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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Abraham's sojourn at Gerar, Sarah is (1–8)
taken by Abimelech. Abimelech's rebuke to Abraham. (9–13)
Abimelech restores Sarah. (14–18.)

We are here returning to the story of Abraham; yet that part of it which is here recorded is not to his honour. The fairest marbles have their flaws, and, while there are spots in the sun, we must not expect any thing spotless under it. The scripture, it should be remarked, is impartial in relating the blemishes even of its most celebrated characters. We have here, I. Abraham's sin in denying his wife, and Abimelech's sin thereupon in taking her, ver. 1, 2. II. God's discourse with Abimelech in a dream, upon this occasion, wherein he shows him his error (ver. 3), accepts his plea (ver. 4-6), and directs him to make restitution, ver. 7. III. Abimelech's discourse with Abraham, wherein he chides him for the cheat he had put upon him (ver. 8-10), and Abraham excuses it as well as he can, ver. 11-13. IV. The good issue of the story, in which Abimelech restores Abraham his wife (ver. 14-16), and Abraham, by prayer, prevails with God for the removal of the judgment Abimelech was under, ver. 17, 18.
Adam Clarke: Commentary on the Bible - 1831
Abraham leaves Mamre, and, after having sojourned at Kadesh and Shur, settles in Gerar, Gen 20:1. Abimelech takes Sarah, Abraham having acknowledged her only as his sister, Gen 20:2. Abimelech is warned by God in a dream to restore Sarah, Gen 20:3. He asserts his innocence, Gen 20:4, Gen 20:5. He is farther warned, Gen 20:6, Gen 20:7. Expostulates with Abraham, Gen 20:8-10. Abraham vindicates his conduct, Gen 20:11-13. Abimelech restores Sarah, makes Abraham a present of sheep, oxen, and male and female slaves, Gen 20:14; offers him a residence in any part of the land, Gen 20:15; and reproves Sarah, Gen 20:16. At the intercession of Abraham, the curse of barrenness is removed from Abimelech and his household, Gen 20:17, Gen 20:18.
Albert Barnes: Notes on the Bible - 1834
- Abraham in Gerar
2. אבימלך . 2 'ǎ bı̂ ymelek, Abimelekh, "father of the king."
7. נביא nā bı̂ y' "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 hı̂ t‛ û is plural in punctuation, agreeing grammatically with אלהים 'ĕ lohı̂ ym. 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 nokaḥ at the second person singular feminine perfect or נכחה nokeḥ â h the third person singular feminine perfect, from a verb signifying in hiphil, "make straight, right."
17. אמה 'ā mâ h "hand-maid," free or bond. שׁפחה shı̂ pchâ h "bond-maid" Sa1 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 Jde 1:14, and Noah's benediction was, at the same time, a prediction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 20:1, Abraham sojourns at Gerar; Gen 20:2, Denies his wife, who is taken by Abimelech; Gen 20:3, Abimelech is reproved for her in a dream; Gen 20:9, He rebukes Abraham; Gen 20:14, Restores Sarah; Gen 20:16, and reproves her; Gen 20:17, Abimelech and his family are healed at Abraham's prayer.
John Gill
INTRODUCTION TO GENESIS 20
This chapter relates the removal of Abraham to Gerar, Gen 20:1; the king of Gerar's taking to him Sarah, whom Abraham had called his sister, Gen 20:2; who is rebuked of God for it in a dream, Gen 20:3; for which he makes an apology that is admitted, only he is ordered to restore to Abraham his wife, Gen 20:4; and accordingly early in the morning he called his servants, and acquainted them with what had happened, Gen 20:8; and then sent for Abraham, and expressed his resentment at his usage of him, Gen 20:9; which Abraham defended as well as he could, Gen 20:10; the issue of all which was, great kindness was shown to Abraham, and his wife restored to him, though with a reproof to her from the king, Gen 20:14; upon which Abraham prayed for the healing of Abimelech and his family, in which he was heard and answered, Gen 20:17.
20:120:1: Եւ չուեա՛ց անտի Աբրաամ յերկիրն հարաւոյ, եւ բնակեցա՛ւ ընդ Կադէս եւ ընդ Սուր. եւ պանդխտեցաւ ՚ի Գերարայ։
1 Աբրահամն այդտեղից գնաց երկրի հարաւը, բնակուեց Կադէսի ու Սուրի միջեւ, ապա տարաբնակուեց Գերարայում:
20 Աբրահամ անկէ դէպի հարաւային երկիրը չուեց եւ Կադէսի ու Սուրի մէջտեղ բնակեցաւ ու Գերարայի մէջ պանդուխտ եղաւ։
Եւ չուեաց անտի Աբրահամ յերկիրն հարաւոյ, եւ բնակեցաւ ընդ Կադէս եւ ընդ Սուր. եւ պանդխտեցաւ ի Գերարա:

20:1: Եւ չուեա՛ց անտի Աբրաամ յերկիրն հարաւոյ, եւ բնակեցա՛ւ ընդ Կադէս եւ ընդ Սուր. եւ պանդխտեցաւ ՚ի Գերարայ։
1 Աբրահամն այդտեղից գնաց երկրի հարաւը, բնակուեց Կադէսի ու Սուրի միջեւ, ապա տարաբնակուեց Գերարայում:
20 Աբրահամ անկէ դէպի հարաւային երկիրը չուեց եւ Կադէսի ու Սուրի մէջտեղ բնակեցաւ ու Գերարայի մէջ պանդուխտ եղաւ։
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20:11: Авраам поднялся оттуда к югу и поселился между Кадесом и между Суром; и был на время в Гераре.
20:1 καὶ και and; even ἐκίνησεν κινεω stir; shake ἐκεῖθεν εκειθεν from there Αβρααμ αβρααμ Abraam; Avraam εἰς εις into; for γῆν γη earth; land πρὸς προς to; toward λίβα λιψ southwest wind καὶ και and; even ᾤκησεν οικεω dwell ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Καδης καδης and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Σουρ σουρ and; even παρῴκησεν παροικεω reside ἐν εν in Γεραροις γεραρα Gerara; Yerara
20:1 וַ wa וְ and יִּסַּ֨ע yyissˌaʕ נסע pull out מִ mi מִן from שָּׁ֤ם ššˈām שָׁם there אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham אַ֣רְצָה ʔˈarṣā אֶרֶץ earth הַ ha הַ the נֶּ֔גֶב nnˈeḡev נֶגֶב south וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit בֵּין־ bên- בַּיִן interval קָדֵ֖שׁ qāḏˌēš קָדֵשׁ Kadesh וּ û וְ and בֵ֣ין vˈên בַּיִן interval שׁ֑וּר šˈûr שׁוּר Shur וַ wa וְ and יָּ֖גָר yyˌāḡor גור dwell בִּ bi בְּ in גְרָֽר׃ ḡᵊrˈār גְּרָר Gerar
20:1. profectus inde Abraham in terram australem habitavit inter Cades et Sur et peregrinatus est in GerarisAbraham removed from thence to the south country, and dwelt between Cedes and Sur, and sojourned in Gerara.
1. And Abraham journeyed from thence toward the land of the South, and dwelt between Kadesh and Shur; and he sojourned in Gerar.
And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar:

1: Авраам поднялся оттуда к югу и поселился между Кадесом и между Суром; и был на время в Гераре.
20:1
καὶ και and; even
ἐκίνησεν κινεω stir; shake
ἐκεῖθεν εκειθεν from there
Αβρααμ αβρααμ Abraam; Avraam
εἰς εις into; for
γῆν γη earth; land
πρὸς προς to; toward
λίβα λιψ southwest wind
καὶ και and; even
ᾤκησεν οικεω dwell
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Καδης καδης and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Σουρ σουρ and; even
παρῴκησεν παροικεω reside
ἐν εν in
Γεραροις γεραρα Gerara; Yerara
20:1
וַ wa וְ and
יִּסַּ֨ע yyissˌaʕ נסע pull out
מִ mi מִן from
שָּׁ֤ם ššˈām שָׁם there
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
אַ֣רְצָה ʔˈarṣā אֶרֶץ earth
הַ ha הַ the
נֶּ֔גֶב nnˈeḡev נֶגֶב south
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
בֵּין־ bên- בַּיִן interval
קָדֵ֖שׁ qāḏˌēš קָדֵשׁ Kadesh
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
שׁ֑וּר šˈûr שׁוּר Shur
וַ wa וְ and
יָּ֖גָר yyˌāḡor גור dwell
בִּ bi בְּ in
גְרָֽר׃ ḡᵊrˈār גְּרָר Gerar
20:1. profectus inde Abraham in terram australem habitavit inter Cades et Sur et peregrinatus est in Geraris
Abraham removed from thence to the south country, and dwelt between Cedes and Sur, and sojourned in Gerara.
1. And Abraham journeyed from thence toward the land of the South, and dwelt between Kadesh and Shur; and he sojourned in Gerar.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «Авраам поднялся оттуда к югу…» Когда пребывание в долине Мамре сделалось неудобным, вероятно, по причине тяжелых, удушливых газов, выходящих из соседней котловины «Сиддим», (котловина Мертвого моря находится за горами.) после бывшей в ней страшной катастрофы (19: гл.), тогда патриарх Авраам со всеми своими стадами поднимается из нее и откочевывает к «югу», или, как выражено в еврейском тексте, в землю «Негеб», как назывался южный, степной округ Палестины.

«и поселился между Кадесом и между Суром…» Кадес, переименованный впоследствии в Мишпат, лежал в юго-восточном углу Сирии и был одним из конечных пунктов похода Кедорлаомера (14:7; Чис 34:4). Пустыня «Сур» была расположена почти напротив, в юго-западном углу, и носит теперь название «Джифар». Очевидно — это были границы страны «Негеб».

«и был на время в Гераре» Герар вместе с Газой составлял южную границу ханаанской территории (10:19) и служил столицей филистимлян. Он находился в 25: милях от города Еловферополиса, в 3-х часах на северо-восток от Газы, на месте современных развалин Умм-Ель-Герар и Кир-бет-Ель-Герар.

Авимелех, царь герарский, берет Сарру в свой дом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Abraham's Denial of His Wife.B. C. 1898.
1 And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar. 2 And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.
Here is, 1. Abraham's removal from Mamre, where he had lived nearly twenty years, into the country of the Philistines: He sojourned in Gerar, v. 1. We are not told upon what occasion he removed, whether terrified by the destruction of Sodom, or because the country round was for the present prejudiced by it, or, as some of the Jewish writers say, because he was grieved at Lot's incest with his daughters, and the reproach which the Canaanites cast upon him and his religion, for his kinsman's sake: doubtless there was some good cause for his removal. Note, In a world where we are strangers and pilgrims we cannot expect to be always in the same place. Again, Wherever we are, we must look upon ourselves but as sojourners. 2. His sin in denying his wife, as before (ch. xii. 13), which was not only in itself such an equivocation as bordered upon a lie, and which, if admitted as lawful, would be the ruin of human converse and an inlet to all falsehood, but was also an exposing of the chastity and honour of his wife, of which he ought to have been the protector. But, besides this, it had here a two-fold aggravation:-- (1.) He had been guilty of this same sin before, and had been reproved for it, and convinced of the folly of the suggestion which induced him to it; yet he returns to it. Note, It is possible that a good man may, not only fall into sin, but relapse into the same sin, through the surprise and strength of temptation and the infirmity of the flesh. Let backsliders repent then, but not despair, Jer. iii. 22. (2.) Sarah, as it should seem, was now with child of the promised seed, or, at least, in expectation of being so quickly, according to the word of God; he ought therefore to have taken particular care of her now, as Judg. xiii. 4. 3. The peril that Sarah was brought into by this means: The king of Gerar sent, and took her to his house, in order to the taking of her to his bed. Note, The sin of one often occasions the sin of others; he that breaks the hedge of God's commandments opens a gap to he knows not how many; the beginning of sin is as the letting forth of water.
Adam Clarke: Commentary on the Bible - 1831
20:1: And Abraham journeyed - It is very likely that this holy man was so deeply affected with the melancholy prospect of the ruined cities, and not knowing what was become of his nephew Lot and his family, that he could no longer bear to dwell within sight of the place. Having, therefore, struck his tents, and sojourned for a short time at Kadesh and Shur, he fixed his habitation in Gerar, which was a city of Arabia Petraea, under a king of the Philistines called Abimelech, my father king, who appears to have been not only the father of his people, but also a righteous man.
Albert Barnes: Notes on the Bible - 1834
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 Gen 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 Gen 12:11-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: am cir, 2107, bc cir, 1897
from: Gen 13:1, Gen 18:1, Gen 24:62
Kadesh: Gen 14:7, Gen 16:1, Gen 16:7, Gen 16:14; Num 13:26, Num 20:16; Deu 1:19, Deu 32:51; Sa1 15:7; Psa 29:8
Gerar: Gerar was a city of Arabia Petrea, under a king of the Philistines, 25 miles from Eleutheropolis beyond Daroma, in the south of Judah. From Gen 10:19, it appears to have been situated in the angle where the south and west sides of Canaan met, and to have been not far from Gaza. Jerome, in his Hebrew Traditions on Genesis, says, from Gerar to Jerusalem was three days' journey. There was a wood near Gerar, spoken of by Theodoret; and a brook (Gen 26:26), on which was a monastery, noticed by Sozomen. Gen 10:19, Gen 26:1, Gen 26:6, Gen 26:20, Gen 26:26; Ch2 14:13, Ch2 14:14
Carl Friedrich Keil and Franz Delitzsch
20:1
After the destruction of Sodom and Gomorrah, Abraham removed from the grove of Mamre at Hebron to the south country, hardly from the same fear as that which led Lot from Zoar, but probably to seek for better pasture. Here he dwelt between Kadesh (Gen 14:7) and Shur (Gen 16:7), and remained for some time in Gerar, a place the name of which has been preserved in the deep and broad Wady Jurf el Gerr (i.e., torrent of Gerar) about eight miles S.S.E. of Gaza, near to which Rowland discovered the ruins of an ancient town bearing the name of Khirbet el Gerr. Here Abimelech, the Philistine king of Gerar, like Pharaoh in Egypt, took Sarah, whom Abraham had again announced to be his sister, into his harem, - not indeed because he was charmed with the beauty of the woman of 90, which was either renovated, or had not yet faded (Kurtz), but in all probability "to ally himself with Abraham, the rich nomad prince" (Delitzsch). From this danger, into which the untruthful statement of both her husband and herself had brought her, she was once more rescued by the faithfulness of the covenant God. In a dream by night God appeared to Abimelech, and threatened him with death (מת הנּך en te moriturum) on account of the woman, whom he had taken, because she was married to a husband.
Geneva 1599
20:1 And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and (a) Shur, and sojourned in Gerar.
(a) Which was toward Egypt.
John Gill
20:1 And Abraham journeyed from thence towards the south country,.... He returned from the plains or oaks of Mamre, where he had lived fifteen or twenty years, into the more southern parts of the land of Canaan: the reason of this remove is not certain; some think, because he could not bear the stench of the sulphurous lake, the cities of Sodom and Gomorrah were become; and others, because of the scandal of Lot's incest with his daughters, which prejudiced the idolatrous people in those parts more against the true religion; neither of which are likely, by reason of the distance; but the better reason seems to be, that it was so ordered in Providence that he should remove from place to place, that it might appear that he was but a sojourner in the land:
and dwelt between Kadesh and Shur; two wildernesses, as Jerom says (y), one of which joined to Egypt, to which the people of Israel went when they passed over the Red sea, and the other, Kadesh, reached to the desert of the Saracens. Onkelos and Jonathan paraphrase the words between Rekam and Chagra, or Hagra, the same place where the angel of the Lord met with Hagar at the well; see Gill on Gen 16:7 and See Gill on Gen 16:14,
and sojourned in Gerar; or Gerara, as Jerom (z) calls it,"from whence he says the Geraritic country in his time beyond Daroma, or the south, had its name, and was twenty five miles distance from Eleutheropolis to the south, and was formerly the southern border of the Canaanites, and the metropolis of Palestine.''According to the Samaritan version, Gerar is the same with Ashkelon, which was afterwards, when aristocracy took place in this country, one of the five lordships of the Philistines; and so says Africanus (a); and that Gerar was in the country of the Philistines, and Abimelech was king of them, is clear from Gen 21:32. This place was about six miles from Mamre (b), from whence Abraham removed.
(y) De loc. Heb. fol, 91. I. (z) De loc. Heb. fol. 91. I. (a) Apud Syncell. Chronic. p. 100. (b) Bunting's Travels, p. 57.
John Wesley
20:1 And Abraham sojourned in Gerar - We are not told upon what occasion he removed, whether terrified by the destruction of Sodom, or, as some of the Jewish writers say, because he was grieved at Lot's incest with his daughters, and the reproach which the Canaanites cast upon him for his kinsman's sake. The king of Gerar sent and took her - To his house, in order to the taking of her to his bed.
Robert Jamieson, A. R. Fausset and David Brown
20:1 ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
Abraham journeyed from thence . . . and dwelled between Kadesh and Shur--Leaving the encampment, he migrated to the southern border of Canaan. In the neighborhood of Gerar was a very rich and well-watered pasture land.
20:220:2: Եւ ասա՛ց Աբրաամ վասն Սառայի կնոջ իւրոյ թէ քոյր իմ է։ Եւ առաքեաց Աբիմելէք արքայ Գերեարացւոց, եւ ա՛ռ զՍարրա[155]։ [155] Այլք. Կնոջն իւրոյ... արքայ Գերարացւոց։
2 Աբրահամն իր կին Սառայի մասին ասում էր, թէ նա իր քոյրն է: Գերարացիների արքայ Աբիմելէքն ուղարկեց իր մարդկանց եւ կին առաւ Սառային:
2 Աբրահամ իր կնոջ Սառային համար՝ «Ասիկա իմ քոյրս է», ըսաւ եւ Գերարայի թագաւորն Աբիմելէք մարդ ղրկեց ու առաւ Սառան։
Եւ ասաց Աբրահամ վասն Սառայի կնոջն իւրոյ թէ Քոյր իմ է. եւ առաքեաց Աբիմելէք արքայ Գերարացւոց, եւ առ զՍառա:

20:2: Եւ ասա՛ց Աբրաամ վասն Սառայի կնոջ իւրոյ թէ քոյր իմ է։ Եւ առաքեաց Աբիմելէք արքայ Գերեարացւոց, եւ ա՛ռ զՍարրա[155]։
[155] Այլք. Կնոջն իւրոյ... արքայ Գերարացւոց։
2 Աբրահամն իր կին Սառայի մասին ասում էր, թէ նա իր քոյրն է: Գերարացիների արքայ Աբիմելէքն ուղարկեց իր մարդկանց եւ կին առաւ Սառային:
2 Աբրահամ իր կնոջ Սառային համար՝ «Ասիկա իմ քոյրս է», ըսաւ եւ Գերարայի թագաւորն Աբիմելէք մարդ ղրկեց ու առաւ Սառան։
zohrab-1805▾ eastern-1994▾ western am▾
20:22: И сказал Авраам о Сарре, жене своей: она сестра моя. И послал Авимелех, царь Герарский, и взял Сарру.
20:2 εἶπεν επω say; speak δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam περὶ περι about; around Σαρρας σαρρα Sarra τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him ὅτι οτι since; that ἀδελφή αδελφη sister μού μου of me; mine ἐστιν ειμι be ἐφοβήθη φοβεω afraid; fear γὰρ γαρ for εἰπεῖν επω say; speak ὅτι οτι since; that γυνή γυνη woman; wife μού μου of me; mine ἐστιν ειμι be μήποτε μηποτε lest; unless ἀποκτείνωσιν αποκτεινω kill αὐτὸν αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city δι᾿ δια through; because of αὐτήν αυτος he; him ἀπέστειλεν αποστελλω send off / away δὲ δε though; while Αβιμελεχ αβιμελεχ monarch; king Γεραρων γεραρα and; even ἔλαβεν λαμβανω take; get τὴν ο the Σαρραν σαρρα Sarra
20:2 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham אֶל־ ʔel- אֶל to שָׂרָ֥ה śārˌā שָׂרָה Sarah אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister הִ֑וא hˈiw הִיא she וַ wa וְ and יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send אֲבִימֶ֨לֶךְ֙ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king גְּרָ֔ר gᵊrˈār גְּרָר Gerar וַ wa וְ and יִּקַּ֖ח yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] שָׂרָֽה׃ śārˈā שָׂרָה Sarah
20:2. dixitque de Sarra uxore sua soror mea est misit ergo Abimelech rex Gerarae et tulit eamAnd he said of Sara his wife: She is my sister. So Abimelech the king of Oerara sent, and took her.
2. And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.
And Abraham said of Sarah his wife, She [is] my sister: and Abimelech king of Gerar sent, and took Sarah:

2: И сказал Авраам о Сарре, жене своей: она сестра моя. И послал Авимелех, царь Герарский, и взял Сарру.
20:2
εἶπεν επω say; speak
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
περὶ περι about; around
Σαρρας σαρρα Sarra
τῆς ο the
γυναικὸς γυνη woman; wife
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἀδελφή αδελφη sister
μού μου of me; mine
ἐστιν ειμι be
ἐφοβήθη φοβεω afraid; fear
γὰρ γαρ for
εἰπεῖν επω say; speak
ὅτι οτι since; that
γυνή γυνη woman; wife
μού μου of me; mine
ἐστιν ειμι be
μήποτε μηποτε lest; unless
ἀποκτείνωσιν αποκτεινω kill
αὐτὸν αυτος he; him
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
πόλεως πολις city
δι᾿ δια through; because of
αὐτήν αυτος he; him
ἀπέστειλεν αποστελλω send off / away
δὲ δε though; while
Αβιμελεχ αβιμελεχ monarch; king
Γεραρων γεραρα and; even
ἔλαβεν λαμβανω take; get
τὴν ο the
Σαρραν σαρρα Sarra
20:2
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
אֶל־ ʔel- אֶל to
שָׂרָ֥ה śārˌā שָׂרָה Sarah
אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman
אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister
הִ֑וא hˈiw הִיא she
וַ wa וְ and
יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send
אֲבִימֶ֨לֶךְ֙ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
גְּרָ֔ר gᵊrˈār גְּרָר Gerar
וַ wa וְ and
יִּקַּ֖ח yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
שָׂרָֽה׃ śārˈā שָׂרָה Sarah
20:2. dixitque de Sarra uxore sua soror mea est misit ergo Abimelech rex Gerarae et tulit eam
And he said of Sara his wife: She is my sister. So Abimelech the king of Oerara sent, and took her.
2. And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «И сказал Авраам о Сарре… она сестра моя…» Этот уговор, как мы знаем, был заключен у Авраама с Саррой еще перед самым выходом из Ура Халдейского, был однажды повторен в Египте и теперь повторяется еще раз (12:11; 20:13). Слов этого стиха, стоящих в скобках, не имеет еврейская Библия; но уместность их в греческой и славянской Библиях оправдывается предшествующим контекстом 12:11–12.

