Genesis 26:10

New King James Version

And Abimelech said, "What is this you have done to us? One of the people might soon have lain with your wife, and you would have brought guilt on us."

Parallel Translations

English Standard Version
Abimelech said, "What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt upon us."

Update Bible Version
And Abimelech said, What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt on us.

New Century Version
Abimelech said, "What have you done to us? One of our men might have had sexual relations with your wife. Then we would have been guilty of a great sin."

New English Translation
Then Abimelech exclaimed, "What in the world have you done to us? One of the men might easily have had sexual relations with your wife, and you would have brought guilt on us!"

Webster's Bible Translation
And Abimelech said, What [is] this thou hast done to us? one of the people might lightly have lain with thy wife, and thou wouldst have brought guiltiness upon us.

World English Bible
Abimelech said, "What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt on us!"

Amplified Bible
Abimelech said, "What is this that you have done to us? One of the men [among our people] might easily have been intimate with your wife, and you would have brought guilt on us [before God]."

Wycliffe Bible (1395)
And Abymelech seide, Whi hast thou disseyued vs? Sum man of the puple myyte do letcherie with thi wijf, and thou haddist brouyt in greuous synne on vs. And the kyng comaundide to al the puple,

Young's Literal Translation
And Abimelech saith, `What [is] this thou hast done to us? as a little thing one of the people had lain with thy wife, and thou hadst brought upon us guilt;'

Berean Standard Bible
"What is this you have done to us?" Abimelech said, "One of the people could easily have slept with your wife, and you would have brought guilt upon us."

Contemporary English Version
"Don't you know what you've done?" Abimelech exclaimed. "If someone had slept with her, you would have made our whole nation guilty!"

Complete Jewish Bible
Avimelekh said, "What is this you have done to us? One of the people could easily have slept with your wife, and you would have brought guilt on us!"

American Standard Version
And Abimelech said, What is this thou hast done unto us? one of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.

Bible in Basic English
Then Abimelech said, What have you done to us? one of the people might well have had connection with your wife, and the sin would have been ours.

Bishop's Bible (1568)
Abimelech said: why hast thou done this vnto vs? one of the people myght lyghtly haue lyne by thy wyfe, and so shouldest thou haue brought sinne vpon vs.

Darby Translation
And Abimelech said, What is this thou hast done to us? But a little and one of the people might have lain with thy wife, and thou wouldest have brought a trespass on us.

Easy-to-Read Version
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."

JPS Old Testament (1917)
And Abimelech said: 'What is this thou hast done unto us? one of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.'

King James Version (1611)
And Abimelech said, What is this thou hast done vnto vs? one of the people might lightly haue lien with thy wife, and thou shouldest haue brought guiltinesse vpon vs.

King James Version
And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.

New Life Bible
Abimelech said, "What is this you have done to us? One of the men might have lain with your wife. And you would have brought guilt upon us."

New Revised Standard
Abimelech said, "What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt upon us."

J.B. Rotherham Emphasized Bible
Then, said, Abimelech, What is this thou hast done to us? A little more, and one of the people might have lien with thy wife, so shouldst thou have brought upon us, guilt.

Geneva Bible (1587)
Then Abimelech said, Why hast thou done this vnto vs? one of the people had almost lien by thy wife, so shouldest thou haue brought sinne vpon vs.

George Lamsa Translation
And Abimeleck said to him, What is this thing that you have done to us? One of the people might easily have lain with your wife, and you would have brought sin upon us.

Good News Translation
"What have you done to us?" Abimelech said. "One of my men might easily have slept with your wife, and you would have been responsible for our guilt."

Douay-Rheims Bible
And Abimelech said: Why hast thou deceived us? Some man of the people might have lain with thy wife, and thou hadst brought upon us a great sin. And he commanded all the people, saying:

Revised Standard Version
Abim'elech said, "What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt upon us."

Brenton's Septuagint (LXX)
And Abimelech said to him, Why hast thou done this to us? one of my kindred within a little had lain with thy wife, and thou wouldest have brought a sin of ignorance upon us.

English Revised Version
And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lain with thy wife, and thou shouldest have brought guiltiness upon us.

