Genesis 19:31

KJV

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:

KJV (with Strong's)

And the firstborn {H1067} said {H559} unto the younger {H6810}, Our father {H1} is old {H2204}, and there is not a man {H376} in the earth {H776} to come in {H935} unto us after the manner {H1870} of all the earth {H776}:

Complete Jewish Bible

The firstborn said to the younger, "Our father is old, and there isn't a man on earth to come in to us in the manner customary in the world.

Berean Standard Bible

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.

American Standard Version

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:

Commentary

### SUMMARY
Genesis 19:31 captures the desperate and distorted perception of Lot's two daughters in the immediate aftermath of the cataclysmic destruction of Sodom and Gomorrah. Isolated in a cave and believing themselves to be the sole survivors in their known world, they express a profound concern for the preservation of their family lineage, articulating a perceived necessity that sets the stage for their subsequent morally compromised plan to conceive children through incest with their elderly father.

### CONTEXT
* **Literary Context:** This verse immediately follows the divine judgment and utter destruction of Sodom and Gomorrah, from which only Lot and his two daughters escaped. Lot's wife, tragically, perished by looking back, becoming a [pillar of salt](/genesis/19-26 "Genesis 19:26 - Lot's wife becomes a pillar of salt"). The narrative transitions from the external catastrophe to the internal moral crisis within Lot's surviving family. Having fled the plains and found refuge in an isolated cave in the mountains (as described in [Genesis 19:30](/genesis/19-30 "Genesis 19:30 - Lot and his daughters flee to a cave")), the daughters are entirely cut off from any broader human society or information. This extreme isolation is crucial for understanding their subsequent reasoning and actions, as it fosters a profound sense of being utterly alone and responsible for their family's continuity. The verse serves as the direct prelude and justification, from their perspective, for the incestuous acts that follow in [Genesis 19:32-38](/genesis/19-32-38 "Genesis 19:32-38 - The Daughters' Plan and the Birth of Moab and Ben-Ammi").

* **Historical & Cultural Context:** In the ancient Near East, the continuation of a family line, especially through male heirs, was of paramount importance. It was not merely a social preference but often carried significant religious, economic, and cultural weight, ensuring the preservation of inheritance, name, and legacy. The fear of a family line "dying out" was a profound anxiety. While the Mosaic Law, which explicitly prohibited incest ([Leviticus 18:6-18](/leviticus/18-6-18 "Leviticus 18:6-18 - Prohibitions Against Incest")), had not yet been given, the underlying moral principles against such acts were inherent in God's created order. The daughters' actions, therefore, must be understood within the context of their perceived cultural duty to preserve lineage, coupled with the extreme trauma and isolation they had just experienced. Their geographical isolation in the cave, far from any other settlements, contributed to their skewed perception that no other suitable men remained in the "earth" (meaning their known world or immediate vicinity).

* **Key Themes:** This verse contributes to several overarching themes in [Genesis](/genesis "The Book of Genesis - Beginnings"):
* **The Pervasiveness of Sin and its Consequences:** Even after escaping divine judgment, the moral decay and flawed reasoning persist within Lot's family, demonstrating how deeply sin can affect human judgment and lead to further transgression. This echoes the broader narrative of humanity's fall and its ongoing struggle with sin, as seen from [Genesis 3](/genesis/3 "Genesis 3 - The Fall") onward.
* **Human Desperation vs. Divine Providence:** The daughters' actions highlight humanity's tendency to resort to desperate, sinful measures when faced with perceived insurmountable obstacles, rather than trusting in God's sovereign plan and provision. Their belief that "there is not a man in the earth" reflects a lack of faith in God's ability to provide a legitimate means for their family's continuation, even in dire circumstances, a theme often contrasted with the faith of Abraham throughout [Genesis](/genesis "The Book of Genesis").
* **The Importance of Moral Boundaries:** While the specific Mosaic laws were yet to come, the narrative implicitly condemns the incestuous acts, underscoring the timeless nature of God's moral standards and the tragic outcomes when they are violated. This foreshadows later legal codes and reinforces the concept of inherent moral order.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **firstborn (Hebrew, _bᵉkîyrâh'_):** From H1067, meaning "the eldest daughter; firstborn." This term specifies the speaker, highlighting her position of responsibility and initiative within the family unit, particularly in a patriarchal society where the eldest often took charge. Her statement reflects a perceived duty to ensure the family's future.
* **father (Hebrew, _ʼâb'_):** From H1, a primitive word meaning "father, in a literal and immediate, or figurative and remote application; chief, (fore-) father." This emphasizes the direct familial relationship and the patriarchal structure within which the daughters operate. Lot's role as the patriarch is central to their concern for lineage.
* **old (Hebrew, _zâqên'_):** From H2204, a primitive root meaning "to be old; aged man, be (wax) old (man)." This word directly addresses Lot's advanced age, which the daughters perceive as a barrier to conventional procreation and a catalyst for their desperate plan. It underscores their immediate concern about the dwindling prospects for their family's continuity through legitimate means.
* **man (Hebrew, _ʼîysh'_):** From H376, meaning "a man as an individual or a male person." The daughters' assertion that "there is not a man" signifies their belief that no suitable male individual exists in their perceived world to fulfill the role of a husband and father through conventional, legitimate means. This word highlights their specific concern for a male partner to ensure lineage.
* **come in (Hebrew, _bôwʼ'_):** From H935, a primitive root meaning "to go or come (in a wide variety of applications)." In this context, "to come in unto us" is a common biblical euphemism for sexual intercourse, particularly within the context of marriage or procreation. This term clarifies the daughters' intent and what they believe is necessary for the continuation of their family line.
* **manner (Hebrew, _derek'_):** From H1870, meaning "a road (as trodden); figuratively, a course of life or mode of action, often adverb." The phrase "after the manner of all the earth" refers to the customary, normal, and morally acceptable way of procreation through marriage. The daughters are lamenting the perceived absence of this conventional "way" or "mode of action."