«Авимелех, царь Герарский… взял Сарру…» Имя «Авимелех» семитического происхождения и буквально значит: «отец мой, царь», или «царь-отец». Оно служило общим титулом филистимских царей наподобие того, как «фараон» у египтян, «падишах» у др. персов и нынешних турок и т. п. Странным, по-видимому, кажется то, чем мог прельститься Авимелех в девяностолетней Сарре (17:17). В ответ на это предполагают, что или Сарра, получив от Бога способность к деторождению, получила и физические силы, необходимые для этого, и, следовательно, как бы вновь расцвела (Иоанн Златоуст и др.), или же, что Авимелех таким путем хотел завязать дружбу и союз с мнимым ее братом, богатым и могущественным номадом-патриархом Авраамом.

Бог является Авимелеху во сне.
Adam Clarke: Commentary on the Bible - 1831
20:2: She is my sister - See the parallel account, Genesis 12 (note), and the notes there. Sarah was now about ninety years of age, and probably pregnant with Isaac. Her beauty, therefore, must have been considerably impaired since the time she was taken in a similar manner by Pharaoh, king of Egypt; but she was probably now chosen by Abimelech more on the account of forming an alliance with Abraham, who was very rich, than on account of any personal accomplishments. A petty king, such as Abimelech, would naturally be glad to form an alliance with such a powerful chief as Abraham was: we cannot but recollect his late defeat of the four confederate Canaanitish kings. See note on Gen 14:14, etc. This circumstance was sufficient to establish his credit, and cause his friendship to be courted; and what more effectual means could Abimelech use in reference to this than the taking of Sarah, who he understood was Abraham's sister, to be his concubine or second wife, which in those times had no kind of disgrace attached to it?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: said: Gen 12:11-13, Gen 26:7; Ch2 19:2, Ch2 20:37, Ch2 32:31; Pro 24:16; Ecc 7:20; Gal 2:11, Gal 2:12; Eph 4:25; Col 3:9
Abimelech: Gen 12:15, Gen 26:1, Gen 26:16
Geneva 1599
20:2 And Abraham said of Sarah his wife, (b) She [is] my sister: and Abimelech king of Gerar sent, and took Sarah.
(b) Abraham had now twice fallen into this sin: such is man's frailty.
John Gill
20:2 And Abraham said of Sarah his wife, she is my sister,.... This he gave out in all conversation he came into, and said it to every one that asked who she was, which was little better than a lie; it at least was an equivocation and deception, and not at all justifiable, and tended to expose his wife's chastity, and discovered a distrust of divine Providence; the same infirmity be had given way to, and the same evil he had fallen into in Egypt, Gen 12:11, and therefore was the more inexcusable now; good men not only fall into sin, but have their relapses:
and Abimelech king of Gerar sent and took Sarah; having heard or seen what a beautiful woman. Sarah was, though ninety years of age, having never bore children; and understanding she was a single person, sent his servants to take her, and bring her to his house, in order to be his wife, which seems to be done with some kind of force; and it can hardly be thought that Abraham and Sarah would freely agree to it, at least it must be done with reluctance on their parts. Whether Abimelech was the first king of Palestine of this name, is not certain; if he was, which is not improbable, it became usual afterwards for the kings thereof to be so called, as Pharaoh was a common name to the kings of Egypt; it signifies "father" and "king", as kings should be the fathers of their people.
Robert Jamieson, A. R. Fausset and David Brown
20:2 Abraham said of Sarah his wife, She is my sister--Fear of the people among whom he was, tempted him to equivocate. His conduct was highly culpable. It was deceit, deliberate and premeditated--there was no sudden pressure upon him--it was the second offense of the kind [see on Gen 12:13] --it was a distrust of God every way surprising, and it was calculated to produce injurious effects on the heathen around. Its mischievous tendency was not long in being developed.
Abimelech (father-king) . . . sent and took Sarah--to be one of his wives, in the exercise of a privilege claimed by Eastern sovereigns, already explained (see on Gen 12:15).
20:320:3: Եւ եկն Աստուած առ Աբիմելէք ՚ի տեսլեան ※ գիշերոյ, եւ ասէ. Ահա մեռանի՛ս վասն կնոջդ զոր առեր, զի կին՝ առնակի՛ն է։
3 Գիշերն Աստուած Աբիմելէքին երեւաց երազում եւ ասաց. «Դու մեռնելու ես այն կնոջ պատճառով, որին առար, որովհետեւ այդ կինը ամուսին ունի»:
3 Աստուած գիշերը երազի մէջ եկաւ Աբիմելէքին ու ըսաւ անոր. «Ահա այդ կնոջ համար, որ դուն առիր, պիտի մեռնիս. քանզի անիկա այր ունի»։
Եւ եկն Աստուած առ Աբիմելէք ի տեսլեան գիշերոյ, եւ ասէ. Ահա մեռանիս վասն կնոջդ զոր առեր, զի կին առնակին է:

20:3: Եւ եկն Աստուած առ Աբիմելէք ՚ի տեսլեան ※ գիշերոյ, եւ ասէ. Ահա մեռանի՛ս վասն կնոջդ զոր առեր, զի կին՝ առնակի՛ն է։
3 Գիշերն Աստուած Աբիմելէքին երեւաց երազում եւ ասաց. «Դու մեռնելու ես այն կնոջ պատճառով, որին առար, որովհետեւ այդ կինը ամուսին ունի»:
3 Աստուած գիշերը երազի մէջ եկաւ Աբիմելէքին ու ըսաւ անոր. «Ահա այդ կնոջ համար, որ դուն առիր, պիտի մեռնիս. քանզի անիկա այր ունի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:33: И пришел Бог к Авимелеху ночью во сне и сказал ему: вот, ты умрешь за женщину, которую ты взял, ибо она имеет мужа.
20:3 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ὁ ο the θεὸς θεος God πρὸς προς to; toward Αβιμελεχ αβιμελεχ in ὕπνῳ υπνος slumber; sleep τὴν ο the νύκτα νυξ night καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am σὺ συ you ἀποθνῄσκεις αποθνησκω die περὶ περι about; around τῆς ο the γυναικός γυνη woman; wife ἧς ος who; what ἔλαβες λαμβανω take; get αὕτη ουτος this; he δέ δε though; while ἐστιν ειμι be συνῳκηκυῖα συνοικεω dwell with ἀνδρί ανηρ man; husband
20:3 וַ wa וְ and יָּבֹ֧א yyāvˈō בוא come אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech בַּ ba בְּ in חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream הַ ha הַ the לָּ֑יְלָה llˈāyᵊlā לַיְלָה night וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to הִנְּךָ֥ hinnᵊḵˌā הִנֵּה behold מֵת֙ mˌēṯ מות die עַל־ ʕal- עַל upon הָ hā הַ the אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָקַ֔חְתָּ lāqˈaḥtā לקח take וְ wᵊ וְ and הִ֖וא hˌiw הִיא she בְּעֻ֥לַת bᵊʕˌulaṯ בעל own בָּֽעַל׃ bˈāʕal בַּעַל lord, baal
20:3. venit autem Deus ad Abimelech per somnium noctis et ait ei en morieris propter mulierem quam tulisti habet enim virumAnd God came to Abimelech in a dream by night, and he said to him: Lo thou shalt die for the woman thou hast taken: for she hath a husband.
3. 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.
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:

3: И пришел Бог к Авимелеху ночью во сне и сказал ему: вот, ты умрешь за женщину, которую ты взял, ибо она имеет мужа.
20:3
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
ὁ ο the
θεὸς θεος God
πρὸς προς to; toward
Αβιμελεχ αβιμελεχ in
ὕπνῳ υπνος slumber; sleep
τὴν ο the
νύκτα νυξ night
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
σὺ συ you
ἀποθνῄσκεις αποθνησκω die
περὶ περι about; around
τῆς ο the
γυναικός γυνη woman; wife
ἧς ος who; what
ἔλαβες λαμβανω take; get
αὕτη ουτος this; he
δέ δε though; while
ἐστιν ειμι be
συνῳκηκυῖα συνοικεω dwell with
ἀνδρί ανηρ man; husband
20:3
וַ wa וְ and
יָּבֹ֧א yyāvˈō בוא come
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
בַּ ba בְּ in
חֲלֹ֣ום ḥᵃlˈôm חֲלֹום dream
הַ ha הַ the
לָּ֑יְלָה llˈāyᵊlā לַיְלָה night
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֗ו lˈô לְ to
הִנְּךָ֥ hinnᵊḵˌā הִנֵּה behold
מֵת֙ mˌēṯ מות die
עַל־ ʕal- עַל upon
הָ hā הַ the
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָקַ֔חְתָּ lāqˈaḥtā לקח take
וְ wᵊ וְ and
הִ֖וא hˌiw הִיא she
בְּעֻ֥לַת bᵊʕˌulaṯ בעל own
בָּֽעַל׃ bˈāʕal בַּעַל lord, baal
20:3. venit autem Deus ad Abimelech per somnium noctis et ait ei en morieris propter mulierem quam tulisti habet enim virum
And God came to Abimelech in a dream by night, and he said to him: Lo thou shalt die for the woman thou hast taken: for she hath a husband.
3. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «И пришел Бог к Авимелеху ночью во сне…» Охраняя чистоту будущей матери обетованного сына, Бог является Авимелеху и вразумляет его. В еврейском тексте здесь он назван «Элогим» — «Творец вселенной», т. е. тем самым именем, под каким Он смутно был известен и у языческих семитов, хотя и с примесью различных заблуждений. Явление Творца ночью и во сне было обычной формой откровения Его язычникам, напр., фараону (41:1) или Навуходоносору (Дан 4:5).

«вот, ты умрешь…» Основываясь на последующем контексте (17: ст.), можно думать, что Авимелех в это время был сильно болен, и потому такая угроза была особенно действительна.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 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. 4 But Abimelech had not come near her: and he said, LORD, wilt thou slay also a righteous nation? 5 Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this. 6 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. 7 Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.
It appears by this that God revealed himself by dreams (which evidenced themselves to be divine and supernatural) not only to his servants the prophets, but even to those who were out of the pale of the church and covenant; but then, usually, it was with some regard to God's own people as in Pharaoh's dream, to Joseph, in Nebuchadnezzar's, to Daniel, and here, in Abimelech's, to Abraham and Sarah, for he reproved this king for their sake, Ps. cv. 14, 15.
I. God gives him notice of his danger (v. 3), his danger of sin, telling him that the woman is a man's wife, so that if he take her he will wrong her husband; his danger of death for this sin: Thou art a dead man; and God's saying so of a man makes him so. Note, Every wilful sinner ought to be told that he is a dead man, as the condemned malefactor, and the patient whose disease is mortal, are said to be so. If thou art a bad man, certainly thou art a dead man.
II. He pleads ignorance that Abraham and Sarah had agreed to impose upon him, and not to let him know that they were any more than brother and sister, v. 6. See what confidence a man may have towards God when his heart condemns him not, 1 John iii. 21. If our consciences witness to our integrity, and that, however we may have been cheated into a snare, we have not knowingly and wittingly sinned against God, it will be our rejoicing in the day of evil. He pleads with God as Abraham had done, ch. xviii. 23. Wilt thou slay a righteous nation? v. 4. Not such a nation as Sodom, which was indeed justly destroyed, but a nation which, in this matter, was innocent.
III. God gives a very full answer to what he had said.
1. He allows his plea, and admits that what he did he did in the integrity of his heart: Yea, I know it, v. 6. Note, It is matter of comfort to those that are honest that God knows their honesty, and will acknowledge it, though perhaps men that are prejudiced against them either cannot be convinced of it or will not own that they are.
2. He lets him know that he was kept from proceeding in the sin merely by the good hand of God upon him: I withheld thee from sinning against me. Abimelech was hereby kept from doing wrong, Abraham from suffering wrong, and Sarah from both. Note, (1.) There is a great deal of sin devised and designed that is never executed. As bad as things are in the world, they are not so bad as the devil and wicked men would have them. (2.) It is God that restrains men from doing the ill they would do. It is not from him that there is sin, but it is from him that there is not more sin, either by his influence upon men's minds, checking their inclination to sin, or by his providence, taking away the opportunity to sin. (3.) It is a great mercy to be hindered from committing sin; of this God must have the glory, whoever is the instrument, 1 Sam. xxv. 32, 33.
3. He charges him to make restitution: Now therefore, not that thou art better informed, restore the man his wife, v. 7. Note, Ignorance will excuse no longer than it continues. If we have entered upon a wrong course through ignorance this will not excuse our knowingly persisting in it, Lev. v. 3-5. The reasons why he must be just and kind to Abraham are, (1.) Because he is a prophet, near and dear to God, for whom God does in a particular manner concern himself. God highly resents the injuries done to his prophets, and takes them as done to himself. (2.) Being a prophet, he shall pray for thee; this is a prophet's reward, and a good reward it is. It is intimated that there was great efficacy in the prayers of a prophet, and that good men should be ready to help those with their prayers that stand in need of them, and should make, at least, this return for the kindnesses that are done them. Abraham was accessory to Abimelech's trouble, and therefore was obliged in justice to pray for him. (3.) It is at thy peril if thou do not restore her: Know thou that thou shalt surely die. Note, He that does wrong, whoever he is, prince or peasant, shall certainly receive for the wrong which he has done, unless he repent and make restitution, Col. iii. 25. No injustice can be made passable with God, no, not by Caesar's image stamped upon it.
Adam Clarke: Commentary on the Bible - 1831
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 גוי צדיק goi tsaddik, a righteous nation, Gen 20:4.
Albert Barnes: Notes on the Bible - 1834
20:3-7
The Supreme Being here appears as God אלהים 'ĕ lohı̂ ym, 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 'ǎ donā y, "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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: a dream: Gen 28:12, Gen 31:24, Gen 37:5, Gen 37:9, Gen 40:8, Gen 41:1-36; Job 4:12, Job 4:13, Job 33:15; Mat 1:20; Mat 2:12, Mat 2:13, Mat 27:19
a dead: Gen 20:7; Psa 105:14; Eze 33:14, Eze 33:15; Jon 3:4
a man's wife: Heb. married to an husband
Geneva 1599
20:3 But God came to Abimelech in a dream by night, and said to him, Behold, (c) thou [art but] a dead man, for the woman which thou hast taken; for she [is] a man's wife.
(c) So greatly God detests the breach of marriage.
John Gill
20:3 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) "maritata marito", Pagninus, Montanus, Piscator, Schmidt.
John Wesley
20:3 But God came to Abimelech in a dream - It appears by this that God revealed himself by dreams, which evidenced themselves to be divine and supernatural, not only to his servants the prophets, but even to those that were out of the pale of the church; but then usually it was with some regard to God's own people.
Robert Jamieson, A. R. Fausset and David Brown
20:3 But God came to Abimelech in a dream--In early times a dream was often made the medium of communicating important truths; and this method was adopted for the preservation of Sarah.
20:420:4: Բայց Աբիմելէք ո՛չ մերձեցաւ ՚ի նա։ Եւ ասէ. Տէր, զազգ մի զանգէ՛տ եւ զարդար՝ կորուսանիցե՞ս։
4 Սակայն Աբիմելէքը, որ չէր մերձեցել նրան, ասաց. «Տէ՛ր, մի՞թէ դու կը սպանես բանից անտեղեակ ու արդար մարդկանց:
4 Բայց Աբիմելէք անոր մօտեցած չէր եւ ըսաւ. «Ո՛վ Տէր, արդար ա՞զգ մը պիտի մեռցնես։
Բայց Աբիմելէք ոչ մերձեցաւ ի նա, եւ ասէ. Տէր, զազգ մի [258]զանգէտ եւ`` զարդար կորուսանիցե՞ս:

20:4: Բայց Աբիմելէք ո՛չ մերձեցաւ ՚ի նա։ Եւ ասէ. Տէր, զազգ մի զանգէ՛տ եւ զարդար՝ կորուսանիցե՞ս։
4 Սակայն Աբիմելէքը, որ չէր մերձեցել նրան, ասաց. «Տէ՛ր, մի՞թէ դու կը սպանես բանից անտեղեակ ու արդար մարդկանց:
4 Բայց Աբիմելէք անոր մօտեցած չէր եւ ըսաւ. «Ո՛վ Տէր, արդար ա՞զգ մը պիտի մեռցնես։
zohrab-1805▾ eastern-1994▾ western am▾
20:44: Авимелех же не прикасался к ней и сказал: Владыка! неужели ты погубишь и невинный народ?
20:4 Αβιμελεχ αβιμελεχ though; while οὐχ ου not ἥψατο απτομαι grasp; touch αὐτῆς αυτος he; him καὶ και and; even εἶπεν επω say; speak κύριε κυριος lord; master ἔθνος εθνος nation; caste ἀγνοοῦν αγνοεω ignorant; ignore καὶ και and; even δίκαιον δικαιος right; just ἀπολεῖς απολλυμι destroy; lose
20:4 וַ wa וְ and אֲבִימֶ֕לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech לֹ֥א lˌō לֹא not קָרַ֖ב qārˌav קרב approach אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to וַ wa וְ and יֹּאמַ֕ר yyōmˈar אמר say אֲדֹנָ֕י ʔᵃḏōnˈāy אֲדֹנָי Lord הֲ hᵃ הֲ [interrogative] גֹ֥וי ḡˌôy גֹּוי people גַּם־ gam- גַּם even צַדִּ֖יק ṣaddˌîq צַדִּיק just תַּהֲרֹֽג׃ tahᵃrˈōḡ הרג kill
20:4. Abimelech vero non tetigerat eam et ait Domine num gentem ignorantem et iustam interficiesNow Abimelech had not touched her, and he said : Lord, wilt thou slay a nation, that is ignorant and just?
4. Now Abimelech had not come near her: and he said, Lord, wilt thou slay even a righteous nation?
But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation:

4: Авимелех же не прикасался к ней и сказал: Владыка! неужели ты погубишь и невинный народ?
20:4
Αβιμελεχ αβιμελεχ though; while
οὐχ ου not
ἥψατο απτομαι grasp; touch
αὐτῆς αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
κύριε κυριος lord; master
ἔθνος εθνος nation; caste
ἀγνοοῦν αγνοεω ignorant; ignore
καὶ και and; even
δίκαιον δικαιος right; just
ἀπολεῖς απολλυμι destroy; lose
20:4
וַ wa וְ and
אֲבִימֶ֕לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
לֹ֥א lˌō לֹא not
קָרַ֖ב qārˌav קרב approach
אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to
וַ wa וְ and
יֹּאמַ֕ר yyōmˈar אמר say
אֲדֹנָ֕י ʔᵃḏōnˈāy אֲדֹנָי Lord
הֲ hᵃ הֲ [interrogative]
גֹ֥וי ḡˌôy גֹּוי people
גַּם־ gam- גַּם even
צַדִּ֖יק ṣaddˌîq צַדִּיק just
תַּהֲרֹֽג׃ tahᵃrˈōḡ הרג kill
20:4. Abimelech vero non tetigerat eam et ait Domine num gentem ignorantem et iustam interficies
Now Abimelech had not touched her, and he said : Lord, wilt thou slay a nation, that is ignorant and just?
4. Now Abimelech had not come near her: and he said, Lord, wilt thou slay even a righteous nation?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «Владыка! неужели Ты погубишь… и невинный народ?…» В очередной раз мы встречаем здесь обращение к Господу, как Промыслительному и Милосердному Судие — в еврейском тексте это слово — Адонай (от корня дан — судья). И опять это обращение связано с контекстом призвания Божиего милосердия и правосудия. Таким образом, имеется очередное подтверждение совершенной абсурдности точки зрения, что Адонай (а также и Иегова, Элогим) являются именами Бога. Названия эти Господа, соответствующие русским определениям — Милосердный Судия, Сущий, Творец Вселенной используются в еврейском тексте строго в соответствии с сопутствующим контекстом.

