Greek Text · Translation · Interlinear · Discourse Structure

The Book of Genesis, Chapter 20ΓΕΝΕΣΙΣ Κ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

Genesis in the LXX is part of the Old Greek Pentateuch, one of the earliest and most theologically significant translation achievements of the Second Temple period; the Genesis translator renders the Hebrew into idiomatic Greek rather than pursuing the word-for-word literalism characteristic of kaige-revised books.

Translation & textual notes

The Greek text of Genesis 20 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Genesis in the LXX is part of the Old Greek Pentateuch, one of the earliest and most theologically significant translation achievements of the Second Temple period; the Genesis translator renders the Hebrew into idiomatic Greek rather than pursuing the word-for-word literalism characteristic of kaige-revised books. Chapter 20 is the second of the three sister-wife episodes (cf. Gen 12:10–20 with Pharaoh; Gen 26:1–11 with a later Abimelech of Gerar). The divine address ἐν ὕπνῳ τὴν νύκτα (20:3) is the standard LXX formula for nocturnal theophany, calquing Hebrew בַּחֲלוֹם הַלָּיְלָה. The chapter's chief lexical landmark is 20:7: the LXX renders נָבִיא with προφήτης — the first occurrence of that word in the entire Septuagint. This debut simultaneously defines the prophetic office intercessorily: 'he is a prophet and will pray for you' (καὶ προσεύξεται περὶ σοῦ). Abimelech's plea ἔθνος ἀγνοοῦν καὶ δίκαιον ('an unknowing and righteous nation,' 20:4) frames a claim to objective moral standing before God — an early biblical appeal to conscience-based accountability. At 20:12 Abraham's disclosure ἐκ πατρός, ἀλλ᾿ οὐκ ἐκ μητρός identifies Sarah as a half-sister, raising ethical questions that later Jewish tradition (cf. Jubilees 12) sought to resolve. At 20:16 the LXX renders the Hebrew אֶלֶף כֶּסֶף ('a thousand silver') as χίλια δίδραχμα, substituting the Greek didrachm for the Semitic shekel — a transparent coinage modernization for the Hellenistic audience. The chapter closes (20:18) with the intensive compound συνέκλεισεν κύριος ἔξωθεν πᾶσαν μήτραν: συνέκλεισεν ('shut completely together') plus ἔξωθεν ('from outside') conveys the totality and divine externality of the closure — undone only through Abraham's intercession in his prophetic role.

1

Καὶ ἐκεῖθεν ἀπῇρεν Αβρααμ εἰς γῆν πρὸς λίβα καὶ ᾤκησεν ἀνὰ μέσον Καδης καὶ ἀνὰ μέσον Σουρ καὶ παρῴκησεν ἐν Γεραροις.

And from there Abraham journeyed into the southern land, and dwelt between Kadesh and Shur, and sojourned in Gerar.

Narrative mainline — itinerary transitionΚαὶ ἐκεῖθεν
The triple καὶ + aorist chain (ἀπῇρεν … ᾤκησεν … παρῴκησεν) is characteristic LXX narrative parataxis calquing the Hebrew wayyiqtol sequence. The verse is a transitional itinerary notice moving Abraham from the Mamre-Sodom orbit (chs. 18–19) to the Negev-Philistine zone. The pairing ᾤκησεν / παρῴκησεν — 'dwelt / sojourned as alien' — distinguishes settled regional habitation from Abraham's specific resident-alien status in Gerar itself.
Word-by-word analysis· 21 words
Καὶandnarrative conjunction (sequential mainline)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκεῖθενfrom thereadverb of origin (pointing back to the Mamre-Negev region of ch. 19)→ clausal contributionἐκεῖθεν: 'from that place'; a transitional pointer typical of LXX itinerary notices; links this chapter to the preceding narrative without naming a specific location.
ἀπῇρενjourneyed / departedAor Act Indic 3 Sg · ἀπαίρωmain verb (narrative departure)→ constative aorist (single completed journey)ἀπαίρω: compound of ἀπό + αἴρω, 'lift up and go / break camp'; a technical term for breaking camp in Genesis itineraries (cf. Gen 12:9; 13:11); suggests uprooting rather than a casual stroll.
ΑβρααμAbrahamsubject (indeclinable proper noun)→ participant identificationΑβρααμ: the covenant name given at Gen 17:5 (replacing Αβραμ); indeclinable in the LXX. This is Abraham the bearer of the divine promise — his repeated deception of Sarah makes the chapter theologically uncomfortable.
εἰςintopreposition + accusative (goal of motion)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal of motion).
γῆνland / countryAccusativeaccusative object of εἰς (destination territory)→ object specificationγῆ: 'land / earth / territory'; anarthrous — 'into a southern land'; the LXX renders Hebrew הַנֶּגֶב ('the Negev') as γῆ πρὸς λίβα rather than transliterating, adapting the directional idiom for Greek readers.
πρὸςtowardpreposition + accusative (directional qualifier)→ spatial or relational framingπρὸς: meaning 'toward'; here it marks the relation signaled by preposition + accusative (directional qualifier).
λίβαthe southAccusativeaccusative of direction (the south-southwest quadrant)→ object specificationλίψ / λίβα: originally the southwest wind (the Libya direction); in LXX geographical usage = the Negev / south, translating הַנֶּגֶב. The Negev is the arid zone between Canaan and Sinai — the setting for both this chapter and the later Abimelech episode in Gen 26.
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ᾤκησενdweltAor Act Indic 3 Sg · οἰκέωmain verb (settled habitation in a region)→ constative aorist (period of dwelling)οἰκέω: 'to dwell / inhabit'; in this verse marks the broader regional settlement between Kadesh and Shur, distinguishable from the more specific resident-alien sojourn in Gerar expressed by παρῴκησεν.
ἀνὰbetweenpreposition (distributive: ἀνὰ μέσον = 'in the midst of / between')→ spatial or relational framingἀνὰ μέσον: a fixed LXX idiom rendering the Hebrew בֵּין … וּבֵין ('between … and'); the distributive prepositional phrase creates a locative expression of the region between two landmarks.
μέσονmiddleAccusativeobject of ἀνά (locative idiom: ἀνὰ μέσον = 'between')→ object specificationμέσον: meaning 'middle'; it serves as object of ἀνά (locative idiom: ἀνὰ μέσον = 'between').
ΚαδηςKadeshindeclinable proper noun (first boundary marker)→ participant identificationΚαδης: transliteration of קָדֵשׁ (Kadesh-barnea area, south of Canaan on the Negev-Sinai border); a major wilderness landmark recurring in the Exodus wanderings (Num 20).
καὶandconnective (linking the two boundary landmarks)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetweenpreposition (second instance of ἀνὰ μέσον)→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (second instance of ἀνὰ μέσον).
μέσονmiddleAccusativeobject of ἀνά (second boundary phrase)→ object specificationμέσον: meaning 'middle'; it serves as object of ἀνά (second boundary phrase).
ΣουρShurindeclinable proper noun (second boundary marker)→ participant identificationΣουρ: transliteration of שׁוּר; the wilderness east of Egypt along the Sinai coast (cf. Exod 15:22, the first stop after the Red Sea crossing). Kadesh and Shur together delimit the arid fringe between Canaan, Sinai, and Egypt — precisely the zone of encounter with Egyptian and Philistine cultures.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παρῴκησενsojournedAor Act Indic 3 Sg · παροικέωmain verb (resident-alien settlement in Gerar specifically)→ constative aorist (period of sojourning)παροικέω: 'to reside as a foreigner / sojourn'; the compound παρά + οἰκέω signals dwelling alongside a community without full civic status. The verb is theologically loaded in the patriarchal narratives: Abraham is permanently a ger ('resident alien') even in the land of promise (cf. Gen 12:10; 26:3; Ruth 1:1).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΓεραροιςGerarDativedative of place (locative: 'in Gerar')→ sphere or referenceΓεραρα / Γεραροις: Gerar, a Philistine city in the northern Negev (modern Tell Haror area); appears in both the Gen 20 (Abimelech and Abraham) and Gen 26 (Abimelech and Isaac) episodes as the seat of a Philistine king bearing the dynastic name Αβιμελεχ.
2

εἶπεν δὲ Αβρααμ περὶ Σαρρας τῆς γυναικὸς αὐτοῦ ὅτι Ἀδελφή μού ἐστιν· ἐφοβήθη γὰρ εἰπεῖν ὅτι Γυνή μού ἐστιν, μήποτε ἀποκτείνωσιν αὐτὸν οἱ ἄνδρες τῆς πόλεως δι᾿ αὐτήν. ἀπέστειλεν δὲ Αβιμελεχ βασιλεὺς Γεραρων καὶ ἔλαβεν τὴν Σαρραν.

And Abraham said concerning Sarah his wife that she was his sister, for he was afraid to say that she was his wife, lest the men of the city kill him on her account. And Abimelech king of Gerar sent and took Sarah.

Narrative mainline — exposition of the deceptionεἶπεν δὲ
The δέ is progressive: Abraham has arrived and now acts. The ὅτι recitativum (twice) introduces direct speech within narrative; the explanatory γάρ clause supplies Abraham's internal motive. The verse is structured as motive + result: Abraham's fear precedes and explains the deception, and Abimelech's action (ἀπέστειλεν … ἔλαβεν) is the narrative consequence. The parallel with Gen 12:11–15 (Pharaoh) is unmistakable and deliberate.
Word-by-word analysis· 37 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech act)→ constative aorist (single utterance)λέγω: the aorist εἶπεν is the standard LXX narrative speech verb; here the content is not introduced by a typical speech-formula but folded into ὅτι recitativum.
δὲand / nownarrative particle (progressive — shifts focus to Abraham's action)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβρααμAbrahamsubject (proper noun)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject (proper noun).
περὶconcerning / aboutpreposition + genitive (reference: 'concerning Sarah')→ spatial or relational framingπερὶ: meaning 'concerning'; here it marks the relation signaled by preposition + genitive (reference: 'concerning Sarah').
ΣαρραςSarahindeclinable proper noun, object of περί→ participant identificationΣαρρα: the matriarch, covenant-mother of the promise child (Gen 18:10); her name was changed from Σαραι at Gen 17:15. Her integrity is under divine protection throughout — Abraham's deception endangers the very channel of the covenant promise.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικὸςwifeGenitivegenitive in apposition (identifying Sarah as Abraham's wife — the truth he concealed)→ relational specificationγυνή: 'woman / wife'; the narrator's identification makes the deception transparent to the reader from the start.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὅτιthatconjunction (ὅτι recitativum — introduces Abraham's public claim)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἈδελφήsisterNominativepredicate nominative (direct speech: 'She is my sister')→ participant prominenceἀδελφή: 'sister'; the cover-claim; proved half-true in v.12 but morally false as a deliberate suppression of the full truth. The word recurs six times in the chapter.
μούmyGenitivegenitive of possession→ relational specificationμού: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb (direct speech)→ gnomic present (standing claim)εἰμί: copula.
ἐφοβήθηhe was afraidAor Pass Indic 3 Sg · φοβέομαιmain verb (narrator's explanatory aside)→ ingressive aorist (onset and grip of fear)φοβέομαι: 'to fear'; the deponent passive form. The narrator steps into the narrative to supply Abraham's motive — an inside view. The identical fear was articulated in Gen 12:12, showing this is a calculated, repeated strategy rather than an unrehearsed lapse.
γὰρforexplanatory particle (introducing the causal aside)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
εἰπεῖνto sayAor Act Inf · λέγωcomplementary infinitive (object of φοβέομαι: 'afraid to say')→ constative infinitiveλέγω: meaning 'to say'; it carries the action, process, or state of the clause; here it functions as complementary infinitive (object of φοβέομαι: 'afraid to say').
ὅτιthatconjunction (ὅτι recitativum — second, suppressed speech)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ΓυνήwifeNominativepredicate nominative (suppressed speech: 'She is my wife')→ participant prominenceγυνή: the truth Abraham suppressed; 'my wife' is precisely the title that would have protected Sarah's honor. Its suppression is the narrative and moral wrong.
μούmyGenitivegenitive of possession→ relational specificationμού: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb (suppressed speech)→ gnomic presentεἰμί: copula.
μήποτεlestnegative purpose particle (governs the subjunctive ἀποκτείνωσιν)→ discourse linkage or contrastμήποτε: 'lest / for fear that'; introduces a negative purpose or fear clause; calques the Hebrew פֶּן.
ἀποκτείνωσινthey might killAor Act Subj 3 Pl · ἀποκτείνωaorist subjunctive (purpose/fear clause after μήποτε)→ constative subjunctive (feared single violent act)ἀποκτείνω: 'to kill'; Abraham's feared worst-case scenario — death at the hands of foreign men who desire his wife. The fear is parallel to Gen 12:12 and is the recurring patriarchal anxiety of the stranger.
αὐτὸνhimAccusativedirect object (Abraham, the feared victim)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (Abraham, the feared victim).
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνδρεςmenNominativesubject of ἀποκτείνωσιν→ participant prominenceἀνήρ: 'man / husband'; as in Gen 12:12, the threat is imagined collectively — 'the men of the city' as a potential mob. Abraham's assumption of lawlessness will be challenged by Abimelech in v.9.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πόλεωςcityGenitivegenitive of source / membership ('men of the city')→ relational specificationπόλις: 'city'; Gerar is a πόλις with a βασιλεύς — a properly organized polity. Abraham's assumption that it lacks θεοσέβεια will be directly rebutted by events.
δι᾿because ofpreposition + accusative (cause: 'on account of her')→ spatial or relational framingδι᾿: meaning 'because of'; here it marks the relation signaled by preposition + accusative (cause: 'on account of her').
αὐτήνherAccusativeaccusative object of διά (causal — Sarah as the cause of danger)→ participant referenceαὐτήν: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of διά (causal — Sarah as the cause of danger).
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωmain verb (royal dispatch of messengers)→ constative aorist (completed act of sending)ἀποστέλλω: 'send / commission'; the king acts through agents — the same pattern as Pharaoh's officials in Gen 12:15. Royal authority exercised through intermediaries makes the taking official and therefore more morally fraught.
δὲandnarrative particle (resumptive — new actor Abimelech)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβιμελεχAbimelechsubject (indeclinable proper noun — king of Gerar)→ participant identificationΑβιμελεχ: a Philistine dynastic or throne name (meaning 'my father is king'); appears again in Gen 26 with Isaac, suggesting a royal title rather than a personal name. Indeclinable in the LXX.
βασιλεὺςkingNominativenominative in apposition to Αβιμελεχ (title)→ participant prominenceβασιλεύς: 'king'; the title establishes Abimelech's political accountability — his actions implicate his ἔθνος ('nation'), as his own plea in v.4 makes explicit.
Γεραρωνof Gerarindeclinable proper noun, genitive of realm→ participant identificationΓεραρων: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of realm.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (narrative action — the taking of Sarah)→ constative aorist (completed taking)λαμβάνω: 'take'; the same verb used when Pharaoh took Sarai in Gen 12:15 (ἔλαβεν αὐτὴν εἰς τὸν οἶκον Φαραω). The lexical echo signals a deliberate typological correspondence: the pattern repeats, but God's intervention will also repeat.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣαρρανSarahindeclinable proper noun, direct object of ἔλαβεν→ participant identificationΣαρραν: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, direct object of ἔλαβεν.
3

