Genesis 26:11

Easy-to-Read Version

So Abimelech gave a warning to all the people. He said, "No one must hurt this man or this woman. If anyone hurts them, they will be killed."

Parallel Translations

English Standard Version
So Abimelech warned all the people, saying, "Whoever touches this man or his wife shall surely be put to death."

Update Bible Version
And Abimelech charged all the people, saying, He that touches this man or his wife shall surely be put to death.

New Century Version
So Abimelech warned everyone, "Anyone who touches this man or his wife will be put to death."

New English Translation
So Abimelech commanded all the people, "Whoever touches this man or his wife will surely be put to death."

Webster's Bible Translation
And Abimelech charged all [his] people, saying, He that toucheth this man or his wife shall surely be put to death.

World English Bible
Abimelech charged all the people, saying, "He who touches this man or his wife will surely be put to death."

Amplified Bible
Then Abimelech commanded all his people, "Whoever touches this man [Isaac] or his wife [Rebekah] shall without exception be put to death."

Wycliffe Bible (1395)
and seide, He that touchith the wijf of this man schal die bi deeth.

Young's Literal Translation
and Abimelech commandeth all the people, saying, `He who cometh against this man or against his wife, dying doth die.'

Berean Standard Bible
So Abimelech warned all the people, saying, "Whoever harms this man or his wife will surely be put to death."

Contemporary English Version
Then Abimelech warned his people that anyone who even touched Isaac or Rebekah would be put to death.

Complete Jewish Bible
Then Avimelekh warned all the people: "Whoever touches this man or his wife will certainly be put to death."

American Standard Version
And Abimelech charged all the people, saying, He that toucheth this man or his wife shall surely be put to death.

Bible in Basic English
And Abimelech gave orders to his people that anyone touching Isaac or his wife was to be put to death.

Bishop's Bible (1568)
And so Abimelech charged al his people, saying: He that toucheth this man or his wyfe, shall dye the death.

Darby Translation
And Abimelech charged all the people, saying, He that touches this man or his wife shall certainly be put to death.

JPS Old Testament (1917)
And Abimelech charged all the people, saying: 'He that toucheth this man or his wife shall surely be put to death.'

King James Version (1611)
And Abimelech charged all his people, saying, Hee that toucheth this man or his wife, shall surely bee put to death.

King James Version
And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death.

New Life Bible
So Abimelech told all the people, "Whoever touches this man or his wife will be put to death."

New Revised Standard
So Abimelech warned all the people, saying, "Whoever touches this man or his wife shall be put to death."

J.B. Rotherham Emphasized Bible
And Abimelech commanded all the people saying, - He that toucheth this man or his wife, shall surely be put to death

Geneva Bible (1587)
Then Abimelech charged all his people, saying, He that toucheth this man, or his wife, shal die the death.

George Lamsa Translation
And Abimeleck charged all the people, saying, Whoever harms this man or his wife shall surely be put to death.

Good News Translation
Abimelech warned all the people: "Anyone who mistreats this man or his wife will be put to death."

Douay-Rheims Bible
He that shall touch this man’s wife, shall surely be put to death.

Revised Standard Version
So Abim'elech warned all the people, saying, "Whoever touches this man or his wife shall be put to death."

Brenton's Septuagint (LXX)
And Abimelech charged all his people, saying Every man that touches this man and his wife shall be liable to death.

English Revised Version
And Abimelech charged all the people, saying, He that toucheth this man or his wife shall surely be put to death.

Christian Standard Bible®
So Abimelech warned all the people, “Whoever harms this man or his wife will certainly be put to death.”

Hebrew Names Version
Avimelekh charged all the people, saying, "He who touches this man or his wife will surely be put to death."

Lexham English Bible
Then Abimelech instructed all the people, saying, "The one who touches this man or his wife shall certainly die."

Literal Translation
And Abimelech commanded all the people, saying, Anyone touching this man and his wife dying shall die.

Miles Coverdale Bible (1535)
The Abimelech commaunded all the people, and sayde: Who so toucheth this man or his wyfe, shal dye the death.

THE MESSAGE
Then Abimelech gave orders to his people: "Anyone who so much as lays a hand on this man or his wife dies."

New American Standard Bible
So Abimelech commanded all the people, saying, "He who touches this man or his wife will certainly be put to death."

New King James Version
So Abimelech charged all his people, saying, "He who touches this man or his wife shall surely be put to death."

New Living Translation
Then Abimelech issued a public proclamation: "Anyone who touches this man or his wife will be put to death!"

