1 Yahweh appeared to him by the oaks of Mamre, as he sat in the tent door in the heat of the day.
2 He 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,
3 and said, “My lord, if now I have found favor in your sight, please don’t go away from your servant.
4 Now let a little water be fetched, wash your feet, and rest yourselves under the tree.
5 I 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.”
6 Abraham hurried into the tent to Sarah, and said, “Quickly prepare three seahs of fine meal, knead it, and make cakes.”
7 Abraham ran to the herd, and fetched a tender and good calf, and gave it to the servant. He hurried to dress it.
8 He 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.
9 They asked him, “Where is Sarah, your wife?” He said, “There, in the tent.”
10 He 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.
11 Now Abraham and Sarah were old, well advanced in age. Sarah had passed the age of childbearing.
12 Sarah laughed within herself, saying, “After I have grown old will I have pleasure, my lord being old also?”
13 Yahweh said to Abraham, “Why did Sarah laugh, saying, ‘Will I really bear a child when I am old?’
14 Is 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.”
15 Then Sarah denied it, saying, “I didn’t laugh,” for she was afraid. He said, “No, but you did laugh.”
16 The men rose up from there, and looked toward Sodom. Abraham went with them to see them on their way.
17 Yahweh said, “Will I hide from Abraham what I do,
18 since Abraham will surely become a great and mighty nation, and all the nations of the earth will be blessed in him?
19 For 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.”
20 Yahweh said, “Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous,
21 I 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.”
22 The men turned from there, and went toward Sodom, but Abraham stood yet before Yahweh.
23 Abraham came near, and said, “Will you consume the righteous with the wicked?
24 What if there are fifty righteous within the city? Will you consume and not spare the place for the fifty righteous who are in it?
25 May 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?”
26 Yahweh said, “If I find in Sodom fifty righteous within the city, then I will spare the whole place for their sake.”
27 Abraham answered, “See now, I have taken it on myself to speak to the Lord, although I am dust and ashes.
28 What 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.”
29 He 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.”
30 He 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.”
31 He 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.”
32 He 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.”
33 Yahweh went his way as soon as he had finished communing with Abraham, and Abraham returned to his place.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 18:23–33When Abraham heard this, he was grieved for the Sodomites; and he rose up, and besought God for them, and entreated him that he would not destroy the righteous with the wicked. And when God had replied that there was no good man among the Sodomites; for if there were but ten such man among them, he would not punish any of them for their sins, Abraham held his peace.
When Abraham heard this, he was grieved for the Sodomites; and he rose up, and besought God for them, and entreated him that he would not destroy the righteous with the wicked. And when God had replied that there was no good man among the Sodomites; for if there were but ten such man among them, he would not punish any of them for their sins, Abraham held his peace.
Josephus, Antiquities of the Jews, Antiquities 1.11.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 18:1–2AND THE LORD APPEARED UNTO HIM to visit the sick man. R. Hama the son of Hanina said: it was the third day after his circumcision and the Holy One, blessed be He, came and enquired after the state of his health (Bava Metzia 86b) … IN THE HEAT OF THE DAY — The Holy One, blessed be He, brought the sun out of its sheath that he might not be troubled by travellers, and when He perceived that he was grieved that no travellers came He brought to him angels in the form of men (Bava Metzia 86b). … AND BEHOLD THREE MEN — one to announce to Sarah the birth of a son, one to overthrow Sodom, and one to cure Abraham, for one angel does not carry out two commissions (Genesis Rabbah 50:2).
AND THE LORD APPEARED UNTO HIM to visit the sick man. R. Hama the son of Hanina said: it was the third day after his circumcision and the Holy One, blessed be He, came and enquired after the state of his health (Bava Metzia 86b) … IN THE HEAT OF THE DAY — The Holy One, blessed be He, brought the sun out of its sheath that he might not be troubled by travellers, and when He perceived that he was grieved that no travellers came He brought to him angels in the form of men (Bava Metzia 86b). … AND BEHOLD THREE MEN — one to announce to Sarah the birth of a son, one to overthrow Sodom, and one to cure Abraham, for one angel does not carry out two commissions (Genesis Rabbah 50:2).
