Genesis 20:3
Genesis 20:3 in Multiple Translations
One night, however, God came to Abimelech in a dream and told him, “You are as good as dead because of the woman you have taken, for she is a married woman.”
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 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.
But God came to Abimelech in a dream in the night, and said to him, Truly you are a dead man because of the woman whom you have taken; for she is a man's wife.
But God appeared to Abimelech in a dream and told him, “Listen! You're going to die because the woman you've taken is already married—she has a husband.”
But God came to Abimelech in a dreame by night, and said to him, Beholde, thou art but dead, because of the woman, which thou hast taken: for she is a mans wife.
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.'
But God came to Abimelech in a dream of the night, and said to him, “Behold, you are a dead man, because of the woman whom you have 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, on account of the woman whom thou hast taken: for she is a man's wife.
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.
But God appeared to Abimelech in a dream during the night and said to him, “Listen to me! You are going to die because the woman you took is another man’s wife.”
God was not happy that Abimelek was going to marry Sarah, so one night he gave Abimelek a dream, and in that dream, God told him, “You are going to die. You took Sarah to be your wife, but she is already married to Abraham.”
Berean Amplified Bible — Genesis 20:3
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 20:3 Interlinear (Deep Study)
BIB
HEB
וַ/יָּבֹ֧א
אֱלֹהִ֛ים
אֶל
אֲבִימֶ֖לֶךְ
בַּ/חֲל֣וֹם
הַ/לָּ֑יְלָה
וַ/יֹּ֣אמֶר
ל֗/וֹ
הִנְּ/ךָ֥
מֵת֙
עַל
הָ/אִשָּׁ֣ה
אֲשֶׁר
לָקַ֔חְתָּ
וְ/הִ֖וא
בְּעֻ֥לַת
בָּֽעַל
וַ/יָּבֹ֧א
bôwʼ
H935
Lebo
Conj | V-Qal-ConsecImperf-3ms
אֱלֹהִ֛ים
ʼĕlôhîym
H430
God
N-mp
אֶל
ʼêl
H413
to(wards)
Prep
אֲבִימֶ֖לֶךְ
ʼĂbîymelek
H40
Ahimelech
N-proper
בַּ/חֲל֣וֹם
chălôwm
H2472
dream
Prep | N-ms
הַ/לָּ֑יְלָה
layil
H3915
night
Art | N-ms
וַ/יֹּ֣אמֶר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3ms
ל֗/וֹ
Prep | Suff
הִנְּ/ךָ֥
hinnêh
H2009
behold
Part | Suff
מֵת֙
mûwth
H4191
to die
V-Qal
עַל
ʻal
H5921
upon
Prep
הָ/אִשָּׁ֣ה
ʼishshâh
H802
woman
Art | N-fs
אֲשֶׁר
ʼăsher
H834
which
Rel
לָקַ֔חְתָּ
lâqach
H3947
to take
V-Qal-Perf-2ms
וְ/הִ֖וא
hûwʼ
H1931
he/she/it
Conj | Pron
בְּעֻ֥לַת
bâʻal
H1166
rule
V-Qal-Inf-c
בָּֽעַל
baʻal
H1167
master
N-ms
Hebrew Word Study
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Hebrew Word Reference — Genesis 20:3
וַ/יָּבֹ֧א
bôwʼ
H935
"Lebo"
Conj | V-Qal-ConsecImperf-3ms
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
אֱלֹהִ֛ים
ʼĕlôhîym
H430
"God"
N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
אֲבִימֶ֖לֶךְ
ʼĂbîymelek
H40
"Ahimelech"
N-proper
Abimelech was the name of two Philistine kings and two Israelites in the Bible, including a king who met Abraham and a priest who helped David. The name means 'my father is king'.
Definition: A man living at the time of United Monarchy, first mentioned at 2Sa.8.17; son of: Abiathar (H0054); brother of: Jonathan (H3083I) Another spelling of a.chi.me.lekh (אֲחִימֶ֫לֶךְ "Ahimelech" H0288I) § Abimelech = "Melek is father" or "my father is king" 1) king of Gerar in Abraham's time 2) king of Gath in David's time; maybe title of Philistine kings 3) son of Gideon by a concubine 4) priest, son of Abiathar
Usage: Occurs in 62 OT verses. KJV: Abimelech. See also: Genesis 20:2; Judges 9:20; Psalms 34:1.
