Isaac and Abimelech
Genesis 26:1-35
Gen.26.1 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- רעב: NOUN,m,sg,abs
- בארץ: PREP+NOUN,f,sg,def
- מלבד: PREP
- הרעב: NOUN,m,sg,def
- הראשון: ADJ,m,sg,def
- אשר: PRON,rel
- היה: VERB,qal,perf,3,m,sg
- בימי: PREP+NOUN,m,pl,cons
- אברהם: NOUN,m,sg,abs
- וילך: VERB,qal,wayyiqtol,3,m,sg
- יצחק: NOUN,m,sg,abs
- אל: NEG
- אבימלך: NOUN,m,sg,abs
- מלך: NOUN,m,sg,cons
- פלשתים: NOUN,m,pl,cstr
- גררה: NOUN,f,sg,abs
Parallels
- Gen.12.10 (thematic): A famine in the land causes Abram to leave (he goes down to Egypt); parallels Isaac's movement prompted by famine — same crisis-driven migration motif.
- Gen.20.1 (structural): Abraham sojourns in Gerar and has dealings with Abimelech; echoes Isaac's visit to Abimelech king of the Philistines at Gerar, repeating location and character dynamics.
- Gen.41.54-57 (thematic): The widespread famine in Joseph's day forces peoples to relocate and seek grain in Egypt — parallels the broader biblical theme of famine producing movement and dependence on foreign rulers.
- Gen.26.2-5 (allusion): Immediate continuation where God appears to Isaac and reiterates the covenant promises made to Abraham; 26:1's reference to 'the days of Abraham' frames this covenant continuity between the patriarchs.
Alternative generated candidates
- And there was a famine in the land, besides the first famine that had been in the days of Abraham; and Isaac went to Abimelech, king of the Philistines, to Gerar.
- And there was a famine in the land, besides the first famine that had been in the days of Abraham; and Isaac went to Abimelech king of the Philistines, to Gerar.
Gen.26.2 - Details
Original Text
Morphology
- וירא: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- תרד: VERB,qal,juss,2,m,sg
- מצרימה: NOUN,prop,pl,m,abs
- שכן: VERB,qal,impv,2,m,sg
- בארץ: PREP+NOUN,f,sg,def
- אשר: PRON,rel
- אמר: VERB,qal,perf,3,m,sg
- אליך: PREP+PRON,2,m,sg
Parallels
- Gen.12.1 (verbal): God's command to Abram: 'Go forth... to the land that I will show you' — similar phrasing about directing a patriarch regarding the land God will specify.
- Gen.26.24 (verbal): Within the same episode God 'appeared to him' and reassured Isaac ('I am the God of Abraham... fear not; I am with you and will bless you') — parallels theophanic appearance and divine instruction/promise.
- Gen.46.2-4 (thematic): God appears to Jacob concerning descent to Egypt: 'do not fear to go down to Egypt...' — directly thematically connects as contrasting divine guidance about going down to Egypt.
- Gen.28.13-15 (thematic): God appears to Jacob at Bethel promising the land and divine presence ('I am with thee, and will keep thee... the land whereon thou liest') — parallels promise of land and God's presence in a theophany.
Alternative generated candidates
- And YHWH appeared to him and said, Do not go down to Egypt; dwell in the land that I tell you.
- And YHWH appeared to him and said, "Do not go down to Egypt; settle in the land that I shall tell you.
Gen.26.3 - Details
Original Text
Morphology
- גור: VERB,qal,imp,2,m,sg
- בארץ: PREP+NOUN,f,sg,def
- הזאת: DEM,f,sg,def
- ואהיה: CONJ+VERB,qal,impf,1,_,sg
- עמך: NOUN,m,sg,suff-2m
- ואברכך: CONJ+VERB,qal,impf,1,_,sg+OBJ,2,m,sg
- כי: CONJ
- לך: PRON,2,m,sg
- ולזרעך: CONJ+PREP+NOUN,m,sg,abs+PRON,2,m,sg
- אתן: VERB,qal,impf,1,sg
- את: PRT,acc
- כל: DET
- הארצת: NOUN,f,sg,def
- האל: NOUN,m,sg,def
- והקמתי: CONJ+VERB,qal,perf,1,_,sg
- את: PRT,acc
- השבעה: NOUN,f,sg,def
- אשר: PRON,rel
- נשבעתי: VERB,niphal,perf,1,_,sg
- לאברהם: PREP+NOUN,prop,m,sg,abs
- אביך: NOUN,m,sg,suff+2ms
Parallels
- Gen.12:2-3 (verbal): The original Abrahamic promise of blessing, offspring, and blessing to nations; Gen 26:3 repeats and applies this covenant language to Isaac.
- Gen.17:8 (verbal): Explicit land-and-descendants clause of the Abrahamic covenant ('I will give...the land')—Gen 26:3 invokes this same grant to Isaac and his seed.
- Gen.28:13-15 (thematic): God’s promise to Jacob echoes the same trio—land, seed, and divine presence/protection ('I am with thee...I will keep thee') paralleling the assurances in Gen 26:3.
- Exod.3:12 (verbal): The recurring divine assurance formula 'I will be with thee' spoken to Moses parallels the promise of God's personal presence in Gen 26:3.
- Gal.3:16 (thematic): New Testament interpretation of the 'seed' promise (applied to Christ) draws on the Abrahamic/Isaac covenant language that Gen 26:3 reiterates; links the promise to its ultimate theological fulfillment.