Rashi, Commentary on the Torah, on 18:1–2; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 18:24–32PERADVENTURE THERE BE FIFTY RIGHTEOUS — ten righteous men for each city for there were five localities concerned. … WILT THOU DESTROY ON ACCOUNT OF THE FIVE — Will there not still be nine for each city, and You, the All-Righteous One of the Universe, can be counted with them to make up the original number of ten! (Genesis Rabbah 49:9). … PERADVENTURE THERE SHALL BE FORTY FOUND THERE — then let four cities be saved; so, too, let thirty save three of them and twenty save two of them or ten save one of them. … PERADVENTURE THERE SHALL TEN BE FOUND THERE — For a smaller number he did not plead because he knew already of two instances where less than ten had failed to save the wicked. He said to himself: In the generation of the Flood there were eight righteous people, viz., Noah, his sons and their wives, and they could not save their generation (Genesis Rabbah 49:13), and for nine in association with God he had already pleaded but had found no acceptance.
PERADVENTURE THERE BE FIFTY RIGHTEOUS — ten righteous men for each city for there were five localities concerned. … WILT THOU DESTROY ON ACCOUNT OF THE FIVE — Will there not still be nine for each city, and You, the All-Righteous One of the Universe, can be counted with them to make up the original number of ten! (Genesis Rabbah 49:9). … PERADVENTURE THERE SHALL BE FORTY FOUND THERE — then let four cities be saved; so, too, let thirty save three of them and twenty save two of them or ten save one of them. … PERADVENTURE THERE SHALL TEN BE FOUND THERE — For a smaller number he did not plead because he knew already of two instances where less than ten had failed to save the wicked. He said to himself: In the generation of the Flood there were eight righteous people, viz., Noah, his sons and their wives, and they could not save their generation (Genesis Rabbah 49:13), and for nine in association with God he had already pleaded but had found no acceptance.
Rashi, Commentary on the Torah, on 18:24–32; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 18:25He does not here teach God His duty … but he reasons from the nature of God, that it is impossible for Him to intend anything unjust. I grant that, in using the same form of speaking, the impious often murmur against God, but Abraham does far otherwise. For although he wonders how God should think of destroying Sodom, in which he was persuaded there was a number of good men; he yet retains this principle, that it was impossible for God, who is the Judge of the world, and by nature loves equity yea, whose will is the law of justice and rectitude, should in the least degree swerve from righteousness. He desires, however, to be relieved from this difficulty with which he is perplexed. So, whenever different temptations contend within our minds, and some appearance of contradiction presents itself in the works of God, only let our persuasion of His justice remain fixed, and we shall be permitted to pour into His bosom the difficulties which torment us, in order that He may loosen the knots which we cannot untie.
He does not here teach God His duty … but he reasons from the nature of God, that it is impossible for Him to intend anything unjust. I grant that, in using the same form of speaking, the impious often murmur against God, but Abraham does far otherwise. For although he wonders how God should think of destroying Sodom, in which he was persuaded there was a number of good men; he yet retains this principle, that it was impossible for God, who is the Judge of the world, and by nature loves equity yea, whose will is the law of justice and rectitude, should in the least degree swerve from righteousness. He desires, however, to be relieved from this difficulty with which he is perplexed. So, whenever different temptations contend within our minds, and some appearance of contradiction presents itself in the works of God, only let our persuasion of His justice remain fixed, and we shall be permitted to pour into His bosom the difficulties which torment us, in order that He may loosen the knots which we cannot untie.
John Calvin, Commentaries, on 18:25–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 18:2some have taken these to be the three divine Persons, as some of the ancients … But to this may be objected, that the Father and the Holy Spirit are never said to appear in an human form, see John 5:37; or are ever called angels, as these are, Genesis 19:1; but they rather seem to be angels, as the Targums of Jonathan and Jerusalem call them, in the likeness of men, who were sent on three messages, as they suggest; one to bring the news of Sarah's bearing Isaac; the other to deliver Lot; and the third to overthrow Sodom and Gomorrah; which is a much better sense than that of Ben Gersom, who takes them to be three prophets, and mentions the names of two of them, Shem and Heber; … in the Talmud … they are said to be Michael, Gabriel, and Raphael: the truth of the matter seems to be this, that one of them was the son of God in an human form, that chiefly conversed with Abraham, and who rained from heaven brimstone on Sodom; and the other two were angels in the like form that accompanied him in that expedition
some have taken these to be the three divine Persons, as some of the ancients … But to this may be objected, that the Father and the Holy Spirit are never said to appear in an human form, see John 5:37; or are ever called angels, as these are, Genesis 19:1; but they rather seem to be angels, as the Targums of Jonathan and Jerusalem call them, in the likeness of men, who were sent on three messages, as they suggest; one to bring the news of Sarah's bearing Isaac; the other to deliver Lot; and the third to overthrow Sodom and Gomorrah; which is a much better sense than that of Ben Gersom, who takes them to be three prophets, and mentions the names of two of them, Shem and Heber; … in the Talmud … they are said to be Michael, Gabriel, and Raphael: the truth of the matter seems to be this, that one of them was the son of God in an human form, that chiefly conversed with Abraham, and who rained from heaven brimstone on Sodom; and the other two were angels in the like form that accompanied him in that expedition
John Gill, An Exposition of the Old and New Testament, on 18:2; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 18:12Partly through pleasure at the bare idea of the possibility of the thing, and partly from a conviction that it was extremely improbable. She appears to have been in the same spirit, and to have had the same feelings of those who, unexpectedly hearing of something of great consequence to themselves, smile and say, “The news is too good to be true;”, see Gen 21:6. There is a case very similar to this mentioned Psa 126:1, Psa 126:2.
