Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_20
- Primary Witness Text: And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar. And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah. 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. But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation? 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. 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. 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. 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. Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done. And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing? And...
Connected dataset overlay
- Connected ID:
Genesis_20
- Chapter Blob Preview: And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar. And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah. 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 wi...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 20:1
Hebrew
וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב וַיֵּשֶׁב בֵּין־קָדֵשׁ וּבֵין שׁוּר וַיָּגָר בִּגְרָֽר׃vayisa'-misham-'averaham-'aretzah-hanegev-vayeshev-veyn-qadesh-vveyn-shvr-vayagar-vigerar
KJV: And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.
AKJV: And Abraham journeyed from there toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.
ASV: And Abraham journeyed from thence toward the land of the South, and dwelt between Kadesh and Shur; and he sojourned in Gerar.
YLT: And Abraham journeyeth from thence toward the land of the south, and dwelleth between Kadesh and Shur, and sojourneth in Gerar;
Exposition: Genesis 20:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:2
Hebrew
וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָֽה׃vayo'mer-'averaham-'el-sharah-'ishetvo-'achotiy-hiv'-vayishelach-'aviymelekhe-melekhe-gerar-vayiqach-'et-sharah
KJV: And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.
AKJV: And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.
ASV: And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.
YLT: and Abraham saith concerning Sarah his wife, ‘She is my sister;' and Abimelech king of Gerar sendeth and taketh Sarah.
Commentary WitnessGenesis 20:2Quoted commentary witness
Commentary Witness
Genesis 20:2
Verse 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?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 14:14
Named authorities or texts detected in the witness
- Isaac
- Pharaoh
- Egypt
- Abraham
- Abimelech
- Sarah
Exposition: Genesis 20:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:3
Hebrew
וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּֽעַל׃vayavo'-'elohiym-'el-'aviymelekhe-vachalvom-halayelah-vayo'mer-lvo-hinekha-met-'al-ha'ishah-'asher-laqacheta-vehiv'-ve'ulat-va'al
KJV: 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.
AKJV: But God came to Abimelech in a dream by night, and said to him, Behold, you are but a dead man, for the woman which you have taken; for she is a man’s wife.
ASV: 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 whom thou hast taken; for she is a man’s wife.
YLT: And God cometh in unto Abimelech in a dream of the night, and saith to him, ‘Lo, thou art a dead man, because of the woman whom thou hast taken--and she married to a husband.’
Commentary WitnessGenesis 20:3Quoted commentary witness
Commentary Witness
Genesis 20:3
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 20:4
Named authorities or texts detected in the witness
- Indeed
Exposition: Genesis 20:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:4
Hebrew
וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹֽג׃va'aviymelekhe-lo'-qarav-'eleyha-vayo'mar-'adonay-hagvoy-gam-tzadiyq-taharog
KJV: But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?
AKJV: But Abimelech had not come near her: and he said, LORD, will you slay also a righteous nation?
ASV: Now Abimelech had not come near her: and he said, Lord, wilt thou slay even a righteous nation?
YLT: And Abimelech hath not drawn near unto her, and he saith, ‘Lord, also a righteous nation dost thou slay?
Commentary Witness (Generated)Genesis 20:4Generated editorial synthesis
Commentary Witness (Generated)
Genesis 20:4
Genesis 20:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 20:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 20:4
Named authorities or texts detected in the witness
- Lord
Exposition: Genesis 20:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:5
Hebrew
הֲלֹא הוּא אָֽמַר־לִי אֲחֹתִי הִוא וְהִֽיא־גַם־הִוא אֽ͏ָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹֽאת׃halo'-hv'-'amar-liy-'achotiy-hiv'-vehiy'-gam-hiv'-'amerah-'achiy-hv'-vetam-levaviy-vveniqeyon-khafay-'ashiytiy-zo't
KJV: 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.
AKJV: Said he not to me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocence of my hands have I done this.
ASV: 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.
YLT: hath not he himself said to me, She is my sister! and she, even she herself, said, He is my brother; in the integrity of my heart, and in the innocency of my hands, I have done this.'
