijzer, Rashie's Pentateuch commentaar I, בראשית, [1895], 204
204 en Abraham stond nog voor den Eeuwige Maar hij was toch niet [op weg] gegaan. om zich te plaatsen voor Hem, maar de Heilige, geloofd zij Hij, kwam immers [integendeel] tot hem en zeide tot hem"omdat het geschrei van Sedom en 'Amora zoo groot is? men had dus moeten schrijven: en de Eeuwige stond nog bij Abraham; maar dit is eene wijziging van de Sopheriem [door de Sopheriem als eene wijziging beschouwd van hetgeen er oorspronkelijk gestaan heeft, of er althans had dienen te staan; de wijziging zelf heeft echter niet door de Sopheriem, maar door God zelf plaats gevonden] (B.R. 49)
- -, B-Hebrew, [], 2 May 2005 Heard, Christopher, Why would the scribal authorities find this objectionable? ; I promised the complete footnote on this verse from my dissertation,
so here goes: Masoretic tradition marks 18:22 as containing one of the "corrections of the scribes." Ostensibly, the text originally read "Yahweh remained standing before Abraham," but was changed to its present reading out of a sense of piety or decorum. Gunkel (202) and Speiser (132, 134) accept the tradition and provide the putative original in their translations. However, Emmanuel Tov (Textual Criticism of the Hebrew Bible [Minneapolis: Fortress and Aasen/Maastricht:Van Gorcum, 1992] 66) warns that "even though many scholars accept the traditions about the corrections made by the soferim as basically correct, in all probability these corrections were not carried out in reality." Tov considers 18:22 a case in which "it is improbable that the original text would indeed have read as the Masorah claims," though he does not explain why this is the case. Dillmann (100) adduces two other arguments against accepting the tradition. LXX and SP agree with MT, suggesting that if such a change did occur, it was introduced into the probable common predecessor of the pre-Samaritan and proto-Masoretic texts--but the tradition about the "corrections of the scribes" is unlikely to be that old. More decisively, Genesis 19:27 narrates Abram's [sic] return to the "place where he had stood before Yahweh," echoing the MT of 18:22. Scullion (156) seems to accept the tradition about the correction in 18:22, but may be hinting at non-acceptance when he asks whether the scribes also made the same change in 19:27. Masoretic tradition does not mark the latter verse as containing one of these corrections. Dillmann's judgment is sound: the tradition about the tiqqune soferim is here "not evidence of another reading, but only of the offence which the
Rabbinical writers took at the representation of a man detaining God instead of God detaining the man."
Vertaling Bijbel, Kanttekeningen SV, [], Toen keerden [48]die mannen het aangezicht van daar, en gingen naar Sodom; maar Abraham bleef nog staande voor het aangezicht des HEEREN. 48. Versta de twee engelen; zie hoofdstuk hfdst.19 vs.1, want de HEERE bleef spreken met Abraham.