Lot

Holman Bible Dictionary

Genesis 11:27Genesis 11:28Genesis 11:31Genesis 11:31Genesis 12:5

After traveling throughout Canaan and into Egypt, Abraham and Lot finally settled between Bethel and Ai, about ten miles north of Jerusalem (Genesis 13:3 ). Abraham and Lot acquired herds and flocks so large that the land was unable to support both (Genesis 13:2 ,Genesis 13:2,13:5 ). In addition, the herdsmen of Abraham and Lot did not get along (Genesis 13:7 ). Thus, to secure ample pasturelands for their flocks and to avoid any further trouble, Abraham suggested they separate. Abraham allowed Lot to take his choice of the land. Lot took advantage of Abraham's generosity and chose the well-watered Jordan Valley where the city of Sodom was located (Genesis 13:8-12 ).

Some interesting details of the split between Abraham and Lot remind the reader of earlier events in Genesis. For example, the Jordan Valley is described as being well watered “like the garden of the Lord” (Genesis 13:10 ) reminding one of the story of Adam and Eve in the Garden of Eden. One wonders if Lot would be more successful in this garden spot than Adam and Eve had been. The prospect of success was thrown in doubt by the way Lot's journey is described—he journeyed east, a description that recalls Adam's and Eve's journey after their expulsion from the garden (Genesis 3:24 ).

The Jordan Valley is also described as being fertile like Egypt (Genesis 13:10 ). This detail not only recalls Abraham's nearly disastrous journey to Egypt to avoid the famine in Canaan (Genesis 12:10-20 ) but also foreshadows the journey that Jacob and his family would later make (Genesis 42-50 )—a journey that did have disastrous consequences (Exodus 1:8-14 ).

The mention of the cities of the Jordan Valley also carries negative connotations. One is reminded of the story of the tower of Babel where the people had gathered in one place (they had migrated from the east) to build themselves a city and make a name for themselves, so that they would not be scattered over the face of the earth and live like sojourners (Genesis 11:1-4 ). One is also reminded that Terah gave up his pilgrimage to Canaan to settle in the city of Haran (Genesis 11:31 ). To add to the negative connotations that cities have in the stories of Genesis, we are told that the people of Sodom were great sinners against the Lord (Genesis 13:13 ).

All in all, things did not look as good for Lot as they might at first glance appear when he chose to live in the well-watered Jordan Valley. We begin to see this unfold in Genesis 14:1 . Not only was the Jordan Valley attractive to herdsmen like Lot, but the riches of this valley were also attractive to foreign kings. Prominent among them was Chedorlaomer who, along with three other kings, captured and sacked Sodom, taking Lot as prisoner (Genesis 14:1-12 ). Abraham, upon hearing of Lot's fate, gathered an army and rescued his nephew (Genesis 14:13-16 ).

Lot is not mentioned again until Genesis 19:1 when two angels visited him. God had already told Abraham that He intended to destroy Sodom and Gomorrah ( Genesis 18:20 ). Abraham interceded on behalf of Sodom, that if ten righteous men were found in Sodom that God would not destroy the city (Genesis 18:32 ). The two angels were apparently going to Sodom to inspect it. When the angels arrived, Lot received them with hospitality. When the townsmen heard that two strangers were staying with Lot, they wanted to have sexual relations with them. Lot protected his guests and offered them his daughters instead. The townsmen refused this offer and tried unsuccessfully to get the two strangers. For Lot's help, the angels revealed God's desire to destroy Sodom and urged Lot to take his family to the hills to safety. They warned Lot and his family not to look on Sodom. Lot, instead of going to the hills for safety, decided to live in another city (Zohar). In their flight from Sodom, Lot's nameless wife looked at the destruction and turned to a pillar of salt (Genesis 19:1-29 ). Abraham had rescued Lot, again, ( Genesis 19:29; compare Genesis 12:4 ).

As it turned out, Lot feared to live in the city of Zohar and decided to live in the surrounding caves instead. His daughters, fearing that they would never have offspring, decided to deceive their father into having intercourse with them. They got their father drunk; both conceived a son by him. The son of the eldest daughter was called Moab and became the father of the Moabites. The son of the youngest daughter was named Ben-ammi and became the father of the Ammonites (Genesis 19:30-38 ). Later in Israel's history, God desired to ensure the place of the Moabites and Ammonites in Palestine (Deuteronomy 2:9 ). The Moabites and Ammonites betrayed their relationship, however, by joining with Assyria at a later period (Psalm 83:5-8 ).

