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F&F NYC - Exegesis Paper on Genesis 19:30-38 - Old Testament Class General Theological Seminary NYC

Updated: Dec 18, 2019

F&F NYC - Exegesis Paper on Genesis 19:30-38 - Old Testament Class

General Theological Seminary New York City


Exegesis Paper on Genesis 19:30-38

Thesis:Questionable Homosexuality, Undoubted Incest and a Bias Commentator: The Unpredictable Nature of Lot and His Daughter’s Decision Making - An Exegesis Paper.

Introduction


Genesis 19 is the story of the fall and destruction of Sodom and Gomorrah. This is identified by Gatti when he states that in common beliefs “Sodom’ has taken the place of any city with dissolute sexual mores” and ‘Sodomites’ is a derogatory term for ‘homosexuals’ in general (Gatti, 2010)[1]. It has been said, in context to Israel, based on the acts of Genesis 19, that the Christian God YHWH destroyed Sodom and Gomorrah due to the acts committed by Lot and his daughters in Genesis 18 through 19 (Noort et al, 2004)[2]. It can be argued that ultimately the behavior of Lots’s daughters led to both the death of the people of Sodom and Gomorrah and the creation of the Moabites and the Ammonites.


However, Gatti goes onto argue against these reports of homosexuality as being the primary motive. He is clear in stating “until very recent times, none of the narrators of this passage has attributed the cause of the destruction of the town to that specific guilt (of homosexuality). On the contrary, most medieval critics agreed that the real sin of the people of Sodom was the betrayal of the right of hospitality (Gatti, 2010)[3].


Randall C Bailey recognizes that due to the lack of previous commentaries on this issue, the limited and lack of alternative perspectives to common understanding and that negative assumptions and damaging or harmful conclusions can be drawn towards the LGBTQ community and ultimately that some Conservative Christians believe that the Christian God YHWH also disagrees with such acts and it is then possible, based on this perspective, for some Christians to believe theologically that Christian believers should not perform homosexual acts[4].


Bailey states that: ‘The basis of this reading is found in the ambiguous statement of the deity in Genesis 18:20” and in reference to the “grave sin[5]assumingly of homosexuality. This ambiguous explanation does not give the common reader or Bible narrator much to go on. The conviction of both Old and New Testament readings around this subject, including Romans 1:26-27 and Leviticus 18:22, support this argument, but fail to convince many modern Bible scholars who delve deeper into to the context of the subject and use more advanced theological methods to unearth new interpretations and commentaries on the subject (Bailey, 2010)[6].


However, Bailey (2010) gives a damning verdict saying that the desire of the Sodomite men in Genesis 19:8 is to abuse or cause harm to foreign people. Lot in response, however, should not justify his actions by creating the option for the foreign men to be free if they have sex with his daughters. Bailey argues the impact on Lots daughters, or the foreign men is the same. Rape of a man or a woman is a Sexual sin. Bailey argues that these two statements in chapters 18 and 19 “are grounded in patriarchy, heterosexism, ethnocentrism and theocentrism underpin the sanction to oppress same gender loving people with the authority of holy hatred (Bailey, 2010)”.


Bailey portrays a very insightful and controversial verdict which continues today to polarize the Church and draw us into political and ongoing arguments written on the topic of homosexuality.


This paper is not written to defend or promote homosexuality in the text, but to provide context for the main passage that is being reviewed. The author would like to present the current mental state and potential emotional hurt that Lot maybe carrying from various difficult situations with local Sodomite men and his desire to protect the foreign men discussed in this introduction. Perhaps this emotional pain and difficult situation is paving a way for his daughters to easily persuade their Father to get drunk without too much opposition.