καὶ εἰσῆλθεν ὁ θεὸς πρὸς Αβιμελεχ ἐν ὕπνῳ τὴν νύκτα καὶ εἶπεν αὐτῷ· Ἰδοὺ σὺ ἀποθνῄσκεις περὶ τῆς γυναικός, ἣν εἴληφας· αὕτη δέ ἐστιν συνῳκηκυῖα ἀνδρί.

And God came to Abimelech in a dream by night and said to him, 'Behold, you are dying on account of the woman whom you have taken, for she is a man's wife.'

Narrative mainline — nocturnal theophanyκαὶ εἰσῆλθεν ὁ θεὸς
The phrase ἐν ὕπνῳ τὴν νύκτα is the LXX's standard formula for nocturnal divine communication (cf. Gen 31:24; 46:2), calquing Hebrew בַּחֲלוֹם הַלָּיְלָה. The divine actor is ὁ θεός (rather than κύριος) throughout this chapter, which is unusual and may reflect the character's perspective as a non-Israelite. The present tense ἀποθνῄσκεις ('you are dying') rather than a future builds dramatic urgency — the death sentence is already in effect.
Word-by-word analysis· 26 words
καὶandnarrative conjunction (sequential mainline)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰσῆλθενcame / enteredAor Act Indic 3 Sg · εἰσέρχομαιmain verb (divine entrance into the dream space)→ constative aorist (single completed entry)εἰσέρχομαι: 'enter / come into'; the verb frames the theophany as a spatial entrance — God enters Abimelech's dream as a person enters a room. The same verb is used for dream-theophanies elsewhere in the LXX.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject (divine actor)→ participant prominenceθεός: 'God'; the chapter uses ὁ θεός consistently (vv.3, 6, 11, 13, 17) rather than κύριος for most of the action — θεός is the more universal divine designation appropriate to a Philistine context. κύριος reappears only at v.18 in the narrator's summary.
πρὸςto / towardpreposition + accusative (recipient of divine address)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (recipient of divine address).
ΑβιμελεχAbimelechindeclinable proper noun, object of πρός→ participant identificationΑβιμελεχ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, object of πρός.
ἐνinpreposition + dative (sphere of the theophany)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere of the theophany).
ὕπνῳa dream / sleepDativedative of sphere (medium of divine communication)→ sphere or referenceὕπνος: 'sleep / dream'; the phrase ἐν ὕπνῳ τὴν νύκτα renders Hebrew בַּחֲלוֹם הַלָּיְלָה; the LXX prefers ὕπνος (sleep) where the Hebrew uses חֲלוֹם (dream specifically); cf. Gen 31:10, 24 for the same formula. Dream-theophany is the medium for divine communication with non-Israelite rulers throughout Genesis.
τὴνtheAccusativearticle (with temporal noun)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
νύκταnightAccusativeaccusative of time (temporal specification: 'by night')→ object specificationνύξ: 'night'; the accusative of extent of time specifies the nocturnal setting; together ἐν ὕπνῳ τὴν νύκτα = 'in a dream-sleep by night.'
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative of indirect object (Abimelech as addressee)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Abimelech as addressee).
Ἰδοὺbeholdinterjection (attention-getting / pointing to an imminent fact)→ participant identificationἰδού: 'behold / look'; a frozen imperative (aorist of ὁράω) used as a discourse particle to arrest attention and introduce a decisive statement; calques Hebrew הִנֵּה.
σὺyouNominativesubject (emphatic — 'you yourself are dying')→ participant referenceσύ: the explicit pronoun emphasizes the personal application of the death-sentence to Abimelech himself.
ἀποθνῄσκειςare dyingPres Act Indic 2 Sg · ἀποθνῄσκωmain verb (divine pronouncement — present tense for immediacy)→ futuristic present (the death is imminent / already in motion)ἀποθνῄσκω: 'to die'; the present tense is dramatic: 'you are dying' — not 'you will die' — places Abimelech in the grip of death even now. The same word recurs in v.7 as the sanction for non-compliance.
περὶon account ofpreposition + genitive (cause of the death-sentence)→ spatial or relational framingπερὶ: meaning 'on account of'; here it marks the relation signaled by preposition + genitive (cause of the death-sentence).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικόςwoman / wifeGenitivegenitive object of περί (the cause: 'on account of the woman')→ relational specificationγυνή: 'woman / wife'; the divine speech uses γυνή rather than Σαρρα, keeping the focus on her status as wife — precisely the status Abraham concealed.
ἣνwhomAccusativeaccusative relative pronoun (object of εἴληφας — relative clause modifying γυναικός)→ participant referenceἣν: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as accusative relative pronoun (object of εἴληφας — relative clause modifying γυναικός).
εἴληφαςyou have takenPerf Act Indic 2 Sg · λαμβάνωverb of relative clause (perfect: action with ongoing state)→ intensive perfect (the taking has resulted in a current state of wrongful possession)λαμβάνω: the perfect εἴληφας ('you have taken and still hold') stresses the ongoing state of the wrong — Sarah remains in Abimelech's possession; the perfect aspect intensifies the urgency.
αὕτηthis one / sheNominativedemonstrative pronoun (subject — resumptive, pointing to the woman just referenced)→ participant referenceαὕτη: 'this one'; the demonstrative resumes τῆς γυναικός and points emphatically to her status as a married woman — the legal ground for the condemnation.
δέand / forparticle (mildly contrastive — introduces the explanatory predicate)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb (predicate: 'she is one who has lived as a wife')→ gnomic present (standing status)εἰμί: copula.
συνῳκηκυῖαhaving cohabited / a man's wifePerf Act Part Nom Sg Fem · συνοικέωpredicate participle (perfect: 'she is one who has been living with a husband')→ intensive perfect participle (ongoing state of marriage)συνοικέω: 'to cohabit / live together with'; the perfect participle carries the force of an established, ongoing marital state. The compound σύν + οἰκέω ('to dwell with') is a standard LXX term for conjugal cohabitation; here the perfect tense of the participle conveys that she is already in a permanent state of being-a-wife — making her taking a fully consummated violation of existing marriage.
ἀνδρίa man / husbandDativedative of association (complement of συνοικέω: 'cohabiting with a husband')→ sphere or referenceἀνήρ: 'man / husband'; the anarthrous ἀνδρί ('a husband') marks the status category rather than identifying Abraham by name — the divine indictment is structural: Sarah belongs to a husband, full stop.
4

Αβιμελεχ δὲ οὐχ ἥψατο αὐτῆς καὶ εἶπεν· Κύριε, ἔθνος ἀγνοοῦν καὶ δίκαιον ἀπολεῖς;

Now Abimelech had not touched her, and he said, 'Lord, will you destroy an unknowing and righteous nation?'

Narrative aside + direct speech — Abimelech's moral innocence establishedΑβιμελεχ δὲ
The narrator's parenthesis (οὐχ ἥψατο αὐτῆς) clears Abimelech before he speaks — his legal and moral standing is confirmed by the narrator, not merely claimed by the defendant. His plea (Κύριε … ἀπολεῖς;) invokes the category of the innocent nation, echoing Abraham's own intercession for Sodom (Gen 18:23–25) but now addressed by a Gentile to God. The phrase ἔθνος ἀγνοοῦν καὶ δίκαιον is the chapter's second major crux.
Word-by-word analysis· 13 words
ΑβιμελεχAbimelechsubject (resumed — shift of focus to Abimelech's prior state)→ participant identificationΑβιμελεχ: transliterated proper name rendered in Greek letters; here it functions as subject (resumed — shift of focus to Abimelech's prior state).
δὲnowparticle (contrastive-progressive — pivots to Abimelech's innocence)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
οὐχnotnegative particle (with ἥψατο)→ discourse linkage or contrastοὐχ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἥψατοhad touchedAor Mid Indic 3 Sg · ἅπτωmain verb (narrator's assertion of Abimelech's innocence)→ constative aorist (the non-event — he had not touched her)ἅπτω (mid.): 'to touch / have sexual contact with'; the middle form ἥψατο + genitive is a standard LXX euphemism for sexual touching (cf. Gen 26:11; Prov 6:29). The narrator's denial via οὐχ ἥψατο provides the legal-moral certification of Abimelech's innocence before his own plea begins.
αὐτῆςherGenitivegenitive object of ἅπτομαι (standard construction after ἅπτω mid.)→ relational specificationαὐτῆς: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἅπτομαι (standard construction after ἅπτω mid.).
καὶandnarrative conjunction (sequential — leads to Abimelech's speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΚύριεLordVocativevocative of direct address (God as divine judge)→ direct addressκύριος: here as a vocative of direct divine address by a non-Israelite; Abimelech addresses God as 'Lord' (Κύριε), acknowledging divine authority. The word choice reflects the LXX convention but is here an address within a dream theophany.
ἔθνοςnationAccusativedirect object of ἀπολεῖς (the nation at risk)→ object specificationἔθνος: 'nation / people'; the word usually has a slight distancing nuance in the LXX (the non-Israelite nations), but here a Philistine uses it of himself — a remarkable self-designation. The claim that his nation is ἀγνοοῦν καὶ δίκαιον grounds his appeal in moral categories that transcend ethnic membership.
ἀγνοοῦνunknowing / ignorantPres Act Part Acc Sg Neut · ἀγνοέωattributive participle (modifying ἔθνος: 'a nation acting in ignorance')→ progressive participle (ongoing state of not knowing)ἀγνοέω: 'to not know / be ignorant'; the participle frames ignorance as a morally relevant category — the nation did not know Sarah was married. The LXX pairs ἀγνοοῦν with δίκαιον to create a moral claim: innocence grounded in both ignorance and just conduct. The pair anticipates later discussions of culpability and intention in Israelite and Hellenistic legal thought.
καὶandconnective (coordinating the two attributive participle-adjective pair)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δίκαιονrighteous / justAccusativepredicate adjective (second attribute of ἔθνος: 'and righteous')→ object specificationδίκαιος: 'righteous / just'; the companion to ἀγνοοῦν: not only did the nation not know, but it was conducting itself justly. Together the pair echoes Abraham's appeal to divine justice in Gen 18:23–25 ('will you destroy the righteous with the wicked?') — now inverted: a foreign king pleads the same principle to God.
ἀπολεῖςwill you destroyFut Act Indic 2 Sg · ἀπόλλυμιmain verb (interrogative — challenging divine justice)→ deliberative future (rhetorical question about God's moral action)ἀπόλλυμι: 'to destroy / ruin'; the same verb used in the Sodom intercession (Gen 18:23, 24, 28). Abimelech's question deliberately recalls that scene: will God destroy the innocent together with the guilty? The irony is that the very man Abraham assumed to be without θεοσέβεια (v.11) makes the most theologically sophisticated appeal to divine justice in the chapter.
5

οὐκ αὐτὸς εἶπέν μοι ὅτι Ἀδελφή μού ἐστιν, καὶ αὐτὴ εἶπέν μοι ὅτι Ἀδελφός μού ἐστιν; ἐν καθαρᾷ καρδίᾳ καὶ ἐν δικαιοσύνῃ χειρῶν ἐποίησα τοῦτο.