В данном случае, как самое это обращение к Богу, так и исповедание Его Правосудия, напоминающее подобные же речи Авраама (18:23–25), дает ясные доказательства того, что следы истинного богопознания еще не вовсе исчезли из памяти лучших представителей ханаанских племен, одним из числа которых является в данном случае и Авимелех герарский.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: had: Gen 20:6, Gen 20:18
wilt: Gen 20:17, Gen 20:18, Gen 18:23-25, Gen 19:24; Sa2 4:11; Ch1 21:17
Carl Friedrich Keil and Franz Delitzsch
20:4
Abimelech, who had not yet come near her, because God had hindered him by illness (Gen 20:6 and Gen 20:17), excused himself on the ground that he had done no wrong, since he had supposed Sarah to be Abraham's sister, according to both her husband's statement and her own. This plea was admitted by God, who told him that He had kept him from sinning through touching Sarah, and commanded him to restore the woman immediately to her husband, who was a prophet, that he might pray for him and save his life, and threatened him with certain death to himself and all belonging to him in case he should refuse. That Abimelech, when taking the supposed sister of Abraham into his harem, should have thought that he was acting "in innocence of heart and purity of hands," i.e., in perfect innocence, is to be fully accounted for, from his undeveloped moral and religious standpoint, by considering the customs of that day. But that God should have admitted that he had acted "in innocence of heart," and yet should have proceeded at once to tell him that he could only remain alive through the intercession of Abraham, that is to say, through his obtaining forgiveness of a sin that was deserving of death, is a proof that God treated him as capable of deeper moral discernment and piety. The history itself indicates this in the very characteristic variation in the names of God. First of all (Gen 20:3), Elohim (without the article, i.e., Deity generally) appears to him in a dream; but Abimelech recognises the Lord, Adonai, i.e., God (Gen 20:4); whereupon the historian represents האלהים (Elohim with the article), the personal and true God, as speaking to him. The address of God, too, also shows his susceptibility of divine truth. Without further pointing out to him the wrong which he had done in simplicity of heart, in taking the sister of the stranger who had come into his land, for the purpose of increasing his own harem, since he must have been conscious of this himself, God described Abraham as a prophet, whose intercession alone could remove his guilt, to show him the way of salvation. A prophet: lit., the God-addressed or inspired, since the "inward speaking" (Ein-sprache) or inspiration of God constitutes the essence of prophecy. Abraham was προφήτης as the recipient of divine revelation, and was thereby placed in so confidential a relation to God, that he could intercede for sinners, and atone for sins of infirmity through his intercession.
Geneva 1599
20:4 But Abimelech had not come near her: and he said, Lord, wilt thou slay also (d) a righteous nation?
(d) The infidels confessed that God would not punish but for just occasion: therefore, when he punishes, the occasion is just.
John Gill
20:4 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 Gen 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 Gen 20:9; which though not a nation of righteous men, in a strict sense, see Gen 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?
John Wesley
20:4 Wilt thou slay also a righteous nation - Not such a nation as Sodom.
20:520:5: Ոչ ապաքէն նա՛ ասաց ցիս քոյր իմ է, եւ սա՝ ասաց ցիս եղբա՛յր իմ է, եւ ես սրբութեամբ սրտի՝ եւ արդարութեամբ ձեռաց արարի զայս։
5 Չէ՞ որ նա ասաց ինձ՝ “Իմ քոյրն է”, իսկ սա ասաց ինձ՝ “Իմ եղբայրն է”: Ես մաքուր սրտով ու արդար ձեռքով արեցի դա»:
5 Ինք ինծի ‘Անիկա իմ քոյրս է’ չըսա՞ւ եւ աս ալ՝ ‘Անիկա իմ եղբայրս է’, ըսաւ. ես այս բանը ուղիղ սրտով ու մաքուր ձեռքերով ըրի»։
Ո՞չ ապաքէն նա ասաց ցիս, Քոյր իմ է, եւ սա ասաց ցիս, Եղբայր իմ է. եւ ես սրբութեամբ սրտի եւ արդարութեամբ ձեռաց արարի զայս:

20:5: Ոչ ապաքէն նա՛ ասաց ցիս քոյր իմ է, եւ սա՝ ասաց ցիս եղբա՛յր իմ է, եւ ես սրբութեամբ սրտի՝ եւ արդարութեամբ ձեռաց արարի զայս։
5 Չէ՞ որ նա ասաց ինձ՝ “Իմ քոյրն է”, իսկ սա ասաց ինձ՝ “Իմ եղբայրն է”: Ես մաքուր սրտով ու արդար ձեռքով արեցի դա»:
5 Ինք ինծի ‘Անիկա իմ քոյրս է’ չըսա՞ւ եւ աս ալ՝ ‘Անիկա իմ եղբայրս է’, ըսաւ. ես այս բանը ուղիղ սրտով ու մաքուր ձեռքերով ըրի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:55: Не сам ли он сказал мне: она сестра моя? И она сама сказала: он брат мой. Я сделал это в простоте сердца моего и в чистоте рук моих.
20:5 οὐκ ου not αὐτός αυτος he; him μοι μοι me εἶπεν επω say; speak ἀδελφή αδελφη sister μού μου of me; mine ἐστιν ειμι be καὶ και and; even αὐτή αυτος he; him μοι μοι me εἶπεν επω say; speak ἀδελφός αδελφος brother μού μου of me; mine ἐστιν ειμι be ἐν εν in καθαρᾷ καθαρος clean; clear καρδίᾳ καρδια heart καὶ και and; even ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing χειρῶν χειρ hand ἐποίησα ποιεω do; make τοῦτο ουτος this; he
20:5 הֲ hᵃ הֲ [interrogative] לֹ֨א lˌō לֹא not ה֤וּא hˈû הוּא he אָֽמַר־ ʔˈāmar- אמר say לִי֙ lˌî לְ to אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister הִ֔וא hˈiw הִיא she וְ wᵊ וְ and הִֽיא־ hˈî- הִיא she גַם־ ḡam- גַּם even הִ֥וא hˌiw הִיא she אָֽמְרָ֖ה ʔˈāmᵊrˌā אמר say אָחִ֣י ʔāḥˈî אָח brother ה֑וּא hˈû הוּא he בְּ bᵊ בְּ in תָם־ ṯom- תֹּם completeness לְבָבִ֛י lᵊvāvˈî לֵבָב heart וּ û וְ and בְ vᵊ בְּ in נִקְיֹ֥ן niqyˌōn נִקָּיֹון innocence כַּפַּ֖י kappˌay כַּף palm עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make זֹֽאת׃ zˈōṯ זֹאת this
20:5. nonne ipse dixit mihi soror mea est et ipsa ait frater meus est in simplicitate cordis mei et munditia manuum mearum feci hocDid not he say to me : She is my sister: and she say, He is my brother? in the simplicity of my heart, and cleanness of my hands have I done this.
5. Said he not himself unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and the innocency of my hands have I done this.
Said he not unto me, She [is] my sister? and she, even she herself said, He [is] my brother: in the integrity of my heart and innocency of my hands have I done this:

5: Не сам ли он сказал мне: она сестра моя? И она сама сказала: он брат мой. Я сделал это в простоте сердца моего и в чистоте рук моих.
20:5
οὐκ ου not
αὐτός αυτος he; him
μοι μοι me
εἶπεν επω say; speak
ἀδελφή αδελφη sister
μού μου of me; mine
ἐστιν ειμι be
καὶ και and; even
αὐτή αυτος he; him
μοι μοι me
εἶπεν επω say; speak
ἀδελφός αδελφος brother
μού μου of me; mine
ἐστιν ειμι be
ἐν εν in
καθαρᾷ καθαρος clean; clear
καρδίᾳ καρδια heart
καὶ και and; even
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
χειρῶν χειρ hand
ἐποίησα ποιεω do; make
τοῦτο ουτος this; he
20:5
הֲ hᵃ הֲ [interrogative]
לֹ֨א lˌō לֹא not
ה֤וּא hˈû הוּא he
אָֽמַר־ ʔˈāmar- אמר say
לִי֙ lˌî לְ to
אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister
הִ֔וא hˈiw הִיא she
וְ wᵊ וְ and
הִֽיא־ hˈî- הִיא she
גַם־ ḡam- גַּם even
הִ֥וא hˌiw הִיא she
אָֽמְרָ֖ה ʔˈāmᵊrˌā אמר say
אָחִ֣י ʔāḥˈî אָח brother
ה֑וּא hˈû הוּא he
בְּ bᵊ בְּ in
תָם־ ṯom- תֹּם completeness
לְבָבִ֛י lᵊvāvˈî לֵבָב heart
וּ û וְ and
בְ vᵊ בְּ in
נִקְיֹ֥ן niqyˌōn נִקָּיֹון innocence
כַּפַּ֖י kappˌay כַּף palm
עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make
זֹֽאת׃ zˈōṯ זֹאת this
20:5. nonne ipse dixit mihi soror mea est et ipsa ait frater meus est in simplicitate cordis mei et munditia manuum mearum feci hoc
Did not he say to me : She is my sister: and she say, He is my brother? in the simplicity of my heart, and cleanness of my hands have I done this.
5. Said he not himself unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and the innocency of my hands have I done this.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «Я сделал это в простоте сердца моего и в чистоте рук моих…» Оправдываясь в своем поступке, Авимелех говорит, что он допустил его не по злоупотреблению правом сильного, а по неведению, будучи сам введен в заблуждение; в действительности же, ни с внутренней (простота сердца), ни с внешней (чистота рук) стороны в его действии не заключалось ничего преступного. Так рассуждал Авимелех с точки зрения своей, хананейской, морали, где взятие незамужней женщины в гарем царя почиталось честью, а не бесчестием для нее.
Adam Clarke: Commentary on the Bible - 1831
20:5: In the integrity of my heart, etc. - Had Abimelech any other than honorable views in taking Sarah, he could not have justified himself thus to his Maker; and that these views were of the most honorable kind, God himself, to whom the appeal was made, asserts in the most direct manner, Yea, I know that thou didst this in the integrity of thy heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: in the integrity: or, simplicity, or sincerity, Jos 22:22; Kg1 9:4; Kg2 20:3; Ch1 29:17; Psa 7:8, Psa 25:21, Psa 78:72; Pro 11:3, Pro 20:7; Co2 1:12; Th1 2:10; Ti1 1:13
and innocency: Job 33:9; Psa 24:4, Psa 26:6, Psa 73:13; Dan 6:22
Geneva 1599
20:5 Said he not unto me, She [is] my sister? and she, even she herself said, He [is] my brother: in the integrity of my (e) heart and (f) innocency of my hands have I done this.
(e) As one falling by ignorance, and not doing evil on purpose.
(f) Not thinking to do any man harm.
John Gill
20:5 Said he not unto me, she is my sister?.... By this it appears, that Abimelech had a personal conversation with Abraham, and inquired of him about Sarah, who she was, and what relation she was to him, who told him that she was his sister; and for the truth of this he appeals to the omniscient God, who knew that Abraham had told him this:
and she, even she herself said, he is my brother; when Sarah was asked what relation she stood in to Abraham, and he to her, she declared he was her brother; so that Abimelech had reason to conclude, from what both of them had said, that this was the truth of the matter, and especially from what Sarah said, who he thought might be depended on, and would speak out the whole truth on such an occasion:
in the integrity of my heart, and innocency of my hands, have I done this; hereby declaring, that his design was not to defile the woman, and to gratify his lust, but to take her to be his wife; and this he thought to be no evil, though he had a wife, Gen 20:17; polygamy not being reckoned a sin in those times; and that he had used no violence in taking her, they both seemingly agreeing to it.
20:620:6: Եւ ասէ ցնա Աստուած ՚ի տեսլեանն. Ես գիտացի՛ զի սրբութեամբ սրտի արարեր դու զայդ. եւ խնայեցի ես ՚ի քեզ չմեղանչել քեզ յիս. վասն այնորիկ ո՛չ ետու թոյլ քեզ մերձենալ ՚ի դա[156]։ [156] Ոմանք. Ոչ ետու թոյլ մերձենալ։
6 Աստուած երազի մէջ ասաց նրան. «Գիտեմ, որ դու մաքուր սրտով ես արել այդ, դրա համար էլ ես խնայեցի քեզ, որ չմեղանչես իմ դէմ: Այդ պատճառով էլ թոյլ չտուեցի, որ մերձենաս նրան:
6 Եւ Աստուած անոր ըսաւ երազի մէջ. «Ես ալ գիտցայ որ այս բանը ուղիղ սրտով ըրիր, նաեւ քեզ ինծի դէմ մեղք գործելէ ետ պահեցի. անոր համար քեզ չթողուցի որ անոր մօտենաս։
Եւ ասէ ցնա Աստուած ի տեսլեանն. Ես գիտացի զի սրբութեամբ սրտի արարեր դու զայդ, եւ խնայեցի ես ի քեզ` չմեղանչել քեզ յիս. վասն այնորիկ ոչ ետու թոյլ քեզ մերձենալ ի դա:

20:6: Եւ ասէ ցնա Աստուած ՚ի տեսլեանն. Ես գիտացի՛ զի սրբութեամբ սրտի արարեր դու զայդ. եւ խնայեցի ես ՚ի քեզ չմեղանչել քեզ յիս. վասն այնորիկ ո՛չ ետու թոյլ քեզ մերձենալ ՚ի դա[156]։
[156] Ոմանք. Ոչ ետու թոյլ մերձենալ։
6 Աստուած երազի մէջ ասաց նրան. «Գիտեմ, որ դու մաքուր սրտով ես արել այդ, դրա համար էլ ես խնայեցի քեզ, որ չմեղանչես իմ դէմ: Այդ պատճառով էլ թոյլ չտուեցի, որ մերձենաս նրան:
6 Եւ Աստուած անոր ըսաւ երազի մէջ. «Ես ալ գիտցայ որ այս բանը ուղիղ սրտով ըրիր, նաեւ քեզ ինծի դէմ մեղք գործելէ ետ պահեցի. անոր համար քեզ չթողուցի որ անոր մօտենաս։
zohrab-1805▾ eastern-1994▾ western am▾
20:66: И сказал ему Бог во сне: и Я знаю, что ты сделал сие в простоте сердца твоего, и удержал тебя от греха предо Мною, потому и не допустил тебя прикоснуться к ней;
20:6 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God καθ᾿ κατα down; by ὕπνον υπνος slumber; sleep κἀγὼ καγω and I ἔγνων γινωσκω know ὅτι οτι since; that ἐν εν in καθαρᾷ καθαρος clean; clear καρδίᾳ καρδια heart ἐποίησας ποιεω do; make τοῦτο ουτος this; he καὶ και and; even ἐφεισάμην φειδομαι spare; refrain ἐγώ εγω I σου σου of you; your τοῦ ο the μὴ μη not ἁμαρτεῖν αμαρτανω sin σε σε.1 you εἰς εις into; for ἐμέ εμε me ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he οὐκ ου not ἀφῆκά αφιημι dismiss; leave σε σε.1 you ἅψασθαι απτομαι grasp; touch αὐτῆς αυτος he; him
20:6 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say אֵלָ֨יו ʔēlˌāʸw אֶל to הָֽ hˈā הַ the אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) בַּ ba בְּ in חֲלֹ֗ם ḥᵃlˈōm חֲלֹום dream גַּ֣ם gˈam גַּם even אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i יָדַ֨עְתִּי֙ yāḏˈaʕtî ידע know כִּ֤י kˈî כִּי that בְ vᵊ בְּ in תָם־ ṯom- תֹּם completeness לְבָבְךָ֙ lᵊvāvᵊḵˌā לֵבָב heart עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make זֹּ֔את zzˈōṯ זֹאת this וָ wā וְ and אֶחְשֹׂ֧ךְ ʔeḥśˈōḵ חשׂך withhold גַּם־ gam- גַּם even אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i אֹֽותְךָ֖ ʔˈôṯᵊḵˌā אֵת [object marker] מֵ mē מִן from חֲטֹו־ ḥᵃṭô- חטא miss לִ֑י lˈî לְ to עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus לֹא־ lō- לֹא not נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give לִ li לְ to נְגֹּ֥עַ nᵊggˌōₐʕ נגע touch אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
20:6. dixitque ad eum Deus et ego scio quod simplici corde feceris et ideo custodivi te ne peccares in me et non dimisi ut tangeres eamAnd 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.
6. 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.
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:

6: И сказал ему Бог во сне: и Я знаю, что ты сделал сие в простоте сердца твоего, и удержал тебя от греха предо Мною, потому и не допустил тебя прикоснуться к ней;
20:6
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
ὁ ο the
θεὸς θεος God
καθ᾿ κατα down; by
ὕπνον υπνος slumber; sleep
κἀγὼ καγω and I
ἔγνων γινωσκω know
ὅτι οτι since; that
ἐν εν in
καθαρᾷ καθαρος clean; clear
καρδίᾳ καρδια heart
ἐποίησας ποιεω do; make
τοῦτο ουτος this; he
καὶ και and; even
ἐφεισάμην φειδομαι spare; refrain
ἐγώ εγω I
σου σου of you; your
τοῦ ο the
μὴ μη not
ἁμαρτεῖν αμαρτανω sin
σε σε.1 you
εἰς εις into; for
ἐμέ εμε me
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
οὐκ ου not
ἀφῆκά αφιημι dismiss; leave
σε σε.1 you
ἅψασθαι απτομαι grasp; touch
αὐτῆς αυτος he; him
20:6
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
אֵלָ֨יו ʔēlˌāʸw אֶל to
הָֽ hˈā הַ the
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בַּ ba בְּ in
חֲלֹ֗ם ḥᵃlˈōm חֲלֹום dream
גַּ֣ם gˈam גַּם even
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
יָדַ֨עְתִּי֙ yāḏˈaʕtî ידע know
כִּ֤י kˈî כִּי that
בְ vᵊ בְּ in
תָם־ ṯom- תֹּם completeness
לְבָבְךָ֙ lᵊvāvᵊḵˌā לֵבָב heart
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
זֹּ֔את zzˈōṯ זֹאת this
וָ wā וְ and
אֶחְשֹׂ֧ךְ ʔeḥśˈōḵ חשׂך withhold
גַּם־ gam- גַּם even
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
אֹֽותְךָ֖ ʔˈôṯᵊḵˌā אֵת [object marker]
מֵ mē מִן from
חֲטֹו־ ḥᵃṭô- חטא miss
לִ֑י lˈî לְ to
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
לֹא־ lō- לֹא not
נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give
לִ li לְ to
נְגֹּ֥עַ nᵊggˌōₐʕ נגע touch
אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
20:6. dixitque ad eum Deus et ego scio quod simplici corde feceris et ideo custodivi te ne peccares in me et non dimisi ut tangeres eam
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.
6. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «Я знаю… потому и не допустил тебя прикоснуться к ней». В содержании этого стиха заключен целый ряд глубоких истин: во-первых, здесь обнаруживается божественное всеведение, которое проникает в глубину наших помыслов и чувств; во-вторых, здесь раскрывается то высокое свойство Божественного Правосудия, по которому оно судит и оценивает поступки людей не по внешним фактам, а по их внутренним мотивам и нравственному настроению виновного; наконец, отсюда же вытекает и представление о Боге, как о верховном охранителе святости и чистоты брачного союза.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: withheld: Gen 20:18, Gen 31:7, Gen 35:5; Exo 34:24; Sa1 25:26, Sa1 25:34; Psa 84:11; Pro 21:1; Hos 2:6, Hos 2:7
sinning: Gen 39:9; Lev 6:2; Psa 51:4, Psa 81:12; Th2 2:7, Th2 2:11
to touch: Gen 3:3, Gen 26:11; Co1 7:1; Co2 6:17
Geneva 1599
20:6 And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also (g) withheld thee from sinning against me: therefore suffered I thee not to touch her.
(g) God by his holy Spirit restrains those who offend in ignorance, that they not fall into greater offence..
John Gill
20:6 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 Ps 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, Gen 20:17,
therefore suffered I thee not to touch her; that is, to have carnal knowledge of her, see 1Cor 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, Gen 20:4; and not touching her as here, are used for that purpose.
John Wesley
20:6 I withheld thee from sinning against me - It is God that restrains men from doing the ill they would do; it is not from him that there is sin, but it is from him that there is not more sin, either by his influence on mens minds checking their inclination to sin, or by his providence taking away the opportunity. It is a great mercy to be hindered from committing sin, which God must have the glory of whoever is the instrument.
20:720:7: Բայց արձակեա՛ զկինդ յա՛յր իւր. զի այր մարգարէ է, եւ արասցէ աղօթս վասն քո եւ կեցցես։ Ապա թէ ո՛չ տացես, գիտեա՛ զի մեռանի՛ս դու եւ ամենայն որ ինչ քո է[157]։ [157] Ոմանք. Ապա թէ ո՛չ տայցես.. եւ ամենայն ինչ որ քո է։
7 Արդ, կնոջը վերադարձրո՛ւ իր ամուսնուն, որովհետեւ նա մարգարէ է, աղօթք կ’անի քեզ համար, եւ դու կենդանի կը մնաս: Եթէ չվերադարձնես, իմացի՛ր, որ դու եւ բոլոր նրանք, ովքեր քո իւրայիններն են, կը մեռնէք»:
7 Բայց հիմա կինը իր էրկանը դարձուր. քանզի անիկա մարգարէ է եւ քեզի համար աղօթք թող ընէ, որ ապրիս եւ եթէ դուն զանիկա ետ չտաս, գիտցիր թէ անշուշտ պիտի մեռնիք՝ դուն եւ բոլոր քուկիններդ»։
Բայց արձակեա զկինդ յայր իւր. զի այր մարգարէ է, եւ արասցէ աղօթս վասն քո եւ կեցցես. ապա թէ ոչ տացես, գիտեա զի [259]մեռանիս դու եւ ամենայն որ ինչ քո է:

20:7: Բայց արձակեա՛ զկինդ յա՛յր իւր. զի այր մարգարէ է, եւ արասցէ աղօթս վասն քո եւ կեցցես։ Ապա թէ ո՛չ տացես, գիտեա՛ զի մեռանի՛ս դու եւ ամենայն որ ինչ քո է[157]։
[157] Ոմանք. Ապա թէ ո՛չ տայցես.. եւ ամենայն ինչ որ քո է։
7 Արդ, կնոջը վերադարձրո՛ւ իր ամուսնուն, որովհետեւ նա մարգարէ է, աղօթք կ’անի քեզ համար, եւ դու կենդանի կը մնաս: Եթէ չվերադարձնես, իմացի՛ր, որ դու եւ բոլոր նրանք, ովքեր քո իւրայիններն են, կը մեռնէք»:
7 Բայց հիմա կինը իր էրկանը դարձուր. քանզի անիկա մարգարէ է եւ քեզի համար աղօթք թող ընէ, որ ապրիս եւ եթէ դուն զանիկա ետ չտաս, գիտցիր թէ անշուշտ պիտի մեռնիք՝ դուն եւ բոլոր քուկիններդ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:77: теперь же возврати жену мужу, ибо он пророк и помолится о тебе, и ты будешь жив; а если не возвратишь, то знай, что непременно умрешь ты и все твои.
20:7 νῦν νυν now; present δὲ δε though; while ἀπόδος αποδιδωμι render; surrender τὴν ο the γυναῖκα γυνη woman; wife τῷ ο the ἀνθρώπῳ ανθρωπος person; human ὅτι οτι since; that προφήτης προφητης prophet ἐστὶν ειμι be καὶ και and; even προσεύξεται προσευχομαι pray περὶ περι about; around σοῦ σου of you; your καὶ και and; even ζήσῃ ζαω live; alive εἰ ει if; whether δὲ δε though; while μὴ μη not ἀποδίδως αποδιδωμι render; surrender γνῶθι γινωσκω know ὅτι οτι since; that ἀποθανῇ αποθνησκω die σὺ συ you καὶ και and; even πάντα πας all; every τὰ ο the σά σος your
20:7 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הָשֵׁ֤ב hāšˈēv שׁוב return אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man כִּֽי־ kˈî- כִּי that נָבִ֣יא nāvˈî נָבִיא prophet ה֔וּא hˈû הוּא he וְ wᵊ וְ and יִתְפַּלֵּ֥ל yiṯpallˌēl פלל pray בַּֽעַדְךָ֖ bˈaʕaḏᵊḵˌā בַּעַד distance וֶֽ wˈe וְ and חְיֵ֑ה ḥᵊyˈē חיה be alive וְ wᵊ וְ and אִם־ ʔim- אִם if אֵֽינְךָ֣ ʔˈênᵊḵˈā אַיִן [NEG] מֵשִׁ֗יב mēšˈîv שׁוב return דַּ֚ע ˈdaʕ ידע know כִּי־ kî- כִּי that מֹ֣ות mˈôṯ מות die תָּמ֔וּת tāmˈûṯ מות die אַתָּ֖ה ʔattˌā אַתָּה you וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָֽךְ׃ lˈāḵ לְ to
20:7. nunc igitur redde uxorem viro suo quia propheta est et orabit pro te et vives si autem nolueris reddere scito quod morte morieris tu et omnia quae tua suntNow therefore restore the man his wife, for he is a prophet: and he shall pray for thee, and thou shalt live: but if thou wilt not restore her, know that thou shalt surely die, thou and all that are thine.
7. Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.
Now therefore restore the man [his] wife; for he [is] a prophet, and he shall pray for thee, and thou shalt live: and if thou restore [her] not, know thou that thou shalt surely die, thou, and all that [are] thine:

7: теперь же возврати жену мужу, ибо он пророк и помолится о тебе, и ты будешь жив; а если не возвратишь, то знай, что непременно умрешь ты и все твои.
20:7
νῦν νυν now; present
δὲ δε though; while
ἀπόδος αποδιδωμι render; surrender
τὴν ο the
γυναῖκα γυνη woman; wife
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
ὅτι οτι since; that
προφήτης προφητης prophet
ἐστὶν ειμι be
καὶ και and; even
προσεύξεται προσευχομαι pray
περὶ περι about; around
σοῦ σου of you; your
καὶ και and; even
ζήσῃ ζαω live; alive
εἰ ει if; whether
δὲ δε though; while
μὴ μη not
ἀποδίδως αποδιδωμι render; surrender
γνῶθι γινωσκω know
ὅτι οτι since; that
ἀποθανῇ αποθνησκω die
σὺ συ you
καὶ και and; even
πάντα πας all; every
τὰ ο the
σά σος your
20:7
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הָשֵׁ֤ב hāšˈēv שׁוב return
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
הָ hā הַ the
אִישׁ֙ ʔîš אִישׁ man
כִּֽי־ kˈî- כִּי that
נָבִ֣יא nāvˈî נָבִיא prophet
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
יִתְפַּלֵּ֥ל yiṯpallˌēl פלל pray
בַּֽעַדְךָ֖ bˈaʕaḏᵊḵˌā בַּעַד distance
וֶֽ wˈe וְ and
חְיֵ֑ה ḥᵊyˈē חיה be alive
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אֵֽינְךָ֣ ʔˈênᵊḵˈā אַיִן [NEG]
מֵשִׁ֗יב mēšˈîv שׁוב return
דַּ֚ע ˈdaʕ ידע know
כִּי־ kî- כִּי that
מֹ֣ות mˈôṯ מות die
תָּמ֔וּת tāmˈûṯ מות die
אַתָּ֖ה ʔattˌā אַתָּה you
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָֽךְ׃ lˈāḵ לְ to
20:7. nunc igitur redde uxorem viro suo quia propheta est et orabit pro te et vives si autem nolueris reddere scito quod morte morieris tu et omnia quae tua sunt
Now therefore restore the man his wife, for he is a prophet: and he shall pray for thee, and thou shalt live: but if thou wilt not restore her, know that thou shalt surely die, thou and all that are thine.
7. Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «он пророк…» Здесь в еврейском тексте в первый раз употреблен термин «наби», служащий техническим обозначением специального служения в Ветхом Завете. Основываясь на свидетельстве кн. Царств (1: Цар 9:9), некоторые говорят, что этот термин сравнительно позднейшего происхождения, которому в период судей предшествовал термин — «роэ» (провидец); отсюда выводят, что и все Пятикнижие — произведение позднейшей эпохи. Но более глубокий анализ Пятикнижия и более полная история термина «наби» свидетельствуют как раз о противоположном.

Несомненно, что термин «наби» весьма древнего, до моисеева происхождения; но первоначально он не имел технического смысла, а соответственно значению своего корня («наба» — говорить), указывал на человека, с которым говорил Бог или который сам говорил с Богом, вообще — стоял к Нему в более близких, непосредственных отношениях, возвещал Его волю и ходатайствовал перед Ним за других (7: ст.; Исх 7:1; 15:20; Чис 11:29; Втор 13:1; Суд 6:8; 1: Цар 9:9; 3: Цар 22:7: и др.). С течением времени подобные лица получили особое наименование «роэ» — провидцев, или прозорливцев, по более осязательному свойству их — предсказывать будущее; так было преимущественно в эпоху судей. Но в период царей, когда стали внимательно изучать Пятикнижие, снова было восстановлено и древнее название пророков — «наби», как более полно выражающее идею их — посреднического между Богом и людьми — служения.
Adam Clarke: Commentary on the Bible - 1831
20:7: He is a prophet, and he shall pray for thee - The word prophet, which we have from the Greek προφητες, and which is compounded of προ, before, and φημι, I speak, means, in its general acceptation, one who speaks of things before they happen, i.e., one who foretells future events. But that this was not the original notion of the word, its use in this place sufficiently proves. Abraham certainly was not a prophet in the present general acceptation of the term, and for the Hebrew נביא nabi, we must seek some other meaning. I have, in a discourse entitled "The Christian Prophet and his Work," proved that the proper ideal meaning of the original word is to pray, entreat, make supplication, etc., and this meaning of it I have justified at large both from its application in this place, and from its pointed use in the case of Saul, mentioned 1 Samuel 10, and from the case of the priests of Baal, 1 Kings 18, where prophesying most undoubtedly means making prayer and supplication. As those who were in habits of intimacy with God by prayer and faith were found the most proper persons to communicate his mind to man, both with respect to the present and the future, hence, נביא nabi, the intercessor, became in process of time the public instructor or preacher, and also the predictor of future events, because to such faithful praying men God revealed the secret of his will. Hence St. Paul, Co1 14:3, seems to restrain the word wholly to the interpreting the mind of God to the people, and their instruction in Divine things, for, says he, he that prophesieth speaketh unto men to edification and exhortation and comfort. See the discourse on this text referred to above. The title was also given to men eminent for eloquence and for literary abilities; hence Aaron, because he was the spokesman of Moses to the Egyptian king, was termed נביא nabi, prophet; Exo 4:16; Exo 7:1. And Epimenides, a heathen poet, is expressly styled προφητης, a prophet, by St. Paul, Tit 1:12, just as poets in general were termed vates among the Romans, which properly signifies the persons who professed to interpret the will of the gods to their votaries, after prayers and sacrifices duly performed. In Arabic the word naba has nearly the same meaning as in Hebrew, but in the first conjugation it has a meaning which may cast light upon the subject in general. It signifies to itinerate, move from one place or country to another, compelled thereto either by persecution or the command of God; exivit de una regione in aliam - migrans de loco in locum - Golius. Hence Mohammed was called an nabi, because of his sudden removal from Mecca to Medina, when, pretending to a Divine commission, his townsmen sought to take away his life: e Mecca exiens Medinam, unde Muhammed suis Nabi Allah dictus fuit - Golius. If this meaning belonged originally to the Hebrew word, it will apply with great force to the case of Abraham, whose migratory, itinerant kind of life, generally under the immediate direction of God, might have given him the title nabi. However this may be, the term was a title of the highest respectability and honor, both among the He brews and Arabs, and continues so to this day. And from the Hebrews the word, in all the importance and dignity of its meaning, was introduced among the heathens in the προφητης and vates of the Greeks and Romans. See note on the word seer, Gen 15:1 (note).
Albert Barnes: Notes on the Bible - 1834
20:7
Abraham is here designated by the Lord a prophet. This constituted at once the gravity of Abimelek's offence Psa 105:15, and the ground of his hope of pardon. It is at the same time a step in advance of all the pRev_ious spiritual attainments of Abraham. A prophet is God's spokesman, who utters with authority certain of the things of God Exo 7:1; Exo 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: a prophet: The word navi, rendered a prophet, not only signifies one who foretell future events, but also an intercessor, instructor. See note on Sa1 10:1; see note on 1Kings 18:1-46; and see note on Co1 14:4. The title was also given to men eminent for eloquence and literary abilities. Hence Aaron, because he was the spokesman of Moses to the Egyptian king, is called a prophet. Exo 4:16, Exo 7:1, Exo 12:1-3, Exo 18:17, Exo 7:1; Ch1 16:22; Psa 25:14, Psa 105:9-15; Heb 1:1
pray: Lev 6:4, Lev 6:7; Sa1 7:5, Sa1 7:8, Sa1 12:19, Sa1 12:23; Sa2 24:17; Kg1 13:6; Kg2 5:11, Kg2 19:2-4; Job 42:8; Jer 14:11, Jer 15:1, Jer 27:18; Jam 5:14-16; Jo1 5:16; Rev 11:5, Rev 11:6
surely: Gen 20:18, Gen 2:17, Gen 12:17; Job 34:19; Psa 105:14; Eze 3:18, Eze 33:8, Eze 33:14-16; Heb 13:4
all: Gen 12:15; Num 16:32, Num 16:33; Sa2 24:17
Geneva 1599
20:7 Now therefore restore the man [his] wife; for he [is] a (h) prophet, and he (i) shall pray for thee, and thou shalt live: and if thou restore [her] not, know thou that thou shalt surely die, thou, and all that [are] thine.
(h) That is, one to whom God reveals himself familiarly.
(i) For the prayer of the godly is of force towards God.
John Gill
20:7 Now therefore restore the man his wife,.... Which will be a full proof and evidence to all of the integrity of thy heart, and the innocence of thine hands, which thou pleadest, and which I own:
for he is a prophet; familiar with God, dear unto him, a friend of his, to whom he communicates his secrets; is able to foretell things to come, as well as to interpret the mind of God, and instruct in the knowledge of divine things, all which agrees with Abraham's character; and he is the first man that is dignified in Scripture with the title of a prophet; so he is called in the Apocrypha:"Beware of all whoredom, my son, and chiefly take a wife of the seed of thy fathers, and take not a strange woman to wife, which is not of thy father's tribe: for we are the children of the prophets, Noe, Abraham, Isaac, and Jacob: remember, my son, that our fathers from the beginning, even that they all married wives of their own kindred, and were blessed in their children, and their seed shall inherit the land.'' (Tobit 4:12)Jarchi thinks this is observed to encourage Abimelech to return his wife to him, because being a prophet he knew he had not touched her, and therefore would receive her more readily, and entertain no ill opinion of her; but rather it is mentioned for the reason following:
and he shall pray for thee, and thou shalt live; it being one part of the business of a prophet to pray for others, and make intercession for them, especially in any distress or trouble, see Jer 27:18. Prophets were praying persons, had usually a great gift in prayer, and great power with God, and prevailed with him for the good of others; and such an one was Abraham; and it is here intimated, that upon the restoration of his wife to him, as he was familiar with God, and had an interest with him, he would make use of it, and pray for Abimelech, that whatsoever offence he had been guilty of to God or men, it might be forgiven, and that he might be healed of the disease with which he was smitten, and so recover of it, and live in health and happiness:
and if thou restore her not, know thou, that thou shalt surely die,
thou, and all that are thine: if he proceeded to take her to be his wife, and defile her, he is strongly assured that he should die, death being the punishment for adultery before the law of Moses, see Gen 38:24; and not only he, but all his family, especially such who had been, or would be accessory to this affair, and even all who might he justly punished of God for other sins they had committed; and Abimelech being punished, both in his own person, and in his servants and subjects, the greater his punishment was, the greater abhorrence and detestation was shown to the sin he would be guilty of, to deter him from which this threatening is given out.
20:820:8: Եւ կանխեաց Աբիմելէք ընդ առաւօտն՝ եւ կոչեաց զամենայն զծառայս իւր, եւ խօսեցաւ զամենայն բանս զայսոսիկ յականջս նոցա։ Եւ զահի՛ հարան ամենայն մարդիկն յոյժ։
8 Աբիմելէքն առաւօտեան վաղ վեր կացաւ, կանչեց իր բոլոր ստրուկներին եւ նրանց պատմեց այս բոլոր բաները: Ամէնքը խիստ վախեցան:
8 Ուստի առտուն կանուխ Աբիմելէք ելաւ ու կանչեց իր բոլոր ծառաները եւ բոլոր այս բաները անոնց պատմեց ու մարդիկը շատ վախցան։
Եւ կանխեաց Աբիմելէք ընդ առաւօտն եւ կոչեաց զամենայն զծառայս իւր, եւ խօսեցաւ զամենայն բանս զայսոսիկ յականջս նոցա. եւ զահի հարան [260]ամենայն մարդիկն յոյժ:

20:8: Եւ կանխեաց Աբիմելէք ընդ առաւօտն՝ եւ կոչեաց զամենայն զծառայս իւր, եւ խօսեցաւ զամենայն բանս զայսոսիկ յականջս նոցա։ Եւ զահի՛ հարան ամենայն մարդիկն յոյժ։
8 Աբիմելէքն առաւօտեան վաղ վեր կացաւ, կանչեց իր բոլոր ստրուկներին եւ նրանց պատմեց այս բոլոր բաները: Ամէնքը խիստ վախեցան:
8 Ուստի առտուն կանուխ Աբիմելէք ելաւ ու կանչեց իր բոլոր ծառաները եւ բոլոր այս բաները անոնց պատմեց ու մարդիկը շատ վախցան։
zohrab-1805▾ eastern-1994▾ western am▾
20:88: И встал Авимелех утром рано, и призвал всех рабов своих, и пересказал все слова сии в уши их; и люди сии весьма испугались.
20:8 καὶ και and; even ὤρθρισεν ορθριζω get up at dawn Αβιμελεχ αβιμελεχ the πρωὶ πρωι early καὶ και and; even ἐκάλεσεν καλεω call; invite πάντας πας all; every τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him καὶ και and; even ἐλάλησεν λαλεω talk; speak πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he εἰς εις into; for τὰ ο the ὦτα ους ear αὐτῶν αυτος he; him ἐφοβήθησαν φοβεω afraid; fear δὲ δε though; while πάντες πας all; every οἱ ο the ἄνθρωποι ανθρωπος person; human σφόδρα σφοδρα vehemently; tremendously
20:8 וַ wa וְ and יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech בַּ ba בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call לְ lᵊ לְ to כָל־ ḵol- כֹּל whole עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant וַ wa וְ and יְדַבֵּ֛ר yᵊḏabbˈēr דבר speak אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בְּ bᵊ בְּ in אָזְנֵיהֶ֑ם ʔoznêhˈem אֹזֶן ear וַ wa וְ and יִּֽירְא֥וּ yyˈîrᵊʔˌû ירא fear הָ hā הַ the אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
20:8. statimque de nocte consurgens Abimelech vocavit omnes servos suos et locutus est universa verba haec in auribus eorum timueruntque omnes viri valdeAnd 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.
8. 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 early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid:

8: И встал Авимелех утром рано, и призвал всех рабов своих, и пересказал все слова сии в уши их; и люди сии весьма испугались.
20:8
καὶ και and; even
ὤρθρισεν ορθριζω get up at dawn
Αβιμελεχ αβιμελεχ the
πρωὶ πρωι early
καὶ και and; even
ἐκάλεσεν καλεω call; invite
πάντας πας all; every
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πάντα πας all; every
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
εἰς εις into; for
τὰ ο the
ὦτα ους ear
αὐτῶν αυτος he; him
ἐφοβήθησαν φοβεω afraid; fear
δὲ δε though; while
πάντες πας all; every
οἱ ο the
ἄνθρωποι ανθρωπος person; human
σφόδρα σφοδρα vehemently; tremendously
20:8
וַ wa וְ and
יַּשְׁכֵּ֨ם yyaškˌēm שׁכם rise early
אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
בַּ ba בְּ in
† הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יִּקְרָא֙ yyiqrˌā קרא call
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
וַ wa וְ and
יְדַבֵּ֛ר yᵊḏabbˈēr דבר speak
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word
הָ hā הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בְּ bᵊ בְּ in
אָזְנֵיהֶ֑ם ʔoznêhˈem אֹזֶן ear
וַ wa וְ and
יִּֽירְא֥וּ yyˈîrᵊʔˌû ירא fear
הָ hā הַ the
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
20:8. statimque de nocte consurgens Abimelech vocavit omnes servos suos et locutus est universa verba haec in auribus eorum timueruntque omnes viri valde
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.
8. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: «И встал Авимелех утром рано и призвал всех рабов своих… И призвал… Авраама…» Вся эта торжественность и гласность расследования дела свидетельствует о крайней его важности в глазах Авимелеха и о высоком правосудии последнего.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Abimelech's Conduct Towards Abraham.B. C. 1898.
8 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. 9 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. 10 And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing? 11 And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife's sake. 12 And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife. 13 And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me, He is my brother.
Abimelech, being thus warned of God in a dream, takes the warning, and, as one truly afraid of sin and its consequences, he rises early to obey the directions given him.
I. He has a caution for his servants, v. 8. Abraham himself could not be more careful than he was to command his household in this matter. Note, Those whom God has convinced of sin and danger ought to tell others what God has done for their souls, that they also may be awakened and brought to a like holy fear.
II. He has a chiding for Abraham. Observe,
1. The serious reproof which Abimelech gave to Abraham, v. 9, 10. His reasoning with Abraham upon this occasion was very strong, and yet very mild. Nothing could be said better; he does not reproach him, nor insult over him, does not say, "Is this your profession? I see, though you will not swear, you will lie. If these be prophets, I will beg to be freed from the sight of them:" but he fairly represents the injury Abraham had done him, and calmly signifies his resentment of it. (1.) He calls that sin which he now found he had been in danger of a great sin. Note, Even the light of nature teaches men that the sin of adultery is a very great sin: be it observed, to the shame of many who call themselves Christians, and yet make a light matter of it. (2.) He looks upon it that both himself and his kingdom would have been exposed to the wrath of God if he had been guilty of this sin, though ignorantly. Note, The sins of kings often prove the plagues of kingdoms; rulers should therefore, for their people's sake, dread sin. (3.) He charges Abraham with doing that which was not justifiable, in disowning his marriage. This he speaks of justly, and yet tenderly; he does not call him a liar and cheat, but tells him he had done deeds that ought not to be done. Note, Equivocation and dissimulation, however they may be palliated, are very bad things, and by no means to be admitted in any case. (4.) He takes it as a very great injury to himself and his family that Abraham had thus exposed them to sin: "What have I offended thee? If I had been thy worst enemy, thou couldst not have done me a worse turn, nor taken a more effectual course to be revenged on me." Note, We ought to reckon that those do us the greatest unkindness in the world that any way tempt us or expose us to sin, though they may pretend friendship, and offer that which is grateful enough to corrupt nature. (5.) He challenges him to assign a cause for his suspecting them as a dangerous people for an honest man to live among: "What sawest thou, that thou hast done this thing? v. 10. What reason hadst thou to think that if we had known her to be thy wife thou wouldst have been exposed to any danger by it?" Note, A suspicion of our goodness is justly reckoned a greater affront than a slight upon our greatness.
2. The poor excuse that Abraham made for himself.
(1.) He pleaded the bad opinion he had of the place, v. 11. He thought within himself (though he could not give any good reason for his thinking so), "Surely the fear of God is not in this place, and then they will slay me." [1.] Little good is to be expected where no fear of God is. See Ps. xxxvi. 1. [2.] There are many places and persons that have more of the fear of God in them than we think they have: perhaps they are not called by our dividing name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts, which is very injurious both of Christ and Christians, and makes us obnoxious to God's judgment, Matt. vii. 1. [3.] Uncharitableness and censoriousness are sins that are the cause of many other sins. When men have once persuaded themselves concerning such and such that they have not the fear of God, they think this will justify them in the most unjust and unchristian practices towards them. Men would not do ill if they did not first think ill.
(2.) He excused it from the guilt of a downright lie by making it out that, in a sense, she was his sister, v. 12. Some think she was own sister to Lot, who is called his brother Lot (ch. xiv. 16), though he was his nephew; so Sarah is called his sister. But those to whom he said, She is my sister, understood that she was so his sister as not to be capable of being his wife; so that it was an equivocation, with an intent to deceive.
(3.) He clears himself from the imputation of an affront designed to Abimelech in it by alleging that it had been his practice before, according to an agreement between him and his wife, when they first became sojourners (v. 13): "When God caused me to wander from my father's house, then we settled this matter." Note, [1.] God is to be acknowledged in all our wanderings. [2.] Those that travel abroad, and converse much with strangers, as they have need of the wisdom of the serpent, so it is requisite that that wisdom be ever tempered with the innocence of the dove. It may, for aught I know, be suggested that God denied to Abraham and Sarah the blessing of children so long to punish them for this sinful compact if they will not own their marriage, why should God own it? But we may suppose that, after this reproof which Abimelech gave them, they agreed never to do so again, and then presently we read (ch. xxi. 1, 2) that Sarah conceived.
Adam Clarke: Commentary on the Bible - 1831
20:8: Abimelech rose early, etc. - 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 honorable alliance with his family.
Albert Barnes: Notes on the Bible - 1834
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 Gen 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 'ĕ lohı̂ ym, 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.
Carl Friedrich Keil and Franz Delitzsch
20:8
Abimelech carried out the divine instructions. The next morning he collected his servants together and related what had occurred, at which the men were greatly alarmed. He then sent for Abraham, and complained most bitterly of his conduct, by which he had brought a great sin upon him and his kingdom.
John Gill
20:8 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.
20:920:9: Եւ կոչեաց Աբիմելէք զԱբրաամ, եւ ասէ ցնա. Զի՞նչ գործեցեր դու զայդ ընդ մեզ. միթէ մեղա՞ք ինչ քեզ՝ զի ածեր ՚ի վերայ իմ եւ ՚ի վերայ թագաւորութեան իմոյ մե՛ղս մեծամեծս. գործ զոր ո՛չ ոք գործէ՝ գործեցեր ընդ իս։
9 Աբիմելէքը կանչեց Աբրահամին ու ասաց նրան. «Այդ ի՞նչ փորձանք բերեցիր դու մեր գլխին: Մենք ի՞նչ մեղք էինք գործել քո դէմ, որ իմ ու իմ թագաւորութեան վրայ այդպիսի մեծամեծ մեղքեր բարդեցիր: Դու ինձ հետ արեցիր այն, ինչ ոչ ոք չէր արել»:
9 Եւ Աբիմելէք կանչեց Աբրահամը ու ըսաւ անոր. «Մեզի ի՞նչ ըրիր. ես քեզի դէմ ի՞նչ յանցանք ըրի, որ իմ վրաս ու թագաւորութեանս վրայ մեծ մեղք մը բերիր. չգործուելու գործեր ընել տուիր ինծի»։
Եւ կոչեաց Աբիմելէք զԱբրահամ, եւ ասէ ցնա. Զի՞նչ գործեցեր դու զայդ ընդ մեզ. միթէ մեղա՞ք ինչ քեզ, զի ածեր ի վերայ իմ եւ ի վերայ թագաւորութեան իմոյ մեղս մեծամեծս. գործ զոր ոչ ոք գործէ` գործեցեր ընդ իս:

20:9: Եւ կոչեաց Աբիմելէք զԱբրաամ, եւ ասէ ցնա. Զի՞նչ գործեցեր դու զայդ ընդ մեզ. միթէ մեղա՞ք ինչ քեզ՝ զի ածեր ՚ի վերայ իմ եւ ՚ի վերայ թագաւորութեան իմոյ մե՛ղս մեծամեծս. գործ զոր ո՛չ ոք գործէ՝ գործեցեր ընդ իս։
9 Աբիմելէքը կանչեց Աբրահամին ու ասաց նրան. «Այդ ի՞նչ փորձանք բերեցիր դու մեր գլխին: Մենք ի՞նչ մեղք էինք գործել քո դէմ, որ իմ ու իմ թագաւորութեան վրայ այդպիսի մեծամեծ մեղքեր բարդեցիր: Դու ինձ հետ արեցիր այն, ինչ ոչ ոք չէր արել»:
9 Եւ Աբիմելէք կանչեց Աբրահամը ու ըսաւ անոր. «Մեզի ի՞նչ ըրիր. ես քեզի դէմ ի՞նչ յանցանք ըրի, որ իմ վրաս ու թագաւորութեանս վրայ մեծ մեղք մը բերիր. չգործուելու գործեր ընել տուիր ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
20:99: И призвал Авимелех Авраама и сказал ему: что ты с нами сделал? чем согрешил я против тебя, что ты навел было на меня и на царство мое великий грех? Ты сделал со мною дела, каких не делают.
20:9 καὶ και and; even ἐκάλεσεν καλεω call; invite Αβιμελεχ αβιμελεχ the Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him τί τις.1 who?; what? τοῦτο ουτος this; he ἐποίησας ποιεω do; make ἡμῖν ημιν us μή μη not τι τις anyone; someone ἡμάρτομεν αμαρτανω sin εἰς εις into; for σέ σε.1 you ὅτι οτι since; that ἐπήγαγες επαγω instigate; bring on ἐπ᾿ επι in; on ἐμὲ εμε me καὶ και and; even ἐπὶ επι in; on τὴν ο the βασιλείαν βασιλεια realm; kingdom μου μου of me; mine ἁμαρτίαν αμαρτια sin; fault μεγάλην μεγας great; loud ἔργον εργον work ὃ ος who; what οὐδεὶς ουδεις no one; not one ποιήσει ποιεω do; make πεποίηκάς ποιεω do; make μοι μοι me
20:9 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech לְ lᵊ לְ to אַבְרָהָ֗ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say לֹ֜ו lˈô לְ to מֶֽה־ mˈeh- מָה what עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make לָּ֨נוּ֙ llˈānû לְ to וּ û וְ and מֶֽה־ mˈeh- מָה what חָטָ֣אתִי ḥāṭˈāṯî חטא miss לָ֔ךְ lˈāḵ לְ to כִּֽי־ kˈî- כִּי that הֵבֵ֧אתָ hēvˈēṯā בוא come עָלַ֛י ʕālˈay עַל upon וְ wᵊ וְ and עַל־ ʕal- עַל upon מַמְלַכְתִּ֖י mamlaḵtˌî מַמְלֶכֶת kingdom חֲטָאָ֣ה ḥᵃṭāʔˈā חֲטָאָה sin גְדֹלָ֑ה ḡᵊḏōlˈā גָּדֹול great מַעֲשִׂים֙ maʕᵃśîm מַעֲשֶׂה deed אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יֵֽעָשׂ֔וּ yˈēʕāśˈû עשׂה make עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
20:9. vocavit autem Abimelech etiam Abraham et dixit ei quid fecisti nobis quid peccavimus in te quia induxisti super me et super regnum meum peccatum grande quae non debuisti facere fecisti nobisAnd 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.
9. 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 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:

9: И призвал Авимелех Авраама и сказал ему: что ты с нами сделал? чем согрешил я против тебя, что ты навел было на меня и на царство мое великий грех? Ты сделал со мною дела, каких не делают.
20:9
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Αβιμελεχ αβιμελεχ the
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
τί τις.1 who?; what?
τοῦτο ουτος this; he
ἐποίησας ποιεω do; make
ἡμῖν ημιν us
μή μη not
τι τις anyone; someone
ἡμάρτομεν αμαρτανω sin
εἰς εις into; for
σέ σε.1 you
ὅτι οτι since; that
ἐπήγαγες επαγω instigate; bring on
ἐπ᾿ επι in; on
ἐμὲ εμε me
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
μου μου of me; mine
ἁμαρτίαν αμαρτια sin; fault
μεγάλην μεγας great; loud
ἔργον εργον work
ὃ ος who; what
οὐδεὶς ουδεις no one; not one
ποιήσει ποιεω do; make
πεποίηκάς ποιεω do; make
μοι μοι me
20:9
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
לְ lᵊ לְ to
אַבְרָהָ֗ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
לֹ֜ו lˈô לְ to
מֶֽה־ mˈeh- מָה what
עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make
לָּ֨נוּ֙ llˈānû לְ to
וּ û וְ and
מֶֽה־ mˈeh- מָה what
חָטָ֣אתִי ḥāṭˈāṯî חטא miss
לָ֔ךְ lˈāḵ לְ to
כִּֽי־ kˈî- כִּי that
הֵבֵ֧אתָ hēvˈēṯā בוא come
עָלַ֛י ʕālˈay עַל upon
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מַמְלַכְתִּ֖י mamlaḵtˌî מַמְלֶכֶת kingdom
חֲטָאָ֣ה ḥᵃṭāʔˈā חֲטָאָה sin
גְדֹלָ֑ה ḡᵊḏōlˈā גָּדֹול great
מַעֲשִׂים֙ maʕᵃśîm מַעֲשֶׂה deed
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יֵֽעָשׂ֔וּ yˈēʕāśˈû עשׂה make
עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make
עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
20:9. vocavit autem Abimelech etiam Abraham et dixit ei quid fecisti nobis quid peccavimus in te quia induxisti super me et super regnum meum peccatum grande quae non debuisti facere fecisti nobis
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.
9. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: What hast: Gen 12:18, Gen 26:10; Exo 32:21, Exo 32:35; Jos 7:25; Sa1 26:18, Sa1 26:19; Pro 28:10
a great: Gen 38:24, Gen 39:9; Lev 20:10; Sa2 12:5, Sa2 12:10, Sa2 12:11; Rom 2:11; Heb 13:4
ought: Gen 34:7; Sa2 13:12; Tit 1:11
Geneva 1599
20:9 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 (k) kingdom a great sin? thou hast done deeds unto me that ought not to be done.
(k) The wickedness of the king brings God's wrath on the whole realm.
John Gill
20:9 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.
John Wesley
20:9 Thou hast done deeds that ought not to be done - Equivocation and dissimulation, however they may be palliated, are very ill things, and by no means to be admitted in any case. He takes it as a very great injury to himself and his family, that Abraham had thus exposed them to sin, What have I offended thee? - If I had been thy worst enemy, thou couldst not have done me a worse turn, nor taken a more effectual course to be avenged on me. Note, We ought to reckon, that those do us the greatest dislikedness in the world, that any way tempt us or expose us to sin, though they may pretend friendship, and offer that which is grateful enough to the corrupt nature. He challenges him to assign any just cause he had to suspect them as a dangerous people for an honest man to live among.
Robert Jamieson, A. R. Fausset and David Brown
20:9 Then Abimelech called Abraham, and said . . . What hast thou done?--In what a humiliating plight does the patriarch now appear--he, a servant of the true God, rebuked by a heathen prince. Who would not rather be in the place of Abimelech than of the honored but sadly offending patriarch! What a dignified attitude is that of the king--calmly and justly reproving the sin of the patriarch, but respecting his person and heaping coals of fire on his head by the liberal presents made to him.
20:1020:10: Եւ ասէ Աբիմելէք ցԱբրաամ. Զի՞նչ տեսեալ արարեր զբանդ զայդ։
10 Աբիմելէքն ասաց Աբրահամին. «Ի՞նչ մտածեցիր, որ նման բան արեցիր»:
10 Եւ Աբիմելէք ըսաւ Աբրահամին. «Ի՞նչ տեսար որ այս բանը ըրիր»։
Եւ ասէ Աբիմելէք ցԱբրահամ. Զի՞նչ տեսեալ արարեր զբանդ զայդ:

20:10: Եւ ասէ Աբիմելէք ցԱբրաամ. Զի՞նչ տեսեալ արարեր զբանդ զայդ։
10 Աբիմելէքն ասաց Աբրահամին. «Ի՞նչ մտածեցիր, որ նման բան արեցիր»:
10 Եւ Աբիմելէք ըսաւ Աբրահամին. «Ի՞նչ տեսար որ այս բանը ըրիր»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1010: И сказал Авимелех Аврааму: что ты имел в виду, когда делал это дело?
20:10 εἶπεν επω say; speak δὲ δε though; while Αβιμελεχ αβιμελεχ the Αβρααμ αβρααμ Abraam; Avraam τί τις.1 who?; what? ἐνιδὼν ενειδον do; make τοῦτο ουτος this; he
20:10 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech אֶל־ ʔel- אֶל to אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham מָ֣ה mˈā מָה what רָאִ֔יתָ rāʔˈîṯā ראה see כִּ֥י kˌî כִּי that עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
20:10. rursusque expostulans ait quid vidisti ut hoc faceresAnd again he expostulated with him, and said, What sawest thou, that thou hast done this?
10. And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?
And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing:

10: И сказал Авимелех Аврааму: что ты имел в виду, когда делал это дело?
20:10
εἶπεν επω say; speak
δὲ δε though; while
Αβιμελεχ αβιμελεχ the
Αβρααμ αβρααμ Abraam; Avraam
τί τις.1 who?; what?
ἐνιδὼν ενειδον do; make
τοῦτο ουτος this; he
20:10
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
אֶל־ ʔel- אֶל to
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
מָ֣ה mˈā מָה what
רָאִ֔יתָ rāʔˈîṯā ראה see
כִּ֥י kˌî כִּי that
עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
20:10. rursusque expostulans ait quid vidisti ut hoc faceres
And again he expostulated with him, and said, What sawest thou, that thou hast done this?
10. And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «что ты имел в виду, когда делал это дело?» Какими побуждениями ты руководствовался, вводя нас в подобный обман, который мог стоить нам жизни, или, по крайней мере, грозил нам лишением потомства?
Carl Friedrich Keil and Franz Delitzsch
20:10
"What sawest thou," i.e., what hadst thou in thine eye, with thine act (thy false statement)? Abimelech did this publicly in the presence of his servants, partly for his own justification in the sight of his dependents, and partly to put Abraham to shame. The latter had but two weak excuses: (1) that he supposed there was no fear of God at all in the land, and trembled for his life because of his wife; and (2) that when he left his father's house, he had arranged with his wife that in every foreign place she was to call herself his sister, as she really was his half-sister. On the subject of his emigration, he expressed himself indefinitely and with reserve, accommodating himself to the polytheistic standpoint of the Philistine king: "when God (or the gods, Elohim) caused me to wander," i.e., led me to commence an unsettled life in a foreign land; and saying nothing about Jehovah, and the object of his wandering as revealed by Him.
John Gill
20:10 And Abimelech said unto Abraham,.... Continuing his discourse with him:
what sawest thou, that thou hast done this thing? he desires to know what he had observed, either in him or his people, that gave him any reason to conclude that they were a lustful people, and would stick at nothing to gratify their lusts, which put him upon taking such a method to secure his life, lest they should kill him for his wife's sake.
John Wesley
20:10 What sawest thou that thou hast done this thing - What reason hadst thou to think, that if we had known her to be thy wife, thou wouldst have been exposed to any danger by it?
20:1120:11: Եւ ասէ Աբրաամ. Զի ասացի՝ թէ գուցէ ո՛չ գուցէ աստուածպաշտութիւն ՚ի տեղւոջս յայսմիկ. եւ զիս սպանանիցեն վասն կնոջդ իմոյ։
11 Աբրահամը պատասխանեց. «Ես կարծեցի, թէ գուցէ այս վայրում էլ աստուածապաշտութիւն չկայ, եւ հնարաւոր է, որ ինձ սպանեն իմ կնոջ պատճառով:
11 Եւ Աբրահամ ըսաւ. «Ես կարծեցի թէ իրաւցնէ այս տեղ Աստուծոյ վախը չկայ ու կնոջս համար զիս պիտի մեռցնեն։
Եւ ասէ Աբրահամ. Զի ասացի թէ գուցէ ոչ գուցէ աստուածպաշտութիւն ի տեղւոջս յայսմիկ, եւ զիս սպանանիցեն վասն կնոջդ իմոյ:

20:11: Եւ ասէ Աբրաամ. Զի ասացի՝ թէ գուցէ ո՛չ գուցէ աստուածպաշտութիւն ՚ի տեղւոջս յայսմիկ. եւ զիս սպանանիցեն վասն կնոջդ իմոյ։
11 Աբրահամը պատասխանեց. «Ես կարծեցի, թէ գուցէ այս վայրում էլ աստուածապաշտութիւն չկայ, եւ հնարաւոր է, որ ինձ սպանեն իմ կնոջ պատճառով:
11 Եւ Աբրահամ ըսաւ. «Ես կարծեցի թէ իրաւցնէ այս տեղ Աստուծոյ վախը չկայ ու կնոջս համար զիս պիտի մեռցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
20:1111: Авраам сказал: я подумал, что нет на месте сем страха Божия, и убьют меня за жену мою;
20:11 εἶπεν επω say; speak δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam εἶπα επω say; speak γάρ γαρ for ἄρα αρα.2 it follows οὐκ ου not ἔστιν ειμι be θεοσέβεια θεοσεβεια divine reverence; awe of God ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he ἐμέ εμε me τε τε both; and ἀποκτενοῦσιν αποκτεινω kill ἕνεκεν ενεκα for the sake of; on account of τῆς ο the γυναικός γυνη woman; wife μου μου of me; mine
20:11 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham כִּ֣י kˈî כִּי that אָמַ֗רְתִּי ʔāmˈartî אמר say רַ֚ק ˈraq רַק only אֵין־ ʔên- אַיִן [NEG] יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) בַּ ba בְּ in † הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and הֲרָג֖וּנִי hᵃrāḡˌûnî הרג kill עַל־ ʕal- עַל upon דְּבַ֥ר dᵊvˌar דָּבָר word אִשְׁתִּֽי׃ ʔištˈî אִשָּׁה woman
20:11. respondit Abraham cogitavi mecum dicens forsitan non est timor Dei in loco isto et interficient me propter uxorem meamAbraham answered: I thought with myself, saying: Perhaps there is not the fear of God in this place: and they will kill me for the sake of my wife:
11. And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake.
And Abraham said, Because I thought, Surely the fear of God [is] not in this place; and they will slay me for my wife' s sake:

