Abraham sojourned in Gerara: Sara is taken into king Abimelech’s house, but by God’s commandment is restored untouched.
Abraham seiorning in Geraris, his wife is taken into King Abimelechs house, but by Gods commandement is restored vntouched, 14. with great giftes, 17. and Abraham praying Abimelechs house is cured.
1Abraham removed from thence to the south country, and dwelt between Cades and Sur, and sojourned in Gerara.E partitosi di colà Abramo, andando nel paese di mezzodì, abitò tra Cades e Sur: e fece sua dimora come pellegrino in Gerara.ABRAHAM remoued from thence into the south countrie, and dwelt betwene Cades, and Sur: and he liued as a pilgrime in Gerara.Profectus inde Abraham in terram australem, habitavit inter Cades et Sur: et peregrinatus est in Geraris. 2And he said of Sara his wife: She is my sister. So Abimelech the king of Gerara sent, and took her.E riguardo a Sara sua moglie disse: Ella è mia sorella. Mandò dunque il re di Gerara Abimelech a pigliarla.And he said of Sara his wife: She is my sister. Abimelech therfore the king of Gerara sent, and tooke her.Dixitque de Sara uxore suo: Soror mea est. Misit ergo Abimelech rex Geraræ, et tulit eam. 3And God came to Abimelech in a dream by night, and he said to him: Lo thou shalt die for the woman that thou hast taken: for she hath a husband.Ma Dio si fe' vedere di notte tempo in sogno ad Abimelech, e dissegli: Or tu morrai per ragion della donna, che hai rapita: perocché ella ha marito.And God came to Abimelech in a dreame by night, and said to him: Loe thou shalt dye for the woman that thou hast taken: for she hath a husband.Venit autem Deus ad Abimelech per somnium nocte, et ait illi: En morieris propter mulierem quam tulisti: habet enim virum. 4Now Abimelech had not touched her, and he said: Lord, wilt thou slay a nation that is ignorant and just?Abimelech però non l'avea toccata, e disse: Signore, farai tu perire una nazione ignorante, ma giusta?But Abimelech had not touched her, and he said: Lord wilt thou kil a nation that is ignorant and iust?Abimelech vero non tetigerat eam, et ait: Domine, num gentem ignorantem et justam interficies ? 5Did not he say to me: She is my sister: and she say, He is my brother? in the simplicity of my heart, and cleanness of my hands have I done this.Non mi ha detto egli stesso: Ella è mia sorella: e non ha ella detto: Egli è mio fratello? Io ho fatta tal cosa nella semplicità del mio cuore, e ho pure le mani.Did not he say to me: She is my sister: and she say, He is my brother? in simplicitie of my hart, and cleanenes of my hands haue I done this.nonne ipse dixit mihi: Soror mea est: et ipsa ait: Frater meus est ? In simplictate cordis mei, et munditia manuum mearum feci hoc. 6And God said to him: And I know that thou didst it with a sincere heart: and therefore I withheld thee from sinning against me, and I suffered thee not to touch her.E il Signore gli disse: Io pur so, che tal cosa hai fatta con cuor semplice: e per questo ti ho preservato dal peccare contro di me; e non ho permesso, che tu la toccassi.And God said to him: And I do know that thou didest it with a sincere hart: and therfore I kept thee that thou shouldest not sinne against me, and I permitted not that thou shouldest touch her.Dixitque ad eum Deus: Et ego scio quod simplici corde feceris: et ideo custodivi te ne peccares in me, et non dimisi ut tangeres eam.
7Now therefore restore the man his wife, for he is a prophet: and he shall pray for thee, and thou shalt live: but if thou wilt not restore her, know that thou shalt surely die, thou and all that are thine.Rendi adunque adesso la moglie al suo marito; perocché egli è profeta: ed egli farà orazione per te, e tu vivrai: ma se tu non vorrai renderla, sappi, che di mala morte morrai tu, e tutto quello che a te appartiene.Now therfore restore the wife to her husband, because he is a prophet: and he shal pray for thee, and thou shalt liue: but if thou wilt not restore her, know thou that dying thou shalt dye, thou and al things that are thine.Nunc ergo redde viro suo uxorem, quia propheta est: et orabit pro te, et vives: si autem nolueris reddere, scito quod morte morieris tu, et omnia quæ tua sunt. 8And Abimelech forthwith rising up in the night, called all his servants: and spoke all these words in their hearing, and all the men were exceedingly afraid.E tosto si alzò Abimelech di notte tempo, e chiamò tutti i suoi servi; e raccontò loro tutte queste cose, e tutti ebbero gran paura.And Abimelech forth with rising vp in the night, called al his seruantes: and he spake al these words to their eares, and al the men were sore afraid.Statimque de nocte consurgens Abimelech, vocavit omnes servos suos: et locutus est universa verba hæc in auribus eorum, timueruntque omnes viri valde. 9And Abimelech called also for Abraham, and said to him: What hast thou done to us? what have we offended thee in, that thou hast brought upon me and upon my kingdom a great sin? thou hast done to us what thou oughtest not to do.E Abimelech chiamò anche Abramo, e gli disse: Che è quello che tu ci hai fatto? che male ti abbiam fatto noi, che tu avessi a tirare addosso a me, e al mio regno un peccato grande? tu hai fatto a noi quello che far non dovevi.And Abimelech called also for Abraham, and said to him: What hast thou done to vs? what haue we offended against thee, that thou hast brought vpon me and vpon my kingdom a great sinne? that which thou oughtest not to doe, thou hast done to vs.Vocavit autem Abimelech etiam Abraham, et dixit ei: Quid fecisti nobis ? quid peccavimus in te, quia induxisti super me et super regnum meum peccatum grande ? quæ non debuisti facere, fecisti nobis. 10And again he expostulated with him, and said: What sawest thou, that thou hast done this?E di nuovo rammaricandosi disse: Che avevi tu veduto, onde avessi a fare tal cosa?And again expostulating, he said: What sawest thou, that thou didest this?Rursumque expostulans, ait: Quid vidisti, ut hoc faceres ?