Did not he himself say to me, 'She is my sister,' and did not she herself say to me, 'He is my brother'? In purity of heart and with clean hands I have done this.

Direct speech continued — Abimelech's double exculpationasyndeton
Asyndeton continues Abimelech's defense from v.4. The rhetorical double question establishes the double testimony — both Abraham and Sarah corroborated the same story. The closing declaration (ἐν καθαρᾷ καρδίᾳ καὶ ἐν δικαιοσύνῃ χειρῶν) is one of the most striking moral-theological phrases in Genesis: a Philistine king invoking the language of interior purity and exterior ethical conduct as the ground of his innocence before God.
Word-by-word analysis· 25 words
οὐκnotnegative particle (with interrogative: 'did not he…?')→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
αὐτὸςhe himselfNominativeintensive pronoun (emphatic subject: 'he himself')→ participant referenceαὐτός in predicate position = intensive 'himself'; the emphasis stresses that it was Abraham — the supposed man of God — who initiated the deception.
εἶπένsaidAor Act Indic 3 Sg · λέγωmain verb (first rhetorical question)→ constative aoristλέγω: 'say'; the content of Samuel's speech is what the kinsman wishes to know.
μοιto meDativedative of indirect object→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
ὅτιthatὅτι recitativum (introducing Abraham's direct claim)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
ἈδελφήsisterNominativepredicate nominative (Abraham's claim about Sarah)→ participant prominenceἈδελφή: meaning 'sister'; it serves as predicate nominative (Abraham's claim about Sarah).
μούmyGenitivegenitive of possession→ relational specificationμού: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic presentεἰμί: copula.
καὶandconnective (linking the two rhetorical questions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτὴshe herselfNominativeintensive pronoun (emphatic subject: 'she herself')→ participant referenceαὐτή: intensive 'she herself'; the parallel with αὐτός in the first question is exact — both principals gave the same false testimony, making Abimelech doubly deceived and doubly innocent.
εἶπένsaidAor Act Indic 3 Sg · λέγωmain verb (second rhetorical question)→ constative aoristλέγω: 'say'; the content of Samuel's speech is what the kinsman wishes to know.
μοιto meDativedative of indirect object→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
ὅτιthatὅτι recitativum (introducing Sarah's direct claim)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
ἈδελφόςbrotherNominativepredicate nominative (Sarah's claim about Abraham)→ participant prominenceἀδελφός: 'brother'; Sarah's corroborating testimony; the word has now been spoken by both Abraham (v.2), Abimelech (vv.4–5), and will recur at v.16 ('your brother'). The repetition ironically underlines both the pervasiveness and the hollowness of the deception.
μούmyGenitivegenitive of possession→ relational specificationμού: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic presentεἰμί: copula.
ἐνinpreposition + dative (sphere of moral disposition)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere of moral disposition).
καθαρᾷpure / cleanDativedative of sphere (attributive modifier of καρδίᾳ)→ attributive qualificationκαθαρός: 'clean / pure'; in moral-theological usage, purity of intention or conscience; the phrase ἐν καθαρᾷ καρδίᾳ is a pre-echo of the Psalter's language of the pure heart (Ps 24:4 LXX: καθαρὸς τῇ καρδίᾳ) — Abimelech invokes a standard that Israel will later formalize.
καρδίᾳheartDativedative of sphere (sphere of inner intention)→ sphere or referenceκαρδία: 'heart'; in LXX anthropology the seat of will, intention, and moral character; ἐν καθαρᾷ καρδίᾳ = 'with pure intent.' The phrase grounds Abimelech's defense in interiority — moral culpability requires guilty intent, not merely an act.
καὶandconnective (coordinating the two spheres: heart and hands)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνin / withpreposition + dative (second sphere of moral conduct)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (second sphere of moral conduct).
δικαιοσύνῃrighteousness / justiceDativedative of sphere (sphere of external conduct)→ sphere or referenceδικαιοσύνη: 'righteousness / just conduct'; pairs with καθαρὰ καρδία to cover both the inner (intention) and the outer (conduct) dimensions of moral innocence. The phrase ἐν δικαιοσύνῃ χειρῶν ('with righteousness of hands') echoes the Psalter (cf. Ps 18:21, 25 LXX) — a Philistine king speaks the language of Israelite psalm-piety.
χειρῶνof handsGenitivegenitive of specification ('righteousness with respect to the hands')→ relational specificationχείρ: 'hand'; the hands are the instruments of external action; 'clean hands' is a standard Semitic and LXX idiom for innocent conduct (cf. Ps 24:4; Job 17:9). The pairing of heart (internal) and hands (external) forms a complete claim of moral integrity.
ἐποίησαI have doneAor Act Indic 1 Sg · ποιέωmain verb (Abimelech's declaration of his own act)→ constative aorist (the completed act of taking Sarah — now declared innocent)ποιέω: 'do / act'; the aorist is confessional — Abimelech acknowledges the act (taking Sarah) but denies guilty intent. God will affirm this in v.6.
τοῦτοthisAccusativedirect object (the act of taking Sarah — the referent of the entire moral claim)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the act of taking Sarah — the referent of the entire moral claim).
6

εἶπεν δὲ αὐτῷ ὁ θεὸς καθ᾿ ὕπνον· Κἀγὼ ᾔδειν ὅτι ἐν καθαρᾷ καρδίᾳ ἐποίησας τοῦτο, καὶ ἐφεισάμην σου τοῦ μὴ ἁμαρτεῖν σε εἰς ἐμέ· διὰ τοῦτο οὐκ ἀφῆκά σε ἅψασθαι αὐτῆς.

And God said to him in the dream, 'I also knew that you did this in purity of heart, and I restrained you from sinning against me; therefore I did not allow you to touch her.'

Divine response — confirmation of innocence and disclosure of providential restraintεἶπεν δὲ
God confirms Abimelech's plea using the identical phrase ἐν καθαρᾷ καρδίᾳ from v.5 — divine acknowledgment of human moral claim. The disclosure is theologically rich: God's restraint (ἐφεισάμην) was not merely permissive but actively protective of Abimelech himself. The final clause (οὐκ ἀφῆκά σε ἅψασθαι) closes the circle with v.4 (οὐχ ἥψατο): narrative and theology agree — Abimelech never touched her, and this was by divine design.
Word-by-word analysis· 31 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandnarrative particle (continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτῷto himDativedative of indirect object (Abimelech as recipient of divine address)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Abimelech as recipient of divine address).
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject (divine speaker)→ participant prominenceθεός: ὁ θεός is the consistent divine designation in this chapter for addresses to and about Abimelech; cf. note at v.3.
καθ᾿according to / inpreposition (καθ᾿ ὕπνον = 'in a dream')→ spatial or relational framingκατά + accusative: in this idiom καθ᾿ ὕπνον = 'in dream-fashion / during sleep'; slightly different phrasing from v.3 (ἐν ὕπνῳ) — both render the same Hebrew idiom but with variant Greek prepositions.
ὕπνονdream / sleepAccusativeaccusative object of κατά (medium of communication)→ object specificationὕπνον: meaning 'dream'; it serves as accusative object of κατά (medium of communication).
ΚἀγὼI also / and Iemphatic first-person conjunction (Κἀγώ = καὶ ἐγώ: 'I too / I also')→ discourse linkage or contrastΚἀγώ: crasis of καὶ + ἐγώ; the emphatic 'and I also knew' affirms that God's knowledge preceded Abimelech's declaration — divine omniscience framing the response.
ᾔδεινknewPlpf Act Indic 1 Sg · οἶδαmain verb (divine omniscient knowledge)→ pluperfect as imperfect of knowing (continuous past state of knowledge)οἶδα: 'know'; the pluperfect ᾔδειν functions as a simple past of knowing for this defective verb (whose perfect = present 'I know'). God declares that the moral fact was already known — Abimelech's plea is confirmed, not newly established.
ὅτιthatconjunction (object clause after ᾔδειν)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἐνinpreposition + dative (sphere of intention — echoing v.5)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere of intention — echoing v.5).
καθαρᾷpureDativedative attributive (modifying καρδίᾳ)→ sphere or referenceκαθαρᾷ: meaning 'pure'; it serves as dative attributive (modifying καρδίᾳ).
καρδίᾳheartDativedative of sphere (ἐν καθαρᾷ καρδίᾳ — verbatim echo of v.5)→ sphere or referenceThe verbatim repetition of ἐν καθαρᾷ καρδίᾳ from Abimelech's own words (v.5) is deliberate: God ratifies Abimelech's moral claim by repeating his language back to him.
ἐποίησαςyou didAor Act Indic 2 Sg · ποιέωverb of content clause (Abimelech's act declared innocent)→ constative aoristποιέω: 'do / make'; in the idiom ποιέω ἔλεος μετά τινος ('show mercy to / deal kindly with') renders עָשָׂה חֶסֶד עִם, the covenant-loyalty phrase; the Kenites' Exodus-era ḥesed earns their deliverance now.
τοῦτοthisAccusativedirect object (the act of taking Sarah — now officially exculpated)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the act of taking Sarah — now officially exculpated).
καὶandconnective (moving to the disclosure of divine protective action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐφεισάμηνI restrained / sparedAor Mid Indic 1 Sg · φείδομαιmain verb (divine restraining action)→ constative aorist (completed act of restraint)φείδομαι: 'to spare / hold back / restrain'; + genitive σου = 'I spared you.' The verb reveals that Abimelech's non-action was not merely his own restraint but a result of divine intervention. God's sparing of Abimelech is an act of grace toward a moral innocent.
σουyouGenitivegenitive of person spared (complement of φείδομαι)→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of person spared (complement of φείδομαι).
τοῦfromGenitivearticle with negative infinitive (genitive of purpose/result: 'from sinning')→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μὴnotnegative particle (negating the infinitive in purpose clause)→ discourse linkage or contrastμὴ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἁμαρτεῖνto sinAor Act Inf · ἁμαρτάνωgenitive articular infinitive (negative purpose: 'so that you would not sin')→ constative infinitive (the sin that would have been committed)ἁμαρτάνω: 'to sin / miss the mark'; τοῦ μὴ ἁμαρτεῖν σε is a genitive articular infinitive of negative purpose. The reflexive subject σε marks Abimelech as the would-be sinner; but the sin would have been committed in ignorance — which is why God restrained rather than punished.
σεyouAccusativeaccusative subject of infinitive (Abimelech as the one who would have sinned)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of infinitive (Abimelech as the one who would have sinned).
εἰςagainstpreposition + accusative (direction of the sin: 'against me')→ spatial or relational framingεἰς: meaning 'against'; here it marks the relation signaled by preposition + accusative (direction of the sin: 'against me').
ἐμέmeAccusativeaccusative object of εἰς (God as the one sinned against)→ participant referenceἐγώ (emphatic): sinning against Sarah was sinning against God himself — a theologically dense statement rooting marriage and human dignity in the divine person.
διὰtherefore / because ofpreposition + accusative (causal: διὰ τοῦτο = 'for this reason')→ spatial or relational framingδιὰ: meaning 'therefore'; here it marks the relation signaled by preposition + accusative (causal: διὰ τοῦτο = 'for this reason').
τοῦτοthisAccusativeaccusative object of διά (anaphoric: 'for this reason — because you acted in purity')→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of διά (anaphoric: 'for this reason — because you acted in purity').
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἀφῆκάI allowed / permittedAor Act Indic 1 Sg · ἀφίημιmain verb (divine withholding of permission)→ constative aorist (completed act of not permitting)ἀφίημι: 'to let / allow / permit'; οὐκ ἀφῆκά σε ἅψασθαι = 'I did not allow you to touch her.' God's sovereignty is expressed as withholding — not by force but by providential management of circumstances and will.
σεyouAccusativeaccusative subject of infinitive (Abimelech as the one not permitted)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of infinitive (Abimelech as the one not permitted).
ἅψασθαιto touchAor Mid Inf · ἅπτωcomplementary infinitive (object of ἀφίημι: 'did not allow to touch')→ constative infinitive (the sexual touching that was prevented)ἅπτω (mid.): 'to touch'; echoes v.4's οὐχ ἥψατο — the same root closes the divine speech that opened with the narrator's declaration. The verbal echo seals the unit: both narrator and God confirm that no physical violation occurred.
αὐτῆςherGenitivegenitive object of ἅπτομαι→ relational specificationαὐτῆς: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἅπτομαι.
7

νῦν δὲ ἀπόδος τὴν γυναῖκα τῷ ἀνθρώπῳ, ὅτι προφήτης ἐστὶν καὶ προσεύξεται περὶ σοῦ καὶ ζήσῃ· εἰ δὲ μὴ ἀποδίδως, γνῶθι ὅτι ἀποθανῇ σὺ καὶ πάντα τὰ σά.

