The son of Haran, and nephew of Abraham, followed his uncle from Ur, and afterwards from Haran, to settle in Canaan, Ge 11:31; 12:4-6; 13:1. Abraham always had a great affection for him, and when they could not continue longer together in Canaan, because they both had large flocks and their shepherds sometimes quarreled, Ge 13:5-7, he gave Lot the choice of his abode. Lot chose the plain of Sodom, which appears then to have been the most fertile parts of the land. Here he continued to dwell till the destruction of Sodom and the adjacent cities. He was a righteous man even in Sodom, 2Pe 2:7; but the calamities consequent upon his choice of this residence-his capture by eastern marauders, the molestation caused by his ungodly and vicious neighbors, the loss of his property in the burning city, the destruction of his sons-in-law and of his wife-if they do not prove that he regarded ease and profit more than duty, show that the most beautiful and fruitful land is not always the best; the profligacy of its citizens may sink it into the abyss of perdition, and endanger all who have any concern with it. Lot's wife, looking back with disobedient regrets, and arrested by the threatened judgment midway in her flight to the mountain, is an awful warning to all who turn their faces Zionward, but are unwilling to leave all for Christ, Ge 19; Lu 17:32.
(Heb goral, a "pebble"), a small stone used in casting lots (Nu 33:54; Jon 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Pr 16:33), and in serious cases of doubt (Es 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Nu 26:55; 34:13), at the detection of Achan (Jos 7:14,18), the election of Saul to be king (1Sa 10:20-21), the distribution of the priestly offices of the temple service (1Ch 24:3,5,19; Lu 1:9), and over the two goats at the feast of Atonement (Le 16:8). Matthias, who was "numbered with the eleven" (Ac 1:24-26), was chosen by lot.
Lot, (Heb lot), a covering; veil, the son of Haran, and nephew of Abraham (Ge 11:27). On the death of his father, he was left in charge of his grandfather Terah (Ge 11:31), after whose death he accompanied his uncle Abraham into Canaan (Ge 12:5), thence into Egypt (Ge 12:10), and back again to Canaan (Ge 13:1). After this he separated from him and settled in Sodom (Ge 13:5-13). There his righteous soul was "vexed" from day to day (2Pe 2:7), and he had great cause to regret this act. Not many years after the separation he was taken captive by Chedorlaomer, and was rescued by Abraham (Ge 14). At length, when the judgment of God descended on the guilty cities of the plain (Ge 19:1-20), Lot was miraculously delivered. When fleeing from the doomed city his wife "looked back from behind him, and became a pillar of salt." There is to this day a peculiar crag at the south end of the Dead Sea, near Kumran, which the Arabs call Bint Sheik Lot, i.e., Lot's wife. It is "a tall, isolated needle of rock, which really does bear a curious resemblance to an Arab woman with a child upon her shoulder." From the words of warning in Lu 17:32, "Remember Lot's wife," it would seem as if she had gone back, or tarried so long behind in the desire to save some of her goods, that she became involved in the destruction which fell on the city, and became a stiffened corpse, fixed for a time in the saline incrustations. She became "a pillar of salt", i.e., as some think, of asphalt. (See Salt.)
Lot and his daughters sought refuge first in Zoar, and then, fearing to remain there longer, retired to a cave in the neighbouring mountains (Ge 19:30). Lot has recently been connected with the people called on the Egyptian monuments Rotanu or Lotanu, who is supposed to have been the hero of the Edomite tribe Lotan.
The son of Haran, brother of Abraham. His name seems clearly derived from a root meaning to wrap closely. The account of his life is contained in Ge 11:27 to Ge 14:16,19. He was born in Ur, and went with Abraham to Haran, and thence to Canaan. He accompanied Abraham in much of his wandering. The separation between them (ch. 13) was due to a quarrel between their herdsmen, each having great possessions of cattle. As a result, Lot dwelt in the cities of the plain, making his home in Sodom. During the expedition of Chedorlaomer (ch. 14) he was carried away captive, and rescued by Abraham. In ch. 19 is narrated the escape of Lot and his daughters from Sodom, with the subsequent incidents. The city of Zoar, where they dwelt for a time, is possibly the Zoara or Zo
Son of Haran the brother of Abraham. He seems to have accompanied Abraham. without having a like faith in Abraham's God. When their flocks and herds had so increased that they could no longer dwell together, Abraham bade his nephew choose whither he would turn. Lot looked on the well-watered plain of the Jordan, and went toward Sodom, notwithstanding that the men of that city were exceedingly wicked. The next record of Lot is that he dwelt in Sodom, and from thence was carried away by the four kings who made war against that city.
Though rescued by Abraham he did not profit by the discipline, but returned to dwell in the guilty city; whereas Abraham would not accept so much as a shoe latchet from its king. Lot is next seen sitting in the gate of Sodom, the place of power and judgement, when the two angels arrived to destroy the city. He acted hospitably towards them, but had to be rescued by them from the enmity of the inhabitants.
Lot and his family were loathe to leave the city, but the angels hastened them out, and bade them flee to the mountains. Lot begged to be allowed to go to Zoar, and was permitted; but, fearing to stay there, he left with his two daughters and abode in a cave, where, alas, he became the father of Moab and Ben-ammi, the ancestors of the Moabites and the Ammonites, who are afterwards alluded to as the children of Lot.
