Discovery BoxGenesis 26:1-35
Context26:1 There was a famine in the land, subsequent to the earlier famine that occurred 1 in the days of Abraham. 2 Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; 3 settle down in the land that I will point out to you. 4 26:3 Stay 5 in this land. Then I will be with you and will bless you, 6 for I will give all these lands to you and to your descendants, 7 and I will fulfill 8 the solemn promise I made 9 to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them 10 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 11 26:5 All this will come to pass 12 because Abraham obeyed me 13 and kept my charge, my commandments, my statutes, and my laws.” 14 26:6 So Isaac settled in Gerar.
26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” 15 He was afraid to say, “She is my wife,” for he thought to himself, 16 “The men of this place will kill me to get 17 Rebekah because she is very beautiful.”
26:8 After Isaac 18 had been there a long time, 19 Abimelech king of the Philistines happened to look out a window and observed 20 Isaac caressing 21 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 22 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 23
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 24 One of the men 25 might easily have had sexual relations with 26 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 27 this man or his wife will surely be put to death.” 28
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 29 because the Lord blessed him. 30 26:13 The man became wealthy. 31 His influence continued to grow 32 until he became very prominent. 26:14 He had 33 so many sheep 34 and cattle 35 and such a great household of servants that the Philistines became jealous 36 of him. 26:15 So the Philistines took dirt and filled up 37 all the wells that his father’s servants had dug back in the days of his father Abraham.
26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 38 for you have become much more powerful 39 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 40 26:18 Isaac reopened 41 the wells that had been dug 42 back in the days of his father Abraham, for the Philistines had stopped them up 43 after Abraham died. Isaac 44 gave these wells 45 the same names his father had given them. 46
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 47 water there, 26:20 the herdsmen of Gerar quarreled 48 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 49 named the well 50 Esek 51 because they argued with him about it. 52 26:21 His servants 53 dug another well, but they quarreled over it too, so Isaac named it 54 Sitnah. 55 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 56 named it 57 Rehoboth, 58 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 59 went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped 60 the Lord. He pitched his tent there, and his servants dug a well. 61
26:26 Now Abimelech had come 62 to him from Gerar along with 63 Ahuzzah his friend 64 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 65 and sent me away from you.” 26:28 They replied, “We could plainly see 66 that the Lord is with you. So we decided there should be 67 a pact between us 68 – between us 69 and you. Allow us to make 70 a treaty with you 26:29 so that 71 you will not do us any harm, just as we have not harmed 72 you, but have always treated you well 73 before sending you away 74 in peace. Now you are blessed by the Lord.” 75
26:30 So Isaac 76 held a feast for them and they celebrated. 77 26:31 Early in the morning the men made a treaty with each other. 78 Isaac sent them off; they separated on good terms. 79
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 80 26:33 So he named it Shibah; 81 that is why the name of the city has been Beer Sheba 82 to this day.
26:34 When 83 Esau was forty years old, 84 he married 85 Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. 86
Genesis 4:1
Context4:1 Now 87 the man had marital relations with 88 his wife Eve, and she became pregnant 89 and gave birth to Cain. Then she said, “I have created 90 a man just as the Lord did!” 91
Luke 22:4
Context22:4 He went away and discussed with the chief priests and officers of the temple guard 92 how he might 93 betray Jesus, 94 handing him over to them. 95
Luke 22:52
Context22:52 Then 96 Jesus said to the chief priests, the officers of the temple guard, 97 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 98
[26:1] 1 tn Heb “in addition to the first famine which was.”
[26:1] 2 sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.
[26:2] 3 sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.
[26:3] 5 tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.
[26:3] 6 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
[26:3] 7 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[26:3] 8 tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.
[26:3] 9 tn Heb “the oath which I swore.”
[26:4] 10 tn Heb “your descendants.”
[26:4] 11 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[26:5] 12 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
[26:5] 13 tn Heb “listened to my voice.”
[26:5] 14 sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.
[26:7] 15 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
[26:7] 16 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
[26:7] 17 tn Heb “kill me on account of.”
[26:8] 18 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:8] 19 tn Heb “and it happened when the days were long to him there.”
[26:8] 20 tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.
[26:9] 22 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
[26:9] 23 tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).
[26:10] 24 tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).
[26:10] 26 tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”
[26:11] 27 tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.
[26:11] 28 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
[26:12] 29 tn Heb “a hundredfold.”
[26:12] 30 tn This final clause explains why Isaac had such a bountiful harvest.
[26:13] 31 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
[26:13] 32 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
[26:14] 33 tn Heb “and there was to him.”
[26:14] 34 tn Heb “possessions of sheep.”
[26:14] 35 tn Heb “possessions of cattle.”
[26:14] 36 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
[26:15] 37 tn Heb “and the Philistines stopped them up and filled them with dirt.”
[26:16] 38 tn Heb “Go away from us.”
[26:16] 39 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).
[26:17] 40 tn Heb “and he camped in the valley of Gerar and he lived there.”
[26:18] 41 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
[26:18] 42 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
[26:18] 43 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
[26:18] 44 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:18] 45 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
[26:18] 46 tn Heb “called names to them according to the names that his father called them.”
[26:19] 47 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
[26:20] 48 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
[26:20] 49 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:20] 50 tn Heb “and he called the name of the well.”
[26:20] 51 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
[26:20] 52 tn The words “about it” are supplied in the translation for stylistic reasons.
[26:21] 53 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
[26:21] 54 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
[26:21] 55 sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.
[26:22] 56 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:22] 57 tn Heb “and he called its name.”
[26:22] 58 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
[26:23] 59 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
[26:25] 60 tn Heb “called in the name of.” The expression refers to worshiping the
[26:25] 61 tn Heb “and they dug there, the servants of Isaac, a well.”
[26:26] 62 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”
[26:26] 64 tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.
[26:27] 65 tn The disjunctive clause is circumstantial, expressing the reason for his question.
[26:28] 66 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
[26:28] 67 tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
[26:28] 68 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
[26:28] 69 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
[26:28] 70 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
[26:29] 71 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
[26:29] 73 tn Heb “and just as we have done only good with you.”
[26:29] 74 tn Heb “and we sent you away.”
[26:29] 75 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
[26:30] 76 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:30] 77 tn Heb “and they ate and drank.”
[26:31] 78 tn Heb “and they got up early and they swore an oath, a man to his brother.”
[26:31] 79 tn Heb “and they went from him in peace.”
[26:32] 80 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[26:33] 81 sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
[26:33] 82 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
[26:34] 83 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
[26:34] 84 tn Heb “the son of forty years.”
[26:34] 85 tn Heb “took as a wife.”
[26:35] 86 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
[4:1] 87 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 88 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 89 tn Or “she conceived.”
[4:1] 90 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 91 tn Heb “with the
[22:4] 92 tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
[22:4] 93 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
[22:4] 94 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:4] 95 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
[22:52] 96 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 97 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
[22:52] 98 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