#### Verse Breakdown
* **"And the firstborn said unto the younger":** This opening establishes the dialogue between the two sisters, indicating a shared concern and a collaborative decision-making process. The firstborn takes the initiative, suggesting her leadership and perhaps a greater sense of responsibility for the family's future.
* **"Our father [is] old":** This clause highlights Lot's advanced age, which the daughters perceive as a critical impediment to the continuation of their family line through conventional means. It implies that Lot is either beyond child-bearing age or unlikely to find a suitable wife to bear children, thus placing the burden of procreation squarely on the daughters.
* **"and [there is] not a man in the earth to come in unto us after the manner of all the earth":** This is the core of the daughters' perceived dilemma. Their isolation in the cave, following the widespread destruction of the surrounding cities, led them to the grave misconception that no eligible men remained in their known world. The phrase "to come in unto us" is a euphemism for sexual relations, specifically for procreation. "After the manner of all the earth" refers to the normal, customary, and morally acceptable way of having children—through marriage with an unrelated man. They believed this conventional path was no longer an option, prompting their desperate and morally illicit plan to preserve their lineage. This reveals a profound distortion of reality, driven by trauma and extreme isolation.

#### Literary Devices
The verse primarily employs **Euphemism** and **Hyperbole**. The phrase "to come in unto us after the manner of all the earth" is a euphemistic way of referring to sexual relations and marriage for the purpose of procreation, avoiding a more direct or crude expression. This softens the bluntness of their underlying concern. The daughters' statement that "there is not a man in the earth" is a clear example of **Hyperbole**. While they were indeed isolated and had witnessed immense destruction, it is highly unlikely that *all* men "in the earth" (meaning their known geographical sphere) had perished. This exaggerated claim underscores their profound fear, desperation, and the distorted perception of reality brought on by their trauma and extreme isolation, setting the stage for their morally compromised actions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 19:31 serves as a stark illustration of the dangers of human desperation and a distorted perception of reality, particularly when divorced from faith in divine providence. The daughters, traumatized and isolated, prioritize the preservation of their lineage through human means, even if those means violate inherent moral boundaries. Their belief that "there is not a man in the earth" reflects a profound lack of trust in God's ability to provide a legitimate future, highlighting the human tendency to devise sinful solutions when God's conventional ways appear closed. This narrative implicitly contrasts with the faith of Abraham, who, even when faced with seemingly impossible circumstances (like the command to sacrifice Isaac), trusted in God's provision ([Genesis 22:8](/genesis/22-8 "Genesis 22:8 - Abraham's Faith in God's Provision")).