בַּ/חֲל֣וֹם
chălôwm
H2472
"dream"
Prep | N-ms
This Hebrew word means a dream, which can be ordinary or have a prophetic meaning, as seen in the Bible where God communicates through dreams. It appears in the story of Joseph in Genesis. The word is also used in Joel 2:28.
Definition: 1) dream 1a) dream (ordinary) 1b) dream (with prophetic meaning) Aramaic equivalent: che.lem (חֵ֫לֶם "dream" H2493)
Usage: Occurs in 54 OT verses. KJV: dream(-er). See also: Genesis 20:3; Deuteronomy 13:2; Psalms 73:20.
הַ/לָּ֑יְלָה
layil
H3915
"night"
Art | N-ms
Night refers to the time of darkness, opposed to day, and can also symbolize adversity or hardship. It is a period of rest, but also of potential danger or uncertainty.
Definition: 1) night 1a) night (as opposed to day) 1b) of gloom, protective shadow (fig.)
Usage: Occurs in 223 OT verses. KJV: (mid-)night (season). See also: Genesis 1:5; 2 Samuel 17:16; Psalms 1:2.
וַ/יֹּ֣אמֶר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
ל֗/וֹ
""
Prep | Suff
הִנְּ/ךָ֥
hinnêh
H2009
"behold"
Part | Suff
This Hebrew word is an expression that means 'behold' or 'look', often used to draw attention to something. It appears in Genesis and Isaiah, and is translated as 'behold' or 'lo' in the KJV.
Definition: behold, lo, see, if
Usage: Occurs in 799 OT verses. KJV: behold, lo, see. See also: Genesis 1:29; Genesis 42:35; Deuteronomy 19:18.
מֵת֙
mûwth
H4191
"to die"
V-Qal
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely
Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.
עַל
ʻal
H5921
"upon"
Prep
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
הָ/אִשָּׁ֣ה
ʼishshâh
H802
"woman"
Art | N-fs
The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.
Definition: : woman 1) woman, wife, female 1a) woman (opposite of man) 1b) wife (woman married to a man) 1c) female (of animals) 1d) each, every (pronoun)
Usage: Occurs in 686 OT verses. KJV: (adulter) ess, each, every, female, [idiom] many, [phrase] none, one, [phrase] together, wife, woman. Often unexpressed in English. See also: Genesis 2:22; Genesis 34:4; Numbers 5:12.
אֲשֶׁר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
לָקַ֔חְתָּ
lâqach
H3947
"to take"
V-Qal-Perf-2ms
This Hebrew word means to take or get something, and it is used in many different ways in the Bible. It can mean to take a wife, to take possession of something, or to receive a gift. For example, in Genesis 2:22, God takes a rib from Adam to create Eve.
Definition: : take 1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away 1a) (Qal) 1a1) to take, take in the hand 1a2) to take and carry along 1a3) to take from, take out of, take, carry away, take away 1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept 1a5) to take up or upon, put upon 1a6) to fetch 1a7) to take, lead, conduct 1a8) to take, capture, seize 1a9) to take, carry off 1a10) to take (vengeance) 1b) (Niphal) 1b1) to be captured 1b2) to be taken away, be removed 1b3) to be taken, brought unto 1c) (Pual) 1c1) to be taken from or out of 1c2) to be stolen from 1c3) to be taken captive 1c4) to be taken away, be removed 1d) (Hophal) 1d1) to be taken unto, be brought unto 1d2) to be taken out of 1d3) to be taken away 1e) (Hithpael) 1e1) to take hold of oneself 1e2) to flash about (of lightning)
Usage: Occurs in 909 OT verses. KJV: accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win. See also: Genesis 2:15; Genesis 34:17; Exodus 30:23.
וְ/הִ֖וא
hûwʼ
H1931
"he/she/it"
Conj | Pron
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)
Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.
בְּעֻ֥לַת
bâʻal
H1166
"rule"
V-Qal-Inf-c
This word means to rule or have dominion over something, and is often used to describe marriage or ownership. In the Bible, it is used to describe a husband's role in a marriage.
