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New King James Version
Genesis 20:6
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God said to him in the dream, "Yes, I know that in the integrity of your heart you have done this, and I also withheld you from sinning against me. Therefore I didn't allow you to touch her.
And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.
Then God said to him in the dream, "Yes, I know that in the integrity of your heart you did this, and I also kept you from sinning against me. Therefore, I did not allow you to touch her.
Then God said to Abimelech in the dream, "Yes, I know you did not realize what you were doing. So I did not allow you to sin against me and touch her.
Then in the dream God replied to him, "Yes, I know that you have done this with a clear conscience. That is why I have kept you from sinning against me and why I did not allow you to touch her.
Then God said to him in the dream, "Yes, I know you did this in the integrity of your heart, for it was I who kept you back and spared you from sinning against Me; therefore I did not give you an opportunity to touch her.
Then God said to him in the dream, "Yes, I know that in the integrity of your heart you have done this, and I also kept you from sinning against Me; therefore I did not let you touch her.
And God saide vnto him by a dreame, I knowe that thou diddest this euen with an vpright minde, and I kept thee also that thou shouldest not sinne against me: therefore suffered I thee not to touche her.
Then God said to him in the dream, "Indeed, I know that in the integrity of your heart you have done this, and I also held you back from sinning against Me; therefore I did not let you touch her.
God spoke to Abimelech in another dream and said: I know you are innocent. That's why I kept you from sleeping with Sarah and doing anything wrong.
God said to him in the dream, "Yes, I know that in doing this, your heart has been pure; and I too have kept you from sinning against me. This is why I didn't let you touch her.
And God said to him in a dream, I also knew that thou didst this in the integrity of thy heart, and I, too, have withheld thee from sinning against me: therefore have I not suffered thee to touch her.
Then God said to Abimelech in a dream, "Yes, I know that you are innocent and that you did not know what you were doing. I saved you. I did not allow you to sin against me. I was the one who did not allow you to sleep with her.
Then God said to him in the dream, "Yes, I know that you have done this in the integrity of your heart, and it was I who kept you from sinning against me. Therefore I did not let you touch her.
And God said to him in a dream, Yea, I know that you have done this in the innocence of your heart; for I also restrained you from sinning against me; therefore I did not permit you to touch her.
God replied in the dream, "Yes, I know that you did it with a clear conscience; so I kept you from sinning against me and did not let you touch her.
Then God said to him in the dream, “Yes, I know that you did this with a clear conscience. I have also kept you from sinning against me. Therefore I have not let you touch her.
And God said to him in a dream, Yes, I know that you did this in the honor of your heart, and I also withheld you from sinning against Me. On account of this I did not allow you to touch her.
And God sayde vnto him in a dreame: I knowe that thou dyddest it wt a pure hert, and therfore I kepte the, that thou shuldest not synne agaynst me, nether haue I suffred the to touch her.
And God said unto him in the dream, Yea, I know that in the integrity of thy heart thou has done this, and I also withheld thee from sinning against me: therefore suffered I thee not to touch her.
And God said to him in the dream, I see that you have done this with an upright heart, and I have kept you from sinning against me: for this reason I did not let you come near her.
And God sayde vnto him in a dreame: I wote well that thou dyddest it in the singlenesse of thy heart: I kept thee also that thou shuldest not sinne against me, and therefore suffred I thee not to touche her.
And God said unto him in the dream: 'Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her.
And God saide vnto him in a dreame, Yea, I know that thou didst this in the integritie of thy heart: for I also withheld thee from sinning against mee, therefore suffered I thee not to touch her.
And God said to him in sleep, Yea, I knew that thou didst this with a pure heart, and I spared thee, so that thou shouldest not sin against me, therefore I suffered thee not to touch her.
And God said unto him in the dream, Yea, I know that in the integrity of thy heart thou hast done this, and I also withheld thee from sinning against me: therefore suffered I thee not to touch her.
Then God said to Abimelech in the dream, "Yes, I know that you did this with a clear conscience, and so I have kept you from sinning against Me. That is why I did not let you touch her.
And the Lord seide to hym, And Y woot that thou didist bi symple herte, and therfor Y kepte thee, lest thou didist synne ayens me, and I suffride not that thou touchidist hir;
And God saith unto him in the dream, `Yea, I -- I have known that in the integrity of thy heart thou hast done this, and I withhold thee, even I, from sinning against Me, therefore I have not suffered thee to come against her;
And God said to him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore I suffered thee not to touch her.
God said to him in the dream, "Yes, I know that in the integrity of your heart you have done this, and I also withheld you from sinning against me. Therefore I didn't allow you to touch her.
In the dream God responded, "Yes, I know you are innocent. That's why I kept you from sinning against me, and why I did not let you touch her.