11: Авраам сказал: я подумал, что нет на месте сем страха Божия, и убьют меня за жену мою;
20:11
εἶπεν επω say; speak
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
εἶπα επω say; speak
γάρ γαρ for
ἄρα αρα.2 it follows
οὐκ ου not
ἔστιν ειμι be
θεοσέβεια θεοσεβεια divine reverence; awe of God
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
ἐμέ εμε me
τε τε both; and
ἀποκτενοῦσιν αποκτεινω kill
ἕνεκεν ενεκα for the sake of; on account of
τῆς ο the
γυναικός γυνη woman; wife
μου μου of me; mine
20:11
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
כִּ֣י kˈî כִּי that
אָמַ֗רְתִּי ʔāmˈartî אמר say
רַ֚ק ˈraq רַק only
אֵין־ ʔên- אַיִן [NEG]
יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בַּ ba בְּ in
† הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
הֲרָג֖וּנִי hᵃrāḡˌûnî הרג kill
עַל־ ʕal- עַל upon
דְּבַ֥ר dᵊvˌar דָּבָר word
אִשְׁתִּֽי׃ ʔištˈî אִשָּׁה woman
20:11. respondit Abraham cogitavi mecum dicens forsitan non est timor Dei in loco isto et interficient me propter uxorem meam
Abraham answered: I thought with myself, saying: Perhaps there is not the fear of God in this place: and they will kill me for the sake of my wife:
11. And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife’s sake.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: «Авраам сказал: я подумал, что нет на месте сем страха Божия,.. да она и подлинно сестра мне…» Авраам оправдывает свое поведение, во-первых, чувством самосохранения, подсказавшим ему это средство из-за опасения, что нечестивые филистимляне могли убить его ради того, чтобы овладеть его женой; во-вторых, ссылкой на то, что Сарра и на самом деле доводится ему сестрой, только не родной, а сводной.
Adam Clarke: Commentary on the Bible - 1831
20:11: And Abraham said - The best excuse he could make for his conduct, which in this instance is far from defensible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: Surely: Gen 22:12, Gen 42:18; Neh 5:15; Job 1:1, Job 28:28; Psa 14:4, Psa 36:1-4; Pro 1:7, Pro 2:5; Pro 8:13, Pro 16:6; Rom 3:18
slay: Gen 12:12, Gen 26:7
Geneva 1599
20:11 And Abraham said, Because I thought, Surely the (l) fear of God [is] not in this place; and they will slay me for my wife's sake.
(l) He shows that no honesty can be hoped for, where there is no fear of God.
John Gill
20:11 And Abraham said,.... In defence of himself, as well as he could:
because I thought; within himself, concluding from the general depravity of the Canaanites, that this was the case of the inhabitants of Gerar:
surely the fear of God is not in this place; this is a certain truth, which he thought might be depended upon, and taken for granted, since so it was everywhere: or "only" (e), as the word used signifies; this was the only thing he had to plead, that he verily thought with himself that there was no true religion and godliness in Gerar: that the inhabitants of it were without any fear of God before their eyes, or in their hearts; and he knew, where this is the case, there is nothing to restrain from the commission of the grossest sins:
and they will slay me for my wife's sake; that they might marry her, see Gen 12:12.
(e) "tantum", Montanus; so Vatablus, Junius & Tremellius, Piscator, Drusius; so the Targums of Onkelos and Jonathan, and Ben Melech.
John Wesley
20:11 I thought surely the fear of God is not in this place, and they will slay me - There are many places and persons that have more of the fear of God in them than we think they have; perhaps they are not called by our name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts!
Robert Jamieson, A. R. Fausset and David Brown
20:11 And Abraham said . . . I thought, Surely the fear of God is not in this place--From the horrible vices of Sodom he seems to have taken up the impression that all other cities of Canaan were equally corrupt. There might have been few or none who feared God, but what a sad thing when men of the world show a higher sense of honor and a greater abhorrence of crimes than a true worshipper!
20:1220:12: Բայց արդարեւ՝ քո՛յր իմ է ՚ի հօրէ եւ ո՛չ ՚ի մօրէ. եւ եղեւ ինձ կին։
12 Բայց նա, արդարեւ, իմ քոյրն է իմ հօր եւ ոչ թէ մօր կողմից, եւ դարձաւ իմ կինը:
12 Եւ ասկէ զատ իրաւցնէ իմ քոյրս է. հօրս աղջիկն է, բայց մօրս աղջիկը չըլլալուն՝ իմ կինս եղաւ։
Բայց արդարեւ քոյր իմ է ի հօրէ եւ ոչ ի մօրէ, եւ եղեւ ինձ կին:

20:12: Բայց արդարեւ՝ քո՛յր իմ է ՚ի հօրէ եւ ո՛չ ՚ի մօրէ. եւ եղեւ ինձ կին։
12 Բայց նա, արդարեւ, իմ քոյրն է իմ հօր եւ ոչ թէ մօր կողմից, եւ դարձաւ իմ կինը:
12 Եւ ասկէ զատ իրաւցնէ իմ քոյրս է. հօրս աղջիկն է, բայց մօրս աղջիկը չըլլալուն՝ իմ կինս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1212: да она и подлинно сестра мне: она дочь отца моего, только не дочь матери моей; и сделалась моею женою;
20:12 καὶ και and; even γὰρ γαρ for ἀληθῶς αληθως truly ἀδελφή αδελφη sister μού μου of me; mine ἐστιν ειμι be ἐκ εκ from; out of πατρός πατηρ father ἀλλ᾿ αλλα but οὐκ ου not ἐκ εκ from; out of μητρός μητηρ mother ἐγενήθη γινομαι happen; become δέ δε though; while μοι μοι me εἰς εις into; for γυναῖκα γυνη woman; wife
20:12 וְ wᵊ וְ and גַם־ ḡam- גַּם even אָמְנָ֗ה ʔomnˈā אָמְנָה indeed אֲחֹתִ֤י ʔᵃḥōṯˈî אָחֹות sister בַת־ vaṯ- בַּת daughter אָבִי֙ ʔāvˌî אָב father הִ֔וא hˈiw הִיא she אַ֖ךְ ʔˌaḵ אַךְ only לֹ֣א lˈō לֹא not בַת־ vaṯ- בַּת daughter אִמִּ֑י ʔimmˈî אֵם mother וַ wa וְ and תְּהִי־ ttᵊhî- היה be לִ֖י lˌî לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
20:12. alias autem et vere soror mea est filia patris mei et non filia matris meae et duxi eam uxoremHowbeit, otherwise also she is truly my sister, the daughter of my father, and not the daughter of my mother, and I took her to wife.
12. And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife:
And yet indeed [she is] my sister; she [is] the daughter of my father, but not the daughter of my mother; and she became my wife:

12: да она и подлинно сестра мне: она дочь отца моего, только не дочь матери моей; и сделалась моею женою;
20:12
καὶ και and; even
γὰρ γαρ for
ἀληθῶς αληθως truly
ἀδελφή αδελφη sister
μού μου of me; mine
ἐστιν ειμι be
ἐκ εκ from; out of
πατρός πατηρ father
ἀλλ᾿ αλλα but
οὐκ ου not
ἐκ εκ from; out of
μητρός μητηρ mother
ἐγενήθη γινομαι happen; become
δέ δε though; while
μοι μοι me
εἰς εις into; for
γυναῖκα γυνη woman; wife
20:12
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אָמְנָ֗ה ʔomnˈā אָמְנָה indeed
אֲחֹתִ֤י ʔᵃḥōṯˈî אָחֹות sister
בַת־ vaṯ- בַּת daughter
אָבִי֙ ʔāvˌî אָב father
הִ֔וא hˈiw הִיא she
אַ֖ךְ ʔˌaḵ אַךְ only
לֹ֣א lˈō לֹא not
בַת־ vaṯ- בַּת daughter
אִמִּ֑י ʔimmˈî אֵם mother
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
לִ֖י lˌî לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
20:12. alias autem et vere soror mea est filia patris mei et non filia matris meae et duxi eam uxorem
Howbeit, otherwise also she is truly my sister, the daughter of my father, and not the daughter of my mother, and I took her to wife.
12. And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife:
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Adam Clarke: Commentary on the Bible - 1831
20:12: She is my sister - I have not told a lie; I have suppressed only a part of the truth. In this place it may be proper to ask, What is a lie? It is any action done or word spoken, whether true or false in itself, which the doer or speaker wishes the observer or hearer to take in a contrary sense to that which he knows to be true. It is, in a word, any action done or speech delivered with the intention to deceive, though both may be absolutely true and right in themselves. See note on Gen 12:13.
The daughter of my father, but not - of my mother - Ebn Batrick, in his annals, among other ancient traditions has preserved the following: "Terah first married Yona, by whom he had Abraham; afterwards he married Tehevita, by whom he had Sarah." Thus she was the sister of Abraham, being the daughter of the same father by a different mother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: And yet: Gen 11:29, Gen 12:13; Th1 5:22
she is the: Ebn Batrik, in his annals, among other ancient traditions, has preserved the following: "Terah first married Yona, by whom he had Abraham; afterwards he married Tehevita, by whom he had Sarah.
Geneva 1599
20:12 And yet indeed [she is] my (m) sister; she [is] the daughter of my father, but not the daughter of my mother; and she became my wife.
(m) By sister, he means his full cousin, and by daughter Abraham's niece, (Gen 11:29) for so the Hebrews use these words.
John Gill
20:12 And yet indeed she is my sister,.... In the same sense as Lot was his brother; for she was sister to Lot, and both were the children of Haran, the brother of Abraham:
she is the daughter of my father, but not the daughter of my mother; she was the daughter of his father, being his granddaughter, grandchildren are sometimes called children, but not the daughter or granddaughter of Abraham's mother; Terah having had two wives, by the one he had Haran, the father of Sarah, and by the other Abraham. According to the Arabic writers (f), Abraham and Sarah were the immediate children of Terah, but by two mothers:"the mother of Abraham (they say) died, whose name was Juna, and Terah married another wife, whose name was Lahazib, some say Tahuitha, who bore him Sarah, afterwards married to Abraham; hence Abraham said, she is my sister on my father's side, but not on my mother's side:"
and she became my wife; as in those times it was judged lawful, and so it has been accounted lawful in many nations to marry sisters on the father's side, when those on the mother's were prohibited (g).
(f) Elmacinus, p. 51. Patricides, p. 17. apud Hottinger. Smegma Oriental. p. 281. (g) Vid. Philo. de Special. Leg. p. 779. Clement. Alex. Stromat. l. 2. p. 421.
Robert Jamieson, A. R. Fausset and David Brown
20:12 yet indeed she is my sister--(See on Gen 11:31). What a poor defense Abraham made. The statement absolved him from the charge of direct and absolute falsehood, but he had told a moral untruth because there was an intention to deceive (compare Gen 12:11-13). "Honesty is always the best policy." Abraham's life would have been as well protected without the fraud as with it: and what shame to himself, what distrust to God, what dishonor to religion might have been prevented! "Let us speak truth every man to his neighbor" [Zech 8:16; Eph 4:25].
20:1320:13: Եւ եղեւ յորժամ եհան զիս Աստուած ՚ի տանէ հօր իմոյ, եւ ես ասացի ցդա. զա՛յս արդարութիւն արասցես ընդ իս. յամենայն տեղիս ուր եւ երթիցուք, ասասջիր զինէն թէ եղբա՛յր իմ է[158]։ [158] Ոմանք. Զայդ արդարութիւն։
13 Երբ Աստուած ինձ հանեց իմ հօր տնից, ես կնոջս ասացի. “Այս արդար քայլն արա՛ ինձ համար. ուր էլ գնանք, իմ մասին կ’ասես, թէ՝ իմ եղբայրն է”»:
13 Եւ երբ Աստուած զիս իմ հօրս տունէն օտարութեան հանեց, ըսի ատոր. ‘Ինծի ընելու շնորհքդ այս ըլլայ, ուր որ երթալու ըլլանք, հոն ինծի համար ըսէ թէ «Իմ եղբայրս է»’»։
Եւ եղեւ յորժամ եհան զիս Աստուած ի տանէ հօր իմոյ, եւ ես ասացի ցդա. Զայս [261]արդարութիւն արասցես ընդ իս. յամենայն տեղիս ուր եւ երթիցուք, ասասջիր զինէն թէ Եղբայր իմ է:

20:13: Եւ եղեւ յորժամ եհան զիս Աստուած ՚ի տանէ հօր իմոյ, եւ ես ասացի ցդա. զա՛յս արդարութիւն արասցես ընդ իս. յամենայն տեղիս ուր եւ երթիցուք, ասասջիր զինէն թէ եղբա՛յր իմ է[158]։
[158] Ոմանք. Զայդ արդարութիւն։
13 Երբ Աստուած ինձ հանեց իմ հօր տնից, ես կնոջս ասացի. “Այս արդար քայլն արա՛ ինձ համար. ուր էլ գնանք, իմ մասին կ’ասես, թէ՝ իմ եղբայրն է”»:
13 Եւ երբ Աստուած զիս իմ հօրս տունէն օտարութեան հանեց, ըսի ատոր. ‘Ինծի ընելու շնորհքդ այս ըլլայ, ուր որ երթալու ըլլանք, հոն ինծի համար ըսէ թէ «Իմ եղբայրս է»’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1313: когда Бог повел меня странствовать из дома отца моего, то я сказал ей: сделай со мною сию милость, в какое ни придем мы место, везде говори обо мне: это брат мой.
20:13 ἐγένετο γινομαι happen; become δὲ δε though; while ἡνίκα ηνικα whenever; when ἐξήγαγέν εξαγω lead out; bring out με με me ὁ ο the θεὸς θεος God ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household τοῦ ο the πατρός πατηρ father μου μου of me; mine καὶ και and; even εἶπα επω say; speak αὐτῇ αυτος he; him ταύτην ουτος this; he τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing ποιήσεις ποιεω do; make ἐπ᾿ επι in; on ἐμέ εμε me εἰς εις into; for πάντα πας all; every τόπον τοπος place; locality οὗ ου.1 where ἐὰν εαν and if; unless εἰσέλθωμεν εισερχομαι enter; go in ἐκεῖ εκει there εἰπὸν επω say; speak ἐμὲ εμε me ὅτι οτι since; that ἀδελφός αδελφος brother μού μου of me; mine ἐστιν ειμι be
20:13 וַ wa וְ and יְהִ֞י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הִתְע֣וּ hiṯʕˈû תעה err אֹתִ֗י ʔōṯˈî אֵת [object marker] אֱלֹהִים֮ ʔᵉlōhîm אֱלֹהִים god(s) מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house אָבִי֒ ʔāvˌî אָב father וָ wā וְ and אֹמַ֣ר ʔōmˈar אמר say לָ֔הּ lˈāh לְ to זֶ֣ה zˈeh זֶה this חַסְדֵּ֔ךְ ḥasdˈēḵ חֶסֶד loyalty אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תַּעֲשִׂ֖י taʕᵃśˌî עשׂה make עִמָּדִ֑י ʕimmāḏˈî עִמָּד company אֶ֤ל ʔˈel אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the מָּקֹום֙ mmāqôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָבֹ֣וא nāvˈô בוא come שָׁ֔מָּה šˈāmmā שָׁם there אִמְרִי־ ʔimrî- אמר say לִ֖י lˌî לְ to אָחִ֥י ʔāḥˌî אָח brother הֽוּא׃ hˈû הוּא he
20:13. postquam autem eduxit me Deus de domo patris mei dixi ad eam hanc misericordiam facies mecum in omni loco ad quem ingrediemur dices quod frater tuus simAnd after God brought me out of my father's house, I said to her: I Thou shalt do me this kindness: In every place, to which we shall come, thou shalt say that I am thy brother.
13. and it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.
And it came to pass, when God caused me to wander from my father' s house, that I said unto her, This [is] thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He [is] my brother:

13: когда Бог повел меня странствовать из дома отца моего, то я сказал ей: сделай со мною сию милость, в какое ни придем мы место, везде говори обо мне: это брат мой.
20:13
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἡνίκα ηνικα whenever; when
ἐξήγαγέν εξαγω lead out; bring out
με με me
ὁ ο the
θεὸς θεος God
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
καὶ και and; even
εἶπα επω say; speak
αὐτῇ αυτος he; him
ταύτην ουτος this; he
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
ποιήσεις ποιεω do; make
ἐπ᾿ επι in; on
ἐμέ εμε me
εἰς εις into; for
πάντα πας all; every
τόπον τοπος place; locality
οὗ ου.1 where
ἐὰν εαν and if; unless
εἰσέλθωμεν εισερχομαι enter; go in
ἐκεῖ εκει there
εἰπὸν επω say; speak
ἐμὲ εμε me
ὅτι οτι since; that
ἀδελφός αδελφος brother
μού μου of me; mine
ἐστιν ειμι be
20:13
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הִתְע֣וּ hiṯʕˈû תעה err
אֹתִ֗י ʔōṯˈî אֵת [object marker]
אֱלֹהִים֮ ʔᵉlōhîm אֱלֹהִים god(s)
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
אָבִי֒ ʔāvˌî אָב father
וָ wā וְ and
אֹמַ֣ר ʔōmˈar אמר say
לָ֔הּ lˈāh לְ to
זֶ֣ה zˈeh זֶה this
חַסְדֵּ֔ךְ ḥasdˈēḵ חֶסֶד loyalty
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תַּעֲשִׂ֖י taʕᵃśˌî עשׂה make
עִמָּדִ֑י ʕimmāḏˈî עִמָּד company
אֶ֤ל ʔˈel אֶל to
כָּל־ kol- כֹּל whole
הַ ha הַ the
מָּקֹום֙ mmāqôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָבֹ֣וא nāvˈô בוא come
שָׁ֔מָּה šˈāmmā שָׁם there
אִמְרִי־ ʔimrî- אמר say
לִ֖י lˌî לְ to
אָחִ֥י ʔāḥˌî אָח brother
הֽוּא׃ hˈû הוּא he
20:13. postquam autem eduxit me Deus de domo patris mei dixi ad eam hanc misericordiam facies mecum in omni loco ad quem ingrediemur dices quod frater tuus sim
And after God brought me out of my father's house, I said to her: I Thou shalt do me this kindness: In every place, to which we shall come, thou shalt say that I am thy brother.
13. and it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «когда Бог повел меня странствовать… то я сказал ей… везде говори обо мне: это брат мой» Третьим оправданием Авраама служит добровольный уговор у него с Саррой, заключенный еще перед самым выходом из Ура Халдейскаго и, следовательно, не имевший в виду личности Авимелеха. Замечательна здесь глубоко религиозная точка зрения Авраама на всю его скитальческую жизнь, как на непосредственное водительство Божье.

Авимелех возвращает Сарру.
Adam Clarke: Commentary on the Bible - 1831
20:13: When God caused me to wander - Here the word אלהים Elohim is used with a plural verb, (התעו hithu, caused me to wander), which is not very usual in the Hebrew language, as this plural noun is generally joined with verbs in the singular number. Because there is a departure from the general mode in this instance, some have contended that the word Elohim signifies princes in this place, and suppose it to refer to those in Chaldea, who expelled Abraham because he would not worship the fire; but the best critics, and with them the Jews, allow that Elohim here signifies the true God. Abraham probably refers to his first call.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: God: Gen 12:1, Gen 12:9, Gen 12:11-20; Act 7:3-5; Heb 11:8
This: Sa1 23:21; Psa 64:5; Act 5:9
say: Gen 12:13
John Gill
20:13 And it came to pass, when God caused me to wander from my father's house,.... In Ur of the Chaldees, from whence God called him to go forth; which laid him under an obligation to depart from thence, and move from place to place, and go he knew not where, as in Heb 11:8; or "the Gods", as it is in the plural number, and so the verb in construction with it; not the idol gods, the gods of the Gentiles, as the Targum of Jonathan, who interprets the words thus,"and it was when the worshippers of idols sought to cause men to err, and I went from my father's house;''but the true God, as Jarchi, Aben Ezra, and Ben Melech acknowledge, and is by many Christian interpreters understood of the three Persons in the Godhead:
that I said unto her, this is thy kindness which thou shalt show unto me; this I shall take as a favour done me, as an instance of tender affection unto me:
at every place whither we shall come, say of me; or for the sake of me, as Aben Ezra and Kimchi, in order to save me from the hands of wicked men, whom he feared would slay him for her sake:
he is my brother; and so he hoped, instead of being ill used, he should meet with favour and friendship on her account, being thus nearly related to her: this he observes to Abimelech, to show that this was an old agreement, near thirty years ago, when they first set out on their travels, and was no new device and scheme which they pursued on account of him and his people in particular; but what they had formerly agreed upon should be said in all places wherever they came, and therefore there was no intention to affront Abimelech; only it supposed they might come into places where wicked men dwelt.
John Wesley
20:13 When God caused me to wander from my father's house - Then we settled this matter. It may be, that God denied Abraham and Sarah the blessing of children so long to punish them for this sinful compact they had made to deny one another: if they will not own their marriage, why should God own it? But we may suppose, that alter this reproof they agreed never to do so again, and then presently we read, Gen 21:1-2, that Sarah conceived.
20:1420:14: Եւ ա՛ռ Աբիմելէք հազար սատեր, եւ արջառ եւ ոչխար, ծառայս եւ աղախնայս, եւ ետ Աբրաամու. եւ ետ ցնա զՍառա զկին իւր։
14 Աբիմելէքն առաւ հազար սատեր[13], արջառ ու ոչխար, ստրուկներ ու ստրկուհիներ եւ տուեց Աբրահամին: Նրան վերադարձրեց նաեւ նրա կին Սառային:[13] Արծաթ դրամ:
14 Եւ Աբիմելէք ոչխարներ ու արջառներ եւ ծառաներ ու աղախիններ առաւ եւ Աբրահամին տուաւ. անոր կինը Սառան ալ անոր դարձուց։
Եւ առ Աբիմելէք [262]հազար սատեր, եւ`` արջառ եւ ոչխար, ծառայս եւ աղախնայս, եւ ետ Աբրահամու, եւ ետ ցնա զՍառա զկին իւր:

