The action shifts south. Abraham has traveled into the region of Gerar, called Sarah his sister instead of his wife, and the local king Abimelech has taken her into his household. Genesis 20:3, in Targum Pseudo-Jonathan:
"And a word came from before the Lord unto Abimelek, in a dream of the night, and said to him, Behold, thou diest, because of the woman whom thou hast carried away, and she a man's wife."
Two things are worth noticing. First, the Targum uses the phrase "a word from before the Lord" — pitgama min qadam Hashem — to describe what reached Abimelech. Not a voice, not a vision of God Himself. A word, the Memra, mediating between the Holy One and a gentile king. The rabbis carefully distinguished the prophecy of Abraham, who spoke with God face-to-face, from the prophecy of a non-Israelite monarch like Abimelech, who received something real but filtered, something compressed into a dream.
Second: God speaks to Abimelech at all. The Targum, like the Torah, refuses the easy story in which only Israelites receive divine communication. Abimelech is a pagan king. And yet God reaches him by dream and gives him a fair warning and a clear accusation and a genuine chance to repent. No divine judgment comes without notice, even to those outside the covenant.
The rabbis of Bereshit Rabbah used this verse to ground a broad teaching: the Almighty judges the nations, yes, but never in silence and never without a dream first.
The takeaway: the God of Abraham is also the God of the kings who do not yet know Him — and He does not destroy anyone without speaking first.