Definition: 1) to marry, possess, own, rule over 1a) (Qal) 1a1) to marry, be lord (husband) over 1b) (Niphal) to be married
Usage: Occurs in 14 OT verses. KJV: have dominion (over), be husband, marry(-ried, [idiom] wife). See also: Genesis 20:3; Isaiah 54:1; Proverbs 30:23.
בָּֽעַל
baʻal
H1167
"master"
N-ms
Means master or owner, often referring to a husband or leader, as seen in the book of Genesis and Exodus.
Definition: : master/leader 1) owner, husband, lord 1a) owner 1b) a husband 1c) citizens, inhabitants 1d) rulers, lords 1e) (noun of relationship used to characterise-ie, master of dreams)
Usage: Occurs in 79 OT verses. KJV: [phrase] archer, [phrase] babbler, [phrase] bird, captain, chief man, [phrase] confederate, [phrase] have to do, [phrase] dreamer, those to whom it is due, [phrase] furious, those that are given to it, great, [phrase] hairy, he that hath it, have, [phrase] horseman, husband, lord, man, [phrase] married, master, person, [phrase] sworn, they of. See also: Genesis 14:13; 1 Samuel 23:11; Proverbs 1:17.
Study Notes — Genesis 20:3
Show Verse Quote Highlights
- Context
- Cross References
- Genesis 20:3 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 20:3
- Jamieson-Fausset-Brown on Genesis 20:3
- Matthew Poole's Commentary on Genesis 20:3
- Trapp's Commentary on Genesis 20:3
- Ellicott's Commentary on Genesis 20:3
- Adam Clarke's Commentary on Genesis 20:3
- Cambridge Bible on Genesis 20:3
- Whedon's Commentary on Genesis 20:3
- Sermons on Genesis 20:3
Context — Abraham, Sarah, and Abimelech
1Now Abraham journeyed from there to the region of the Negev and settled between Kadesh and Shur. While he was staying in Gerar,
2Abraham said of his wife Sarah, “She is my sister.” So Abimelech king of Gerar had Sarah brought to him.
3One night, however, God came to Abimelech in a dream and told him, “You are as good as dead because of the woman you have taken, for she is a married woman.”
4Now Abimelech had not gone near her, so he replied, “Lord, would You destroy a nation even though it is innocent? 5Didn’t Abraham tell me, ‘She is my sister’? And she herself said, ‘He is my brother.’ I have done this in the integrity of my heart and the innocence of my hands.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 20:7 | Now return the man’s wife, for he is a prophet; he will pray for you and you will live. But if you do not restore her, be aware that you will surely die—you and all who belong to you.” |
| 2 | Matthew 27:19 | While Pilate was sitting on the judgment seat, his wife sent him this message: “Have nothing to do with that innocent man, for I have suffered terribly in a dream today because of Him.” |
| 3 | Psalms 105:14 | He let no man oppress them; He rebuked kings on their behalf: |
| 4 | Job 33:15 | In a dream, in a vision in the night, when deep sleep falls upon men as they slumber on their beds, |
| 5 | Matthew 1:20 | But after he had pondered these things, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to embrace Mary as your wife, for the One conceived in her is from the Holy Spirit. |
| 6 | Genesis 28:12 | And Jacob had a dream about a ladder that rested on the earth with its top reaching up to heaven, and God’s angels were going up and down the ladder. |
| 7 | Genesis 31:24 | But that night God came to Laban the Aramean in a dream and warned him, “Be careful not to say anything to Jacob, either good or bad.” |
| 8 | Genesis 40:8 | “We both had dreams,” they replied, “but there is no one to interpret them.” Then Joseph said to them, “Don’t interpretations belong to God? Tell me your dreams.” |
| 9 | Matthew 2:12–13 | And having been warned in a dream not to return to Herod, they withdrew to their country by another route. When the Magi had gone, an angel of the Lord appeared to Joseph in a dream. “Get up!” he said. “Take the Child and His mother and flee to Egypt. Stay there until I tell you, for Herod is going to search for the Child to kill Him.” |
| 10 | Jonah 3:4 | On the first day of his journey, Jonah set out into the city and proclaimed, “Forty more days and Nineveh will be overturned!” |
Genesis 20:3 Summary
In Genesis 20:3, God warns Abimelech that he will die because he has taken Sarah, who is already married to Abraham. This shows that God cares deeply about marriage and will protect it, as seen in other verses like Ephesians 5:25-33. Just like Abimelech, we can sometimes unknowingly do things that displease God, but it's essential to seek His guidance and follow His will, as encouraged in Proverbs 3:5-6. By doing so, we can avoid the consequences of our actions and live a life that honors God.
