Genesis 20:16

16. I have given thy brother The use of the word brother, in this connexion, must have had for Sarah a pungent significance .

A thousand pieces of silver Hebrews, a thousand of silver. Whether they were shekels, or other coin, is a matter of mere conjecture, and the exact value of “a thousand of silver” is, therefore, unknown. It is also uncertain whether the silver here spoken of was an additional gift, or merely a round estimate of the value of the gifts specified in Genesis 20:14.

Behold, he is to thee a covering of the eyes These words have been understood in three different ways: 1) The pronoun he should be translated it, or this, (so Sept. and Vulg.,) referring to the gift of silver, which was presented to Abraham to purchase a veil to cover Sarah’s face. It is alleged that in the ancient East it was a custom for married women to go veiled, and unmarried women to go unveiled a custom which Sarah seems to have disregarded. 2) The silver was given as an expiation or atonement to make satisfaction for the wrong done to Sarah and all others connected with Abraham. The expression cover the eyes, is thus supposed to be equivalent with cover the face, in the Hebrews of Genesis 32:20, and there translated “appease . ” 3) Abraham himself is declared to be a veil unto Sarah; that is, an all-sufficient covering and protection from the eyes and hands of other men . For he was a prophet, and she a prophet’s wife, and God would not suffer them to come to harm . We believe this last to be the true interpretation . For the first would seem too much like trifling, and a thousand of silver would be an extravagant sum to name as the price of a veil . The second involves a notion too theological to be expressed by a heathen king; and the word for covering is כסות , (which is always used of a garment,) not כפר , which is used in Genesis 32:20, and is the common word for cover, in the sense of making atonement . The third follows the simple and natural meaning of the words, and gives a suitable turn to the narrative by reminding Sarah and all connected with her that her lord, whom she had called her brother, and whom God so signally honoured, was a sufficient covering and defence .

With all other As distinguished from all that are with thee. Happy all who may thus be covered with the garment of Abraham . Some critics construe the words ואת כל , and with all, with what follows, ונכחת , translated in our version, thus she was reproved, Keil renders: And with all so art thou justified; and observes: “ ונכחת can only be the second person, fem . sing . perf. Niphal, although the Daghesh lene is wanting in the ת ; for the rules of syntax will hardly allow us to regard this form as a participle . The literal meaning is, so thou art judged; that is, justice has been done thee . ”

Murphy renders: “And all this that thou mayest be righted.” But such a construction is contrary to the Masoretic pointing and accents, and is exceedingly awkward. It certainly has as much against it as for it, and we prefer the interpretation expressed in the common version. “thus she was reproved.” The words of Abimelech convicted her, set her right, ( נוכח ,) and thereafter we read no more of her resorting to such duplicity .