New American Standard Bible (1995)
So Abimelech charged all the people, saying, "He who touches this man or his wife shall surely be put to death."

Legacy Standard Bible
So Abimelech commanded all the people, saying, "He who touches this man or his wife shall surely be put to death."

Contextual Overview

⁶ So Isaac settled in Gerar. ⁷ His wife Rebekah was very beautiful. The men of that place asked Isaac about Rebekah. He said, "She is my sister." He was afraid to tell them Rebekah was his wife. He was afraid the men would kill him so that they could have her. ⁸ After Isaac had lived there a long time, Abimelech looked out of his window and saw Isaac and his wife enjoying one another. ⁹ Abimelech called for Isaac and said, "This woman is your wife. Why did you tell us that she was your sister?" Isaac said to him, "I was afraid that you would kill me so that you could have her." ¹⁰ Abimelech said, "You have done a bad thing to us. One of our men might have had sex with your wife. Then he would be guilty of a great sin." ¹¹ So Abimelech gave a warning to all the people. He said, "No one must hurt this man or this woman. If anyone hurts them, they will be killed."

Bible Verse Review
  from Treasury of Scripure Knowledge

toucheth: Genesis 20:6, Psalms 105:15, Proverbs 6:29, Zechariah 2:8

Reciprocal: Genesis 20:16 - behold Genesis 26:29 - not Job 1:11 - touch

Cross-References

Genesis 20:6
Then God said to Abimelech in a dream, "Yes, I know that you are innocent and that you did not know what you were doing. I saved you. I did not allow you to sin against me. I was the one who did not allow you to sleep with her.

Psalms 105:15
He said, "Don't hurt my chosen people. Don't harm my prophets."

Proverbs 6:29
If you sleep with another man's wife, you will be punished.

Zechariah 2:8
The Lord sent me to the nations that took away your wealth. He sent me to bring you honor. And this is what the Lord All-Powerful said: "If anyone even touches you, it is as if they did it to the pupil of my eye.

Gill's Notes on the Bible

And Abimelech charged all [his] people,.... All his subjects throughout his kingdom, and particularly the inhabitants of Gerar, and more especially his courtiers and servants about him:

saying, he that toucheth this man or his wife; that does any injury to one either by words or deeds, or behaves immodestly to the other, or attempts to ravish her; this being sometimes used as a modest expression carnal knowledge of a woman; or that does either of them any harm or hurt in any respect whatever:

shall surely be put to death; this severe edict he published, in order to deter his subjects from using them ill, to which they might be provoked by Isaac's dissimulation, and by his evil suspicions of them.

Barnes' Notes on the Bible

- The Events of Isaac’s Life

5. משׁמרת mı̂shmeret, “charge, ordinance.” מציה mı̂tsvâh, “command,” special order. חק choq, “decree, statute,” engraven on stone or metal. תירה tôrâh, “law,” doctrine, system of moral truth.

10. עשׂק ‛êśeq, ‘Eseq, “strife.”

21. שׂטנה śı̂ṭnâh, Sitnah, “opposition.”

22. רחבית r^echobôt, Rechoboth, “room.”

26. אחזת 'ǎchuzat, Achuzzath, “possession.”

33. שׁבעה shı̂b‛âh, Shib’ah, “seven; oath.”

34. יהוּדית y^ehûdı̂yt, Jehudith, “praised.” בארי b^e'ērı̂y, Beeri, “of a well.” בשׂמת bāś^emat, Basemath, “sweet smell.” אילן 'êylon, Elon, “oak.”

This chapter presents the leading events in the quiet life of Isaac. It is probable that Abraham was now dead. In that case, Esau and Jacob would be at least fifteen years of age when the following event occurred.

Genesis 26:1-5

Renewal of the promise to Isaac. “A famine in the land.” We left Isaac, after the death of Abraham, at Beer-lahai-roi Genesis 25:11. The preceding events have only brought us up to the same point of time. This well was in the land of the south Genesis 24:62. The present famine is distinguished from what occurred in the time of Abraham Genesis 12:10. The interval between them is at least a hundred years. The author of this, the ninth document, is, we find, acquainted with the seventh document; and the famine to which he refers is among the earliest events recorded in it. There is no reason to doubt, then, that he has the whole history of Abraham before his mind. “Unto Abimelek unto Gerar.” The Abimelek with whom Abraham had contact about eighty years before may have been the father of the present sovereign. Both Abimelek and Phikol seem to have been official names. Gerar Genesis 10:19 was apparently on the brook of Mizraim Numbers 34:5, the Wady el-Arish, or the Wady el-Khubarah, a northern affluent of the former, or in the interval between them. It is on the way to Egypt, and is the southern city of the Philistines, who probably came from Egypt Genesis 10:14. Isaac was drawing toward Egypt, when he came to Gerar.

