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New King James Version
Genesis 20:2
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- CondensedParallel Translations
Avraham said about Sarah his wife, "She is my sister." Avimelekh king of Gerar sent, and took Sarah.
And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.
And Abraham said about Sarah his wife, "She is my sister." And Abimelech king of Gerar sent and took Sarah.
he told people that his wife Sarah was his sister. Abimelech king of Gerar heard this, so he sent some servants to take her.
Abraham said about his wife Sarah, "She is my sister." So Abimelech, king of Gerar, sent for Sarah and took her.
Abraham said [again] of Sarah his wife, "She is my sister." So Abimelech king of Gerar sent and took Sarah [into his harem].
And Abraham said of his wife Sarah, "She is my sister." So Abimelech king of Gerar sent men and took Sarah.
And Abraham said of Sarah his wife, She is my sister. Then Abimelech King of Gerar sent and tooke Sarah.
And Abraham said of Sarah his wife, "She is my sister." So Abimelech king of Gerar sent and took Sarah.
he told everyone that his wife Sarah was his sister. So King Abimelech of Gerar had Sarah brought to him.
Avraham was saying of Sarah his wife, "She is my sister"; so Avimelekh king of G'rar sent and took Sarah.
And Abraham said of Sarah his wife, She is my sister. And Abimelech the king of Gerar sent and took Sarah.
Abraham told people that Sarah was his sister. King Abimelech of Gerar heard this. Abimelech wanted Sarah, so he sent some servants to take her.
And Abraham said of Sarah his wife, "She is my sister." And Abimelech king of Gerar sent and took Sarah.
And Abraham said of Sarah his wife, She is my sister; and Abimeleck king of Gadar sent and took Sarah.
he said that his wife Sarah was his sister. So King Abimelech of Gerar had Sarah brought to him.
Abraham said about his wife Sarah, “She is my sister.” So King Abimelech of Gerar had Sarah brought to him.
And Abraham said with regards to his wife Sarah, She is my sister. And Abimelech the king of Gerar sent and took Sarah.
and sayde of Sara his wife: She is my sister. Then Abimelech the kinge of Gerar sent for her, and caused her be fett awaye.
And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.
And Abraham said of Sarah, his wife, She is my sister: and Abimelech, king of Gerar, sent and took Sarah.
And Abraham sayde of Sara his wyfe, she is my syster: And Abimelech kyng of Gerar sent, and fet Sara away.
And Abraham said of Sarah his wife: 'She is my sister.' And Abimelech king of Gerar sent, and took Sarah.
And Abraham said of Sarah his wife, She is my sister: And Abimelech King of Gerar sent, and tooke Sarah.
And Abraam said concerning Sarrha his wife, She is my sister, for he feared to say, She is my wife, lest at any time the men of the city should kill him for her sake. So Abimelech king of Gerara sent and took Sarrha.
And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.
Abraham said of his wife Sarah, "She is my sister." So Abimelech king of Gerar had Sarah brought to him.
and he seide of Sare, his wijf, Sche is my sistir. Therfor Abymalec, kyng of Gerare, sente, and took hir.
and Abraham saith concerning Sarah his wife, `She is my sister;' and Abimelech king of Gerar sendeth and taketh Sarah.
And Abraham said of Sarah his wife, she is my sister: And Abimelech king of Gerar sent and took Sarah.
Abraham said about Sarah his wife, "She is my sister." Abimelech king of Gerar sent, and took Sarah.
Abraham introduced his wife, Sarah, by saying, "She is my sister." So King Abimelech of Gerar sent for Sarah and had her brought to him at his palace.
Abraham said about his wife Sarah, "She is my sister." So Abimelech king of Gerar sent for Sarah and took her for his wife.
Abraham said of his wife Sarah, "She is my sister." And King Abimelech of Gerar sent and took Sarah.
And Abraham said of Sarah his wife: My, sister, is she, - So Abimelech king of Gerar sent, and took Sarah.
And he said of Sara his wife: She is my sister. So Abimelech the king of Gerara sent, and took her.
And Abraham said of Sarah his wife, "She is my sister." And Abim'elech king of Gerar sent and took Sarah.