Commentary WitnessGenesis 20:5Quoted commentary witness
Commentary Witness
Genesis 20:5
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Sarah
- Maker
- Yea
Exposition: Genesis 20:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:6
Hebrew
וַיֹּאמֶר אֵלָיו הֽ͏ָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם־לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם־אָנֹכִי אֽוֹתְךָ מֵחֲטוֹ־לִי עַל־כֵּן לֹא־נְתַתִּיךָ לִנְגֹּעַ אֵלֶֽיהָ׃vayo'mer-'elayv-ha'elohiym-vachalom-gam-'anokhiy-yada'etiy-khiy-vetam-levavekha-'ashiyta-zo't-va'echeshokhe-gam-'anokhiy-'votekha-mechatvo-liy-'al-khen-lo'-netatiykha-linego'a-'eleyha
KJV: 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.
AKJV: And God said to him in a dream, Yes, I know that you did this in the integrity of your heart; for I also withheld you from sinning against me: therefore suffered I you not to touch her.
ASV: 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.
YLT: And God saith unto him in the dream, ‘Yea, I--I have known that in the integrity of thy heart thou hast done this, and I withhold thee, even I, from sinning against Me, therefore I have not suffered thee to come against her;
Commentary Witness (Generated)Genesis 20:6Generated editorial synthesis
Commentary Witness (Generated)
Genesis 20:6
Genesis 20:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 20:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 20:6
Named authorities or texts detected in the witness
- Yea
Exposition: Genesis 20:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:7
Hebrew
וְעַתָּה הָשֵׁב אֵֽשֶׁת־הָאִישׁ כִּֽי־נָבִיא הוּא וְיִתְפַּלֵּל בּֽ͏ַעַדְךָ וֶֽחְיֵה וְאִם־אֵֽינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָֽךְ׃ve'atah-hashev-'eshet-ha'iysh-khiy-naviy'-hv'-veyitefalel-va'adekha-vecheyeh-ve'im-'eynekha-meshiyv-da'-khiy-mvot-tamvt-'atah-vekhal-'asher-lakhe
KJV: 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.
AKJV: Now therefore restore the man his wife; for he is a prophet, and he shall pray for you, and you shall live: and if you restore her not, know you that you shall surely die, you, and all that are yours.
ASV: 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.
YLT: and now send back the man's wife, for he is inspired, and he doth pray for thee, and live thou; and if thou do not send back, know that dying thou dost die, thou, and all that thou hast.'
Commentary WitnessGenesis 20:7Quoted commentary witness
Commentary Witness
Genesis 20:7
Verse 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, 1Cor 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).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Cor 14:3
- Gen 15:1
Named authorities or texts detected in the witness
- Ray
- Moses
- Work
- Saul
- Baal
- Hence St
- Paul
- Aaron
- And Epimenides
- St
- Romans
- Golius
- Medina
- Medinam
- Abraham
- Arabs
Exposition: Genesis 20:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:8
Hebrew
וַיַּשְׁכֵּם אֲבִימֶלֶךְ בַּבֹּקֶר וַיִּקְרָא לְכָל־עֲבָדָיו וַיְדַבֵּר אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה בְּאָזְנֵיהֶם וַיִּֽירְאוּ הָאֲנָשִׁים מְאֹֽד׃vayashekhem-'aviymelekhe-vavoqer-vayiqera'-lekhal-'avadayv-vayedaver-'et-khal-hadevariym-ha'eleh-ve'azeneyhem-vayiyre'v-ha'anashiym-me'od
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: And Abimelech riseth early in the morning, and calleth for all his servants, and speaketh all these words in their ears; and the men fear exceedingly;
Commentary WitnessGenesis 20:8Quoted commentary witness
Commentary Witness
Genesis 20:8
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:8
Source lane
Apologetics Bible source bundle
Exposition: Genesis 20:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:9
Hebrew
וַיִּקְרָא אֲבִימֶלֶךְ לְאַבְרָהָם וַיֹּאמֶר לוֹ מֶֽה־עָשִׂיתָ לָּנוּ וּמֶֽה־חָטָאתִי לָךְ כִּֽי־הֵבֵאתָ עָלַי וְעַל־מַמְלַכְתִּי חֲטָאָה גְדֹלָה מַעֲשִׂים אֲשֶׁר לֹא־יֵֽעָשׂוּ עָשִׂיתָ עִמָּדִֽי׃vayiqera'-'aviymelekhe-le'averaham-vayo'mer-lvo-meh-'ashiyta-lanv-vmeh-chata'tiy-lakhe-khiy-heve'ta-'alay-ve'al-mamelakhetiy-chata'ah-gedolah-ma'ashiym-'asher-lo'-ye'ashv-'ashiyta-'imadiy
KJV: 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.
