Genesis 26:9

New King James Version

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.'|"

Parallel Translations

English Standard Version
So Abimelech called Isaac and said, "Behold, she is your wife. How then could you say, ‘She is my sister'?" Isaac said to him, "Because I thought, ‘Lest I die because of her.'"

Update Bible Version
And Abimelech called Isaac, and said, Look, certainly she's your wife. And how have you said, She's my sister? And Isaac said to him, Because I said if I didn't I would die because of her.

New Century Version
Abimelech called for Isaac and said, "This woman is your wife. Why did you say she was your sister?" Isaac said to him, "I was afraid you would kill me so you could have her."

New English Translation
So Abimelech summoned Isaac and said, "She is really your wife! Why did you say, ‘She is my sister'?" Isaac replied, "Because I thought someone might kill me to get her."

Webster's Bible Translation
And Abimelech called Isaac, and said, Behold, surely she [is] thy wife: and how saidst thou, She [is] my sister? and Isaac said to him, Because I said, Lest I should die on her account.

World English Bible
Abimelech called Isaac, and said, "Behold, surely she is your wife. Why did you say, 'She is my sister?'" Isaac said to him, "Because I said, 'Lest I die because of her.'"

Amplified Bible
Then Abimelech called Isaac and said, "See here, Rebekah is in fact your wife! How did you [dare to] say to me, 'She is my sister'?" And Isaac said to him, "Because I thought I might be killed because of her [desirability]."

Wycliffe Bible (1395)
And whanne Isaac was clepid, the kyng seide, It is opyn, that sche is thi wijf; whi liedist thou, that sche was thi sistir? Isaac answerde, Y dredde, lest Y schulde die for hir.

Young's Literal Translation
And Abimelech calleth for Isaac, and saith, `Lo, she [is] surely thy wife; and how hast thou said, She [is] my sister?' and Isaac saith unto him, `Because I said, Lest I die for her.'

Berean Standard Bible
Abimelech sent for Isaac and said, "So she is really your wife! How could you say, 'She is my sister'?" Isaac replied, "Because I thought I might die on account of her."

Contemporary English Version
Abimelech called him in and said, "Rebekah must be your wife! Why did you say she is your sister?" "Because I thought someone would kill me," Isaac answered.

Complete Jewish Bible
Avimelekh summoned Yitz'chak and said, "So she is your wife, after all! How come you said, ‘She is my sister'?" Yitz'chak responded, "Because I thought, ‘I could get killed because of her.'"

American Standard Version
And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die because of her.

Bible in Basic English
And he said to Isaac, It is clear that she is your wife: why then did you say, She is my sister? And Isaac said, For fear that I might be put to death because of her.

Bishop's Bible (1568)
And Abimelech called Isahac, and said: beholde, she is of a suretie thy wife, and why saydest thou, she is my sister? To whom Isahac aunswered: because I thought that I might peraduenture haue dyed for her sake.

Darby Translation
Then Abimelech called Isaac, and said, Behold, she is certainly thy wife; and how saidst thou, She is my sister? and Isaac said to him, Because I said, Lest I die on account of her.

Easy-to-Read Version
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."

JPS Old Testament (1917)
And Abimelech called Isaac, and said: 'Behold, of a surety she is thy wife; and how saidst thou: She is my sister?' And Isaac said unto him: 'Because I said: Lest I die because of her.'

King James Version (1611)
And Abimelech called Isaac and said, Behold, of a suretie she is thy wife: and how saidst thou, She is my sister? And Isaac said vnto him, Because I said, Lest I die for her.

King James Version
And Abimelech called Isaac, and said, Behold, of a surety she is thy wife; and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.

New Life Bible
So Abimelech called Isaac and said, "See, she is your wife! How could you say, ‘She is my sister'?" Isaac said to him, "Because I thought I would die because of her."

New Revised Standard
So Abimelech called for Isaac, and said, "So she is your wife! Why then did you say, ‘She is my sister'?" Isaac said to him, "Because I thought I might die because of her."