Alternative generated candidates
- Sojourn in this land, and I will be with you and bless you; for to you and to your seed I will give all these lands, and I will establish the oath that I swore to Abraham your father.
- Sojourn in this land, and I will be with you and bless you; for to you and to your seed I will give all these lands, and I will establish the oath that I swore to Abraham your father.
Gen.26.4 - Details
Original Text
Morphology
- והרביתי: CONJ+VERB,hiph,perf,1,_,sg
- את: PRT,acc
- זרעך: NOUN,m,sg,abs+PRON,2,m,sg
- ככוכבי: PREP+NOUN,m,pl,cs
- השמים: NOUN,m,pl,def
- ונתתי: VERB,qal,perf,1,_,sg
- לזרעך: PREP+NOUN,m,sg,abs,poss:2ms
- את: PRT,acc
- כל: DET
- הארצת: NOUN,f,sg,def
- האל: NOUN,m,sg,def
- והתברכו: CONJ+VERB,hitpael,perf,3,m,pl
- בזרעך: PREP+NOUN,m,sg,abs+PRON,2,m,sg
- כל: DET
- גויי: NOUN,m,pl,const
- הארץ: NOUN,f,sg,def
Parallels
- Gen.22.17 (quotation): Repeats the promise almost verbatim: offspring multiplied like the stars of heaven and that by your seed/all nations will be blessed.
- Gen.15.5 (verbal): Uses the same stellar image — count the stars — as the basis for God's promise to make Abram's descendants innumerable.
- Gen.12.2-3 (thematic): The foundational Abrahamic promise: God will make Abram a great nation, bless him, and through him bless all the families/nations of the earth.
- Gen.28.14 (allusion): Jacob receives a restatement of the promise: offspring like the dust of the earth and that in you/your offspring all families of the earth shall be blessed.
Alternative generated candidates
- And I will multiply your seed like the stars of the heavens, and I will give to your seed all these lands; and all the nations of the earth shall bless themselves by your seed,
- And I will multiply your seed like the stars of the heavens, and I will give to your seed all these lands; and by your seed all the nations of the earth shall bless themselves,
Gen.26.5 - Details
Original Text
Morphology
- עקב: PREP
- אשר: PRON,rel
- שמע: VERB,qal,perf,3,m,sg
- אברהם: NOUN,m,sg,abs
- בקלי: PREP+NOUN,m,sg,abs+PRON,1,sg
- וישמר: VERB,qal,imperfect,3,m,sg
- משמרתי: NOUN,m,sg,abs,1cs
- מצותי: NOUN,f,pl,abs,1cs
- חקותי: NOUN,f,pl,abs,1cs
- ותורתי: CONJ+NOUN,f,sg,abs,1cs
Parallels
- Genesis 22:18 (verbal): Shares the explicit causal formula linking blessing to Abraham's obedience — 'because you have obeyed my voice' — echoing Gen 26:5's stress on Abraham's obedience.
- Genesis 18:19 (thematic): Explains God's choice of Abraham on the basis that he will teach his household to 'keep the way of the Lord,' paralleling Gen 26:5's emphasis on keeping God's charge, commandments, statutes and laws.
- Deuteronomy 7:9 (verbal): Uses similar covenantal language about God's faithfulness to those who 'love him and keep his commandments,' reflecting the formulaic trio of commandments/statutes/laws found in Gen 26:5.
- Hebrews 11:8-9 (thematic): New Testament recounting of Abraham's obedient faith (leaving home and dwelling as a sojourner) resonates with Gen 26:5's portrayal of Abraham as one who obeyed and kept God's directives.
Alternative generated candidates
- because Abraham listened to my voice and kept my charge, my commandments, my statutes, and my laws.
- because Abraham listened to my voice and kept my charge, my commandments, my statutes, and my teaching."
Gen.26.6 - Details
Original Text
Morphology
- וישב: VERB,qal,perf,3,m,sg
- יצחק: NOUN,m,sg,abs
- בגרר: PREP+NOUN,m,sg,abs
Parallels
- Gen.20:1 (verbal): Same verb/location — Abraham earlier 'sojourned in Gerar.' The phrase echoes Abraham's presence in Gerar, linking Isaac to his father's pattern of residence in that town.
- Gen.20:2-18 (structural): Narrative parallel: Abimelech and the 'wife-as-sister' episode recur. Isaac's stay in Gerar leads to the same confrontation over a wife (Rebekah) that Abraham experienced with Sarah.
- Gen.12:10 (thematic): Thematic parallel of a patriarch leaving due to famine and sojourning among foreigners. Abraham's descent to Egypt because of famine anticipates Isaac's move and vulnerability in a foreign court.
- Gen.26:7-11 (verbal): Immediate continuation of the Gerar episode: Isaac's claiming Rebekah as his sister and the subsequent Abimelech confrontation directly repeat the pattern introduced by verse 26:6.
Alternative generated candidates
- And Isaac settled in Gerar.
- And Isaac settled in Gerar.