At the beginning of Chapter 19 verses 1 through 11 in Genesis the story focuses on the behavior of a group of foreign men visiting Sodom and how one man named Lot, a foreigner himself, responds to the pressures of local Sodom men to demand and to get to “know” a group of new foreign male visitors. As the story unfolds two main female characters, Lot’s daughters (he has four in total), who are unnamed, become the main subject for discussion. In this first section of Chapter 19 Lot is seen to be offering his daughters to the foreign men. Lot is appealing to the men to not go outside of his house, after offering them hospitality, and for them to avoid committing a wicked act with the local men of Sodom.


Verse five reads: “and they called out to Lot and said to him, “Where are the men who came to you tonight? Bring them out to us so that we may know them [intimately] (Genesis 19:5, Amplified version[7].”


Lot, in the hope of stopping the foreign men from performing this wicked act, appeals to them to not go outside and to instead stay with him and to protect themselves from performing any wicked acts. In the amplified version it says Lot “shut the door after him[8]” to stop the men of Sodom coming into his house. This is repeated in the NRSV which states that Lot “shut the door after him[9]” and in the NLT is reads Lot ‘bolted the door[10]” to prevent the men of Sodom gaining access to the foreign visitors.

In the King James version, it is translated as in verse five as follows: “And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly.[11]” This clearly states that Lot wanted to prevent the new visitors from being intimate with the men of Sodom. Yet the question remains what Lot’s motivations for is doing this. Why does Lot want to protect these men and why is he willing to put himself and his family at risk? This questionable behavior is again made evident in the Amplified version in Genesis 19 in verses 6 through 7 which again re-iterates Lots desire to protect the visitors from the men of Sodom. Again, we can clearly see the nature of Lot trying to protect them. It is his genuine desire to protect the men from performing this “wicked” act. Yet we are left without an explanation as to what his motives are and why he believes that the men he is protecting are worth putting his own life at risk. Beyond his own life what he was about to do was an even more questionable act.


It is unusual that the men outside of Lot’s house from Sodom would want to be “intimate” (verse 8) with the foreign men and to do “something so wicked”. In Hebrew the word “wicked” is translated as “Rasha” which means to perform a wicked act of sin against God or to perform an evil act[12]. We can conceive the idea that this act was either a homosexual act or perhaps to be intimate with them in the way of murder, torture or inflicting pain this is a stretch though. The question remains unanswered if this was either a homosexual or murderous act[13].


Lot is desperate in his pursuit of seeking to protect the foreign men and responds by offering his two daughters as a sacrifice and tries to create a distraction for the men of Sodom. Lot declares to the men that his daughters are clean, virgins and without having had sex verse eight states that his “two daughters have not known a man (Genesis 19:8 NRSV).[14]”It is a shocking act by Lot to the reader that he would be so bold to surrender his daughters in this way, but it begins to draw our attention to the theme of this story and the character of Lot. Verse 8 informs us of both the innocence of his daughters and the desperation in which Lot is trying to save the men from performing this wicked act.

Verse 8-11 helps us to identify more.


Perhaps to read Lots act of offering his daughters to the men as a sacrifice is a stretch, but the narrator clearly defines that Lot is seeking to do good in verse 8 and the men of Sodom want him “out of the way.[15]” Traditional commentaries have determined that Lot is a bad decision maker because of this act to offer his daughters as a sacrifice. Matthew Henry states that this act of Lot was both taken “unadvisedly and unjustifiably by offering to prostitute his two daughters (Henry, 2019)”[16]. Yet, what is not always spoken about is Lots desire to do good and that this sacrifice was to save the men, not to harm his daughters. His desire is to good, despite the act of offering his daughters as being clearly a brutally bad decision. This focuses on our theme for the paper of Lots desire to do good but making bad decisions. The author of this paper desires to establish scriptural evidence to explore how Lot is perceived by the narrator, Genesis 19 verse 35 extract “he did not know (Genesis 19:35, NRSV)[17],” to be innocent, by not being conscious and being drunk, and to deceive us as the reader as potentially having good intentions, but making bad decisions.

