Genesis 19:8

KJV

Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.

KJV (with Strong's)

Behold now, I have two {H8147} daughters {H1323} which have not known {H3045} man {H376}; let me, I pray you, bring them out {H3318} unto you, and do {H6213} ye to them as is good {H2896} in your eyes {H5869}: only unto these {H411} men {H582} do {H6213} nothing {H408}{H1697}; for therefore came {H935} they under the shadow {H6738} of my roof {H6982}.

Complete Jewish Bible

Look here, I have two daughters who are virgins. Please, let me bring them out to you, and you can do with them what seems good to you; but don't do anything to these men, since they are guests in my house."

Berean Standard Bible

Look, I have two daughters who have never slept with a man. Let me bring them to you, and you can do to them as you please. But do not do anything to these men, for they have come under the protection of my roof.”

American Standard Version

Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing, forasmuch as they are come under the shadow of my roof.

Commentary

### SUMMARY
Genesis 19:8 vividly portrays Lot's desperate and morally abhorrent offer to the men of Sodom, who were aggressively demanding access to his angelic guests. In a profound moment of ethical compromise, driven by the ancient duty of hospitality and extreme duress, Lot presented his virgin daughters to the depraved mob. This act not only underscores the pervasive wickedness of Sodom, which necessitated such a horrific proposal, but also reveals the extent to which Lot's own moral judgment had been tragically skewed by his prolonged immersion in a corrupt society.

### CONTEXT
* **Literary Context:** This verse is situated at a pivotal and intensely dramatic point in the narrative of Sodom and Gomorrah, immediately preceding their catastrophic divine judgment. The preceding verses establish the arrival of two angelic messengers, appearing as men, who are welcomed into Lot's home after finding no other hospitable dwelling in the city. As night descends, the entire male population of Sodom, from young to old, surrounds Lot's house with a singular, perverse demand: "Bring them out to us, that we may know them" (Genesis 19:5). This demand, a euphemism for sexual assault, represents the apex of Sodom's spiritual and moral depravity. Lot's emergence from his house and his subsequent shocking proposal in [Genesis 19:8](/genesis/19-8 "Lot's Offer to the Men of Sodom") is a direct, desperate, and ultimately indefensible response to this aggressive threat, highlighting the extreme pressure he faced to protect his guests, even at an unimaginable cost. The narrative here serves as a grim prelude to the city's destruction, justifying God's impending judgment.
* **Historical & Cultural Context:** In the ancient Near East, hospitality was a sacred and inviolable social covenant. A host was bound by honor and custom to protect guests under their roof, even at personal risk. This "guest-right" was paramount, and its violation was considered a grave offense. Lot's offer, while morally repugnant by any standard, must be understood against this backdrop of extreme pressure to uphold his duty as a host. The wickedness of Sodom, as depicted here, was not merely sexual immorality but a profound breakdown of social order, including a complete disregard for guest-right, justice, and compassion (cf. [Ezekiel 16:49-50](/ezekiel/16-49-50 "Sodom's Sins: Pride, Fullness of Food, and Abundance of Idleness")). The city's inhabitants were characterized by arrogance, gluttony, and a refusal to aid the poor and needy, culminating in overt, aggressive sexual violence and a complete lack of moral restraint. Lot, though described as "righteous" in [2 Peter 2:7](/2_peter/2-7 "Lot vexed by Sodom's depravity"), had evidently absorbed some of the moral decay of his environment, leading to this horrific compromise.
* **Key Themes:** [Genesis 19:8](/genesis/19-8 "Lot's Offer to the Men of Sodom") contributes to several overarching themes within Genesis and the broader biblical narrative. Firstly, it powerfully underscores the theme of **human depravity** and the escalating nature of sin, demonstrating how a society can descend into utter moral corruption, demanding sexual violence against strangers. Secondly, it highlights the **sacred duty of hospitality** in the ancient world, even as Lot's actions tragically distort this virtue. Thirdly, the passage vividly illustrates the dangers of **moral compromise** and the corrupting influence of ungodly environments, particularly seen in Lot's flawed judgment despite his righteous standing. Finally, it sets the stage for the theme of **divine judgment** against unrepentant wickedness, affirming God's justice and holiness in responding to such egregious sin, while simultaneously foreshadowing His **grace and deliverance** for the righteous, even those who are deeply flawed, as Lot and his daughters are ultimately rescued from the impending destruction (cf. [Genesis 19:15-16](/genesis/19-15-16 "Angels Urge Lot to Flee Sodom")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Daughters (Hebrew, _bath_ H1323):** Derived from a root meaning "to build," this term refers to a female child. In this context, it specifically denotes Lot's two unmarried, virgin daughters. The mention of their virginity ("which have not known man") intensifies the horror of Lot's offer, as it proposes the violation of their purity and future prospects, highlighting the extreme nature of his desperation and the depth of the moral crisis.
* **Known (Hebrew, _yâdaʻ_ H3045):** A primitive root meaning "to know" in a wide variety of senses, including intellectual understanding, experiential knowledge, and intimate, carnal knowledge. In this verse, as in [Genesis 4:1](/genesis/4-1 "Adam knew Eve"), it is used euphemistically to refer to sexual intercourse. The Sodomites' demand to "know" Lot's guests was a demand for homosexual rape, and Lot's offer to let them "do ye to them" implies the same intent for his daughters, making the word choice chillingly explicit in its euphemism.
* **Good (Hebrew, _ṭôwb_ H2896):** This adjective describes something as "good" in the widest sense, encompassing beauty, favor, pleasantness, and moral uprightness. In Lot's phrase, "do ye to them as is good in your eyes," the term is used ironically or tragically. What the Sodomites considered "good" (i.e., sexually gratifying and violent) was morally reprehensible and evil in the eyes of God and any righteous standard. This stark contrast highlights the perversion of moral values within Sodom, where evil was perceived as good.

#### Verse Breakdown
* **"Behold now, I have two daughters which have not known man":** Lot begins by drawing the attention of the mob ("Behold now"), a desperate attempt to divert their focus. His immediate offering is his two daughters, explicitly stating their virginity. This detail is crucial; it underscores the profound moral depravity of his offer, as he proposes to sacrifice the purity and future of his own children, rather than allowing harm to come to his guests. It reveals the extreme pressure and the warped sense of duty he felt.
* **"let me, I pray you, bring them out unto you, and do ye to them as [is] good in your eyes":** This is the core of Lot's horrific proposition. The phrase "I pray you" indicates a plea, a desperate entreaty to the mob. He offers to personally facilitate the assault, inviting them to commit sexual violence against his daughters, allowing them to do "as is good in your eyes." This phrase demonstrates the complete breakdown of moral order in Sodom, where what was "good" to the mob was utterly evil, and Lot, in his desperation, was willing to concede to their perverted desires.
* **"only unto these men do nothing; for therefore came they under the shadow of my roof":** This final clause reveals Lot's primary, albeit tragically misdirected, motivation: to protect his guests at all costs. The phrase "under the shadow of my roof" is a powerful ancient Near Eastern idiom signifying the inviolable sanctuary and protection a host was obligated to provide to those under their care. Lot's desperate attempt to uphold this sacred duty of hospitality, even by offering his daughters, starkly contrasts with the Sodomites' utter disregard for this fundamental social and moral norm, highlighting their extreme wickedness and the dire situation Lot faced.

#### Literary Devices
The passage employs several potent literary devices. **Euphemism** is evident in the phrase "have not known man," which, while literally true of their virginity, also subtly alludes to the sexual nature of the threat, amplified by the Sodomites' demand to "know" the angels. **Irony** pervades Lot's offer: in his desperate attempt to uphold the sacred duty of hospitality, he proposes an act that is itself a profound violation of familial duty and moral law, turning a virtue into a vehicle for sin. There is also a stark **Contrast** between Lot's flawed but genuine attempt at protection and the unbridled, aggressive depravity of the Sodomite mob. Finally, the phrase "under the shadow of my roof" serves as powerful **Symbolism**, representing the ancient concept of sanctuary and inviolable guest-right, emphasizing the gravity of the Sodomites' transgression against this sacred custom and Lot's desperate, albeit misguided, attempt to uphold it.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This harrowing account in Genesis 19:8 serves as a profound theological statement on the depths of human sin and the necessity of divine judgment. It exposes the utter moral corruption that can permeate a society when it abandons righteousness, leading to a complete perversion of natural law and social order. Lot's tragic compromise, while born of a desperate attempt to uphold a sacred cultural duty, underscores the corrupting influence of ungodly environments and the danger of allowing one's moral compass to be skewed by surrounding wickedness. Ultimately, the passage reinforces the biblical truth that God's justice will prevail against pervasive evil, even as it highlights His grace in delivering the righteous, however flawed, from impending destruction.

* [Leviticus 18:22](/leviticus/18-22 "Prohibition of Homosexual Acts") - This verse explicitly prohibits homosexual acts, providing a clear divine condemnation of the specific sin demanded by the men of Sodom.
* [Deuteronomy 23:17](/deuteronomy/23-17 "No Prostitution in Israel") - While not directly about Sodom, this verse speaks to the purity expected within Israel, contrasting sharply with the sexual depravity displayed in Sodom.
* [Romans 1:24-27](/romans/1-24-27 "God Gives Them Over to Debased Passions") - Paul describes humanity's descent into depravity, including homosexual acts, as a consequence of rejecting God, echoing the spiritual state of Sodom.
* [Jude 1:7](/jude/1-7 "Sodom and Gomorrah as an Example") - This New Testament verse directly references Sodom and Gomorrah as an example of those who "indulged in sexual immorality and pursued unnatural desire," suffering the punishment of eternal fire.

### REFLECTION AND APPLICATION
Lot's agonizing offer in Genesis 19:8 stands as a chilling testament to the corrupting power of ungodly environments and the perilous nature of moral compromise when faced with extreme pressure. While Lot's initial desire to protect his guests stemmed from a deeply ingrained cultural value, his method was an egregious violation of his paternal duty and divine law, revealing the tragic extent to which his moral judgment had been compromised by living in Sodom. This passage compels believers to critically examine the subtle and overt influences of the surrounding culture on their own moral compass. It challenges us to maintain unwavering moral integrity, even in the face of hostility or perceived crisis, trusting in God's sovereign protection and provision rather than resorting to sinful or desperate measures. The narrative powerfully underscores the importance of seeking divine wisdom and upholding righteousness, even when it seems to come at a great cost, reminding us that true safety and integrity are found only in adherence to God's unchanging standards, not in appeasing the demands of a fallen world.

#### Questions for Reflection
* **How might living in a morally compromised environment subtly or overtly influence my own ethical judgments and actions?**
* **What are the "sacred duties" (like hospitality) that I might be tempted to fulfill through unholy or compromising means when under pressure?**
* **In moments of extreme crisis or fear, how can I ensure that my actions are rooted in biblical principles and trust in God, rather than desperate human solutions?**
* **What steps can I take to cultivate a moral compass that remains unswayed by the prevailing wickedness of the world, even when it feels overwhelming?**

### FAQ
**Was Lot justified in offering his daughters to the men of Sodom?**

Answer: No. While Lot was undoubtedly under extreme duress and attempting to uphold the sacred ancient Near Eastern duty of hospitality, his offer to sacrifice his daughters' purity to the depraved mob was a grave moral transgression and utterly indefensible from a divine and ethical standpoint. The Bible presents it not as a justifiable act, but as a desperate, sinful compromise that tragically highlights the depth of Sodom's evil and the extent of Lot's own compromised moral state due to his prolonged exposure to such wickedness. It serves as a stark warning, not an example to emulate.

**What does "under the shadow of my roof" signify in this context?**

Answer: The phrase "under the shadow of my roof" is a powerful ancient Near Eastern idiom that signifies the sacred custom of guest-right, or hospitality. It implies that once a guest entered a host's dwelling, they were considered to be under the host's inviolable protection and sanctuary. The host was honor-bound to defend their guests from any harm, even at personal risk. Lot's desperate plea, "for therefore came they under the shadow of my roof," underscores his attempt to invoke this sacred custom, highlighting the Sodomites' profound violation of this fundamental societal norm and the extreme pressure Lot faced in trying to fulfill his duty as a host.

### CHRIST-CENTERED FULFILLMENT
The harrowing narrative of Lot's desperate and morally compromised attempt to protect his guests, even at the cost of his own daughters' purity, powerfully illuminates humanity's profound need for a perfect protector and deliverer. Unlike Lot, whose efforts were tragically tainted by human weakness and moral failure, Christ offers true, unblemished, and ultimate sanctuary. He is the perfect Host who, rather than sacrificing others, willingly laid down His own life as the ultimate sacrifice to provide complete protection and deliverance from sin, judgment, and the power of darkness (cf. [John 10:11](/john/10-11 "The Good Shepherd Lays Down His Life")). The insatiable depravity of Sodom, demanding a sacrifice from Lot, foreshadows humanity's desperate spiritual condition and its inherent need for a Savior. In Christ, we find the Lamb of God who perfectly fulfills righteousness and offers Himself as the spotless sacrifice (cf. [John 1:29](/john/1-29 "Jesus, the Lamb of God")), providing a refuge and a covering that Lot, in his flawed humanity, could never truly offer. Through His perfect sacrifice, Christ shelters us "under the shadow of His wings" (cf. [Psalm 91:4](/psalm/91-4 "He will cover you with his pinions")), offering eternal security and a moral purity that transforms us, unlike the corrupting influence of Sodom.

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

Judges 19:24

Behold, [here is] my daughter a maiden, and his concubine; them I will bring out now, and humble ye them, and do with them what seemeth good unto you: but unto this man do not so vile a thing.

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:

Genesis 19:38

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

Judges 9:15

And the bramble said unto the trees, If in truth ye anoint me king over you, [then] come [and] put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.

Exodus 32:22

And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they [are set] on mischief.

Mark 9:6

For he wist not what to say; for they were sore afraid.

Genesis 42:37

And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.