* [Proverbs 14:12](/proverbs/14-12 "Proverbs 14:12 - There is a way that seems right to a man")
* [Isaiah 55:8-9](/isaiah/55-8-9 "Isaiah 55:8-9 - God's Thoughts and Ways are Higher")
* [Romans 1:28-32](/romans/1-28-32 "Romans 1:28-32 - The Consequences of Suppressing Truth")

### REFLECTION AND APPLICATION
Genesis 19:31 offers a sobering reflection on the human condition when confronted with extreme trauma, isolation, and perceived hopelessness. It challenges us to examine how desperation can profoundly distort our perception of reality and lead us to consider, and even execute, actions that violate God's moral standards. The daughters' story is a powerful reminder that while their fear for their lineage was culturally understandable, their chosen solution was not justifiable. For believers, this passage underscores the critical importance of seeking God's guidance and trusting in His sovereign providence, even when circumstances appear utterly bleak and conventional solutions seem non-existent. Our perception, especially when clouded by fear or isolation, can be deeply flawed, necessitating a reliance on God's unchanging character, His moral law, and the wisdom found in His Word and community, rather than our own panicked reasoning. We are called to trust that God can provide a "way" even when we see no "man" or no path forward.

#### Questions for Reflection
* **How does extreme isolation or trauma affect one's perception of reality and moral judgment?**
* **In what situations might I be tempted to resort to "unconventional" or morally questionable solutions out of desperation, rather than trusting in God's providence?**
* **What role does community and wise counsel play in maintaining sound judgment when facing difficult circumstances?**
* **How can I cultivate a deeper trust in God's provision and His "ways," even when my circumstances seem to offer no conventional path forward?**

### FAQ

**Why did Lot's daughters believe there were no other men on earth?**

Answer: Lot and his daughters had just witnessed the catastrophic destruction of Sodom and Gomorrah, and likely other cities of the plain, which they probably interpreted as a widespread, if not total, judgment on humanity in their immediate region. Their subsequent refuge in an isolated cave, as described in [Genesis 19:30](/genesis/19-30 "Genesis 19:30 - Lot and his daughters flee to a cave"), further cut them off from any information about the wider world. This extreme isolation, coupled with profound trauma and a limited worldview, led them to a distorted perception, concluding that all eligible men in their known vicinity had perished, leaving them no conventional means to preserve their family line.

**What does "after the manner of all the earth" mean in this context?**

Answer: This phrase refers to the normal, customary, and morally acceptable way for women to conceive children—through marriage with a man who is not a close relative, thereby continuing the family line legitimately and honorably. By stating "there is not a man in the earth to come in unto us after the manner of all the earth," the daughters were expressing their belief that this conventional, proper method was no longer an option for them due to their perceived isolation and lack of suitable partners. It highlights their perceived inability to follow the established societal norms for procreation.

**Does this verse excuse the daughters' subsequent actions?**

Answer: No, this verse explains the daughters' perceived motivation and the desperate circumstances that led to their plan, but it does not excuse or justify their subsequent actions. While their fear for their lineage was culturally understandable, their solution involved incest, a clear violation of God's moral law, which was later codified in the Mosaic Law ([Leviticus 18:6-7](/leviticus/18-6-7 "Leviticus 18:6-7 - Prohibitions Against Incest")). The Bible often narrates events as they happened, including human sin and flawed reasoning, without endorsing them, demonstrating the tragic consequences that arise when individuals act outside of God's revealed will, even in dire situations.

### CHRIST-CENTERED FULFILLMENT
While Genesis 19:31 depicts humanity's desperate and sinful attempts to secure a future and lineage in the face of perceived hopelessness, it implicitly highlights the profound need for a divine solution beyond human schemes. The daughters' flawed reasoning and moral compromise underscore humanity's inherent inability to truly secure its future through its own devices, especially when driven by sin and despair. In stark contrast, Christ is the ultimate fulfillment of God's promise to establish a lasting lineage and secure a future for humanity, not through human sin or desperate schemes, but through His perfect obedience, atoning sacrifice, and glorious resurrection. He provides the true "**way**" ([John 14:6](/john/14-6 "John 14:6 - Jesus is the Way, the Truth, and the Life")), offering spiritual regeneration and an eternal inheritance that transcends earthly lineage and human limitations. Through Him, believers are adopted into God's family ([Ephesians 1:5](/ephesians/1-5 "Ephesians 1:5 - Adoption as Sons")), becoming part of a spiritual lineage that is eternal and incorruptible, perfectly fulfilling God's redemptive plan where human efforts utterly fail and demonstrating that God always provides a perfect "man" and a perfect "manner" for our ultimate salvation and future.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 25:5

¶ If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.

Genesis 16:2

And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

Genesis 4:1

¶ And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.

Genesis 6:4

¶ There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of renown.

Genesis 16:4

¶ And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.

Isaiah 4:1

¶ And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.

Genesis 38:8

And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother.