Genesis 21:26

KJV

And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I [of it], but to day.

KJV (with Strong's)

And Abimelech {H40} said {H559}, I wot {H3045} not who hath done {H6213} this thing {H1697}: neither {H3808} didst thou tell {H5046} me, neither {H3808} yet heard {H8085} I of it, but {H1115} to day {H3117}.

Complete Jewish Bible

Avimelekh answered, "I don't know who has done this. You didn't tell me, and I heard about it only today."

Berean Standard Bible

Abimelech replied, “I do not know who has done this. You did not tell me, so I have not heard about it until today.”

American Standard Version

And Abimelech said, I know not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to-day.

Commentary

### SUMMARY
Genesis 21:26 records Abimelech's emphatic declaration of ignorance regarding the seizure of Abraham's well by his servants. He asserts that he was neither informed nor had he heard of the incident until the very moment Abraham confronted him. This pivotal statement by the Philistine king serves to disclaim prior knowledge or complicity, thereby opening the door for immediate reconciliation and the establishment of a formal covenant concerning water rights between the two patriarchs.

### CONTEXT
* **Literary Context:** This verse is situated within a crucial narrative segment in Genesis detailing Abraham's sojourn in Gerar, a Philistine territory ruled by King Abimelech. The immediate preceding context (Genesis 21:22-24) shows Abimelech and his commander Phicol approaching Abraham to establish a covenant, acknowledging God's blessing upon Abraham in all he does. This initiative from Abimelech sets a diplomatic tone, but it is immediately followed by Abraham's complaint in [Genesis 21:25](/genesis/21-25 "Genesis 21:25 - Abraham's Complaint About the Well"), revealing an underlying tension concerning water rights. Abimelech's response in verse 26 directly addresses this grievance, leading to the resolution and covenant at Beersheba, as detailed in [Genesis 21:27-32](/genesis/21-27-32 "Genesis 21:27-32 - The Covenant at Beersheba"). This episode contrasts with the earlier, more personal conflict involving Sarah in [Genesis 20](/genesis/20 "Genesis 20 - Abraham and Sarah in Gerar"), demonstrating a progression in the relationship between Abraham and Abimelech from potential deception to an established, albeit sometimes strained, peace.
* **Historical & Cultural Context:** In the arid ancient Near East, water was an indispensable and highly contested resource. Wells were not merely sources of water; they represented significant investments of labor, claims to land ownership, and vital infrastructure for sustaining nomadic or semi-nomadic communities and their livestock. Disputes over wells were common and often led to conflict. The act of digging a well established a de facto claim to the surrounding land. Abimelech's position as king meant he held ultimate authority over the land and its resources, and the actions of his servants, even if unauthorized by him, reflected on his governance. His response must be understood within the framework of ancient Near Eastern diplomacy, where maintaining peace and stable relations with powerful tribal leaders like Abraham was strategically important for regional stability and trade. The establishment of a formal covenant, marked by oaths and witnesses, was the standard legal and social mechanism for resolving such disputes and securing agreements in this cultural milieu.
* **Key Themes:** Genesis 21:26 contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it highlights the theme of **Divine Providence**, as God continues to protect and provide for Abraham, even amidst human conflict over resources. Secondly, it underscores the importance of **Covenant and Promise**, as the resolution of this dispute leads to a covenant that secures Abraham's access to vital resources, indirectly supporting the fulfillment of God's promises regarding land and descendants. Thirdly, the passage explores **Conflict Resolution and Diplomacy**, demonstrating a model where grievances are voiced, acknowledged, and resolved through negotiation and formal agreement, rather than escalating to violence. Finally, it touches upon **Leadership Responsibility**, as Abimelech, despite his alleged ignorance, takes responsibility for the actions of his subjects and seeks to rectify the wrong, illustrating the broader principle that leaders are accountable for the conduct within their domain, a theme echoed in various forms throughout biblical wisdom literature, such as in [Proverbs 29:2](/proverbs/29-2 "Proverbs 29:2 - When the righteous are in authority, the people rejoice").

### EXPOSITION AND ANALYSIS
Abimelech's statement in Genesis 21:26 is a carefully constructed denial, designed to disclaim responsibility while simultaneously opening the door for resolution. His words, "I wot not who hath done this thing: neither didst thou tell me, neither yet heard I [of it], but to day," convey a multi-layered assertion of ignorance.