Now therefore restore the wife to the man, for he is a prophet and will pray for you and you will live; but if you do not restore her, know that you shall surely die, you and all that are yours.

Divine command — the prophetic commission and the life-or-death sanctionνῦν δὲ
νῦν δέ is the LXX's standard transition from preceding conditions to present imperative demand ('now therefore'). The verse contains three things of permanent theological significance: (1) the first use of προφήτης in Scripture; (2) the definition of the prophetic role as intercessory (προσεύξεται περὶ σοῦ — 'will pray on your behalf'); (3) a bipartite conditional with life and death as its terms. The conditional structure (εἰ δὲ μὴ … γνῶθι) is tight: restoration = life; refusal = death for all.
Word-by-word analysis· 28 words
νῦνnowtemporal adverb (transition from explanatory past to present command)→ adverbial qualificationνῦν: meaning 'now'; it shapes time, manner, location, or discourse flow in the clause.
δὲthereforeparticle (νῦν δέ: transitional — 'now therefore')→ discourse linkage or contrastδὲ: meaning 'therefore'; conjunction or particle linking this unit with the surrounding discourse.
ἀπόδοςrestore / give backAor Act Imper 2 Sg · ἀποδίδωμιmain verb (divine command — imperative of restoration)→ constative imperative (single required act)ἀποδίδωμι: 'give back / restore'; the compound ἀπό + δίδωμι emphasizes restitution — giving back what was wrongly taken. The imperative is immediate and urgent; the alternative is spelled out in the second half of the verse.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwifeAccusativedirect object of ἀπόδος (Sarah — now explicitly called 'wife')→ object specificationγυνή: 'wife'; the definite article and the designation 'the wife' here finally names Sarah's status directly in the divine command — the same status Abraham concealed at v.2.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνθρώπῳmanDativedative of indirect object (Abraham — the husband to whom restoration is owed)→ sphere or referenceἄνθρωπος: 'man / human being'; God refers to Abraham generically as 'the man' (not by name), placing the transaction in universal moral terms — the husband's right is the category, not the individual.
ὅτιfor / becausecausal conjunction (giving the reason for the command)→ discourse linkage or contrastὅτι: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
προφήτηςprophetNominativepredicate nominative (identifying Abraham's status)→ participant prominenceπροφήτης: FIRST OCCURRENCE OF προφήτης IN THE SEPTUAGINT. The word (from προφητεύω < πρό + φημί, 'speak forth / speak before') renders Hebrew נָבִיא. This debut is theologically determinative: the prophetic role is defined at its very first mention as intercessory — 'he is a prophet and will PRAY for you.' The prophetic office is thus inaugurated not with proclamation but with intercession, and this definition shapes subsequent biblical usage. The NT echoes are significant: Rom 8:34 (intercession); Heb 7:25 (Christ's perpetual intercession) — both reflect a theology of intercession rooted in this inaugural definition.
ἐστὶνisPres Act Indic 3 Sg · εἰμίcopulative verb (identifying Abraham's status)→ gnomic present (standing identity)εἰμί: equative 'is'; the question of identity is the question of the whole chapter — is this really the woman who left full?
καὶandconnective (coordinating the two consequences of the prophetic identity)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσεύξεταιwill prayFut Mid Indic 3 Sg · προσεύχομαιmain verb (the prophetic act — intercession on Abimelech's behalf)→ predictive future (certain future event)προσεύχομαι: 'to pray'; the deponent future. The verb defines what the prophet will do: not merely deliver a message but intercede. This identifies prayer as the prophet's primary function in this text — a function Abraham fulfills literally at v.17 (προσηύξατο).
περὶfor / concerningpreposition + genitive (intercessory direction: 'on your behalf')→ spatial or relational framingπερὶ: meaning 'for'; here it marks the relation signaled by preposition + genitive (intercessory direction: 'on your behalf').
σοῦyouGenitivegenitive object of περί (Abimelech as beneficiary of intercession)→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of περί (Abimelech as beneficiary of intercession).
καὶandconnective (result of the intercession)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ζήσῃyou will liveFut Mid Indic 2 Sg · ζάωmain verb (consequence of compliance + intercession: life)→ predictive future (assured outcome)ζάω: 'to live'; the contrast with ἀποθνῄσκεις (v.3) and ἀποθανῇ (v.7b) is stark: restoration + intercession = life; refusal = death. Life and death are the ultimate stakes, placed in the hands of a pagan king's obedience and a prophet's prayer.
εἰifconditional particle (introducing the negative conditional)→ discourse linkage or contrastεἰ: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
δὲbutparticle (contrastive: 'but if')→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
μὴnotnegative particle (in conditional clause)→ discourse linkage or contrastμὴ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἀποδίδωςyou restorePres Act Indic 2 Sg · ἀποδίδωμιverb of protasis (the negative condition: 'if you do not restore')→ progressive present (ongoing failure to restore)ἀποδίδωμι: the present tense (ἀποδίδως) implies a continuous state of not-restoring — the refusal is framed as an ongoing disposition rather than a single act.
γνῶθιknowAor Act Imper 2 Sg · γινώσκωmain verb (apodosis — imperative of certain knowledge)→ constative imperative (know this as certain fact)γινώσκω: 'know'; the aorist imperative γνῶθι ('know this') is a forensic formula introducing an inescapable fact — comparable to a formal declaration. The use of the imperative for certain knowledge creates urgency: Abimelech must take this as settled truth.
ὅτιthatconjunction (introducing the content of what must be known)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἀποθανῇyou will dieFut Mid Indic 2 Sg · ἀποθνῄσκωmain verb (the death-sanction for non-compliance)→ predictive future (certain consequence)ἀποθνῄσκω: 'die'; echoes ἀποθνῄσκεις of v.3 — the death-sentence first pronounced is now made conditional but no less real. Compliance produces life (ζήσῃ); refusal re-activates the death already in motion.
σὺyouNominativesubject (emphatic — Abimelech personally)→ participant referenceσὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as subject (emphatic — Abimelech personally).
καὶandconnective (extending the death-sanction to all of Abimelech's household)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταallNominativesubject (coordinate with σύ: 'you and all that are yours')→ participant prominenceπάντα: meaning 'all'; it serves as subject (coordinate with σύ: 'you and all that are yours').
τὰtheNominativearticle (substantivizing the possessive: τὰ σά = 'the things of yours')→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σάyoursNominativepossessive adjective (substantivized: 'all your household / possessions')→ participant prominenceτὰ σά: 'all that are yours' — the death-sanction extends beyond Abimelech to his entire household; this explains the subsequent reference to the closing of every womb in his house (v.18).
8

καὶ ὤρθρισεν Αβιμελεχ τὸ πρωῒ καὶ ἐκάλεσεν πάντας τοὺς παῖδας αὐτοῦ καὶ ἐλάλησεν πάντα τὰ ῥήματα ταῦτα εἰς τὰ ὦτα αὐτῶν, καὶ ἐφοβήθησαν πάντες οἱ ἄνθρωποι σφόδρα.

And Abimelech rose early in the morning and summoned all his servants and spoke all these words into their ears, and all the men were exceedingly afraid.

Narrative mainline — Abimelech's immediate response to the dreamκαὶ ὤρθρισεν
The triple καὶ + aorist chain (ὤρθρισεν … ἐκάλεσεν … ἐλάλησεν) is characteristic LXX narrative parataxis. ὤρθρισεν τὸ πρωΐ ('rose early in the morning') is a standard formula for urgent early-morning action (cf. Gen 19:27; 22:3). The phrase εἰς τὰ ὦτα αὐτῶν ('into their ears') is a Hebraism for the act of oral communication, calquing Hebrew לְאָזְנֵי. The collective fear (ἐφοβήθησαν πάντες σφόδρα) signals the moral gravity of the situation — the whole household recognizes the divine threat.
Word-by-word analysis· 27 words
καὶandnarrative conjunction (sequential mainline)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὤρθρισενrose earlyAor Act Indic 3 Sg · ὀρθρίζωmain verb (early-morning action)→ constative aorist (completed act of rising)ὀρθρίζω: 'to rise at dawn / act early in the morning'; derived from ὄρθρος ('dawn'). The early rising signals the urgency of the divine dream — Abimelech does not delay. The formula ὤρθρισεν τὸ πρωΐ recurs at Gen 22:3 (Abraham's early rising for Moriah) and elsewhere as a marker of decisive, prompt obedience.
ΑβιμελεχAbimelechsubject (proper noun)→ participant identificationΑβιμελεχ: transliterated proper name rendered in Greek letters; here it functions as subject (proper noun).
τὸtheAccusativearticle (with temporal noun)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωῒmorningAccusativeaccusative of time ('in the morning')→ object specificationπρωΐ: 'morning / early'; the accusative of time specifies the hour; together with ὤρθρισεν it creates a redundant emphasis on early action — the dawn is the moment of decision.
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενsummoned / calledAor Act Indic 3 Sg · καλέωmain verb (royal summons)→ constative aoristκαλέω: 'call / summon'; the king exercises royal authority by summoning his entire household — the public disclosure of the divine dream is an act of corporate responsibility.
πάνταςallAccusativeaccusative object of ἐκάλεσεν (totalizing: no servant excluded)→ object specificationπάντας: meaning 'all'; it serves as accusative object of ἐκάλεσεν (totalizing: no servant excluded).
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖδαςservantsAccusativedirect object (the household servants as a group)→ object specificationπαῖς: 'child / servant / slave'; in royal contexts παῖδες = 'servants / court attendants.' Abimelech communicates the divine warning to his entire staff — corporate moral responsibility is in view.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (the act of oral communication)→ constative aoristλαλέω: 'speak / tell'; distinguished from λέγω (content-focused) by its emphasis on the act of speaking; used here for Abimelech's oral reporting of the dream.
πάνταallAccusativeaccusative modifier of ῥήματα (totalizing: every word reported)→ attributive qualificationπάντα: meaning 'all'; it serves as accusative modifier of ῥήματα (totalizing: every word reported).
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥήματαwords / thingsAccusativedirect object of ἐλάλησεν→ object specificationῥῆμα: 'word / thing / matter'; renders Hebrew דְּבָרִים; in LXX usage ῥῆμα often carries the sense of significant divine words or reports of events. The phrase πάντα τὰ ῥήματα ταῦτα ('all these words') is a LXX formula for complete faithful transmission (cf. Exod 24:3; Num 11:24).
ταῦταtheseAccusativedemonstrative pronoun (attributive: modifying ῥήματα)→ participant referenceταῦτα: meaning 'these'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (attributive: modifying ῥήματα).
εἰςintopreposition + accusative (Hebraism: εἰς τὰ ὦτα = 'into the ears' = 'to / for')→ spatial or relational framingεἰς τὰ ὦτα: a calque of the Hebrew idiom לְאָזְנֵי ('into the ears of'), used for oral delivery of important words; the expression emphasizes the act of hearing as the reception of the communication.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὦταearsAccusativeaccusative object of εἰς (Hebraism for the recipients of spoken words)→ object specificationοὖς: 'ear'; the Hebraism λαλεῖν εἰς τὰ ὦτα renders דִּבֶּר בְּאָזְנֵי; English equivalents: 'told them / reported to them.'
αὐτῶνtheirGenitivegenitive of possession (the servants' ears)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the servants' ears).
καὶandnarrative conjunction (result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐφοβήθησανwere afraidAor Pass Indic 3 Pl · φοβέομαιmain verb (collective response of the household)→ ingressive aorist (onset of great fear)φοβέομαι: 'to fear'; deponent passive; the collective fear of the household confirms that the divine threat was understood as real and morally serious.
πάντεςallNominativesubject (totalizing: every member of the household)→ participant prominenceπάντες: meaning 'all'; it serves as subject (totalizing: every member of the household).
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωποιmen / peopleNominativesubject (Abimelech's household)→ participant prominenceἄνθρωπος: 'man / person'; the generic plural encompasses the entire male household staff; their collective fear is a narrative signal that the divine warning carried authority even among Philistines.
σφόδραexceedingly / greatlyadverb (intensifying the fear)→ clausal contributionσφόδρα: 'very much / exceedingly'; standard LXX intensifier rendering Hebrew מְאֹד; the fear is not mild but overwhelming — the dream had that effect on the entire court.
9

καὶ ἐκάλεσεν Αβιμελεχ τὸν Αβρααμ καὶ εἶπεν αὐτῷ· Τί τοῦτο ἐποίησάς μοι; καὶ τί ἥμαρτόν σοι, ὅτι ἐπήγαγες ἐπ᾿ ἐμὲ καὶ ἐπὶ τὴν βασιλείαν μου ἁμαρτίαν μεγάλην; ἔργον, ὃ οὐδεὶς ποιήσει, πεποίηκάς μοι.