Lot was trying to protect his fellow foreign man in chapters 8 through 9. However, he was desperate, misguided and guilty of offering his daughters to strange men. This is clearly also a sin. However, perhaps he knew something his daughters didn’t. Maybe he knew his family would be isolated and his daughters may not find compatible partners in the future if his intent was to retreat and move to a mountainside in isolation. This is apparent in the introduction to the selected main text, Genesis 19:30-38, in the first verse for this Exegesis verse 30. 30 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters (Genesis 19:30, KJV)[18]. Lot himself, even only in his own mind, is trying to do right by God, and not by the desires of man, but to prevent his fellow foreign men performing a wicked act.


The other contestable perspective in the introduction to chapter 19 in Genesis is that in this act we could ask if Lot is playing God. In a moment of madness sought to protect the men over and above his own daughters. Surely it should not only be Lot’s responsibility. Should Lot be offering his innocent, virgin and pure daughters for nothing in a foul swoop of desperation to protect his fellow man. It may seem like a noble gesture, but a misguided gesture none the less and one that could have cost his daughters dearly.


The theological context for this text is best summarized in the amplified version in verse 36 which best explains that “both the daughters of Lot conceived by their father (Genesis 30:36, Amplified).’ The “shameful origin” at the beginning of the New Living Translation subtitle truly reflects what is about to take place and how “Lot is Debased” in the Amplified subtitle. The Hebrew word “debased” means to degrade or humiliate[19]. Lot, after the death of his wife, in his elderly age is “intoxicated” by his daughters as they “lay with him” and conceive each a child of their own[20]. The pattern of events unfolds upon a mountainside where Lot has retreated with his firstborn and second born daughters. It as this point that his daughters realize the need for Father for them to bear children in verse 32 and where they seek to “preserve” their family lineage. Indeed, Lots daughter’s, unknowingly, believe the only way for them to conceive is through the birth of a child through their father.


As identified by Gatti “the most striking fact is that the whole plot is filled with explicit sexual misbehaviors from both the heroes and the villains[21].” It could be argued, as our NRSV title suggests, that the acts of both Lot and his daughters in Genesis 19 were “sexual misbehaviors”. Indeed, Gatti goes onto conclude that neither Lot or his daughters can make moral or ethical decisions with regards to sexual morality. This leads them to not demonstrate any moral coherency by “switching from the role of the victim (Lots daughters as the victim of being offered to the foreign men in verses 6 through 9) to the one of the judge (when Lots daughters decide to make the decision to conceive a child with their Father versus 33-35)” in each of the two parts, one in our “Context Setting” and two the “Main Text” we review in this passage from Genesis 19[22].


In order to be able to fully understand Lots decision making process we must learn about his character. The narrator really provides an interesting perspective on Lots involvement with regards to the context of his relations with his daughters. In both accounts and across the four selected different translations it is evidently noticeable that the narrator seeks to exonerate Lot from all blame and understanding of this experience. It appears twice in the passage. Firstly, in verse 33 (second half) which reads, “he did not know when she lay down or when she rose (Genesis 19:33)[23].” Then again in verse 35 (second half) “as before, he was unaware of her lying down or getting up again (Genesis 19:35).[24]


In order to fully understand the depth of what Lot knew about the encounters with his daughters we must know the true meaning of the word by looking at the definition of the Hebrew word “know.” According to Strong ‘s concordance it states that ‘Nakar’ is the Hebrew word for “know” and that knowing is hard if ‘Darkness sometimes makes recognition impossible[25].” As noted by Gatti his daughters were not innocent themselves. Gatti stated that “In line with the new sex-centered reading of the sins of Sodom, however, the daughters begin to lose their innocence and they are depicted confabulate and pouring the wine[26]. Lot and his daughters were living in a cave on a mountain side which inevitably would have been extremely dark late at night. The Amplified translation draws to our attention the fact that Lot was both old, according to his firstborn daughter “Our father is aging (Genesis 19:31)[27] and that he was “intoxicated.


