Genesis 20:4
Genesis 20:4 in Multiple Translations
Now Abimelech had not gone near her, so he replied, “Lord, would You destroy a nation even though it is innocent?
But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?
Now Abimelech had not come near her: and he said, Lord, wilt thou slay even a righteous nation?
Now Abimelech had not come near her; and he said, Lord, will you put to death an upright nation?
Abimelech hadn't touched Sarah, and he asked, “Lord, do you kill good people?
(Notwithstanding Abimelech had not yet come neere her) And he said, Lord, wilt thou slay euen the righteous nation?
And Abimelech hath not drawn near unto her, and he saith, 'Lord, also a righteous nation dost thou slay?
Now Abimelech had not come near her. He said, “Lord, will you kill even a righteous nation?
But Abimelech had not come near her: and he said, LORD, wilt thou also slay a righteous nation?
Now Abimelech had not touched her, and he said: Lord, wilt thou slay a nation, that is ignorant and just?
But Abimelech had not had sex [EUP] with her, so he said, “God, since the people of my nation and I am innocent; will you kill me?
Abimelek said, “But God, I haven’t married Sarah yet. I have not slept with her, like a man sleeps with his wife. Me and my people, we haven’t done anything wrong. Will you kill us for nothing?
Berean Amplified Bible — Genesis 20:4
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 20:4 Interlinear (Deep Study)
BIB
HEB
וַ/אֲבִימֶ֕לֶךְ
לֹ֥א
קָרַ֖ב
אֵלֶ֑י/הָ
וַ/יֹּאמַ֕ר
אֲדֹנָ֕/י
הֲ/ג֥וֹי
גַּם
צַדִּ֖יק
תַּהֲרֹֽג
וַ/אֲבִימֶ֕לֶךְ
ʼĂbîymelek
H40
Ahimelech
Conj | N-proper
לֹ֥א
lôʼ
H3808
not
Part
קָרַ֖ב
qârab
H7126
to present
V-Qal-Perf-3ms
אֵלֶ֑י/הָ
ʼêl
H413
to(wards)
Prep | Suff
וַ/יֹּאמַ֕ר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3ms
אֲדֹנָ֕/י
ʼĂdônây
H136
Lord
N-mp | Suff
הֲ/ג֥וֹי
gôwy
H1471
Gentile
Part | N-ms
גַּם
gam
H1571
also
DirObjM
צַדִּ֖יק
tsaddîyq
H6662
righteous
Adj
תַּהֲרֹֽג
hârag
H2026
to kill
V-Qal-Imperf-2ms
Hebrew Word Study
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Hebrew Word Reference — Genesis 20:4
וַ/אֲבִימֶ֕לֶךְ
ʼĂbîymelek
H40
"Ahimelech"
Conj | N-proper
Abimelech was the name of two Philistine kings and two Israelites in the Bible, including a king who met Abraham and a priest who helped David. The name means 'my father is king'.
Definition: A man living at the time of United Monarchy, first mentioned at 2Sa.8.17; son of: Abiathar (H0054); brother of: Jonathan (H3083I) Another spelling of a.chi.me.lekh (אֲחִימֶ֫לֶךְ "Ahimelech" H0288I) § Abimelech = "Melek is father" or "my father is king" 1) king of Gerar in Abraham's time 2) king of Gath in David's time; maybe title of Philistine kings 3) son of Gideon by a concubine 4) priest, son of Abiathar
Usage: Occurs in 62 OT verses. KJV: Abimelech. See also: Genesis 20:2; Judges 9:20; Psalms 34:1.
לֹ֥א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
קָרַ֖ב
qârab
H7126
"to present"
V-Qal-Perf-3ms
To approach or come near someone or something, often with a sense of purpose or intention, like Moses approaching the burning bush in Exodus 3:5. This word can also mean to bring someone or something near, as in presenting an offering to God.
Definition: : come/approach 1) to come near, approach, enter into, draw near 1a) (Qal) to approach, draw near 1b) (Niphal) to be brought near 1c) (Piel) to cause to approach, bring near, cause to draw near 1d) (Hiphil) to bring near, bring, present
Usage: Occurs in 263 OT verses. KJV: (cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take. See also: Genesis 12:11; Leviticus 22:22; 1 Samuel 10:21.