In the New Testament, the day of the Son of man is compared to the destruction of Sodom and Gomorrah (Luke 17:28-29 ). The followers of Jesus are warned not to desire their former lives, like Lot's wife, but to be willing instead to lose their lives. Losing one's life is the only way to gain life (Luke 17:32 ). The story of Lot is also used to show the faithfulness of God to rescue his people (2 Peter 2:7 ).

Phil Logan

Watson's Biblical & Theological Dictionary

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, Genesis 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, Luke 17:32 .

2. LOT, any thing cast or drawn in order to determine any matter in question, Proverbs 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, Leviticus 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, Numbers 26:55-56; Numbers 33:54; Numbers 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, 1 Chronicles 6:54; 1 Chronicles 6:61; 1 Chronicles 24:5; 1 Chronicles 25:8 . In the division of the spoil, after victory, lots were likewise cast, to give every man his portion, Obadiah 1:11; Nahum 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, Acts 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.

Smith's Bible Dictionary

Lot. (veil or covering).

1. The son of Haran, and therefore the nephew of Abraham. Genesis 11:27; Genesis 11:31. (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, Genesis 11:28, 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. Genesis 12:4-5. With them, he took refuge in Egypt from a famine, and with them, returned, first to the "south," Genesis 13:1, and then to their original settlement between Bethel and Ai. Genesis 13:3-4.

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. Genesis 13:10-14.

The next occurrence in the life of Lot is his capture by the four kings of the east and his rescue by Abram. Genesis 13:14. The last scene preserved to us in the history of Lot is too well known to need repetition.

He was still living in Sodom, Genesis 19:1, 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. See 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. Luke 17:32.

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.

(literally, a pebble).

2. The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews, lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God's appointment. "As to the mode of casting lots, we have no certain information. Probably several modes were practiced."

"Very commonly among the Latins, little counters of wood were put into a jar with so narrow a neck, that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. In other cases, they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again, they were cast in the manner of dice. The soldiers who cast lots for Christ's garments undoubtedly used these dice." - Lyman Abbott.

People's Dictionary of the Bible

Lot (lŏt), veil or covering. The son of Haran and nephew of Abraham. Genesis 11:27; Genesis 11:31. 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 Haran, and again subsequently with Abraham and Sarai to Canaan. Genesis 12:4-5. With them he took refuge in Egypt from a famine, and with them returned first to the "South," Genesis 13:1, and then to their original settlement between Bethel and Ai. vs. 3, 4. Later, they separated, Lot choosing the fertile plain of the Jordan, near Sodom. Genesis 13:10-14. Lot was captured by the four kings of the East, and rescued by Abram. Genesis 14:1-24. He was still living in Sodom, Genesis 19:1-38, from which he was rescued by 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. The end of Lot's wife is commonly treated as one of the difficulties of the Bible; but it surely need not be so. The value and the significance of the story to us are contained in the allusion of Christ. Luke 17:32. It is folly to think of 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. From the incestuous intercourse between Lot and his two daughters sprang the nations of Moab and Ammon.

Lot. Casting lots or a pebble is an ancient custom of deciding doubtful questions. Proverbs 16:33. Among the Jews lots were used with the expectation that God would so control them as to give a right direction to them, as in the choice of the apostle Matthias, Acts 1:26, and in the cases of Saul and Jonathan, and Jonah and his companions to determine who had offended God. 1 Samuel 14:41-42; Jonah 1:7. In the division of the Promised Land among the tribes of Israel the use of the lot was expressly commanded by God himself, it being understood that the extent of territory should be proportioned to the population of each tribe. Numbers 26:55. So the selection of the scapegoat on the day of atonement was to be determined by lot. Leviticus 16:8. Property was divided in a similar way. Psalms 22:18; Matthew 27:35. The orders of the priests and their daily services were also assigned by lot. 1 Chron. chaps. 24, 25. The manner of casting lots is supposed to have been by stones or marks which were thrown together into the lap or fold of a garment, or into an urn or vase, and the person holding them shook them violently, and they were then drawn. The passage, Proverbs 16:33, is paraphrased thus: "In a lot-vase the lots are shaken in all directions; nevertheless, from the Lord is the whole decision or judgment."