11Abraham answered: I thought with myself, saying: Perhaps there is not the fear of God in this place: and they will kill me for the sake of my wife:Rispose Abramo: Io pensai, e dissi dentro di me: Forse non sarà in questo luogo timor di Dio; e mi uccideranno a causa di mia moglie.Abraham answered: I thought with my selfe, saying: Perhaps there is not the feare of God in this place: and they wil kil me for my wife:Respondit Abraham: Cogitavi mecum, dicens: Forsitan non est timor Dei in loco isto: et interficient me propter uxorem meam: 12Howbeit, otherwise also she is truly my sister, the daughter of my father, and not the daughter of my mother, and I took her to wife.Dall'altra parte ella è veramente ancora mia sorella; figliuola di mio padre, ma non di mia madre, ed io la presi per moglie.howbeit otherwise also in verie deed she is my sister, the daughter of my father, and not the daughter of my mother, and I tooke her to wife.alias autem et vere soror mea est, filia patris mei, et non filia matris meæ, et duxi eam in uxorem. 13And after God brought me out of my father’s house, I said to her: Thou shalt do me this kindness: In every place, to which we shall come, thou shalt say that I am thy brother.Ma dopo che Dio mi trasse fuora dalla casa di mio padre, io le dissi: Tu mi farai questa grazia: in qualunque luogo noi arriveremo, dirai, che sei mia sorella.And after that God brought me out of my fathers house, I said to her: This mercie thou shalt doe with me: In euerie place, which we shal come vnto, thou shalt say that I am thy brother.Postquam autem eduxit me Deus de domo patris mei, dixi ad eam: Hanc misericordiam facies mecum: in omni loco, ad quem ingrediemur, dices quod frater tuus sim. 14And Abimelech took sheep and oxen, and servants and handmaids, and gave to Abraham: and restored to him Sara his wife,Prese adunque Abimelech delle pecore, e de' bovi, e de' servi, e delle serve, e le diede ad Abramo, e gli rendette Sara sua moglie,Therfore Abimelech tooke shepe & oxen, and seruants, and handmayds, and gaue to Abraham: and restored to him Sara his wife,Tulit igitur Abimelech oves et boves, et servos et ancillas, et dedit Abraham: reddiditque illi Saram uxorem suam, 15And said: The land is before you, dwell wheresoever it shall please thee.E gli disse: Questa terra è davanti a te; dimora, dove ti piacerà.and said: The land is before you, dwel whersoeuer it shal please thee.et ait: Terra coram vobis est, ubicumque tibi placuerit habita. 16And to Sara he said: Behold I have given thy brother a thousand pieces of silver, this shall serve thee for a covering of thy eyes to all that are with thee, and whithersoever thou shalt go: and remember thou wast taken.E disse a Sara: Ecco che io ho dato a tuo fratello mille monete d'argento; con queste avrai un velo per gli occhi dinanzi a tutti quelli che son con te, e in qualunque luogo anderai: e ricordati, che sei stata presa.And to Sara he said: Behold I haue geuen thy brother a thousand peeces of siluer, this shal serue thee for a veile of thine eyes to al that are with thee, and whither soeuer thou shalt goe, remenber also thou wast taken.Saræ autem dixit: Ecce mille argenteos dedi fratri tuo, hoc erit tibi in velamen oculorum ad omnes qui tecum sunt, et quocumque perrexeris: mementoque te deprehensam.
17And when Abraham prayed, God healed Abimelech and his wife, and his handmaids, and they bore children:E colle orazioni di Abramo Dio risanò Abimelech, e la moglie, e le serve di lui, e partorirono:And Abraham praying, God healed Abimelech and his wife, and his handmaids, and they bare children:Orante autem Abraham, sanavit Deus Abimelech et uxorem, ancillasque ejus, et pepererunt: 18For the Lord had closed up every womb of the house of Abimelech, on account of Sara, Abraham’s wife.Imperocché il Signore avea rendute sterili tutte le donne della casa di Abimelech a motivo di Sara moglie d'Abramo.for our Lord had closed vp euerie matrice of the house of Abimelech for Sara Abrahams wife.concluserat enim Dominus omnem vulvam domus Abimelech propter Saram uxorem Abrahæ.
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Year of the World 2107.
Haydock
Gerara; at a greater distance from the devoted country of Sodom. (Haydock)
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He said to the king, and to all others who made inquiry, as it was his custom, whenever he came into a strange land, ver. 13. He was encouraged to do this, by the protection which God had shewn him in Egypt.
Haydock
Took her, against her will, as Pharao had done. (Haydock)
Calmet
Though she was ninety years old, and with child, her beauty was still extraordinary, the Rabbin think miraculous. At that time people lived above 120 years; so that at the age of ninety, she would only be about as near the end of her life as our women are at forty; and we often see people sufficiently attracting at that age. (Calmet)
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Calmet
Abimelech. This was an usual title of kings in Chanaan, and a very good one, to remind them and their subjects, of their obligations, (Haydock) as it means "my father the king." The behaviour of the prince shews, that as yet all sense of duty and knowledge of the true God was not banished from the country. (Calmet)
Haydock
Shalt die, unless thou restore the woman, whom thou hast taken by force; on whose account I have already afflicted thee, (Ver. 7, 17.) and thus prevented thee from touching her. This testimony was more requisite, that there might be no doubt respecting Isaac's legitimacy. (Haydock)
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He say, etc. The pronouns in Hebrew are printed very incorrectly.
Kennicott
He is my sister; and she, even he, said. (Kennicott)
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Menochius
Sincere heart, abhorring adultery, but not altogether innocent. (Menochius)
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A prophet. One under my particular care, to whom I reveal many things.
Haydock
He shall pray for thee. Behold, God will sometimes grant, at the request of his saints, what he would deny even such as Abimelech or the friends of Job. Is not this sufficient encouragement for us, to have recourse to the intercession of the saints? And can any one be so foolish as to pretend this is making gods of them, and shewing them an idolatrous worship? (Haydock)
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In the night, (de nocte) or "as soon as it began to dawn." (Septuagint)
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Why, etc. He expostulates with him in a friendly but earnest manner.
