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New King James Version
Genesis 20:8
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Avimelekh rose early in the morning, and called all his servants, and told all these things in their ear. The men were very scared.
Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.
So Abimelech rose early in the morning. And he called all his servants and told them all these things, and the men were very afraid.
So early the next morning, Abimelech called all his officers and told them everything that had happened in the dream. They were very afraid.
Early in the morning Abimelech summoned all his servants. When he told them about all these things, they were terrified.
So Abimelech got up early in the morning and called all his servants and told them all these things; and the men were terrified.
So Abimelech got up early in the morning and called all his servants, and told all these things in their presence; and the people were greatly frightened.
Then Abimelech rising vp early in ye morning, called all his seruants, and tolde all these things vnto them, and the men were sore afraid.
So Abimelech arose early in the morning and called all his servants and told all these things in their hearing; and the men were greatly afraid.
Early the next morning Abimelech sent for his officials, and when he told them what had happened, they were frightened.
Avimelekh got up early in the morning, called all his servants and told them these things; and the men became very afraid.
And Abimelech rose early in the morning, and called all his servants, and spoke all these words in their ears; and the men were greatly afraid.
So very early the next morning, Abimelech called all his servants and told them about the dream. The servants were very afraid.
So Abimelech rose early in the morning and called all his servants and told them all these things. And the men were very much afraid.
Therefore Abimeleck rose early in the morning and called all of his servants and told them all these words; and the men were exceedingly afraid.
Early the next morning Abimelech called all his officials and told them what had happened, and they were terrified.
Early in the morning Abimelech got up, called all his servants together, and personally told them all these things, and the men were terrified.
And Abimelech started up early in the morning and called for all his servants. And he spoke all these words in their ears. And the men were greatly afraid.
Then Abimelech rose vp by tymes in the mornynge, and called all his seruauntes, and tolde all these thinges in their eares, and the men were sore afrayed,
And Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.
So Abimelech got up early in the morning and sent for all his servants and gave them word of these things, and they were full of fear.
Therefore, Abimelech rysyng vp betimes in the mornyng, called all his seruauntes, and tolde all these sayinges in their eares: and the men were sore afrayde.
And Abimelech rose early in the morning, and called all his servants, and told all these things in their ears; and the men were sore afraid.
Therefore Abimelech rose earely in the morning, and called all his seruants, and told all these things in their eares: and the men were sore afraid.
And Abimelech rose early in the morning, and called all his servants, and he spoke all these words in their ears, and all the men feared exceedingly.
And Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.
Early the next morning Abimelech got up and summoned all his servants; and when he described to them all that had happened, the men were terrified.
And anoon Abynalech roos bi nyyt, and clepide alle his seruauntis, and spak alle these wordis in the eeris of hem; and alle men dredden greetli.
And Abimelech riseth early in the morning, and calleth for all his servants, and speaketh all these words in their ears; and the men fear exceedingly;
Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were greatly afraid.
Abimelech rose early in the morning, and called all his servants, and told all these things in their ear. The men were very scared.
Abimelech got up early the next morning and quickly called all his servants together. When he told them what had happened, his men were terrified.
So Abimelech got up early in the morning. He called all his servants and told them all these things. And the men were very much afraid.
So Abimelech rose early in the morning, and called all his servants and told them all these things; and the men were very much afraid.
So Ahimelech rose early in the morning, and called all his servants, and spake all these words in their ears, and the men feared greatly.
And Abimelech forthwith rising up in the night, called all his servants: and spoke all these words in their hearing, and all the men were exceedingly afraid.
So Abim'elech rose early in the morning, and called all his servants, and told them all these things; and the men were very much afraid.
And Abimelech rose early in the morning, and called all his slaves, and told all these things in their ears. And the men were very afraid.
Abimelech was up first thing in the morning. He called all his house servants together and told them the whole story. They were shocked. Then Abimelech called in Abraham and said, "What have you done to us? What have I ever done to you that you would bring on me and my kingdom this huge offense? What you've done to me ought never to have been done."
So Abimelech arose early in the morning and called all his servants and told all these things in their hearing; and the men were greatly frightened.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Gill's Notes on the Bible
Therefore Abimelech rose early in the morning,.... Awaking upon the dream, could sleep no more, his thoughts running upon what had been said to him by the Lord in it: wherefore as soon as it was light he rose from his bed,
and called all his servants; his household servants, and particularly his courtiers and counsellors, who had advised him to take Sarah for his wife, and had been assisting in it:
and told all those things in their ears: how that God appeared to him in a dream, and told him that Sarah, whom he had taken into his house, was another man's wife, and that if he did not immediately return her to her husband, he would die, and all that belonged to him:
and the men were sore afraid; lest they should be struck with death; and perhaps they might call to mind the burning of Sodom and Gomorrah for their sins, they had lately heard of, and might fear that some such calamity would befall them.
Barnes' Notes on the Bible
- Abraham in Gerar
2. אבימלך .2 'ǎbı̂ymelek, Abimelekh, “father of the king.”
7. נביא nābı̂y' “prophet,” 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: “flow, go forth.”
13. התעוּ hı̂t‛û is plural in punctuation, agreeing grammatically with אלהים 'ĕlohı̂ym. ו(w), however, may be regarded as the third radical, and the verb may thus really be singular.
16. נכהת nokachat an unusual form, either for נכחת nokaḥat the second person singular feminine perfect or נכחה nokeḥâh the third person singular feminine perfect, from a verb signifying in hiphil, “make straight, right.”
17. אמה 'āmâh “hand-maid,” free or bond. שׁפחה shı̂pchâh “bond-maid” 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 Noah’s 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 אלהים 'ĕlohı̂ym, 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 אדני 'ǎdonāy, “Lord.” 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. “Thou wilt die.” 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. “Wilt thou slay a righteous nation also?” 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 “great sin” of seizing another man’s 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. “And the God.” 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 Abimelek’s 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 God’s 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 Abraham’s first exercise in prophecy is not in speaking to men of God, but to God for men. “He shall pray for thee.” 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, “The fear of God is not in this place.” 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). “Caused me to wander.” The verb here is not necessarily plural. But if it be, it is only an instance of the literal, meaning of אלהים 'ĕlohı̂ym, the Eternal Supernatural Powers, coming into view. “Thy kindness.” 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 Abraham’s 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. “A covering of the eyes” does not mean a veil, the proper word for which is צעיף tsā‛ı̂yp, but is a figurative phrase for a recompense or pacificatory offering, in consideration of which an offence is overlooked. “Unto all that are with thee.” All her family were concerned in this public vindication of her character. “And all this that thou mayest be righted.” The original of this is most naturally taken as a part of Abimelek’s 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, “And all this (was done) that she might be righted.” 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 Abraham’s intercession for Abimelek, and explain in what sense he was on the point of dying (Genesis 20:3). “They bare” 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 20:8. Abimelech rose early, c. — God came to Abimelech in a dream by night, and we find as the day broke he arose, assembled his servants, (what we would call his courtiers,) and communicated to them what he had received from God. They were all struck with astonishment, and discerned the hand of God in this business. Abraham is then called, and in a most respectful and pious manner the king expostulates with him for bringing him and his people under the Divine displeasure, by withholding from him the information that Sarah was his wife when, by taking her, he sought only an honourable alliance with his family.