Easton's Bible Dictionary

Numbers 33:54Jonah 1:7Proverbs 16:33Esther 3:7Numbers 26:5534:13Joshua 7:14,181 Samuel 10:20,211 Chronicles 24:3,5,19Luke 1:9Leviticus 16:8Acts 1:24-26

This word also denotes a portion or an inheritance (Joshua 15:1; Psalm 125:3; Isaiah 17:4 ), and a destiny, as assigned by God (Psalm 16:5; Daniel 12:13 ).

Lot, (Heb. lot), a covering; veil, the son of Haran, and nephew of Abraham (Genesis 11:27 ). On the death of his father, he was left in charge of his grandfather Terah (31), after whose death he accompanied his uncle Abraham into Canaan (12:5), thence into Egypt (10), and back again to Canaan (13:1). After this he separated from him and settled in Sodom (13:5-13). There his righteous soul was "vexed" from day to day (2 Peter 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 (Genesis 14 ). At length, when the judgment of God descended on the guilty cities of the plain (Genesis 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 Luke 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 ( Genesis 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.

Morrish Bible Dictionary

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 profitby 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 2 Peter 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. Genesis 11 — Genesis 14 , Genesis 19; Psalm 83:8; Luke 17:28,29 .

LOT'S WIFE, on leaving Sodom, looked back and became a pillar of salt! and is held up as a warning not to linger but to flee from coming judgements. Luke 17:32 .

Hastings' Dictionary of the Bible

LOT . 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 Genesis 11:27 to Genesis 14:16; Genesis 14:19 . 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 Zoôr of Josephus, at the S.E. extremity of the Dead Sea, in the modern Ghôr es-Sâfieh , a well-watered region. The mountain to which he finally went is doubtless the mountainous region later known as Moab. The story of the daughters of Lot ( Genesis 19:30-38 ) is now usually considered to be not history, but a traditional account of the origin of the two nations, Moab and Ammon. The basis of the story is partly popular etymology of the two names; while it is prompted chiefly by national rivalry and hostility. That Lot was a righteous man ( 2 Peter 2:7-8 ) may be granted in a relative sense, in comparison with the Sodomites; but he shows no great strength of character.

Lot’s wife. The historical character of the story of Lot’s wife and her transformation into a pillar of salt is doubtful: it may have arisen from the peculiarities of the cliffs in the vicinity of the Dead Sea. At its S.W. extremity is a range of cliffs 6 miles long and 600 feet high, called Jebel Usdum , ‘the mountain of Sodom.’ These consist of crystallized rock salt, covered with chalky limestone and gypsum, and curiously furrowed and worn, so as sometimes to resemble a human figure.

George R. Berry.

Bridgeway Bible Dictionary

When Abraham and his household moved from Mesopotamia into Canaan, his nephew Lot went with him. He also went with Abraham into Egypt, and then back into Canaan (Genesis 11:26-31; Genesis 12:1-5; Genesis 12:10; Genesis 13:1).

Like Abraham, Lot was a wealthy owner of sheep and cattle. When trouble arose between Abraham’s and Lot’s workers, the two households separated. Lot chose for himself the fertile pasture lands around Sodom and Gomorrah, east of the Dead Sea (Genesis 13:5-11). Lot’s choice was selfish and it soon brought him trouble. Mesopotamian invaders raided his territory, plundered his goods and took Lot himself captive. Only swift action by Abraham rescued him (Genesis 14:1-3; Genesis 14:12-16).

Lot established himself in the city of Sodom and continued to increase in prosperity. But Sodom and the neighbouring city of Gomorrah were so morally corrupt that God decided to destroy them (Genesis 13:12-13; Genesis 18:20-21). Lot did not agree with the immoral practices of Sodom (2 Peter 2:7-8), though he apparently did nothing to oppose them. He was even prepared to allow the sexual perverts of the city to rape his daughters, in order to save two guests from homosexual assault (Genesis 19:1-11). Lot was so much at home in Sodom that even when God’s judgment was about to fall on the city, he did not want to leave (Genesis 19:15-20).

The two daughters of Lot, still affected by the evil influences of Sodom, forced their father into immoral sexual relations with them. The two children born as a result marked the beginnings of two nations, Ammon and Moab (Genesis 19:30-38).

King James Dictionary

LOT, n.

1. That which, in human speech, is called chance, hazard, fortune but in strictness of language, is the determination of Providence as, the land shall be divided by lot. Numbers 26 . 2. That by which the fate or portion of one is determined that by which an event is committed to chance, that is, to the determination of Providence as, to cast lots to draw lots.