And Abimelech called Abraham and said to him, 'What is this you have done to me? And what have I sinned against you, that you have brought a great sin upon me and upon my kingdom? You have done to me a deed that no one does.'

Narrative mainline — confrontation and reproachκαὶ ἐκάλεσεν
The double rhetorical question (Τί τοῦτο ἐποίησάς μοι; … τί ἥμαρτόν σοι;) mirrors the confrontation form found in Gen 12:18 (Pharaoh) and Gen 26:10 (Abimelech to Isaac). The second question (τί ἥμαρτόν σοι;) is morally pointed: Abimelech has done Abraham no wrong, yet Abraham has wronged him. The formula ἔργον ὃ οὐδεὶς ποιήσει ('a deed that no one does') is a hyperbolic condemnation rendering an idiom of social transgression — something that violates the community's moral code absolutely.
Word-by-word analysis· 33 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalled / summonedAor Act Indic 3 Sg · καλέωmain verb (summons of Abraham)→ constative aoristκαλέω: 'call / summon'; David calls one of his retinue to carry out the sentence.
ΑβιμελεχAbimelechsubject→ participant identificationΑβιμελεχ: transliterated proper name rendered in Greek letters; here it functions as subject.
τὸνtheAccusativearticle (accusative with proper name)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamdirect object of ἐκάλεσεν→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as direct object of ἐκάλεσεν.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative of indirect object→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
ΤίwhatAccusativeinterrogative pronoun (accusative of thing done: 'what is this?')→ participant referenceτίς: the interrogative Τί τοῦτο ἐποίησάς μοι; ('What is this you have done to me?') is a formulaic reproach in Genesis; cf. Gen 12:18; 26:10; 29:25. The formula opens a formal confrontation scene.
τοῦτοthisAccusativedemonstrative (accusative, intensifying the reproach)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (accusative, intensifying the reproach).
ἐποίησάςhave you doneAor Act Indic 2 Sg · ποιέωverb of first reproach-question→ constative aorist (the completed act of deception)ποιέω: 'do / make'; the good David 'did' = his act of sparing Saul.
μοιto meDativedative of disadvantage (the harm done to Abimelech)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (the harm done to Abimelech).
καὶandconnective (introducing second reproach-question)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τίwhatAccusativeinterrogative pronoun (second rhetorical question)→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun (second rhetorical question).
ἥμαρτόνhave I sinnedAor Act Indic 1 Sg · ἁμαρτάνωverb of second reproach-question ('what have I done wrong against you?')→ constative aorist (the claimed absence of offense)ἁμαρτάνω: 'to sin / miss the mark'; the question τί ἥμαρτόν σοι; ('what have I sinned against you?') inverts the moral situation — Abraham is the wrongdoer who treated the innocent Abimelech as an enemy. The verb choice (ἁμαρτάνω) adds theological weight: this is not merely a social wrong but a sin.
σοιagainst youDativedative of disadvantage (sinning against Abraham — the charge reversed)→ participant reference or interestσοι: meaning 'against you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (sinning against Abraham — the charge reversed).
ὅτιthat / so thatconsecutive/causal conjunction (introducing the ground of reproach)→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἐπήγαγεςyou brought uponAor Act Indic 2 Sg · ἐπάγωmain verb (the reproach: Abraham imported sin into Gerar)→ constative aorist (the completed act of bringing)ἐπάγω: 'bring upon / import onto'; the compound ἐπί + ἄγω conveys bringing something upon someone else from outside — Abraham imported the moral danger. The same verb is used in plagues and judgments (Gen 6:17 LXX).
ἐπ᾿uponpreposition + accusative (direction of the harm)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction of the harm).
ἐμὲmeAccusativeaccusative object of ἐπί (Abimelech personally)→ participant referenceἐμὲ: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπί (Abimelech personally).
καὶandconnective (extending harm to the kingdom)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶuponpreposition + accusative (second recipient of the harm)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (second recipient of the harm).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
βασιλείανkingdomAccusativeaccusative object of ἐπί (Abimelech's realm as second victim)→ object specificationβασιλεία: 'kingdom / reign'; Abraham's deception endangered not just the man but the political community — the closing of all wombs (v.18) is the literal fulfillment of this corporate threat.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἁμαρτίανsinAccusativedirect object of ἐπήγαγες (the thing brought upon Abimelech)→ object specificationἁμαρτία: 'sin / failure'; Abraham brought a sin upon Abimelech — the vocabulary picks up ἁμαρτάνω (v.9a) and ἁμαρτεῖν (v.6) and makes this a chapter saturated with the language of sin and innocence.
μεγάληνgreatAccusativeaccusative modifier of ἁμαρτίαν (intensifying the gravity)→ attributive qualificationμέγας: 'great / large'; the collocation ἁμαρτία μεγάλη ('great sin') is a LXX intensification formula (cf. Exod 32:21, 30, 31 of the golden calf); it marks a sin of the gravest category.
ἔργονdeedAccusativeaccusative (object of πεποίηκάς — fronted for emphasis)→ object specificationἔργον: 'deed / work'; the fronted accusative ἔργον, ὃ οὐδεὶς ποιήσει gives strong rhetorical emphasis: 'A deed — one that no one does — you have done to me.' The absolutizing relative clause frames the act as a unique moral violation.
whichAccusativerelative pronoun (accusative, referring to ἔργον)→ participant referenceὃ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative, referring to ἔργον).
οὐδεὶςno oneNominativesubject of ποιήσει (universal negative)→ participant prominenceοὐδείς: 'no one'; combined with the future ποιήσει creates a universalizing condemnation — this act violates norms that no member of any society would permit. The irony is complete: the nation Abraham assumed to be lawless is the one pronouncing the most rigorous moral standard.
ποιήσειwould do / doesFut Act Indic 3 Sg · ποιέωverb of relative clause (gnomic future: 'which no one would ever do')→ gnomic future (universal moral norm expressed as certainty)The future ποιήσει functions gnomically — 'a deed that no one will/would ever do'; the future tense for timeless moral norms is a classical idiom preserved in LXX.
πεποίηκάςyou have donePerf Act Indic 2 Sg · ποιέωmain verb (the culminating accusation — perfect tense)→ intensive perfect (the act and its ongoing moral consequence)ποιέω: the perfect πεποίηκάς stresses the ongoing effect of the act — Abraham has done this and the moral situation remains. The perfect closes the sentence with maximum force: what no one does, you have done and it still stands.
μοιto meDativedative of disadvantage (Abimelech as the one wronged)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (Abimelech as the one wronged).
10

εἶπεν δὲ Αβιμελεχ τῷ Αβρααμ· Τί ἐνεθυμήθης, ὅτι ἐποίησας τοῦτο τὸ πρᾶγμα;

And Abimelech said to Abraham, 'What were you thinking, that you did this thing?'

Direct speech — demand for Abraham's rationaleεἶπεν δὲ
Verse 10 is a short but pointed follow-up to the double reproach of v.9 — Abimelech now presses for an explanation of motive rather than merely cataloguing the wrong. The verb ἐνεθυμήθης ('what did you intend/think?') turns the interrogation inward to Abraham's reasoning. The brevity of the verse creates a pause-and-demand effect, suspending the narrative until Abraham's explanation in vv.11–13.
Word-by-word analysis· 12 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandnarrative particle (continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβιμελεχAbimelechsubject→ participant identificationΑβιμελεχ: transliterated proper name rendered in Greek letters; here it functions as subject.
τῷtheDativearticle (dative with proper name)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamindirect object / addressee→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indirect object / addressee.
ΤίwhatAccusativeinterrogative pronoun (accusative: 'what did you intend?')→ participant referenceΤί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun (accusative: 'what did you intend?').
ἐνεθυμήθηςwere you thinking / did you intendAor Pass Indic 2 Sg · ἐνθυμέομαιmain verb (interrogation of Abraham's inner intention)→ constative aorist (the specific thought or intent behind the act)ἐνθυμέομαι: 'to think deeply / deliberate / intend'; a compound of ἐν + θυμός ('passion / inner drive') — 'what moved you inwardly / what were you thinking?' The verb targets motive rather than act, pressing the inquiry to the level of intention. It renders Hebrew מַה-רָאִיתָ ('what did you see/regard?') or equivalent.
ὅτιthatcausal/consecutive conjunction ('so that you did this thing?')→ discourse linkage or contrastὅτι: meaning 'that'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησαςyou didAor Act Indic 2 Sg · ποιέωverb of consequence clause (the act whose motive is demanded)→ constative aoristποιέω: 'do / make'; in the idiom ποιέω ἔλεος μετά τινος ('show mercy to / deal kindly with') renders עָשָׂה חֶסֶד עִם, the covenant-loyalty phrase; the Kenites' Exodus-era ḥesed earns their deliverance now.
τοῦτοthisAccusativedemonstrative (accusative, object of ἐποίησας)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (accusative, object of ἐποίησας).
τὸtheAccusativearticle (with πρᾶγμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρᾶγμαthing / matter / deedAccusativedirect object (in apposition to τοῦτο — defining the act)→ object specificationπρᾶγμα: 'thing / matter / deed'; from πράσσω ('do / act'); a neutral term for an act or affair. Used here to name the whole deception — 'this deed / this matter' — without repeating the emotionally loaded vocabulary of v.9.
11

εἶπεν δὲ Αβρααμ· Εἶπα γάρ· Ἄρα οὐκ ἔστιν θεοσέβεια ἐν τῷ τόπῳ τούτῳ, ἀποκτενοῦσί με ἕνεκεν τῆς γυναικός μου.

And Abraham said, 'For I said to myself, "Surely there is no fear of God in this place, and they will kill me on account of my wife."'