However, by being old, drunk, as outlined in verse 32 “let us make our father drink wine (Genesis 19:32)” and the experience of sex being in the dark and in a cave it doesn’t necessarily mean Lot would forget the experience, not know who the other person was or not be able to remember what happened. To believe that Lot could be fully exonerated from the incest which was performed between him and his daughters is tough to believe. Perhaps he may not remember every detail, or he would not be able to identify his daughters through facial recognition because it was dark. Realistically, like Strong’s definition of “know” in context it would be impossible not to recognize the feelings, touch or senses of his own daughters no matter how drunk or old he was or how dark it was[28]. This can not excuse, exonerate or pardon Lot from any accountability for this incest. If he were passed it would not be possible for him to be aroused, to be active and thus he must have been conscious and aware of what was going on for this to happen.


Lot made a series of decisions which had left him and his daughters in a very difficult position in the first place. Firstly, Lot had made the decision to be alone with his daughters out of fear. In verse 30 in the New Living Translation it says” Lot left Zoar because he was afraid of the people there (Genesis 19:30)[29].” In the first part of this verse we see that Lot is afraid, in other translations it says he “feared to dwell in Zoar (NRSV)[30]” and “was afraid to stay [any longer] in Zoar (Amplified)[31].” Decisions made from fear rarely lead humans to make healthy choices, ultimately it makes it harder to discern Gods will and leave many questions unanswered. It is also unclear as to why Lot would choose to dwell alone with his daughters so soon after his own wife’s death. Lot himself may have been, author’s inclination, vulnerable and emotional mourning the loss of his spouse at this time.


Fundamentally, the decision to live in a cave in the mountains with his two daughters was somewhat questionable. In doing so Lot left his daughters without access to other men and limited or any knowledge of other cities where men lived and were single. These conditions led them to draw the conclusion that ‘there is not a man on earth to come into us after the manner of all the world (Genesis 19:31)[32].’ However, other cities, places in the Middle East and the rest of the world had couples in where people “get married” and Lots daughters though they could not be “like everyone else.”

The interpretation of the bias narrator to protect Lot, by stating he was not conscious during intercourse, in verses 30 -38, the questionable potential homosexual acts between Sodomite and foreign men in verses 8 through 11and the unquestionable ludicrous incest in Genesis nineteen leave us with many questions unanswered. However, we can conclude that both Lot and his daughters were both heroes, in seeking to save others (Lot saving the foreign men in verses 8 through 11, or Lot daughters seeking to continue their family lineage in verse 32. Yet, contrastingly Lot and his daughters can also be villans, in seeking to sexually misbehave through incest or living in fear in isolation from the rest of the world and not fulfilling Gods will.


The promiscuous behavior of the sodomite men, blind drunk old men and young lonely women does not change throughout history or in the present age. Today stories about Prince Andrew sexually misbehaving with young women circulates the media like the types of ladies that Lot, in offering his daughters, was offering to foreign men. Perhaps Jeffrey Epstein today is like Lot in that he would offer his friends, like Prince Andrew, his daughters to entice them instead of performing homosexual activity.

We see across political, film, music, finance and famous celebrity’s questionable sexual behavior including Michael Jackson, Henry Weinstein, Andy Mitchell, Bill Clinton and even the current President of the United States Donald Trump facing sexual allegations. The contrast is that perhaps Lot and his daughters had been seeking to protect or upkeep family and friends.


Today the motives for sexual misbehavior center more on power, promotion and money. The law of the Old Testament, rather than the freedom of the New Covenant, would humble, discipline and transform modern society if individuals had to follow the ten commandments literally and religiously. However, the larger Torah laws and religious teaching may fail to appeal to modern day Christians. Even since the coming of Jesus Christ as a faith and people, as Christians, we remain left with questionable and immoral behavior both inside and outside of the Church. The scripture reading from Galatians 5 teaches us that the fruit of the Spirit in verses 5:22-23 are promises, teachings and a platform on which to build a healthy spiritual lifestyle in love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law.

