And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.

And Abimelech said, What is this thou hast done unto us? One of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.

And Abimelech said: Why hadst thou deceived us? Some man of the people might have lain with thy wife, and thou hadst brought upon us a great sin. And he commanded all the people, saying:

And Abimelech said, What is this thou hast done to us? But a little and one of the people might have lain with thy wife, and thou wouldest have brought a trespass on us.

And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lain with thy wife, and thou shouldest have brought guiltiness upon us.

And Abimelech said, What is this thou hast done to us? one of the people might lightly have lain with thy wife, and thou wouldst have brought guiltiness upon us.

And Abimelech saith, 'What is this thou hast done to us? as a little thing one of the people had lain with thy wife, and thou hadst brought upon us guilt;'

And Abimelech said, What is this you have done to us? one of the people might lightly have lien with your wife, and you should have brought guiltiness on us.

Then Abimelech said, What have you done to us? one of the people might well have had connection with your wife, and the sin would have been ours.

And Abimelech said: "Why have you burdened us? Someone from the people could have lain with your wife, and you would have brought a great sin upon us." And he instructed all the people, saying,

Et dixit Abimelech, Quid hoc fecisti nobis? paulum abfuit quin dormierit unus e populo cum uxore tua, et venire fecisses super nos delictum.

What is this thou hast done unto us? The Lord does not chastise Isaac as he deserved, perhaps because he was not so fully endued with patience as his father was; and, therefore, lest the seizing of his wife should dishearten him, God mercifully prevents it. Yet, that the censure may produce the deeper shame, God constitutes a heathen his master and his reprover. We may add, that Abimelech chides his folly, not so much with the design of injuring him, as of upbraiding him. It ought, however, deeply to have wounded the mind of the holy man, when he perceived that his offense was obnoxious to the judgment even of the blind. Wherefore, let us remember that we must walk in the light which God has kindled for us, lest even unbelievers, who are wrapped in the darkness of ignorance, should reprove our stupor. And certainly when we neglect to obey the voice of God, we deserve to be sent to oxen and asses for instruction. [1] Abimelech, truly, does not investigate nor prosecute the whole offense of Isaac, but only alludes to one part of it. Yet Isaac, when thus gently admonished by a single word, ought to have condemned himself, seeing that, instead of committing himself and his wife to God, who had promised to be the guardian of them both, he had resorted, through his own unbelief, to an illicit remedy. For faith has this property, that it confines us within divinely prescribed bounds, so that we attempt nothing except with God's authority or permission. Whence it follows that Isaac's faith wavered when he swerved from his duty as a husband. We gather, besides, from the words of Abimelech, that all nations have the sentiment impressed upon their minds, that the violation of holy wedlock is a crime worthy of divine vengeance, and have consequently a dread of the judgment of God. For although the minds of men are darkened with dense clouds, so that they are frequently deceived; yet God has caused some power of discrimination between right and wrong to remain, so that each should bear about with him his own condemnation, and that all should be without excuse. If, then, God cites even unbelievers to his tribunal, and does not suffer them to escape just condemnation, how horrible is that punishment which awaits us, if we endeavor to obliterate, by our own wickedness, that knowledge which God has engraven on our consciences?

Footnotes

1 - The allusion is obviously to Isaiah 1:3: "The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider." -- Ed.

Thou shouldest have brought guiltiness upon us - It is likely that Abimelech might have had some knowledge of God's intentions concerning the family of Abraham, and that it must be kept free from all impure and alien mixtures; and that consequently, had he or any of his people taken Rebekah, the Divine judgment might have fallen upon the land. Abimelech was a good and holy man; and he appears to have considered adultery as a grievous and destructive crime.

And Abimelech said, What [is] this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought (f) guiltiness upon us.
(f) In all ages men were persuaded that God's vengeance would come on adulterers.

And Abimelech said, what is this thou hast done unto us?.... By entertaining suspicions and jealousies of us as bad men, and by exposing us to the temptation of committing iniquity; why hast thou dealt thus with us, and what have we done, or is in our character, that thou shouldest act after this manner?
one of the people might lightly have lien with thy wife; it is much one or other had not before this time, not looking upon it criminal to have to do with a single woman, when they would not have meddled with another man's wife, Jarchi interprets this of Abimelech himself; and so the Targum of Jonathan, who perhaps had been thinking of taking her to his bed; and was "within a little" (c), as the word for "lightly" may be rendered, of accomplishing his design:
and thou shouldest have brought guiltiness upon us: been the occasion of their committing the sin of adultery, which was heinous in the eyes of Heathens, and of bringing on them the punishment due thereunto.
(c) "parum abfuit", Junius & Tremellius, Piscator, Schmidt.

Lightly - Perhaps.