Genesis 26:2-5

26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; ¹  settle down in the land that I will point out to you. ²  26:3 Stay ³  in this land. Then I will be with you and will bless you, ⁴  for I will give all these lands to you and to your descendants, ⁵  and I will fulfill ⁶  the solemn promise I made ⁷  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 ⁸  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ⁹  26:5 All this will come to pass ¹⁰  because Abraham obeyed me ¹¹  and kept my charge, my commandments, my statutes, and my laws.” ¹² 

[26:2]  ¹ 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.

[26:2]  ² tn Heb “say to you.”

[26:3]  ³ 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]  ⁴ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “the oath which I swore.”

[26:4]  ⁸ tn Heb “your descendants.”

[26:4]  ⁹ 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]  ¹⁰ tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

[26:5]  ¹¹ tn Heb “listened to my voice.”

[26:5]  ¹² 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.