What number verse is Genesis 20:10 in the Bible?

Genesis 20:10 is the 506th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Genesis 20:10 sits at position 506.

Translation

King James Version

And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?

Ask

KJV (with Strong's)

And Abimelech ^H40 said ^H559 unto Abraham ^H85, What ^H4100 sawest thou ^H7200, that thou hast done ^H6213 this thing ^H1697?

Ask

Complete Jewish Bible

Avimelekh went on, asking Avraham, "Whatever could have caused you to do such a thing?"

Ask

Berean Standard Bible

Abimelech also asked Abraham, “What prompted you to do such a thing?”

Ask

American Standard Version

And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?

Ask

World English Bible Messianic

Abimelech said to Abraham, “What did you see, that you have done this thing?”

Ask

Geneva Bible (1599)

So Abimelech said vnto Abraham, What sawest thou that thou hast done this thing?

Ask

Young's Literal Translation

Abimelech also saith unto Abraham, `What hast thou seen that thou hast done this thing?'

Ask

See on the biblical-era map

All Genesis Sites (Canaan) View full PDF

All Genesis Sites (Middle East) View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 506 of 31,102

Study This Verse

SUMMARY

Genesis 20:10 captures the profound and incredulous interrogation of King Abimelech to Abraham: "What sawest thou, that thou hast done this thing?" This pointed question immediately follows Abimelech's discovery of Abraham's deceptive act concerning Sarah, whom Abraham had presented as his sister rather than his wife. The verse underscores the pagan king's demand for accountability from the patriarch of faith, highlighting the moral gravity of Abraham's recurring lapse in integrity and the dangerous consequences that arise from fear-driven decisions.

CONTEXT

Literary Context: This verse is situated at a critical juncture in the narrative of Abraham's life, following his move from Mamre to Gerar. The immediate context details Abraham's decision to present Sarah as his sister, a half-truth intended to protect himself from potential harm from the Philistine king, Abimelech. This deception is strikingly similar to an earlier incident in Egypt recounted in Genesis 12:10-20. God's direct intervention, through a dream warning to Abimelech (as seen in Genesis 20:3-7), prevents the king from unknowingly committing a grave sin and reveals Abraham's deceit. Abimelech's question in Genesis 20:10 is the climax of his righteous indignation and confusion, setting the stage for Abraham's weak justification and the subsequent resolution of the conflict.
Historical & Cultural Context: Gerar was a Philistine city-state in the Negev region, ruled by King Abimelech. In the ancient Near East, the practice of a ruler taking a beautiful woman into his harem was not uncommon, and the perceived danger to a husband in such a situation was real. Abraham's fear, while understandable in a general sense, reveals a lack of trust in God's specific protection. The Philistines, though not part of the covenant community, possessed a moral code, as evidenced by Abimelech's genuine concern for righteousness and his immediate response to God's warning. This highlights that a basic understanding of right and wrong, often referred to as natural law, existed beyond the Mosaic covenant, allowing for figures like Abimelech to exhibit moral integrity that, in this instance, surpassed that of Abraham.
Key Themes: Genesis 20:10 contributes to several overarching themes in the book of Genesis and the broader biblical narrative. It powerfully illustrates the theme of human fallibility, even among God's chosen patriarchs, as Abraham repeatedly succumbs to fear and deception despite God's covenant promises. Simultaneously, it underscores God's unwavering faithfulness to His covenant, as He sovereignly intervenes to protect Sarah and the promised lineage, ensuring His redemptive plan remains on track, as He did in Genesis 12. The narrative also explores the theme of divine justice and accountability, demonstrating that God holds His people responsible for their actions and that moral integrity can be found in unexpected places, even among those outside the covenant, echoing the principles of righteous judgment found throughout Scripture, such as in Romans 2:14-15.

EXPOSITION AND ANALYSIS

Key Word Analysis

What (Hebrew, mâh', H4100): This interrogative particle, "mâh," signifies a direct and often incredulous question, probing for the reason or nature of something. In Abimelech's mouth, it conveys not just a request for information, but a sense of bewilderment and moral outrage, seeking to understand the underlying motive or perceived justification for Abraham's deeply troubling action. It implies, "What possible reason or perception could you have had?"
sawest thou (Hebrew, râʼâh', H7200): The verb "râʼâh" means "to see," but it extends beyond mere physical sight to encompass perception, discernment, and understanding. Abimelech is asking what Abraham "perceived" or "discerned" in the situation that led him to such a drastic and deceptive measure. It delves into Abraham's internal reasoning and perspective, suggesting that Abimelech expects Abraham to have acted based on some perceived reality or threat, however misguided.
thing (Hebrew, dâbâr', H1697): While "dâbâr" most commonly translates to "word," it broadly refers to a "matter," "affair," "deed," or "thing." In this context, it encapsulates the entire deceptive act—presenting Sarah as a sister, thereby endangering her and potentially Abimelech's household. Abimelech's use of "this thing" highlights the gravity and concrete nature of Abraham's morally compromising action, which has had tangible and dangerous consequences.

