Genesis 20:4 kjv

But Abimelech had not come near her: and he said, LORD, wilt thou slay also a righteous nation?

Genesis 20:4 nkjv

But Abimelech had not come near her; and he said, "Lord, will You slay a righteous nation also?

Genesis 20:4 niv

Now Abimelek had not gone near her, so he said, "Lord, will you destroy an innocent nation?

Genesis 20:4 esv

Now Abimelech had not approached her. So he said, "Lord, will you kill an innocent people?

Genesis 20:4 nlt

But Abimelech had not slept with her yet, so he said, "Lord, will you destroy an innocent nation?

Genesis 20 verses

Genesis 20 4 Meaning

Genesis 20:4 recounts Abimelech's desperate plea to God in a dream, asserting his and his nation's innocence concerning Sarah. He proclaims that he had not "come near" her, implying no defilement had occurred, and asks God if He would indeed destroy a "righteous nation" for an unwitting offense. The verse highlights Abimelech's integrity regarding Sarah, his direct communication with God, and his implicit understanding of God's justice, appealing to the principle that God does not punish the innocent with the wicked.

Genesis 20 4 Context

Genesis chapter 20 presents a critical event in Abraham's life where he, out of fear for his own safety, again instructs Sarah to pretend to be his sister while sojourning in Gerar, ruled by King Abimelech. This mirrors his earlier deception in Egypt (Gen 12). Abimelech, unaware of Sarah's marital status, takes her into his household, presumably with the intent of making her his wife. Verse 4 details a pivotal moment where God directly intervenes through a dream, speaking to Abimelech. This divine encounter halts the potential defilement of Sarah, whose purity is paramount to the fulfillment of God's covenant promise of an heir through her (Gen 17:15-21). Abimelech's question is a plea born from a terrifying realization that he was about to incur God's wrath, despite his perceived innocence, for inadvertently taking a married woman. The historical context reflects Abraham's semi-nomadic lifestyle in Canaan and his interactions with settled city-states like Gerar. The narrative emphasizes God's sovereign protection over His covenant people and promises, even when Abraham's faith falters. It also highlights God's justice and His interaction with "gentiles" who demonstrate integrity, contrasting Abimelech's innocence with Abraham's deceptive actions.

Genesis 20 4 Word Analysis

• But Abimelech (וַאֲבִימֶלֶךְ, va'Avimelekh): The conjunction "But" signals a crucial shift and counter-narrative, highlighting a separation between the intent of the king and what actually transpired. "Abimelech" (meaning "my father is king" or "king-father") is the ruler of Gerar, appearing here as an upright individual, demonstrating integrity contrasting with Abraham's fear-driven deceit.
• had not come near her (לֹא נָגַע אֵלֶיהָ, lo naga' 'eleha): Literally "had not touched her." This phrase unequivocally declares Abimelech's sexual innocence. "Touched" (נָגַע, naga') in this context signifies intimate, defiling contact. This lack of physical defilement is divinely protected (v. 6), emphasizing Sarah's preservation, which is essential for the future fulfillment of God's promise regarding the lineage through Isaac. It immediately establishes Abimelech's claim to righteousness regarding this specific incident.
• and he said (וַיֹּאמֶר, vayyō'mer): A standard narrative transition, indicating direct speech, underscoring the immediate communication between Abimelech and God in the dream.
• Lord (אֲדֹנָי, 'Adonay): Abimelech addresses God using a general title for "Lord" or "Master." While not the specific covenant name YHWH (the divine proper name often translated "LORD"), its usage in a direct address within a dream signifies recognition of a powerful, authoritative deity. It indicates his understanding of a divine presence capable of wielding power and dispensing justice. This interaction demonstrates God's communication even with those outside His direct covenant people to accomplish His will.
• will You slay (הַגּוֹי גַּם צַדִּיק תַּהֲרֹג, haggoy gam tzaddiq taharog): This is a rhetorical question, appealing to a presumed divine principle of justice. "Will you slay" (תַּהֲרֹג, taharog) implies destruction, hinting at the collective punishment Abimelech fears, possibly informed by the recent destruction of Sodom and Gomorrah. The Hebrew order emphasizes "the nation also righteous will you kill?".
• a righteous nation also (גַּם צַדִּיק, gam tzaddiq - refers to "nation" goy): "Righteous" (צַדִּיק, tzaddiq) here primarily refers to legal innocence regarding this specific act of unintentionally taking a married woman. Abimelech is pleading on the basis that his people, collectively, are not guilty of this specific sin, as no defilement occurred. It is not necessarily a claim of perfect moral uprightness in God's eyes generally, but an appeal to God's standard of justice that distinguishes between innocent and guilty in particular situations. The plea assumes God's consistent character of not punishing the innocent along with the truly wicked.

Word Groups/Phrases Analysis:

• "But Abimelech had not come near her": This phrase sets the entire dramatic tension. It is crucial because it indicates divine preservation of Sarah, preventing an irreversible situation that could have jeopardized the covenant lineage through Isaac. It immediately justifies Abimelech's subsequent plea.
• "and he said, 'Lord, will You slay a righteous nation also?'": This constitutes Abimelech's powerful rhetorical appeal. His use of "Lord" indicates an awareness of a divine being's power. The question "will You slay...?" challenges God's action based on God's presumed just nature, mirroring Abraham's own plea for Sodom. Abimelech perceives his nation as "righteous" because of their innocence concerning this specific charge, reflecting a corporate sense of responsibility and justice in the Ancient Near East.

Genesis 20 4 Bonus section

The instance in Genesis 20 is the second time Abraham has tried this specific deception concerning his wife Sarah (Gen 12:10-20 with Pharaoh). The repetition emphasizes a persistent flaw in Abraham's faith—a tendency to prioritize self-preservation over divine trust, leading him to compromise the very promise he received from God (that Sarah would bear his heir). The fact that Abimelech's integrity is highlighted in stark contrast to Abraham's deceptive fear serves as a subtle polemic, suggesting that righteousness and ethical conduct are not exclusively tied to Abraham's lineage but are discernible and valued by God even among gentile kings. Furthermore, the incident serves to underscore the sanctity of the marital bond and God's protective nature over it, especially when it concerns the lineage of promise. This protection ensures that the birth of Isaac, a pivotal event in redemptive history, proceeds without blemish concerning Sarah's marital purity.

Genesis 20 4 Commentary

Genesis 20:4 is a critical verse that profoundly illuminates divine justice and faithfulness amidst human imperfection. Abimelech's plea "will You slay a righteous nation also?" reveals a sophisticated understanding, for a non-covenant king, of God's character as just and discerning. His declaration of not having "come near her" serves as the foundational claim for his, and implicitly his nation's, innocence in the matter. This highlights not a general moral perfection, but specific blamelessness concerning the specific "sin" (taking another man's wife), made possible by God's own preventative action (Gen 20:6).

The verse emphasizes God's sovereign control over circumstances, protecting His covenant purposes (Sarah's purity for the birth of Isaac) even when His chosen instrument (Abraham) demonstrates a shocking lack of faith and resorts to deception. It subtly places Abimelech in a position of greater ethical clarity regarding truth and righteousness than Abraham at this moment. The narrative thereby reaffirms that God's plan is not dependent on human flawlessness but on His unfailing faithfulness. The plea of "righteous nation" resonates with the principles of divine justice where the innocent should not suffer alongside the guilty, echoing Abraham's own intercession for Sodom, showcasing a common ground of justice understood even by those outside the direct Abrahamic covenant. This sets the stage for God to confirm Abimelech's integrity and provide specific instructions for Abraham, revealing divine patience and corrective action.