Gen.26.7 - Details
Original Text
Morphology
- וישאלו: VERB,qal,imf,3,m,pl
- אנשי: NOUN,m,pl,cons
- המקום: NOUN,m,sg,def
- לאשתו: PREP+NOUN,f,sg,cs,poss3,m
- ויאמר: VERB,qal,perf,3,m,sg
- אחתי: NOUN,f,sg,abs+1cs
- הוא: PRON,3,m,sg
- כי: CONJ
- ירא: VERB,qal,perf,3,m,sg
- לאמר: INF,qal,infc
- אשתי: NOUN,f,sg,abs+1s
- פן: CONJ
- יהרגני: VERB,qal,imf,3,m,pl,obj:1,sg
- אנשי: NOUN,m,pl,cons
- המקום: NOUN,m,sg,def
- על: PREP
- רבקה: NOUN,f,sg,abs
- כי: CONJ
- טובת: NOUN,f,sg,cs
- מראה: NOUN,m,sg,abs
- היא: PRON,dem,3,f,sg
Parallels
- Gen.12.11-13 (verbal): Abraham instructs Sarah to say she is his sister to protect himself from the men of the place — nearly identical claim and motive (fear for personal safety) and similar wording to Isaac’s statement.
- Gen.20.2 (verbal): Abraham again presents Sarah as his sister to Abimelech; the same falsehood leads to a king’s interest in the wife and prompts divine intervention — a close verbal and situational parallel to Isaac’s deception in Gerar.
- Gen.20.1-18 (structural): The entire Abimelech episode (deception, the king’s taking of the wife, God’s warning/confrontation, and restoration) forms a narrative pattern that Gen 26 repeats with Isaac in Gerar, showing a replicated family storyline.
- Gen.12.17-20 (thematic): In the Egypt episode Pharaoh takes Sarah because of Abraham’s deception and is afflicted by God until he returns her; thematically this shows the recurring consequence/danger surrounding the husband’s claim that his wife is his sister and divine protection of the wife.
Alternative generated candidates
- And the men of the place asked about his wife, and he said, She is my sister; for he was afraid to say, My wife—lest the men of the place kill me on account of Rebekah, for she is beautiful of appearance.
- And the men of the place asked about his wife, and he said, "She is my sister," for he feared to say, "My wife," lest the men of the place kill me on account of Rebekah, for she was beautiful in appearance.
Gen.26.8 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כי: CONJ
- ארכו: VERB,qal,perf,3,m,pl
- לו: PRON,3,m,sg
- שם: ADV
- הימים: NOUN,m,pl,def
- וישקף: VERB,qal,wayyiqtol,3,m,sg
- אבימלך: NOUN,m,sg,abs
- מלך: NOUN,m,sg,cons
- פלשתים: NOUN,m,pl,cstr
- בעד: PREP
- החלון: NOUN,m,sg,def
- וירא: VERB,qal,perf,3,m,sg
- והנה: ADV
- יצחק: NOUN,m,sg,abs
- מצחק: PART,piel,ptc,m,sg,act
- את: PRT,acc
- רבקה: NOUN,f,sg,abs
- אשתו: NOUN,f,sg,cs+3,m,sg
Parallels
- Gen.12:10-20 (thematic): Abraham presents Sarah as his sister to a foreign ruler (Pharaoh); the wife-as-sister deception and the ruler taking the wife parallel Isaac’s similar conduct in Gerar and the resulting danger.
- Gen.20:1-7 (thematic): A closely related episode with Abimelech and Sarah (later in Abraham’s life): the king takes the wife thinking she is a sister and God intervenes—parallels the Abimelech–wife motif and its moral/ethical tensions in Gen 26.
- Gen.21:6 (verbal): Sarah’s declaration that God has made her 'laugh' (giving the name Isaac) connects to the verbal motif of laughter (צחק) found in Gen 26:8 where Isaac is described as 'laughing' with Rebekah.
- Gen.26:7, 26:11 (structural): Immediate narrative parallels within the chapter: v.7 introduces the sister-wife pretense, and v.11 records Abimelech’s later rebuke after observing Isaac and Rebekah—these verses form the narrative unit surrounding v.8.
Alternative generated candidates
- And it happened, when he had been there many days, that Abimelech king of the Philistines looked through the window and saw—and behold—Isaac was caressing Rebekah his wife.
- And it happened, when he had been there many days, that Abimelech king of the Philistines looked out through the window and saw; and behold, Isaac was caressing Rebekah his wife.
Gen.26.9 - Details
Original Text
Morphology
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- אבימלך: NOUN,m,sg,abs
- ליצחק: PREP+NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- אך: PART
- הנה: PART
- אשתך: NOUN,f,sg,abs+PRON,2,m,sg
- הוא: PRON,3,m,sg
- ואיך: CONJ+ADV
- אמרת: VERB,qal,perf,2,m,sg
- אחתי: NOUN,f,sg,abs+1cs
- הוא: PRON,3,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- יצחק: NOUN,m,sg,abs
- כי: CONJ
- אמרתי: VERB,qal,perf,1,com,sg
- פן: CONJ
- אמות: VERB,qal,impf,1,_,sg
- עליה: PREP,3,f,sg
Parallels
- Gen.12:11-13 (verbal): Abraham tells Sarai to say she is his sister to protect himself — same claim and motive (“lest I die because of her”). Verbal parallel and prototype for Isaac’s deception.
- Gen.20:1-11 (thematic): A closely related episode with Abimelech and Sarah: Abraham again presents his wife as his sister; Abimelech takes her and is rebuked. Repeats the sister-wife motif and danger to the husband.
- Gen.26:7 (structural): Immediate parallel within the same narrative: the earlier verse records Isaac’s declaration that Rebekah is his sister. Same formula and narrative function.
- Gen.20:3-7 (allusion): God’s intervention in Abimelech’s sleep to prevent sexual violation (Gen 20) contrasts with Abimelech’s human confrontation of Isaac here — both passages frame the moral and legal consequences of the sister/wife deception.
