1Yahweh appeared to him by the oaks of Mamre, as he sat in the tent door in the heat of the day. 2He lifted up his eyes and looked, and saw that three men stood near him. When he saw them, he ran to meet them from the tent door, and bowed himself to the earth, 3and said, “My lord, if now I have found favor in your sight, please don’t go away from your servant. 4Now let a little water be fetched, wash your feet, and rest yourselves under the tree. 5I will get a piece of bread so you can refresh your heart. After that you may go your way, now that you have come to your servant.”
They said, “Very well, do as you have said.”
6Abraham hurried into the tent to Sarah, and said, “Quickly prepare three seahs of fine meal, knead it, and make cakes.” 7Abraham ran to the herd, and fetched a tender and good calf, and gave it to the servant. He hurried to dress it. 8He took butter, milk, and the calf which he had dressed, and set it before them. He stood by them under the tree, and they ate.
9They asked him, “Where is Sarah, your wife?”
He said, “There, in the tent.”
10He said, “I will certainly return to you at about this time next year; and behold, Sarah your wife will have a son.”
Sarah heard in the tent door, which was behind him. 11Now Abraham and Sarah were old, well advanced in age. Sarah had passed the age of childbearing. 12Sarah laughed within herself, saying, “After I have grown old will I have pleasure, my lord being old also?”
13Yahweh said to Abraham, “Why did Sarah laugh, saying, ‘Will I really bear a child when I am old?’ 14Is anything too hard for Yahweh? At the set time I will return to you, when the season comes around, and Sarah will have a son.”
15Then Sarah denied it, saying, “I didn’t laugh,” for she was afraid.
He said, “No, but you did laugh.”
16The men rose up from there, and looked toward Sodom. Abraham went with them to see them on their way. 17Yahweh said, “Will I hide from Abraham what I do, 18since Abraham will surely become a great and mighty nation, and all the nations of the earth will be blessed in him? 19For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Yahweh, to do righteousness and justice; to the end that Yahweh may bring on Abraham that which he has spoken of him.” 20Yahweh said, “Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, 21I will go down now, and see whether their deeds are as bad as the reports which have come to me. If not, I will know.”
22The men turned from there, and went toward Sodom, but Abraham stood yet before Yahweh. 23Abraham came near, and said, “Will you consume the righteous with the wicked? 24What if there are fifty righteous within the city? Will you consume and not spare the place for the fifty righteous who are in it? 25May it be far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May that be far from you. Shouldn’t the Judge of all the earth do right?”
26Yahweh said, “If I find in Sodom fifty righteous within the city, then I will spare the whole place for their sake.” 27Abraham answered, “See now, I have taken it on myself to speak to the Lord, although I am dust and ashes. 28What if there will lack five of the fifty righteous? Will you destroy all the city for lack of five?”
He said, “I will not destroy it if I find forty-five there.”
29He spoke to him yet again, and said, “What if there are forty found there?”
He said, “I will not do it for the forty’s sake.”
30He said, “Oh don’t let the Lord be angry, and I will speak. What if there are thirty found there?”
He said, “I will not do it if I find thirty there.”
31He said, “See now, I have taken it on myself to speak to the Lord. What if there are twenty found there?”
He said, “I will not destroy it for the twenty’s sake.”
32He said, “Oh don’t let the Lord be angry, and I will speak just once more. What if ten are found there?”
He said, “I will not destroy it for the ten’s sake.”
33Yahweh went his way as soon as he had finished communing with Abraham, and Abraham returned to his place.
The meaning of the "sons of God," in this passage has been interpreted three ways: 1) Angels, 2) kings and rulers, and 3) the people of God. The first option draws the interpreter’s attention as follows: Around the second century B.C. the Septuagint, the Greek translation of the Hebrew Bible, translates the “sons of God” in Gen 6:2 as “angels.” 1 Enoch, a Jewish apocryphal literature of the second century B.C., quoted by Jude, also interprets Gen 6:1-4 in terms of the fallen angel’s cohabitation with human women. This view appears to have been held by all of the church fathers prior to St. Augustine. This option is perhaps most appealing in light of the New Testament because the New Testament authors refer to the concept of fallen angels in 2 Pet 2:4 and Jude 6, and its usage in Job 1:6. While 2 Pet 2:4 speaks only of some angels in the days of Noah committing a sin that brought them under God's judgment, the writer Jude provides the nature of the sin that Peter mentions, that it was sexual in nature, as was the sin of Sodom (use of the comparative ὡς in Greek). This option, however, does not answer the question of why God punished men by the Flood if the sons of God were angels unless the text in Genesis speaks of angels who were fallen angels who had already fallen or fell into sin by this act. Furthermore, God bestowed procreative power on animals and humanity (Gen 1:22, 28), not angels. In fact, Jesus denied angels’ procreative ability (Matt 22:30), but this might only speak of angels when they are incorporeal. When angels take on human form, as in Genesis 18 (one, Yahweh Himself), who interacted with Abraham, had their feet washed, and ate a meal with Abraham, it is possible they had other human capabilities.
A second option is that human kings and rulers took any woman of their choice (single or married) for royal harems. In this case, the source of moral decay was the tyrants' polygamy and abuse of power. A difficulty is that the larger context of this text reveals that this text is not about decadent kingship but the moral corruption of humanity as a whole.
The third option views the "sons of God" as the godly men in the lineage of Seth (Gen 4:24-5:32), a view first held by the church father, Augustine. Gen 4:26 deliberately mentions that people during the time of Seth's son Enosh began to call on the name of Yahweh. The "daughters of men" here refer to the ungodly descendants of Cain (Gen 4:17-24). The larger context which leads to this text sets forth the genealogies of godly people (the people of God) and ungodly people (Cainites) and the present text accounts for the fall of the human race in terms of this ungodly union.