Genesis 26:2-5

Isaac is now the heir, and therefore the holder, of the promise. Hence, the Lord enters into communication with him. First, the present difficulty is met. “Go not down into Mizraim,” the land of corn, even when other lands were barren. “Dwell in the land of which I shall tell thee.” This reminds us of the message to Abraham Genesis 12:1. The land here spoken of refers to “all these lands” mentioned in the following verses. “Sojourn in this land:” turn aside for the present, and take up thy temporary abode here. Next, the promise to Abraham is renewed with some variety of expression. “I will be with thee” Genesis 21:22, a notable and comprehensive promise, afterward embodied in the name Immanuel, “God with us. Unto thee and unto thy seed.” This was fulfilled to his seed in due time. All these lands, now parcelled out among several tribes. “And blessed in thy seed” Genesis 12:3; Genesis 22:18.

This is the great, universal promise to the whole human race through the seed of Abraham, twice explicitly announced to that patriarch. “All the nations.” In constancy of purpose the Lord contemplates, even in the special covenant with Abraham, the gathering in of the nations under the covenant with Noah and with Adam Genesis 9:9; Hosea 6:7. “Because Abraham hearkened to my voice,” in all the great moments of his life, especially in the last act of proceeding on the divine command to offer Isaac himself. Abraham, by the faith which flows from the new birth, was united with the Lord, his shield and exceeding great reward Genesis 15:1, with God Almighty, who quickened and strengthened him to walk before him and be perfect Genesis 17:1. The Lord his righteousness worketh in him, and his merit is reflected and reproduced in him Genesis 22:16, Genesis 22:18. Hence, the Lord reminds Isaac of the oath which he had heard at least fifty years before confirming the promise, and of the declaration then made that this oath of confirmation was sworn because Abraham had obeyed the voice of God. How deeply these words would penetrate into the soul of Isaac, the intended victim of that solemn day! But Abraham’s obedience was displayed in all the acts of his new life. He kept the charge of God, the special commission he had given him; his commandments, his express or occasional orders; his statutes, his stated prescriptions, graven on stone; his laws, the great doctrines of moral obligation. This is that unreserved obedience which flows from a living faith, and withstands the temptations of the flesh.

Genesis 26:6-11

Rebekah preserved from dishonor in Gerar. Gerar was probably a commercial town trading with Egypt, and therefore Isaac’s needs during the famine are here supplied. “The men of the place” were struck with the appearance of Rebekah, “because she was fair.” Isaac, in answer to their inquiries, pretends that she is his sister, feeling that his life was in peril, if she was known to be his wife. Rebekah was at this time not less than thirty-five years married, and had two sons upwards of fifteen years old. She was still however in the prime of life, and her sons were probably engaged in pastoral and other field pursuits. From the compact between Abraham and Sarah Genesis 20:13, and from this case of Isaac about eighty years after, it appears that this was a ready pretence with married people among strangers in those times of social insecurity.

Genesis 26:8-11

Abimelek observes Isaac sporting with Rebekah as only husband and wife should, constrains him to confess that she is his wife, charges him with the impropriety of his conduct, and commands his people to refrain from harming either of them on pain of death. We see how insecure a female’s honor was in those days, if she was in a strange land, and had not a band of men to keep back the hand of violence. We perceive also that God mercifully protects his chosen ones from the perils which they bring upon themselves by the vain self-reliance and wicked policy of the old corrupt nature. This remnant of the old man we find in the believers of old, as in those of the present time, though it be different and far less excusable in its recent manifestations.

Genesis 26:12-16

The growing prosperity of Isaac. “And Isaac sowed in that land.” This does not imply a fixed property in the soil, but only an annual tenancy. “A hundred-fold.” The rates of increase vary from thirty to a hundred. Sixty-fold is very good, and was not unusual in Palestine. A hundred-fold was rare, and only in spots of extraordinary fertility. Babylonia, however, yielded two hundred and even three hundred-fold, according to Herodotus (I. 193). Thus, the Lord began to “bless him.” The amazing growth of the stranger’s wealth in flocks and herds and servants awakens the envy of the inhabitants. The digging of the well was an enterprise of great interest in rural affairs. It conferred a sort of ownership on the digger, especially in a country where water was precious. And in a primeval state of society the well was the scene of youthful maidens drawing water for domestic use, and of young men and sometimes maidens watering the bleating flocks and lowing herds, and therefore the gathering center of settled life. Hence, the envious Philistines were afraid that from a sojourner he would go on to be a settler, and acquire rights of property. They accordingly took the most effectual means of making his abiding place uncomfortable, when they stopped up the wells. At length the sovereign advised a separation, if he did not enjoin the departure of Isaac.