A great sin, or punishment, (Menochius) ver. 18, and exposed me to the danger of committing adultery. Abraham might have answered, this would have been his own fault, as he could not have done it without offering violence to Sara, in whose chastity he could confide. Having an opportunity here to vindicate himself, Abraham speaks freely, which he was not allowed to do in Egypt, Genesis 12:20.
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Calmet
My sister, or niece, according to those who say she was daughter of Aran, who thus must have had a different mother from Abraham; (Menochius) or, as we rather think, Sara was truly his half-sister, born of Thare by another wife. His adding truly, seems to restrain it to this sense; and we know that in those countries, marriages of such near relations were allowed, though not when both had the same parents. Why should we not, therefore, believe Abraham, who certainly knew the real state of the question, and who would not tell a lie, rather than seek for improbable and far-fetched solutions? Said, who lived eight hundred years ago, mentions the name of Jona, Abraham's mother, as well as that of Tehevita, who bore Sara to Thare. The Hebrews, in general, give this explanation. (Calmet)
Haydock
By calling Sara his sister without any addition, Abraham intended that the people should conclude he was not married: therefore he did not say she was his half-sister, as this would have frustrated his design, if, as St. Clement of Alexandria, asserts, such might and did marry under the law of nature. (Haydock)
Calmet
Philo observes, the Athenian legislator, Solon, sanctioned the same practice, which was followed also by the Phoenicians. (Calmet)
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Haydock
Gave, by way of satisfaction, for having detained his wife; as also to shew his respect for him who was a prophet. (1 Kings 9:7.) (Haydock)
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Thy brother, as thou hast agreed to call thy husband.
Pieces, or sicles of silver, worth a little above 2s. 3d. each; total £113 sterling.
Calmet
A covering, or veil, to shew thou art married, and prevent thee from being taken by any one hereafter. It was to be so rich, that all might know her quality. St. Paul (1 Corinthians 11:5, 15.) orders women to be covered. (Calmet)
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Menochius
Healed. It is not known how God afflicted Abimelech; but the women could not be delivered during the short time that Sara was detained: on her being set at liberty, they bore children. (Menochius)
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See pag. 52.
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Not his fathers owne daughter, but of his progenie. S. Aug. li. 22. cont. Faust. c. 35. & li. 16. c. 19. & 30. de ciuit.
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Kinges of the earth esteming the Church only for a laudable people of God, seeke to subiect her to them selues: but knowing her to be the inuiolable spouse of Christ, subiect them selues to her, and offer to her most honorable giftes. S. Aug. il. 22. cont. Faust. c. 38.
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St Ambrose of Milan † AD 397 On the Holy Spirit 3.6
… For she who preferred chastity to life did not suffer the loss of life, and retained the glory of chastity. So, too, Abraham, once bidden to go to foreign lands, and not being held back either by the danger to his wife’s modesty, nor by the fear of death before him, preserved both his own life and his wife’s chastity.
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St Augustine of Hippo † AD 430 Against Lying 23
… Whence, they who assert that it is sometimes meet to lie, do not conveniently mention that Abraham did this concerning Sarah, whom he said to be his sister. For he did not say, She is not my wife, but he said, “She is my sister;”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.27
… Therefore Abime lech arose early in the morning, and took a thousand pieces of silver, and sheep, and oxen, and men-servants, and women-servants, and gave them to Abraham, and sent away his wife untouched. But Abraham prayed unto God for Abimelech; and God healed Abimelech, and his wife, and his maid-servants.’”
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Pseudo-Clement The Clementine Homilies 17.17
“But it is manifest that the impious see true visions and dreams, and I can prove it from Scripture. Finally, then, it is written in the law, how Abimelech, who was impious, wished to defile the wife of just Abraham by intercourse, and how he heard the commandment from God in his sleep, as the Scripture saith, not to touch her,
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St John Chrysostom † AD 407 Homilies on Second Corinthians 30
… but when he demanded of his fellowservant an hundred pence, he both called him wicked and delivered him over to the punishment. So great account doth He make of thy ease. The barbarian was about to sin against the wife of the just man, and He says, “I spared thee from sinning against me.” (
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St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 17
… Just as Lot was called Abraham’s brother, and Jacob Laban’s, just as the daughters of Zelophehad received a lot among their brethren, just as Abraham himself had to wife Sarah his sister, for he says,
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St Augustine of Hippo † AD 430 City of God 16.30
… On this occasion, when the king rebuked Abraham for not saying she was his wife, and calling her his sister, he explained what he had been afraid of, and added this further, “And yet indeed she is my sister by the father’s side, but not by the mother’s;
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St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.27
… “God,” he says, “at the prayer of Abraham, restored their potency of generation, which had been taken away from the wombs of even the meanest servants; because God had closed up every womb in the house of Abimelech.
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He departed from Mambre, as is evident from chapter XVIII, 1, into Gerara, firstly, on account of the recent destruction of Sodom, so that he might be farther away from Sodom and the Dead Sea, which by its fumes afflicted neighboring places with barrenness and pestilence. Secondly, because God wished him to be a sojourner in Chanaan, and to sojourn continually, so that he might teach us that in this life we are sojourners and tend toward heaven, Hebrews XI, 40. Thirdly, so that in various places and nations he might benefit by his doctrine, piety and example of life, and everywhere scatter the seeds of true religion and virtue: thus Chrysostom.
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He took her — as his wife; Sara was already ninety years old: whence it might seem wonderful to someone that she was of such beauty at that age as to be desired by a king. But truly those who were ninety years old then were similar to our forty-year-olds or fifty-year-olds, at which age some robust men still retain their former beauty. Procopius adds that her former beauty was divinely restored along with the fecundity of Sara. This beauty of Sara was aided by the fact that she herself was of very good temperament, that she had never borne children, that she had never nursed, and that, as Torniellus and others think, for many years before, namely from when she certainly understood herself to be barren, she abstained from conjugal relations, as is gathered from chapter XVIII, 12: for these things preserve strength and beauty. Just as, on the other hand, weak constitution, frequent births, prolonged nursing, and frequent use of conjugal relations enervate strength, accelerate wrinkles and old age. Note: Sara conceived Isaac a few days after the departure of the angels from Abraham, and at the same time went with Abraham into Gerara, where immediately Abimelech took her for himself, and therefore was soon scourged by God, as is evident from verse 17, with common barrenness and a most grievous disease, but unknown to physicians: and thus he was prevented from abusing Sara: with the hope of physicians despaired of, God appeared to him in a dream, and commanded that Sara be returned: thus Josephus.
