Genesis 21:23 kjv

Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.

Genesis 21:23 nkjv

Now therefore, swear to me by God that you will not deal falsely with me, with my offspring, or with my posterity; but that according to the kindness that I have done to you, you will do to me and to the land in which you have dwelt."

Genesis 21:23 niv

Now swear to me here before God that you will not deal falsely with me or my children or my descendants. Show to me and the country where you now reside as a foreigner the same kindness I have shown to you."

Genesis 21:23 esv

Now therefore swear to me here by God that you will not deal falsely with me or with my descendants or with my posterity, but as I have dealt kindly with you, so you will deal with me and with the land where you have sojourned."

Genesis 21:23 nlt

"Swear to me in God's name that you will never deceive me, my children, or any of my descendants. I have been loyal to you, so now swear that you will be loyal to me and to this country where you are living as a foreigner."

Genesis 21 verses

Genesis 21 23 Meaning

Genesis 21:23 records Abimelech's request to Abraham. Acknowledging God's evident favor upon Abraham, Abimelech seeks to establish a covenant or treaty. He asks Abraham to swear an oath, invoking God as witness, that Abraham will not act treacherously or deceitfully towards him, his immediate descendants, or his future progeny. In return, Abimelech expects Abraham to show the same "kindness" (steadfast loyalty) to him and to the land where Abraham resides, mirroring the loyalty Abimelech believes he has shown Abraham.

Genesis 21 23 Context

Genesis 21:23 is set in the land of the Philistines, specifically around Gerar, where Abraham had been dwelling. Prior to this verse, Abraham had previously deceived Abimelech about Sarah (Gen 20), leading to divine judgment on Abimelech and his household until Abraham interceded. Despite this past interaction, Abimelech had shown favor and returned Sarah along with gifts and permission for Abraham to dwell freely in his land. The immediate verses (Gen 21:22) show Abimelech, accompanied by Phicol the commander of his army, approaching Abraham and acknowledging God's blessing on Abraham, stating, "God is with you in all that you do." This recognition stems from observing Abraham's prosperity and security, despite his nomadic status. This verse is the pivot towards establishing a formal treaty, necessitated by shared land resources (like wells, a common source of conflict in the region) and the recognition of Abraham's growing strength and influence, potentially a future threat. This interaction culminates in the naming of Beer-sheba, meaning "well of the oath," solidifying the covenant.

Genesis 21 23 Word analysis

• "But now": A transition, emphasizing the immediate request prompted by Abimelech's observation in the preceding verse. It highlights the present moment's critical importance.
• "swear" (שבע, shava): This Hebrew verb means to make a binding promise or oath. It implies invoking a divine power as a witness or guarantor, thereby putting one's life or future under divine curse if the oath is broken. It was a grave and deeply significant act in ancient cultures, binding parties legally and morally.
• "by God" (באלהים, b'Elohim): Here, Elohim refers to the supreme Deity. Abimelech, though a Philistine king, recognized the power and presence of Abraham's God. Swearing by God implies that God Himself is called upon to enforce the oath, holding the swearer accountable. This gives the oath ultimate gravity and spiritual weight.
• "to me here": Specifies the immediate recipient (Abimelech) and location of the oath-taking, signifying direct accountability.
• "that you will not deal falsely with me":
  • "deal falsely": This phrase combines two negative Hebrew verbs: "לא־תשקר" (lo'-tishqor - not lie, deceive) and "ולא־תנכל" (v'lo'-tinakel - and not act cunningly, treacherously). The double negative emphasizes a comprehensive prohibition against all forms of deceit, treachery, and cunning malevolence.
  • "תשקר" (tishqor): Derived from sheqer, meaning falsehood, deception, lie. It refers to speaking untruths or acting deceptively.
  • "תנכל" (tinakel): Derived from nakhal, meaning to be cunning, treacherous, or deceitful in actions. It suggests malice or plotting harm.
  • Significance: This indicates Abimelech's concern over potential future hostile acts from Abraham, despite their current amicable relationship. He wants assurance against betrayal and trickery.
• "nor with my offspring" (וניני, u'vinini): Nin refers to one's descendants, usually referring to immediate sons and grandsons.
• "nor with my posterity" (ונכדי, u'vnikhdi): Nekhed denotes more distant descendants, grandchildren, or even further generations.
  • Words-group significance: Abimelech seeks not merely a temporary truce but a lasting peace treaty that extends across generations, ensuring the security of his dynasty against Abraham's growing and divinely blessed lineage. This reveals a forward-looking and comprehensive concern for the future.
• "according to the kindness":
  • "kindness" (חסד, chesed): This rich Hebrew term means loyal love, steadfast love, covenant loyalty, grace, or mercy. It refers to a loyal and unwavering commitment, often within the framework of a relationship or covenant. Abimelech invokes the chesed he believes he has already extended to Abraham.
  • Significance: Abimelech appeals to a principle of reciprocity, expecting Abraham to extend chesed back to him, just as he perceives he has extended it to Abraham (e.g., in Gen 20, by returning Sarah and granting land).
• "that I have shown you": Abimelech asserts his past benevolent actions towards Abraham.
• "you will show me and the land in which you dwell": Abraham is asked to commit to the same steadfast loyalty and non-aggression, not just towards Abimelech's person and descendants, but also towards the territory where he resides. This broadens the scope of the desired chesed to include the geopolitical sphere, indicating Abimelech's desire for secure borders and internal stability in his kingdom.

