the Second Week after Easter
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New King James Version
Genesis 20:16
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To Sarah he said, "Behold, I have given your brother a thousand pieces of silver. Behold, it is for you a covering of the eyes to all that are with you. In front of all you are vindicated."
And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved.
And to Sarah he said, "Look, I have given a thousand pieces of silver to your brother. It shall be an exoneration. You are vindicated before all who are with you."
Abimelech said to Sarah, "I gave your brother Abraham twenty-five pounds of silver to make up for any wrong that people may think about you. I want everyone to know that you are innocent."
To Sarah he said, "Look, I have given a thousand pieces of silver to your ‘brother.' This is compensation for you so that you will stand vindicated before all who are with you."
Then to Sarah he said, "Look, I have given this brother of yours a thousand pieces of silver; it is to compensate you [for all that has happened] and to vindicate your honor before all who are with you; before all men you are cleared and compensated."
To Sarah he said, "Look, I have given your brother a thousand pieces of silver. It is your vindication before all who are with you, and before everyone you are cleared."
Likewise to Sarah he said, Beholde, I haue giuen thy brother a thousand pieces of siluer: behold, he is the vaile of thine eyes to all that are with thee, and to all others: and she was thus reproued.
To Sarah he said, "Behold, I have given your brother one thousand pieces of silver; behold, it is your vindication before all who are with you, and before all you are cleared."
Then he said to Sarah, "I have given your brother a thousand pieces of silver as proof to everyone that you have done nothing wrong."
To Sarah he said, "Here, I have given your brother a thousand pieces of silver. That will allay the suspicions of everyone who is with you. Before everyone you are cleared."
And to Sarah he said, Behold, I have given thy brother a thousand [pieces] of silver; behold, let that be to thee a covering of the eyes, in respect of all that are with thee, and with all; and she was reproved.
Abimelech said to Sarah, "I gave your brother Abraham 1000 pieces of silver. I did this to show that I am very sorry. I want everyone to see that I did the right thing."
To Sarah he said, "Behold, I have given your brother a thousand pieces of silver. It is a sign of your innocence in the eyes of all who are with you, and before everyone you are vindicated."
And to Sarah he said, Behold, I have given a thousand pieces of silver to your brother; behold, it is given for you, because you have been humbled in the eyes of my people, and because of the other things for which I have reproved you.
He said to Sarah, "I am giving your brother a thousand pieces of silver as proof to all who are with you that you are innocent; everyone will know that you have done no wrong."
And he said to Sarah, “Look, I am giving your brother one thousand pieces of silver. It is a verification of your honor to all who are with you. You are fully vindicated.”
And he said to Sarah, I, behold, I have given a thousand of silver to your brother. Behold, it is for you a covering of the eyes to all who are with you. And with all this you are reproved.
And vnto Sara he sayde: Beholde, I haue geuen thy brother a thousande syluer pens: lo, he shalbe vnto the a couerynge of the eyes, for all that are with the, and euery where, and a sure excuse.
And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, it is for thee a covering of the eyes to all that are with thee; and in respect of all thou art righted.
And he said to Sarah, See, I have given to your brother a thousand bits of silver so that your wrong may be put right; now your honour is clear in the eyes of all.
But vnto Sara he saide: See I haue geuen thy brother a thousand peeces of syluer: beholde, it is as a coueryng of thyne eyes vnto all that are with thee, and to all [other:] and thus she was reproued.
And unto Sarah he said: 'Behold, I have given thy brother a thousand pieces of silver; behold, it is for thee a covering of the eyes to all that are with thee; and before all men thou art righted.'
And vnto Sarah hee said, Behold, I haue giuen thy brother a thousand pieces of siluer: behold, he is to thee a couering of the eyes, vnto all that are with thee, and with all other: thus shee was reproued.
And to Sarrha he said, Behold, I have given thy brother a thousand pieces of silver, those shall be to thee for the price of thy countenance, and to all the women with thee, and speak the truth in all things.
And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, it is for thee a covering of the eyes to all that are with thee; and in respect of all thou art righted.
And he said to Sarah, "See, I am giving your brother a thousand pieces of silver. It is your vindication before all who are with you; you are completely cleared."
Y yaf a thousand platis of siluer to thi brother; this schal be to thee in to hiling of iyen to al men that ben with thee; and whider euere thou goist, haue thou mynde that thou art takun.
and to Sarah he hath said, `Lo, I have given a thousand silverlings to thy brother; lo, it is to thee a covering of eyes, to all who are with thee;' and by all this she is reasoned with.
And to Sarah he said, Behold, I have given thy brother a thousand [pieces] of silver: behold, he [is] to thee a covering of the eyes, to all that [are] with thee, and with all [other]: thus she was reproved.
