the Second Week after Easter
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English Standard Version
Genesis 19:33
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They made their father drink wine that night: and the firstborn went in, and lay with her father. He didn't know when she lay down, nor when she arose.
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.
And they gave their father wine to drink that night, and the firstborn went and lay with her father, but he did not know when she lay down or when she got up.
That night the two girls got their father drunk, and the older daughter went and had sexual relations with him. But Lot did not know when she lay down or when she got up.
So that night they made their father drunk with wine, and the older daughter came and had sexual relations with her father. But he was not aware that she had sexual relations with him and then got up.
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].
So they made their father drink wine that night, and the firstborn went in and slept with her father; and he did not know when she lay down or got up.
So they made their father drinke wine that night, and the elder went and lay with her father: but he perceiued not, neither whe she lay downe, neither when she rose vp.
So they made their father drink 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 arose.
That night they got their father drunk, and the older daughter got in bed with him, but he was too drunk even to know she was there.
So they plied their father with wine that night, and the older one went in and slept with her father; he didn't know when she lay down or when she got up.
And they gave their father wine to drink that night. And the first-born went in, and lay with her father, and he did not know of her lying down, nor of her rising.
That night the two girls went to their father and got him drunk with wine. Then the older daughter went and had sexual relations with him. He did not even know when she came to bed or when she got up.
And they made their father drink wine that night; and the first-born went in and lay with her father; and he did not know when she lay down, nor when she arose.
That night they gave him wine to drink, and the older daughter had intercourse with him. But he was so drunk that he didn't know it.
So they got their father to drink wine that night, and the firstborn came and slept with her father; he did not know when she lay down or when she got up.
And they caused their father to drink wine that night. And the first-born went in and lay with her father. And he did not know when she lay down nor when she rose up.
So they gaue their father wyne to drynke that same night. And the elder doughter wente in, and laye with hir father: and he perceaued it not, nether when she laye downe, ner when she rose vp.
And they made their father drink wine that night: and the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose.
And that night they made their father take much wine; and the older daughter went into his bed; and he had no knowledge of when she went in or when she went away.
And so they gaue their father wine to drinke that night: and the elder daughter went and lay with her father, and he perceaued it not neither when she laye downe, neyther when she rose vp.
And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose.
And they made their father drinke wine that night, & the first borne went in, and lay with her father: and he perceiued not, when shee lay downe, nor when she arose.
So they made their father drink wine in that night, and the elder went in and lay with her father that night, and he knew not when he slept and when he rose up.
And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he knew not when she lay down, nor when she arose.
So that night they got their father drunk with wine, and the firstborn came and slept with her father; he was not aware when she lay down or when she got up.
And so thei yauen to her fadir to drynke wyn in that nyyt, and the more douyter entrede, and slepte with hir fadir; and he feelide not, nethir whanne the douytir lay doun, nether whanne sche roos.
And they cause their father to drink wine on that night; and the first-born goeth in, and lieth with her father, and he hath not known in her lying down, or in her rising up.
And they made their father drink wine that night: and the first-born went in and lay with her father; and he perceived not when she lay down, nor when she arose.
They made their father drink wine that night: and the firstborn went in, and lay with her father. He didn't know when she lay down, nor when she arose.
So they made their father drink 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 arose.
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.
So they made their father drink wine that night. And the first-born went in and lay with her father. He did not know when she lay down or when she got up.
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.
So they caused their father to drink wine that night, - and the firstborn went in. and lay with her father, but he noticed not her lying down nor her rising up.
And they made their father drink wine that night: and the elder went in, and lay with her father: but he perceived not, neither when his daughter lay down, nor when she rose up.
So they made their father drink wine that night; and the first-born went in, and lay with her father; he did not know when she lay down or when she arose.
And they made their father drink wine that night: and the first-born went in, and lay with her father; and he didn't know when she lay down, nor when she arose.
They got their father drunk with wine that very night. The older daughter went and lay with him. He was oblivious, knowing nothing of what she did. The next morning the older said to the younger, "Last night I slept with my father. Tonight, it's your turn. We'll get him drunk again and then you sleep with him. We'll both get a child through our father and keep our family alive." So that night they got their father drunk again and the younger went in and slept with him. Again he was oblivious, knowing nothing of what she did.