Frequently Asked Questions
Why did God intervene in Abimelech's life in Genesis 20:3?
God intervened because Abimelech had taken Sarah, who was already married to Abraham, and this act would have consequences for Abimelech and his nation, as seen in Genesis 20:3 and Genesis 12:17.
Was Abimelech a righteous man before God?
According to Genesis 20:5, Abimelech claimed to have acted in integrity and innocence, but his actions were still contrary to God's will, highlighting the importance of seeking God's guidance, as in Proverbs 3:5-6.
What does this verse reveal about God's character?
Genesis 20:3 shows that God is a God of justice and righteousness, who protects the marriages of His people, as also seen in Malachi 2:14-15, and will not hesitate to intervene when they are threatened.
How does Abimelech's response in Genesis 20:4 relate to Genesis 20:3?
Abimelech's response in Genesis 20:4 indicates that he was unaware of the true nature of Abraham and Sarah's relationship, and he was seeking to understand why God would judge him, demonstrating the complexity of human relationships and the need for discernment, as in 1 Corinthians 2:14-15.
Reflection Questions
- What are some areas in my life where I may be 'as good as dead' due to disobedience or ignorance of God's will, and how can I seek His guidance?
- How can I, like Abimelech, mistakenly participate in actions that displease God, and what are the consequences of such actions?
- In what ways can I apply the principle of seeking God's guidance, as seen in Proverbs 3:5-6, to my own life and decision-making processes?
- What does this verse teach me about the importance of marriage and the sanctity of the marriage covenant, as also discussed in Ephesians 5:25-33?
Gill's Exposition on Genesis 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
Jamieson-Fausset-Brown on Genesis 20:3
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. God came to Abimelech in a dream by night.
Matthew Poole's Commentary on Genesis 20:3
God then used to manifest his mind in dreams, not only to his people, but even to heathens for their sakes, or in things wherein they were concerned. Thou art but a dead man, thou deservest a present and untimely death; and if thou proceedest in thy intended wickedness, it shall be inflicted upon thee, both for thy injustice in taking her away by force, and for thy intentions to abuse her, though not yet executed.
Trapp's Commentary on Genesis 20:3
Genesis 20:3 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.Ver. 3. But God came to Abimelech in a dream.] Dreams are either natural or supernatural. Natural dreams are not much to be regarded. Diviners and dreamers we are forbid to hearken to. Cicero confutes them that do, in his book De Divinatione. What use there is of them is in physic, to discern our temperatures, - in divinity, our beloved sins. Supernatural dreams are sent by God and his angels; and that either to comfort us, as, or to chasten us. And these are, first, usually repeated till they are regarded; as Pharaoh’ s and young Samuel’ s dreams: secondly, they do much affect us, and leave a certain persuasion, an inward sense of God’ s presence in the soul; as Daniel’ s, Joseph’ s, and Pareus’ s dreams. In the Calends of April, - saith he, in his domestical Diary, or Day Book, 1618, - I had a terrible dream at four of the clock in the morning. For I thought, I saw all Heidelberg in a thick smoke, but the prince’ s palace all on a light fire.