AKJV: Then Abimelech called Abraham, and said to him, What have you done to us? and what have I offended you, that you have brought on me and on my kingdom a great sin? you have done deeds to me that should not to be done.
ASV: 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.
YLT: and Abimelech calleth for Abraham, and saith to him, ‘What hast thou done to us? and what have I sinned against thee, that thou hast brought upon me, and upon my kingdom, a great sin? works which are not done thou hast done with me.’
Commentary Witness (Generated)Genesis 20:9Generated editorial synthesis
Commentary Witness (Generated)
Genesis 20:9
Genesis 20:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 20:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 20:9
Named authorities or texts detected in the witness
- Abraham
Exposition: Genesis 20:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:10
Hebrew
וַיֹּאמֶר אֲבִימֶלֶךְ אֶל־אַבְרָהָם מָה רָאִיתָ כִּי עָשִׂיתָ אֶת־הַדָּבָר הַזֶּֽה׃vayo'mer-'aviymelekhe-'el-'averaham-mah-ra'iyta-khiy-'ashiyta-'et-hadavar-hazeh
KJV: And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?
AKJV: And Abimelech said to Abraham, What saw you, that you have done this thing?
ASV: And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?
YLT: Abimelech also saith unto Abraham, ‘What hast thou seen that thou hast done this thing?’
Commentary Witness (Generated)Genesis 20:10Generated editorial synthesis
Commentary Witness (Generated)
Genesis 20:10
Genesis 20:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 20:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 20:10
Named authorities or texts detected in the witness
- Abraham
Exposition: Genesis 20:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:11
Hebrew
וַיֹּאמֶר אַבְרָהָם כִּי אָמַרְתִּי רַק אֵין־יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה וַהֲרָגוּנִי עַל־דְּבַר אִשְׁתִּֽי׃vayo'mer-'averaham-khiy-'amaretiy-raq-'eyn-yire'at-'elohiym-vamaqvom-hazeh-vaharagvniy-'al-devar-'ishetiy
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: And Abraham saith, ‘Because I said, ‘Surely the fear of God is not in this place, and they have slain me for the sake of my wife;
Commentary WitnessGenesis 20:11Quoted commentary witness
Commentary Witness
Genesis 20:11
Verse 11 And Abraham said - The best excuse he could make for his conduct, which in this instance is far from defensible.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:11
Source lane
Apologetics Bible source bundle
Exposition: Genesis 20:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:12
Hebrew
וְגַם־אָמְנָה אֲחֹתִי בַת־אָבִי הִוא אַךְ לֹא בַת־אִמִּי וַתְּהִי־לִי לְאִשָּֽׁה׃vegam-'amenah-'achotiy-vat-'aviy-hiv'-'akhe-lo'-vat-'imiy-vatehiy-liy-le'ishah
KJV: 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.
AKJV: 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.
ASV: And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and she became my wife:
YLT: and also, truly she is my sister, daughter of my father, only not daughter of my mother, and she becometh my wife;
Commentary WitnessGenesis 20:12Quoted commentary witness
Commentary Witness
Genesis 20:12
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 12:13
Named authorities or texts detected in the witness
- Ebn Batrick
- Yona
- Abraham
- Tehevita
- Sarah
Exposition: Genesis 20:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:13
Hebrew
וַיְהִי כַּאֲשֶׁר הִתְעוּ אֹתִי אֱלֹהִים מִבֵּית אָבִי וָאֹמַר לָהּ זֶה חַסְדֵּךְ אֲשֶׁר תַּעֲשִׂי עִמָּדִי אֶל כָּל־הַמָּקוֹם אֲשֶׁר נָבוֹא שָׁמָּה אִמְרִי־לִי אָחִי הֽוּא׃vayehiy-kha'asher-hite'v-'otiy-'elohiym-miveyt-'aviy-va'omar-lah-zeh-chasedekhe-'asher-ta'ashiy-'imadiy-'el-khal-hamaqvom-'asher-navvo'-shamah-'imeriy-liy-'achiy-hv'
KJV: 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.
