the Second Week after Easter
Click here to learn more!
Read the Bible
New King James Version
Genesis 20:15
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
Avimelekh said, "Behold, my land is before you. Dwell where it pleases you."
And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.
And Abimelech said, "Here is my land before you; settle where it pleases you."
and said, "Look around you at my land. You may live anywhere you want."
Then Abimelech said, "Look, my land is before you; live wherever you please."
So Abimelech said, "Behold, my land is before you; settle wherever you please."
Abimelech said, "Behold, my land is before you; settle wherever you please."
And Abimelech saide, Beholde, my land is before thee: dwell where it pleaseth thee.
And Abimelech said, "Behold, my land is before you; settle wherever it is good in your sight."
and told Abraham that he could settle anywhere in his country.
Then Avimelekh said, "Look, my country lies before you; live where you like."
And Abimelech said, Behold, my land is before thee: dwell where it is good in thine eyes.
And Abimelech said, "Look all around you. This is my land. You may live any place you want."
And Abimelech said, "Behold, my land is before you; dwell where it pleases you."
Then Abimeleck said to Abraham, Behold, my land is before you; dwell wherever you please.
He said to Abraham, "Here is my whole land; live anywhere you like."
Abimelech said, “Look, my land is before you. Settle wherever you want.”
Abimelech said, Behold, my land is before you. Live where it pleases you.
and sayde: Beholde, my londe stondeth open before the, dwell where it liketh the.
And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.
And Abimelech said, See, all my land is before you; take whatever place seems good to you.
And Abimelech sayde: beholde my lande lyeth before thee, dwell where it pleaseth thee best.
And Abimelech said: 'Behold, my land is before thee: dwell where it pleaseth thee.'
And Abimelech said, Behold, my land is before thee; dwel where it pleaseth thee.
And Abimelech said to Abraam, Behold, my land is before thee, dwell wheresoever it may please thee.
And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.
And Abimelech said, "Look, my land is before you. Settle wherever you please."
dwelle thou, where euere it plesith thee. Forsothe Abymelech seide to Sare, Lo!
and Abimelech saith, `Lo, my land [is] before thee, where it is good in thine eyes, dwell;'
And Abimelech said, Behold, my land [is] before thee: dwell where it pleaseth thee.
Abimelech said, "Behold, my land is before you. Dwell where it pleases you."
Then Abimelech said, "Look over my land and choose any place where you would like to live."
Abimelech said, "See, my land is in front of you. Make your home any place you want."
Abimelech said, "My land is before you; settle where it pleases you."
And Abimelech, said, Lo! my land is before thee, - wherever it may seem good in thine eyes, dwell.
And said: The land is before you, dwell wheresoever it shall please thee.
And Abim'elech said, "Behold, my land is before you; dwell where it pleases you."
And Abimelech said, Look, my land is before you. Dwell where it pleases you.
Abimelech said, "Behold, my land is before you; settle wherever you please."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
my land: Genesis 13:9, Genesis 34:10, Genesis 47:6
where it pleaseth thee: Heb. as is good in thine eyes
Reciprocal: Genesis 24:51 - Rebekah Genesis 45:16 - it pleased Pharaoh well Genesis 45:20 - the good
Cross-References
Is not the whole land before you? Please separate from me. If you take the left, then I will go to the right; or, if you go to the right, then I will go to the left."
So you shall dwell with us, and the land shall be before you. Dwell and trade in it, and acquire possessions for yourselves in it."
The land of Egypt is before you. Have your father and brothers dwell in the best of the land; let them dwell in the land of Goshen. And if you know any competent men among them, then make them chief herdsmen over my livestock."
Gill's Notes on the Bible
And Abimelech said, behold, my whole land [is] before thee,.... Instead of bidding him be gone, and sending him away in haste out of his country, as the king of Egypt did in a like case, he solicits his stay in it; and to encourage him to it, makes an offer of his whole kingdom to him, to choose which part of it he would to dwell in:
dwell where it pleaseth thee; if there was anyone part of it better than another, or more convenient for him, his family and his flocks, he was welcome to it.