אֵלֶ֑י/הָ
ʼêl
H413
"to(wards)"
Prep | Suff
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
וַ/יֹּאמַ֕ר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אֲדֹנָ֕/י
ʼĂdônây
H136
"Lord"
N-mp | Suff
Adonay is a title used to refer to God, spoken in place of Yahweh as a sign of reverence and respect. It is used throughout the Bible to address God or refer to Him in a formal way. Adonay is a term of worship and devotion.
Definition: Lord - a title, spoken in place of Yahweh in Jewish display of reverence Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 430 OT verses. KJV: (my) Lord. See also: Genesis 15:2; Isaiah 3:17; Psalms 2:4.
הֲ/ג֥וֹי
gôwy
H1471
"Gentile"
Part | N-ms
This word refers to a Gentile, someone who is not Hebrew or Israeli. It can also describe a large group of animals or a nation of people, emphasizing their unity and shared identity.
Definition: 1) nation, people 1a) nation, people 1a1) usually of non-Hebrew people 1a2) of descendants of Abraham 1a3) of Israel 1b) of swarm of locusts, other animals (fig.) 1c) Goyim? = "nations" Also named: ethnos (ἔθνος "Gentiles" G1484)
Usage: Occurs in 511 OT verses. KJV: Gentile, heathen, nation, people. See also: Genesis 10:5; Judges 4:16; Psalms 2:1.
גַּם
gam
H1571
"also"
DirObjM
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Definition: 1) also, even, indeed, moreover, yea 1a) also, moreover (giving emphasis) 1b) neither, neither...nor (with negative) 1c) even (for stress) 1d) indeed, yea (introducing climax) 1e) also (of correspondence or retribution) 1f) but, yet, though (adversative) 1g) even, yea, yea though (with 'when' in hypothetical case) 2) (TWOT) again, alike
Usage: Occurs in 661 OT verses. KJV: again, alike, also, (so much) as (soon), both (so)...and, but, either...or, even, for all, (in) likewise (manner), moreover, nay...neither, one, then(-refore), though, what, with, yea. See also: Genesis 3:6; Exodus 19:9; 1 Samuel 14:21.
צַדִּ֖יק
tsaddîyq
H6662
"righteous"
Adj
Means being just or righteous, as seen in government, personal conduct, or character, often describing someone made right with God. It appears in descriptions of King David and other biblical leaders. The concept is central to the Bible's teachings on morality and ethics.
Definition: 1) just, lawful, righteous 1a) just, righteous (in government) 1b) just, right (in one's cause) 1c) just, righteous (in conduct and character) 1d) righteous (as justified and vindicated by God) 1e) right, correct, lawful
Usage: Occurs in 197 OT verses. KJV: just, lawful, righteous (man). See also: Genesis 6:9; Proverbs 10:31; Psalms 1:5.
תַּהֲרֹֽג
hârag
H2026
"to kill"
V-Qal-Imperf-2ms
To kill or slay with intent, as seen in the Bible when God instructs the Israelites to destroy certain nations. This word is used in various forms, including to murder or destroy. It appears in books like Exodus and Deuteronomy.
Definition: 1) to kill, slay, murder, destroy, murderer, slayer, out of hand 1a) (Qal) 1a1) to kill, slay 1a2) to destroy, ruin 1b) (Niphal) to be killed 1c) (Pual) to be killed, be slain
Usage: Occurs in 158 OT verses. KJV: destroy, out of hand, kill, murder(-er), put to (death), make (slaughter), slay(-er), [idiom] surely. See also: Genesis 4:8; 2 Kings 8:12; Psalms 10:8.
Study Notes — Genesis 20:4
Show Verse Quote Highlights
- Context
- Cross References
- Genesis 20:4 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 20:4
- Jamieson-Fausset-Brown on Genesis 20:4
- Matthew Poole's Commentary on Genesis 20:4
- Trapp's Commentary on Genesis 20:4
- Ellicott's Commentary on Genesis 20:4
- Cambridge Bible on Genesis 20:4
- Whedon's Commentary on Genesis 20:4
- Sermons on Genesis 20:4
Context — Abraham, Sarah, and Abimelech
2Abraham said of his wife Sarah, “She is my sister.” So Abimelech king of Gerar had Sarah brought to him.
3One night, however, God came to Abimelech in a dream and told him, “You are as good as dead because of the woman you have taken, for she is a married woman.”
4Now Abimelech had not gone near her, so he replied, “Lord, would You destroy a nation even though it is innocent?