Alternative generated candidates
- And Abimelech called Isaac and said, 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 because of her.
- And Abimelech called to Isaac and said, "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.'"
Gen.26.10 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אבימלך: NOUN,m,sg,abs
- מה: PRON,int
- זאת: DEM,f,sg
- עשית: VERB,qal,perf,2,m,sg
- לנו: PREP+PRON,1,pl
- כמעט: ADV
- שכב: VERB,qal,inf
- אחד: NUM,card,m,sg
- העם: NOUN,m,sg,def
- את: PRT,acc
- אשתך: NOUN,f,sg,abs+PRON,2,m,sg
- והבאת: VERB,qal,perf,2,m,sg
- עלינו: PREP+PRON,1,pl
- אשם: NOUN,m,sg,abs
Parallels
- Gen.20.9 (verbal): Abimelech's rebuke to Abraham uses nearly the same wording — warns that one of the people might have lain with the wife and thus brought guilt on the king and his house (direct verbal parallel).
- Gen.12.18-20 (thematic): Pharaoh (and his officials) rebuke Abram after Sarai is presented as his sister; same theme of a patriarch endangering a ruler by concealing a wife's true status and bringing culpability on the host.
- Gen.26.7 (structural): Immediate narrative parallel within Isaac's episode: Isaac likewise says Rebekah is his sister, the act that provokes Abimelech's question in 26:10 — repetition of the 'wife-as-sister' motif.
- Gen.20.2-7 (allusion): The broader Abraham–Abimelech episode (Abimelech taking Sarah, God appearing in a dream) parallels the Gerar context and explains the moral/legal concern behind Abimelech's confrontation in 26:10 (king held potentially liable).
Alternative generated candidates
- And Abimelech said, What is this that you have done to us? One of the people might easily have lain with your wife, and you would have brought guilt upon us.
- 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."
Gen.26.11 - Details
Original Text
Morphology
- ויצו: VERB,qal,perf,3,m,sg
- אבימלך: NOUN,m,sg,abs
- את: PRT,acc
- כל: DET
- העם: NOUN,m,sg,def
- לאמר: INF,qal,infc
- הנגע: PART,qal,ptcp,m,sg,def
- באיש: PREP+NOUN,m,sg
- הזה: DEM,m,sg
- ובאשתו: CONJ+PREP+NOUN,f,sg,abs,poss:3,m,sg
- מות: VERB,qal,infabs
- יומת: VERB,niphal,impf,3,m,sg
Parallels
- Genesis 20:3–7 (structural): Same basic incident with Abimelech and a married woman: God warns Abimelech that taking another man's wife brings death and the matter is treated as a capital offense—parallels the royal prohibition and concern for the husband's rights in Gen 26:11.
- Deuteronomy 22:22 (verbal): Legal prescription that a man and a married woman found together shall be put to death—provides the formal legal background to the death-penalty formula used by Abimelech in Gen 26:11.
- Leviticus 20:10 (verbal): Statute declaring that a man who commits adultery with another man's wife must be put to death—closely parallels the punitive language and protection of marital rights reflected in Gen 26:11.
- 2 Samuel 12:7–10 (thematic): Nathan's rebuke of David for taking another man's wife (Bathsheba) and the pronouncement of severe consequences echoes the theme of royal/authoritative judgment and the gravity of violating another man’s marriage seen in Gen 26:11.
Alternative generated candidates
- And Abimelech charged all the people, saying, Whoever touches this man or his wife shall surely be put to death.
- And Abimelech commanded all the people, saying, "Whoever touches this man or his wife shall surely be put to death."
Gen.26.12 - Details
Original Text
Morphology
- ויזרע: VERB,qal,wayyiqtol,3,m,sg
- יצחק: NOUN,m,sg,abs
- בארץ: PREP+NOUN,f,sg,def
- ההוא: DEM,ms,sg
- וימצא: VERB,qal,wayyiqtol,3,m,sg
- בשנה: PREP+NOUN,f,sg,abs
- ההוא: DEM,ms,sg
- מאה: NUM,f,sg,abs
- שערים: NOUN,m,pl,abs
- ויברכהו: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Genesis 22:17-18 (thematic): God's promise to Abraham that his offspring will be numerous and blessed — Isaac's abundant harvest is a fulfillment of the patriarchal blessing and covenant continuation.
- Genesis 12:2-3 (thematic): God's charge to Abraham to be made a great nation and to receive blessing; Isaac's prosperity shows the covenantal blessing continuing in the next generation.
- Deuteronomy 28:11-12 (thematic): God's promise of material blessing for the people in the land — abundance of produce, baskets and kneading bowls — parallels the hundredfold yield Isaac experiences.
- Proverbs 10:22 (thematic): “The blessing of the LORD makes rich” connects the cause (YHWH's blessing) with the effect (Isaac's great increase) described in Gen 26:12.
- Matthew 13:8 (see also 13:23) (verbal): The imagery of seed producing a 'hundredfold' harvest is echoed in the parable of the sower, which uses the same numerical motif to denote extraordinary fruitfulness.
Alternative generated candidates
- And Isaac sowed in that land and found in that year a hundredfold; and YHWH blessed him.
- And Isaac sowed in that land and reaped in that year a hundredfold; and YHWH blessed him.