J.B. Rotherham Emphasized Bible
So Abimelech called for Isaac, and said, But to she is, thy wife! How then, saidst thou, She is, my sister? And Isaac said unto him, Because, I said, Lest I die on her account.

Geneva Bible (1587)
Then Abimelech called Izhak, and sayde, Loe, shee is of a suertie thy wife, and why saydest thou, She is my sister? To whom Izhak answered, Because I thought this, It may be that I shall dye for her.

George Lamsa Translation
So Abimeleck called Isaac, and said, Behold, she is your wife; how then did you say, She is my sister? And Isaac said to him, Because I said, Lest I may die on account of her.

Good News Translation
Abimelech sent for Isaac and said, "So she is your wife! Why did you say she was your sister?" He answered, "I thought I would be killed if I said she was my wife."

Douay-Rheims Bible
And calling for him, he said: It is evident she is thy wife: why didst thou feign her to be thy sister? He answered: I feared lest I should die for her sake.

Revised Standard Version
So Abim'elech called Isaac, and said, "Behold, she is your wife; how then could you say, 'She is my sister'?" Isaac said to him, "Because I thought, 'Lest I die because of her.'"

Brenton's Septuagint (LXX)
And Abimelech called Isaac, and said to him, Is she then thy wife? why hast thou said, She is my sister? And Isaac said to him, I did so, for I said, Lest at any time I die on her account.

English Revised Version
And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.

Christian Standard Bible®
Abimelech sent for Isaac and said, “So she is really your wife! How could you say, ‘She is my sister’?”

Hebrew Names Version
Avimelekh called Yitzchak, and said, "Behold, surely she is your wife. Why did you say, 'She is my sister?'" Yitzchak said to him, "Because I said, 'Lest I die because of her.'"

Lexham English Bible
And Abimelech called Isaac and said, "Surely she is your wife. Now why did you say ‘She is my sister'?" And Isaac said to him, "Because I thought I would die on account of her."

Literal Translation
And Abimelech called Isaac and said, See, surely she is your wife, and how have you said, She is my sister? And Isaac said to him, Because I said, lest I die on account of her.

Miles Coverdale Bible (1535)
Then Abimelech called Isaac, and sayde: Beholde, she is thy wyfe, why saydest thou then: She is my sister? Isaac answered him: I thought, I might peraduenture hahe died because of her.

New American Standard Bible
Then Abimelech called Isaac and said, "Behold, she certainly is your wife! So how is it that you said, 'She is my sister'?" And Isaac said to him, "Because I thought, 'otherwise I might be killed on account of her.'"

New Living Translation
Immediately, Abimelech called for Isaac and exclaimed, "She is obviously your wife! Why did you say, ‘She is my sister'?" "Because I was afraid someone would kill me to get her from me," Isaac replied.

New American Standard Bible (1995)
Then Abimelech called Isaac and said, "Behold, certainly she is your wife! How then did you say, 'She is my sister'?" And Isaac said to him, "Because I said, 'I might die on account of her.'"

Legacy Standard Bible
Then Abimelech called Isaac and said, "Behold, surely she is your wife! How then did you say, ‘She is my sister'?" And Isaac said to him, "Because I said, ‘Lest I die on account of her.'"

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

Reciprocal: Genesis 12:18 - General John 14:9 - how Acts 12:11 - I know

Gill's Notes on the Bible

And Abimelech called Isaac,.... Sent a messenger to desire him to come to him:

and said, behold, of a surety she [is] thy wife: and then perhaps told him of what he had observed that passed between them; which was a clear proof that they must be man and wife, or he would never have took such liberties with her:

and how saidst thou, she [is] my sister? what reason hadst thou for it? what could induce thee to say so?

and Isaac said unto him; not alleging, as Abraham did, any relation that was between them before marriage:

because I said; that is, within himself, for, he did not speak it out to others:

lest I die for her; for her sake, that another might have and enjoy her; it was fear of losing his life that led him to take such a step, and give out that she was his sister.

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.