Partly through pleasure at the bare idea of the possibility of the thing, and partly from a conviction that it was extremely improbable. She appears to have been in the same spirit, and to have had the same feelings of those who, unexpectedly hearing of something of great consequence to themselves, smile and say, “The news is too good to be true;”, see Gen 21:6. There is a case very similar to this mentioned Psa 126:1, Psa 126:2.
Adam Clarke, Commentary on the Holy Bible, on 18:12; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Genesis 18:32–33Why did Abraham cease to carry his intercessions farther? Either because he fondly thought that he was now sure of the cities being preserved (Luk 13:9), or because the Lord restrained his mind from further intercession (Jer 7:16; Jer 11:14). But there were not ten “righteous persons.” There was only one, and he might without injustice have perished in the general overthrow (Ecc 9:2). But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the sake of Abraham. What a blessing to be connected with a saint of God!
Why did Abraham cease to carry his intercessions farther? Either because he fondly thought that he was now sure of the cities being preserved (Luk 13:9), or because the Lord restrained his mind from further intercession (Jer 7:16; Jer 11:14). But there were not ten “righteous persons.” There was only one, and he might without injustice have perished in the general overthrow (Ecc 9:2). But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the sake of Abraham. What a blessing to be connected with a saint of God!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 18:33; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 18:12–15But as the fulfilment of this promise seemed impossible to her, on account of Abraham's extreme age, and the fact that her own womb had lost the power of conception, she laughed within herself, thinking that she was not observed. But that she might know that the promise was made by the omniscient and omnipotent God, He reproved her for laughing, saying, “Is anything too wonderful (i.e., impossible) for Jehovah? at the time appointed I will return unto thee,” etc.; and when her perplexity led her to deny it, He convicted her of falsehood. Abraham also had laughed at this promise (Gen 17:17), and without receiving any reproof. For his laughing was the joyous outburst of astonishment; Sarah's, on the contrary, the result of doubt and unbelief, which had to be broken down by reproof, and, as the result showed, really was broken down, inasmuch as she conceived and bore a son, whom she could only have conceived in faith (Heb 11:11).
But as the fulfilment of this promise seemed impossible to her, on account of Abraham's extreme age, and the fact that her own womb had lost the power of conception, she laughed within herself, thinking that she was not observed. But that she might know that the promise was made by the omniscient and omnipotent God, He reproved her for laughing, saying, “Is anything too wonderful (i.e., impossible) for Jehovah? at the time appointed I will return unto thee,” etc.; and when her perplexity led her to deny it, He convicted her of falsehood. Abraham also had laughed at this promise (Gen 17:17), and without receiving any reproof. For his laughing was the joyous outburst of astonishment; Sarah's, on the contrary, the result of doubt and unbelief, which had to be broken down by reproof, and, as the result showed, really was broken down, inasmuch as she conceived and bore a son, whom she could only have conceived in faith (Heb 11:11).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 18:9–15; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 18
Genesis 18:1–33, World English Bible
Genesis 18 in the Bible · Told in the Story: Chapter 4, Sodom and Gomorrah
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 18:23–33When Abraham heard this, he was grieved for the Sodomites; and he rose up, and besought God for them, and entreated him that he would not destroy the righteous with the wicked. And when God had replied that there was no good man among the Sodomites; for if there were but ten such man among them, he would not punish any of them for their sins, Abraham held his peace.
Josephus, Antiquities of the Jews, Antiquities 1.11.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 18:1–2AND THE LORD APPEARED UNTO HIM to visit the sick man. R. Hama the son of Hanina said: it was the third day after his circumcision and the Holy One, blessed be He, came and enquired after the state of his health (Bava Metzia 86b) … IN THE HEAT OF THE DAY — The Holy One, blessed be He, brought the sun out of its sheath that he might not be troubled by travellers, and when He perceived that he was grieved that no travellers came He brought to him angels in the form of men (Bava Metzia 86b). … AND BEHOLD THREE MEN — one to announce to Sarah the birth of a son, one to overthrow Sodom, and one to cure Abraham, for one angel does not carry out two commissions (Genesis Rabbah 50:2).