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Hence it is evident that this vision was presented to Abimelech sleeping in his imagination: for the angel in it so formed these words of God speaking, and of Abimelech responding, that the king seemed to himself to be conversing with God. Thou shalt surely die; — namely, unless, now knowing her to be married, thou restore her to her husband, as is evident from verse 7.
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In simplicity, — in a simple, innocent, upright and sincere mind; for simple in Scripture is called upright, sincere, harmless, one who is injurious to no one.
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And I know, — thee innocent of adultery, but not of injury: for thou didst take her unwilling by thy authority, and therefore I punished thee, verse 17. That thou shouldst not sin, — lest even unknowingly thou shouldst commit adultery, and be an adulterer at least materially. I did not suffer, — I prevented by disease, verse 17.
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He shall pray, — and shall entreat, so that this plague of thine may cease. Because he is a prophet, — because he is a holy man, with whom God deals and speaks familiarly. Secondly, Abraham was properly a prophet: for he foreknew many future things, such as Isaac being born to him, and from him Christ, and his descendants obtaining Chanaan in the fourth generation, the destruction of Sodom, etc. I have assigned seven significations of the word prophet at the beginning of I Corinthians XIV. Nabi properly designates an orator, hence a messenger, an intermediary, an interpreter. Thus Aaron, Exodus VII, 1, is called the Nabi of Moses, because he carried the commands of Moses to Pharaoh. Here Abraham is to Abimelech as it were a messenger to God, and would be otherwise, if need were, a messenger of God to men.
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And immediately in the night, — at early morning, as the Hebrew, Chaldean and Septuagint have it. His servants, — not slaves, but courtiers of free status.
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Upon my kingdom. — For God is accustomed to punish kingdoms on account of the sins of kings, because the people are something of the prince, and as it were a political part or member of the prince. Thus Abulensis. Thou hast brought upon me a great sin, — material adultery. For by saying that Sara is thy sister, not thy wife, thou didst give me occasion to take her as my wife, which she cannot be to me but as a concubine and adulteress; for the common people call material sin a sin, and think it to be a sin. Moreover, Abimelech could fear and doubt whether he had sufficiently examined and inquired of Abraham whether Sara was married. Certainly he seems to have sinned with some cupidity and license, as some kings are accustomed to do, especially pagans, imperiously to demand many things, even the wives and goods of others. Add that there was some formal fault in Abimelech, in that he took Sara away unwilling. Secondly, a great sin, that is, a great punishment, penalty and plague of my already mentioned sin, as is evident from verse 17. Thus Abulensis. For God indeed sometimes punishes men, that is chastises, afflicts them, even on account of material sins, so that they themselves, and especially princes and prelates, may investigate and extirpate them. Thus God did here with Abimelech.
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What sawest thou, that is, what was in thy mind, that, etc.
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Truly she is my sister, — that is to say, Truly according to the custom of my people, which calls granddaughters sisters, grandsons brothers, I called Sarah my sister, when she is my niece, as I said in chapter XII, verse 13; thus Abraham calls Lot brother, that is to say, his nephew, in chapter XIII, verse 8. St. Chrysostom adds that all in the household of Terah called Terah himself father, as if all were brothers and sisters among themselves; especially since after Aran, the father of Sarah and Lot, died, they had Terah not only in the place of grandfather, but also of father. Thus commonly the Flemish and French call their grandfathers great fathers. Wherefore it is not probable, which Cajetan and others assert from this place, that Sarah was properly the sister of Abraham, from the same near father Terah, but born of another mother; for by the law of nature marriage in the first degree of consanguinity is unlawful and void, not only of the direct line, but also of the collateral, namely between brother and sister. Thus St. Augustine, book XXII Against Faustus, chapter xxxv. And who would believe that Abraham, a man so upright, prudent and honest, took his sister as a wife? The daughter of my father, and not the daughter of my mother, — that is to say, Sarah descended from the same father Terah with me, but through another mother; whence it appears that Terah had two wives, from one of whom Abraham was born, from the other Aran, who begot Sarah and Lot. Hence it is clear that marriage in the second degree of collaterals, namely between uncle and niece, is not plainly forbidden by the law of nature, and was then customary; now it is forbidden by positive law. Thus St. Augustine above.
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After God led me out. — In Hebrew it is, when God made me wander and journey like a wandering (for this is what the Hebrew hithu means), namely God one, but three in persons.
