the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 26:7
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When the men of the place asked him about his wife, he said, "She is my sister," for he feared to say, "My wife," thinking, "lest the men of the place should kill me because of Rebekah," because she was attractive in appearance.
And the men of the place asked him of his wife. And he said, She's my sister. For he feared to say, My wife, because the men of the place would kill me for Rebekah since she was fair to look at.
His wife Rebekah was very beautiful, and the men of that place asked Isaac about her. Isaac said, "She is my sister," because he was afraid to tell them she was his wife. He thought they might kill him so they could have her.
When the men of that place asked him about his wife, he replied, "She is my sister." He was afraid to say, "She is my wife," for he thought to himself, "The men of this place will kill me to get Rebekah because she is very beautiful."
And the men of the place asked [him] of his wife; and he said, She [is] my sister: for he feared to say, [She is] my wife; lest, [said he], the men of the place should kill me for Rebekah; because she [was] fair to look upon.
The men of the place asked him about his wife. He said, "She is my sister," for he was afraid to say, "My wife," lest, he thought, the men of the place might kill me for Rebekah, because she was beautiful to look on.
The men of the place asked him about his wife, and he said, "She is my sister," for he was afraid to say, "my wife"—thinking, "the men of the place might kill me on account of Rebekah, since she is very beautiful."
And whanne he was axid of men of that place of his wijf, he answarde, Sche is my sistir; for he dredde to knowleche that sche was felouschipid to hym in matrymonye, and gesside lest peraduenture thei wolden sle him for the fairnesse of hir.
and men of the place ask him of his wife, and he saith, `She [is] my sister:' for he hath been afraid to say, `My wife -- lest the men of the place kill me for Rebekah, for she [is] of good appearance.'
But when the men of that place asked about his wife, he said, "She is my sister." For he was afraid to say, "She is my wife," since he thought to himself, "The men of this place will kill me on account of Rebekah, because she is so beautiful."
with his beautiful wife Rebekah. He was afraid that someone might kill him to get her, and so he told everyone that Rebekah was his sister.
The men of the place asked him about his wife, and out of fear he said, "She is my sister." He thought, "If I tell them she's my wife, they might kill me in order to take Rivkah. After all, she is a beautiful woman."
and the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, My wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon.
And when he was questioned by the men of the place about his wife, he said, She is my sister; fearing to say, She is my wife; for, he said, the men of the place may put me to death on account of Rebekah; because she is very beautiful.
And the men of the place asked [him] of his wyfe. And he sayde, she is my sister: for he feared to say, she is my wyfe, lest the men of the place shoulde haue kylled hym, because of Rebecca, whiche was beautifull to the eye.
And the men of the place asked about his wife. And he said, She is my sister; for he feared to say, my wife, [saying to himself,] Lest the men of the place slay me on account of Rebecca—because she was fair in countenance.
And the men of the place asked him of his wife; and he said: 'She is my sister'; for he feared to say: 'My wife'; 'lest the men of the place should kill me for Rebekah, because she is fair to look upon.'
And the men of the place asked him of his wife: and he said, She is my sister: for he feared to say, She is my wife; lest, said he, the men of the place should kill me for Rebekah, because shee was faire to looke vpon.
And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon.
When the men of the place asked him about his wife, he said, "She is my sister." He was afraid to say, "She is my wife," because he thought to himself, "The men of this place might kill me because of Rebekah, for she is beautiful."
When the men of the place asked him about his wife, he said, "She is my sister"; for he was afraid to say, "My wife," thinking, "or else the men of the place might kill me for the sake of Rebekah, because she is attractive in appearance."
Then asked the men of the place as to his wife, and he said, My sister, is she, - For he feared to say My wife, lest said he the men of the place should slay me on account of Rebekah, for fair to Nook on, she is.
And the men of the place asked him of his wife, and he sayd, She is my sister: for he feared to say, She is my wife, least, sayde he, the men of the place shoulde kill me, because of Rebekah: for she was beautifull to the eye.
And the men of the place asked him concerning his wife; and he said, She is my sister; for he was afraid to say, She is my wife; lest the men of the place should kill him on account of Rebekah, because she was fair to look upon.
When the men there asked about his wife, he said that she was his sister. He would not admit that she was his wife, because he was afraid that the men there would kill him to get Rebecca, who was very beautiful.
And when he was asked by the men of that place, concerning his wife, he answered: She is my sister: for he was afraid to confess that she was his wife, thinking lest perhaps they would kill him because of her beauty.
When the men of the place asked him about his wife, he said, "She is my sister"; for he feared to say, "My wife," thinking, "lest the men of the place should kill me for the sake of Rebekah"; because she was fair to look upon.
And the men of the place questioned him concerning Rebecca his wife, and he said, She is my sister, for he feared to say, She is my wife, lest at any time the men of the place should slay him because of Rebecca, because she was fair.
and the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, My wife; lest, said he, the men of the place should kill me for Rebekah: because she was fair to look upon.
When the men of the place asked about his wife, he said, “She is my sister,” for he was afraid to say “my wife,” thinking, “The men of the place will kill me on account of Rebekah, for she is a beautiful woman.”