[1] Andrea A. M. Gatti, (Jan-June 2014) “The Myth of Lot in Genesis 19 and its Implications in Sexual Education During the Middle Ages”, Article published by Ian, Woods et alii (org.). Mirabilia 18, 2013 Leeds Congress.


[2] Edward Noort, Eibert J. C. Tigchelaar, Brill, (2004), “Sodom's Sin: Genesis 18-19 and Its Interpretation,” Volume 7 of Themes in biblical narrative.


[3] Andrea A. M. Gatti, (Jan-June 2014) “The Myth of Lot in Genesis 19 and its Implications in Sexual Education During the Middle Ages”, Article published by Ian, Woods et alii (org.). Mirabilia 18, 2013 Leeds Congress.


[4] Randall C Bailey, (2010), “Why Do Readers Believe Lot? Genesis 19 Reconsidered,” Interdenominational Theological Centre and University of South Africa, OTE.


[5] Randall C Bailey, (2010), “Why Do Readers Believe Lot? Genesis 19 Reconsidered,” Interdenominational Theological Centre and University of South Africa, OTE.


[6] Randall C Bailey, (2010), “Why Do Readers Believe Lot? Genesis 19 Reconsidered,” Interdenominational Theological Centre and University of South Africa, OTE.


[7] Amplified Version, The Bible Gateway, (2019) “Genesis Chapter 19: Amplified Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=AMP


[8] Amplified Version, The Bible Gateway, (2019) “Genesis Chapter 19: Amplified Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=AMP


[9] New Revised Standard Version, The Bible Gateway, (2019) “Genesis Chapter 19: New Revised Standard Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=NRSV


[10] New Living Translation, The Bible Gateway, (2019) “Genesis Chapter 19: New Living Translation Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=NLT


[11] King James Version, The Bible Gateway, (2019) “Genesis Chapter 19: the King James Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi https://www.biblegateway.com/passage/?search=Genesis+19&version=KJV


[12] Jay P. Green, (2005), The Interlinear Bible: Hebrew-Greek-English: with Strong's Concordance Numbers Above Each Word [Book], Hendrickson Publishers


[13] Jay P. Green, (2005), The Interlinear Bible: Hebrew-Greek-English: with Strong's Concordance Numbers Above Each Word [Book], Hendrickson Publishers


[14] New Revised Standard Version, The Bible Gateway, (2019) “Genesis Chapter 19: New Revised Standard Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=NRSV


[15] Amplified Version, The Bible Gateway, (2019) “Genesis Chapter 19: Amplified Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=AMP


[16] Salem Web Tools, Matthew Henry Commentary, (2019), “Genesis 19 Bible Commentary using Bible Study Tools”, Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblestudytools.com/commentaries/matthew-henry-complete/genesis/19.html


[17] New Revised Standard Version, The Bible Gateway, (2019) “Genesis Chapter 19: New Revised Standard Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=NRSV


[18] King James Version, The Bible Gateway, (2019) “Genesis Chapter 19: the King James Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi https://www.biblegateway.com/passage/?search=Genesis+19&version=KJV


[19] Jay P. Green, (2005), The Interlinear Bible: Hebrew-Greek-English: with Strong's Concordance Numbers Above Each Word [Book], Hendrickson Publishers


[20] Amplified Version, The Bible Gateway, (2019) “Genesis Chapter 19: Amplified Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=AMP


[21] Andrea A. M. Gatti, (Jan-June 2014) “The Myth of Lot in Genesis 19 and its Implications in Sexual Education During the Middle Ages”, Article published by Ian, Woods et alii (org.). Mirabilia 18, 2013 Leeds Congress.


[22] Andrea A. M. Gatti, (Jan-June 2014) “The Myth of Lot in Genesis 19 and its Implications in Sexual Education During the Middle Ages”, Article published by Ian, Woods et alii (org.). Mirabilia 18, 2013 Leeds Congress.