From his history in the O.T. it could not have been discovered that he was a righteous man; but this testimony is given of him in 2Pe 2:7-8, where he is called 'just Lot,' who, as a righteous man, was daily vexed in his soul by the unlawful deeds of those among whom he dwelt. Though God delivered him, he is a solemn instance of a righteous man dwelling needlessly amid gross wickedness; his course being the strongest contrast to that of Abraham. Gen. 11
(veil or covering), the son of Haran, and therefore the nephew of Abraham.
(B.C. before 1926-1898.) His sisters were Milcah the wife of Nahor, and Iscah, by some identified with Sarah. haran died before the emigration of Terah and his family from Ur of the Chaldees, ver. 28, and Lot was therefore born there. He removed with the rest of his kindred to Charran, and again subsequently with Abraham and Sarai to Canaan. ch.
With them he took refuge in Egypt from a famine,a nd with them returned, first to the "south," ch.
and then to their original settlement between Bethel and Ai. vs.
But the pastures of the hills of Bethel, which had with ease contained the two strangers on their first arrival, were not able any longer to bear them, so much had their possessions of sheep, goats and cattle increased. Accordingly they separated, Lot choosing the fertile plain of the Jordan, and advancing as far as Sodom.
The next occurrence in the life of Lot is his capture by the four kings of the east and his rescue by Abram. ch.
The last scene preserved to us in the history of Lot is too well known to need repetition. He was still living in Sodom,
... from which he was rescued by some angels on the day of its final overthrow. he fled first to Zoar, in which he found a temporary refuge during the destruction of the other cities of the plain. Where this place was situated is not known with certainty. [ZOAR] The end of Lot's wife is commonly treated as one of the difficulties of the Bible; but it surely need not be so. It cannot be necessary to create the details of the story where none are given. On these points the record is silent. The value and the significance of the story to us are contained in the allusion of Christ.
Later ages have not been satisfied so to leave the matter, but have insisted on identifying the "pillar" with some one of the fleeting forms which the perishable rock of the south end of the Dead Sea is constantly assuming in its process of decomposition and liquefaction. From the incestuous intercourse between Lot and his two daughters sprang the nations of Moab and Ammon.
LOT, the son of Haran, and nephew to Abraham. He accompanied his uncle from Ur to Haran, and from thence to Canaan; a proof of their mutual attachment, and similarity of principles respecting the true religion. With Abraham he descended into Egypt, and afterward returned with him into Canaan: but the multiplicity of their flocks, and still more the quarrels of their servants, rendered a friendly separation necessary. When God destroyed the cities of the plain with fire and brimstone, he delivered "just Lot" from the conflagration, according to the account of the divine historian. The whole time that Lot resided there was twenty-three years. During all this period he had been a preacher of righteousness among this degenerate people. In him they had before their eyes an illustrious example of the exercise of genuine piety, supported by unsullied justice and benevolent actions. And doubtless it was for these purposes that Divine Providence placed him for a time in that city. The losses which Lot sustained on this melancholy occasion were very great; his wife, property, and all the prospects of the future settlement of his family blasted. Pity must therefore draw a friendly veil over the closing scene of this man of affliction; and let him that thinketh he standeth, take heed lest he fall into deeds more reprehensible than those of Lot, without having equal trials and sufferings to plead in his favour. Respecting his wife, whether grieving for the loss of her property, or inwardly censuring the severity of the divine dispensation, or whether moved by unbelief or curiosity, cannot now be known; but, looking back, she became a pillar of salt, Ge 19:26. It would be endless to present the reader with all the opinions on this subject. Some contend that nothing more is meant than that she was suffocated: others, that a column or monument of metallic salt was erected upon her grave: others affirm that she became encrusted with the sulphur, insomuch that she appeared like an Egyptian mummy, which is embalmed with salt. Our Lord warns his disciples to remember Lot's wife in their flight from Jerusalem, and not to imitate her tardiness, Lu 17:32.
2. LOT, any thing cast or drawn in order to determine any matter in question, Pr 18:18. We see the use of lots among the Hebrews in many places of Scripture: God commands, for example, that lots should be cast upon the two goats which were offered for the sins of the people, upon the solemn day of expiation, to know which of the two should be sacrificed, and which liberated, Le 16:8-10. He required also that the land of promise should be divided by lot as soon as it was conquered; which command Joshua accordingly executed, Nu 26:55-56; 33:54; 34:13, &c; Joshua xiv-xvi; hence the term "lot" is used for an inheritance, "Thou maintainest my lot;" and figuratively for a happy state or condition. The priests and Levites had their cities appointed by lot. Lastly, in the time of David, the four and twenty classes of the priests and Levites were distributed by lot, to determine in what order they should wait in the temple, 1Ch 6:54,61; 24:5; 25:8. In the division of the spoil, after victory, lots were likewise cast, to give every man his portion, Ob 1:11; Na 3:10, &c. In the New Testament, after the death of Judas, lots were cast to decide who should occupy the place of the traitor, Ac 1:26. From the above instances, it is clear that when men have recourse to this method, the matter ought to be of the greatest importance, and no other apparent way left to determine it; and the manner of making the appeal should be solemn and grave, if we would escape the guilt of taking the name of God in vain. It unquestionably implies a solemn appeal to the Most High to interpose by his decision; and so every thinking man will be very careful that he has a true and religious ground for so serious a proceeding; and few if any cases can now occur in which it can have any justification. The ancient manner of casting lots, was either in some person's "lap," or fold of the robe; into a helmet, or urn, or other vessel, in which they might be shaken before they were drawn or cast.