Gen.26.13 - Details
Original Text
Morphology
- ויגדל: VERB,qal,impf,3,m,sg
- האיש: NOUN,m,sg,def
- וילך: VERB,qal,wayyiqtol,3,m,sg
- הלוך: VERB,qal,part,3,m,sg
- וגדל: VERB,qal,impf,3,m,sg
- עד: PREP
- כי: CONJ
- גדל: VERB,qal,perf,3,m,sg
- מאד: ADV
Parallels
- Genesis 13:2 (thematic): Abram is described as very wealthy (livestock, silver, gold), paralleling the theme of a patriarch becoming prosperous and 'great.'
- Genesis 30:43 (verbal): Jacob 'became exceedingly prosperous' and possessed large flocks and servants — a near verbal and thematic echo of a man growing greatly in wealth and status.
- Genesis 39:2-3 (thematic): Joseph is described as a prosperous man because the LORD was with him, reflecting the recurring theme that divine favor brings increase and greatness.
- Genesis 41:41-43 (structural): Pharaoh elevates Joseph to second-in-command over Egypt; this rise to high status parallels the narrative pattern of an individual 'going forward' and becoming great.
- Exodus 1:7 (verbal): The Israelites 'were fruitful, increased abundantly, and multiplied, and waxed exceeding mighty' — a collective instance of the same motif of growth and becoming 'great.'
Alternative generated candidates
- And the man became great, and he went on, going and growing, until he had become very great.
- And the man grew great, and he went on, growing greater, until he was very great.
Gen.26.14 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- לו: PRON,3,m,sg
- מקנה: NOUN,m,sg,abs
- צאן: NOUN,m,pl,abs
- ומקנה: CONJ+NOUN,m,sg,abs
- בקר: NOUN,m,sg,abs
- ועבדה: CONJ+NOUN,f,sg,abs
- רבה: ADJ,f,sg,abs
- ויקנאו: VERB,qal,wayyiqtol,3,m,pl
- אתו: PRON,3,m,sg,acc
- פלשתים: NOUN,m,pl,cstr
Parallels
- Gen.12:5 (verbal): Abram is said to have acquired flocks, herds, and servants — a close verbal parallel describing patriarchal wealth as in Isaac's case.
- Gen.13:2 (verbal): Abraham is explicitly described as 'very rich in cattle' (and in silver and gold), echoing the formula of material prosperity applied to Isaac.
- Gen.30:43 (thematic): Jacob 'increased exceedingly and had much cattle, servants, and maidservants' — a parallel case of a patriarch's abundant flocks and household wealth.
- Gen.31:1 (thematic): Laban’s sons (and household) resent and accuse Jacob because of his accumulated wealth — parallels the envy toward Isaac by the Philistines.
- 1 Sam.18:8-9 (thematic): Saul's envy of David's success (and the hostile reaction that follows) parallels the social/political jealousy provoked by a rising patriarchal prosperity.
Alternative generated candidates
- And he had flocks of sheep and herds of cattle and a great household; and the Philistines envied him.
- And he had flocks of sheep and herds of cattle and many servants; and the Philistines envied him.
Gen.26.15 - Details
Original Text
Morphology
- וכל: CONJ+PRON,indef
- הבארת: NOUN,f,pl,def
- אשר: PRON,rel
- חפרו: VERB,qal,perf,3,m,pl
- עבדי: NOUN,m,pl,cons
- אביו: NOUN,m,sg,abs+3,m,sg
- בימי: PREP+NOUN,m,pl,construct
- אברהם: NOUN,m,sg,abs
- אביו: NOUN,m,sg,abs+3,m,sg
- סתמום: VERB,pual,perf,3,m,pl
- פלשתים: NOUN,m,pl,cstr
- וימלאום: VERB,qal,impf,3,m,pl,obj:3,m,pl
- עפר: NOUN,m,sg,abs
Parallels
- Genesis 21:25 (verbal): Earlier account where Abraham reproves Abimelech because his servants had taken a well — same motif of wells seized/blocked by Abimelech's/Philistine servants.
- Genesis 13:17-18 (thematic): Abraham digs wells in the land (background for 'the wells which his father's servants had digged'), establishing the origin of the wells Isaac later reclaims.
- Genesis 26:18-22 (structural): Immediate continuation in Isaac's story where his servants re-dig and reopen the wells, naming them Esek, Sitnah and Rehoboth — direct resolution of the problem in 26:15.
- Genesis 21:30-31 (thematic): The treaty at Beersheba between Abraham and Abimelech concerning a well and an oath — illustrates the political disputes and settlements over wells in the patriarchal narratives.
Alternative generated candidates
- And all the wells that his father’s servants had dug in the days of Abraham his father, the Philistines stopped them and filled them with earth.
- And all the wells that his father's servants had dug in the days of Abraham his father, the Philistines stopped them up and filled them with earth.
Gen.26.16 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אבימלך: NOUN,m,sg,abs
- אל: NEG
- יצחק: NOUN,m,sg,abs
- לך: PRON,2,m,sg
- מעמנו: PREP,1,pl
- כי: CONJ
- עצמת: VERB,qal,perf,2,m,sg
- ממנו: PREP+PRON,3,m,sg
- מאד: ADV
Parallels
- Genesis 21:22-34 (structural): Same king Abimelech interacts with the patriarch (Abraham) over resources and perceived threat; both narratives feature tension between a prosperous patriarch and the local ruler, culminating in negotiations/covenant over wells and security.
- Genesis 20:1-7 (structural): Earlier episode with Abimelech and a patriarch (Abraham) in which the foreign king confronts problems arising from the patriarch’s presence; highlights a recurring pattern of Abimelech responding to the patriarchs’ situation.
