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New King James Version
Genesis 20:3
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But God came to Avimelekh in a dream of the night, and said to him, "Behold, you are a dead man, because of the woman whom you have taken. For she is a man's wife."
But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man's wife.
And God came to Abimelech in a dream at night. And he said to him, "Look, you are a dead man on account of the woman you have taken. For she is a married woman."
But one night God spoke to Abimelech in a dream and said, "You will die. The woman you took is married."
But God appeared to Abimelech in a dream at night and said to him, "You are as good as dead because of the woman you have taken, for she is someone else's wife."
But God came to Abimelech in a dream during the night, and said, "Behold, you are a dead man because of the woman whom you have taken [as your wife], for she is another man's wife."
But God came to Abimelech in a dream of the night, and said to him, "Behold, you are a dead man because of the woman whom you have taken, for she is married."
But God came to Abimelech in a dreame by night, and said to him, Beholde, thou art but dead, because of the woman, which thou hast taken: for she is a mans wife.
But God came to Abimelech in a dream of the night and said to him, "Behold, you are a dead man because of the woman whom you have taken, for she is married."
But God came to Abimelech in a dream and said, "You have taken a married woman, and for this you will die!"
But God came to Avimelekh in a dream one night and said to him, "You are about to die because of the woman you have taken, since she is someone's wife."
But God came to Abimelech in a dream by night, and said to him, Behold, thou art [but] a dead man, because of the woman that thou hast taken; for she is a man's wife.
But one night God spoke to Abimelech in a dream and said, "You will die. The woman you took is married."
But God came to Abimelech in a dream by night and said to him, "Behold, you are a dead man because of the woman whom you have taken, for she is a man's wife."
But God came to Abimeleck in a dream by night and said to him, Behold, you will die on account of the woman whom you have taken; for she is another mans wife.
One night God appeared to him in a dream and said, "You are going to die, because you have taken this woman; she is already married."
But God came to Abimelech in a dream by night and said to him, “You are about to die because of the woman you have taken, for she is a married woman.”
But God came to Abimelech in a dream by night and said to him, Behold, you are about to die because of the woman you have taken, she being married to a husband.
But God came to Abimelech by night in a dreame, & sayde vnto him: Beholde, thou art but a deed man, for the womans sake which thou hast taken, for she is a mans wife.
But God came to Abimelech in a dream of the night, and said to him, Behold, thou art but a dead man, because of the woman whom thou hast taken; for she is a man's wife.
But God came to Abimelech in a dream in the night, and said to him, Truly you are a dead man because of the woman whom you have taken; for she is a man's wife.
But God came to Abimelech by night in a dreame, and saide to hym: See, thou art but a dead man for the womans sake whiche thou hast taken away, for she is a mans wyfe.
But God came to Abimelech in a dream of the night, and said to him: 'Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man's wife.'
But God came to Abimelech in a dreame by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken: for shee is a mans wife.
And God came to Abimelech by night in sleep, and said, Behold, thou diest for the woman, whom thou hast taken, whereas she has lived with a husband.
But God came to Abimelech in a dream of the night, and said to him, Behold, thou art but a dead man, because of the woman which thou hast taken; for she is a man's wife.
One night, however, God came to Abimelech in a dream and told him, "You are as good as dead because of the woman you have taken, for she is a married woman."
Sotheli God cam to Abymalec bi a sweuene in the nyyt, and seide to hym, Lo! thou schalt die, for the wooman which thou hast take, for sche hath an hosebond.
And God cometh in unto Abimelech in a dream of the night, and saith to him, `Lo, thou [art] a dead man, because of the woman whom thou hast taken -- and she married to a husband.'
But God came to Abimelech in a dream by night, and said to him, Behold, thou [art but] a dead man, on account of the woman whom thou hast taken: for she [is] a man's wife.
But God came to Abimelech in a dream of the night, and said to him, "Behold, you are a dead man, because of the woman whom you have taken. For she is a man's wife."
But that night God came to Abimelech in a dream and told him, "You are a dead man, for that woman you have taken is already married!"