20:14: Եւ ա՛ռ Աբիմելէք հազար սատեր, եւ արջառ եւ ոչխար, ծառայս եւ աղախնայս, եւ ետ Աբրաամու. եւ ետ ցնա զՍառա զկին իւր։
14 Աբիմելէքն առաւ հազար սատեր[13], արջառ ու ոչխար, ստրուկներ ու ստրկուհիներ եւ տուեց Աբրահամին: Նրան վերադարձրեց նաեւ նրա կին Սառային:
[13] Արծաթ դրամ:
14 Եւ Աբիմելէք ոչխարներ ու արջառներ եւ ծառաներ ու աղախիններ առաւ եւ Աբրահամին տուաւ. անոր կինը Սառան ալ անոր դարձուց։
zohrab-1805▾ eastern-1994▾ western am▾
20:1414: И взял Авимелех мелкого и крупного скота, и рабов и рабынь, и дал Аврааму; и возвратил ему Сарру, жену его.
20:14 ἔλαβεν λαμβανω take; get δὲ δε though; while Αβιμελεχ αβιμελεχ thousand δίδραχμα διδραχμον hundred dollars πρόβατα προβατον sheep καὶ και and; even μόσχους μοσχος calf καὶ και and; even παῖδας παις child; boy καὶ και and; even παιδίσκας παιδισκη girl; maid καὶ και and; even ἔδωκεν διδωμι give; deposit τῷ ο the Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even ἀπέδωκεν αποδιδωμι render; surrender αὐτῷ αυτος he; him Σαρραν σαρρα Sarra τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him
20:14 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech צֹ֣אן ṣˈōn צֹאן cattle וּ û וְ and בָקָ֗ר vāqˈār בָּקָר cattle וַ wa וְ and עֲבָדִים֙ ʕᵃvāḏîm עֶבֶד servant וּ û וְ and שְׁפָחֹ֔ת šᵊfāḥˈōṯ שִׁפְחָה maidservant וַ wa וְ and יִּתֵּ֖ן yyittˌēn נתן give לְ lᵊ לְ to אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יָּ֣שֶׁב yyˈāšev שׁוב return לֹ֔ו lˈô לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] שָׂרָ֥ה śārˌā שָׂרָה Sarah אִשְׁתֹּֽו׃ ʔištˈô אִשָּׁה woman
20:14. tulit igitur Abimelech oves et boves et servos et ancillas et dedit Abraham reddiditque illi Sarram uxorem suamAnd Abimelech took sheep and oxen, and servants and handmaids, and gave to Abraham: and restored to him Sara, his wife.
14. And Abimelech took sheep and oxen, and menservants and womenservants, and gave them unto Abraham, and restored him Sarah his wife.
And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave [them] unto Abraham, and restored him Sarah his wife:

14: И взял Авимелех мелкого и крупного скота, и рабов и рабынь, и дал Аврааму; и возвратил ему Сарру, жену его.
20:14
ἔλαβεν λαμβανω take; get
δὲ δε though; while
Αβιμελεχ αβιμελεχ thousand
δίδραχμα διδραχμον hundred dollars
πρόβατα προβατον sheep
καὶ και and; even
μόσχους μοσχος calf
καὶ και and; even
παῖδας παις child; boy
καὶ και and; even
παιδίσκας παιδισκη girl; maid
καὶ και and; even
ἔδωκεν διδωμι give; deposit
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
ἀπέδωκεν αποδιδωμι render; surrender
αὐτῷ αυτος he; him
Σαρραν σαρρα Sarra
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
20:14
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
צֹ֣אן ṣˈōn צֹאן cattle
וּ û וְ and
בָקָ֗ר vāqˈār בָּקָר cattle
וַ wa וְ and
עֲבָדִים֙ ʕᵃvāḏîm עֶבֶד servant
וּ û וְ and
שְׁפָחֹ֔ת šᵊfāḥˈōṯ שִׁפְחָה maidservant
וַ wa וְ and
יִּתֵּ֖ן yyittˌēn נתן give
לְ lᵊ לְ to
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יָּ֣שֶׁב yyˈāšev שׁוב return
לֹ֔ו lˈô לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
שָׂרָ֥ה śārˌā שָׂרָה Sarah
אִשְׁתֹּֽו׃ ʔištˈô אִשָּׁה woman
20:14. tulit igitur Abimelech oves et boves et servos et ancillas et dedit Abraham reddiditque illi Sarram uxorem suam
And Abimelech took sheep and oxen, and servants and handmaids, and gave to Abraham: and restored to him Sara, his wife.
14. And Abimelech took sheep and oxen, and menservants and womenservants, and gave them unto Abraham, and restored him Sarah his wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «И взял Авимелех (серебра тысячу сиклей и) мелкого и крупного скота… и дал Аврааму…» Как некогда египетский фараон (12:20) одарил Авраама, в награду за покушение на его жену, так же точно, в искупление своей невольной вины, поступил теперь и Авимелех герарский.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife. 15 And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee. 16 And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved. 17 So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children. 18 For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.
Here is, I. The kindness of a prince which Abimelech showed to Abraham. See how unjust Abraham's jealousies were. He fancied that if they knew that Sarah was his wife they would kill him; but, when they did know it, instead of killing him they were kind to him, frightened at least to be so by the divine rebukes they were under. 1. He gives him his royal licence to dwell where he pleased in his country, courting his stay because he gives him his royal gifts (v. 14), sheep and oxen, and (v. 16) a thousand pieces of silver. This he gave when he restored Sarah, either, [1.] By way of satisfaction for the wrong he had offered to do, in taking her to his house: when the Philistines restored the ark, being plagued for detaining it, they sent a present with it. The law appointed that when restitution was made something should be added to it, Lev. vi. 5. Or, [2.] To engage Abraham's prayers for him; not as if prayers should be bought and sold, but we should endeavour to be kind to those of whose spiritual things we reap, 1 Cor. ix. 11. Note, It is our wisdom to get and keep an interest with those that have an interest in heaven, and to make those our friends who are the friends of God. [3.] He gives to Sarah good instruction, tells her that her husband (her brother he calls him, to upbraid her with calling him so) must be to her for a covering of the eyes, that is, she must look at no other, nor desire to be looked at by any other. Note, Yoke-fellows must be to each other for a covering of the eyes. The marriage-covenant is a covenant with the eyes, like Job's, ch. xxxi. 1.
II. The kindness of a prophet which Abraham showed to Abimelech: he prayed for him, v. 17, 18. This honour God would put upon Abraham that, though Abimelech had restored Sarah, yet the judgment he was under should be removed upon the prayer of Abraham, and not before. Thus God healed Miriam, when Moses, whom she had most affronted, prayed for her (Num. xii. 13), and was reconciled to Job's friends when Job, whom they had grieved, prayed for them (Job xlii. 8-10), and so did, as it were, give it under his hand that he was reconciled to them. Note, The prayers of good men may be a kindness to great men, and ought to be valued.
Albert Barnes: Notes on the Bible - 1834
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‛ı̂ yp, 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: took: Gen 20:11, Gen 12:16
restored: Gen 20:2, Gen 20:7, Gen 12:19, Gen 12:20
Carl Friedrich Keil and Franz Delitzsch
20:14
Abimelech then gave him back his wife with a liberal present of cattle and slaves, and gave him leave to dwell wherever he pleased in his land. To Sarah he said, "Behold, I have given a thousand shekele of silver to thy brother; behold, it is to thee a covering of the eyes (i.e., an expiatory gift) with regard to all that are with thee ("because in a mistress the whole family is disgraced," Del.), and with all - so art thou justified." The thousand shekels (about 131) were not a special present made to Sarah, but indicate the value of the present made to Abraham, the amount of which may be estimated by this standard, that at a later date (Ex 21:32) a slave was reckoned at 30 shekels. By the "covering of the eyes" we are not to understand a veil, which Sarah was to procure for 1000 shekels; but it is a figurative expression for an atoning gift, and is to be explained by the analogy of the phrase פּני פ כּפּר "to cover any one's face," so that he may forget a wrong done (cf. Gen 32:21; and Job 9:24, "he covereth the faces of the judges," i.e., he bribes them). ונוכחת can only be the 2 pers. fem. sing. perf. Niphal, although the Dagesh lene is wanting in the ת; for the rules of syntax will hardly allow us to regard this form as a participle, unless we imagine the extremely harsh ellipsis of נוכחת for אתּ נוכחת. The literal meaning is "so thou art judged," i.e., justice has been done thee.
John Gill
20:14 And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham,.... In a good measure satisfied with what Abraham had said to excuse himself; and these gifts he gave unto him, that he might, as Jarchi observes, pray and intercede for him, that he and his family might be healed, having understood by the divine oracle that he was a prophet, and if he prayed for him he would be restored to health: and these were not given to bribe him to give his consent that Sarah might be continued with him, since it follows:
and restored him Sarah his wife; untouched by him, as he was directed by God to do.
20:1520:15: Եւ ասէ Աբիմելէք ցԱբրաամ. Ահաւասիկ երկիրդ իմ առաջի քո, ուր հաճոյ իցէ քեզ բնակեա՛ց[159]։ [159] Ոմանք. Ահաւադիկ երկիրդ իմ առա՛՛։
15 Աբիմելէքն ասաց Աբրահամին. «Ահա քո դիմաց փռուած է իմ երկիրը, ուր հաճելի է քեզ, այնտեղ էլ բնակուի՛ր»:
15 Եւ Աբիմելէք ըսաւ. «Ահա իմ երկիրս քու առջեւդ է, ուր որ կ’ուզես բնակէ»։
Եւ ասէ Աբիմելէք [263]ցԱբրահամ. Ահաւասիկ երկիրդ իմ առաջի քո, ուր հաճոյ իցէ քեզ` բնակեաց:

20:15: Եւ ասէ Աբիմելէք ցԱբրաամ. Ահաւասիկ երկիրդ իմ առաջի քո, ուր հաճոյ իցէ քեզ բնակեա՛ց[159]։
[159] Ոմանք. Ահաւադիկ երկիրդ իմ առա՛՛։
15 Աբիմելէքն ասաց Աբրահամին. «Ահա քո դիմաց փռուած է իմ երկիրը, ուր հաճելի է քեզ, այնտեղ էլ բնակուի՛ր»:
15 Եւ Աբիմելէք ըսաւ. «Ահա իմ երկիրս քու առջեւդ է, ուր որ կ’ուզես բնակէ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1515: И сказал Авимелех: вот, земля моя пред тобою; живи, где тебе угодно.
20:15 καὶ και and; even εἶπεν επω say; speak Αβιμελεχ αβιμελεχ the Αβρααμ αβρααμ Abraam; Avraam ἰδοὺ ιδου see!; here I am ἡ ο the γῆ γη earth; land μου μου of me; mine ἐναντίον εναντιον next to; before σου σου of you; your οὗ ου.1 where ἐάν εαν and if; unless σοι σοι you ἀρέσκῃ αρεσκω accommodate; please κατοίκει κατοικεω settle
20:15 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech הִנֵּ֥ה hinnˌē הִנֵּה behold אַרְצִ֖י ʔarṣˌî אֶרֶץ earth לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face בַּ ba בְּ in † הַ the טֹּ֥וב ṭṭˌôv טֹוב good בְּ bᵊ בְּ in עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye שֵֽׁב׃ šˈēv ישׁב sit
20:15. et ait terra coram vobis est ubicumque tibi placuerit habitaAnd said: The land is before you, dwell wheresoever it shall please thee.
15. And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.
And Abimelech said, Behold, my land [is] before thee: dwell where it pleaseth thee:

15: И сказал Авимелех: вот, земля моя пред тобою; живи, где тебе угодно.
20:15
καὶ και and; even
εἶπεν επω say; speak
Αβιμελεχ αβιμελεχ the
Αβρααμ αβρααμ Abraam; Avraam
ἰδοὺ ιδου see!; here I am
ἡ ο the
γῆ γη earth; land
μου μου of me; mine
ἐναντίον εναντιον next to; before
σου σου of you; your
οὗ ου.1 where
ἐάν εαν and if; unless
σοι σοι you
ἀρέσκῃ αρεσκω accommodate; please
κατοίκει κατοικεω settle
20:15
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
הִנֵּ֥ה hinnˌē הִנֵּה behold
אַרְצִ֖י ʔarṣˌî אֶרֶץ earth
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
בַּ ba בְּ in
† הַ the
טֹּ֥וב ṭṭˌôv טֹוב good
בְּ bᵊ בְּ in
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
שֵֽׁב׃ šˈēv ישׁב sit
20:15. et ait terra coram vobis est ubicumque tibi placuerit habita
And said: The land is before you, dwell wheresoever it shall please thee.
15. And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «И сказал Авимелех (Аврааму): вот, земля моя пред тобою; живи, где тебе угодно». Насколько египетский фараон, находясь некогда в подобном же положении, спешил поскорее удалить Авраама, настолько, наоборот, Авимелех старается теперь удержать Авраама в своей стране и вступить с ним в дружеский союз; отсюда можно заключить, что и в предшествующем поступке — в захвате Сарры ими руководили столь же неодинаковые мотивы.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: my land: Gen 13:9, Gen 34:10, Gen 47:6
where it pleaseth thee: Heb. as is good in thine eyes
John Gill
20:15 And Abimelech said, behold, my whole land is before thee,.... Instead of bidding him be gone, and sending him away in haste out of his country, as the king of Egypt did in a like case, he solicits his stay in it; and to encourage him to it, makes an offer of his whole kingdom to him, to choose which part of it he would to dwell in:
dwell where it pleaseth thee; if there was anyone part of it better than another, or more convenient for him, his family and his flocks, he was welcome to it.
20:1620:16: Եւ ցՍառա ասէ. Ահա ետու հազա՛ր սատեր եղբօր քում, այն եղիցի քեզ ՚ի պատի՛ւ երեսաց քոց, եւ ամենայն կանանց որ ընդ քեզ են. եւ զամենայն արդա՛ր խօսեսցիս[160]։ [160] Այլք. Արդար խօսիցիս։
16 Իսկ Սառային դիմելով՝ ասաց. «Ահա հազար սատեր եմ տալիս քո եղբօրը: Այն թող պատուի վկայութիւն լինի քեզ եւ քեզ հետ գտնուող բոլոր կանանց համար: Այսուհետեւ կը պատմես ամբողջ ճշմարտութիւնը»:
16 Եւ Սառային ըսաւ. «Ահա եղբօրդ հազար կտոր արծաթ տուի։ Ահա այն քեզի չքմեղանքի միջոց ըլլայ բոլոր քեզի հետ եղողներուն եւ ամենուն առջեւ»։ Այսպէս անիկա յանդիմանուեցաւ։
Եւ ցՍառա ասէ. Ահա ետու հազար սատեր եղբօր քում, այն եղիցի քեզ [264]ի պատիւ երեսաց քոց եւ ամենայն կանանց որ ընդ քեզ են. եւ զամենայն արդար խօսեսցիս:

20:16: Եւ ցՍառա ասէ. Ահա ետու հազա՛ր սատեր եղբօր քում, այն եղիցի քեզ ՚ի պատի՛ւ երեսաց քոց, եւ ամենայն կանանց որ ընդ քեզ են. եւ զամենայն արդա՛ր խօսեսցիս[160]։
[160] Այլք. Արդար խօսիցիս։
16 Իսկ Սառային դիմելով՝ ասաց. «Ահա հազար սատեր եմ տալիս քո եղբօրը: Այն թող պատուի վկայութիւն լինի քեզ եւ քեզ հետ գտնուող բոլոր կանանց համար: Այսուհետեւ կը պատմես ամբողջ ճշմարտութիւնը»:
16 Եւ Սառային ըսաւ. «Ահա եղբօրդ հազար կտոր արծաթ տուի։ Ահա այն քեզի չքմեղանքի միջոց ըլլայ բոլոր քեզի հետ եղողներուն եւ ամենուն առջեւ»։ Այսպէս անիկա յանդիմանուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1616: И Сарре сказал: вот, я дал брату твоему тысячу [сиклей] серебра; вот, это тебе покрывало для очей пред всеми, которые с тобою, и пред всеми ты оправдана.
20:16 τῇ ο the δὲ δε though; while Σαρρα σαρρα Sarra εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am δέδωκα διδωμι give; deposit χίλια χιλιοι thousand δίδραχμα διδραχμον hundred dollars τῷ ο the ἀδελφῷ αδελφος brother σου σου of you; your ταῦτα ουτος this; he ἔσται ειμι be σοι σοι you εἰς εις into; for τιμὴν τιμη honor; value τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your καὶ και and; even πάσαις πας all; every ταῖς ο the μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even πάντα πας all; every ἀλήθευσον αληθευω true; tell the truth
20:16 וּ û וְ and לְ lᵊ לְ to שָׂרָ֣ה śārˈā שָׂרָה Sarah אָמַ֗ר ʔāmˈar אמר say הִנֵּ֨ה hinnˌē הִנֵּה behold נָתַ֜תִּי nāṯˈattî נתן give אֶ֤לֶף ʔˈelef אֶלֶף thousand כֶּ֨סֶף֙ kˈesef כֶּסֶף silver לְ lᵊ לְ to אָחִ֔יךְ ʔāḥˈîḵ אָח brother הִנֵּ֤ה hinnˈē הִנֵּה behold הוּא־ hû- הוּא he לָךְ֙ lāḵ לְ to כְּס֣וּת kᵊsˈûṯ כְּסוּת covering עֵינַ֔יִם ʕênˈayim עַיִן eye לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתָּ֑ךְ ʔittˈāḵ אֵת together with וְ wᵊ וְ and אֵ֥ת ʔˌēṯ אֵת [object marker] כֹּ֖ל kˌōl כֹּל whole וְ wᵊ וְ and נֹכָֽחַת׃ nōḵˈāḥaṯ יכח reprove
20:16. Sarrae autem dixit ecce mille argenteos dedi fratri tuo hoc erit tibi in velamen oculorum ad omnes qui tecum sunt et quocumque perrexeris mementoque te deprehensamAnd to Sara he said: Behold I have given thy brother a thousand pieces of silver: this shall serve thee for a covering of thy eyes to all that are with thee, and whithersoever thou shalt go: and remember thou wast taken.
16. And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, it is for thee a covering of the eyes to all that are with thee; and in respect of all thou art righted.
And unto Sarah he said, Behold, I have given thy brother a thousand [pieces] of silver: behold, he [is] to thee a covering of the eyes, unto all that [are] with thee, and with all [other]: thus she was reproved:

16: И Сарре сказал: вот, я дал брату твоему тысячу [сиклей] серебра; вот, это тебе покрывало для очей пред всеми, которые с тобою, и пред всеми ты оправдана.
20:16
τῇ ο the
δὲ δε though; while
Σαρρα σαρρα Sarra
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
δέδωκα διδωμι give; deposit
χίλια χιλιοι thousand
δίδραχμα διδραχμον hundred dollars
τῷ ο the
ἀδελφῷ αδελφος brother
σου σου of you; your
ταῦτα ουτος this; he
ἔσται ειμι be
σοι σοι you
εἰς εις into; for
τιμὴν τιμη honor; value
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
πάσαις πας all; every
ταῖς ο the
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
πάντα πας all; every
ἀλήθευσον αληθευω true; tell the truth
20:16
וּ û וְ and
לְ lᵊ לְ to
שָׂרָ֣ה śārˈā שָׂרָה Sarah
אָמַ֗ר ʔāmˈar אמר say
הִנֵּ֨ה hinnˌē הִנֵּה behold
נָתַ֜תִּי nāṯˈattî נתן give
אֶ֤לֶף ʔˈelef אֶלֶף thousand
כֶּ֨סֶף֙ kˈesef כֶּסֶף silver
לְ lᵊ לְ to
אָחִ֔יךְ ʔāḥˈîḵ אָח brother
הִנֵּ֤ה hinnˈē הִנֵּה behold
הוּא־ hû- הוּא he
לָךְ֙ lāḵ לְ to
כְּס֣וּת kᵊsˈûṯ כְּסוּת covering
עֵינַ֔יִם ʕênˈayim עַיִן eye
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
וְ wᵊ וְ and
אֵ֥ת ʔˌēṯ אֵת [object marker]
כֹּ֖ל kˌōl כֹּל whole
וְ wᵊ וְ and
נֹכָֽחַת׃ nōḵˈāḥaṯ יכח reprove
20:16. Sarrae autem dixit ecce mille argenteos dedi fratri tuo hoc erit tibi in velamen oculorum ad omnes qui tecum sunt et quocumque perrexeris mementoque te deprehensam
And to Sara he said: Behold I have given thy brother a thousand pieces of silver: this shall serve thee for a covering of thy eyes to all that are with thee, and whithersoever thou shalt go: and remember thou wast taken.
16. And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, it is for thee a covering of the eyes to all that are with thee; and in respect of all thou art righted.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «вот… тысячу сиклей серебра; вот… покрывало для очей пред всеми…» Подобная сумма встречается еще дважды в Библии на наши деньги она, считая каждый сикль по 80: коп., равнялась свыше 800: руб. серебром. Что касается покрывала, подаренного Авимелехом Сарре в свидетельство ее невинности, то для нас смысл этого дара недостаточно ясен: по всей вероятности он основывался на каком-либо неизвестном нам местном обычае, и во всяком случае достигал своей цели.