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A thousand pieces of silver, — namely shekels, as the Chaldean translator rendered it; for, when in Scripture a piece of silver or gold is mentioned, a shekel is understood, as Mariana well proves in chapter vi On Weights, and Delrio here; now a thousand silver shekels are a thousand Brabantine florins: for the shekel is a florin, or 4 Spanish reals. The price of that most ancient shekel can scarcely be determined. The Septuagint translates a thousand didrachmas, namely Hebrew: for the Hebrew didrachm, or shekel, contained not 2, but 4 Attic drachmas, namely 4 reals, as I said above. To your brother, — whom you call your brother, when he is your husband. It is irony. This shall be to you a covering of the eyes, — that is, a defense of modesty, and, as the Chaldean translator rendered it, a covering of your honor, because I am sending you to take you as a bride, and because I have treated you honorably, and have returned you untouched to your husband: for the eyes are the seat of modesty. He alludes to the custom of the ancients; for brides, when they were given to marriage, were veiled out of modesty with a veil, which was called a flammeum, or covered the head with a mantle, as Rebecca did, Genesis chapter xxiv, verse 63. See Alexander ab Alexandro, book II Genial. chapter v; see also the passages I Corinthians xi, 5 and following. The sense therefore is, as Delrio rightly says, that is to say, Behold I, as a groomsman and sponsor of this new marriage, give you as a wife to your husband, because I also add a dowry of a thousand shekels. Let that be to you in place of the flammeum, or rather buy yourself a flammeum with these if you wish, so that you may veil with it the modesty of your marriage, of your deception, and of any suspicions whatsoever about me and you; for all will easily understand that you have been treated chastely by me, from the fact that you have been returned to your husband so solemnly and honorably. Secondly, Hamer thus explains it: I gave you a thousand pieces of silver, so that you might buy yourself and your maidservants a veil for the face, to cover your beauty, so that it might not be to others as it was to me, an enticement and incitement to lust, that is to say, Do not go about as if unmarried with uncovered head, as you did before, but as a married woman veil and cover it. Thirdly, Cajetan translates, not this, but this one, namely Abraham your husband, shall be a covering of the eyes to all who would desire you as a wife, that is to say, No one who knows this man to be your husband, even if he sees you to be most beautiful, will dare to desire you and take you as a wife. For Abraham, as your husband, will veil and close the eyes of all, the hope and intention of marriage. But the first sense is more genuine. Remember that you have been caught. — Lipomanus wishes it to be corrected to reproved: for thus the Hebrew and Chaldean have it. But Sarah was reproved by this very thing, by which she was caught, and by these words as if sprinkled with salt, that is to say, Henceforth do not use this dissimulation and deceit, so as to call your husband your brother, lest you be reproached, and expose others to the danger of sin; whence the Septuagint translates, in all things be truthful.
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For the Lord had closed up every womb of the house of Abimelech, — so that the women could not conceive offspring, or bring forth and bear before conception: from which it was necessary that they be tormented with the most severe pains; as if to say, God made all sterile. Josephus adds that Abimelech was struck by God with so grave a disease that physicians despaired of his life. Scripture also hints at this when it says: And when Abraham prayed (see, says St. Chrysostom, what power the prayers of the just have with God), God healed Abimelech. And others add, according to Pererius, that he was afflicted with great torment in his private parts. Abimelech had not sinned, or certainly had sinned but little, as is evident from verses 4 and 6; therefore this punishment was not so much a punishment for him as a bridle lest he touch Sarah; and a goad which compelled him to restore Sarah immediately to Abraham.
Concerning the Gerarites and the Worship of the True God From this chapter it is clear that certain nations at that time, namely the Gerarites, worshipped the one true God: for their king Abimelech, a pious and upright man, as appears, worshipped him; first, from the fact that he was unwilling to take Sarah as wife unless he heard that she was Abraham's sister, thinking her to be unmarried: but as soon as he knew she was married, he restored her; second, because in verse 4 he calls himself and his people "a just nation;" third, because he conversed familiarly with God, verse 3, and God accepted his excuse, verse 6; fourth, because in verse 10, expostulating with Abraham he says: "What sawest thou" (of impiety in my nation) "that thou didst this?"; fifth, because in verse 14 Abraham treated him liberally and invited him to dwell with him. Such also was Melchisedech, king of Salem, and, as it appears, his citizens, chapter xiv; likewise the Hebronites, chapter xxiii. Such also was Job with his Hussites. Thus Theodoretus and others. Besides Abraham therefore and his descendants, there were then other princes and peoples who worshipped and feared the true God.
A Moral Reflection from St. Chrysostom Morally, St. Chrysostom, homily 45, notes how dear and precious to God is a just man, for example Abraham, so that, because he trusts in him, God not only frees him from death, but also suddenly makes him glorious and rich. For in this manner, he says, God is accustomed to act: he not only frees those who conduct themselves bravely in the dangers into which they fall from sorrows, but also provides such great joy in adversities that they come into complete oblivion of them, and are in great abundance of goods. And further below: For he always does and treats all things thus, and dispenses each thing, so that those who serve him shine forth like lamps, and he makes their virtue manifest everywhere.
Machine translation from the Latin, not reviewed.
20:1
v. 1 « Profectus inde Abraham in terram australem » — verte nomen proprium : 2n Negeb — « habitavit inter Cades et Sur », cf. 15,1; 16,7. 15. « et peregrinatus est an Geraris » , cf. 10,19. Textus non necessario eo est interpretandus, ut Gerar fuerit Znter Cades et Sur.
20:2
v. 2 « Dixitque » — « dicebatque de more suo » (Vat.), cf. v. 13 — « de Sara uxore sua : Soror mea est ». Hebr. 5x, quod erit vertendum « respectu » , ergo « de »; Chald. by. LXX addit : timuit enim dicere, quia uror mea est,ne forte occiderent eum viri civitatis propter ipsam. « Misit ergo Abimelech, rez Gerarae, et tulit eam ». Alius habetur Abimelech 26,1; et Ps. 33 (34), 1 ille vocatur Abimelech, qui 1 Reg. 21, 11 vocabatur Achis. Unde aliqui intulere fuisse Abimelech nomen omnium eorum regum commune, uti Pharao Aegyptiorum.
20:3
v. 3 « Venit autem Deus ad Abimelech per somnium nocte ». Cf. lob. 33,15 sqq. Pulchre et vere Jos. haec cum v. 7. 17 comparat, ut Abimelecho gravi morbo afflicto, desperata iam salute, adstiterit in somno Deus. « Et ait illi : En morieris », « actum de vita tua » est (Mar.), « propter mulierem, quam tulisti : habet enim virum ». « Cognoscimus velut praesulem custodemque coniugii esse Deum, qui non patiatur alienum torum pollui; et si qui fecerit, peccare eum in Deum, cuius legem violet, gratiam solvat » (Amór.).
20:4
v. & « Abimelech vero non tetigerat eam et ait : Domine, num gentem ignorantem et iustam interficies ? » Pro ^N" ov, Sam. nuüxn rnv 5y, quod Dillm. (cf. 21, 11. 25) corrigit in TYTIN 207 nWUNA3, sensu eodem. — Vulg. LXX fortasse legebant pU nma "an loco **31 ps Q3; vel dici possunt solummodo textum hebr. evolvisse.
20:5
v. 5 « Nonne ipse dixit mihi : Soror mea est; et ipsa ait : Frater meus est? In simplicitate cordis mei et munditia manuum mearum feci hoc ».
