Kejadian 19:37

Bahasa Indonesia Sehari-hari

Yang lebih tua melahirkan seorang anak laki-laki, dan menamainya Moab; dialah bapa orang Moab yang sekarang.

Parallel Translations

Alkitab Terjemahan Baru
Yang lebih tua melahirkan seorang anak laki-laki, dan menamainya Moab; dialah bapa orang Moab yang sekarang.

Alkitab Terjemahan Lama
Maka yang sulung itupun beranaklah laki-laki seorang, dinamainya akan dia Moab; ia itulah asal orang Moabi sampai sekarang ini.

Contextual Overview

³⁰ And Lot departed out of Soar, and dwelled in the mountayne with his two daughters: for he feared to tary in Soar, but dwelled in a caue, he and his two daughters. ³¹ And the elder said vnto the younger: our father is olde, and there is not a man in the earth to come in vnto vs after the maner of all the worlde. ³² Come, let vs geue our father wine to drynke, and lye with hym, that we may saue seede of our father. ³³ 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. ³⁴ And on the morowe the elder sayde vnto the younger: beholde, yesternight lay I with my father: let vs make hym drynke wyne this nyght also, & go thou and lye with hym, that thou mayest rayse vp seede of our father. And they made their father drynke wyne that nyght also. ³⁵ And the younger arose, and laye with hym: & he perceaued it not, neither whe she lay downe, neither whe she rose vp. ³⁶ Thus were both the daughters of Lot with chylde by their father. ³⁷ And the elder bare a sonne, and called his name Moab: the same is the father of the Moabites vnto this day. ³⁸ And the younger bare a sonne also, & called his name Benammi: the same is the father of the chyldren of Ammon vnto this day.

Bible Verse Review
  from Treasury of Scripure Knowledge

am 2108, bc 1896

Moab: This name is generally interpreted of the father; from mo, of, and av, a father.

Moabites: Numbers 21:29, Numbers 22:1-41, Numbers 24:1-25, Deuteronomy 2:9, Deuteronomy 2:19, Deuteronomy 23:3, Judges 3:1-31, Ruth 4:10, 2 Samuel 8:1-18, 2 Kings 3:1-27

Reciprocal: Genesis 36:9 - the Edomites 1 Chronicles 19:2 - the children Psalms 83:8 - the children Jeremiah 48:1 - Moab

Cross-References

Genesis 19:1
And there came two angels to Sodome at euen, and Lot sate at the gate of Sodome: and Lot seing [them] rose vp to meete them, and he bowed hym selfe with his face towarde the grounde.

Genesis 19:18
And Lot sayde vnto them: Oh not so my Lordes.

Genesis 19:25
And ouerthrewe those cities, and all that plaine region, and all that dwelled in the cities, and that that grewe vpon the earth.

Genesis 19:27
Abraham rysyng vp early, gote hym to the place where he stoode before the presence of God, and loked towarde Sodome and Gomorrhe, and towarde all the lande of that playne countrey,

Genesis 19:31
And the elder said vnto the younger: our father is olde, and there is not a man in the earth to come in vnto vs after the maner of all the worlde.

Numbers 21:29
Wo to thee Moab, O people of Chamos ye are vndone: he hath suffered his sonnes to be pursued, & his daughters to be in captiuitie vnto Sehon the kyng of the Amorites.

Deuteronomy 2:9
And the Lorde sayd vnto me: Thou shalt not fight agaynst the Moabites, neither prouoke them to battayle: for I wyll not geue thee of their lande to possesse, because I haue geuen Ar vnto the chyldren of Loth to possesse.

Deuteronomy 2:19
And when thou commest nye vnto the chyldren of Ammon, thou shalt not lay siege vnto the, nor moue warre against them: For I wyll not geue thee of the lande of the chyldren of Ammon any possession, but I haue geuen it vnto the chyldren of Loth to possesse.

Deuteronomy 23:3
The Ammonites and the Moabites shall not come into the congregation of the Lorde, no not in the tenth generation, nor they shall neuer come into the congregation of the Lorde:

Ruth 4:10
And moreouer, Ruth the Moabite the wyfe of Mahalo, haue I purchased to be my wyfe, to stirre vp the name of the dead vpon his inheritaunce, & that the name of the dead be not put out fro among his brethren, and from the gate of his place: ye are witnesses this day.

Gill's Notes on the Bible

And the firstborn bare a son, and called his name Moab,.... As if it was "Meab", from the father, as Aben Ezra, and so Josephus, that is, which she had by her father; and she was so far from being ashamed that it might be known in time to come, she gave him this name. Hillerus w makes it to be a compound of אב and מובא, and to signify "going into", or "lying with a father", which still more notoriously points to her own action. Drusius has another derivation of the word, at least proposes it, and renders it "aqua patris"; "mo" in the Egyptian language signifying "water", which is sometimes used for seed, see Isaiah 48:1:

the same [is] the father of the Moabites unto this day; a people that lived on the borders of the land of Canaan, often troublesome to the Israelites, and frequently spoken of in the Old Testament.

w Onomastic. Sacr. p. 414.

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 san^evērı̂ym, “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 19:37. Called his name Moab — This name is generally interpreted of the father, or, according to Calmet, מואב Moab, the waters of the father.