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Genesis Vol 3.pdf - College Press

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SOJOURN IN THE NEGEB 20:1-21:34<br />

above cases [in <strong>Genesis</strong>1 bears, in respect to poZnts of<br />

coiizcidence, worthy of comparison with this unquestioned<br />

instance in modern times.” Again (ibid., 3 17) : “We have<br />

elsewhere seen that distant events may bear a very close<br />

resemblance. A late rationalist concedes that ‘in those rude<br />

times, such a circumstance might have been repeated,’ and<br />

that the ‘dissimilarities of the two cases render their iden-<br />

tity doubtful.’ In king Abimelech, says Keil, we meet<br />

with a totally different character from that of Pharaoh.<br />

We see in the former a heathen imbued with a moral<br />

consciousness of right, and open to receive divine revela-<br />

tion, of which there is not the slightest trace in the king<br />

of Egypt. The two cases were evidently quite distinct.”<br />

Again: “Whereas Abraham makes no reply to Pharaoh’s<br />

stinging indictment (12:2O), he has here a great deal to<br />

say to Abimelech in self -defense (20 : 1 1 - 13 ) .” In passing,<br />

it: should be noted that Sarah was some sixty-five years old,<br />

in the encounter with Pharaoh. As a “noble nomadic<br />

princess,” undoubtedly she had led a healthful life with a<br />

great measure of freedom. (Haley, ibid., 318): “In con-<br />

trast to the swarthy, ugly, early-faded Egyptian women,<br />

she possessed no doubt great personal attraction. In the<br />

second instance, when she was some ninety years of age,<br />

nothing is said as to her beauty. Abimelech was influenced,<br />

not by Sarah’s personal charms, but simply by a desire to<br />

‘ally himself with Abraham, the rich nomad prince’ ” (as<br />

Delitzsch puts it).<br />

2. “New Light” on Abraham’s “Deceptions”<br />

(Explanatory: I have purposely withheld, for presen-<br />

tation at this point, certain evidence from recent archae-<br />

ological findings which throws an entirely new light on<br />

Abraham’s conduct toward Pharaoh and Abimelech, and<br />

have “gone along,” so to speak, with the traditional con-<br />

cept of Abraham’s “deceptions.” It must be admitted<br />

that these do not portray the patriarch in a favorable light.<br />

On the basis of this viewpoint of his motives, perhaps the<br />

40 1

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