20:6
v. 6 « Dixitque ad eum Deus : Et ego scio, quod simplici corde feceris ; et «deo custodivi te », cohibui te ego, immisso sc. morbo, nam illum ego inflixi (Caz.) — « ne peccares n me; et non dimisi, ut tangeres eam ». Hebr. : propter hoc non dimisi etc. , sc. ne peccares; a peccato volebam te servare immunem. Quatuor v. 7 rationibus (Ca?.) Deus, ut uxor restituatur, insistit : primum, quia, uxor cum sit, ad solum pertinet maritum; dein, quia maritus est Deo apprime carus, cuius iura Deus non impune laedi permittet ; quia intercessione Abimelechum adiuvare et à morbo .expedire poterit; quia, ni uxor restituatur, mortis poena infligetur.
20:7
v. 7 « Nunc ergo redde viro suo uxorem, Abimelech non solum iniuriam illatam reparat, sed id praestat plene et solemniter.
20:8
v. 8 « Statimque de nocte » — Hebr. mane — « consurgens Abimelech vocavit omnes servos suos et locutus est universa verba haec in auribus eorum, timueruntque omnes viri valde ».
20:9
v. 9 « Vocavit autem. Abtmelech etiam. Abraham et dixit ei : Quid fecisti nobis? Quid peccavimus in te, quia induxisti super me et super regnum meum peccatum grande? Quae non debuisti facere, fecisti nobis ». Targumtm : « opera, quae non recte fiunt, fecisti mihi ». Ita recte exprimitur Heór. : opera, quae non fiunt, fecisti miht; quae cum communiter ab hominibus non fiant, hinc iam agnoscantur neque licite fieri.
20:10
v. 10 « Rursumque expostulans ait » : — simplicius Hebr. : Et dizit Abimelech ad Abraham — « Quid vidisti, ut hoc faceres? » Quod explicat Menoch. : « Quae signa iniustitiae aut libidinis in nobis deprehendisti? » Verum sic aliquid in textum introducitur, quod ille reapse non habet, estque sensus adamussim idem, qui fuerat praecedentis quaestionis « Quid peccavimus in te? » Melius Vat. : « Quid tibi venit in mentem, quod etc.? » Sc. nN1 non solum significat vzdere , sed spectare; ergo : Quid spectabas? Quid intendebas? Quae tibi causa fuit nos decipiendi? Reapse v. 11 hanc causam explicat : « Respondit Abraham : Cogitavi mecum dicens : Forsitan non est timor Dei in loco isto et interficient me propter uxorem meam ». Haec ratio celandi esse Hebr. Chald. habent plur. YXyTY1; unde Cai. vertit : « errare fecerunt me angeli ». Verum adverte, adiecta notula Masorethas edicere intelligi Deum, ergo non angelos. Ew. suggerit, « peregrinari fecerunt me dii » ideo dici, quod sermo sit ad ethnicos (!) Alii in hac constructione deprehendunt stilum elohistae secundi B. Haec omnia, fateor, me parum movent. Nam Sam. habet nynn; Vulg. LXX, quae secus pluralem de numine adhibitum religiose exprimunt (cf. 1, 26; 3, 22; 11, 7), habent sing., uti etiam Syr. Ergo lectio YT omnino est probabilior. mata (?). Lepide fratrem vocat, non maritum. « Hoc erit tibi in velamen, oculorum ad omnes, qui tecum sunt, et quocunque perrezeris , mementoque te deprehensam ». Liberius haec sunt reddita. Merito vertit Vulg. hoc, non hic. Vat. refert ad Abraham et censet Abimelech obiurgare Saram : « Docetur Sara, maritum, cui iuncta est, instar veli esse, quo se tegere debeat, ne exposita sit alienis ». Abimelech tanto minus cogitat de obiurganda Sara, quod obiurgatio secundum v. 13. recideret in Abraham amicum Dei. Dein hic immediate referretur ad fratri; ergo non describit mariti ad uxorem rationem. — Quid autem sibi vult velamen oculorum? LXX : ei; «tg xo. poco rov cov. Chald. : hoc erit tibi velamen honoris pro eo, quod miserim tollere te etc. Reapse agitur de piaculo. 32, 20 (21) ait Iacob : « placabo ilum muneribus », seu verbotenus : « velabo faciem eius muneribus ». Velatur offensi facies; ut iniuriam non iam videat. Porro Sam. LXX Chald. copulam habent : tibi... et omnibus, qui tecum sunt. Sicut non sola Sara sed familiares omnes iniuria affecti fuerant, illa ad alienum torum translata, ità omnibus offertur piaculum. Secundum Aebr. Vulg. exponendum erit : Hoc erit tuo commodo velamen, quod in oculis omnium, qui tecum sunt, obliterabit inflictam tibi iniuriam. Ita utique non habetur idem atque 32, 90 tropus, ubi ipsius offensi, non aliorum qui cum eo sint, oculi velantur. — Kn. ita iungit : Hoc erit tibi velamentum oculorum seu piaculum quoad omnia, quae tecum et aliis omnibus aeta sunt. At, quaenam cum aliis acta fuerant? Construetio est dura, et repugnat athnach. Ergo independenter construatur oportet nn221 55 ns, Sam. nn2w. Hoc verbum punctabis participium (Masor.), aut melius praeteritum. Induit illud significationes iudicare, iustificare, reprehendere, convincere. Si altera cum LXX Syr. copula omittatur, vertes : Et (nunc) quoad omnia iustificataes; iuste omnia coinposita sunt. Si ea copula retineatur, sensum ea induit consecutivum : germ. « S0 ». Pro omnia potes etiam vertere omnes : Et (nunc) coram omnibus iustificata es. v. 17 « Orante autem Abraham, sanavit Deus Abimelech et uxorem ancillasque eius, et pepererunt »; v. 18 « concluserat enim Dominus omnem vulvam domus Abimelech propter Saram uxorem Abrahae ». Cum genuerunt tam de viris quam de mulieribus praedicetur, hinc merito coniicit Ca;., tam Abimelech quam mulieres una laborasse aegritudine, sc. « impedita facultate coeundi » , quae impediri potuit vel directe, vel indirecte per foedum aliquem morbum : ergo non est necesse supponere, Abraham perdiu apud Abimelech moratum esse, quoad sc. perspiceretur partus praepediri. Concíudere vulvam secus utique dicitur de inhabilitate concipiendi (cf. 29,31; 30,22), et mediate tantum pariendi. Arg. — v. 1-21 impletas narrat promissiones cap. 17 distincte praesignatas, sc. e Sara natum Isaac, Ismaelem vero e paternis castris relegatum atque in deserto proprias sedes nactum. Adiicitur v. 22-34 foedus cum Abimelech in Bersabee initum , cum quod sacer narrator alias etiam Abrahae publice acta non ignoret (cf. cap. 14), tum quod locorum per patriarcham effectas consecrationes memoriae tradere consueverit. v. 2 utique appellat ad 17, 16. 