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Abimelech Argues an Innocent Nation Out of a Death Sentence

A dream told the king of Gerar he was already a dead man. He had never touched the woman. What he argued for first was the kingdom that had no part in it.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. A Dead Man in His Own Bed
  2. A People That Has Not Sinned
  3. Morning in Gerar
  4. The Wombs of Gerar Opened
  5. Seven Lambs Set Apart
Abimelech Argues an Innocent Nation Out of a Death Sentence Click for full size

A Dead Man in His Own Bed

The woman had come into the house that afternoon. By the middle of the night the king of Gerar was being sentenced in his sleep.

You are a dead man, God told him, on account of the woman you have taken. She belongs to a husband.

Abimelech had not gone near her. He had taken her the way a king takes anything offered to him by a traveller who wants safe passage, and the traveller had said sister, and the woman had said brother, and the household had made up a bed. Nothing had happened yet. He was still condemned.

A People That Has Not Sinned

He did not wake up. He argued inside the dream, and the Aramaic keeps the shape of the thing he said, which is the shape of a defence counsel on his feet.

Lord, he said. Shall the son of a people that has not sinned, a people it is right to acquit when the case is heard, be put to death?

He was under sentence of death, and the first name out of his mouth was not his own. An innocent nation, he argues, and the nation is what he sets in front of the Judge before he says a word about himself. Farmers, potters, herdsmen, women at the ovens in the lower town, none of them consulted about a beautiful stranger in the palace, all of them standing in the dock behind him because of one decision made in one afternoon by one man.

Then he made the smaller case, the one about himself. He told me she was his sister. She told me the same. I did this with a whole heart and clean hands.

The answer came back in the same dream. I know you did. That is why I held you back. I did not let you touch her. Now send the woman home, because her husband is a prophet, and he will pray for you, and you will live. Keep her, and you die, and everything you own dies with you.

Morning in Gerar

He was up before the light. He called every servant in the house and told them the entire thing, the sentence, the plea, the verdict, and the men stood in the grey courtyard and were badly frightened, because a king's dream is never only a king's dream when the ruling covers the whole household.

Then he sent for Abraham, and the interrogation went the wrong direction from how these things usually go.

What have you done to us? What did I ever do to you, that you should bring this size of a sin onto me and onto my kingdom? Things are done to me here that are not done. What did you see, when you looked at this place, that made you do it?

And Abraham, who had argued with heaven over Sodom and won concessions, stood in front of a Philistine king and said the small true thing. I thought there was no fear of God in this place. I thought they would kill me to get my wife.

Sheep came out. Oxen. Servants. Sarah was walked back across the courtyard to her own tent. A thousand pieces of silver were counted out to the man Abimelech was pointedly still calling her brother, and the king said what the silver was for, in front of everyone, so that no one in Gerar or anywhere else could ever look sideways at her again.

The Wombs of Gerar Opened

Then the wronged man prayed for the man who had wronged him, and the strangest sentence of the whole business turns out to be the last one.

Heaven had shut every womb in that house. Not the queen alone. Every woman under Abimelech's roof, closed for as long as another man's wife slept in it. Abraham prayed, and they opened, and the house that had gone silent began to fill again with the noise a house makes.

The king had learned exactly what it costs to take something heaven is standing over. Abraham had learned what a half-truth does when it is loose in someone else's kingdom.

Seven Lambs Set Apart

Years later Abimelech came out to find him again, and this time he brought Phicol, the commander of his army, which tells you how the visit was meant to be read.

God is with you in everything you do, he said. Swear to me here. Not to me only. To my son and to my son's son. Deal with me the way I dealt with you.

Abraham said he would swear, and then, before the oath, he laid a complaint of his own on the table. Your men took my well. Seized it and kept it.

I never heard of it, Abimelech said. You never told me. I am hearing it now.

So the sheep and the oxen changed hands again, and then Abraham walked seven ewe lambs out of the flock and stood them apart from everything else, and the king asked what they were for. Take them from my hand, Abraham said, and let them be a witness that this well is mine and I dug it.

Two men swore over the water. The Aramaic keeps the old name of the place, the Well of the Seven Lambs, and the seven stood there in the dust, seven mouths that could not talk and would not have to. Then Abimelech and his general turned and rode back toward the coast, and the well behind them had a name that counted.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Targum Pseudo-Jonathan on Genesis 20:4Targum Pseudo-Jonathan on Genesis

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

(Genesis 20:4) is remarkable for how boldly Abimelech speaks back to Heaven. Targum Pseudo-Jonathan:

"But Abimelek had not come nigh to defile her; and he said, Lord, shall the son of a people who hath not sinned, and whom it is right to absolve in the judgment, be killed?"

Abimelech had taken Sarah into his household but, the Targum insists, had not approached her physically. His protest is therefore legal. He presents himself as a defendant making a case before a cosmic court: the crime I am accused of I have not actually committed, and my people are innocent, and the right judicial outcome is acquittal.

The rabbis of Bereshit Rabbah and Targum Pseudo-Jonathan both pay close attention to Abimelech's phrase "the son of a people who hath not sinned." He is pleading not only for himself but for his whole kingdom, a whole nation, that had nothing to do with his decision to take Sarah. This is the first time in Torah a gentile king pleads collective innocence before the God of Israel. It will not be the last.

Notice the echo of Abraham's own bargaining two chapters earlier: "Shall the Judge of all the earth not do justice?" (Genesis 18:25). Abimelech is, in a way, using Abraham's own argument back on Abraham's own God, without knowing that Abraham invented the move.

This is one of the strangest small miracles of the whole Abraham cycle. The patriarch who had the courage to argue with Heaven also draws out the same courage in the gentile king whose house he has accidentally endangered. Righteousness, the Targum quietly teaches, is contagious even when the carrier has just made a mistake.

The takeaway: even a flawed man of God can accidentally teach a foreign king how to pray.

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Targum Pseudo-Jonathan on Genesis 21:32Targum Pseudo-Jonathan on Genesis

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

A well in the Negev. Seven ewe lambs set apart. In Targum Pseudo-Jonathan on (Genesis 21:32), the Aramaic preserves the ancient name of the place, Beira de-Sheva, the Well of the Seven Lambs. And the covenant struck there between Abraham and Abimelech.

The Targum of Pseudo-Jonathan renders the king's general as Phikol, chief of the host, and notes that both men return to the arĘża di-Phelishtaei, the land of the Philistines. The exchange has been formal: lambs given, oath sworn, borders acknowledged.

The older midrash reads the seven lambs as both a witness and a warning. Seven witnesses stand between two nations, and any breach of the oath will be remembered by them. The name of the place. Beersheba, becomes a living monument to the agreement.

The Maggidim took this verse as a quiet theology of peacemaking. Abraham is a covenant-maker long before Sinai. He does not conquer the Philistines. He treats with them. The takeaway: the righteous person plants wells and swears oaths, rather than building walls and raising armies. Seven lambs can hold a border longer than an army.

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