AKJV: And it came to pass, when God caused me to wander from my father’s house, that I said to her, This is your kindness which you shall show to me; at every place where we shall come, say of me, He is my brother.
ASV: 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.
YLT: and it cometh to pass, when God hath caused me to wander from my father's house, that I say to her, This is thy kindness which thou dost with me: at every place whither we come, say of me, He is my brother.'
Commentary WitnessGenesis 20:13Quoted commentary witness
Commentary Witness
Genesis 20:13
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Chaldea
- Jews
Exposition: Genesis 20:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:14
Hebrew
וַיִּקַּח אֲבִימֶלֶךְ צֹאן וּבָקָר וַעֲבָדִים וּשְׁפָחֹת וַיִּתֵּן לְאַבְרָהָם וַיָּשֶׁב לוֹ אֵת שָׂרָה אִשְׁתּֽוֹ׃vayiqach-'aviymelekhe-tzo'n-vvaqar-va'avadiym-vshefachot-vayiten-le'averaham-vayashev-lvo-'et-sharah-'ishetvo
KJV: And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife.
AKJV: And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them to Abraham, and restored him Sarah his wife.
ASV: And Abimelech took sheep and oxen, and men-servants and women-servants, and gave them unto Abraham, and restored him Sarah his wife.
YLT: And Abimelech taketh sheep and oxen, and servants and handmaids, and giveth to Abraham, and sendeth back to him Sarah his wife;
Commentary Witness (Generated)Genesis 20:14Generated editorial synthesis
Commentary Witness (Generated)
Genesis 20:14
Genesis 20:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 20:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 20:14
Named authorities or texts detected in the witness
- Abraham
Exposition: Genesis 20:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:15
Hebrew
וַיֹּאמֶר אֲבִימֶלֶךְ הִנֵּה אַרְצִי לְפָנֶיךָ בַּטּוֹב בְּעֵינֶיךָ שֵֽׁב׃vayo'mer-'aviymelekhe-hineh-'aretziy-lefaneykha-vatvov-ve'eyneykha-shev
KJV: And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.
AKJV: And Abimelech said, Behold, my land is before you: dwell where it pleases you.
ASV: And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.
YLT: and Abimelech saith, ‘Lo, my land is before thee, where it is good in thine eyes, dwell;’
Commentary Witness (Generated)Genesis 20:15Generated editorial synthesis
Commentary Witness (Generated)
Genesis 20:15
Genesis 20:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 20:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 20:15
Named authorities or texts detected in the witness
- Behold
Exposition: Genesis 20:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:16
Hebrew
וּלְשָׂרָה אָמַר הִנֵּה נָתַתִּי אֶלֶף כֶּסֶף לְאָחִיךְ הִנֵּה הוּא־לָךְ כְּסוּת עֵינַיִם לְכֹל אֲשֶׁר אִתָּךְ וְאֵת כֹּל וְנֹכָֽחַת׃vlesharah-'amar-hineh-natatiy-'elef-khesef-le'achiykhe-hineh-hv'-lakhe-khesvt-'eynayim-lekhol-'asher-'itakhe-ve'et-khol-venokhachat
KJV: 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.
AKJV: And to Sarah he said, Behold, I have given your brother a thousand pieces of silver: behold, he is to you a covering of the eyes, to all that are with you, and with all other: thus she was reproved. ¶
ASV: 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.
YLT: and to Sarah he hath said, ‘Lo, I have given a thousand silverlings to thy brother; lo, it is to thee a covering of eyes, to all who are with thee;' and by all this she is reasoned with.
