Genesis 19:31
Genesis 19:31 in Multiple Translations
One day the older daughter said to the younger, “Our father is old, and there is no man in the land to sleep with us, as is the custom over all the earth.
And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:
And the first-born said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:
And the older daughter said to her sister, Our father is old, and there is no man to be a husband to us in the natural way:
Sometime later the older daughter said to the younger one, “Our father is growing old, and there's no men left to give us children like everyone does.
And the elder saide vnto the yonger, Our father is old, and there is not a man in the earth, to come in vnto vs after the maner of all ye earth.
And the first-born saith unto the younger, 'Our father [is] old, and a man there is not in the earth to come in unto us, as [is] the way of all the earth;
The firstborn said to the younger, “Our father is old, and there is not a man in the earth to come in to us in the way of all the earth.
And the first-born said to the younger, Our father is old, and there is not a man on the earth to come in to us after the manner of all the earth:
And the elder said to the younger Our father is old, and there is no man left on the earth, to come in unto us after the manner of the whole earth.
One day the older daughter said to ◄the younger daughter/her sister►, “Our father is old, and there is no man in this area who can have sex [EUP] with us, as people all over the earth do.
One day the oldest daughter said to her sister, “Our father is old, and we haven’t got any kids, and there are no men around here for us to marry.
Berean Amplified Bible — Genesis 19:31
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 19:31 Interlinear (Deep Study)
BIB
HEB
וַ/תֹּ֧אמֶר
הַ/בְּכִירָ֛ה
אֶל
הַ/צְּעִירָ֖ה
אָבִ֣י/נוּ
זָקֵ֑ן
וְ/אִ֨ישׁ
אֵ֤ין
בָּ/אָ֨רֶץ֙
לָ/ב֣וֹא
עָלֵ֔י/נוּ
כְּ/דֶ֖רֶךְ
כָּל
הָ/אָֽרֶץ
וַ/תֹּ֧אמֶר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3fs
הַ/בְּכִירָ֛ה
bᵉkîyrâh
H1067
firstborn
Art | N-fs
אֶל
ʼêl
H413
to(wards)
Prep
הַ/צְּעִירָ֖ה
tsâʻîyr
H6810
little
Art | Adj
אָבִ֣י/נוּ
ʼâb
H1
father
N-ms | Suff
זָקֵ֑ן
zâqên
H2204
be old
V-Qal-Perf-3ms
וְ/אִ֨ישׁ
ʼîysh
H376
man
Conj | N-ms
אֵ֤ין
ʼayin
H369
nothing
Part
בָּ/אָ֨רֶץ֙
ʼerets
H776
land
Prep | N-cs
לָ/ב֣וֹא
bôwʼ
H935
Lebo
Prep | V-Qal-Inf-a
עָלֵ֔י/נוּ
ʻal
H5921
upon
Prep | Suff
כְּ/דֶ֖רֶךְ
derek
H1870
way
Prep | N-cs
כָּל
kôl
H3605
all
N-ms
הָ/אָֽרֶץ
ʼerets
H776
land
Art | N-cs
Hebrew Word Study
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Hebrew Word Reference — Genesis 19:31
וַ/תֹּ֧אמֶר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3fs
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
הַ/בְּכִירָ֛ה
bᵉkîyrâh
H1067
"firstborn"
Art | N-fs
The Hebrew word for firstborn daughter emphasizes her birth order in the family. This term is only used to describe the eldest daughter, highlighting her special status in the family.
Definition: 1) firstborn daughter, firstborn (of women) 1a) always used of women
Usage: Occurs in 6 OT verses. KJV: firstborn. See also: Genesis 19:31; Genesis 19:37; 1 Samuel 14:49.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
הַ/צְּעִירָ֖ה
tsâʻîyr
H6810
"little"
Art | Adj
This Hebrew word means something or someone is little, young, or insignificant. It appears in the Bible to describe something small in number or size. In the KJV, it is translated as least, little, or small.
Definition: 1) little, insignificant, young 1a) little, insignificant 1b) insignificant, mean 1c) young, younger, youngest
Usage: Occurs in 22 OT verses. KJV: least, little (one), small (one), [phrase] young(-er, -est). See also: Genesis 19:31; 1 Kings 16:34; Psalms 68:28.
אָבִ֣י/נוּ
ʼâb
H1
"father"
N-ms | Suff
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)
Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.