Genesis 26:17-22

Isaac retires, and sets about the digging of wells. He retreats from Gerar and its suburbs, and takes up his abode in the valley, or wady of Gerar. These wadys are the hollows in which brooks flow, and therefore the well-watered and fertile parts of the country. He digs again the old wells, and calls them by the old names. He commences the digging of new ones. For the first the herdmen of Gerar strive, claiming the water as their property. Isaac yields. He digs another; they strive, and he again yields. He now removes apparently into a distinct region, and digs a third well, for which there is no contest. This he calls Rehoboth, “room” - a name which appears to be preserved in Wady er-Ruhaibeh, near which is Wady esh-Shutein, corresponding to Sitnah. “For now the Lord hath made room for us.” Isaac’s homely realizing faith in a present and presiding Lord here comes out.

Genesis 26:23-25

Isaac now proceeds to Beer-sheba. “Went up.” It was an ascent from Wady er-Ruhaibeh to Beer-sheba; which was near the watershed between the Mediterranean and the Salt Sea. “In that night” - the night after his arrival, in a dream or vision. “I am the God of Abraham thy father.” Isaac is again and again reminded of the relation in which his father stood to God. That relation still subsists; for Abraham still lives with God, and is far nearer to him than he could be on earth. “The God of Abraham” is another name for Yahweh. “Fear not,” as he had said to Abraham after his victory over the four kings Genesis 15:1. Then follow the reasons for courage: I, with thee, blessing thee, multiplying thy seed; a reassurance of three parts of the promise involving all the rest. Then comes the instructive reason for this assurance - “for the sake of Abraham my servant.” “An altar” - the first on record erected by Isaac. “Called on the name of the Lord” - engaged in the solemn and public invocation of Yahweh Genesis 4:26; Genesis 12:8. “His tent there.” It was hallowed ground to his father Genesis 21:33, and now to himself. “Digged a well,” and thereby took possession of the soil at least for a time. We hear of this well again in the next passage.

Genesis 26:26-33

The treaty with Abimelek. This is an interview similar to what Abraham had with the king of Gerar; and its object is a renewal of the former league between the parties. Besides Phikol, the commander-in-chief, he is now accompanied by Ahuzzath, his privy counsellor. Isaac upbraids him with his unkindness in sending him away, and his inconsistency in again seeking a conference with him. “We clearly saw.” His prosperity was such as to be a manifest token of the Lord’s favor. Hence, they desired the security of a treaty with him by an oath of execration on the transgressor. “Do us no hurt.” The covenant is one-sided, as expressed by Abimelek. “As we have not touched thee.” This implies the other side of the covenant. “Thou art now blessed of Yahweh.” This explains the one-sidedness of the covenant. Isaac needed no guarantee from them, as the Lord was with him. Abimelek is familiar with the use of the name Yahweh. Isaac hospitably entertains and lodges the royal party, and on the morrow, after having sworn to the treaty, parts with them in peace. On the same day Isaac’s servants report concerning the well they had digged Genesis 26:25 that they had found water. This well he calls Sheba, “an oath,” and hence the town is called Beer-sheba, “the well of the oath.” Now the writer was aware that this place had received the same name on a former occasion Genesis 21:31. But a second well has now been dug in like circumstances in the same locality. This gives occasion for a new application of the name in the memories of the people. This is another illustration of the principle explained at Genesis 25:30. Two wells still exist at this place to attest the correctness of the record.

Gen 25:34-35

Esau at forty years of age forms matrimonial connections with the Hittites. Heth was the second son of Kenaan, and had settled in the hills about Hebron. Esau had got acquainted with this tribe in his hunting expeditions. From their names we learn that they spoke the same language with himself. They belonged to a family far gone in transgression and apostasy from God. The two wives chosen from such a stock were a source of great grief to the parents of Esau. The choice manifested his tolerance at least of the carnal, and his indifference to the spiritual.

Clarke's Notes on the Bible

Verse Genesis 26:11. He that toucheth — He who injures Isaac or defiles Rebekah shall certainly die for it. Death was the punishment for adultery among the Canaanites, Philistines, and Hebrews. See Genesis 38:24.