But God came to Abimelech in a dream of the night, and said, "See, you are a dead man because of the woman you have taken. For she is already married."
But God came to Abimelech in a dream by night, and said to him, "You are about to die because of the woman whom you have taken; for she is a married woman."
Then God went in unto Abimelech, in a dream of the night, - and said to him, Behold thee dead! because of the woman whom thou hast taken, seeing that, she, is a married woman.
And God came to Abimelech in a dream by night, and he said to him: Lo thou shalt die for the woman that thou hast taken: for she hath a husband.
But God came to Abim'elech in a dream by night, and said to him, "Behold, you are a dead man, because of the woman whom you have taken; for she is a man's wife."
But God came to Abimelech in a dream of the night, and said to him, Look, you are but a dead man, because of the woman whom you have taken. For she is a man's wife.
Abraham traveled from there south to the Negev and settled down between Kadesh and Shur. While he was camping in Gerar, Abraham said of his wife Sarah, "She's my sister." So Abimelech, king of Gerar, sent for Sarah and took her. But God came to Abimelech in a dream that night and told him, "You're as good as dead—that woman you took, she's a married woman."
But God came to Abimelech in a dream of the night, and said to him, "Behold, you are a dead man because of the woman whom you have taken, for she is married."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a dream: Genesis 28:12, Genesis 31:24, Genesis 37:5, Genesis 37:9, Genesis 40:8, Genesis 41:1-36, Job 4:12, Job 4:13, Job 33:15, Matthew 1:20, Matthew 2:12, Matthew 2:13, Matthew 27:19
a dead: Genesis 20:7, Psalms 105:14, Ezekiel 33:14, Ezekiel 33:15, Jonah 3:4
a man's wife: Heb. married to an husband
Reciprocal: Genesis 26:26 - Abimelech Genesis 38:24 - let her Genesis 39:9 - how then Genesis 40:5 - General Genesis 41:7 - a dream Exodus 12:33 - We be all Numbers 22:9 - God 2 Samuel 12:10 - hast taken 1 Chronicles 16:21 - he reproved Zechariah 1:8 - by night Matthew 19:9 - doth John 4:18 - is not
Cross-References
And Abraham journeyed from there to the South, and dwelt between Kadesh and Shur, and stayed in Gerar.
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."
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.""'
Then Abimelech took sheep, oxen, and male and female servants, and gave them to Abraham; and he restored Sarah his wife to him.
And Abimelech said, "See, my land is before you; dwell where it pleases you."
Then he dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it.
But God had come to Laban the Syrian in a dream by night, and said to him, "Be careful that you speak to Jacob neither good nor bad."
Now Joseph had a dream, and he told it to his brothers; and they hated him even more.
Then he dreamed still another dream and told it to his brothers, and said, "Look, I have dreamed another dream. And this time, the sun, the moon, and the eleven stars bowed down to me."
Gill's Notes on the Bible
But God came to Abimelech in a dream by night,.... Put a dream into his mind, by which he cautioned him against taking Sarah to be his wife; so careful was the Lord that no wrong should be done to such a godly and virtuous person, to which she was exposed through the weakness of her husband. Aben Ezra wrongly interprets this of an angel, when it was God himself:
and said unto him, behold, thou [art but] a dead man, for the woman which thou hast taken; that is, God would punish him with death, unless he restored the woman, whom he had taken, to her husband; not for any uncleanness he had committed with her, but for taking her without her free and full consent, and without inquiring more strictly into her relation to Abraham, and connection with him, and for his impure and unlawful desires after her, if persisted in:
for she [is] a man's wife, or "married to an husband" c; and therefore it was unlawful in him to take her to be his wife.
c ××¢×ת ××¢× "maritata marito", Pagninus, Montanus, Piscator, Schmidt.
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 20:3. But God came to Abimelech — Thus we find that persons who were not of the family of Abraham had the knowledge of the true God. Indeed, all the Gerarites are termed ××× ×¦××ק goi tsaddik, a righteous nation, Genesis 20:4.
