Saturday in Easter Week
Click here to learn more!
Read the Bible
New King James Version
Genesis 20:4
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
Now Avimelekh had not come near her. He said, "Lord, will you kill even a righteous nation?
But Abimelech had not come near her: and he said, Lord , wilt thou slay also a righteous nation?
Now Abimelech had not approached her, so he said, "my Lord, will you even kill a righteous people?"
But Abimelech had not gone near Sarah, so he said, "Lord, would you destroy an innocent nation?
Now Abimelech had not gone near her. He said, "Lord, would you really slaughter an innocent nation?
Now Abimelech had not yet come near her; so he said, "Lord, will you kill a people who are righteous and innocent and blameless [regarding Sarah]?
Now Abimelech had not come near her; and he said, "Lord, will You kill a nation, even though blameless?
(Notwithstanding Abimelech had not yet come neere her) And he said, Lord, wilt thou slay euen the righteous nation?
(Now Abimelech had not come near her.) Then he said, "Lord, will You kill a nation, even though righteous?
Abimelech said to the Lord, "Don't kill me! I haven't slept with Sarah. Didn't they say they were brother and sister? I am completely innocent."
Now Avimelekh had not come near her; so he said, "Lord, will you kill even an upright nation?
But Abimelech had not come near her. And he said, Lord, wilt thou also kill a righteous nation?
But Abimelech had not yet slept with Sarah, so he said, "Lord, I am not guilty. Would you kill an innocent man?
Now Abimelech had not approached her. So he said, "Lord, will you kill an innocent people?
But Abimeleck had not touched her; and he said, O LORD, wilt thou slay an innocent people?
But Abimelech had not come near her, and he said, "Lord, I am innocent! Would you destroy me and my people?
Now Abimelech had not approached her, so he said, “Lord, would you destroy a nation even though it is innocent?
And Abimelech had not come near her. And he said, O Lord, will You slay even a righteous nation?
Neuertheles Abimelech had not yet touched her, and sayde: LORDE, wilt thou sley a righteous people?
Now Abimelech had not come near her: and he said, Lord, wilt thou slay even a righteous nation?
Now Abimelech had not come near her; and he said, Lord, will you put to death an upright nation?
But Abimelech had not yet touched her: and he sayde, Lorde wylt thou slay ryghteous people?
Now Abimelech had not come near her; and he said: 'Lord, wilt Thou slay even a righteous nation?
But Abimelech had not come neere her: and he said, LORD, wilt thou slay also a righteous nation?
But Abimelech had not touched her, and he said, Lord, wilt thou destroy an ignorantly sinning and just nation?
Now Abimelech had not come near her: and he said, Lord, wilt thou slay even a righteous nation?
Now Abimelech had not gone near her, so he replied, "Lord, would You destroy a nation even though it is innocent?
Forsothe Abymalech touchide not hir; and he seide, Lord, whether thou schalt sle folc vnkunnynge and iust?
And Abimelech hath not drawn near unto her, and he saith, `Lord, also a righteous nation dost thou slay?
But Abimelech had not come near her: and he said, Lord, wilt thou also slay a righteous nation?
Now Abimelech had not come near her. He said, "Lord, will you kill even a righteous nation?
But Abimelech had not slept with her yet, so he said, "Lord, will you destroy an innocent nation?
But Abimelech had not come near her. He said, "Lord, will You destroy a nation who is without blame?
Now Abimelech had not approached her; so he said, "Lord, will you destroy an innocent people?
Now, Abimelech, had not come near unto her, - so he said, O My Lord! a nation even a righteous one, wilt thou slay?
Now Abimelech had not touched her, and he said: Lord, wilt thou slay a nation that is ignorant and just?
Now Abim'elech had not approached her; so he said, "Lord, wilt thou slay an innocent people?
Now Abimelech had not come near her. And he said, Lord, will you slay even a righteous nation?
Now Abimelech had not yet slept with her, hadn't so much as touched her. He said, "Master, would you kill an innocent man? Didn't he tell me, ‘She's my sister'? And didn't she herself say, ‘He's my brother'? I had no idea I was doing anything wrong when I did this."
Now Abimelech had not come near her; and he said, "Lord, will You slay a nation, even though blameless?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
had: Genesis 20:6, Genesis 20:18
wilt: Genesis 20:17, Genesis 20:18, Genesis 18:23-25, Genesis 19:24, 2 Samuel 4:11, 1 Chronicles 21:17
Reciprocal: 1 Kings 18:13 - what I did Proverbs 6:29 - toucheth
Cross-References
Then the LORD rained brimstone and fire on Sodom and Gomorrah, from the LORD out of the heavens.
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 Abraham prayed to God; and God healed Abimelech, his wife, and his female servants. Then they bore children;
for the LORD had closed up all the wombs of the house of Abimelech because of Sarah, Abraham's wife.
How much more, when wicked men have killed a righteous person in his own house on his bed? Therefore, shall I not now require his blood at your hand and remove you from the earth?"
And David said to God, "Was it not I who commanded the people to be numbered? I am the one who has sinned and done evil indeed; but these sheep, what have they done? Let Your hand, I pray, O LORD my God, be against me and my father's house, but not against Your people that they should be plagued."
Gill's Notes on the Bible
But Abimelech had not come near her,.... Sarah had been put into an apartment in his palace, and not yet admitted into his company, not at least to his bed; he had not lain with her, which is the design of the expression: the Septuagint version is, "had not touched her", as in Genesis 20:6; which is another phrase expressive of the same thing:
and he said, Lord, wilt thou slay also a righteous nation? meaning either his family, the greater part of which were not accessory to this affair; or rather his kingdom, as Aben Ezra, see Genesis 20:9; which though not a nation of righteous men, in a strict sense, see Genesis 20:11; yet with regard to this business of Sarah were no ways criminal: either God had threatened to destroy his people, as well as himself, if he did not return Sarah to her husband, or committed iniquity with her; or he knew that this had been usual for people to suffer for the crimes of their governors, and like a true father of his country shows an affectionate concern for their welfare in the first place; for this may be the sense of the word "also", on which an emphasis is put; wilt thou not only slay me, but also a whole nation for my sake, a nation free from all fault and blame in this matter? though some think he has reference to the destruction of Sodom and Gomorrah, a recent action, and fresh in his mind; as if he should say, thou hast justly destroyed a wicked people for their sins, and wilt thou also destroy a nation that at least, in comparison of them, is a just and righteous one?
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.