Christian Standard Bible®
Then Abimelech said, “What is this you’ve done to us? One of the people could easily have slept with your wife, and you would have brought guilt on us.”

Hebrew Names Version
Avimelekh said, "What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt on us!"

Lexham English Bible
And Abimelech said, "What is this you have done to us? One of the people might easily have slept with your wife! Then you would have brought guilt upon us!"

Literal Translation
And Abimelech said, What is this you have done to us? One of the people had in a little lain with your wife, and you would have brought on us guilt.

Miles Coverdale Bible (1535)
Abimelech saide: Why hast thou then done this vnto vs? It coude lightly haue come to passe, that some of the people might haue lyen with thy wyfe, and so haddest thou brought synne vpo vs.

THE MESSAGE
Abimelech said, "But think of what you might have done to us! Given a little more time, one of the men might have slept with your wife; you would have been responsible for bringing guilt down on us."

New American Standard Bible
And Abimelech said, "What is this that you have done to us? One of the people might easily have slept with your wife, and you would have brought guilt upon us."

New Living Translation
"How could you do this to us?" Abimelech exclaimed. "One of my people might easily have taken your wife and slept with her, and you would have made us guilty of great sin."

New American Standard Bible (1995)
Abimelech said, "What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt upon us."

Legacy Standard Bible
And Abimelech said, "What is this you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt upon us."

Contextual Overview

⁶ So Isaac dwelt in Gerar. ⁷ 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." ⁸ Now it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked through a window, and saw, and there was Isaac, showing endearment to Rebekah his wife. ⁹ Then Abimelech called Isaac and said, "Quite obviously she is your wife; so how could you say, "She is my sister'?" Isaac said to him, "Because I said, "Lest I die on account of her.'|" ¹⁰ And Abimelech said, "What is this you have done to us? One of the people might soon have lain with your wife, and you would have brought guilt on us." ¹¹ So Abimelech charged all his people, saying, "He who touches this man or his wife shall surely be put to death."

Bible Verse Review
  from Treasury of Scripure Knowledge

Genesis 12:18, Genesis 12:19, Genesis 20:9, Genesis 20:10

Reciprocal: Genesis 31:26 - What Exodus 32:21 - General Numbers 25:18 - vex you Job 31:11 - an heinous Proverbs 6:29 - toucheth

Cross-References

Genesis 26:9
Then Abimelech called Isaac and said, "Quite obviously she is your wife; so how could you say, "She is my sister'?" Isaac said to him, "Because I said, "Lest I die on account of her.'|"

Genesis 26:10
And Abimelech said, "What is this you have done to us? One of the people might soon have lain with your wife, and you would have brought guilt on us."

Genesis 26:18
And Isaac dug again the wells of water which they had dug in the days of Abraham his father, for the Philistines had stopped them up after the death of Abraham. He called them by the names which his father had called them.

Genesis 26:19
Also Isaac's servants dug in the valley, and found a well of running water there.

Gill's Notes on the Bible

And Abimelech said, what is this thou hast done unto us?.... By entertaining suspicions and jealousies of us as bad men, and by exposing us to the temptation of committing iniquity; why hast thou dealt thus with us, and what have we done, or is in our character, that thou shouldest act after this manner?

one of the people might lightly have lien with thy wife; it is much one or other had not before this time, not looking upon it criminal to have to do with a single woman, when they would not have meddled with another man's wife, Jarchi interprets this of Abimelech himself; and so the Targum of Jonathan, who perhaps had been thinking of taking her to his bed; and was "within a little" c, as the word for "lightly" may be rendered, of accomplishing his design:

and thou shouldest have brought guiltiness upon us: been the occasion of their committing the sin of adultery, which was heinous in the eyes of Heathens, and of bringing on them the punishment due thereunto.

c כמעט "parum abfuit", Junius & Tremellius, Piscator, Schmidt.

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 26:10. Thou shouldest have brought guiltiness upon us. — It is likely that Abimelech might have had some knowledge of God's intentions concerning the family of Abraham, and that it must be kept free from all impure and alien mixtures; and that consequently, had he or any of his people taken Rebekah, the Divine judgment might have fallen upon the land. Abimelech was a good and holy man; and he appears to have considered adultery as a grievous and destructive crime.