Genesis 20:1-18

Abraham and Abimelech

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.

Genesis 1:9

1:9 God said, “Let the water under the sky be gathered to one place ⁴⁰  and let dry ground appear.” ⁴¹  It was so.

Genesis 12:13

12:13 So tell them ⁴²  you are my sister ⁴³  so that it may go well ⁴⁴  for me because of you and my life will be spared ⁴⁵  on account of you.”

John 6:53-58

6:53 Jesus said to them, “I tell you the solemn truth, ⁴⁶  unless you eat the flesh of the Son of Man and drink his blood, ⁴⁷  you have no life ⁴⁸  in yourselves. 6:54 The one who eats ⁴⁹  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ⁵⁰  6:55 For my flesh is true ⁵¹  food, and my blood is true ⁵²  drink. 6:56 The one who eats ⁵³  my flesh and drinks my blood resides in me, and I in him. ⁵⁴  6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ⁵⁵  me will live because of me. 6:58 This ⁵⁶  is the bread that came down from heaven; it is not like the bread your ancestors ⁵⁷  ate, but then later died. ⁵⁸  The one who eats ⁵⁹  this bread will live forever.”

Hebrews 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ⁶⁰  firm until the end.

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ⁶¹  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁶² 

Hebrews 1:3

1:3 The Son is ⁶³  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁶⁴  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁶⁵ 

Hebrews 1:7

1:7 And he says ⁶⁶  of the angels, “He makes ⁶⁷  his angels spirits and his ministers a flame of fire,” ⁶⁸ 

[20:1]  ¹ tn Or “the South [country]”; Heb “the land of the Negev.”

[20:1]  ² tn Heb “and he sojourned.”

[20:3]  ³ tn Heb “came.”

[20:3]  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.

[20:3]  ⁵ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[20:4]  ⁶ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  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.

[20:5]  ⁸ tn Heb “he”; the referent has been specified in the translation for clarity.

[20:5]  ⁹ tn Heb “and she, even she.”

[20:5]  ¹⁰ tn Heb “with the integrity of my heart.”

[20:6]  ¹¹ tn Heb “with the integrity of your heart.”

[20:6]  ¹² tn Heb “and I, even I, kept you.”

[20:6]  ¹³ tn Heb “therefore.”

[20:7]  ¹⁴ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ¹⁵ sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ¹⁶ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  ¹⁷ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ¹⁸ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[20:8]  ¹⁹ tn Heb “And Abimelech rose early in the morning and he summoned.”

[20:8]  ²⁰ tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”

[20:8]  ²¹ tn Heb “And he spoke all these things in their ears.”

[20:8]  ²² tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.

[20:9]  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.

[20:9]  ²⁴ tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[20:10]  ²⁵ tn Heb “And Abimelech said to.”

[20:10]  ²⁶ tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.

[20:11]  ²⁷ tn Heb “Because I said.”

[20:11]  ²⁸ tn Heb “over the matter of.”

[20:12]  ²⁹ tn Heb “but also.”

[20:13]  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.”

[20:13]  ³¹ tn Heb “This is your loyal deed which you can do for me.”

[20:14]  ³² tn Heb “took and gave.”

[20:15]  ³³ tn Heb “In the [place that is] good in your eyes live!”

[20:16]  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).

[20:16]  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).

[20:16]  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).

[20:18]  ³⁷ tn In the Hebrew text the clause begins with “because.”

[20:18]  ³⁸ tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.

[20:18]  ³⁹ tn Heb “because of.” The words “he took” are supplied in the translation for clarity.

[1:9]  ⁴⁰ sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.

[1:9]  ⁴¹ tn When the waters are collected to one place, dry land emerges above the surface of the receding water.

[12:13]  ⁴² tn Heb “say.”

[12:13]  ⁴³ sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.

[12:13]  ⁴⁴ tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.

[12:13]  ⁴⁵ tn Heb “and my life will live.”

[6:53]  ⁴⁶ tn Grk “Truly, truly, I say to you.”

[6:53]  ⁴⁷ sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.

[6:53]  ⁴⁸ tn That is, “no eternal life” (as opposed to physical life).

[6:54]  ⁴⁹ tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

[6:54]  ⁵⁰ sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).

[6:55]  ⁵¹ tn Or “real.”

[6:55]  ⁵² tn Or “real.”

[6:56]  ⁵³ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:56]  ⁵⁴ sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.

[6:57]  ⁵⁵ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:58]  ⁵⁶ tn Or “This one.”

[6:58]  ⁵⁷ tn Or “forefathers”; Grk “fathers.”

[6:58]  ⁵⁸ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ⁵⁹ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[3:14]  ⁶⁰ tn Grk “the beginning of the confidence.”

[3:1]  ⁶¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁶² tn Grk “of our confession.”

[1:3]  ⁶³ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ⁶⁴ tn Grk “by the word of his power.”

[1:3]  ⁶⁵ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:7]  ⁶⁶ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ⁶⁷ tn Grk “He who makes.”

[1:7]  ⁶⁸ sn A quotation from Ps 104:4.