Then God said to him in the dream, "Yes, I know that you have done this with a heart of honor. And I kept you from sinning against Me. I did not let you touch her.
Then God said to him in the dream, "Yes, I know that you did this in the integrity of your heart; furthermore it was I who kept you from sinning against me. Therefore I did not let you touch her.
And God said unto him in a dream, I, also, knew, that in the integrity of thy heart, thou didst this, so then, even I myself, withheld thee from sinning against me, for this reason, have I not suffered thee to touch her.
And God said to him: And I know that thou didst it with a sincere heart: and therefore I withheld thee from sinning against me, and I suffered thee not to touch her.
Then God said to him in the dream, "Yes, I know that you have done this in the integrity of your heart, and it was I who kept you from sinning against me; therefore I did not let you touch her.
And God said to him in the dream, Yes, I know that in the integrity of your heart you have done this, and I also withheld you from sinning against me. Therefore I didn't allow you to touch her.
God said to him in the dream, "Yes, I know your intentions were pure, that's why I kept you from sinning against me; I was the one who kept you from going to bed with her. So now give the man's wife back to him. He's a prophet and will pray for you—pray for your life. If you don't give her back, know that it's certain death both for you and everyone in your family."
Then God said to him in the dream, "Yes, I know that in the integrity of your heart you have done this, and I also kept you from sinning against Me; therefore I did not let you touch her.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
withheld: Genesis 20:18, Genesis 31:7, Genesis 35:5, Exodus 34:24, 1 Samuel 25:26, 1 Samuel 25:34, Psalms 84:11, Proverbs 21:1, Hosea 2:6, Hosea 2:7
sinning: Genesis 39:9, Leviticus 6:2, Psalms 51:4, Psalms 81:12, 2 Thessalonians 2:7, 2 Thessalonians 2:11
to touch: Genesis 3:3, Genesis 26:11, 1 Corinthians 7:1, 2 Corinthians 6:17
Reciprocal: Genesis 20:4 - had Genesis 28:12 - he dreamed Genesis 31:10 - a dream Deuteronomy 18:14 - hath not suffered Joshua 24:14 - serve Ruth 2:9 - touch thee 1 Samuel 22:15 - Did I then Job 33:17 - withdraw Psalms 19:13 - Keep Psalms 51:6 - Behold Zechariah 2:8 - for Matthew 2:12 - warned
Cross-References
but of the fruit of the tree which is in the midst of the garden, God has said, "You shall not eat it, nor shall you touch it, lest you die."'
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.
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."
for the LORD had closed up all the wombs of the house of Abimelech because of Sarah, Abraham's wife.
So Abimelech charged all his people, saying, "He who touches this man or his wife shall surely be put to death."
Yet your father has deceived me and changed my wages ten times, but God did not allow him to hurt me.
And they journeyed, and the terror of God was upon the cities that were all around them, and they did not pursue the sons of Jacob.
There is no one greater in this house than I, nor has he kept back anything from me but you, because you are his wife. How then can I do this great wickedness, and sin against God?"
For I will cast out the nations before you and enlarge your borders; neither will any man covet your land when you go up to appear before the LORD your God three times in the year.
"If a person sins and commits a trespass against the LORD by lying to his neighbor about what was delivered to him for safekeeping, or about a pledge, or about a robbery, or if he has extorted from his neighbor,
Gill's Notes on the Bible
And God said unto him in a dream,.... The same dream continued:
yea, or "also"
I know that thou didst this in the integrity of thy heart; not only thou knowest, but I, who know all things, know and acknowledge that this was so done by thee. Abimelech's plea is admitted, and a very great testimony borne to his integrity in this matter; and throughout the whole account he appears to be a man of great honour and uprightness, especially in this affair, if not a good man:
for I also withheld thee from sinning against me; for had he committed adultery with her, it had been not only a sin against her, and against her husband, but against God being contrary to his will revealed in the minds of men by the law and light of nature, before the law of Moses was given: and indeed all sin against the neighbour is ultimately against God, see Psalms 51:4; and now from the commission of this sin God restrained Abimelech, either by some impulse upon his mind not to take her to be his wife as yet, or by throwing some thing or other in the way of it, in his providence, or by inflicting some disease upon him, which rendered him incapable of it, Genesis 20:17;
therefore suffered I thee not to touch her; that is, to have carnal knowledge of her, see 1 Corinthians 7:1; as there is nothing done but what is done by divine permission, so many more evils would be committed than there are, were it not that men are restrained from them by the power and providence of God, not suffering them to do them; and in particular this sin was prevented, that it might not in any respect be a doubtful point whether Isaac, whom Sarah had now conceived, was a legitimate son of Abraham; and these expressions of Abimelech not coming near her,
Genesis 20:4; and not touching her as here, are used for that purpose.
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.