So they made their father drink 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 arose.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
drink: Leviticus 18:6, Leviticus 18:7, Proverbs 20:1, Proverbs 23:29-35, Habakkuk 2:15, Habakkuk 2:16
Cross-References
Lot went out to the men at the entrance, shut the door after him,
and said, "I beg you, my brothers, do not act so wickedly.
As morning dawned, the angels urged Lot, saying, "Up! Take your wife and your two daughters who are here, lest you be swept away in the punishment of the city."
But he lingered. So the men seized him and his wife and his two daughters by the hand, the Lord being merciful to him, and they brought him out and set him outside the city.
So it was that, when God destroyed the cities of the valley, God remembered Abraham and sent Lot out of the midst of the overthrow when he overthrew the cities in which Lot had lived.
So they made their father drink wine that night also. And the younger arose and lay with him, and he did not know when she lay down or when she arose.
Wine is a mocker, strong drink a brawler, and whoever is led astray by it is not wise.
Gill's Notes on the Bible
And they made their father drink wine that night,.... They persuaded him to drink liberally, urged him to it again, in order to make him drunk, and so complete their design; and Lot might be the more prevailed upon to drink freely, in order to remove his sorrow, and refresh his spirits under the loss of his wife, and his daughters, if he had any married in Sodom, as some suppose, and his sons-in-law, and of all his goods and substance; though this will not excuse his drinking to excess, nor can ignorance of the strength of wine be pleaded, since he must needs know it as well as his daughters, who, it is plain, did, and therefore plied him with it:
and the firstborn went in and lay with her father; went to his bed, and lay down by him, which she would not have dared to have done, but that she knew he was drunk and insensible:
and he perceived not when she lay down, nor when she arose: never heard her come to bed nor get up, so dead drunk and fast asleep was he; but finding a woman in bed with him, lay with her, taking her to be his wife, forgetting, through the force of liquor, that she was dead. There is an extraordinary prick on the Vau in Kumah, rendered "she arose", which the Jews say u is to show that he knew her not when she lay down, but when she arose he knew her; and indeed it may be rendered, but in her rising up.
u T. Bab. Horayot, fol. 10. 2.
Barnes' Notes on the Bible
- The Destruction of Sodom and Amorah
9. גשׁ־<הלאה gesh-hāl'âh, “approach to a distant point,” stand back.
11. סנורים sanevērı̂ym, “blindness,” affecting the mental more than the ocular vision.
37. מואב mô'āb, Moab; מאב mē'āb, “from a father.” בן־עמי ben-‛amı̂y, Ben-‘ammi, “son of my people.” עמון ‛amôn, ‘Ammon, “of the people.”
This chapter is the continuation and conclusion of the former. It records a part of God’s strange work - strange, because it consists in punishment, and because it is foreign to the covenant of grace. Yet it is closely connected with Abraham’s history, inasmuch as it is a signal chastisement of wickedness in his neighborhood, a memorial of the righteous judgment of God to all his posterity, and at the same time a remarkable answer to the spirit, if not to the letter, of his intercessory prayer. His kinsman Lot, the only righteous man in Sodom, with his wife and two daughters, is delivered from destruction in accordance with his earnest appeal on behalf of the righteous.
Genesis 19:1-3
The two angels. - These are the two men who left Abraham standing before the Lord Genesis 18:22. “Lot sat in the gate,” the place of public resort for news and for business. He courteously rises to meet them, does obeisance to them, and invites them to spend the night in his house. “Nay, but in the street will we lodge.” This is the disposition of those who come to inquire, and, it may be, to condemn and to punish. They are twice in this chapter called angels, being sent to perform a delegated duty. This term, however, defines their office, not their nature. Lot, in the first instance, calls them “my lords,” which is a term of respect that may be addressed to men Genesis 31:35. He afterward styled one of them Adonai, with the special vowel pointing which limits it to the Supreme Being. He at the same time calls himself his servant, appeals to his grace and mercy, and ascribes to him his deliverance. The person thus addressed replies, in a tone of independence and authority, “I have accepted thee.” “I will not overthrow this city for which thou hast spoken.” “I cannot do anything until thou go thither.” All these circumstances point to a divine personage, and are not so easily explained of a mere delegate. He is pre-eminently the Saviour, as he who communed with Abraham was the hearer of prayer. And he who hears prayer and saves life, appears also as the executor of his purpose in the overthrow of Sodom and the other cities of the vale. It is remarkable that only two of the three who appeared to Abraham are called angels. Of the persons in the divine essence two might be the angels or deputies of the primary in the discharge of the divine purpose. These three men, then, either immediately represent, or, if created angels, mediately shadow forth persons in the Godhead. Their number indicates that the persons in the divine unity are three.