5Didn’t Abraham tell me, ‘She is my sister’? And she herself said, ‘He is my brother.’ I have done this in the integrity of my heart and the innocence of my hands.” 6Then God said to Abimelech in the dream, “Yes, I know that you did this with a clear conscience, and so I have kept you from sinning against Me. That is why I did not let you touch her.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 18:23–25 | Abraham stepped forward and said, “Will You really sweep away the righteous with the wicked? What if there are fifty righteous ones in the city? Will You really sweep it away and not spare the place for the sake of the fifty righteous ones who are there? Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?” |
| 2 | 1 Chronicles 21:17 | And David said to God, “Was it not I who gave the order to count the people? I am the one who has sinned and acted wickedly. But these sheep, what have they done? O LORD my God, please let Your hand fall upon me and my father’s house, but do not let this plague remain upon Your people.” |
| 3 | 2 Samuel 4:11 | How much more, when wicked men kill a righteous man in his own house and on his own bed, shall I not now require his blood from your hands and remove you from the earth!” |
| 4 | Genesis 20:17–18 | Then Abraham prayed to God, and God healed Abimelech and his wife and his maidservants, so that they could again bear children— for on account of Abraham’s wife Sarah, the LORD had completely closed all the wombs in Abimelech’s household. |
| 5 | Genesis 20:6 | Then God said to Abimelech in the dream, “Yes, I know that you did this with a clear conscience, and so I have kept you from sinning against Me. That is why I did not let you touch her. |
| 6 | Genesis 19:24 | Then the LORD rained down sulfur and fire on Sodom and Gomorrah—from the LORD out of the heavens. |
Genesis 20:4 Summary
In Genesis 20:4, Abimelech asks God if He would destroy a nation that is innocent, showing his concern for the welfare of his people. This verse teaches us about God's mercy and justice, as He takes into account the intentions and actions of individuals, as seen in other Bible verses like Psalm 51:17, where a broken and contrite heart is considered righteous. Abimelech's response also highlights the importance of acting with integrity and innocence, as he claims to have done in Genesis 20:5. By examining this verse, we can learn more about God's character and how we can respond to His correction and guidance in our own lives, with humility and a willingness to listen, as seen in Proverbs 1:7.
Frequently Asked Questions
Why did Abimelech ask God if He would destroy a nation even though it is innocent?
Abimelech asked this question because he believed his nation was innocent of any wrongdoing, as he had taken Sarah in ignorance, thinking she was Abraham's sister, as stated in Genesis 20:2-3. He was concerned that God's judgment would unfairly affect his people.
What does Abimelech's response reveal about his character?
Abimelech's response shows that he is a righteous and just king, who is concerned about the welfare of his people, as seen in Genesis 20:5 where he claims to have acted with integrity and innocence.
How does God's interaction with Abimelech in Genesis 20:4 relate to other biblical accounts of God's mercy?
This account is reminiscent of God's mercy towards other nations, such as the Ninevites in the book of Jonah, where God relented from destroying the city due to their repentance, as seen in Jonah 3:10.
What can we learn from Abimelech's example about responding to God's rebuke?
Abimelech's example teaches us the importance of humility and responsiveness to God's correction, as seen in Genesis 20:6 where God acknowledges Abimelech's clear conscience and spares him from sinning against Him.
Reflection Questions
- How do I respond when faced with unexpected challenges or rebukes from God, and what can I learn from Abimelech's example?
- In what ways can I demonstrate integrity and innocence in my own life, as Abimelech claimed to have done in Genesis 20:5?
- How does God's mercy and justice intersect in this verse, and what implications does this have for my understanding of His character?
- What role does ignorance or misunderstanding play in our relationships with God and others, as seen in Abimelech's situation?
Gill's Exposition on Genesis 20:4
But Abimelech had not come near her,.... Sarah had been put into an apartment in his palace, and not yet admitted into his company, not at least to his bed; he had not lain with her, which is the
Jamieson-Fausset-Brown on Genesis 20:4
But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation? Lord, wilt thou slay also a righteous nation? - [ 'Adonaay (H136), Lord: see the note at Genesis 15:2.