[23] New Living Translation, The Bible Gateway, (2019) “Genesis Chapter 19: New Living Translation Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=NLT


[24] New Living Translation, The Bible Gateway, (2019) “Genesis Chapter 19: New Living Translation Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=NLT


[25] Vine, William Edwy, Thomas Nelson (1997), “Strongs Concordance and Vine’s Dictionary”, Published in Nashville, Tennessee by Tomas Nelson Inc.


[26] Andrea A. M. Gatti, (Jan-June 2014) “The Myth of Lot in Genesis 19 and its Implications in Sexual Education During the Middle Ages”, Article published by Ian, Woods et alii (org.). Mirabilia 18, 2013 Leeds Congress.


[27] Amplified Version, The Bible Gateway, (2019) “Genesis Chapter 19: Amplified Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=AMP


[28] Jay P. Green, (2005), The Interlinear Bible: Hebrew-Greek-English: with Strong's Concordance Numbers Above Each Word [Book], Hendrickson Publishers


[29] New Living Translation, The Bible Gateway, (2019) “Genesis Chapter 19: New Living Translation Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=NLT


[30] New Revised Standard Version, The Bible Gateway, (2019) “Genesis Chapter 19: New Revised Standard Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=NRSV


[31] Amplified Version, The Bible Gateway, (2019) “Genesis Chapter 19: Amplified Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=AMP


[32] King James Version, The Bible Gateway, (2019) “Genesis Chapter 19: the King James Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi https://www.biblegateway.com/passage/?search=Genesis+19&version=KJV


Appendices:

Text: Genesis 30-38.

30 And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.

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:

32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.

33 And they made their father drink wine that night: and the firstborn went in and lay with her father; and he perceived not when she lay down, nor when she arose.

34 And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.

35 And they made their father drink wine that night also: and the younger arose and lay with him; and he perceived not when she lay down, nor when she arose.

36 Thus were both the daughters of Lot with child by their father.

37 And the first born bare a son and called his name Moab: the same is the father of the Moabites unto this day.

38 And the younger, she also bares a son, and called his name Benammi: the same is the father of the children of Ammon unto this day.

King James Version (KJV).


Text: Genesis 30-38.

30 Now Lot went up from Zoar and lived in the mountain together with his two daughters, for he was afraid to stay [any longer] in Zoar; and he lived in a cave with his two daughters.

31 The firstborn said to the younger, “Our father is aging, and there is not a man on earth [available] to be intimate with us in the customary way [so that we may have children].

32 Come, let us make our father drunk with wine, and we will lie with him so that we may preserve our family through our father.” 33 So they gave their father wine that night, and the firstborn went in and lay with her father; and he did not know when she lay down or when she got up [because he was completely intoxicated]. 34 Then the next day, the firstborn said to the younger, “Behold, I lay with my father last night; let us make him drunk with wine tonight also, and then you go in and lie with him, so that we may preserve our family through our father.”

35 So they gave their father wine that night also, and the younger got up and lay with him; and again, he did not know when she lay down or when she got up. 36 Thus both the daughters of Lot conceived by their father. 37 The firstborn gave birth to a son and named him Moab (from father); he is the father of the Moabites to this day. 38 The younger also gave birth to a son and named him Ben-ammi (son of my people); he is the father of the Ammonites to this day.

Amplified Version (AMP)


Text: Genesis 30-38.

0 Now Lot went up out of Zoar and settled in the hills with his two daughters, for he was afraid to stay in Zoar; so, he lived in a cave with his two daughters. 31 And the firstborn said to the younger, “Our father is old, and there is not a man on earth to come into us after the manner of all the world. 32 Come, let us make our father drink wine, and we will lie with him, so that we may preserve offspring through our father.” 33 So they made their father drink wine that night; and the firstborn went in, and lay with her father; he did not know when she lay down or when she rose. 34 On the next day, the firstborn said to the younger, “Look, I lay last night with my father; let us make him drink wine tonight also; then you go in and lie with him, so that we may preserve offspring through our father.” 35 So they made their father drink wine that night also; and the younger rose, and lay with him; and he did not know when she lay down or when she rose. 36 Thus both the daughters of Lot became pregnant by their father. 37 The firstborn bore a son and named him Moab; he is the ancestor of the Moabites to this day. 38 The younger also bore a son and named him Ben-ammi; he is the ancestor of the Ammonites to this day.

