20:1 Abraham journeyed from there to the Negev 1 region and settled between Kadesh and Shur. While he lived as a temporary resident 2 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 3 to Abimelech in a dream at night and said to him, “You are as good as dead 4 because of the woman you have taken, for she is someone else’s wife.” 5
20:4 Now Abimelech had not gone near her. He said, “Lord, 6 would you really slaughter an innocent nation? 7 20:5 Did Abraham 8 not say to me, ‘She is my sister’? And she herself said, 9 ‘He is my brother.’ I have done this with a clear conscience 10 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 11 That is why I have kept you 12 from sinning against me and why 13 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 14 he is a prophet 15 and he will pray for you; thus you will live. 16 But if you don’t give her back, 17 know that you will surely die 18 along with all who belong to you.”
20:8 Early in the morning 19 Abimelech summoned 20 all his servants. When he told them about all these things, 21 they 22 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 23 You have done things to me that should not be done!” 24 20:10 Then Abimelech asked 25 Abraham, “What prompted you to do this thing?” 26
20:11 Abraham replied, “Because I thought, 27 ‘Surely no one fears God in this place. They will kill me because of 28 my wife.’ 20:12 What’s more, 29 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 30 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 31 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 32 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 33
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 34 to your ‘brother.’ 35 This is compensation for you so that you will stand vindicated before all who are with you.” 36
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 37 had caused infertility to strike every woman 38 in the household of Abimelech because he took 39 Sarah, Abraham’s wife.
19:27 Abraham got up early in the morning and went 40 to the place where he had stood before the Lord.
19:1 The two angels came to Sodom in the evening while 41 Lot was sitting in the city’s gateway. 42 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. 43
27:21 As the crucible is for silver and the furnace is for gold, 44
so a person 45 is proved 46 by the praise he receives. 47
29:5 The one 48 who flatters 49 his neighbor
spreads a net 50 for his steps. 51
1 tn Or “the South [country]”; Heb “the land of the Negev.”
2 tn Heb “and he sojourned.”
3 tn Heb “came.”
4 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
5 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
6 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
7 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.
8 tn Heb “he”; the referent has been specified in the translation for clarity.
9 tn Heb “and she, even she.”
10 tn Heb “with the integrity of my heart.”
11 tn Heb “with the integrity of your heart.”
12 tn Heb “and I, even I, kept you.”
13 tn Heb “therefore.”
14 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
15 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
16 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
17 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
18 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
19 tn Heb “And Abimelech rose early in the morning and he summoned.”
20 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
21 tn Heb “And he spoke all these things in their ears.”
22 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
23 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
24 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
25 tn Heb “And Abimelech said to.”
26 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
27 tn Heb “Because I said.”
28 tn Heb “over the matter of.”
29 tn Heb “but also.”
30 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
31 tn Heb “This is your loyal deed which you can do for me.”
32 tn Heb “took and gave.”
33 tn Heb “In the [place that is] good in your eyes live!”
34 sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
35 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
36 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
37 tn In the Hebrew text the clause begins with “because.”
38 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
39 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
40 tn The words “and went” are supplied in the translation for stylistic reasons.
41 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
42 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
43 tn Heb “was a shepherdess.”
44 sn Once again this proverb uses emblematic parallelism. The crucible and the furnace are used to refine and thus reveal the pure metals. The analogy is that praise will reveal the person because others will examine and evaluate what an individual has done in order to make the public acclamation.
45 tn Heb “and a man,” but the context does not indicate this is limited only to males.
46 tn The verb “is proved” was supplied in the translation in view of the analogy. Many English versions supply “tested” for the same reason.
47 tn Heb “by [the] praise of him.” The pronominal suffix is an objective genitive, meaning “the praise about him” (= “the praise he receives”). Some commentators would take the suffix as a subjective genitive, meaning “the praise he gives”; this would mean people stand revealed by what they praise (D. Kidner, Proverbs [TOTC], 168). That does not seem to work as well with the emblem of the first line which indicates being tested. The LXX adds a couplet: “The heart of the transgressor seeks evil; but the upright heart seeks knowledge.”
48 tn Heb “a man,” but the context here does not suggest that the proverb refers to males only.
49 tn The form is the Hiphil participle, literally “deals smoothly,” i.e., smoothing over things that should be brought to one’s attention.
50 sn The image of “spreading a net” for someone’s steps is an implied comparison (a figure of speech known as hypocatastasis): As one would literally spread a net, this individual’s flattery will come back to destroy him. A net would be spread to catch the prey, and so the idea is one of being caught and destroyed.
51 tn There is some ambiguity concerning the referent of “his steps.” The net could be spread for the one flattered (cf. NRSV, “a net for the neighbor’s feet”; NLT, “their feet,” referring to others), or for the flatterer himself (cf. TEV “you set a trap for yourself”). The latter idea would make the verse more powerful: In flattering someone the flatterer is getting himself into a trap (e.g., 2:16; 7:5; 26:28; 28:23).