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Selected Verse: Genesis 26:26 - Strong Concordance

Verse	Translation	Text
Ge 26:26	Strong Concordance	Then Abimelech [040] went [01980] to him from Gerar [01642], and Ahuzzath [0276] one of his friends [04828], and Phichol [06369] the chief captain [08269] of his army [06635].
	King James	Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Then Abimelech went to him--As there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons' official titles. Here is another proof of the promise (Gen 12:2) being fulfilled, in an overture of peace being made to him by the king of Gerar. By whatever motive the proposal was dictated--whether fear of his growing power, or regret for the bad usage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (Pro 16:7). His timid and passive temper had submitted to the annoyances of his rude neighbors; but now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or artifice, in coming near him. Being, however, of a pacific disposition, Isaac forgave their offense, accepted their proposals, and treated them to the banquet by which the ratification of a covenant was usually crowned.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Then Abimelech went to him--As there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons' official titles. Here is another proof of the promise (Gen 12:2) being fulfilled, in an overture of peace being made to him by the king of Gerar. By whatever motive the proposal was dictated--whether fear of his growing power, or regret for the bad usage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (Pro 16:7). His timid and passive temper had submitted to the annoyances of his rude neighbors; but now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or artifice, in coming near him. Being, however, of a pacific disposition, Isaac forgave their offense, accepted their proposals, and treated them to the banquet by which the ratification of a covenant was usually crowned.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Abimelech's Treaty with Isaac. - The conclusion of this alliance was substantially only a repetition of renewal of the alliance entered into with Abraham; but the renewal itself arose so completely out of the circumstances, that there is no ground whatever for denying that it occurred, or for the hypothesis that our account is merely another form of the earlier alliance; to say nothing of the fact, that besides the agreement in the leading event itself, the attendant circumstances are altogether peculiar, and correspond to the events which preceded. Abimelech not only brought his chief captain Phicol (supposed to be the same as in Gen 21:22, if Phicol is not also an official name), but his מרע "friend," i.e., his privy councillor, Ahuzzath. Isaac referred to the hostility they had shown; to which Abimelech replied, that they (he and his people) did not smite him (נגע), i.e., drive him away by force, but let him depart in peace, and expressed a wish that there might be an oath between them. אלה the oath, as an act of self-imprecation, was to form the basis of the covenant to be made. From this אלה came also to be used for a covenant sanctioned by an oath (Deu 29:11, Deu 29:13). תּעשׂה אם "that thou do not:" אם a particle of negation used in an oath (Gen 14:23, etc.). (On the verb with zere, see Ges. 75, Anm. 17; Ewald, 224.) - The same day Isaac's servants informed him of the well which they had dug; and Isaac gave it the name Shebah (שׁבעה, oath), in commemoration of the treaty made on oath. "Therefore the city was called Beersheba." This derivation of the name does not shut the other (Gen 21:31) out, but seems to confirm it. As the treaty made on oath between Abimelech and Isaac was only a renewal of his covenant concluded before with Abraham, so the name Beersheba was also renewed by the well Shebah. The reality of the occurrence is supported by the fact that the two wells are in existence still (vid., Gen 21:31).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Abimelech's Treaty with Isaac. - The conclusion of this alliance was substantially only a repetition of renewal of the alliance entered into with Abraham; but the renewal itself arose so completely out of the circumstances, that there is no ground whatever for denying that it occurred, or for the hypothesis that our account is merely another form of the earlier alliance; to say nothing of the fact, that besides the agreement in the leading event itself, the attendant circumstances are altogether peculiar, and correspond to the events which preceded. Abimelech not only brought his chief captain Phicol (supposed to be the same as in Gen 21:22, if Phicol is not also an official name), but his מרע "friend," i.e., his privy councillor, Ahuzzath. Isaac referred to the hostility they had shown; to which Abimelech replied, that they (he and his people) did not smite him (נגע), i.e., drive him away by force, but let him depart in peace, and expressed a wish that there might be an oath between them. אלה the oath, as an act of self-imprecation, was to form the basis of the covenant to be made. From this אלה came also to be used for a covenant sanctioned by an oath (Deu 29:11, Deu 29:13). תּעשׂה אם "that thou do not:" אם a particle of negation used in an oath (Gen 14:23, etc.). (On the verb with zere, see Ges. 75, Anm. 17; Ewald, 224.) - The same day Isaac's servants informed him of the well which they had dug; and Isaac gave it the name Shebah (שׁבעה, oath), in commemoration of the treaty made on oath. "Therefore the city was called Beersheba." This derivation of the name does not shut the other (Gen 21:31) out, but seems to confirm it. As the treaty made on oath between Abimelech and Isaac was only a renewal of his covenant concluded before with Abraham, so the name Beersheba was also renewed by the well Shebah. The reality of the occurrence is supported by the fact that the two wells are in existence still (vid., Gen 21:31).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Abimelech went to him - When a man's ways please God, he makes even his enemies to be at peace with him; so Isaac experienced on this occasion. Whether this was the same Abimelech and Phichol mentioned Gen 21:22, we cannot tell, it is possible both might have been now alive, provided we suppose them young in the days of Abraham; but it is more likely that Abimelech was a general name of the Gerarite kings, and that Phichol was a name of office. Ahuzzath - The Targum translates this word a company, not considering it as a proper name: "Abimelech and Phichol came with a company of their friends." The Septuagint calls him Οχοζαθ ὁ νυμφαγωγος, Ochozath, the paranymph, he who conducts the bride to the bridegroom's house. Could we depend on the correctness of this version, we might draw the following curious conclusions from it: 1. That this was the son of that Abimelech the friend of Abraham. 2. That he had been lately married, and on this journey brings with him his confidential friend, to whom he had lately entrusted the care of his spouse.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Abimelech went to him - When a man's ways please God, he makes even his enemies to be at peace with him; so Isaac experienced on this occasion. Whether this was the same Abimelech and Phichol mentioned Gen 21:22, we cannot tell, it is possible both might have been now alive, provided we suppose them young in the days of Abraham; but it is more likely that Abimelech was a general name of the Gerarite kings, and that Phichol was a name of office.

Ahuzzath - The Targum translates this word a company, not considering it as a proper name: "Abimelech and Phichol came with a company of their friends." The Septuagint calls him Οχοζαθ ὁ νυμφαγωγος, Ochozath, the paranymph, he who conducts the bride to the bridegroom's house. Could we depend on the correctness of this version, we might draw the following curious conclusions from it:

1. That this was the son of that Abimelech the friend of Abraham.

2. That he had been lately married, and on this journey brings with him his confidential friend, to whom he had lately entrusted the care of his spouse.

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