Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/244

 in a dream; but Abimelech recognises the Lord, Adonai, i.e., God (Gen 20:4); whereupon the historian represents האלהים ( Elohim with the article), the personal and true God, as speaking to him. The address of God, too, also shows his susceptibility of divine truth. Without further pointing out to him the wrong which he had done in simplicity of heart, in taking the sister of the stranger who had come into his land, for the purpose of increasing his own harem, since he must have been conscious of this himself, God described Abraham as a prophet, whose intercession alone could remove his guilt, to show him the way of salvation. A prophet: lit., the God-addressed or inspired, since the “inward speaking” ( Ein-sprache) or inspiration of God constitutes the essence of prophecy. Abraham was προφήτης as the recipient of divine revelation, and was thereby placed in so confidential a relation to God, that he could intercede for sinners, and atone for sins of infirmity through his intercession.

verses 8-9
Abimelech carried out the divine instructions. The next morning he collected his servants together and related what had occurred, at which the men were greatly alarmed. He then sent for Abraham, and complained most bitterly of his conduct, by which he had brought a great sin upon him and his kingdom.

verses 10-13
“ What sawest thou,” i.e., what hadst thou in thine eye, with thine act (thy false statement)? Abimelech did this publicly in the presence of his servants, partly for his own justification in the sight of his dependents, and partly to put Abraham to shame. The latter had but two weak excuses: (1) that he supposed there was no fear of God at all in the land, and trembled for his life because of his wife; and (2) that when he left his father's house, he had arranged with his wife that in every foreign place she was to call herself his sister, as she really was his half-sister. On the subject of his emigration, he expressed himself indefinitely and with reserve, accommodating himself to the polytheistic standpoint of the Philistine king: “ when God (or the gods, Elohim) caused me to wander,” i.e., led me to commence an unsettled life in a foreign land; and saying nothing about Jehovah, and the object of his wandering as revealed by Him.

verses 14-16
Abimelech then gave him back his wife with a liberal present of cattle and slaves, and gave him leave to dwell wherever he pleased in his land. To Sarah he said, “ Behold, I have given a thousand shekele of silver to thy brother; behold, it is