Direct speech — Abraham's first defense: the assumption of godlessnessεἶπεν δὲ
Abraham responds to Abimelech's demand (v.10) with a two-part defense that spans vv.11–13. The first part (v.11) is prudential and somewhat self-serving: he assumed there was no θεοσέβεια ('fear of God') in this place. The irony is devastating — the entire chapter has demonstrated that Abimelech and his court possess more θεοσέβεια than Abraham. The word θεοσέβεια ('fear/worship of God') is notably rare in the LXX Pentateuch, making its appearance here theologically emphatic.
Word-by-word analysis· 19 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandnarrative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβρααμAbrahamsubject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject.
ΕἶπαI saidAor Act Indic 1 Sg · λέγωmain verb (Abraham's inner deliberation — speech to himself)→ constative aorist (single past mental act)λέγω: Εἶπα (1st-person aorist) is Abraham's self-report of his reasoning — a narrative-within-narrative. He speaks of what he 'said' (thought) before arriving in Gerar, explaining the premeditation of the deception.
γάρforexplanatory particle (introducing the reason for the deception)→ discourse linkage or contrastγάρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
Ἄραsurely / perhapsinferential particle (tentative conclusion: 'I suppose / surely')→ discourse linkage or contrastἄρα: a tentative inferential particle — 'I supposed / surely.' Here it signals Abraham's inference about Gerar before any evidence. The particle marks the assumption as a conclusion rather than a fact — Abraham pre-judged the Philistines.
οὐκnotnegative particle (with ἔστιν)→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἔστινis / there isPres Act Indic 3 Sg · εἰμίexistential verb ('there is no')→ gnomic present (Abraham's assumed standing state of this place)εἰμί: 'be'; οὐκ ἔστιν αὐτοῖς = 'which do not have.'
θεοσέβειαfear of God / reverence for GodNominativesubject of existential ἔστιν ('there is no fear-of-God')→ participant prominenceθεοσέβεια: 'fear of God / devout reverence'; a compound of θεός + σέβω ('revere'); one of only a handful of occurrences in the Pentateuch. The word names the whole complex of reverential awareness of God that shapes ethical conduct. The chapter's profound irony is that the Philistine community Abraham deemed godless turns out to possess exactly this quality — as God himself confirmed in vv.5–6.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπῳplaceDativedative of place (Gerar — the assumed godless location)→ sphere or referenceτόπος: 'place'; the definite 'this place' points to Gerar. The word echoes the later Jacob-theophany at Bethel ('surely God is in this place,' Gen 28:16 — οὐκ ἔστιν τοῦτο ἀλλ᾿ ἢ οἶκος θεοῦ), where an unexpected divine presence again surprises an Israelite patriarch.
τούτῳthisDativedemonstrative (modifying τόπῳ: 'in this place')→ participant reference or interestτούτῳ: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (modifying τόπῳ: 'in this place').
ἀποκτενοῦσίthey will killFut Act Indic 3 Pl · ἀποκτείνωmain verb (Abraham's feared consequence)→ predictive future (Abraham's anticipated threat)ἀποκτείνω: 'to kill'; picks up ἀποκτείνωσιν from v.2 — the same feared death that drove the deception is now named explicitly in Abraham's own words. The future tense (Abraham's prediction) contrasts with the subjunctive of v.2 (the narrator's report of his fear).
μεmeAccusativedirect object (Abraham as the anticipated victim)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (Abraham as the anticipated victim).
ἕνεκενon account ofpreposition + genitive (cause: 'because of my wife')→ spatial or relational framingἕνεκεν: 'on account of / for the sake of'; a synonym of διά in causal usage; renders Hebrew בִּגְלַל or עֲבוּר.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικόςwifeGenitivegenitive object of ἕνεκεν (the cause: Sarah's beauty)→ relational specificationγυναικός: meaning 'wife'; it serves as genitive object of ἕνεκεν (the cause: Sarah's beauty).
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
12

ἅμα δὲ καὶ ἀληθῶς ἀδελφή μού ἐστιν ἐκ πατρός, ἀλλ᾿ οὐκ ἐκ μητρός· ἐγενήθη δέ μοι εἰς γυναῖκα.

And moreover she is truly my sister — from the same father, but not from the same mother — and she became my wife.

Direct speech continued — Abraham's second defense: the half-truthἅμα δὲ καὶ
Abraham's second point is the legal-technical defense: the sister-claim was not a lie in the strict sense. ἅμα δὲ καὶ ἀληθῶς ('and moreover truly') concedes the moral weight of the situation while insisting on the factual accuracy of the claim. The specification ἐκ πατρός, ἀλλ᾿ οὐκ ἐκ μητρός ('from the same father but not the same mother') discloses a half-sibling relationship — presumably Terah fathered both Abraham and Sarah by different mothers. This disclosure raises questions addressed in later tradition (Jubilees 12 asserts Sarah was from a different mother than Abraham).
Word-by-word analysis· 18 words
ἅμαmoreover / at the same timeadverb (additive-transition: 'and moreover / and besides')→ clausal contributionἅμα: 'at the same time / together / also'; in this adversative-additive context = 'and besides that'; it introduces Abraham's second and more complex point: the claim was not entirely false.
δὲandparticle (continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καὶalso / indeedemphatic particle (reinforcing ἅμα: 'and also indeed')→ discourse linkage or contrastκαὶ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
ἀληθῶςtruly / in truthadverb (asserting the factual accuracy of the sister-claim)→ clausal contributionἀληθῶς: 'truly / genuinely'; renders Hebrew אָמְנָם; Abraham asserts that the claim was factually accurate, not merely convenient. The word is chosen carefully — it is not a denial of the deception's intent, but a legal defense of its literal truth.
ἀδελφήsisterNominativepredicate nominative (the confirmed claim: 'she is my sister')→ participant prominenceἀδελφή: the word that began as a cover story (v.2) is now certified as partially accurate; the legal-technical defense hinges on this semantic precision.
μούmyGenitivegenitive of possession→ relational specificationμού: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present (standing factual relationship)εἰμί: copula.
ἐκfrompreposition + genitive (source of descent: 'from the same father')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source of descent: 'from the same father').
πατρόςfatherGenitivegenitive of source (same paternal origin — Terah)→ relational specificationπατήρ: 'father'; ἐκ πατρός = 'from [the same] father'; traditional interpretation identifies the father as Terah (Gen 11:29). The half-sibling relationship was not prohibited under the patriarchal norms presupposed in Genesis, though it would later be restricted (Lev 18:9).
ἀλλ᾿butadversative conjunction (contrasting the two parental lines)→ discourse linkage or contrastἀλλ᾿: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἐκfrompreposition + genitive (source of descent: 'not from the same mother')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source of descent: 'not from the same mother').
μητρόςmotherGenitivegenitive of source (different maternal origin)→ relational specificationμήτηρ: 'mother'; the contrast ἐκ πατρός … οὐκ ἐκ μητρός defines the half-sibling relationship with legal precision. The different-mother specification creates a category that later Levitical law (Lev 18:9) explicitly addresses: 'the nakedness of your sister, the daughter of your father or the daughter of your mother.'
ἐγενήθηshe becameAor Pass Indic 3 Sg · γίνομαιmain verb (the marital transition: from sister to wife)→ constative aorist (completed transition)γίνομαι: 'become'; the ingressive aorist marks the transition from sibling to spouse. ἐγενήθη μοι εἰς γυναῖκα = 'she became for me a wife' — the εἰς + accusative after γίνομαι is a standard LXX construction rendering the Hebrew predicative lamed (לְ) of result or transformation.
δέandparticle (continuation — introduces the third stage of the relationship)→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μοιto me / for meDativedative of personal interest ('she became for me a wife')→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of personal interest ('she became for me a wife').
εἰςas / intopreposition + accusative (result/transformation: εἰς γυναῖκα = 'as/into a wife')→ spatial or relational framingεἰς + accusative after γίνομαι renders the Hebrew ל of result — a Hebraism indicating the new status she acquired: 'she became as a wife to me.'
γυναῖκαwifeAccusativeaccusative of result (the new status: 'wife')→ object specificationγυναῖκα: meaning 'wife'; it serves as accusative of result (the new status: 'wife').
13

ἐγένετο δέ, ἡνίκα ἐξήγαγέν με ὁ θεὸς ἐκ τοῦ οἴκου τοῦ πατρός μου, καὶ εἶπα αὐτῇ· Τὴν δικαιοσύνην ταύτην ποιήσεις ἐπ᾿ ἐμέ· εἰς πάντα τόπον, οὗ ἐὰν εἰσέλθωμεν ἐκεῖ, εἰπὸν ἐμὲ ὅτι Ἀδελφός μού ἐστιν.

And it came to pass, when God led me out from my father's house, that I said to her, 'Do this kindness for me: in every place where we enter, say of me that he is my brother.'

Direct speech continued — Abraham's third point: the standing arrangementἐγένετο δέ
ἐγένετο δέ + temporal clause (ἡνίκα …) is the standard LXX narrative formula calquing Hebrew וַיְהִי + temporal. Abraham's third point reveals the most damning feature of his defense: the deception was not ad hoc but a standing arrangement from the time of his departure. The instruction to Sarah — 'say of me, he is my brother' — was a policy established at the outset of the journey from Harran. Τὴν δικαιοσύνην ταύτην ποιήσεις ('do this righteousness / kindness for me') is striking: Abraham calls his request for a cover story a δικαιοσύνη — a kindness or dutiful act — transforming the deception into a quasi-obligation of loyal partnership.
Word-by-word analysis· 35 words
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιframing verb (narrative formula: ἐγένετο + temporal clause)→ constative aorist (narrative frame)γίνομαι: ἐγένετο + ἡνίκα = 'it came to pass when …'; a standard LXX narrative frame calquing Hebrew וַיְהִי כַּאֲשֶׁר; introduces a temporal backstory explaining the origin of the arrangement.
δέandnarrative particle→ discourse linkage or contrastδέ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡνίκαwhentemporal conjunction ('when')→ discourse linkage or contrastἡνίκα: 'when / at the time when'; a temporal conjunction used in LXX to render Hebrew כַּאֲשֶׁר or בַּעֲבוּר; here pointing back to the departure from Harran (Gen 12:1–4).
ἐξήγαγένled outAor Act Indic 3 Sg · ἐξάγωverb of temporal clause (God's act of leading Abraham out)→ constative aoristἐξάγω: 'lead out / bring out'; the same verb used for the Exodus (Exod 3:10, 12; 6:26 LXX). Abraham uses the Exodus-vocabulary to describe his own departure from Harran — God 'led out' Abraham just as he will later 'lead out' Israel from Egypt. The implicit typology is significant.
μεmeAccusativedirect object of ἐξήγαγεν (Abraham as the one led out)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξήγαγεν (Abraham as the one led out).
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject (divine agent of the leading-out)→ participant prominenceθεός: notably Abraham refers to his God as ὁ θεός to Abimelech — not κύριος; the more universal term may reflect sensitivity to the Philistine audience, or may continue the chapter's consistent use of θεός in Philistine-related contexts.
ἐκfrompreposition + genitive (source: 'from my father's house')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from my father's house').
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκουhouse / householdGenitivegenitive object of ἐκ (household of origin)→ relational specificationοἶκος: 'house / household'; the departure from the father's house is the inaugurating act of Gen 12:1 — Abraham dates the cover-story arrangement to that foundational moment.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρόςfatherGenitivegenitive of possession (Terah's house)→ relational specificationπατρός: meaning 'father'; it serves as genitive of possession (Terah's house).
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction (apodosis: the result of the leading-out)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπαI saidAor Act Indic 1 Sg · λέγωmain verb (Abraham's standing instruction to Sarah)→ constative aorist (single past speech act — but establishing an ongoing policy)λέγω (aor. εἶπα, late/Koine 1 sg.): 'I said (to myself)'; introduces Saul's self-talk that rationalizes the sacrifice.
αὐτῇto herDativedative of indirect object (Sarah as the one addressed)→ participant reference or interestαὐτῇ: meaning 'to her'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Sarah as the one addressed).
ΤὴνtheAccusativearticle→ noun-phrase markingΤὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιοσύνηνrighteousness / kindnessAccusativedirect object of ποιήσεις (the 'kindness/duty' Abraham requests)→ object specificationδικαιοσύνη: 'righteousness / just conduct'; here rendered as 'kindness / favor' in the relational sense — Abraham calls his request for the cover-story a δικαιοσύνη, meaning a duty of loyal partnership between them. The word choice is charged: what Abraham calls righteousness is precisely the deception God is now correcting.
ταύτηνthisAccusativedemonstrative (modifying δικαιοσύνην: 'this kindness')→ participant referenceταύτην: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (modifying δικαιοσύνην: 'this kindness').
ποιήσειςyou will do / doFut Act Indic 2 Sg · ποιέωmain verb (imperatival future: standing command to Sarah)→ imperatival future (a command expressed as future: 'you shall do')ποιέω: the future indicative here functions as an imperative — a Hebrew idiom (תַּעֲשִׂי = 'you shall do') rendered literally into Greek. This is a policy directive, not a moment's instruction.
ἐπ᾿for / towardpreposition + accusative (direction of the favor: 'for/toward me')→ spatial or relational framingἐπ᾿: meaning 'for'; here it marks the relation signaled by preposition + accusative (direction of the favor: 'for/toward me').
ἐμέmeAccusativeaccusative object of ἐπί (Abraham as beneficiary of the arrangement)→ participant referenceἐμέ: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπί (Abraham as beneficiary of the arrangement).
εἰςin / intopreposition + accusative (distributive spatial: 'in every place')→ spatial or relational framingεἰς: meaning 'in'; here it marks the relation signaled by preposition + accusative (distributive spatial: 'in every place').
πάνταeveryAccusativeaccusative modifier of τόπον (totalizing: no location excepted)→ attributive qualificationπάντα: meaning 'every'; it serves as accusative modifier of τόπον (totalizing: no location excepted).
τόπονplaceAccusativeaccusative object of εἰς (every destination of the journey)→ object specificationτόπος: 'place'; εἰς πάντα τόπον = 'in every place'; the totality clause reveals the policy is universal — not limited to Egypt or Gerar but applicable wherever they travel as strangers.
οὗwhereGenitivegenitive relative pronoun (place of entering: 'wherever we enter')→ relational specificationοὗ: meaning 'where'; pronoun marking person, possession, or reference within the clause; here it functions as genitive relative pronoun (place of entering: 'wherever we enter').
ἐὰνif / wheneverconditional particle (in indefinite relative: οὗ ἐὰν = 'wherever')→ discourse linkage or contrastἐὰν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
εἰσέλθωμενwe enterAor Act Subj 1 Pl · εἰσέρχομαιverb of indefinite relative clause (aorist subjunctive after ἐὰν)→ constative subjunctive (each entry as a unit)εἰσέρχομαι: 'enter'; the first-person plural (εἰσέλθωμεν) confirms the policy applies to their joint journey — wherever they go together.
ἐκεῖthereadverb of place (resumptive: 'there' — Hebrew resumptive שָׁם after a relative clause)→ adverbial qualificationἐκεῖ: 'there'; a resumptive adverb following the relative clause, rendering the Hebrew idiom אֲשֶׁר-נָבוֹא שָׁמָּה ('wherever we go there'); a Hebraism preserved in the LXX.
εἰπὸνsayAor Act Imper 2 Sg · λέγωmain verb of the instruction (imperative: the standing order to Sarah)→ constative imperativeλέγω: the aorist imperative εἰπόν ('say') is the operational command at the heart of Abraham's standing arrangement — Sarah is to make the verbal claim when required.
ἐμὲof meAccusativeaccusative (object of εἰπόν: 'say concerning me')→ participant referenceἐμὲ: meaning 'of me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative (object of εἰπόν: 'say concerning me').
ὅτιthatὅτι recitativum (introducing the required statement)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
ἈδελφόςbrotherNominativepredicate nominative (the required claim: 'He is my brother')→ participant prominenceἈδελφός: meaning 'brother'; it serves as predicate nominative (the required claim: 'He is my brother').
μούmyGenitivegenitive of possession→ relational specificationμού: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic presentεἰμί: copula.
14