21 (cur non item ad 18, 10. 14?); v. 4 circumciditur puer, quod 17, 12 praecipiebatur; aetas Abrahae v. 5 cum alibi dictis consonat : non ideo fas est v. 1-5 diverso tribuere auctori ab illo, cui reliquum caput conceditur; sufficit cap. 17 relata narratorem cap. 21 minime latuisse. Forma TN v. 5 nullum sane diversi auctoris praebet argumentum, cum per se, tum quod 17, 17 Sam. etiam nx!2 legat. Rursum censet Dilim., v. 1 esse e duobus centonibus consutum, cum vix auctor unus indulturus fuerit pleonasmo huic : « Et Iahve visitavit Saram, sicut dixerat, fecitque Iahve Sarae, sicut locutus fuerat ». Num revera ita mirum est, auctorem sermone aliquantum uberiore atque parallelismum sapiente ordiri narrationem tam saepe praenuntiatae, tam diu exspectatae nativitatis Isaac? Eliam v. 7; ait Dilim., v. 6 dicta repeti : lege et videbis, non idem enuntiari. Possit utique v. 7 eliminari salvo narrationis contextu : sed num s. auctores semper utuntur stilo, quam fieri potest, maxime conciso? Tandem Dilim. Dp v. 2. 7 (cf. 37, 3; 44, 20) iahvistae proprium esse pronuntiat : at e tali voce a radice notissima potita et quatuor omnino textibus recurrente concludere quidquam nefas est. — Supersunt alia duo diversorum auctorum indicia. Explicatio v. 6 nominis Isaac differt ab ea, quae 17, 17 et ab ea, quae 18, 12 traditur. Difficullas, quantulacunque demum est, diluitur, si attendas nomen peti neque a risu solius Abrahae (17, 17), neque a solo priore (18, 12), neque a solo posteriore (21, 6) Sarae risu, sed a risu parentum universim (Aug.). — At, nonne v.,9-21 idem qui cap. 16 eventus, atque ideo a diverso narratore refertur? Eventus sunt vix non omnibus numeris diversi. Ille ante natum Ismael, hic eo iam quatuordecim annos nato locum habet; ibi clam aufugit Agar, hic ab Abraham palam dimittitur; ibi non patitur rerum inopiam, hic inedia consumitur; ibi assidet fonti, hic siti exanimatur; ibi ad Abraham remittitur, hic ad eum non redit. Unum utrique narrationi est commune, promissio Ismaeli facta : num id sufficit ad duas narrationes confundendas? admiratione; laetificavit me. « Quicunque audierit , corridebit mihi », verbotenus ridebit de me, item admiratione et gaudio (Vat.). v. * « Rursumque ait : Quis auditurum » (non auditurus vel auditorum, Verc.) « erederet Abraham, quod Sara lactaret filium » , — ita etiam LXX ; sed reliqui fios — « quem peperit ei am seni? » Hebr. : Quis dizit Abrahae : Lactavit filios Sara? Et tamen idipsum accidit, quoniam peperi filium senectutis ei. Interrogationes eiusmodi de re non eventura cf. Num. 23, 10; Prov. 30, 3 sq.; Iob 41, 4 sq. « Praeteritum vertendum per praeteritum perf. subiunct. (dixisset), perinde acsi dicat, hoc nemini mortalium fuisse venturum unquam in mentem » (Vat.). Hac una vice in Pentateucho adhibetur vox poetica 5512 : cf. Iob 8, 2; 33, 2; Ps. 105 (106), 2. Non est vertendum : Quis dicet (LXX)? quis ibit nuntiatum Abrahae? Id neque praeterito congruit neque plurali filios. Ergo neque textus noster est parallelus (Budde p. 224) ad 22, 20 et 38, 24. , V. 8 « Crevit igitur puer et ablactatus est, fecitque Abraham grande convivium ?n die ablactationis eius » . Meminit traditionis Her. statuentis quintum vel duodecimum (!) vitae annum ablactationi. Machabaeorum mater 2 Mach. 7,27 triennio lac dedit filio. Ad tertium usque aetatis annum 2 Par. 31,16 nihil alendis sacerdotum et levitarum infantibus assignatur. Rabbini atque Coranus saltem biennium praescribunt. Cf. Caím. Convivio etiam nunc liberorum ablactatio celebratur. Utrum vero v. 9 narrata immediate post ablactationem acciderint, ignoramus. v. 9 « Cumque vidisset Sara filium Agar Aegyptiae ludentem cum Isaac filio suo, dixit ad Abraham » : v. 10 « Edice ancillam hanc et filium eius, non enim erit haeres filius ancillae cum filio meo Isaac ». Cf. Gal. 4,30. Hebr. : Et vidit Sara filium Agar Aegypliae, quem peperit. Abraham pn. Quam vocem explicavere LXX Vulg. ludentem cum Isaac filio suo, utique recte. Sed manet quaestio de ipsius vocis sensu, qui potest esse iocari, ludere, saltare. Ps. Ion. et Targ. Hier. fecere ridentem in cultu idololatriae. Adverte vocem Gen. 26,8 adhiberi de blanditiis inter coniuges, 39, 14. 