New Revised Standard Version (NRSV)


Text: Genesis 19:30-38

30 Afterward Lot left Zoar because he was afraid of the people there, and he went to live in a cave in the mountains with his two daughters. 31 One day the older daughter said to her sister, “There are no men left anywhere in this entire area, so we can’t get married like everyone else. And our father will soon be too old to have children. 32 Come, let’s get him drunk with wine, and then we will have sex with him. That way we will preserve our family line through our father.”

33 So that night they got him drunk with wine, and the older daughter went in and had intercourse with her father. He was unaware of her lying down or getting up again.

34 The next morning the older daughter said to her younger sister, “I had sex with our father last night. Let’s get him drunk with wine again tonight, and you go in and have sex with him. That way we will preserve our family line through our father.” 35 So that night they got him drunk with wine again, and the younger daughter went in and had intercourse with him. As before, he was unaware of her lying down or getting up again. 36 As a result, both of Lot’s daughters became pregnant by their own father. 37 When the older daughter gave birth to a son, she named him Moab. He became the ancestor of the nation now known as the Moabites. 38 When the younger daughter gave birth to a son, she named him Ben-ammi. He became the ancestor of the nation now known as the Ammonites.

New Living Translation


Bibliography

Randall C Bailey, (2010), “Why Do Readers Believe Lot? Genesis 19 Reconsidered,” Interdenominational Theological Centre and University of South Africa, OTE.

Andrea A. M. Gatti, (Jan-June 2014) “The Myth of Lot in Genesis 19 and its Implications in Sexual Education During the Middle Ages”, Article published by Ian, Woods et alii (org.). Mirabilia 18, 2013 Leeds Congress.

Edward Noort, Eibert J. C. Tigchelaar, Brill, (2004), “Sodom's Sin: Genesis 18-19 and Its Interpretation,” Volume 7 of Themes in biblical narrative, ISSN 1388-3909

Jay P. Green, (2005), The Interlinear Bible: Hebrew-Greek-English: with Strong's Concordance Numbers Above Each Word [Book], Hendrickson Publishers

Vine, William Edwy, Thomas Nelson (1997), “Strongs Concordance and Vine’s Dictionary”, Published in Nashville, Tennessee by Tomas Nelson Inc.

Websites Used:

Amplified Version, The Bible Gateway, (2019) “Genesis Chapter 19: Amplified Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=AMP

King James Version, The Bible Gateway, (2019) “Genesis Chapter 19: the King James Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi https://www.biblegateway.com/passage/?search=Genesis+19&version=KJV

New Living Translation, The Bible Gateway, (2019) “Genesis Chapter 19: New Living Translation Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=NLT

New Revised Standard Version, The Bible Gateway, (2019) “Genesis Chapter 19: New Revised Standard Version”. Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblegateway.com/passage/?search=Genesis+19&version=NRSV

Salem Web Tools, Matthew Henry Commentary, (2019), “Genesis 19 Bible Commentary using Bible Study Tools”, Source accessed Monday 18th November 2019. On Personal Computer with Starbucks Wifi

https://www.biblestudytools.com/commentaries/matthew-henry-complete/genesis/19.html

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UK CONTACT DETAILS

UK Free & Fit London

St Marks Church Kennington

337 Kennington Park Rd, London SE11 4PW

faithandfitnesslondon@gmail.com
Telephone: +447838760928

London

United Kingdom

 

US CONTACT DETAILS

US Free & Fit New York City

Westwood United Methodist Church, 105 Fairfield Avenue, Westwood,

New Jersey. 07640.

freeandfitnyc@gmail.com

Telephone: +1-201-774-4133

New York

United States

 

 

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