The lot is cast into the lap, but the whole disposing thereof is of the Lord. Proverbs 16 .

3. The part, division or fate which falls to one by chance, that is, by divine determination.

The second lot came forth to Simeon. Joshua 19 .

He was but born to try the lot of man, to suffer and to die.

4. A distinct portion or parcel as a lot of goods a lot of boards. 5. Proportion or share of taxes as, to pay scot and lot. 6. In the United States, a piece or division of land perhaps originally assigned by drawing lots, but now any portion, piece or division. So we say, a man has a lot of land in Broadway, or in the meadow he has a lot in the plain, or on the mountain he has a home-lot, a house-lot, a wood-lot.

The defendants leased a house and lot in the city of New York.

To cast lots, is to use or throw a die, or some other instrument, by the unforseen turn or position of which, an event is by previous agreement determined.

To draw lots, to determine an event by drawing one thing from a number whose marks are concealed from the drawer, and thus determining an event.

LOT, To allot to assign to distribute to sort to catalogue to portion.

American Tract Society Bible Dictionary

The son of Haran, and nephew of Abraham, followed his uncle from Ur, and afterwards from Haran, to settle in Canaan, Genesis 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, Genesis 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, 2 Peter 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, Genesis 19:1-38 Luke 17:32 .

Vine's Expository Dictionary of OT Words

Gôrâl (גֹּרָל, Strong'S #1486), “lot.” This word is attested 77 times and in all periods of the language (if a traditional view of the formation of the canon is accepted).

Gôrâl represents the “lot” which was cast to discover the will of God in a given situation: “And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat” (Lev. 16:8—the first occurrence). Exactly what casting the “lot” involved is not known.

Since the land of Palestine was allocated among the tribes by the casting of the “lot,” these allotments came to be known as their lots: “This then was the lot of the tribe of the children of Judah by their families; even to the border of Edom …” (Josh. 15:1).

In an extended use the word gôrâl represents the idea “fate” or “destiny”: “And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us” (Isa. 17:14). Since God is viewed as controlling all things absolutely, the result of the casting of the “lot” is divinely controlled: “The lot is cast into the lap; but the whole disposing thereof is of the Lord” (Prov. 16:33). Thus, providence (divine control of history) is frequently figured as one’s “lot.”

Webster's Dictionary

(1): (n.) The part, or fate, which falls to one, as it were, by chance, or without his planning.

(2): (v. t.) To allot; to sort; to portion.

(3): (n.) That which happens without human design or forethought; chance; accident; hazard; fortune; fate.

(4): (n.) Anything (as a die, pebble, ball, or slip of paper) used in determining a question by chance, or without man's choice or will; as, to cast or draw lots.

(5): (n.) A prize in a lottery.

(6): (n.) A separate portion; a number of things taken collectively; as, a lot of stationery; - colloquially, sometimes of people; as, a sorry lot; a bad lot.

(7): (n.) A large quantity or number; a great deal; as, to spend a lot of money; lots of people think so.

(8): (n.) A distinct portion or plot of land, usually smaller than a field; as, a building lot in a city.

Hastings' Dictionary of the New Testament

(Λώτ)

Lot, the nephew, and for a time the companion, of Abraham, is thrice over called ‘righteous’ in 2 Peter 2:7-8. With all his faults, of which the spirit of compromise was the most conspicuous, he was relatively δίκαιος, i.e. in comparison with the citizens of Sodom among whom he made his abode. The Vulgateand Erasmus assume that in v. 8 he is designated ‘just in seeing and hearing’-‘aspectu et auditu justus’-but it is better to read, ‘in seeing and hearing he vexed his righteous soul.’ The active voice (ἐβασάνιζεν) implies that while he was no doubt continually vexed beyond measure by the conduct of the people around him, his troubles were ultimately of his own making, ‘It was precisely his dwelling there, which was his own deliberate choice, that became an active torment to his soul’ (H. von Soden in Handkom. zum NT , iii., Freiburg i. B., 1899, p. 203).

James Strahan.

Hawker's Poor Man's Concordance And Dictionary

Son of Haran, and nephew to Abraham. His name signifies wrapped up, or hidden. His history we have interspersed with that of Abraham, from Genesis 11:27-32; Genesis 12:1-20; Genesis 13:1-18; Genesis 14:1-24; Genesis 15:1-21; Genesis 16:1-16; Genesis 17:1-27; Genesis 18:1-33; Genesis 19:1-36.