(Обратите внимание — здесь замечание о тысяче сиклей серебра, находящееся в еврейском тексте уже не вызывает никакого сомнения…)

Авимелех исцеляется по молитве Авраама.
Adam Clarke: Commentary on the Bible - 1831
20:16: And unto Sarah he said - But what did he say? Here there is scarcely any agreement among interpreters; the Hebrew is exceedingly obscure, and every interpreter takes it in his own sense.
A thousand pieces of silver - Shekels are very probably meant here, and so the Targum understands it. The Septuagint has χιλια διδραχμα, a thousand didrachma, no doubt meaning shekels; for in Gen 23:15, Gen 23:16, this translation uses διδραχμα for the Hebrew שקל shekel. As shakal signifies literally to weigh, and the shekel was a coin of such a weight, Mr. Ainsworth and others think this to be the origin of our word scale, the instrument to weigh with.
The shekel of the sanctuary weighed twenty gerahs, Exo 30:13. And according to the Jews, the gerah weighed sixteen grains of barley. R. Maimon observes, that after the captivity the shekel was increased to three hundred and eighty-four grains or barley-corns. On the subject of ancient weights and measures, very little that is satisfactory is known.
Behold, he is to thee a covering of the eyes - It - the one thousand shekels, (not he - Abraham), is to thee for a covering - to procure thee a veil to conceal thy beauty (unto all that are with thee, and with all other) from all thy own kindred and acquaintance, and from all strangers, that none, seeing thou art another mans wife; may covet thee on account of thy comeliness.
Thus she was reproved - The original is ונכחת venochachath, but the word is probably the second person preterite, used for the imperative mood, from the root נכח nachach, to make straight, direct, right; or to speak rightly, correctly; and may, in connection with the rest of the text, be thus paraphrased: Behold, I have given thy Brother (Abraham, gently alluding to the equivocation, Gen 20:2, Gen 20:5) a thousand shekels of silver; behold, It is (that is, the silver is, or may be, or let it be) to thee a covering of the eyes (to procure a veil; see above) with regard to all those who are with thee; and to all (or and in all) speak thou the truth. Correctly translated by the Septuagint, και παντα αληθευσον, and in all things speak the truth - not only tell a part of the truth, but tell the whole; say not merely he is my brother, but say also, he is my husband too. Thus in All things speak the truth. I believe the above to be the sense of this difficult passage, and shall not puzzle my readers with criticisms. See Kennicott.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: thy: Gen 20:5; Pro 27:5
thousand: What these pieces were is not certain; but it is probable they were shekels, as it is so understood by the Targum; and the LXX render it didrachma, by which the Hebrew shekel is rendered in Gen 23:15, Gen 23:16.
behold: Or, "behold IT (the 1, 000 shekels) is to thee," etc. Gen 26:11
a covering: Gen 24:65
thus: Ch1 21:3-6; Pro 9:8, Pro 9:9, Pro 12:1, Pro 25:12, Pro 27:5; Jon 1:6; Rev 3:19
Geneva 1599
20:16 And unto Sarah he said, Behold, I have given thy brother a thousand [pieces] of silver: behold, he [is] to thee a (n) covering of the eyes, unto all that [are] with thee, and with all [other]: (o) thus she was reproved.
(n) Such a head as with whom you may be preserved from all dangers.
(o) God caused this heathen king to reprove her because she concealed her identity, seeing that God had given her a husband as her veil and defence.
John Gill
20:16 And unto Sarah he said, behold, I have given thy brother a thousand pieces of silver,.... Or shekels of silver, as the Targums of Jonathan and Jerusalem, which, if two shillings and sixpence of our money, amount to one hundred and twenty five pounds; though perhaps little pieces of silver, current in this country, may be meant, that were not worth so much. Some think that the sheep, oxen, &c. Abimelech had given to Abraham, were worth so many pieces of silver: but it rather seems that he gave these over and above them, and chiefly for Sarah's use, as will be observed hereafter; since the words are directed to her, and in which there is a sharp cutting expression, calling Abraham her brother, and not her husband, thereby putting her in mind and upbraiding her with her equivocation and dissimulation:
behold, he is to thee a covering of the eyes, unto all that are with thee; a protection of her person and chastity: so an husband, in our language, is said to be a cover to his wife, and she under a cover: thus Abraham being now known to be the husband of Sarah, would for the future be a covering to her, that no one should look upon her, and desire her, and take her to be his wife; and he would also be a protection to her maidens that were with her, the wives of his servants, that these also might not be taken from him: but it seems best to refer this to the gift of the thousand pieces of silver, and read the words, "behold, this is to thee (h) a covering of the eyes"; so the Targums of Jonathan and Jerusalem; for the words are a continued biting sarcasm on Sarah; as Abimelech twits her with calling Abraham her brother in the preceding clause, so in this he tells her that he had given him so much money to buy her a veil with, and to supply her with veils from time to time to cover her eyes, that nobody might be tempted to lust after her, and that it might be known she was a married woman; for in these countries married women wore veils for distinction, Gen 24:65; and so not to be had by another, nor would any be deceived by her; and not only was this money given to buy veils for her, but for her female servants also that were married, that they might be knows to be another's property; though this latter phrase "unto", or "with all that are with thee" (i), may be understood, not of persons, but of things, even of all the girls which Abimelech had given her while in his house; these he did not, take back again, but continued them with her, either for the above use, or whatever she pleased; and the following phrase:
and with all other, as we render it, making a considerable stop, should, according to the accents, be read with what follows thus, "and with all this was she reproved" (k); so Aben Ezra; and so they are the words of Moses, observing, that by and with all this that Abimelech had said and done:
thus she was reproved; Sarah was reproved for saying that Abraham was her brother: or the words may be rendered thus, "and so before all she was reproved" (l); before her husband, and before Abimelech's courtiers, and perhaps before her own servants; though Ainsworth, and others, take them to be the words of Abimelech, and render them, "and all that", or "all this is that thou mayest be rebuked" (m), or instructed; all that I have said and done is for this end, that thou mayest be warned and be careful for the future to speak out truth, without any equivocation, and not call Abraham thy brother, when he is thy husband.
(h) , Sept. "hoe erit tibi", V. L. Schmidt; so Tigurine version, Montanus, Jarchi & Ben Melech. (i) "cum omni quod tecum est", Schmidt. (k) "et sic cum omnibus reprehensa est", Munster. (l) "Atque ita coram omnibus increpata fuit", Noldii Concord. Ebr. Part. p. 314. No. 1219. (m) "Atque haec omnia, ut erudita sis", Junius & Tremellius; "reprehensa es", De Dieu.
John Wesley
20:16 Thy brother is to thee a covering of the eyes - Thou must look at no other, nor desire to be looked at by any other. Yoke - fellows must be to each other for a covering of the eyes. The marriage - covenant is a covenant with the eyes, like Job's, Job 31:1.
20:1720:17: Եւ եկաց յաղօթս Աբրաամ առ Աստուած. եւ բժշկեաց զԱբիմելէք եւ զկին նորա, եւ զաղախնայս նորա, եւ ծնանէին[161]։ [161] Յօրինակին. Եւ եկեաց յաղօթս։
17 Աբրահամն աղօթեց Աստծուն, որը բուժեց Աբիմելէքին, ինչպէս նաեւ նրա կնոջն ու նրա աղախիններին: Նրանք արդէն կարողանում էին երեխայ ունենալ:
17 Աբրահամ աղօթք ըրաւ Աստուծոյ եւ Աստուած բժշկեց Աբիմելէքը ու անոր կինը եւ անոր աղախինները սկսան ծնանիլ,
Եւ եկաց յաղօթս Աբրահամ առ Աստուած. եւ [265]բժշկեաց զԱբիմելէք եւ զկին նորա եւ զաղախնայս նորա, եւ ծնանէին:

20:17: Եւ եկաց յաղօթս Աբրաամ առ Աստուած. եւ բժշկեաց զԱբիմելէք եւ զկին նորա, եւ զաղախնայս նորա, եւ ծնանէին[161]։
[161] Յօրինակին. Եւ եկեաց յաղօթս։
17 Աբրահամն աղօթեց Աստծուն, որը բուժեց Աբիմելէքին, ինչպէս նաեւ նրա կնոջն ու նրա աղախիններին: Նրանք արդէն կարողանում էին երեխայ ունենալ:
17 Աբրահամ աղօթք ըրաւ Աստուծոյ եւ Աստուած բժշկեց Աբիմելէքը ու անոր կինը եւ անոր աղախինները սկսան ծնանիլ,
zohrab-1805▾ eastern-1994▾ western am▾
20:1717: И помолился Авраам Богу, и исцелил Бог Авимелеха, и жену его, и рабынь его, и они стали рождать;
20:17 προσηύξατο προσευχομαι pray δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam πρὸς προς to; toward τὸν ο the θεόν θεος God καὶ και and; even ἰάσατο ιαομαι heal ὁ ο the θεὸς θεος God τὸν ο the Αβιμελεχ αβιμελεχ and; even τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even τὰς ο the παιδίσκας παιδισκη girl; maid αὐτοῦ αυτος he; him καὶ και and; even ἔτεκον τικτω give birth; produce
20:17 וַ wa וְ and יִּתְפַּלֵּ֥ל yyiṯpallˌēl פלל pray אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham אֶל־ ʔel- אֶל to הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יִּרְפָּ֨א yyirpˌā רפא heal אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] אֲבִימֶ֧לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֛ו ʔištˈô אִשָּׁה woman וְ wᵊ וְ and אַמְהֹתָ֖יו ʔamhōṯˌāʸw אָמָה handmaid וַ wa וְ and יֵּלֵֽדוּ׃ yyēlˈēḏû ילד bear
20:17. orante autem Abraham sanavit Deus Abimelech et uxorem ancillasque eius et pepereruntAnd when Abraham prayed, God healed Abimelech and his wife, and his handmaids, and they bore children:
17. And Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.
So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare:

17: И помолился Авраам Богу, и исцелил Бог Авимелеха, и жену его, и рабынь его, и они стали рождать;
20:17
προσηύξατο προσευχομαι pray
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
καὶ και and; even
ἰάσατο ιαομαι heal
ὁ ο the
θεὸς θεος God
τὸν ο the
Αβιμελεχ αβιμελεχ and; even
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
τὰς ο the
παιδίσκας παιδισκη girl; maid
αὐτοῦ αυτος he; him
καὶ και and; even
ἔτεκον τικτω give birth; produce
20:17
וַ wa וְ and
יִּתְפַּלֵּ֥ל yyiṯpallˌēl פלל pray
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
אֶל־ ʔel- אֶל to
הָ hā הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יִּרְפָּ֨א yyirpˌā רפא heal
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִימֶ֧לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֛ו ʔištˈô אִשָּׁה woman
וְ wᵊ וְ and
אַמְהֹתָ֖יו ʔamhōṯˌāʸw אָמָה handmaid
וַ wa וְ and
יֵּלֵֽדוּ׃ yyēlˈēḏû ילד bear
20:17. orante autem Abraham sanavit Deus Abimelech et uxorem ancillasque eius et pepererunt
And when Abraham prayed, God healed Abimelech and his wife, and his handmaids, and they bore children:
17. And Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «И помолился Авраам Богу, и исцелил Бог Авимелеха…» Вот новый пример силы и действенности молитвы праведника (19:29; ср. Иак 5:20).
Adam Clarke: Commentary on the Bible - 1831
20:17: So Abraham prayed - This was the prime office of the נביא nabi; see Gen 20:7.
Albert Barnes: Notes on the Bible - 1834
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 (Gen 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: Gen 20:7, Gen 29:31; Sa1 5:11, Sa1 5:12; Ezr 6:10; Job 42:9, Job 42:10; Pro 15:8, Pro 15:29; Isa 45:11; Mat 7:7, Mat 21:22; Act 3:24; Phi 4:6; Th1 5:25; Jam 5:16
Carl Friedrich Keil and Franz Delitzsch
20:17
After this reparation, God healed Abimelech at Abraham's intercession; also his wife and maids, so that they could bear again, for Jehovah had closed up every womb in Abimelech's house on Sarah's account. אמהות, maids whom the king kept as concubines, are to be distinguished from שׁפחות female slaves (Gen 20:14). That there was a material difference between them, is proved by 1Kings 25:41. כּל־רחם עצר כּל does not mean, as is frequently supposed, to prevent actual childbirth, but to prevent conception, i.e., to produce barrenness (1Kings 1:5-6). This is evident from the expression "He hath restrained me from bearing" in Gen 16:2 (cf. Is 66:9, and 1Kings 21:6), and from the opposite phrase, "open the womb," so as to facilitate conception (Gen 29:31, and Gen 30:22). The plague brought upon Abimelech's house, therefore, consisted of some disease which rendered the begetting of children (the coitus) impossible. This might have occurred as soon as Sarah was taken into the royal harem, and therefore need not presuppose any lengthened stay there. There is no necessity, therefore, to restrict ויּלדוּ to the women and regard it as equivalent to ותּלדנה, which would be grammatically inadmissible; for it may refer to Abimelech also, since ילד signifies to beget as well as to bear. We may adopt Knobel's explanation, therefore, though without approving of the inference that Gen 20:18 was an appendix of the Jehovist, and arose from a misunderstanding of the word ויּלדוּ in Gen 20:17. A later addition Gen 20:18 cannot be; for the simple reason, that without the explanation give there, the previous verse would be unintelligible, so that it cannot have been wanting in any of the accounts. The name Jehovah, in contrast with Elohim and Ha-Elohim in Gen 20:17, is obviously significant. The cure of Abimelech and his wives belonged to the Deity (Elohim). Abraham directed his intercession not to Elohim, an indefinite and unknown God, but to האלהים; for the God, whose prophet he was, was the personal and true God. It was He too who had brought the disease upon Abimelech and his house, not as Elohim or Ha-Elohim, but as Jehovah, the God of salvation; for His design therein was to prevent the disturbance of frustration of His saving design, and the birth of the promised son from Sarah.
But if the divine names Elohim and Ha-Elohim indicate the true relation of God to Abimelech, and here also it was Jehovah who interposed for Abraham and preserved the mother of the promised seed, our narrative cannot be merely an Elohistic side-piece appended to the Jehovistic account in Gen 12:14., and founded upon a fictitious legend. The thoroughly distinctive character of this event is a decisive proof of the fallacy of any such critical conjecture. Apart from the one point of agreement-the taking of Abraham's wife into the royal harem, because he said she was his sister in the hope of thereby saving his own life (an event, the repetition of which in the space of 24 years is by no means startling, when we consider the customs of the age) - all the more minute details are entirely different in the two cases. In king Abimelech we meet with a totally different character from that of Pharaoh. We see in him a heathen imbued with a moral consciousness of right, and open to receive divine revelation, of which there is not the slightest trace in the king of Egypt. And Abraham, in spite of his natural weakness, and the consequent confusion which he manifested in the presence of the pious heathen, was exalted by the compassionate grace of God to the position of His own friend, so that even the heathen king, who seems to have been in the right in this instance, was compelled to bend before him and to seek the removal of the divine punishment, which had fallen upon him and his house, through the medium of his intercession. In this way God proved to the Philistine king, on the one hand, that He suffers no harm to befall His prophets (Ps 105:15), and to Abraham, on the other, that He can maintain His covenant and secure the realization of His promise against all opposition from the sinful desires of earthly potentates. It was in this respect that the event possessed a typical significance in relation to the future attitude of Israel towards surrounding nations.
John Gill
20:17 So Abraham prayed unto God,.... As the Lord had told Abimelech be would, Gen 20:7; he might pray for the forgiveness of him and his wife, and might give thanks that Sarah had been restored to him; but chiefly it was on account of Abimelech and his family:
and God healed Abimelech, and his wife, and his maidservants: who by reason of some disease were rendered unfit for and incapable of cohabitation with their husbands, and they with them; but upon Abraham's prayer for them, who was heard, they were healed, and the disorder removed; the Targum of Jonathan is,"his wife and concubines;"
and they bare children; cohabited and conceived, and bare and brought forth children, all which are comprehended in this expression.
20:1820:18: Զի փակելով փակեաց Տէր արտաքուստ զամենայն արգանդ ՚ի տան Աբիմելիքայ վասն Սառայի կնոջ Աբրաամու։
18 Մինչ այդ Տէրը Աբրահամի կին Սառայի պատճառով Աբիմելէքի ողջ տան կանանց զրկել էր երեխայ ունենալու կարողութիւնից:
18 Քանզի Տէրը Աբրահամին կնոջ Սառային համար՝ Աբիմելէքի ընտանիքին բոլոր արգանդները գլխովին գոցեր էր։
Զի փակելով փակեաց Տէր արտաքուստ զամենայն արգանդ ի տան Աբիմելեքայ վասն Սառայի կնոջ Աբրահամու:

20:18: Զի փակելով փակեաց Տէր արտաքուստ զամենայն արգանդ ՚ի տան Աբիմելիքայ վասն Սառայի կնոջ Աբրաամու։
18 Մինչ այդ Տէրը Աբրահամի կին Սառայի պատճառով Աբիմելէքի ողջ տան կանանց զրկել էր երեխայ ունենալու կարողութիւնից:
18 Քանզի Տէրը Աբրահամին կնոջ Սառային համար՝ Աբիմելէքի ընտանիքին բոլոր արգանդները գլխովին գոցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
20:1818: ибо заключил Господь всякое чрево в доме Авимелеха за Сарру, жену Авраамову.
20:18 ὅτι οτι since; that συγκλείων συγκλειω confine; catch συνέκλεισεν συγκλειω confine; catch κύριος κυριος lord; master ἔξωθεν εξωθεν from outside; outer πᾶσαν πας all; every μήτραν μητρα womb ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the Αβιμελεχ αβιμελεχ for the sake of; on account of Σαρρας σαρρα Sarra τῆς ο the γυναικὸς γυνη woman; wife Αβρααμ αβρααμ Abraam; Avraam
20:18 כִּֽי־ kˈî- כִּי that עָצֹ֤ר ʕāṣˈōr עצר restrain עָצַר֙ ʕāṣˌar עצר restrain יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance כָּל־ kol- כֹּל whole רֶ֖חֶם rˌeḥem רֶחֶם womb לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech עַל־ ʕal- עַל upon דְּבַ֥ר dᵊvˌar דָּבָר word שָׂרָ֖ה śārˌā שָׂרָה Sarah אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman אַבְרָהָֽם׃ ס ʔavrāhˈām . s אַבְרָהָם Abraham
20:18. concluserat enim Deus omnem vulvam domus Abimelech propter Sarram uxorem AbrahamFor the Lord had closed up every womb of the house of Abimelech on ac- count of Sara, Abraham's wife.
18. For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.
For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham' s wife:

18: ибо заключил Господь всякое чрево в доме Авимелеха за Сарру, жену Авраамову.
20:18
ὅτι οτι since; that
συγκλείων συγκλειω confine; catch
συνέκλεισεν συγκλειω confine; catch
κύριος κυριος lord; master
ἔξωθεν εξωθεν from outside; outer
πᾶσαν πας all; every
μήτραν μητρα womb
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
Αβιμελεχ αβιμελεχ for the sake of; on account of
Σαρρας σαρρα Sarra
τῆς ο the
γυναικὸς γυνη woman; wife
Αβρααμ αβρααμ Abraam; Avraam
20:18
כִּֽי־ kˈî- כִּי that
עָצֹ֤ר ʕāṣˈōr עצר restrain
עָצַר֙ ʕāṣˌar עצר restrain
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance
כָּל־ kol- כֹּל whole
רֶ֖חֶם rˌeḥem רֶחֶם womb
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
עַל־ ʕal- עַל upon
דְּבַ֥ר dᵊvˌar דָּבָר word
שָׂרָ֖ה śārˌā שָׂרָה Sarah
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
אַבְרָהָֽם׃ ס ʔavrāhˈām . s אַבְרָהָם Abraham
20:18. concluserat enim Deus omnem vulvam domus Abimelech propter Sarram uxorem Abraham
For the Lord had closed up every womb of the house of Abimelech on ac- count of Sara, Abraham's wife.
18. For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: «ибо заключил Господь всякое чрево в доме Авимелеха…» Безбрачие в Священном Писании считается наказанием за грех (16:2; Исх 23:26; Втор 7:14; Лев 20:20; Ис 66:9: и др.); оно-то именно и было избрано как наиболее чувствительное наказание для чадолюбивых филистимлян.
Adam Clarke: Commentary on the Bible - 1831
20:18: For the Lord had fast closed up all the wombs - Probably by means of some disease with which he had smitten them, hence it is said they were healed at Abraham's intercession; and this seems necessarily to imply that they had been afflicted by some disease that rendered it impossible for them to have children till it was removed. And possibly this disease, as Dr. Dodd conjectures, had afflicted Abimelech, and by this he was withheld, Gen 20:6, from defiling Abraham's bed.
1. On the prevarication of Abraham and Sarah, see the notes and concluding observations on Genesis 12 (note); (See note Gen 12:20) and while we pity this weakness, let us take it as a warning.
2. The cause why the patriarch did not acknowledge Sarah as his wife, was a fear lest he should lose his life on her account, for he said, Surely the fear, i.e., the true worship, of the true God is not in this place. Such is the natural bigotry and narrowness of the human heart, that we can scarcely allow that any besides ourselves possess the true religion. To indulge a disposition of this kind is highly blamable. The true religion is neither confined to one spot nor to one people; it is spread in various forms over the whole earth. He who fills immensity has left a record of himself in every nation and among every people under heaven. Beware of the spirit of intolerance! for bigotry produces uncharitableness; and uncharitableness, harsh judging; and in such a spirit a man may think he does God service when he tortures, or makes a burnt-offering of the person whom his narrow mind and hard heart have dishonored with the name of heretic. Such a spirit is not confined to any one community, though it has predominated in some more than in others. But these things are highly displeasing in the sight of God. He, as the Father of the spirits of all flesh, loves every branch of his vastly extended family; and as far as we love one another, no matter of what sect of party, so far we resemble Him. Had Abraham possessed more charity for man and confidence in God at this time, he had not fallen into that snare from which he barely escaped. A hasty judgment is generally both erroneous and harsh; and those who are the most apt to form it are generally the most difficult to be convinced of the truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: Gen 20:7, Gen 12:17, Gen 16:2, Gen 30:2; Sa1 1:6, Sa1 5:10
Geneva 1599
20:18 For the LORD (p) had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.
(p) Had taken away from them the gift of conceiving.
John Gill
20:18 For the Lord had fast closed up all the wombs of the house of Abimelech,.... With large tumours probably, so that they could not cohabit with their husbands and conceive; nor could those that had conceived bring forth: and this disorder they were smitten with:
because of Sarah Abraham's wife; who was taken into the house of Abimelech, in order to be his; to rebuke and punish for which, and to convince of the evil of it, and cause to abstain from it, this disorder was inflicted on them.