Barnes' Notes on the Bible
- Abraham in Gerar
2. ×××××× .2 'aÌbıÌymelek, Abimelekh, âfather of the king.â
7. × ××× naÌbıÌy' âprophet,â he who speaks by God, of God, and to God, who declares to people not merely things future, but also things past and present, that are not obvious to the sense or the reason; related: âflow, go forth.â
13. ×תע×Ö¼ hıÌtâuÌ is plural in punctuation, agreeing grammatically with ××××× 'eÌlohıÌym. ×(w), however, may be regarded as the third radical, and the verb may thus really be singular.
16. × ××ת nokachat an unusual form, either for × ××ת nokahÌ£at the second person singular feminine perfect or × ××× nokehÌ£aÌh the third person singular feminine perfect, from a verb signifying in hiphil, âmake straight, right.â
17. ××× 'aÌmaÌh âhand-maid,â free or bond. ש×פ×× shıÌpchaÌh âbond-maidâ 1 Samuel 25:41.
The concealment of his relation to Sarah calls to our mind a similar act of Abraham recorded not many pages back. We are to remember, however, that an interval of twenty-four years has elapsed since that event. From the present passage we learn that this was an old agreement between him and his wife, while they were wandering among strangers. It appears that Abraham was not yet conscious of anything wrong or even imprudent in this piece of policy. He therefore practises it without any hesitation. On this occasion he appears for the first time as a prophet. He is the first of this order introduced to our notice in the Old Testament, though Henok had prophesied at an earlier period Jude 1:14, and Noahâs benediction was, at the same time, a prediction.
Genesis 20:1-7
Abimelek takes Sarah. Abraham had been dwelling near Hebron. But the total separation between him and Lot, and the awful overthrow of Sodom and Amorah in the vicinity, may have loosened his tie to Hebron, and rendered it for the present not an agreeable place of residence. He therefore travels southward and takes up his abode at Gerar (see note on Genesis 10:19). Sarah, though now eighty-nine years of age, was as youthful in look as a person of forty would now be. She had, moreover, had no family, was remarkable for her good looks, and was at present, no doubt, renewed in health and vigor Genesis 12:11-16.
Genesis 20:3-7
The Supreme Being here appears as God ××××× 'eÌlohıÌym, and therefore in his eternal power and independence, as he was antecedent to the creation of man. He communicates with Abimelek in a dream. This prince addresses him as ××× × 'aÌdonaÌy, âLord.â We have already seen that the knowledge of the true God had not yet disappeared from the Gentile world, who were under the Noachic covenant. âThou wilt die.â Thou art dying or at the point of death if thou persist. A deadly plague was already in the body of Abimelek, on account of Sarah. âWilt thou slay a righteous nation also?â Abimelek associates his nation with himself, and expects that the fatal stroke will not be confined to his own person. He pleads his integrity in the matter, which the Lord acknowledges. Gentiles sometimes act according to the dictates of conscience, which still lives in them, though it be obscured by sin. Abimelek was innocent in regard to the âgreat sinâ of seizing another manâs wife, of which God acquitted him. He was wrong in appropriating a woman to himself by mere stretch of power, and in adding wife to wife. But these were common customs of the time, for which his conscience did not upbraid him in his pleading with God. âAnd the God.â The presence of the definite article seems to intimate a contrast of the true God with the false gods to which the Gentiles were fast turning. Abimelek was at least in the doubtful ground on the borders of polytheism.