#### Key Word Analysis
* **wot (Hebrew, _yâdaʻ'_):** From H3045, meaning "to know," "to ascertain by seeing," or "to be aware." Abimelech's use of "I wot not" (a King James archaic rendering of "I do not know") signifies his claim of complete lack of prior knowledge or awareness regarding the specific individuals who seized the well. This word encompasses intellectual understanding, experiential knowledge, and even recognition. By denying this "knowing," Abimelech distances himself from complicity.
* **thing (Hebrew, _dâbâr'_):** From H1697, meaning "a word," "a matter," or "a thing." In this context, "this thing" refers specifically to the egregious act of seizing Abraham's well. The term is broad, encompassing the entire affair or incident. Abimelech's denial of knowing "this thing" emphasizes his purported ignorance of the entire situation, not just the perpetrators.
* **to day (Hebrew, _yôwm'_):** From H3117, meaning "a day" or "a space of time defined by an associated term." The phrase "but to day" is crucial. It asserts that his awareness of the well's seizure is entirely new, having only come to his attention at the very moment Abraham confronted him. This temporal marker serves to underscore his immediate response and willingness to address the issue now that he has been informed.

#### Verse Breakdown
* **"And Abimelech said, I wot not who hath done this thing":** Abimelech immediately responds to Abraham's complaint by declaring his ignorance concerning the identity of those responsible for seizing the well. This is a direct denial of personal culpability or foreknowledge regarding the specific act and its perpetrators. It suggests a lack of direct command or awareness of the actions of his servants.
* **"neither didst thou tell me":** This clause places a subtle, yet significant, responsibility on Abraham for the delay in addressing the issue. Abimelech implies that had Abraham informed him earlier, the matter could have been resolved sooner. This statement serves to deflect any accusation of negligence on his part, framing the current confrontation as the first opportunity for him to act.
* **"neither yet heard I [of it], but to day":** This final part of Abimelech's statement reinforces his comprehensive denial of prior knowledge. He claims he had not received information about the incident from any source, whether Abraham directly or through other reports, until "to day"—the very moment of Abraham's complaint. This emphasizes the immediacy of his awareness and his readiness to engage with the problem now that it has been brought to his attention.

#### Literary Devices
Abimelech's response employs several literary devices. The most prominent is **Denial**, as he repeatedly negates any prior knowledge or involvement in the well's seizure. This denial is structured through **Repetition** ("neither... neither..."), which serves to emphasize the completeness of his ignorance. Furthermore, the phrase "but to day" functions as a device of **Emphasis**, highlighting the immediacy of his newfound awareness and signaling a turning point in the narrative. This emphatic temporal marker indicates his willingness to address the issue promptly, shifting the focus from blame to resolution and setting the stage for the subsequent covenant.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 21:26, while seemingly a simple declaration of ignorance, carries significant theological weight by illustrating the complexities of human relationships and the pathways to reconciliation. It underscores the importance of direct communication in resolving grievances and the responsibility of leaders to address injustices within their domain, even if they were previously unaware. The swift movement from accusation to a declared willingness to act sets a precedent for how God desires His people to navigate conflict—with a pursuit of truth, justice, and peace. This incident ultimately leads to a covenant, reflecting God's broader plan to establish covenants with humanity, ensuring order and blessing.

* [Proverbs 28:13](/proverbs/28-13 "Proverbs 28:13 - Confession and Mercy")
* [Matthew 5:23-24](/matthew/5-23-24 "Matthew 5:23-24 - Reconciliation Before Worship")
* [Romans 12:18](/romans/12-18 "Romans 12:18 - Living Peaceably with All")

### REFLECTION AND APPLICATION
Abimelech's response in Genesis 21:26 offers profound lessons for contemporary relationships and leadership. It highlights the critical importance of direct communication: Abraham brings his complaint directly to Abimelech, and Abimelech acknowledges it. This reminds us that unresolved grievances can fester and escalate if not brought into the open. For leaders, the passage underscores the principle of ultimate responsibility. While Abimelech claims ignorance, he does not shirk his duty to address the wrong committed by those under his authority. This calls those in leadership to cultivate environments of transparency and accountability, ensuring that channels exist for grievances to be heard and rectified, even if the leader is not personally aware of every transgression. For individuals, it encourages us to be proactive in addressing conflicts, speaking truth in love, and being open to hearing and responding to legitimate complaints, fostering reconciliation and peace, much like the wisdom found in [Ephesians 4:26](/ephesians/4-26 "Ephesians 4:26 - Do Not Let the Sun Go Down on Your Anger") about dealing with anger promptly.