Charles Buck Theological Dictionary

Is a mutual agreement to determine an uncertain event, no other ways determinable, by an appeal to the providence of God, on casting or throwing something. This is a decisory lot, Proverbs 16:33; Proverbs 18:18 . The matter, therefore, to be determined, in order to avoid guilt, should be important, and no other possible way left to determine it; and the manner of making the appeal solemn and grave, if we would escape the guilt of taking the name of God in vain. Wantonly, without necessity, and in a ludicrous manner, to make this appeal, must be therefore highly blameable. And if thus the decisory lot, when wantonly and unneccessarity employed, be criminal, equally, if not more so, must the divinatory lot be, which is employed for discovering the will of God: this being no mean of God's appointment, must be superstitious, and the height of presumption.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(properly גּוֹרָל or גֹּרָל, goral', κλῆρος, literally a pebble, used anciently for balloting; other terms occasionally thus rendered are חֵבֶל or חֶבֶל, che'bel, a portion, Deuteronomy 32:9; 1 Chronicles 16:18; Psalms 105:11, referring to an inheritance; and λαγχάνω, to obtain by lot, Luke 1:9; John 19:24), strictly a small stone, as used in casting lots (Leviticus 16:8; Numbers 33:54; Joshua 19:1. Ezekiel 24:6; Jonah 1:7), hence also a method used to determine chances or preferences, or to decide a debate. The decision by lot was often resorted to among the Hebrews, but always with the strictest reference to the interposition of God. As to the precise manner of casting lots, we have no certain information; probably several modes were practiced. In Proverbs 16:33 we read that "the lot," i.e., pebble, "is cast into the lap," properly into the bosom of an urn or vase. It does not appear that the lap or bosom of a garment worn by a person was ever used to receive lots.

The use of lots among the ancients was very general (see Dale, Orac. ethn. c. 14; Potter, Greek Antiq. 1:730; Adams, Roman Ant. 1:540 sq.; Smith, Dict. of Class. Ant. s.v. Sors) and highly esteemed (Xenoph. Cyrop; 1:6, 46), as is natural in simple stages of society (Tacit. Germ. 10), " recommending itself as a sort of appeal to the Almighty secure from all influence of passion or bias, and a sort of divination employed even by the gods themselves (Homer, Iliad, 22:209; Cicero, De Div. 1:34; 2:41). The word sors is thus used for an oracular response (Cicero, De Div., 2:56). So there was a mode of divination among heathens by means of arrows, two inscribed and one without mark, βελομαντεία (Hosea 4:12; Ezekiel 21:21; Mauritius, De Sortitione, c. 14, § 4; see also Esther 3:7; Esther 9:24-32; Mishna, Taanith, 2:10). (See Divinatlon). Among heathen instances the following additional may be cited:

1. Choice of a champion, or of priority in combat (Il. 3:316; 7:171; Herod. 3:108);

2. Decision of fate in battle (Il. 20:209);

3. Appointment of magistrates, jurymen, or other functionaries (Aristot. Pol. 4:16; Schol. On Aristoph. Plut. 277; Herod. 6:109; Xenoph. Cyrol). 4:5, 55: Demosth. c. Aristog. 1:778, 1; comp. Smith, Dict. of Class. Antiq. s.v. Dicastes);

4. Priests (AEsch. in Tim. page 188, Bekk.);

5. A German practice of deciding by marks on twigs, mentioned by Tacitus (Germ. 10);

6. Division of conquered or colonized land (Thucydides, 3:50; Plutarch, Pericles, 84; Bockh, Public Econ. of Ath. 2:170)."