And Abraham said of Sarah his wife, She's my sister. And Abimelech king of Gerar sent, and took Sarah.
Abraham said of Sarah his wife, "She is my sister." So Abimelech king of Gerar sent and took Sarah.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
said: Genesis 12:11-13, Genesis 26:7, 2 Chronicles 19:2, 2 Chronicles 20:37, 2 Chronicles 32:31, Proverbs 24:16, Ecclesiastes 7:20, Galatians 2:11, Galatians 2:12, Ephesians 4:25, Colossians 3:9
Abimelech: Genesis 12:15, Genesis 26:1, Genesis 26:16
Reciprocal: Genesis 12:13 - thou Genesis 20:14 - restored Genesis 21:22 - Abimelech Genesis 34:2 - took her Judges 8:31 - Abimelech Proverbs 29:25 - fear
Cross-References
The princes of Pharaoh also saw her and commended her to Pharaoh. And the woman was taken to Pharaoh's house.
And Abraham said, "Because I thought, surely the fear of God is not in this place; and they will kill me on account of my wife.
But indeed she is truly my sister. She is the daughter of my father, but not the daughter of my mother; and she became my wife.
And it came to pass, when God caused me to wander from my father's house, that I said to her, "This is your kindness that you should do for me: in every place, wherever we go, say of me, "He is my brother.""'
There was a famine in the land, besides the first famine that was in the days of Abraham. And Isaac went to Abimelech king of the Philistines, in Gerar.
And the men of the place asked about his wife. And he said, "She is my sister"; for he was afraid to say, "She is my wife," because he thought, "lest the men of the place kill me for Rebekah, because she is beautiful to behold."
And Abimelech said to Isaac, "Go away from us, for you are much mightier than we."
And Jehu the son of Hanani the seer went out to meet him, and said to King Jehoshaphat, "Should you help the wicked and love those who hate the LORD? Therefore the wrath of the LORD is upon you.
But Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, "Because you have allied yourself with Ahaziah, the LORD has destroyed your works." Then the ships were wrecked, so that they were not able to go to Tarshish.
However, regarding the ambassadors of the princes of Babylon, whom they sent to him to inquire about the wonder that was done in the land, God withdrew from him, in order to test him, that He might know all that was in his heart.
Gill's Notes on the Bible
And Abraham said of Sarah his wife, she [is] my sister,.... This he gave out in all conversation he came into, and said it to every one that asked who she was, which was little better than a lie; it at least was an equivocation and deception, and not at all justifiable, and tended to expose his wife's chastity, and discovered a distrust of divine Providence; the same infirmity be had given way to, and the same evil he had fallen into in Egypt, Genesis 12:11, and therefore was the more inexcusable now; good men not only fall into sin, but have their relapses:
and Abimelech king of Gerar sent and took Sarah; having heard or seen what a beautiful woman. Sarah was, though ninety years of age, having never bore children; and understanding she was a single person, sent his servants to take her, and bring her to his house, in order to be his wife, which seems to be done with some kind of force; and it can hardly be thought that Abraham and Sarah would freely agree to it, at least it must be done with reluctance on their parts. Whether Abimelech was the first king of Palestine of this name, is not certain; if he was, which is not improbable, it became usual afterwards for the kings thereof to be so called, as Pharaoh was a common name to the kings of Egypt; it signifies "father" and "king", as kings should be the fathers of their people.
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 20:2. She is my sister — See the parallel account, Genesis 12:11-20, and the notes there. Sarah was now about ninety years of age, and probably pregnant with Isaac. Her beauty, therefore, must have been considerably impaired since the time she was taken in a similar manner by Pharaoh, king of Egypt; but she was probably now chosen by Abimelech more on the account of forming an alliance with Abraham, who was very rich, than on account of any personal accomplishments. A petty king, such as Abimelech, would naturally be glad to form an alliance with such a powerful chief as Abraham was: we cannot but recollect his late defeat of the four confederate Canannitish kings. Genesis 14:14, c. This circumstance was sufficient to establish his credit, and cause his friendship to be courted and what more effectual means could Abimelech use in reference to this than the taking of Sarah, who he understood was Abraham's sister, to be his concubine or second wife, which in those times had no kind of disgrace attached to it?
