the Second Week after Easter
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New King James Version
Genesis 20:18
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- InternationalParallel Translations
For the LORD had closed up tight all the wombs of the house of Avimelekh, because of Sarah, Avraham's wife.
For the Lord had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.
For Yahweh had completely closed up all the wombs of the house of Abimelech because of the matter of Sarah, the wife of Abraham.
The Lord had kept all the women in Abimelech's house from having children as a punishment on Abimelech for taking Abraham's wife Sarah.
For the Lord had caused infertility to strike every woman in the household of Abimelech because he took Sarah, Abraham's wife.
for the LORD had securely closed the wombs of all [the women] in Abimelech's household because of Sarah, Abraham's wife.
For the LORD had completely closed all the wombs of the household of Abimelech because of Sarah, Abraham's wife.
For the Lorde had shut vp euery wombe of the house of Abimelech, because of Sarah Abrahams wife.
For Yahweh had utterly shut all the wombs of the household of Abimelech because of Sarah, Abraham's wife.
For Adonai had made every woman in Avimelekh's household infertile on account of Sarah Avraham's wife.
For Jehovah had fast closed up all the wombs of the house of Abimelech because of Sarah Abraham's wife.
For the Lord had closed all the wombs of the house of Abimelech because of Sarah, Abraham's wife.
For the LORD had fast closed up the wombs of all women in the household of Abimeleck because of Sarah, Abrahams wife.
for the Lord had completely closed all the wombs in Abimelech’s household on account of Sarah, Abraham’s wife.
For Jehovah had completely closed up every womb of the house of Abimelech because of Sarah, the wife of Abraham.
For a fore the LORDE had closed all the matrices of Abimelechs house, because of Sara Abrahams wife.
For Jehovah had fast closed up all the wombs of the house of Abimelech, because of Sarah, Abraham's wife.
For the Lord had kept all the women of the house of Abimelech from having children, because of Sarah, Abraham's wife.
For the Lorde had closed vp all the wombes of the house of Abimelech, because of Abrahams wyfe.
For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.
For the LORD had fast closed vp all the wombes of the house of Abimelech, because of Sarah Abrahams wife.
Because the Lord had fast closed from without every womb in the house of Abimelech, because of Sarrha Abraam’s wife.
For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.
for on account of Abraham's wife Sarah, the LORD had completely closed all the wombs in Abimelech's household.
for God hadde closid ech wombe of the hows of Abymelech, for Sare, the wijf of Abraham.
for Jehovah restraining had restrained every womb of the house of Abimelech, because of Sarah, Abraham's wife.
For the LORD had made barren all the females of the house of Abimelech, because of Sarah, Abraham's wife.
For Yahweh had closed up tight all the wombs of the house of Abimelech, because of Sarah, Abraham's wife.
For the Lord had caused all the women to be infertile because of what happened with Abraham's wife, Sarah.
For the Lord had stopped all births in the house of Abimelech because of Abraham's wife Sarah.
For the Lord had closed fast all the wombs of the house of Abimelech because of Sarah, Abraham's wife.
For Yahweh, had restrained from bearing, every female a of the house of Abimelech, - because of Sarah, wife of Abraham.
For the Lord had closed up every womb of the house of Abimelech, on account of Sara, Abraham’s wife.
For the LORD had closed all the wombs of the house of Abim'elech because of Sarah, Abraham's wife.
For Yahweh had fast closed up all the wombs of the house of Abimelech, because of Sarah, Abraham's wife.
For the LORD had closed fast all the wombs of the household of Abimelech because of Sarah, Abraham's wife.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Genesis 20:7, Genesis 12:17, Genesis 16:2, Genesis 30:2, 1 Samuel 1:6, 1 Samuel 5:10
Reciprocal: Genesis 20:4 - had Genesis 20:6 - withheld Genesis 29:31 - he opened Ruth 4:13 - the Lord 1 Samuel 1:5 - shut up Job 3:10 - it shut not
Cross-References
But the LORD plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife.
So Sarai said to Abram, "See now, the LORD has restrained me from bearing children. Please, go in to my maid; perhaps I shall obtain children by her." And Abram heeded the voice of Sarai.
Now therefore, restore the man's wife; for he is a prophet, and he will pray for you and you shall live. But if you do not restore her, know that you shall surely die, you and all who are yours."
And Jacob's anger was aroused against Rachel, and he said, "Am I in the place of God, who has withheld from you the fruit of the womb?"
And her rival also provoked her severely, to make her miserable, because the LORD had closed her womb.
Therefore they sent the ark of God to Ekron. So it was, as the ark of God came to Ekron, that the Ekronites cried out, saying, "They have brought the ark of the God of Israel to us, to kill us and our people!"
Gill's Notes on the Bible
For the Lord had fast closed up all the wombs of the house of Abimelech,.... With large tumours probably, so that they could not cohabit with their husbands and conceive; nor could those that had conceived bring forth: and this disorder they were smitten with,
because of Sarah Abraham's wife; who was taken into the house of Abimelech, in order to be his; to rebuke and punish for which, and to convince of the evil of it, and cause to abstain from it, this disorder was inflicted on them.
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 20:18. For the Lord had fast closed up all the wombs — Probably by means of some disease with which he had smitten them, hence it is said they were healed at Abraham's intercession; and this seems necessarily to imply that they had been afflicted by some disease that rendered it impossible for them to have children till it was removed. And possibly this disease, as Dr. Dodd conjectures, had afflicted Abimelech, and by this he was withheld, Genesis 20:6, from defiling Abraham's bed.
1. ON the prevarication of Abraham and Sarah, see the notes and concluding observations on chap. xii.; Genesis 12:20; Genesis 12:20; and while we pity this weakness, let us take it as a warning.
2. The cause why the patriarch did not acknowledge Sarah as his wife, was a fear lest he should lose his life on her account, for he said, Surely the fear, i.e., the true worship, of the true God is not in this place. Such is the natural bigotry and narrowness of the human heart, that we can scarcely allow that any besides ourselves possess the true religion. To indulge a disposition of this kind is highly blamable. The true religion is neither confined to one spot nor to one people; it is spread in various forms over the whole earth. He who fills immensity has left a record of himself in every nation and among every people under heaven. Beware of the spirit of intolerance! for bigotry produces uncharitableness; and uncharitableness, harsh judging; and in such a spirit a man may think he does God service when he tortures, or makes a burnt-offering of the person whom his narrow mind and hard heart have dishonoured with the name of heretic. Such a spirit is not confined to any one community, though it has predominated in some more than in others. But these things are highly displeasing in the sight of God. HE, as the Father of the spirits of all flesh, loves every branch of his vastly extended family; and as far as we love one another, no matter of what sect of party, so far we resemble HIM. Had Abraham possessed more charity for man and confidence in God at this time, he had not fallen into that snare from which he barely escaped. A hasty judgment is generally both erroneous and harsh; and those who are the most apt to form it are generally the most difficult to be convinced of the truth.