O Deus clementissime, averte sinistrum omen, et serva Sareptam tuam a vastatione hostium intus et foris . Thus that good man dreamed, and thus he prayed: but the decree was passed, and shortly after executed, according to his dream. There are also dreams diabolical. Eusebius tells us, that Simon Magus had his dream-haunting devils, ονειροπομπους, his familiars by whom he deluded men in their dreams, and drew them into the admiration of himself. These devilish dreams are either mere illusions, as that of Eliphaz is thought to be no better. Or else they tend to sin, as nocturnal pollutions, and other evil dreams; whereby the devil sometimes fasteneth that sin upon the saints when asleep, that he cannot prevail with them to commit while awake. As for Pilate’ s wife’ s dream, some divines think it was from the devil, seeking thereby to hinder the work of our redemption. For she is a man’ s wife.] Adultery, even in kings, is punishable by death. Emperors and Popes have been cut off by the just hand of God, in, and for this filthy sin. Society, and the purity of posterity, could not otherwise continue among men, if this crime were not capital.
At Geneva they punish fornication with nine days’ fasting; adultery with death. God appointed that such should be stoned. He stoneth them, howsoever, with the stone in the heart. Hetfer the Anabaptist was put to death for this sin at Constance.
Ellicott's Commentary on Genesis 20:3
(3) God (Elohim) came . . . —From the use of this title of the Deity it has been said that this narrative is an Elohistic form of the Jehovistic narrative in·Genesis 12:10-20. But we have seen that even in the History of the Fall, where the writer in so remarkable a manner styles the Deity Jehovah-Elohim, he nevertheless restricts Eve and the serpent in their conversation to the name Elohim. With the same care in the application of the names, it is necessarily Elohim who appears to a heathen king; and had the title Jehovah been used it would have been a violation of the narrator’s rule. Moreover, the sole reason for calling that narrative Jehovistic is that in Genesis 12:17 it is Jehovah who plagues Pharaoh for Sarah’s sake. But equally here, Genesis 20:18, it is Jehovah who protects Sarah from Abimelech; in both cases it being the covenant- God, who saves his people from injury. Thou art but a dead man.—Heb., thou diest, or art dying. Abimelech was already suffering from the malady spoken of in Genesis 20:17, when Elohim appeared to him and warned him that death would be the result of perseverance in retaining Sarah. It was this malady which was the cause of the abstention spoken of in Genesis 20:4; Genesis 20:6.
Adam Clarke's Commentary on 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, Genesis 20:4.
Cambridge Bible on Genesis 20:3
3. God came … in a dream] Scholars have noticed that E frequently describes Divine interposition by means of a dream. Cf. Genesis 20:6, Genesis 31:11; Genesis 31:24, Genesis 37:5; Genesis 37:9, Genesis 40:5 ff., Genesis 41:1 ff., Genesis 46:2. art but a dead man] i.e. “shalt die.” This sentence is not literally fulfilled. Cf. Genesis 2:17.
Whedon's Commentary on Genesis 20:3
3. God came to Abimelech in a dream — It is interesting to note the use in this chapter of the divine names.
Sermons on Genesis 20:3
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When God Speaks Discerning His Voice by Shane Idleman | Shane Idleman emphasizes the critical need to discern God's voice amidst the chaos of competing influences in our lives. He illustrates this through the biblical accounts of Abraha |
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When God Speaks Discerning the Voice of God - Genesis 20 22 by Shane Idleman | Shane Idleman emphasizes the importance of discerning the voice of God amidst the noise of life, urging believers to cultivate a spiritual appetite through obedience to God's Word. |
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On Dreaming by John Newton | John Newton delves into the mysterious world of dreams, highlighting how our minds continue to work even as our bodies rest, suggesting a deeper spiritual connection. He emphasizes |
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Pilate's Wife - Part 2 by John Piper | In this sermon, the preacher vividly describes the scene of Jesus' crucifixion and the emotional turmoil experienced by those who witnessed it. The preacher emphasizes the innocenc |
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Pilate's Wife - Part 3 by John Piper | In this sermon, the preacher focuses on the story of Pilate's wife, Claudia, and her encounter with Jesus. The sermon begins by emphasizing the power of God and how nothing can sta |
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Pilot and the Crowd by Robin McKeown | In this sermon, the preacher discusses the story of Pilate and how his choice was influenced by the crowd. The preacher emphasizes that the crowd had a great sway on Pilate's decis |
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(Genesis) 26 -\tthe Lure of the Invisible and Abram's Choice by S. Lewis Johnson | In this sermon on the book of Genesis, the preacher focuses on the story of Abram and his journey back to the holy land after facing difficulties in Egypt. Despite Abram's previous |