The men of the place asked him about his wife. He said, "She is my sister," for he was afraid to say, "My wife," lest, he thought, the men of the place might kill me for Rivka, because she was beautiful to look on.
When the men of the place asked concerning his wife, he said, "She is my sister," for he was afraid to say, "my wife," thinking "the men of the place will kill me on account of Rebekah, for she was beautiful."
And the men of the place asked about his wife. And he said, She is my sister, for he was afraid to say, My wife, lest the men of the place kill me on account of Rebekah, for she was beautiful of form.
And whan the men of the same place axed him of his wife, he sayde: she is my sister. For he was afrayed to saye: she is my wife, (thinkinge thus:) they might slaye me for Rebeccas sake, for she was beutifull to loke vnto.
The men of the place questioned him about his wife. He said, "She's my sister." He was afraid to say "She's my wife." He was thinking, "These men might kill me to get Rebekah, she's so beautiful."
When the men of the place asked about his wife, he said, "She is my sister," for he was afraid to say, "my wife," thinking, "the men of the place might kill me on account of Rebekah, since she is beautiful."
And the men of the place asked about his wife. And he said, "She is my sister"; for he was afraid to say, "She is my wife," because he thought, "lest the men of the place kill me for Rebekah, because she is beautiful to behold."
When the men who lived there asked Isaac about his wife, Rebekah, he said, "She is my sister." He was afraid to say, "She is my wife." He thought, "They will kill me to get her, because she is so beautiful."
When the men of the place asked about his wife, he said, "She is my sister," for he was afraid to say, "my wife," thinking, "the men of the place might kill me on account of Rebekah, for she is beautiful."
Then the men of the place asked about his wife. And he said, "She is my sister," for he was afraid to say, "my wife," thinking, "lest the men of the place kill me on account of Rebekah, for she is beautiful in appearance."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
She is my sister: Genesis 12:13, Genesis 20:2, Genesis 20:5, Genesis 20:12, Genesis 20:13, Proverbs 29:25, Matthew 10:28, Ephesians 5:25, Colossians 3:9
fair: Genesis 24:16
Reciprocal: Genesis 12:11 - a fair Genesis 12:12 - will kill Genesis 20:11 - slay Leviticus 6:2 - lie 1 Samuel 21:12 - sore 1 Kings 12:27 - and they shall Galatians 2:13 - the other
Cross-References
So tell them that you are my sister. Then they will be good to me because of you. In this way you will save my life."
Abraham told people that Sarah was his sister. King Abimelech of Gerar heard this. Abimelech wanted Sarah, so he sent some servants to take her.
Abraham himself told me, ‘This woman is my sister,' and she also said, ‘This man is my brother.' I am innocent. I did not know what I was doing."
She was very pretty. She was a virgin; no man had ever had sexual relations with her. She went down to the well and filled her jar.
Isaac planted fields in that place, and that year he gathered a great harvest. The Lord blessed him very much.
Isaac became rich. He gathered more and more wealth until he became a very rich man.
Fear can be a trap, but if you trust in the Lord , you will be safe.
"Don't be afraid of people. They can kill the body, but they cannot kill the soul. The only one you should fear is God, the one who can send the body and the soul to be destroyed in hell.
Husbands, love your wives the same as Christ loved the church and gave his life for it.
Don't lie to each other. You have taken off those old clothes—the person you once were and the bad things you did then.
Gill's Notes on the Bible
And the men of the place asked [him] of his wife,.... The inhabitants of Gerar inquired of Isaac who she was, whether she was his wife or not, or in what relation she stood in to him; this was not a mere civil inquiry, but what arose from the prevalence of lust in them towards her; and yet it was under some restraint, they being not so abandoned to their lusts as to exercise them upon any; not upon a man's wife, the sin of adultery being detestable to them, though that of fornication was made no account of by them:
and he said, she [is] my sister; herein imitating his father Abraham in his infirmity and unbelief, who in the same place had made such an answer to a like question concerning Sarah, Genesis 20:1; and which if Isaac knew of, as probably he did, one would wonder that he should fall into the same evil, and especially when he had not so much to say to support his assertion as Abraham had; for Rebekah was not so near akin to him as Sarah was to Abraham; and though cousins might be called sisters, yet this was mere dissimulation to call his wife sister, and was done with an intention to deceive, and therefore not justifiable:
for he feared to say, [she is] my wife; which was the real truth; but the fear of men, which brings a snare, led him to this, and from which good men are not always free:
lest, [said he], that is, within himself, in his own mind; and so the Targum of Jonathan, he thought in his heart;
the men of the place should kill me for Rebekah; that they might marry her, one or other of them; for, it seems, they had not so great a sense of the sin of murder, as of adultery:
because she [was] fair to look upon; which he feared would be a temptation to them, and stir up their impure desires after her, in order to gratify which he was afraid they would kill him; Rebekah retaining her beauty still, though she had been married in all probability forty years or more, see Genesis 24:16.
Barnes' Notes on the Bible
- The Events of Isaacâs Life
5. ×ש××רת mıÌshmeret, âcharge, ordinance.â ×צ×× mıÌtsvaÌh, âcommand,â special order. ×ק choq, âdecree, statute,â engraven on stone or metal. ת××¨× toÌraÌh, âlaw,â doctrine, system of moral truth.
10. עש×ק âeÌsÌeq, âEseq, âstrife.â
21. ש××× × sÌıÌtÌ£naÌh, Sitnah, âopposition.â
22. ר×××ת rechoboÌt, Rechoboth, âroom.â
26. ×××ת 'aÌchuzat, Achuzzath, âpossession.â
33. ש×××¢× shıÌbâaÌh, Shibâah, âseven; oath.â
34. ×××Ö¼××ת yehuÌdıÌyt, Jehudith, âpraised.â ×××¨× be'eÌrıÌy, Beeri, âof a well.â ×ש××ת baÌsÌemat, Basemath, âsweet smell.â ×××× 'eÌylon, Elon, âoak.â
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. âA famine in the land.â 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. âUnto Abimelek unto Gerar.â 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. âGo not down into Mizraim,â the land of corn, even when other lands were barren. âDwell in the land of which I shall tell thee.â This reminds us of the message to Abraham Genesis 12:1. The land here spoken of refers to âall these landsâ mentioned in the following verses. âSojourn in this land:â turn aside for the present, and take up thy temporary abode here. Next, the promise to Abraham is renewed with some variety of expression. âI will be with theeâ Genesis 21:22, a notable and comprehensive promise, afterward embodied in the name Immanuel, âGod with us. Unto thee and unto thy seed.â This was fulfilled to his seed in due time. All these lands, now parcelled out among several tribes. âAnd blessed in thy seedâ 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. âAll the nations.â 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. âBecause Abraham hearkened to my voice,â 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 Abrahamâs 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 Isaacâs needs during the famine are here supplied. âThe men of the placeâ were struck with the appearance of Rebekah, âbecause she was fair.â 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 femaleâs 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. âAnd Isaac sowed in that land.â This does not imply a fixed property in the soil, but only an annual tenancy. âA hundred-fold.â 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 âbless him.â The amazing growth of the strangerâs 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, âroomâ - a name which appears to be preserved in Wady er-Ruhaibeh, near which is Wady esh-Shutein, corresponding to Sitnah. âFor now the Lord hath made room for us.â Isaacâs homely realizing faith in a present and presiding Lord here comes out.
Genesis 26:23-25
Isaac now proceeds to Beer-sheba. âWent up.â It was an ascent from Wady er-Ruhaibeh to Beer-sheba; which was near the watershed between the Mediterranean and the Salt Sea. âIn that nightâ - the night after his arrival, in a dream or vision. âI am the God of Abraham thy father.â 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. âThe God of Abrahamâ is another name for Yahweh. âFear not,â 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 - âfor the sake of Abraham my servant.â âAn altarâ - the first on record erected by Isaac. âCalled on the name of the Lordâ - engaged in the solemn and public invocation of Yahweh Genesis 4:26; Genesis 12:8. âHis tent there.â It was hallowed ground to his father Genesis 21:33, and now to himself. âDigged a well,â 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. âWe clearly saw.â His prosperity was such as to be a manifest token of the Lordâs favor. Hence, they desired the security of a treaty with him by an oath of execration on the transgressor. âDo us no hurt.â The covenant is one-sided, as expressed by Abimelek. âAs we have not touched thee.â This implies the other side of the covenant. âThou art now blessed of Yahweh.â 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 Isaacâs servants report concerning the well they had digged Genesis 26:25 that they had found water. This well he calls Sheba, âan oath,â and hence the town is called Beer-sheba, âthe well of the oath.â 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 26:7. He said, She is my sister — It is very strange that in the same place, and in similar circumstances, Isaac should have denied his wife, precisely as his father had done before him! It is natural to ask, Did Abraham never mention this circumstance to his son? Probably be did not, as he was justly ashamed of his weakness on the occasion - the only blot in his character; the son, therefore, not being forewarned, was not armed against the temptation. It may not be well in general for parents to tell their children of their former failings or vices, as this might lessen their authority or respect, and the children might make a bad use of it in extenuation of their own sins. But there are certain cases, which, from the nature of their circumstances, may often occur, where a candid acknowledgment, with suitable advice, may prevent those children from repeating the evil; but this should be done with great delicacy and caution, lest even the advice itself should serve as an incentive to the evil. I had not known lust, says St. Paul, if the law had not said, Thou shalt not covet. Isaac could not say of Rebekah, as Abraham had done of Sarah, She is my sister; in the case of Abraham this was literally true; it was not so in the case of Isaac, for Rebekah was only his cousin. Besides, though relatives, in the Jewish forms of speaking, are often called brothers and sisters, and the thing may be perfectly proper when this use of the terms is generally known and allowed, yet nothing of this kind can be pleaded here in behalf of Isaac; for he intended that the Gerarites should understand him in the proper sense of the term, and consequently have no suspicion that she was his wife. We have already seen that the proper definition of a lie is any word spoken with the intention to deceive. See Genesis 20:12.