To Sarah he said, "Behold, I have given your brother a thousand pieces of silver. Behold, it is for you a covering of the eyes to all that are with you. In front of all you are vindicated."
And he said to Sarah, "Look, I am giving your ‘brother' 1,000 pieces of silver in the presence of all these witnesses. This is to compensate you for any wrong I may have done to you. This will settle any claim against me, and your reputation is cleared."
He said to Sarah, "See, I have given your brother a thousand pieces of silver. It is to pay you for all that has happened. Your honor is made right in the eyes of all men."
To Sarah he said, "Look, I have given your brother a thousand pieces of silver; it is your exoneration before all who are with you; you are completely vindicated."
And to Sarah, he said, Lo! I have given a thousand of silver unto thy brother: Lo! that is for thee as a covering of eyes, to all who are with thee, - And so in every way, hath right been done.
And to Sara he said: Behold I have given thy brother a thousand pieces of silver, this shall serve thee for a covering of thy eyes to all that are with thee, and whithersoever thou shalt go: and remember thou wast taken.
To Sarah he said, "Behold, I have given your brother a thousand pieces of silver; it is your vindication in the eyes of all who are with you; and before every one you are righted."
And to Sarah he said, See, I have given your brother a thousand pieces of silver. Look, it is for you a covering of the eyes to all that are with you. And in respect of all you are righted.
And to Sarah he said, "I've given your brother a thousand pieces of silver—that clears you of even a shadow of suspicion before the eyes of the world. You're vindicated."
To Sarah he said, "Behold, I have given your brother a thousand pieces of silver; behold, it is your vindication before all who are with you, and before all men you are cleared."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
thy: Genesis 20:5, Proverbs 27:5
thousand: What these pieces were is not certain; but it is probable they were shekels, as it is so understood by the Targum; and the LXX render it didrachma, by which the Hebrew shekel is rendered in Genesis 23:15, Genesis 23:16.
behold: Or, "behold IT (the 1,000 shekels) is to thee," etc. Genesis 26:11
a covering: Genesis 24:65
thus: 1 Chronicles 21:3-6, Proverbs 9:8, Proverbs 9:9, Proverbs 12:1, Proverbs 25:12, Proverbs 27:5, Jonah 1:6, Revelation 3:19
Reciprocal: Song of Solomon 8:11 - a thousand 1 Corinthians 11:10 - power Ephesians 5:11 - but
Cross-References
But God came to Abimelech in a dream by night, and said to him, "Indeed you are a dead man because of the woman whom you have taken, for she is a man's wife."
Did he not say to me, "She is my sister'? And she, even she herself said, "He is my brother.' In the integrity of my heart and innocence of my hands I have done this."
And God said to him in a dream, "Yes, I know that you did this in the integrity of your heart. For I also withheld you from sinning against Me; therefore I did not let you touch her.
So Abimelech rose early in the morning, called all his servants, and told all these things in their hearing; and the men were very much afraid.
And Abimelech called Abraham and said to him, "What have you done to us? How have I offended you, that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done."
for she had said to the servant, "Who is this man walking in the field to meet us?" The servant said, "It is my master." So she took a veil and covered herself.
So Abimelech charged all his people, saying, "He who touches this man or his wife shall surely be put to death."
Whoever loves instruction loves knowledge, But he who hates correction is stupid.
Like an earring of gold and an ornament of fine gold Is a wise rebuker to an obedient ear.
Open rebuke is better Than love carefully concealed.