- Genesis 12:17-20 (thematic): Pharaoh sends Abram away from Egypt after troubles surrounding Sarah; like Gen 26:16, a foreign ruler tells a patriarch to leave the land because the patriarch’s presence has caused problems for the host.
- Exodus 1:9-10 (thematic): The Egyptians express fear of Israel’s increasing strength and propose action to check them; thematically parallels the host’s fear of a growing/wealthy foreigner and measures taken to limit or expel that perceived threat.
Alternative generated candidates
- And Abimelech said to Isaac, Go from us, for you have become much mightier than we.
- And Abimelech said to Isaac, "Go from us, for you have become much stronger than we are."
Gen.26.17 - Details
Original Text
Morphology
- וילך: VERB,qal,wayyiqtol,3,m,sg
- משם: PREP
- יצחק: NOUN,m,sg,abs
- ויחן: VERB,qal,imperfect,3,m,sg
- בנחל: PREP+NOUN,m,sg,const
- גרר: NOUN,m,sg,abs
- וישב: VERB,qal,perf,3,m,sg
- שם: ADV
Parallels
- Gen.20:1 (verbal): Abraham likewise sojourns in Gerar—same place-name and similar language of settling/sojourning, creating a direct verbal link between the patriarchs' movements.
- Gen.12:10-11 (thematic): Abram leaves Canaan because of a famine and goes down to another land; thematically parallels Isaac's movement and relocation in response to local conditions.
- Gen.21:22-34 (structural): Abraham's negotiations and treaty with Abimelech at Beersheba mirror the later Isaac–Abimelech interactions tied to residence and rights of pasture/well near Gerar.
- Gen.37:1 (thematic): Jacob is described as 'living in the land of his father's sojournings'—a thematic parallel emphasizing patriarchal patterns of dwelling and sojourning within Canaan.
Alternative generated candidates
- And Isaac went from there and camped in the valley of Gerar and settled there.
- And Isaac went from there and camped in the valley of Gerar and settled there.
Gen.26.18 - Details
Original Text
Morphology
- וישב: VERB,qal,perf,3,m,sg
- יצחק: NOUN,m,sg,abs
- ויחפר: VERB,qal,wayyiqtol,3,m,sg
- את: PRT,acc
- בארת: NOUN,f,pl,abs
- המים: NOUN,m,pl,def
- אשר: PRON,rel
- חפרו: VERB,qal,perf,3,m,pl
- בימי: PREP+NOUN,m,pl,cs
- אברהם: NOUN,m,sg,abs
- אביו: NOUN,m,sg,abs+3,m,sg
- ויסתמום: VERB,qal,wayyiqtol,3,m,pl
- פלשתים: NOUN,m,pl,cstr
- אחרי: PREP
- מות: VERB,qal,infabs
- אברהם: NOUN,m,sg,abs
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- להן: PREP+PRON,3,f,pl
- שמות: NOUN,m,pl,abs
- כשמת: PREP+NOUN,m,pl,abs
- אשר: PRON,rel
- קרא: VERB,qal,perf,3,m,sg
- להן: PREP+PRON,3,f,pl
- אביו: NOUN,m,sg,abs+3,m,sg
Parallels
- Gen.21:25-31 (verbal): Abraham disputes with Abimelech over a well; Abraham insists he dug the well and the place is named Beersheba — the same wells/naming tradition Isaac reopens and preserves.
- Gen.21:33 (thematic): Abraham plants a tamarisk and calls on the name of the LORD at Beersheba, establishing the site and name that Isaac later reuses when he restores his father's wells.
- Gen.26:19-22 (structural): Immediate narrative continuation: Isaac digs additional wells (Esek, Sitnah, Rehoboth) and encounters Philistine obstruction — repeats and develops the same motif of digging, dispute, and naming.
- Gen.26:15-16 (verbal): Earlier in the same chapter it is stated that the Philistines had stopped up Abraham’s wells, explaining why Isaac must reopen them and directly paralleling the action described in 26:18.
Alternative generated candidates
- And Isaac returned and dug again the wells of water that had been dug in the days of Abraham his father, which the Philistines had stopped after the death of Abraham; and he called them by the names that his father had called them.
- And Isaac returned and dug again the wells of water that had been dug in the days of Abraham his father, which the Philistines had stopped up after the death of Abraham; and he called them names like the names by which his father had called them.
Gen.26.19 - Details
Original Text
Morphology
- ויחפרו: VERB,qal,perf,3,m,pl
- עבדי: NOUN,m,pl,cons
- יצחק: NOUN,m,sg,abs
- בנחל: PREP+NOUN,m,sg,abs
- וימצאו: VERB,qal,perf,3,m,pl
- שם: ADV
- באר: NOUN,f,sg,abs
- מים: NOUN,m,pl,abs
- חיים: ADJ,m,pl,abs
Parallels
- Gen.21:25-31 (verbal): Abraham’s earlier conflict with Abimelech centers on a well his servants had dug and which was stopped up — a direct narrative and verbal parallel about servants digging a well in the valley.
- Gen.26:18-22 (structural): Immediate context: a sequence in Isaac’s narrative where his servants dig multiple wells, find water, name them, and encounter disputes — verse 26:19 is one verse in this structural series.
- John 4:10-14 (thematic): Jesus offers ‘living water’ to the Samaritan woman; the well imagery and ‘living water’ as life-giving/metaphorical echo the Genesis motif of wells as sources of life and sustenance.