Rashi, Commentary on the Torah, on 18:1–2; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 18:24–32PERADVENTURE THERE BE FIFTY RIGHTEOUS — ten righteous men for each city for there were five localities concerned. … WILT THOU DESTROY ON ACCOUNT OF THE FIVE — Will there not still be nine for each city, and You, the All-Righteous One of the Universe, can be counted with them to make up the original number of ten! (Genesis Rabbah 49:9). … PERADVENTURE THERE SHALL BE FORTY FOUND THERE — then let four cities be saved; so, too, let thirty save three of them and twenty save two of them or ten save one of them. … PERADVENTURE THERE SHALL TEN BE FOUND THERE — For a smaller number he did not plead because he knew already of two instances where less than ten had failed to save the wicked. He said to himself: In the generation of the Flood there were eight righteous people, viz., Noah, his sons and their wives, and they could not save their generation (Genesis Rabbah 49:13), and for nine in association with God he had already pleaded but had found no acceptance.
Rashi, Commentary on the Torah, on 18:24–32; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 18:25He does not here teach God His duty … but he reasons from the nature of God, that it is impossible for Him to intend anything unjust. I grant that, in using the same form of speaking, the impious often murmur against God, but Abraham does far otherwise. For although he wonders how God should think of destroying Sodom, in which he was persuaded there was a number of good men; he yet retains this principle, that it was impossible for God, who is the Judge of the world, and by nature loves equity yea, whose will is the law of justice and rectitude, should in the least degree swerve from righteousness. He desires, however, to be relieved from this difficulty with which he is perplexed. So, whenever different temptations contend within our minds, and some appearance of contradiction presents itself in the works of God, only let our persuasion of His justice remain fixed, and we shall be permitted to pour into His bosom the difficulties which torment us, in order that He may loosen the knots which we cannot untie.
John Calvin, Commentaries, on 18:25–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 18:2some have taken these to be the three divine Persons, as some of the ancients … But to this may be objected, that the Father and the Holy Spirit are never said to appear in an human form, see John 5:37; or are ever called angels, as these are, Genesis 19:1; but they rather seem to be angels, as the Targums of Jonathan and Jerusalem call them, in the likeness of men, who were sent on three messages, as they suggest; one to bring the news of Sarah's bearing Isaac; the other to deliver Lot; and the third to overthrow Sodom and Gomorrah; which is a much better sense than that of Ben Gersom, who takes them to be three prophets, and mentions the names of two of them, Shem and Heber; … in the Talmud … they are said to be Michael, Gabriel, and Raphael: the truth of the matter seems to be this, that one of them was the son of God in an human form, that chiefly conversed with Abraham, and who rained from heaven brimstone on Sodom; and the other two were angels in the like form that accompanied him in that expedition
John Gill, An Exposition of the Old and New Testament, on 18:2; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 18:12Partly through pleasure at the bare idea of the possibility of the thing, and partly from a conviction that it was extremely improbable. She appears to have been in the same spirit, and to have had the same feelings of those who, unexpectedly hearing of something of great consequence to themselves, smile and say, “The news is too good to be true;”, see Gen 21:6. There is a case very similar to this mentioned Psa 126:1, Psa 126:2.
Adam Clarke, Commentary on the Holy Bible, on 18:12; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Genesis 18:32–33Why did Abraham cease to carry his intercessions farther? Either because he fondly thought that he was now sure of the cities being preserved (Luk 13:9), or because the Lord restrained his mind from further intercession (Jer 7:16; Jer 11:14). But there were not ten “righteous persons.” There was only one, and he might without injustice have perished in the general overthrow (Ecc 9:2). But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the sake of Abraham. What a blessing to be connected with a saint of God!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 18:33; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 18:12–15But as the fulfilment of this promise seemed impossible to her, on account of Abraham's extreme age, and the fact that her own womb had lost the power of conception, she laughed within herself, thinking that she was not observed. But that she might know that the promise was made by the omniscient and omnipotent God, He reproved her for laughing, saying, “Is anything too wonderful (i.e., impossible) for Jehovah? at the time appointed I will return unto thee,” etc.; and when her perplexity led her to deny it, He convicted her of falsehood. Abraham also had laughed at this promise (Gen 17:17), and without receiving any reproof. For his laughing was the joyous outburst of astonishment; Sarah's, on the contrary, the result of doubt and unbelief, which had to be broken down by reproof, and, as the result showed, really was broken down, inasmuch as she conceived and bore a son, whom she could only have conceived in faith (Heb 11:11).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 18:9–15; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.