Gill's Notes on the Bible
And unto Sarah he said, behold, I have given thy brother a thousand [pieces] of silver,.... Or shekels of silver, as the Targums of Jonathan and Jerusalem, which, if two shillings and sixpence of our money, amount to one hundred and twenty five pounds; though perhaps little pieces of silver, current in this country, may be meant, that were not worth so much. Some think that the sheep, oxen, c. Abimelech had given to Abraham, were worth so many pieces of silver: but it rather seems that he gave these over and above them, and chiefly for Sarah's use, as will be observed hereafter since the words are directed to her, and in which there is a sharp cutting expression, calling Abraham her brother, and not her husband, thereby putting her in mind and upbraiding her with her equivocation and dissimulation:
behold, he [is] to thee a covering of the eyes, unto all that [are] with thee; a protection of her person and chastity: so an husband, in our language, is said to be a cover to his wife, and she under a cover: thus Abraham being now known to be the husband of Sarah, would for the future be a covering to her, that no one should look upon her, and desire her, and take her to be his wife; and he would also be a protection to her maidens that were with her, the wives of his servants, that these also might not be taken from him: but it seems best to refer this to the gift of the thousand pieces of silver, and read the words, "behold, this is to thee h a covering of the eyes"; so the Targums of Jonathan and Jerusalem; for the words are a continued biting sarcasm on Sarah; as Abimelech twits her with calling Abraham her brother in the preceding clause, so in this he tells her that he had given him so much money to buy her a veil with, and to supply her with veils from time to time to cover her eyes, that nobody might be tempted to lust after her, and that it might be known she was a married woman; for in these countries married women wore veils for distinction,
Genesis 24:65; and so not to be had by another, nor would any be deceived by her; and not only was this money given to buy veils for her, but for her female servants also that were married, that they might be knows to be another's property; though this latter phrase "unto", or "with all that [are] with thee" i, may be understood, not of persons, but of things, even of all the girls which Abimelech had given her while in his house; these he did not, take back again, but continued them with her, either for the above use, or whatever she pleased; and the following phrase,
and with all [other], as we render it, making a considerable stop, should, according to the accents, be read with what follows thus, "and with all this was she reproved" k; so Aben Ezra; and so they are the words of Moses, observing, that by and with all this that Abimelech had said and done,
thus she was reproved; Sarah was reproved for saying that Abraham was her brother: or the words may be rendered thus, "and so before all she was reproved" l; before her husband, and before Abimelech's courtiers, and perhaps before her own servants; though Ainsworth, and others, take them to be the words of Abimelech, and render them, "and all that", or "all this is that thou mayest be rebuked" m, or instructed; all that I have said and done is for this end, that thou mayest be warned and be careful for the future to speak out truth, without any equivocation, and not call Abraham thy brother, when he is thy husband.
h ××× ×× ÏÎ±Ï Ïα εÏÏαι Ïοι, Sept. "hoe erit tibi", V. L. Schmidt; so Tigurine version, Montanus, Jarchi Ben Melech. i ××× ×שר ××ª× "cum omni quod tecum est", Schmidt. k ××ת ×× ×× ××ת "et sic cum omnibus reprehensa est", Munster. l "Atque ita coram omnibus increpata fuit", Noldii Concord. Ebr. Part. p. 314. No. 1219. m "Atque haec omnia, ut erudita sis", Junius & Tremellius "reprehensa es", De Dieu.
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.
Clarke's Notes on the Bible
Verse Genesis 20:16. And unto Sarah he said — But what did he say? Here there is scarcely any agreement among interpreters; the Hebrew is exceedingly obscure, and every interpreter takes it in his own sense.
A thousand pieces of silver — SHEKELS are very probably meant here, and so the Targum understands it. The Septuagint has Ïιλια διδÏαÏμα, a thousand didrachma, no doubt meaning shekels; for in Genesis 23:15-16, this translation uses διδÏαÏμα for the Hebrew ×©×§× shekel. As shakal signifies literally to weigh, and the shekel was a coin of such a weight, Mr. Ainsworth and others think this to be the origin of our word scale, the instrument to weigh with.
The shekel of the sanctuary weighed twenty gerahs, Exodus 30:13. And according to the Jews, the gerah weighed sixteen grains of barley. R. Maimon observes, that after the captivity the shekel was increased to three hundred and eighty-four grains or barley-corns. On the subject of ancient weights and measures, very little that is satisfactory is known.
Behold, he is to thee a covering of the eyes — It - the one thousand shekels, (not he-Abraham,) is to thee for a covering - to procure thee a veil to conceal thy beauty (unto all that are with thee, and with all other) from all thy own kindred and acquaintance, and from all strangers, that none, seeing thou art another mans wife; may covet thee on account of thy comeliness.
Thus she was reproved — The original is ×× ××ת venochachath, but the word is probably the second person preterite, used for the imperative mood, from the root × ×× nachach, to make straight, direct, right; or to speak rightly, correctly; and may, in connection with the rest of the text, be thus paraphrased: Behold, I have given thy BROTHER (Abraham, gently alluding to the equivocation, Genesis 20:2; Genesis 20:5) a thousand shekels of silver; behold, IT is (that is, the silver is, or may be, or let it be) to thee a covering of the eyes (to procure a veil; see above) with regard to all those who are with thee; and to all (or and in all) speak thou the truth. Correctly translated by the Septuagint, και ÏανÏα Î±Î»Î·Î¸ÎµÏ Ïον, and in all things speak the truth-not only tell a part of the truth, but tell the whole; say not merely he is my brother, but say also, he is my husband too. Thus in ALL things speak the truth. I believe the above to be the sense of this difficult passage, and shall not puzzle my readers with criticisms. See Kennicott.