- Jer.2:13 (verbal): Jeremiah calls God the ‘fountain of living waters,’ a verbal echo of the phrase ‘well of living water(s),’ linking the physical well image to theological language of life and sustenance.
- Isa.12:3 (thematic): ‘With joy you will draw water from the wells of salvation’ — uses well/water imagery for deliverance and life, thematically paralleling the life-giving connotation of finding a fresh well in Genesis 26:19.
Alternative generated candidates
- And the servants of Isaac dug in the valley and found there a well of spring water.
- And Isaac's servants dug in the valley and found there a well of living water.
Gen.26.20 - Details
Original Text
Morphology
- ויריבו: VERB,qal,wayyiqtol,3,m,pl
- רעי: NOUN,m,pl,cons
- גרר: NOUN,m,sg,abs
- עם: PREP
- רעי: NOUN,m,pl,cons
- יצחק: NOUN,m,sg,abs
- לאמר: INF,qal,infc
- לנו: PREP+PRON,1,pl
- המים: NOUN,m,pl,def
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- שם: ADV
- הבאר: NOUN,f,sg,def
- עשק: NOUN,m,sg,abs
- כי: CONJ
- התעשקו: VERB,hitpael,perf,3,m,pl
- עמו: PREP+PRON,3,m,sg
Parallels
- Gen.26.15 (verbal): Earlier in the same chapter the Philistines are said to have stopped up the wells that Abraham's servants had dug—gives the immediate cause for the contention named here.
- Gen.26.17-22 (structural): The immediate narrative sequence in which Isaac digs successive wells, names Esek because of contention, then Sitnah and Rehoboth; verse 20 is one episode in this patterned sequence.
- Gen.21:25-31 (structural): An earlier parallel episode in Abraham's life: Abraham disputes with Abimelech/Philistine servants over a well and subsequently makes a covenant at Beersheba—Isaac's quarrel echoes this ancestral pattern.
- Gen.26:26-33 (thematic): The aftermath of the well-disputes: Abimelech comes to Isaac, they make a covenant and name the place Beersheba—parallels Abraham’s covenant and shows how well-conflicts lead to formal agreements.
Alternative generated candidates
- And the herdsmen of Gerar quarreled with the herdsmen of Isaac, saying, The water is ours; so he called the name of the well Esek, because they contended with him.
- And the herdsmen of Gerar quarreled with the herdsmen of Isaac, saying, "The water is ours"; and he called the name of the well Esek, because they contended with him.
Gen.26.21 - Details
Original Text
Morphology
- ויחפרו: VERB,qal,impf,3,m,pl
- באר: NOUN,f,sg,abs
- אחרת: ADJ,f,sg,abs
- ויריבו: VERB,qal,impf,3,m,pl
- גם: ADV
- עליה: PREP,3,f,sg
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- שמה: ADV
- שטנה: NOUN,f,sg,prop
Parallels
- Gen.26.20 (structural): Immediate parallel in the same episode — successive wells dug and disputes; v.20 introduces the second well and strife that v.21 names 'Shitnah.'
- Gen.21:25 (thematic): Abraham's earlier quarrel with Abimelech over a well — same theme of patriarchal disputes over wells and rights to water in the same region.
- Gen.21:30–31 (structural): Resolution of the earlier Abraham–Abimelech well dispute by covenant at Beersheba; parallels the recurring pattern of well-conflict and the establishment of claims/treaties.
- Gen.26:22 (thematic): Immediate contrast within Isaac’s narrative — another well (Rehoboth) where no one strove, continuing the motif of naming wells according to the outcome of conflict.
- Exod.17:7 (thematic): Israel's quarrel with Moses over water at Massah/Meribah — similar motif of contention about water sources and naming a place because of the strife.
Alternative generated candidates
- And they dug another well, and they quarreled over it also; so he called its name Sitnah.
- And they dug another well, and they quarreled also over it; and he called its name Sitnah.
Gen.26.22 - Details
Original Text
Morphology
- ויעתק: VERB,qal,impf,3,m,sg
- משם: PREP
- ויחפר: VERB,qal,impf,3,m,sg
- באר: NOUN,f,sg,abs
- אחרת: ADJ,f,sg,abs
- ולא: CONJ
- רבו: VERB,qal,perf,3,m,pl
- עליה: PREP,3,f,sg
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- שמה: ADV
- רחבות: NOUN,f,pl,abs
- ויאמר: VERB,qal,perf,3,m,sg
- כי: CONJ
- עתה: ADV
- הרחיב: VERB,hiphil,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לנו: PREP+PRON,1,pl
- ופרינו: CONJ+NOUN,m,sg,abs+PRON,1,pl
- בארץ: PREP+NOUN,f,sg,def
Parallels
- Gen.26:12-13 (verbal): Same narrative block: immediately before v.22 Isaac is blessed and prospers agriculturally ('he sowed... reaped a hundredfold'), echoing the claim 'now the LORD has given us room and we will be fruitful in the land.'
- Gen.26:18-21 (verbal): Directly connected episode of digging wells (Esek, Sitnah); these preceding verses explain the pattern of moving and re‑digging wells because of quarrels—background to naming Rechavot in v.22.
- Gen.21:22-33 (thematic): Abraham’s dealings with Abimelech (digging/winning wells, the covenant at Beersheba) form a parallel motif of wells, rights to water, naming places, and securing space/peace in the land.