Lot seems to have recognized something extraordinary in their appearance, for he made a lowly obeisance to them. The Sodomites heed not the strangers. Lot’s invitation; at first declined, is at length accepted, because Lot is approved of God as righteous, and excepted from the doom of the city.
Genesis 19:4-11
The wicked violence of the citizens displays itself. They compass the house, and demand the men for the vilest ends. How familiar Lot had become with vice, when any necessity whatever could induce him to offer his daughters to the lust of these Sodomites! We may suppose it was spoken rashly, in the heat of the moment, and with the expectation that he would not be taken at his word. So it turned out. “Stand back.” This seems to be a menace to frighten Lot out of the way of their perverse will. It is probable, indeed, that he and his family would not have been so long safe in this wicked place, had he not been the occasion of a great deliverance to the whole city when they were carried away by the four kings. The threat is followed by a taunt, when the sorely vexed host hesitated to give up the strangers. “He will needs be a judge.” It is evident Lot had been in the habit of remonstrating with them. From threats and taunts they soon proceed to violence. His guests now interfere. They rescue Lot, and smite the rioters with blindness, or a wandering of the senses, so that they cannot find the door. This ebullition of the vilest passion seals the doom of the city.
Genesis 19:12-23
The visitors now take steps for the deliverance of Lot and his kindred before the destruction of the cities. All that are related to him are included in the offer of deliverance. There is a blessing in being connected with the righteous, if men will but avail themselves of it. Lot seems bewildered by the contemptuous refusal of his connections to leave the place. His early choice and his growing habits have attached him to the place, notwithstanding its temptations. His married daughters, or at least the intended husbands of the two who were at home (“who are here”), are to be left behind. But though these thoughts make him linger, the mercy of the Lord prevails. The angels use a little violence to hasten their escape. The mountain was preserved by its elevation from the flood of rain, sulphur, and fire which descended on the low ground on which the cities were built. Lot begs for a small town to which he may retreat, as he shrinks from the perils of a mountain dwelling, and his request is mercifully granted.
Genesis 19:24-26
Then follows the overthrow of the cities. “The Lord rained brimstone and fire from the Lord from the skies.” Here the Lord is represented as present in the skies, whence the storm of desolation comes, and on the earth where it falls. The dale of Siddim, in which the cities were, appears to have abounded in asphalt and other combustible materials Genesis 14:10. The district was liable to earthquakes and volcanic eruptions from the earliest to the latest times. We read of an earthquake in the days of king Uzziah Amos 1:1. An earthquake in 1759 destroyed many thousands of persons in the valley of Baalbec. Josephus (De Bell. Jud. iii. 10, 7) reports that the Salt Sea sends up in many places black masses of asphalt, which are not unlike headless bulls in shape and size. After an earthquake in 1834, masses of asphalt were thrown up from the bottom, and in 1837 a similar cause was attended with similar effects.
The lake lies in the lowest part of the valley of the Jordan, and its surface is about thirteen hundred feet below the level of the sea. In such a hollow, exposed to the burning rays of an unclouded sun, its waters evaporate as much as it receives by the influx of the Jordan. Its present area is about forty-five miles by eight miles. A peninsula pushes into it from the east called the Lisan, or tongue, the north point of which is about twenty miles from the south end of the lake. North of this point the depth is from forty to two hundred and eighteen fathoms. This southern part of the lake seems to have been the original dale of Siddim, in which were the cities of the vale. The remarkable salt hills lying on the south of the lake are still called Khashm Usdum (Sodom). A tremendous storm, accompanied with flashes of lightning, and torrents of rain, impregnated with sulphur, descended upon the doomed cities.