The Israelites sometimes had recourse to lots as a method of ascertaining the divine will (Proverbs 16:33), and generally in cases of doubt regarding serious enterprises (Esther 3:7; compare Rosenmü ller, Morgenl. 3:301), especially the following: (a.) In matters of partition or distribution. e.g. the location of the several tribes in Palestine (Numbers 26:55 sq.; Numbers 33:34; Numbers 34:13; Numbers 36:2; Joshua 14:2; Joshua 18:6 sq.; Joshua 19:5), the assignment of the Levitical cities (Joshua 21:4 sq.), and, after the return from the exile, the settlement in the homesteads at the capital (Nehemiah 11:1; compare 1 Maccabees 3:36). Prisoners of war were also disposed of by lot (Joel 3:3; Nahum 3:10; Obadiah 1:11; compare Matthew 27:35; John 19:24; compare Xenoph. Cyrop. 4:5, 55). (b.) In criminal investigations where doubt existed as to the real culprit (Joshua 7:14; 1 Samuel 14:42). A notion prevailed among the Jewls that this detection was performed by observing the shining of the stones in the high-priest's breastplate (Mauritius, c. 21, § 4). The instance of the mariners casting lots to ascertain by the surrendering of what offender the sea could be appeased (Jonah 1:7), is analogous; but it is not clear, from Proverbs 18:18, that lots were resorted to for the determination of civil disputes. (c.) In the election to an important office or undertaking foir which several persons appeared to have claims (1 Samuel 10:19; Acts 1:26; comp. Herod. 3:128; Justin. 13:4; Cicero, Verr. 2:2, 51; Aristot. Polit. 4:16), as well as in the assignment of official duties among associates having a common right (Nehemiah 10:34), as of the priestly offices in the Temple service among the sixteen of the family of Eleazar and the eight of that of Ithamar (1 Chronicles 24:3; 1 Chronicles 24:5; 1 Chronicles 24:19; Luke 1:9), also of the Levites for similar purposes (1 Chronicles 23:28; 1 Chronicles 24:20-31; 1 Chronicles 25:8; 1 Chronicles 26:13; Mishna, Tamid, 1:2; 3:1.; 5:2; Jonut, 2:2. 3, 4; Shabb. 23:2; Lightfoot, Hor. Hebr. in Luke 1:8-9, volume 2, page 489). (d.) In military enterprises (Judges 20:10; compare Val. Max. 1:5, 3).

In the sacred ritual of the Hebrews we find the use of lots but once prescribed, namely, in the selection of the scape-goat (Leviticus 16:8 sq.). The two inscribed tablets of boxwood, afterwards of gold, were put into an urns which was shaken, and the lots drawn out (Joma, 3:9; 4:1). (See Day Of Atonement). Eventually lots came into frequent usage (comp. the Mishna, Shabb. 23:2). In later times they even degenerated into a game of hazard, of which human life was the stakes (Josephus, War, 3:8, 7). Dice appear to have been usually employed for the lot (הַשְׁלַיךְ גּוֹרָל, to "throw the die," Joshua 18:8; so הוֹרָה, to cast, Joshua 18:6; δίδωμι, to give, Acts 1:26; נָפָל, πίπτω, to fall, Jonah 1:7; Ezekiel 24:7; Acts 1:26), and were sometimes drawn from a vessel (יָצָא הִגּוֹרָל," the lot came forth," Numbers 32:54, so עָלָה, to "come up," Leviticus 6:9; comp. the Mishna, Joma, 4:1). A different kind of lot is elsewhere indicated in the Mishna (Josna, 2:1; comp. Lightfoot, Hor. Hebr. page 714). A sacred species of lot was by means of the (See Urim And Thummim) (q.v.) of the high-priest (Numbers 27:21; 1 Samuel 28:6), which appears to have had some connection with the divination by means of the sacerdotal EPHOD (1 Samuel 23:6; 1 Samuel 23:9). Stones were occasionally employed in prophetical or emblematical lots (Numbers 17:6 sq.; Zechariah 11:10; Zechariah 11:14). (See Purim). Election by lot appears to have prevailed in the Christian Church as late as the 7th century (Bingham, Eccles. Antiq. 4:1, 1, volume 1, page 426; Bruns, Conc. 2:66). Here also we may notice the use of words heard, or passages chosen at random from Scripture. Sortes Biblicae, like the Sortes Vigilance, prevailed among Jews, as they have also among Christians, though denounced by several councils (Johnson, "Life of Cowley," Works, 9:8; Bingham, Eccl. Antiq. 16:5, 3; id., 6:53 sq.; Bruns, Conc. 2:145-154, 166; Mauritius, c. 15; Hofmann, Lex. s.v. Sortes).