ἔλαβεν δὲ Αβιμελεχ πρόβατα καὶ μόσχους καὶ παῖδας καὶ παιδίσκας καὶ ἔδωκεν τῷ Αβρααμ καὶ ἀπέδωκεν αὐτῷ Σαρραν τὴν γυναῖκα αὐτοῦ.

And Abimelech took sheep and cattle and male and female servants and gave them to Abraham, and he restored to him Sarah his wife.

Narrative mainline — Abimelech's restitution: the gift of livestock and servantsἔλαβεν δὲ
The chapter pivots at v.14 from confrontation to resolution. The καὶ-chain of gifts (πρόβατα … μόσχους … παῖδας … παιδίσκας) follows the same paratactic form as Gen 12:16 (Pharaoh's gifts), making the structural parallel explicit. The crucial act is ἀπέδωκεν αὐτῷ Σαρραν τὴν γυναῖκα αὐτοῦ — 'restored to him Sarah his wife': Sarah is now named with her proper title γυναῖκα, the truth suppressed in v.2 now publicly restored.
Word-by-word analysis· 21 words
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (Abimelech assembles the gift)→ constative aoristλαμβάνω: in v.2 Abimelech ἔλαβεν Sarah; now he ἔλαβεν gifts to give. The same verb marks the taking and the making-good — an ironic reversal that closes the narrative loop.
δὲandnarrative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβιμελεχAbimelechsubject→ participant identificationΑβιμελεχ: transliterated proper name rendered in Greek letters; here it functions as subject.
πρόβαταsheepAccusativedirect object (first gift)→ object specificationπρόβατον: 'sheep'; a standard element of patriarchal wealth (cf. Gen 12:16; 13:5). The paratactic list of gifts mirrors Gen 12:16 almost exactly, creating a deliberate literary parallel between the Pharaoh and Abimelech episodes.
καὶandconnective (enumerative)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μόσχουςcattle / calvesAccusativedirect object (second gift)→ object specificationμόσχος: 'calf / young cow'; the term covers young bovines; along with sheep, standard livestock wealth in the ancient Near East.
καὶandconnective (enumerative)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παῖδαςmale servantsAccusativedirect object (third gift: male household servants)→ object specificationπαῖς: 'child / male servant'; in the context of patriarchal gift-giving, παῖδες = male slaves or servants given as part of a restitution payment.
καὶandconnective (enumerative)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παιδίσκαςfemale servantsAccusativedirect object (fourth gift: female household servants)→ object specificationπαιδίσκη: 'girl / female servant / slave-girl'; the female counterpart of παῖς. The same word is used for Hagar (Gen 16:1 LXX) — the gift of female servants to Abraham will have consequences in the subsequent narrative.
καὶandconnective (transitioning to the act of giving)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (formal act of gift-giving)→ constative aoristδίδωμι: 'give'; the formal completion of the restitution — all the items listed are presented to Abraham.
τῷtheDativearticle (dative with proper name)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamindirect object (recipient of the gift)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indirect object (recipient of the gift).
καὶandconnective (the most important act of restitution follows)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέδωκενrestored / gave backAor Act Indic 3 Sg · ἀποδίδωμιmain verb (the key act: restoration of Sarah)→ constative aorist (completed act of restoration)ἀποδίδωμι: 'give back / restore'; the same verb commanded by God in v.7 (ἀπόδος) — Abimelech obeys the divine command exactly. The prefix ἀπό stresses the giving-back of what was taken.
αὐτῷto himDativedative of indirect object (Abraham as the one to whom Sarah is restored)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Abraham as the one to whom Sarah is restored).
ΣαρρανSarahindeclinable proper noun, direct object of ἀπέδωκεν→ participant identificationΣαρραν: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, direct object of ἀπέδωκεν.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwifeAccusativeaccusative in apposition to Σαρραν (the title restored)→ object specificationγυνή: 'wife'; Sarah is now named as Abraham's wife (τὴν γυναῖκα αὐτοῦ) — the very designation suppressed in v.2. The restoration of her proper title in the narrative is itself a restoration of honor.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
15

καὶ εἶπεν Αβιμελεχ τῷ Αβρααμ· Ἰδοὺ ἡ γῆ μου ἐναντίον σου· οὗ ἐάν σοι ἀρέσκῃ, κατοίκει.

And Abimelech said to Abraham, 'Behold, my land is before you; dwell wherever it pleases you.'

Direct speech — Abimelech's grant of land rightsκαὶ εἶπεν
Abimelech goes beyond returning Sarah and the restitution-gifts to offer Abraham full residential rights in his territory. The formula ἡ γῆ μου ἐναντίον σου ('my land is before you') is the standard grant of hospitality and territorial access in the ancient Near East (cf. Gen 13:9; 34:10). The indefinite relative οὗ ἐὰν σοι ἀρέσκῃ ('wherever it pleases you') grants Abraham total freedom of movement — he is now the guest of honor, not the suspected foreigner he feared he would be.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΑβιμελεχAbimelechsubject→ participant identificationΑβιμελεχ: transliterated proper name rendered in Greek letters; here it functions as subject.
τῷtheDativearticle (dative with proper name)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamindirect object / addressee→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indirect object / addressee.
Ἰδοὺbeholdinterjection (attention particle — presenting the offer)→ discourse linkage or contrastἰδού: calques Hebrew הִנֵּה; here introduces the generous offer with a gesture of presentation.
theNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆlandNominativesubject (the territory being offered)→ participant prominenceγῆ: 'land'; Abimelech's entire territory is placed at Abraham's disposal — a gesture of remarkable generosity from the man who was wronged.
μουmyGenitivegenitive of possession (Abimelech's kingdom)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Abimelech's kingdom).
ἐναντίονbefore / in front ofpreposition + genitive (idiom: ἐναντίον σου = 'before you / at your disposal')→ spatial or relational framingἐναντίον: 'before / in front of / in the presence of'; the formula ἡ γῆ ἐναντίον σου is a standard ancient Near Eastern hospitality offer: 'the land is open before you'; cf. Gen 13:9 (Abraham to Lot), 34:10 (Jacob's sons before Hamor).
σουyouGenitivegenitive object of ἐναντίον→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐναντίον.
οὗwhereGenitivegenitive relative pronoun (indefinite relative of place: 'wherever')→ relational specificationοὗ: meaning 'where'; pronoun marking person, possession, or reference within the clause; here it functions as genitive relative pronoun (indefinite relative of place: 'wherever').
ἐάνif / wheneverconditional particle (in indefinite relative: οὗ ἐάν = 'wherever')→ discourse linkage or contrastἐάν: meaning 'if'; conjunction or particle linking this unit with the surrounding discourse.
σοιto youDativedative of reference ('as it pleases you')→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of reference ('as it pleases you').
ἀρέσκῃit pleasesPres Act Subj 3 Sg · ἀρέσκωverb of indefinite relative clause (subjunctive after ἐάν)→ progressive subjunctive (ongoing pleasure: 'wherever it may please you')ἀρέσκω: 'to please / be pleasing'; renders Hebrew טוֹב בְּעֵינֶיךָ ('good in your eyes'); the construction σοι ἀρέσκει = 'it pleases you / seems good to you' is a polite way of placing a decision entirely with the other party.
κατοίκειdwellPres Act Imper 2 Sg · κατοικέωmain verb (imperative of permission: 'dwell wherever you like')→ permissive imperative (granting full residential freedom)κατοικέω: 'settle / take up residence'; the compound κατά + οἰκέω implies permanent, established settlement. Abimelech's command to 'settle wherever you like' transforms Abraham from sojourner-at-risk to honored resident — a complete reversal of v.1's παρῴκησεν (sojourn as alien).
16

τῇ δὲ Σαρρα εἶπεν· Ἰδοὺ δέδωκα χίλια δίδραχμα τῷ ἀδελφῷ σου· ταῦτα ἔσται σοι εἰς τιμὴν τοῦ προσώπου σου καὶ πάσαις ταῖς μετὰ σοῦ, καὶ πάντα ἀλήθευσον.

And to Sarah he said, 'Behold, I have given a thousand didrachma to your brother; these shall be to you for the honour of your face, and to all who are with you; and declare all things truthfully.'