Verse Breakdown

"And Abimelech said unto Abraham,": This opening clause establishes the speaker and the recipient of the question, immediately setting a tone of confrontation. Abimelech, as the king, is in a position of authority, and his direct address to Abraham signifies a demand for an explanation from the one who has caused such distress and moral peril.
"What sawest thou,": This is the core of Abimelech's inquiry, probing into Abraham's internal rationale. It's not merely "Why did you do this?" but "What did you perceive or foresee that led you to this?" Abimelech is trying to understand Abraham's perspective, seeking a justification for an action that appears utterly baseless and morally reprehensible from his own righteous standpoint.
"that thou hast done this thing?": This concluding phrase identifies the specific "thing" or action that is the subject of the inquiry—Abraham's deception regarding Sarah. The phrasing implies a direct causal link between Abraham's "seeing" (perception) and his "doing" (action). Abimelech's question is a sharp rebuke, highlighting the dangerous and morally ambiguous nature of Abraham's conduct and demanding an account for the harm it nearly caused.

Literary Devices

The verse primarily employs Interrogation to convey Abimelech's bewilderment and demand for accountability. The direct question, "What sawest thou, that thou hast done this thing?", serves as a rhetorical device to underscore the unreasonableness and moral failure of Abraham's actions. There is also a subtle form of Irony at play, as the pagan king, Abimelech, exhibits a higher degree of moral integrity and concern for righteousness than Abraham, the patriarch chosen by God. This ironic contrast highlights the universality of moral law and serves as a powerful indictment of Abraham's lapse in faith and integrity.

THEOLOGICAL AND THEMATIC CONNECTIONS

Abimelech's question cuts to the heart of Abraham's repeated failure to fully trust God's protective hand, revealing a profound theological tension between human fear and divine faithfulness. Despite Abraham's significant moral lapse, God sovereignly intervenes to protect Sarah and, by extension, the covenant lineage through which the Messiah would come. This demonstrates God's unwavering commitment to His promises, even when His chosen instruments falter, assuring that His ultimate plans are not thwarted by human weakness. The narrative starkly contrasts Abimelech's moral indignation with Abraham's deceptive conduct, serving as a powerful call for integrity, especially from those who claim to follow God.

REFLECTION AND APPLICATION

Abimelech's piercing question compels us to examine the underlying motives behind our own actions. Are our decisions driven by genuine faith in God's provision and protection, or by fear of circumstances, people, or potential loss? This passage serves as a powerful reminder that deception, even when seemingly for self-preservation, invariably leads to more complicated, dangerous, and morally compromising situations. Believers are called to embrace honesty and trust in God's sovereignty, recognizing that while we are commanded to obey, God remains faithful to His purposes and can protect His people even when they make mistakes. Our failures do not negate His ultimate faithfulness, but they do highlight our need for His grace and constant reliance on His truth. This narrative encourages us to confront our fears with the truth of God's character and to live with integrity, knowing that true security is found in Him alone, not in our own cunning.

Questions for Reflection

What "sawest thou" in your own life that has led you to compromise your integrity or trust in God?
How does fear for your own safety or reputation sometimes overshadow your faith in God's ability to protect and provide?
In what ways might your actions, even those intended for self-preservation, inadvertently endanger others or compromise your witness?
How can you cultivate a deeper trust in God's sovereignty, even when faced with uncertain or threatening circumstances?

FAQ

Why did Abraham lie about Sarah being his sister again?

Answer: Abraham's repeated deception, first in Egypt (Genesis 12:10-20) and then in Gerar, stemmed from a deep-seated fear for his own life. He genuinely believed that his life would be in danger if his beautiful wife, Sarah, was known to be his spouse, as powerful foreign rulers might kill him to take her. While he technically stated a half-truth (Sarah was his half-sister, as he later explains in Genesis 20:12), his intent was to deceive for self-preservation, demonstrating a significant lapse in faith regarding God's ability to protect him and His covenant promises. This recurring pattern highlights a persistent struggle with fear and a lack of full reliance on God's divine providence.

CHRIST-CENTERED FULFILLMENT

Genesis 20:10, with its depiction of Abraham's moral failure and God's sovereign preservation of the covenant lineage, points powerfully to Christ. Abraham, the patriarch of faith, repeatedly falls short of perfect integrity, highlighting humanity's inherent sinfulness and inability to perfectly uphold God's standards. This recurring pattern of human weakness, even in God's chosen, underscores the desperate need for a perfect deliverer. Yet, God faithfully protects Sarah, the mother of the promised seed, demonstrating His unwavering commitment to His redemptive plan, which culminates in Jesus Christ. Christ is the ultimate "seed" of Abraham (Galatians 3:16), the one who perfectly trusts God, perfectly speaks the truth, and perfectly fulfills God's covenant promises. Unlike Abraham, who feared for his life and resorted to deception, Jesus willingly laid down His life (John 10:17-18), trusting His Father completely, even unto death on the cross (Philippians 2:8). He is the Lamb of God who truly takes away the sin of the world (John 1:29), securing eternal salvation and demonstrating the perfect integrity and faithfulness that humanity, represented by Abraham, could not achieve.

Copy as

Commentary on Genesis 20 verses 8–13

8 ¶ Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.

9 Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.

10 And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?

11 And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife's sake.

12 And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.

13 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 shew unto me; at every place whither we shall come, say of me, He is my brother.

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Abimelech, being thus warned of God in a dream, takes the warning, and, as one truly afraid of sin and its consequences, he rises early to obey the directions given him.

I. He has a caution for his servants, Gen 20:8. Abraham himself could not be more careful than he was to command his household in this matter. Note, Those whom God has convinced of sin and danger ought to tell others what God has done for their souls, that they also may be awakened and brought to a like holy fear.

II. He has a chiding for Abraham. Observe,

1.The serious reproof which Abimelech gave to Abraham, Gen 20:9, Gen 20:10. His reasoning with Abraham upon this occasion was very strong, and yet very mild. Nothing could be said better; he does not reproach him, nor insult over him, does not say, "Is this your profession? I see, though you will not swear, you will lie. If these be prophets, I will beg to be freed from the sight of them:" but he fairly represents the injury Abraham had done him, and calmly signifies his resentment of it. (1.) He calls that sin which he now found he had been in danger of a great sin. Note, Even the light of nature teaches men that the sin of adultery is a very great sin: be it observed, to the shame of many who call themselves Christians, and yet make a light matter of it. (2.) He looks upon it that both himself and his kingdom would have been exposed to the wrath of God if he had been guilty of this sin, though ignorantly. Note, The sins of kings often prove the plagues of kingdoms; rulers should therefore, for their people's sake, dread sin. (3.) He charges Abraham with doing that which was not justifiable, in disowning his marriage. This he speaks of justly, and yet tenderly; he does not call him a liar and cheat, but tells him he had done deeds that ought not to be done. Note, Equivocation and dissimulation, however they may be palliated, are very bad things, and by no means to be admitted in any case. (4.) He takes it as a very great injury to himself and his family that Abraham had thus exposed them to sin: "What have I offended thee? If I had been thy worst enemy, thou couldst not have done me a worse turn, nor taken a more effectual course to be revenged on me." Note, We ought to reckon that those do us the greatest unkindness in the world that any way tempt us or expose us to sin, though they may pretend friendship, and offer that which is grateful enough to corrupt nature. (5.) He challenges him to assign a cause for his suspecting them as a dangerous people for an honest man to live among: "What sawest thou, that thou hast done this thing? Gen 20:10. What reason hadst thou to think that if we had known her to be thy wife thou wouldst have been exposed to any danger by it?" Note, A suspicion of our goodness is justly reckoned a greater affront than a slight upon our greatness.

2.The poor excuse that Abraham made for himself.

(1.)He pleaded the bad opinion he had of the place, Gen 20:11. He thought within himself (though he could not give any good reason for his thinking so), "Surely the fear of God is not in this place, and then they will slay me." [1.] Little good is to be expected where no fear of God is. See Psa 36:1. [2.] There are many places and persons that have more of the fear of God in them than we think they have: perhaps they are not called by our dividing name, they do not wear our badges, they do not tie themselves to that which we have an opinion of; and therefore we conclude they have not the fear of God in their hearts, which is very injurious both of Christ and Christians, and makes us obnoxious to God's judgment, Mat 7:1. [3.] Uncharitableness and censoriousness are sins that are the cause of many other sins. When men have once persuaded themselves concerning such and such that they have not the fear of God, they think this will justify them in the most unjust and unchristian practices towards them. Men would not do ill if they did not first think ill.

(2.)He excused it from the guilt of a downright lie by making it out that, in a sense, she was his sister, Gen 20:12. Some think she was own sister to Lot, who is called his brother Lot (Gen 14:16), though he was his nephew; so Sarah is called his sister. But those to whom he said, She is my sister, understood that she was so his sister as not to be capable of being his wife; so that it was an equivocation, with an intent to deceive.

(3.)He clears himself from the imputation of an affront designed to Abimelech in it by alleging that it had been his practice before, according to an agreement between him and his wife, when they first became sojourners (Gen 20:13): "When God caused me to wander from my father's house, then we settled this matter." Note, [1.] God is to be acknowledged in all our wanderings. [2.] Those that travel abroad, and converse much with strangers, as they have need of the wisdom of the serpent, so it is requisite that that wisdom be ever tempered with the innocence of the dove. It may, for aught I know, be suggested that God denied to Abraham to punish them for this sinful compact if they will not own their marriage, why should God own it? But we may suppose that, after this reproof which Abimelech gave them, they agreed never to do so again, and then presently we read (Gen 21:1, Gen 21:2) that Sarah conceived.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.

Copy as

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Copy as

Continue studying Genesis 20:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.