Genesis 20:13 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 show unto me; at every place whither we shall come, say of me, He is my brother.

Genesis 20:13 nkjv

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 that you should do for me: in every place, wherever we go, say of me, "He is my brother." ' "

Genesis 20:13 niv

And when God had me wander from my father's household, I said to her, 'This is how you can show your love to me: Everywhere we go, say of me, "He is my brother."?'?"

Genesis 20:13 esv

And when God caused me to wander from my father's house, I said to her, 'This is the kindness you must do me: at every place to which we come, say of me, "He is my brother."'"

Genesis 20:13 nlt

When God called me to leave my father's home and to travel from place to place, I told her, 'Do me a favor. Wherever we go, tell the people that I am your brother.'"

Genesis 20 verses

Genesis 20 13 Meaning

Genesis 20:13 records Abraham's explanation to Abimelech concerning his repeated deception regarding Sarah. Abraham states that from the very beginning of his nomadic journey, when God sovereignly led him from his familial home, he established a pre-arranged agreement with Sarah. This agreement, framed by Abraham as an act of "kindness" (חסד, chesed) on her part, dictated that in every new place they arrived, Sarah was to present him as her brother. This revelation highlights Abraham's long-standing, premeditated strategy for self-preservation, stemming from fear and a partial reliance on human cunning rather than absolute trust in God's full provision and protection.

Genesis 20 13 Context

Genesis chapter 20 takes place after Abraham's decisive role in the destruction of Sodom and Gomorrah (Gen 19), an event where he interceded for the righteous. It precedes the climactic fulfillment of God's promise concerning Isaac's birth (Gen 21). This specific incident marks the second documented occasion where Abraham resorted to the same deceptive tactic regarding Sarah being his sister, the first being in Egypt (Gen 12) and the third by his son Isaac in Gerar (Gen 26). The verse functions as Abraham's attempt to justify his pre-meditated deception, explaining to Abimelech that this arrangement had been in place from the very start of their itinerant life. It reveals that this was not a spontaneous lie, but a long-standing, agreed-upon strategy for dealing with the dangers of their nomadic existence. Historically, wandering peoples faced genuine threats, but Abraham's response here demonstrates a lapse in fully trusting God for protection, relying instead on a "half-truth" that jeopardized Sarah and stained his witness.

Genesis 20 13 Word analysis

• And it came to pass: A common transitional phrase in Hebrew narrative (wayehi), indicating the start of a new event or consequence. It denotes progression in the story.
• when God: Refers to Elohim (אלהים), a plural form often used as a majestic singular, referring to God as the Creator, Governor, and Judge of the whole earth. This term emphasizes God's sovereign hand in general providence.
• caused me to wander: The Hebrew is hitta'ot oti (התעות אותי), from the Hif'il form of the verb ta'ah (תעה). This Hif'il (causative) conjugation means "to cause to go astray," "cause to wander," or "cause to err." Here, Abraham attributes his nomadic life, moving from place to place without a fixed home, directly to God's divine leading and command, emphasizing it as part of his destiny and mission. It highlights his genuine perception of divine guidance for his journey, yet this leading did not excuse his moral lapse.
• from my father's house: Refers to his original home in Ur of the Chaldeans and later Haran, from which God called him to embark on a journey to an unknown land (Gen 12:1). This phrase signifies the point of origin from which he left familiar security and comfort to live a life of a sojourner, always dependent on divine provision.
• that I said unto her: Indicates Abraham's active initiation and instruction to Sarah. This was not Sarah's idea or a spontaneous response but a deliberate plan devised by Abraham.
• This is thy kindness: The Hebrew word is chesed (חסד). Chesed is a pivotal theological term in the Old Testament, denoting covenant loyalty, steadfast love, faithfulness, mercy, or enduring benevolence. It describes an active demonstration of commitment and support, often associated with God's loyal love to His people. Abraham's use of chesed here to describe Sarah's participation in a deception is profoundly ironic and problematic. It reveals his distorted moral reasoning, applying a term for genuine, righteous loyalty to a manipulative act. It suggests he viewed her compliance in this morally ambiguous scheme as an expected demonstration of her marital loyalty and support.
• which thou shalt shew unto me: The verb is ta'asi (תעשי), "you shall do" or "perform." It conveys a future expectation or command, confirming that this was a standing instruction, not a one-time request.
• at every place whither we shall come: This phrase emphasizes the pre-meditated and pervasive nature of the arrangement. It was a standing instruction intended to be executed universally as they encountered new peoples and potential dangers.
• say of me: Specific instruction given to Sarah.
• He is my brother: This is the core of the deceptive "half-truth." While Sarah was indeed his half-sister (Gen 20:12), the purpose of stating this, rather than acknowledging her as his wife, was to protect Abraham by implying she was available for marriage, thus removing any motivation for her prospective suitors to kill him to possess her. This half-truth, used with deceptive intent, is functionally a lie.

