כי ברחוב נלין, the same as if the Torah had written אלא ברחוב נלין, “but we will spend the night in the street.”

כל העם מקצה, the Torah mentions this detail in order to show us that there was not even a single Sodomite who would qualify for saving, as suggested by Avraham in the event there would be 10 righteous people there.

ונדעה אותם. A euphemism for committing sodomy with these strangers. The same expression as a euphemism is also found in Judges 19,22.

כי על כן,”seeing that they have already באו, come”.

גש הלאה, This construction is similar to Isaiah 65.5 אל תגע בי כי קדשתיך, “do not touch me for I have consecrated you.” In other words: “get closer to a more distant place,” or simpler: “flee from us.”

בא לגור, Lot actually dwelled inside Sodom.

נרע לך מהם, we will do more harm to you than to them.

בסנורים, a plague of blindness.

וילאו, they wearied and were unable למצוא הפתח, they gave up trying to find the doorway. We find the word נלאו describing the inability of the Egyptians to find water after digging for it when Moses had turned the waters of the Nile in to blood. (Exodus 7,18-21) There are numerous instances when the word is used when it expresses a total inability, such as in Jeremiah 20,9 ונלאתי כלכל לא אוכל, “I was totally unable to restrain.” Compare also Isaiah 16,12 כי נלאה מואב על הבמה ובא אל מקדשו להתפלל ולא יוכל, “when it became clear that Moav had gained nothing in the outdoor shrine, he shall come to pray inside his temple, also to no avail.” Job 4,2 also employs the word נלאה in a similar sense.

?עוד מי לך פה, do you have any other relatives in the city apart from those in your house?

וישלחנו, although in other instances when the word שלח is used it never has a dagesh, reinforcing it, here, seeing the dispatch of these angels was not in order to assist, but in order to destroy, this is indicated by the change in the mode and reinforcing the word with the dot in the letter ל. We find another example of this construction in a similar context in Deut. 32,24, ושן בהמות אשלח בם, “the teeth of beasts I will set loose against them,” where the verb שלח is also used destructively. The same is true of Psalms 78,45, ישלח בהם ערב “He dispatched ferocious beasts against them.”

וכמו השחר עלה, the reason the Torah wrote this verse is seeing that it says in verse 23 that Lot had arrived in Tzoar as the sun had risen, this would have been at least 1-2 hours later than the early dawn described here. In other words, the angels delayed carrying out their mission for a considerable period all out of fondness for Avraham, so that his nephew would not perish in Sodom. [I suppose that seeing that Lot had tarried the whole night he could not now save his livestock and chattels, as the time for this had elapsed. Ed.]

אל תביט אחריך, first of all on account of their going to experience the anguish of seeing the destruction of their city; secondly, in order not to afford them an opportunity to see the angels performing their destructive work as angels when there was no need for them to witness this. Watching divine beings in action and being saved by such spectacles requires Divine intervention and should therefore be avoided. Compare the awe with which Manoach comments on what he has seen in Judges 13,22, as well as Yaakov’s reaction in Genesis 32,31 after his wrestling match with the angel of Esau.

הלא מצער היא, its population is small and you can afford to leave them untouched for now, seeing that there are not many sinners.

וה' המטיר, the angel Gavriel;

מאת ה', emanating from G’d, personally.

וישקף, to see if 10 righteous people had been found there (and the city had survived).

כי ירא לשבת בצוער, seeing the angel had spared the town only because there had not been time enough for Lot to escape to the mountain. Now that Lot could climb the mountain at his leisure, he was afraid to stay there longer than necessary.

ואיש אין בארץ, they thought that the whole universe had been turned upside down and that G’d had brought on a deluge of fire.

עד היום, the time frame mentioned refers to the period when the Torah was written by Moses.