From the injunction to Lot to “flee to the mountain,” as well as from the nature of the soil, we may infer that at the same time with the awful conflagration there was a subsidence of the ground, so that the waters of the upper and original lake flowed in upon the former fertile and populous dale, and formed the shallow southern part of the present Salt Sea. In this pool of melting asphalt and sweltering, seething waters, the cities seem to have sunk forever, and left behind them no vestiges of their existence. Lot’s wife lingering behind her husband, and looking back, contrary to the express command of the Lord, is caught in the sweeping tempest, and becomes a pillar of salt: so narrow was the escape of Lot. The dashing spray of the salt sulphurous rain seems to have suffocated her, and then encrusted her whole body. She may have burned to a cinder in the furious conflagration. She is a memorable example of the indignation and wrath that overtakes the halting and the backsliding.
Genesis 19:27-29
Abraham rises early on the following morning, to see what had become of the city for which he had interceded so earnestly, and views from afar the scene of smoking desolation. Remembering Abraham, who was Lot’s uncle, and had him probably in mind in his importunate pleading, God delivered Lot from this awful overthrow. The Eternal is here designated by the name Elohim, the Everlasting, because in the war of elements in which the cities were overwhelmed, the eternal potencies of his nature were signally displayed.
Genesis 19:30-38
The descendants of Lot. Bewildered by the narrowness of his escape, and the awful death of his wife, Lot seems to have left Zoar, and taken to the mountain west of the Salt Sea, in terror of impending ruin. It is not improbable that all the inhabitants of Zoar, panic-struck, may have fled from the region of danger, and dispersed themselves for a time through the adjacent mountains. He was now far from the habitations of people, with his two daughters as his only companions. The manners of Sodom here obtrude themselves upon our view. Lot’s daughters might seem to have been led to this unnatural project, first, because they thought the human race extinct with the exception of themselves, in which case their conduct may have seemed a work of justifiable necessity; and next, because the degrees of kindred within which it was unlawful to marry had not been determined by an express law. But they must have seen some of the inhabitants of Zoar after the destruction of the cities; and carnal intercourse between parent and offspring must have been always repugnant to nature. “Unto this day.” This phrase indicates a variable period, from a few years to a few centuries: a few years; not more than seven, as Joshua 22:3; part of a lifetime, as Numbers 22:30; Joshua 6:25; Genesis 48:15; and some centuries, as Exodus 10:6. This passage may therefore have been written by one much earlier than Moses. Moab afterward occupied the district south of the Arnon, and east of the Salt Sea. Ammon dwelt to the northeast of Moab, where they had a capital called Rabbah. They both ultimately merged into the more general class of the Arabs, as a second Palgite element.
Clarke's Notes on the Bible
Verse Genesis 19:33. And he perceived not when she lay down, nor when, c. — That is, he did not perceive the time she came to his bed, nor the time she quitted it consequently did not know who it was that had lain with him. In this transaction Lot appears to me to be in many respects excusable.
1. He had no accurate knowledge of what took place either on the first or second night, therefore he cannot be supposed to have been drawn away by his own lust, and enticed. That he must have been sensible that some person had been in his bed, it would be ridiculous to deny; but he might have judged it to have been some of his female domestics, which it is reasonable to suppose he might have brought from Zoar.
2. It is very likely that he was deceived in the wine, as well as in the consequences; either he knew not the strength of the wine, or wine of a superior power had been given to him on this occasion. As he had in general followed the simple pastoral life, it is not to be wondered at if he did not know the intoxicating power of wine, and being an old man, and unused to it, a small portion would be sufficient to overcome him; sound sleep would soon, at his time of life, be the effect of taking the liquor to which he was unaccustomed, and cause him to forget the effects of his intoxication.
Except in this case, his moral conduct stands unblemished in the sacred writings; and as the whole transaction, especially as it relates to him, is capable of an interpretation not wholly injurious to his piety, both reason and religion conjoin to recommend that explanation. As to his daughters, let their ignorance of the real state of the case plead for them, as far as that can go; and let it be remembered that their sin was of that very peculiar nature as never to be capable of becoming a precedent. For it is scarcely possible that any should ever be able to plead similar circumstances in vindication of a similar line of conduct.