Commentary WitnessGenesis 20:16Quoted commentary witness
Commentary Witness
Genesis 20:16
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 23:15
- Gen 23:16
- Gen 20:2
- Gen 20:5
Named authorities or texts detected in the witness
- Septuagint
- Targum
- Mr
- Jews
- Behold
- Abraham
- See Kennicott
Exposition: Genesis 20:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:17
Hebrew
וַיִּתְפַּלֵּל אַבְרָהָם אֶל־הָאֱלֹהִים וַיִּרְפָּא אֱלֹהִים אֶת־אֲבִימֶלֶךְ וְאֶת־אִשְׁתּוֹ וְאַמְהֹתָיו וַיֵּלֵֽדוּ׃vayitefalel-'averaham-'el-ha'elohiym-vayirefa'-'elohiym-'et-'aviymelekhe-ve'et-'ishetvo-ve'amehotayv-vayeledv
KJV: So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.
AKJV: So Abraham prayed to God: and God healed Abimelech, and his wife, and his maidservants; and they bore children.
ASV: And Abraham prayed unto God: and God healed Abimelech, and his wife, and his maid-servants; and they bare children.
YLT: And Abraham prayeth unto God, and God healeth Abimelech and his wife, and his handmaids, and they bear:
Commentary Witness (Generated)Genesis 20:17Generated editorial synthesis
Commentary Witness (Generated)
Genesis 20:17
Genesis 20:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 20:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 20:17
Named authorities or texts detected in the witness
- Ray
- Abimelech
Exposition: Genesis 20:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 20:18
Hebrew
כִּֽי־עָצֹר עָצַר יְהוָה בְּעַד כָּל־רֶחֶם לְבֵית אֲבִימֶלֶךְ עַל־דְּבַר שָׂרָה אֵשֶׁת אַבְרָהָֽם׃khiy-'atzor-'atzar-yehvah-ve'ad-khal-rechem-leveyt-'aviymelekhe-'al-devar-sharah-'eshet-'averaham
KJV: For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.
AKJV: For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.
ASV: For Jehovah had fast closed up all the wombs of the house of Abimelech, because of Sarah, Abraham’s wife.
YLT: for Jehovah restraining had restrained every womb of the house of Abimelech, because of Sarah, Abraham's wife.
Commentary WitnessGenesis 20:18Quoted commentary witness
Commentary Witness
Genesis 20:18
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 20:6
- Gen 12:20
Named authorities or texts detected in the witness
- Dr
- Abimelech
- Sarah
- He
- Him
Exposition: Genesis 20:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
11
Generated editorial witnesses
7
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 20:1
- Gen 20:2
- Gen 20:3
- Gen 20:4
- Gen 20:5
- Gen 20:6
- Gen 20:7
- Gen 20:8-10
- Gen 20:11-13
- Gen 20:14
- Gen 20:15
- Gen 20:16
- Gen 20:17
- Gen 20:18
- Genesis 20:1
- Gen 14:14
- Genesis 20:2
- Genesis 20:3
- Genesis 20:4
- Genesis 20:5
- Genesis 20:6
- 1Cor 14:3
- Gen 15:1
- Genesis 20:7
- Genesis 20:8
- Genesis 20:9
- Genesis 20:10
- Genesis 20:11
- Gen 12:13
- Genesis 20:12
- Genesis 20:13
- Genesis 20:14
- Genesis 20:15
- Gen 23:15
- Gen 23:16
- Genesis 20:16
- Genesis 20:17
- Gen 12:20
- Genesis 20:18
Named authorities or texts surfaced in commentary
- Mamre
- Shur
- Gerar
- Sarah
- Abraham
- Having
- Arabia Petraea
- Abimelech
- Isaac
- Pharaoh
- Egypt
- Indeed
- Lord
- Maker
- Yea
- Ray
- Moses
- Work
- Saul
- Baal
- Hence St
- Paul
- Aaron
- And Epimenides
- St
- Romans
- Golius
- Medina
- Medinam
- Arabs
- Ebn Batrick
- Yona
- Tehevita
- Chaldea
- Jews
- Behold
- Septuagint
- Targum
- Mr
- See Kennicott
- Dr
- He
- Him
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Commentary Witness
Genesis 20:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 20:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness