Second Sunday after Easter
Click here to join the effort!
Read the Bible
New King James Version
Genesis 20:9
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
Then Avimelekh called Avraham, and said to him, "What have you done to us? How have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done!"
Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.
And Abimelech called for Abraham and said to him, "What have you done to us? And how have I sinned against you that you brought upon me and upon my kingdom a great sin? You have done things to me that should not be done."
Then Abimelech called Abraham to him and said, "What have you done to us? What wrong did I do against you? Why did you bring this trouble to my kingdom? You should not have done these things to me.
Abimelech summoned Abraham and said to him, "What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? You have done things to me that should not be done!"
Then Abimelech called Abraham and said to him, "What have you done to us? And how have I offended you that you have brought on me and my kingdom a great sin? You have done to me what ought not to be done [to anyone]."
Then Abimelech called Abraham and said to him, "What have you done to us? And how have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done to me things that ought not to be done."
Afterward Abimelech called Abraham, and said vnto him, What hast thou done vnto vs? and what haue I offeded thee, that thou hast brought on me and on my kingdome this great sinne? thou hast done things vnto me that ought not to be done.
Then Abimelech called Abraham and said to him, "What have you done to us? And how have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done to me things that ought not to be done."
Abimelech then called in Abraham and said: Look what you've done to us! What have I ever done to you? Why did you make me and my nation guilty of such a terrible sin?
Then Avimelekh called Avraham and said to him, "What have you done to us? How have I sinned against you to cause you to bring on me and my kingdom a great sin? You have done things to me that are just not done."
And Abimelech called Abraham and said to him, What hast thou done to us? And in what have I sinned against thee, that thou hast brought on me, and on my kingdom, a great sin? Thou hast done to me deeds that ought not to be done.
Then Abimelech called Abraham and said to him, "Why have you done this to us? What wrong did I do to you? Why did you lie and say that she was your sister? You brought great trouble to my kingdom. You should not have done this to me.
Then Abimelech called Abraham and said to him, "What have you done to us? And how have I sinned against you, that you have brought on me and my kingdom a great sin? You have done to me things that ought not to be done."
Then Abimeleck called Abraham and said to him, What have I done to you? and what crime have I committed against you, that you have brought on me and on my kingdom such a great sin? You have done to me things that ought not to be done.
Then Abimelech called Abraham and asked, "What have you done to us? What wrong have I done to you to make you bring this disaster on me and my kingdom? No one should ever do what you have done to me.
Then Abimelech called Abraham in and said to him, “What have you done to us? How did I sin against you that you have brought such enormous guilt on me and on my kingdom? You have done things to me that should never be done.”
And Abimelech called Abraham and said to him, What have you done to us? And in what have I offended you that you have brought on me and on my kingdom a great sin? You have done things to me that ought not to be done.
and Abimelech called Abraham, and sayde vnto him: Wherfore hast thou done this vnto vs? And what haue I offended ye, that thou shuldest brynge on me and on my kyngdome so greate a synne? Thou hast not dealt with vs, as a man shulde deale.
Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and wherein have I sinned against thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.
Then Abimelech sent for Abraham, and said, What have you done to us? what wrong have I done you that you have put on me and on my kingdom so great a sin? You have done to me things which are not to be done.
Then Abimelech called Abraham, & sayde vnto hym: What hast thou done vnto vs? & what haue I offended thee, that thou hast brought on me & on my kingdome [so] great a sinne? thou hast done deedes vnto me that ought not to be done.
Then Abimelech called Abraham, and said unto him: 'What hast thou done unto us? and wherein have I sinned against thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.'
Then Abimelech called Abraham, and said vnto him, What hast thou done vnto vs? and what haue I offended thee, that thou hast brought on me, and on my kingdome a great sinne? thou hast done deeds vnto mee that ought not to be done.
And Abimelech called Abraam and said to him, What is this that thou hast done to us? Have we sinned against thee, that thou hast brought upon me and upon my kingdom a great sin? Thou hast done to me a deed, which no one ought to do.
Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and wherein have I sinned against thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.
Then Abimelech called Abraham and asked, "What have you done to us? How have I sinned against you, that you have brought such tremendous guilt upon me and my kingdom? You have done things to me that should not be done."
Sotheli Abymalec clepide also Abraham, and seide to hym, What hast thou do to vs? what synneden we ayens thee, for thou hast brouyt in on me and on my rewme a greuouse synne? thou hast do to vs whiche thingis thou ouytist not do.
and Abimelech calleth for Abraham, and saith to him, `What hast thou done to us? and what have I sinned against thee, that thou hast brought upon me, and upon my kingdom, a great sin? works which are not done thou hast done with me.'
Then Abimelech called Abraham, and said to him, What has thou done to us? and in what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds to me that ought not to be done.
Then Abimelech called Abraham, and said to him, "What have you done to us? How have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done!"
Then Abimelech called for Abraham. "What have you done to us?" he demanded. "What crime have I committed that deserves treatment like this, making me and my kingdom guilty of this great sin? No one should ever do what you have done!
Then Abimelech called Abraham and said, "What have you done to us? What wrong have I done to you, that made you bring a great sin upon me and my nation? You have done to me what should not have been done."
Then Abimelech called Abraham, and said to him, "What have you done to us? How have I sinned against you, that you have brought such great guilt on me and my kingdom? You have done things to me that ought not to be done."
Then Abimelech called Abraham, and said to him, What hast thou done to us? and wherein had I sinned against thee, that thou shouldst have brought in over me and over my kingdom, a sin so great? Deeds, which should not be done, hast thou done with me.
And Abimelech called also for Abraham, and said to him: What hast thou done to us? what have we offended thee in, that thou hast brought upon me and upon my kingdom a great sin? thou hast done to us what thou oughtest not to do.
Then Abim'elech called Abraham, and said to him, "What have you done to us? And how have I sinned against you, that you have brought on me and my kingdom a great sin? You have done to me things that ought not to be done."
Then Abimelech called Abraham, and said to him, What have you done to us? And wherein have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done.
Then Abimelech called Abraham and said to him, "What have you done to us? And how have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done to me things that ought not to be done."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
What hast: Genesis 12:18, Genesis 26:10, Exodus 32:21, Exodus 32:35, Joshua 7:25, 1 Samuel 26:18, 1 Samuel 26:19, Proverbs 28:10
a great: Genesis 38:24, Genesis 39:9, Leviticus 20:10, 2 Samuel 12:5, 2 Samuel 12:10, 2 Samuel 12:11, Romans 2:11, Hebrews 13:4
ought: Genesis 34:7, 2 Samuel 13:12, Titus 1:11
Reciprocal: Genesis 31:26 - What Genesis 38:20 - his friend Leviticus 4:2 - which ought 1 Kings 15:26 - in his sin 2 Kings 10:29 - made Israel 2 Kings 17:21 - a great sin 1 Chronicles 21:3 - why will 2 Chronicles 16:3 - break Job 31:11 - an heinous Romans 4:2 - but 1 Corinthians 8:12 - when James 3:10 - these
Cross-References
And Pharaoh called Abram and said, "What is this you have done to me? Why did you not tell me that she was your wife?
Then Abimelech said to Abraham, "What did you have in view, that you have done this thing?"
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.
for the LORD had closed up all the wombs of the house of Abimelech because of Sarah, Abraham's wife.
And Abimelech said, "What is this you have done to us? One of the people might soon have lain with your wife, and you would have brought guilt on us."
And the sons of Jacob came in from the field when they heard it; and the men were grieved and very angry, because he had done a disgraceful thing in Israel by lying with Jacob's daughter, a thing which ought not to be done.
And it came to pass, about three months after, that Judah was told, saying, "Tamar your daughter-in-law has played the harlot; furthermore she is with child by harlotry." So Judah said, "Bring her out and let her be burned!"
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?"
And Moses said to Aaron, "What did this people do to you that you have brought so great a sin upon them?"
So the LORD plagued the people because of what they did with the calf which Aaron made.
Gill's Notes on the Bible
Then Abimelech called Abraham,.... Who might be in the king's palace, being taken into it caressed by the king for the sake of Sarah:
and said unto him; not in a passion, as might have been expected, but in a mild and gentle manner, yet with great strength of reasoning, and making very just expostulations with him:
what hast thou done unto us? what evil to him, his family, and his subjects? this was very probably said in the presence of his servants he had called, and therefore the plural number is used:
and what have I offended thee, that thou hast brought on me, and on my kingdom, a great sin? the sin of adultery, he had been in danger of committing, which by the light of nature was known and acknowledged to be a great sin, and therefore was avoided by Heathens, and prohibited and punished by them; or else a "great punishment" d, as death to him, and all his subjects: and now Abimelech expostulates with him, and desires to know what he had done to incur his displeasure, that he should take such a method as this to avenge himself of him; he plainly intimates that he was not conscious to himself that he had done any thing to offend him; he had suffered him to come into his kingdom, and sojourn in it, and used him well, and in no instance, as he knew of, had done anything to affront him:
thou hast done deeds unto me that ought not to be done; in saying Sarah was his sister, and persuading her to say the same, and so virtually disowning his marriage with her, equivocating in this affair, and dissembling truth, and thereby exposing the chastity of his wife, and the king to the commission of sin with her; things that ought not to be done by any man, and much less by a man professing religion and godliness.
d ×××× ×××× "noxam magnam", Junius Tremellius "poenam peccati", Menochius; so Abendana.
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.