#### Questions for Reflection
* **How does Abimelech's immediate response, "but to day," challenge or affirm our own willingness to address issues promptly once we become aware of them?**
* **In what ways can we, like Abraham, ensure that our grievances are communicated directly and clearly to those who can address them, rather than allowing them to fester?**
* **What does this passage teach us about the responsibility of leaders for the actions of those under their authority, even when those actions are unauthorized or unknown to the leader?**

### FAQ
**What does "I wot not" mean in Genesis 21:26?**

Answer: "I wot not" is an archaic English phrase from the King James Version, meaning "I do not know" or "I was unaware." In [Genesis 21:26](/genesis/21-26 "Genesis 21:26 - Abimelech's Denial"), Abimelech is emphatically stating his complete ignorance regarding who seized the well.

**Was Abimelech being truthful when he claimed ignorance?**

Answer: The biblical text does not explicitly state whether Abimelech was genuinely ignorant or if his declaration was a diplomatic maneuver. However, his response allows him to address the issue without admitting prior knowledge or direct culpability, which facilitates a peaceful resolution and the subsequent covenant with Abraham. His immediate willingness to act "to day" suggests a desire to rectify the situation regardless of his prior awareness.

**Why was a well so important in the ancient Near East?**

Answer: Water was an extremely scarce and vital resource in the arid ancient Near East. Ownership and control of wells were crucial for survival, sustaining livestock, and supporting communities. Wells represented significant labor investment and established de facto claims to land. Therefore, disputes over them, as seen in [Genesis 21:25](/genesis/21-25 "Genesis 21:25 - Abraham's Complaint"), were common, significant, and often led to conflict or, as in this case, the need for formal covenants.

**What is the significance of Abimelech's immediate response "but to day"?**

Answer: The phrase "but to day" emphasizes that this was the first time Abimelech had heard of the problem. It signifies his willingness to address the issue promptly upon being informed, demonstrating a commitment to justice and setting the stage for reconciliation and the establishment of a covenant. This immediate acknowledgment is key to moving the narrative from conflict to resolution, culminating in the naming of Beersheba in [Genesis 21:31](/genesis/21-31 "Genesis 21:31 - The Naming of Beersheba").

### CHRIST-CENTERED FULFILLMENT
While Genesis 21:26 describes a human dispute and its resolution between Abraham and Abimelech, it subtly points to the ultimate resolution found in Christ. Abimelech's denial of knowledge and subsequent willingness to address the wrong, even if belatedly, foreshadows Christ's perfect knowledge and righteous judgment. Unlike Abimelech, who may have been genuinely ignorant or merely diplomatic, Jesus Christ is the One who perfectly knows all things, from the deepest secrets of the heart to every injustice committed under the sun, as [John 2:24-25](/john/2-24-25 "John 2:24-25 - Jesus Knew All People") affirms. He is the ultimate Peacemaker, not merely reconciling two parties over a well, but reconciling humanity to God through His atoning work on the cross, as described in [Colossians 1:19-20](/colossians/1-19-20 "Colossians 1:19-20 - Reconciliation Through Christ"). The temporary covenant established at Beersheba, secured by an oath and a well, points to the new and eternal covenant in Christ's blood, where true and lasting peace, justice, and access to the "living water" are secured for all who believe, fulfilling the deepest human longings for resolution and eternal life that earthly wells and agreements could only hint at, as Jesus Himself declared in [John 4:13-14](/john/4-13-14 "John 4:13-14 - The Living Water").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 13:7

And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land.

2 Kings 5:20

¶ But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, [as] the LORD liveth, I will run after him, and take somewhat of him.

2 Kings 5:24

And when he came to the tower, he took [them] from their hand, and bestowed [them] in the house: and he let the men go, and they departed.