זָקֵ֑ן
zâqên
H2204
"be old"
V-Qal-Perf-3ms
To be old or become old is what this Hebrew verb means, as seen in Genesis 18:11, where Abraham and Sarah are described as aged. It can also imply showing signs of age or becoming elderly. The concept of aging is significant in biblical narratives.
Definition: 1) to be old, become old 1a) (Qal) to be old, become old 1b) (Hiphil) to grow old, show age
Usage: Occurs in 26 OT verses. KJV: aged man, be (wax) old (man). See also: Genesis 18:12; 1 Samuel 8:5; Psalms 37:25.
וְ/אִ֨ישׁ
ʼîysh
H376
"man"
Conj | N-ms
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
אֵ֤ין
ʼayin
H369
"nothing"
Part
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of
Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.
בָּ/אָ֨רֶץ֙
ʼerets
H776
"land"
Prep | N-cs
The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.
Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan
Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.
לָ/ב֣וֹא
bôwʼ
H935
"Lebo"
Prep | V-Qal-Inf-a
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
עָלֵ֔י/נוּ
ʻal
H5921
"upon"
Prep | Suff
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
כְּ/דֶ֖רֶךְ
derek
H1870
"way"
Prep | N-cs
Derek refers to a road or path, and can also mean a way of life or manner of action. It is often used to describe a journey or direction, and can be used figuratively to describe a person's character or moral path.
Definition: : road/route 1) way, road, distance, journey, manner 1a) road, way, path 1b) journey 1c) direction 1d) manner, habit, way 1e) of course of life (fig.) 1f) of moral character (fig.)
Usage: Occurs in 626 OT verses. KJV: along, away, because of, [phrase] by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever). See also: Genesis 3:24; Deuteronomy 28:29; 1 Kings 15:34.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
הָ/אָֽרֶץ
ʼerets
H776
"land"
Art | N-cs
The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.
Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan
Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.
Study Notes — Genesis 19:31
Show Verse Quote Highlights
- Context
- Cross References
- Genesis 19:31 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 19:31
- Jamieson-Fausset-Brown on Genesis 19:31
- Matthew Poole's Commentary on Genesis 19:31
- Trapp's Commentary on Genesis 19:31
- Ellicott's Commentary on Genesis 19:31
- Adam Clarke's Commentary on Genesis 19:31
- Whedon's Commentary on Genesis 19:31
- Sermons on Genesis 19:31
Context — Lot and His Daughters
29So when God destroyed the cities of the plain, He remembered Abraham, and He brought Lot out of the catastrophe that destroyed the cities where he had lived.
30Lot and his two daughters left Zoar and settled in the mountains—for he was afraid to stay in Zoar—where they lived in a cave.
31One day the older daughter said to the younger, “Our father is old, and there is no man in the land to sleep with us, as is the custom over all the earth.
32Come, let us get our father drunk with wine so we can sleep with him and preserve his line.” 33So that night they got their father drunk with wine, and the firstborn went in and slept with her father; he was not aware when she lay down or when she got up.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 25:5 | When brothers dwell together and one of them dies without a son, the widow must not marry outside the family. Her husband’s brother is to take her as his wife and fulfill the duty of a brother-in-law for her. |
| 2 | Isaiah 4:1 | In that day seven women will take hold of one man and say, “We will eat our own bread and provide our own clothes. Just let us be called by your name. Take away our disgrace!” |
| 3 | Genesis 16:2 | So Sarai said to Abram, “Look now, the LORD has prevented me from bearing children. Please go to my maidservant; perhaps I can build a family by her.” And Abram listened to the voice of Sarai. |
| 4 | Genesis 6:4 | The Nephilim were on the earth in those days—and afterward as well—when the sons of God had relations with the daughters of men. And they bore them children who became the mighty men of old, men of renown. |
| 5 | Genesis 16:4 | And he slept with Hagar, and she conceived. But when Hagar realized that she was pregnant, she began to despise her mistress. |
| 6 | Genesis 4:1 | And Adam had relations with his wife Eve, and she conceived and gave birth to Cain. “With the help of the LORD I have brought forth a man,” she said. |
| 7 | Genesis 38:8–9 | Then Judah said to Onan, “Sleep with your brother’s wife. Perform your duty as her brother-in-law and raise up offspring for your brother.” But Onan knew that the offspring would not belong to him; so whenever he would sleep with his brother’s wife, he would spill his seed on the ground so that he would not produce offspring for his brother. |