Direct speech — Abimelech's address to Sarah: the honor payment and the closing chargeτῇ δὲ Σαρρα
Abimelech turns from addressing Abraham to address Sarah directly — an unusual and dignifying move that places her as an independent moral subject. The χίλια δίδραχμα is the LXX's coinage modernization of the Hebrew אֶלֶף כֶּסֶף ('a thousand [pieces of] silver'): the Greek didrachm (= 2 drachmas, a standard coin) replaces the Hebrew weight-unit shekel for a Hellenistic audience. The closing imperative πάντα ἀλήθευσον ('declare all things truthfully' or 'vindicate yourself in all things') is among the most debated phrases in Genesis 20 LXX; it likely charges Sarah to make the truth public — so that her honor is restored and her name cleared in Gerar.
Word-by-word analysis· 27 words
τῇtheDativearticle (dative — with Σαρρα as addressee)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandparticle (shift of addressee from Abraham to Sarah)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΣαρραSarahindeclinable proper noun, indirect object (the new addressee)→ participant identificationΣαρρα: addressed directly for the only time in the chapter; Abimelech's direct address dignifies her as a moral agent in her own right, not merely an appendage of Abraham.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech act)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
Ἰδοὺbeholdinterjection (presenting the gift with a gesture)→ participant identificationἸδοὺ: transliterated proper name rendered in Greek letters; here it functions as interjection (presenting the gift with a gesture).
δέδωκαI have givenPerf Act Indic 1 Sg · δίδωμιmain verb (perfect: the gift is complete and stands)→ intensive perfect (the gift has been made and its effects remain)δίδωμι: the perfect δέδωκα ('I have given and it stands') emphasizes the irreversibility of the payment — the thousand didrachma are already given and cannot be recalled. The perfect tense makes the restitution a fait accompli.
χίλιαa thousandAccusativeaccusative modifier of δίδραχμα (quantity: a thousand)→ attributive qualificationχίλιοι: 'thousand'; the round number reflects the standard Hebrew expression אֶלֶף כֶּסֶף ('a thousand silver pieces').
δίδραχμαdidrachmaAccusativedirect object of δέδωκα (the amount paid)→ object specificationδίδραχμον: 'didrachm' (= 2 drachmas); the standard Greek silver coin familiar to LXX readers. The LXX here modernizes the Hebrew אֶלֶף כֶּסֶף ('a thousand silver [shekels]') into Greek coinage: χίλια δίδραχμα = 1,000 didrachms. This is a deliberate translation choice for a Hellenistic audience, substituting the Greek coin denomination for the Semitic weight-unit shekel (= ~11.4g silver). NT readers would recognize the didrachm as the temple tax coin (Matt 17:24).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῷbrotherDativedative of indirect object (recipient of the payment: 'to your brother')→ sphere or referenceἀδελφός: 'brother'; Abimelech uses the cover-term Abraham established — 'your brother' — but now in the context of restitution. The irony is pointed: the title that enabled the wrong is now the term used in making it right.
σουyourGenitivegenitive of possession (Sarah's brother — Abraham)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Sarah's brother — Abraham).
ταῦταthese thingsNominativesubject (the thousand didrachma as a category of honor payment)→ participant prominenceταῦτα: meaning 'these things'; it serves as subject (the thousand didrachma as a category of honor payment).
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (the purpose of the payment — future of εἰμί)→ predictive future (the declared function of the gift)εἰμί (fut.): copula.
σοιto youDativedative of benefit (Sarah as the one honoured)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of benefit (Sarah as the one honoured).
εἰςfor / aspreposition + accusative (result/purpose: εἰς τιμήν = 'as honor for')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (result/purpose: εἰς τιμήν = 'as honor for').
τιμὴνhonor / priceAccusativeaccusative of purpose (the function of the payment)→ object specificationτιμή: 'honor / price / valuation'; the payment is both a monetary compensation and a public declaration of Sarah's honor. The phrase τιμὴ τοῦ προσώπου ('honor of face') renders Hebrew כְּסוּת עֵינַיִם ('covering of eyes') — the LXX's interpretive rendering: the payment publicly restores what was publicly taken.
τοῦofGenitivearticle (genitive with πρόσωπον)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσώπουfaceGenitivegenitive of reference ('honor with respect to your face')→ relational specificationπρόσωπον: 'face / countenance'; τιμὴ τοῦ προσώπου = 'honor of face' = public honor/dignity. In LXX idiom πρόσωπον often carries the force of 'person' or 'public presence': to honor someone's πρόσωπον is to vindicate their public standing.
σουyourGenitivegenitive of possession (Sarah's face/honor)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Sarah's face/honor).
καὶandconnective (extending the honor to all with Sarah)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάσαιςallDativedative of benefit (all the women with Sarah)→ sphere or referenceπάσαις: meaning 'all'; it serves as dative of benefit (all the women with Sarah).
ταῖςtheDativearticle (with πάσαις)→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
μετὰwithpreposition + genitive (association: 'those with you')→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (association: 'those with you').
σοῦyouGenitivegenitive object of μετά (Sarah's female companions)→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά (Sarah's female companions).
καὶandconnective (introducing the closing command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταall thingsAccusativedirect object of ἀλήθευσον (the totality of what must be declared)→ object specificationπάντα: meaning 'all things'; it serves as direct object of ἀλήθευσον (the totality of what must be declared).
ἀλήθευσονdeclare truthfully / vindicate yourselfAor Act Imper 2 Sg · ἀληθεύωmain verb (final imperative — the charge to Sarah)→ constative imperative (a decisive public act of truth-declaration)ἀληθεύω: 'to speak truth / deal truly / vindicate'; the aorist imperative charges Sarah to act truthfully in all matters — most likely to make the truth of her situation publicly known, so that her honor is formally restored. The verb recurs in LXX and NT (Gal 4:16: ἀληθεύων ὑμῖν; Eph 4:15: ἀληθεύοντες) with the sense of truthful, transparent dealing. The enigmatic brevity of πάντα ἀλήθευσον ('speak truth in all things') has generated substantial exegetical debate; the most natural reading is a public declaration that would vindicate Sarah's character.
17

προσηύξατο δὲ Αβρααμ πρὸς τὸν θεόν, καὶ ἰάσατο ὁ θεὸς τὸν Αβιμελεχ καὶ τὴν γυναῖκα αὐτοῦ καὶ τὰς παιδίσκας αὐτοῦ, καὶ ἔτεκον·

And Abraham prayed to God, and God healed Abimelech and his wife and his female servants, and they bore children —

Narrative mainline — the prophetic intercession and divine healingπροσηύξατο δὲ
The verse is brief but decisive: Abraham's intercession (προσηύξατο), identified as the prophetic act already defined in v.7 (προσεύξεται περὶ σοῦ), is fulfilled here. The verb ἰάσατο ('healed') responds to the closure announced in v.18 — the healing is the reversal of a divinely imposed affliction. The verse ends with the em-dash-like trailing καὶ ἔτεκον ('and they bore children') — which is syntactically suspended, with the causal ὅτι clause of v.18 providing the retrospective explanation. The healing of the female servants (τὰς παιδίσκας) and their bearing children is precisely the reversal of the sterility announced in v.18.
Word-by-word analysis· 22 words
προσηύξατοprayedAor Mid Indic 3 Sg · προσεύχομαιmain verb (the prophetic intercession)→ constative aorist (single completed act of prayer)προσεύχομαι: 'to pray'; deponent middle; the verb fulfills the divine prediction of v.7 (προσεύξεται περὶ σοῦ), confirming Abraham's prophetic role. The aorist is constative: a single completed act of intercession produces the healing. NT parallel: Jas 5:16 ('the prayer of a righteous man has great power') — and Abraham's intercession here is the founding instance of prophetic prayer.
δὲandnarrative particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβρααμAbrahamsubject (Abraham as prophet-intercessor)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as subject (Abraham as prophet-intercessor).
πρὸςtopreposition + accusative (direction of prayer: 'to God')→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of prayer: 'to God').
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative object of πρός (the recipient of the prayer)→ object specificationθεός: ὁ θεός throughout the chapter for Abimelech-related contexts; the prayer is addressed to 'God' rather than κύριος — consistent with the chapter's usage, and perhaps appropriate for an intercession on behalf of a Philistine.
καὶandnarrative conjunction (divine response follows)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰάσατοhealedAor Mid Indic 3 Sg · ἰάομαιmain verb (divine healing in response to intercession)→ constative aorist (completed act of healing)ἰάομαι: 'to heal'; deponent middle; the verb is the key action word of the chapter's resolution — it directly answers the affliction described in v.18. The same root appears in the LXX of Isa 53:5 (τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν) and is the standard verb for divine healing in both OT and NT contexts (Jas 5:16; Luke 4:18).
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject (divine healer)→ participant prominenceθεὸς: meaning 'God'; it serves as subject (divine healer).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβιμελεχAbimelechdirect object (first healed person: the king himself)→ participant identificationΑβιμελεχ: transliterated proper name rendered in Greek letters; here it functions as direct object (first healed person: the king himself).
καὶandconnective (enumerating healed persons)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwifeAccusativedirect object (second healed person: Abimelech's wife)→ object specificationγυναῖκα: meaning 'wife'; it serves as direct object (second healed person: Abimelech's wife).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandconnective (third person healed)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίσκαςfemale servantsAccusativedirect object (third group: the household female servants)→ object specificationπαιδίσκη: 'female servant'; their healing is the reversal of the sterility described in v.18 (πᾶσαν μήτραν — 'every womb'); the household as a whole was afflicted, and as a whole it is healed.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandconnective (result of the healing)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔτεκονthey bore childrenAor Act Indic 3 Pl · τίκτωmain verb (the fruit of the healing — births resumed)→ ingressive aorist (the onset of new births)τίκτω: 'to bear / give birth'; the ingressive aorist (onset of bearing) is the narrative demonstration that the healing was real and complete. The same verb will describe Sarah's birth of Isaac in Gen 21:2–3 — the two births (Abimelech's household; Sarah herself) are placed in narrative sequence.
18

ὅτι συνέκλεισεν κύριος ἔξωθεν πᾶσαν μήτραν ἐν τῷ οἴκῳ τοῦ Αβιμελεχ ἕνεκεν Σαρρας τῆς γυναικὸς Αβρααμ.

For the LORD had shut fast every womb from without in the house of Abimelech on account of Sarah the wife of Abraham.

Explanatory narrative postscript — retrospective cause of the afflictionὅτι
Verse 18 is the chapter's causal postscript: the narrator explains retrospectively why the household needed healing. The ὅτι clause is explanatory ('for / because'), flashing back to explain v.17's ἰάσατο. The shift from ὁ θεός (throughout the chapter) to κύριος is notable and deliberate: the narrator uses the covenant name for the summary judgment, signaling that YHWH's action was covenantally motivated — it was on account of Sarah, the covenant-woman. The compound verb συνέκλεισεν ('shut completely together') with the adverb ἔξωθεν ('from outside') communicates both the totality and the divine externality of the closure — the wombs were sealed shut from without by an external divine agent.
Word-by-word analysis· 16 words
ὅτιfor / becausecausal conjunction (retrospective explanation of v.17's need for healing)→ discourse linkage or contrastὅτι: causal 'for / because'; introduces the narrative flashback that explains why Abimelech's household needed healing — the sterility was divinely imposed and had been in place since Sarah's taking (v.2).
συνέκλεισενhad shut fast / completely closedAor Act Indic 3 Sg · συγκλείωmain verb (divine action of total closure)→ constative aorist (the completed act of sealing every womb)συγκλείω: 'to shut together / close completely / lock fast'; the intensive compound σύν + κλείω adds force to the basic meaning of closing. The verb conveys total, irreversible closure — every avenue of birth completely sealed. The same root appears in Gal 3:22–23 (συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν) for an equally totalizing divine enclosure. LXX uses the verb for Egypt's closed-off affliction and for Israel's siege; here it is the divine seal on a Philistine house.
κύριοςLORDNominativesubject (divine agent — YHWH, the covenant God)→ participant prominenceκύριος: the chapter's only occurrence of κύριος as the divine name (previous uses were vocatives or θεός). The narrator uses the covenant name here to signal that the closing of the wombs was a covenantal act — YHWH acted on behalf of Sarah, his covenant-woman, protecting the lineage of the promise.
ἔξωθενfrom outside / from withoutadverb (manner/source of the closure: 'from the outside')→ clausal contributionἔξωθεν: 'from outside / externally'; the adverb adds a spatial dimension to the closure: the sealing was imposed from outside — by an external divine agent — rather than being a natural internal condition. This emphasizes both divine agency and miraculous character: the wombs were not simply barren but actively sealed shut from without by God. The word is unique in the Genesis 20 LXX wording and serves as a theological intensifier.
πᾶσανeveryAccusativeaccusative modifier of μήτραν (totalizing: not one womb was exempt)→ attributive qualificationπᾶς: 'every / all'; the totalizing adjective πᾶσαν μήτραν ('every womb') leaves no exception — the entire reproductive capacity of the household was under divine closure. The comprehensiveness of the affliction matches the comprehensiveness of Abraham's deception.
μήτρανwombAccusativedirect object of συνέκλεισεν (the organ of reproduction — the site of divine closure)→ object specificationμήτρα: 'womb / matrix'; the seat of reproduction; the closing of the womb is the most intimate and total form of divine judgment on a household — it removes future generations. The same word appears in Luke 2:23 (LXX citation of Exod 13:2: πᾶν ἄρσεν διανοῖγον μήτραν) — the 'opening of the womb' is the reversal of this 'closing.' The womb that is shut by God can only be opened again by God.
ἐνinpreposition + dative (locative: the sphere of the closure)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: the sphere of the closure).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκῳhouse / householdDativedative of place (the household where every womb was closed)→ sphere or referenceοἶκος: 'house / household'; the closure extends to the entire household — not just Abimelech and his wife but every woman in his house (cf. v.17's παιδίσκας). The household is the unit of corporate solidarity in which divine judgment and divine healing both operate.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβιμελεχAbimelechindeclinable proper noun, genitive of possession (the house belongs to Abimelech)→ participant identificationΑβιμελεχ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of possession (the house belongs to Abimelech).
ἕνεκενon account of / because ofpreposition + genitive (ultimate cause of the closure)→ spatial or relational framingἕνεκεν: 'on account of / for the sake of'; renders Hebrew עַל-דְּבַר ('on account of / concerning'). The preposition points to the ultimate cause: every event in the chapter — the dream, the confrontation, the restitution, the healing — was motivated by God's protection of Sarah.
ΣαρραςSarahindeclinable proper noun, object of ἕνεκεν (the reason for God's action)→ participant identificationΣαρρα: Sarah is named last, at the climax of the chapter's final verse — she is the theological center of the entire episode. The divine protection of Sarah is the frame within which Abraham's deception, Abimelech's innocence, the dream, the confrontation, the gifts, and the healing all make sense.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικὸςwifeGenitivegenitive in apposition to Σαρρας (her title — the truth finally stated fully)→ relational specificationγυνή: 'wife'; the chapter ends with Sarah identified as γυνὴ Αβρααμ ('the wife of Abraham') — the exact truth suppressed at v.2 is now the chapter's final word. The closing circle is complete: what was hidden is now declared, what was shut is now opened, and Sarah is restored with her honor intact.
ΑβρααμAbrahamindeclinable proper noun, genitive of possession (Sarah's husband — the final word)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of possession (Sarah's husband — the final word).