Genesis 21 23 Bonus section

This verse exemplifies the ancient Near Eastern treaty format where the stronger party's power is acknowledged, and a request for a mutual non-aggression pact is made, often involving divine witnesses. It reflects a cultural practice of covenant-making, a foundational concept throughout the biblical narrative, starting with God's covenants with humanity and Israel. Abimelech, a foreign king, specifically asks Abraham to swear "by God" (b'Elohim), demonstrating that the God of Abraham was perceived even by non-believers as a powerful, universal deity. This acknowledgement by a Gentile ruler of Yahweh (though here using Elohim) serves as an indirect polemic against pagan polytheism, implicitly suggesting that Abraham's God is the sovereign, all-encompassing deity to be revered in oath-taking. The enduring nature of the oath (for "offspring" and "posterity") signifies a profound concern for generational stability and security in a volatile region. This pact between Abraham and Abimelech also foreshadows later interactions between Israel and surrounding nations, highlighting patterns of alliances, disputes, and covenants in biblical history.

Genesis 21 23 Commentary

Genesis 21:23 underscores the immense power of an oath in the ancient Near East, viewing it as a binding agreement, not just between men, but witnessed and enforced by the invoked deity. Abimelech's initiative highlights a significant theological insight: even a foreign, non-covenant king can discern God's active hand and blessing on an individual like Abraham. This recognition of divine favor drives Abimelech's pragmatic desire for a lasting, generations-spanning treaty. His fear of Abraham, despite past acts of kindness, points to a perceived potential threat from a powerful, divinely-backed individual.

The Philistine king's use of "deal falsely" (encompassing "lie" and "treachery") reveals deep apprehension about betrayal, a pervasive concern in inter-state relations of the time. His appeal for chesed — "kindness" or covenant loyalty — suggests he understood that true peace stemmed from an ethical commitment to steadfast faithfulness, a loyalty reflecting divine character. This request for mutual chesed lays the groundwork for the ensuing covenant, ensuring reciprocal non-aggression. It highlights that even human covenants, to be durable, required foundational principles of truthfulness and loyalty, implicitly acknowledged to be underwritten by divine oversight.

Examples:

• The verse emphasizes the seriousness of promises: a reminder that our "yes" should be "yes," and our "no," "no," echoing later New Testament teachings on integrity.
• It shows that discerning the divine hand on someone can prompt even "outsiders" to seek peace and right relationships.
• It illustrates how mutual trust and genuine commitment ("kindness"/chesed) are essential for sustainable agreements, whether between individuals, communities, or nations.