| 8 | Genesis 38:14–30 | she removed her widow’s garments, covered her face with a veil to disguise herself, and sat at the entrance to Enaim, which is on the way to Timnah. For she saw that although Shelah had grown up, she had not been given to him as a wife. When Judah saw her, he thought she was a prostitute because she had covered her face. Not realizing that she was his daughter-in-law, he went over to her and said, “Come now, let me sleep with you.” “What will you give me for sleeping with you?” she inquired. “I will send you a young goat from my flock,” Judah answered. But she replied, “Only if you leave me something as a pledge until you send it.” “What pledge should I give you?” he asked. She answered, “Your seal and your cord, and the staff in your hand.” So he gave them to her and slept with her, and she became pregnant by him. Then Tamar got up and departed. And she removed her veil and put on her widow’s garments again. Now when Judah sent his friend Hirah the Adullamite with the young goat to collect the items he had left with the woman, he could not find her. He asked the men of that place, “Where is the shrine prostitute who was beside the road at Enaim?” “No shrine prostitute has been here,” they answered. So Hirah returned to Judah and said, “I could not find her, and furthermore, the men of that place said, ‘No shrine prostitute has been here.’” “Let her keep the items,” Judah replied. “Otherwise we will become a laughingstock. After all, I did send her this young goat, but you could not find her.” About three months later, Judah was told, “Your daughter-in-law Tamar has prostituted herself, and now she is pregnant.” “Bring her out!” Judah replied. “Let her be burned to death!” As she was being brought out, Tamar sent a message to her father-in-law: “I am pregnant by the man to whom these items belong.” And she added, “Please examine them. Whose seal and cord and staff are these?” Judah recognized the items and said, “She is more righteous than I, since I did not give her to my son Shelah.” And he did not have relations with her again. When the time came for Tamar to give birth, there were twins in her womb. And as she was giving birth, one of them put out his hand; so the midwife took a scarlet thread and tied it around his wrist. “This one came out first,” she announced. But when he pulled his hand back and his brother came out, she said, “You have broken out first!” So he was named Perez. Then his brother came out with the scarlet thread around his wrist, and he was named Zerah. |
| 9 | Genesis 19:28 | He looked down toward Sodom and Gomorrah and all the land of the plain, and he saw the smoke rising from the land like smoke from a furnace. |
| 10 | Mark 9:6 | For they were all so terrified that Peter did not know what else to say. |
Genesis 19:31 Summary
[This verse shows how the older daughter suggested that she and her sister sleep with their father, because they thought there were no other men available to marry, and they wanted to have children to carry on their family line, as seen in Genesis 19:31. However, this was a misguided understanding of God's design for marriage and family, as seen in Genesis 2:24 and Ephesians 5:31. We can learn from this story that just because something seems like a good idea, or is a common practice, it does not mean it is in line with God's will. We must always seek to follow God's teachings, rather than blindly following human traditions or customs, as seen in Matthew 15:3-6.]
Frequently Asked Questions
What motivated the daughters to suggest sleeping with their father?
The daughters were motivated by their desire to preserve their family line, as they believed there were no other men available to marry, as seen in Genesis 19:31, and they wanted to follow what they thought was the custom of the earth, although this was a misguided understanding of God's design for marriage and family, as seen in Genesis 2:24 and Ephesians 5:31.
Was it common for people to marry within their family in biblical times?
While there were instances of close relatives marrying in the Bible, such as Abraham and Sarah who were half-siblings, as seen in Genesis 20:12, the Bible also clearly teaches against incestuous relationships, as seen in Leviticus 18:6-18 and Deuteronomy 27:22, and the daughters' suggestion was not in line with God's design for marriage and family.
How does this verse relate to the story of Lot and his daughters?
This verse is a continuation of the story of Lot and his daughters, who had escaped the destruction of Sodom and Gomorrah, as seen in Genesis 19:29-30, and were now living in a cave in the mountains, and it shows the desperate and misguided actions they took to try to preserve their family line.
What can we learn from the daughters' misguided understanding of custom and tradition?
We can learn that just because something is a custom or tradition, it does not mean it is in line with God's will or design, as seen in Matthew 15:3-6, and we must always seek to understand and follow God's teachings, rather than blindly following human traditions or customs.
Reflection Questions
- What are some ways in which I may be following human traditions or customs, rather than seeking to follow God's will?