Matthew Poole's Commentary on Genesis 20:4
Abimelech had not come near her, i.e. had not yet lain with her. A modest expression, like that of knowing a woman, , or going in to her, , or touching her, , by which we are taught to use modesty in our speeches, and not, with the rude cynics, to express all things by their proper names. This clause and history was necessary to be added here for Sarah’ s vindication, and especially for the demonstration of Isaac’ s original from Abraham and Sarah, according to God’ s promise. Wilt thou slay also a righteous nation? i.e. innocent as to this matter. Compare . He knew it was just and usual for God to punish a nation for their king’ s sins; and therefore, as became a good prince, he is solicitous, and prays for the safety of his nation: or else by nation he may mean his family, for some of them were not involved in the guilt of this fact.
Trapp's Commentary on Genesis 20:4
Genesis 20:4 But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?Ver. 4. But Abimelech had not come near her.] Being hindered by sickness. Well might St Ambrose call sickness the shop of virtues. When men are fastened to their beds, and their bones made to rattle in their skin, lust will be laid asleep, and little leisure left for luxury. This made King Alfred pray God to send him always some sickness, whereby his body might be tamed, and he the better disposed and affectioned to Godward. If it be painful to the vine to bleed, it is worse to wither. Better be pruned to grow, than cut up to burn. Otho tertius, Imperator, dictus miraculum mundi, amoribus periit . How much happier he that sang, Periissem nisi Periissem . Lord, wilt thou slay also a righteous nation?] For he knew that whole nations had smarted for the sins of their rulers; this sin of adultery especially, as we read of Shechem, Troy, &c.
How were the Greeks plagued for the rape of Chrysis! and the Lacedemonian commonwealth utterly overturned by Epaminondas in the battle of Leuctra, for a rape committed upon the two daughters of Scedasus by a couple of Spartan gentlemen, travelling to Delphi! This might make Abimelech afraid lest, for his fault, wrath should fall upon his people also. Morbos virtutum officians vocat Ambros . Nuper me amici cuiusdam languor admonuit opimos esse nos dum infirmi sumus . - Plin., epist. xxvi. lib. vii. Manl., loc. com., p. 667.
Ellicott's Commentary on Genesis 20:4
(4) A righteous nation.—Knobel has pointed out that there is an allusion here to the fate of Sodom. Though the malady was confined to Abimelech and his household, yet he sees destruction threatening his whole people, who, compared with the inhabitants of the Ciccar cities, were righteous. There is indirect proof: of the truth of Abimelech’s assertion in the fact that death (see Genesis 20:3) is acquiesced in as the fitting punishment for adultery.
Cambridge Bible on Genesis 20:4
4. a righteous nation] Abimelech appeals to the instinct of justice, that God will not punish the innocent, as if they were guilty. Cf. Genesis 18:23.
Whedon's Commentary on Genesis 20:4
4. Had not come near her — He and his house had apparently been smitten with some judgment (Genesis 20:6; Genesis 20:18) which restrained him from Sarah, and hindered his wife and maidservants from conception.
Sermons on Genesis 20:4
| Sermon | Description | |
|---|---|---|
|
(Genesis) Genesis 18:22-23 by J. Vernon McGee | In this sermon, Abraham is having a conversation with God about the destruction of the city of Sodom. Abraham starts by asking if God would spare the city if there were fifty right |
|
(Through the Bible) Revelation 16 by Chuck Smith | In this sermon, the preacher discusses the concept of God's judgment and the second coming of Jesus. He emphasizes the importance of being prepared and keeping one's faith strong, |
|
Isaiah Chapter 62 by Stephen Kaung | In this sermon, the speaker emphasizes the importance of seeing the church from God's perspective, despite our current circumstances. He reminds the audience that God is working to |
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Abraham & Lot - Leonard Ravenhill by From the Pulpit & Classic Sermons | In this sermon, the preacher shares a personal anecdote about a fellow preacher in Dallas who had a unique introduction to his sermon. He then offers advice to a young man who beli |
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The Transforming Power of Jesus by Basilea Schlink | In this sermon, Basil Schlink emphasizes the importance of having faith in God's power to change the world. He believes that the current state of the world is a result of our lack |
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The Life of Abraham - Part 7 by W.F. Anderson | In this sermon, the speaker emphasizes the importance of approaching the Bible not just as a source of facts or ammunition, but as a way to understand the heart and mind of God. He |
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The Power of a Praying Mom by Shane Idleman | Shane Idleman emphasizes the destructive nature of pride and the necessity of brokenness in the church, urging believers to move beyond routine worship and seek a deeper connection |