Words-Group by words-group analysis:

• "When God caused me to wander from my father's house": This phrase frames Abraham's life as a divine pilgrimage, yet ironically it immediately precedes his revelation of a fear-driven, humanly contrived plan. It contrasts the ideal of trusting God's leading with the reality of his fear and flawed strategies.
• "This is thy kindness which thou shalt shew unto me": This grouping highlights Abraham's ethical misapplication of chesed. He calls a deceptive act "kindness," demonstrating his own self-serving justification and expectation of unquestioning compliance from Sarah in a morally compromising situation. It undercuts the true meaning of loyal, righteous covenant love.
• "At every place whither we shall come, say of me, He is my brother": This group reveals the calculated and long-term nature of Abraham's deception. It was a continuous, pervasive policy for self-preservation, indicating a recurring struggle with faith in God's sovereign protection during their wanderings.

Genesis 20 13 Bonus section

• The repetition of this incident (Gen 12, 20, 26) indicates a pattern of behavior among the patriarchs, suggesting a family trait of resorting to this specific type of deception when facing perceived threats to their wives. It highlights the deeply ingrained nature of fear within these figures, despite their spiritual calling.
• The fact that God intervenes directly and supernaturally in both Abraham's and Isaac's cases, often by warning the "pagan" rulers in dreams (as with Abimelech in Gen 20), showcases God's unwavering faithfulness to His covenant promises despite human unfaithfulness. God's plan for Abraham's lineage was paramount, and He ensured its continuation even when Abraham jeopardized it.
• The concept of a "half-truth" is prominent here, as Sarah truly was Abraham's half-sister (Gen 20:12). This makes the deception more insidious, as it uses a kernel of truth to perpetrate a fundamental falsehood. It demonstrates that technically accurate statements can be deeply deceptive when spoken with a misleading intent.
• The contrast between Abimelech's surprising moral uprightness (at least in this instance) and Abraham's duplicity serves a literary purpose: it exposes the human imperfection even of the covenant bearer and elevates the concept of truthfulness. Abimelech questions Abraham's actions from a position of relative righteousness.

Genesis 20 13 Commentary

Genesis 20:13 offers a profound and unsettling glimpse into the complex character of Abraham, the "father of faith." While Abraham's life is generally marked by extraordinary trust and obedience, this verse exposes a deep-seated vulnerability: a recurring fear of death that repeatedly undermined his faith and led him to resort to deceptive self-preservation tactics. This was not a one-off error but a long-standing, pre-meditated agreement with Sarah, in place since they left their homeland under God's very guidance.

The most striking aspect of the verse is Abraham's appropriation of the term chesed (kindness, loyal love) to describe Sarah's complicity in the lie. This signifies a disturbing ethical blind spot; he viewed her obedience in this deceitful scheme as a commendable act of spousal loyalty. This warped understanding of chesed stands in stark contrast to God's chesed, which is always righteous, true, and life-giving. It underscores how even a hero of faith can rationalize sin when driven by fear and a lack of complete reliance on divine provision.

Moreover, Abraham attributes his wandering directly to God's hand ("God caused me to wander"), acknowledging divine providence over his journey. Yet, immediately following this acknowledgment, he reveals a strategy that entirely circumvents the need for absolute divine protection. This paradox illustrates that true faith involves not just acknowledging God's sovereignty over circumstances, but fully trusting Him for all outcomes, even when human reason dictates otherwise. God, in His patience and faithfulness, continues to protect Abraham and Sarah despite Abraham's failings, often using "pagan" kings like Abimelech to highlight the stark contrast between human integrity and a chosen one's moral lapse.

The verse is not prescriptive but descriptive. It teaches that even God's chosen instruments are fallible, wrestle with fear, and can resort to human cunning. It highlights the importance of honesty and integrity, even in perceived danger, and challenges believers to trust God completely rather than relying on their own manipulative schemes. Abraham's failure serves as a sobering reminder that faith is a continual journey of dependence, susceptible to fear-induced errors.