Discovery BoxGenesis 26:1-14
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.
[26:1] 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).