On the subject generally, see Mauritius, De Sortitione ap. vet. Hebraeos (Basil, 1692); Chrysander, De Sortibus (Halle, 1740); Benzel, De Sortibus vet. in his Syntagma dissertat. 1:297-318; Winckler, Gedanken ü ber dl. Spuren gottl. Providenz in Loose (Hildesheim, 1750); Palaophili, Abhandl. v. Gebrauchs d. Looses in d. heil. Schr. in Semler's Hall. Samml. 1:2, 79 sq.; Junius, De Sorte, remedio dubias caussas dirimendi (Lips. 1746); Eenberg, De Sortilegiis (Upsal. 1705); Hanovius, De electione per sortem (Gedan. 1743; in German by Tramhold, Hamb. 1751); Bauer, Vormitze Kunst, etc. (Hildesh. 1750).

The term "lot" is also used for that which falls to one by lot, especially a portion or inheritance (Joshua 15:1; Judges 1:3; Psalms 125:3; Isaiah 17:14; Isaiah 47:6; Acts 8:21). Lot is also used metaphorically for portion, or destiny, as assigned to men from God (Psalms 16:5): "And arise to thy lot in the end of days" in the Messiah's kingdom (Daniel 12:13; comp. Revelation 20:6). (See Heritage).

Kitto's Popular Cyclopedia of Biblial Literature

Lot (A covering); son of Haran and nephew of Abraham, who by the early death of his father had already come into possession of his property when Abraham went into the land of Canaan . Their united substance, consisting chiefly in cattle, was not then too large to prevent them from living together in one encampment. Eventually, however, their possessions were so greatly increased, that they were obliged to separate; and Abraham with rare generosity conceded the choice of pasture-grounds to his nephew. Lot availed himself of this liberality of his uncle, as he deemed most for his own advantage, by fixing his abode at Sodom, that his flocks might pasture in and around that fertile and well-watered neighborhood . He had soon very great reason to regret this choice; for although his flocks fed well, his soul was starved in that vile place, the inhabitants of which were sinners before the Lord exceedingly. There 'he vexed his righteous soul from day to day with the filthy conversation of the wicked' .

About eight years after his separation from Abraham (B.C. 1913), Lot was carried away prisoner by Chedorlaomer, along with the other inhabitants of Sodom, and was rescued and brought back by Abraham (Genesis 14), as related under other heads [ABRAHAM; CHEDORLAOMER]. This exploit procured for Abraham much celebrity in Canaan; and it ought to have procured for Lot respect and gratitude from the people of Sodom, who had been delivered from hard slavery and restored to their homes on his account. But this does not appear to have been the result.

At length the guilt of 'the cities of the plain' brought down the signal judgments of Heaven. The avenging angels, after having been entertained by Abraham, repaired to Sodom, where they were received and entertained by Lot, who was sitting in the gate of the town when they arrived. While they were at supper the house was beset by a number of men, who demanded that the strangers should be given up to them, for the unnatural purposes which have given a name of infamy to Sodom in all generations. Lot resisted this demand, and was loaded with abuse by the vile fellows outside on that account. They had nearly forced the door, when the angels smote them with instant blindness, by which their attempts were rendered abortive, and they were constrained to disperse. Towards morning the angels apprised Lot of the doom which hung over the place, and urged him to hasten thence with his family. He was allowed to extend the benefit of this deliverance to the families of his daughters who had married in Sodom; but the warning was received by those families with incredulity and insult, and he therefore left Sodom accompanied only by his wife and two daughters. As they went, being hastened by the angels, the wife, anxious for those who had been left behind, or reluctant to remove from the place which had long been her home, and where much valuable property was necessarily left behind, lingered behind the rest, and was suddenly involved in the destruction, by which—smothered and stiffened as she stood by saline incrustations—she became 'a pillar of salt.'

Lot and his daughters then hastened on to Zoar, the smallest of the five cities of the plain, which had been spared on purpose to afford him a refuge: but, being fearful, after what had passed, to remain among a people so corrupted, he soon retired to a cavern in the neighboring mountains, and there abode. After some stay in this place, the daughters of Lot became apprehensive lest the family of their father should be lost for want of descendants, than which no greater calamity was known or apprehended in those times; and in the belief that, after what had passed in Sodom, there was no hope of their obtaining suitable husbands, they, by a contrivance which has in it the taint of Sodom, where they had been brought up, made their father drunk with wine, and in that state seduced him into an act which, as they well knew, would in soberness have been most abhorrent to him. They thus became the mothers, and he the father, of two sons, named Moab and Ammon, from whom sprung the Moabites and Ammonites, so often mentioned in the Hebrew history (Genesis 19). This circumstance is the last which the Scripture records of the history of Lot; and the time and place of his death are unknown.