Genesis 20:7
Abraham is here designated by the Lord a prophet. This constituted at once the gravity of Abimelekâs offence Psalms 105:15, and the ground of his hope of pardon. It is at the same time a step in advance of all the previous spiritual attainments of Abraham. A prophet is Godâs spokesman, who utters with authority certain of the things of God Exodus 7:1; Exodus 4:15. This implies two things: first, the things of God are known only to him, and therefore must be communicated by him; secondly, the prophet must be enabled of God to announce in correct terms the things made known to him. These things refer not only to the future, but in general to all such matters as fall within the purpose and procedure of God. They may even include things otherwise known or knowable by man, so far as these are necessary to the exposition of the divine will. Now Abraham has heretofore received many communications from God. But this did not constitute him a prophet. It is the divinely-authorized utterance of new truth which raises him to this rank. And Abrahamâs first exercise in prophecy is not in speaking to men of God, but to God for men. âHe shall pray for thee.â The prophetic and the priestly offices go together in the father of the faithful. These dignities belong to him, not from any absolute merit, for this he has not, but from his call to be the holder of the promise, and the father of that seed to whom the promises were made.
Genesis 20:8-13
Abimelek retraces his steps, and rectifies his conduct. He makes known his dream to his assembled court, who are filled with astonishment and apprehension. He then calls Abraham, and in bold and manly style remonstrates with him for leading him into error and sin. Abraham is apparently silent from confusion and self-condemnation. Abimelek, after a pause, demands of him his reason for so doing. Abraham now replies with great simplicity and candor. He had said within himself, âThe fear of God is not in this place.â This is another indication that polytheism was setting in. He concluded that his life would be in danger on account of his wife, and resorted to his wonted expedient for safety. He had learned to trust in the Lord in all things; but he did not think this inconsistent with using all lawful means for personal security, and he was not yet fully alive to the unlawfulness of his usual pretence. He pleads also in extenuation that she is in reality his sister (see Genesis 12:19-20). âCaused me to wander.â The verb here is not necessarily plural. But if it be, it is only an instance of the literal, meaning of ××××× 'eÌlohıÌym, the Eternal Supernatural Powers, coming into view. âThy kindness.â The old compact of Abraham with Sarah tended to palliate his conduct in the eyes of Abimelek, as he would see that it had no special reference to himself.
Genesis 20:14-18
Abimelek seems to have accepted his apology, as he probably felt that there was truth in the character Abraham gave of his people, and was precluded from resenting it by the salutary impression of his dream; while at the same time Abrahamâs mode of avoiding danger appeared warrantable according to his own and the common code of morals. He therefore hastens to make honorable amends for his conduct. He makes Abraham a valuable present, restores his wife, and makes him free to dwell in any part of his dominions. He then accosts Sarah in respectful terms, informing her that he had presented her brother with one thousand silver pieces, probably shekels, on her account. He does not offer this directly to herself, that it may be distinctly understood that her honor was unstained. This may refer either to Abraham or to the sum of money. The latter is more natural, as the sentence then affords a reason for addressing Sarah, and mentioning this particular gift. âA covering of the eyesâ does not mean a veil, the proper word for which is צע××£ tsaÌâıÌyp, but is a figurative phrase for a recompense or pacificatory offering, in consideration of which an offence is overlooked. âUnto all that are with thee.â All her family were concerned in this public vindication of her character. âAnd all this that thou mayest be righted.â The original of this is most naturally taken as a part of Abimelekâs speech, and then it is to be translated as above. All this has been done or given that the injury to Sarah may be redressed. If the original be regarded as a part of the narrative, it must be rendered, âAnd all this (was done) that she might be righted.â The sense is the same in substance. In the former case the verb is in the second person, in the latter in the third.
Genesis 20:17-18
These verses record the fact of Abrahamâs intercession for Abimelek, and explain in what sense he was on the point of dying (Genesis 20:3). âThey bareâ means that they were again rendered capable of procreating children, and in the natural course of things did so. The verb is in the masculine form, because both males and females were involved in this judicial malady. The name Yahweh is employed at the end of the chapter, because the relation of the Creator and Preserver to Sarah is there prominent.