17 de blanditiis adulterinis. Fortasse eiusmodi quid iustas Sarae iras provocavit. Cf. Gal. 4, 29. Recte autem monet Ios. rationem potissimam removendi Ismaelis hanc fuisse, ne is, natu maior cum esset, demortuo Abraham sibi primogeniti iura arrogaret. v. 11 « Dure accepit hoc Abraham pro filio suo ». v. 129 « Cwi dizit Deus » noctu (Cai.; cf. v. 14) : « Non tibi videatur asperum super puero et super ancilla tua; omnia, quae dixerit tibi Sara, audi vocem eius , quia in Isaac vocabitur tibi semen ». Chald. : vocabuntur tibi filii. Quod explicat Apostolus Rom. 9,8 : « Non qui filii carnis, hi filii Dei, sed qui sunt promissionis, aestimantur (Acy(tezot) in se- - mine ». | Sensus nequit esse : (nomine) Isaac vocabitur semen tuum. Etenim posteritas Abrahae nunquam (excepto Am. 7, 9) hoc nomine vocatur; neque id leniret dolorem dimittendi Ismaelis. Ergo sensus est : per Isaac nancisceris semen illud, quod xa:' é&oyx» appellabitur semen Abrahae obtinebitque promissiones omnes tibi factas. « Si mansisset Ismael domi, cum esset primogenitus, propagatio nominis Abrahae in semine perlinuisset directius et prius ad Ismaelem, quam ad Isaac. Eiectio autem Ismaelis effecit, ut Isaac solus esset successor in domo Abrahae et in ipso propagaretur nomen seminis Abrahae. Et si hanc causam profundius consideraveris, h. e. relative ad messiam, quia per Isaac nasciturus erat messias, semen Abrahae, in quo benedicendae erant omnes gentes, magnipendes causam hanc » (Cai.). Alia additur ratio, ob quam facilius Abraham Ismaelem dimittat.
20:1
… A.'s generous intercession did not avail to avert the scourge, from which only Lot escaped (Gen. 19, 29). From Mamre, A. moved to the Negeb, settling at Philistine Gerar, where once again he succeeded in removing Sarah from the desires of King Abimelech, with whom A. formed a friendship (Gen. 20, 1-18).
… Already famous in the time of the patriarch Abraham (Gen. 14:7; 16:14; 20:1), K. became the camping place of the Israelites, after the exodus from Egypt, for a period of 38 years (Num. 20:1; Deut. 1:46; 2:14); from there the twelve spies set out to visit the …
Gerar (Hebrew Gerar, Septuagint Germar)
… It is remembered in the Bible for the sojourn of the patriarchs Abraham (Gen. 20:1-18) and Isaac (Gen. 26:1-26) and for the defeat suffered by the Bedouin invaders who, having reached as far as Mareshah, were repelled by King Asa (ca. 900) and pursued as far as G. (II Chron. 14:9).
… The principal cities of the N. are listed in Ios. 15, 21-32 and among the principal ones are remembered Kadesh-barnea (Gen. 20, 1), Beersheba (Ios. 15, 28), Ziklag (ibid. 15, 31), Arad (Num. 21, 1).
… Also regarding "doublets" there has been exaggeration, both in their assignment (sometimes they are different things, as in the case of the three wives of the patriarchs in danger: Gen. 12, 1 ff.; 20, 1 ff.; 26, 7 ff.), and in their interpretation. …
On the road to S. the Angel of the Lord found Hagar in flight (Gen. 16:7); Abraham passed through it in descending into Egypt (ibid. 20:1). The name returns in the expression "from Havilah as far as S. opposite Egypt" or "on the frontier of Egypt" (I Sam. 15:7; 27:8) and indicates the residence of the descendants of …
20:7
is also a dogma of faith proposed by the ordinary magisterium and widely attested by Scripture, both of the Old Testament (e.g., Gen. 18:22-32; 20:7: Abraham intercedes for Sodom and will intercede for Abimelech; Ex. 32:11-14; Num. 14:13-20: Moses intercedes for the people; 1 Sam. 7:8 ff.; Samuel; Job 42:8: Job), and of the New …
… For this reason Abraham too is called a prophet (Gen. 20:7) together with the other Patriarchs (cf. Ps. 104:15).
20:12
… Having gone to Gerar, Abraham concealed that Sarah was his wife, calling her his sister (she was such only on her father's side, cf. Gen. 20:12), so that A. could carry her off in good faith but, warned by a dream followed by an illness, he returned Sarah to her husband with protests of reparation and esteem (Gen. 20). Later, …
… famine he had to go down to Egypt, which the Nile saved from drought, and to prevent the king, by getting rid of the husband, from seizing Sarah for his harem, he advised her to declare herself his sister - as indeed she was on her father's side only, Gen. 20, 12 - but the Lord provided that the woman should suffer no outrage and that the incident should benefit A.
Haran (Vulgate Aram; Septuagint Ἀρράν, Hebrew Hārān "Mountaineer")
… before his father Thare, while he was still living at Ur, leaving orphaned his son, who went with Abraham to Palestine, and two daughters: Melcha, who became the wife of Nachor, and Jescha, who is believed to be identical with Sara, the wife of Abraham (Gen. 20:12). Giuseppe Priero
… of Abraham, whose genealogy evidently interests the sacred Author, it is the opinion of many, already attested in antiquity (Targum Jer., Flavius Josephus, Ephrem, Jerome, etc.), that here we are dealing with one and the same person: I. = Sarah (cf. Gen. 20:12, where Abraham asserts that Sarah is his sister, that is, daughter, i.e. niece, of his father). …
… In the most ancient period the practice prevailed of marrying even between half-brothers and half-sisters (cf. Gen. 20:12; II Sam. 13:13) and between cousins (cf. Gen. 24:15, 47; 28:2, 18 ff.). …
SARA (Heb. Šārah = Princess). - 1. Wife of Abraham; she was his sister on his father's side, but the daughter of another mother (Gen. 20:12): she is probably to be identified with Iescha (v.), daughter of Haran and sister of Lot (ibid. 11:27-31), as Flavius Josephus (Antiq. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.