- How can I distinguish between what is culturally acceptable and what is pleasing to God?
- In what ways can I prioritize God's design for marriage and family in my own life?
- What are some potential consequences of following misguided or sinful desires, as seen in the story of Lot and his daughters?
Gill's Exposition on Genesis 19:31
And the firstborn said unto the younger,.... That is, the firstborn of those two, or the elder of them; for, if Lot had other daughters that were married in Sodom, it is probable they were elder than
Jamieson-Fausset-Brown on Genesis 19:31
And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: The first-born said unto the younger.
Matthew Poole's Commentary on Genesis 19:31
In the earth; either, 1. In the whole earth; for they thought the same deluge of fire which destroyed the four cities had by this time extended itself to Zoar, and all other places, knowing that the whole world did lie in wickedness, and having possibly heard from their father, that the world, as it was once destroyed by water, so it should afterwards be consumed by fire, which they might think was now executed, and that God had secured Abraham from it by taking him to himself. Or, 2. In that land, as the word may be rendered. And her meaning might not be this, that there was no man at all, but not a man with whom they might or durst marry; for though they knew they left many men in Zoar, yet the sad expericnce of the dreadful ruin wherein their brethren-in-law were involved, made them abhor the thoughts of any conjunction with them. After the manner of all the earth, i.e. of all the inhabitants of the earth. Compare .
Trapp's Commentary on Genesis 19:31
Genesis 19:31 And the firstborn said unto the younger, Our father [is] old, and [there is] not a man in the earth to come in unto us after the manner of all the earth:Ver. 31. And the firstborn, &c.] It is dangerous to live in a wicked place: yea, for though thyself mayest escape infection, thy children may be tainted, as Lot’ s were.
Ellicott's Commentary on Genesis 19:31
(31) The firstborn said unto the Younger.—Several modern commentators see in this recital a mark of Jewish hatred towards the Moabites and Ammonites, and an attempt to brand their origin with shame. Really we find in Deuteronomy 2:9-19, no trace of the existence of this hostility, but, on the contrary, the relationship of these two nations to Israel is used as a ground for kindly feelings; and in the story of Ruth the Moabitess, and the friendship which existed between the king of Moab and David, we have proof that such feelings existed.
Adam Clarke's Commentary on Genesis 19:31
Verse 31. Our father is old]. And consequently not likely to re-marry; and there is not a man in the earth - none left, according to their opinion in all the land of Canaan, of their own family and kindred; and they might think it unlawful to match with others, such as the inhabitants of Zoar, who they knew had been devoted to destruction as well as those of Sodom and Gomorrah, and were only saved at the earnest request of their father; and probably while they lived among them they found them ripe enough for punishment, and therefore would have thought it both dangerous and criminal to have formed any matrimonial connections with them.
Whedon's Commentary on Genesis 19:31
31. The firstborn said unto the younger — The infamous measures which this elder daughter proposed, and in which she was readily followed by her younger sister, shows what demoralizing power the city
Sermons on Genesis 19:31
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Ruth by Jacob Prasch | In this sermon, the speaker addresses the relationship between the Church and Israel from the perspective of the bride. He emphasizes the importance of the Church being a woman of |
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Old Testament Survey - Part 23 by Dick Woodward | This sermon delves into the Book of Deuteronomy, focusing on Moses' sermons to the people of God before entering Canaan. It emphasizes responding to God's grace with obedience and |
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Ruth From "The Numerical Bible" by F.W. Grant | F. W. Grant preaches on the Book of Ruth, highlighting the historical context during the times of the judges and its connection to David and the kingdom. The story shows how God's |
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Day 156, Luke 20 by David Servant | David Servant discusses the spiritual insight of common folks in Jesus' time compared to the Jewish religious leaders, emphasizing the importance of genuine love for God and others |
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True Revival - the Presence of the Lord by Leonard Ravenhill | Leonard Ravenhill emphasizes the necessity of experiencing the true presence of God for genuine revival, drawing from Isaiah 4 and the covenant with Abraham. He reflects on the lon |
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(February 1987) 06 - a New Pasture by Ray Lowe | In this sermon, the preacher talks about how many people are spending their money on things that do not satisfy their spiritual hunger. He emphasizes that God is gathering his scat |
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On Head Coverings by John Calvin | John Calvin preaches about the importance of maintaining decorum and order in sacred assemblies, emphasizing the significance of following traditions and practices that are rooted |