- Gen.28:3-4 (thematic): Isaac’s blessing on Jacob—prayer that God give increase, possessions, and inheritance of the land—parallels the idea that Yahweh has 'expanded' space and granted fruitfulness in the land.
Alternative generated candidates
- And he moved from there and dug another well, and they did not quarrel over it; and he called its name Rehoboth, and he said, For now YHWH has made room for us, and we shall be fruitful in the land.
- And he moved from there and dug another well, and they did not quarrel over it; and he called its name Rehoboth, and he said, "For now YHWH has made room for us, and we shall be fruitful in the land."
Gen.26.23 - Details
Original Text
Morphology
- ויעל: VERB,qal,perf,3,m,sg
- משם: PREP
- באר: NOUN,f,sg,abs
- שבע: NUM,card
Parallels
- Gen.21:22-34 (thematic): Abraham's earlier interactions with Abimelech and his naming/planting at Beersheba establish the site as a patriarchal covenant and well-location—background for Isaac's movement to Beersheba.
- Gen.26:31-33 (structural): Immediate parallel in the same episode: after arriving at Beersheba Isaac makes a covenant with Abimelech, erects an altar and calls on the LORD—direct continuation of v.23.
- Gen.28:10 (structural): Jacob leaves Beersheba when he goes toward Haran; the verse shows Beersheba as a family residence and common point of departure/return for the patriarchs.
- Gen.46:1 (thematic): Before going down to Egypt Jacob comes to Beersheba and offers sacrifices to the God of his father Isaac—Beersheba appears again as a locus of covenantal worship and family piety.
Alternative generated candidates
- And he went up from there to Beer-sheba.
- And he went up from there to Beer-sheba.
Gen.26.24 - Details
Original Text
Morphology
- וירא: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- בלילה: PREP+NOUN,m,sg,abs
- ההוא: DEM,ms,sg
- ויאמר: VERB,qal,perf,3,m,sg
- אנכי: PRON,1,sg
- אלהי: NOUN,m,sg,cons
- אברהם: NOUN,m,sg,abs
- אביך: NOUN,m,sg,suff+2ms
- אל: NEG
- תירא: VERB,qal,impf,2,m,sg
- כי: CONJ
- אתך: PREP+PRON,2,m,sg
- אנכי: PRON,1,sg
- וברכתיך: VERB,qal,perf,1,_,sg,obj:2m,sg
- והרביתי: CONJ+VERB,hiph,perf,1,_,sg
- את: PRT,acc
- זרעך: NOUN,m,sg,abs+PRON,2,m,sg
- בעבור: PREP
- אברהם: NOUN,m,sg,abs
- עבדי: NOUN,m,pl,cons
Parallels
- Genesis 12:2-3 (thematic): Foundational promise to Abraham to make him a great nation, bless him and make his name great — the promise to multiply and bless the offspring that Genesis 26:24 reaffirms to Isaac.
- Genesis 17:7-8 (allusion): Covenant language establishing God as the patron of Abraham's seed and granting land and an enduring covenant — background for God’s assurance and promise to multiply Isaac’s descendants.
- Genesis 22:16-18 (verbal): After Abraham’s test God vows to bless and multiply his offspring and that all nations will be blessed through his seed — closely parallels the promise in Gen 26:24 and the phrase 'because of Abraham my servant.'
- Genesis 28:13-15 (verbal): God’s night appearance to Jacob: 'I am the LORD, the God of Abraham and Isaac... I will be with you... I will bring you back' — echoes the identification, the promise to be with the patriarch’s descendant, and the pledge to multiply offspring.
- Exodus 3:6 (verbal): God’s self-identification to Moses as 'the God of Abraham, Isaac, and Jacob' — parallel in the formulaic naming that grounds promises to the patriarchal line and legitimizes divine reassurance.
Alternative generated candidates
- And YHWH appeared to him in that night and said, I am the God of Abraham your father; do not fear, for I am with you, and I will bless you and multiply your seed for the sake of Abraham my servant.
- And YHWH appeared to him in that night and said, "I am the God of Abraham your father; do not fear, for I am with you, and I will bless you and multiply your seed for the sake of Abraham my servant."
Gen.26.25 - Details
Original Text
Morphology
- ויבן: VERB,qal,perf,3,m,sg
- שם: ADV
- מזבח: NOUN,m,sg,abs
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- בשם: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- ויט: VERB,qal,imperfect,3,m,sg
- שם: ADV
- אהלו: NOUN,m,sg,construct+3,m,suf
- ויכרו: VERB,qal,imperfect,3,m,pl
- שם: ADV
- עבדי: NOUN,m,pl,cons
- יצחק: NOUN,m,sg,abs
- באר: NOUN,f,sg,abs
Parallels
- Genesis 12:7-8 (verbal): Abram builds an altar and 'calls on the name of the LORD' at the site — near-verbatim action and language echoed by Isaac.
- Genesis 21:33 (thematic): Abraham 'called on the name of the LORD' at Beersheba after planting a tree — continues the patriarchal motif of calling on YHWH at settled sites.
- Genesis 21:25-31 (thematic): Abraham's disputes over wells at Beersheba (and the making of a covenant) parallel Isaac's servants digging wells and the sequence of well-naming and conflicts in Gen 26.
- Genesis 33:20 (structural): Jacob erects an altar and names it (El‑Elohe‑Israel) — another patriarchal instance of building an altar and designating the site for worship, mirroring Isaac's act.
- Genesis 4:26 (allusion): Earliest biblical use of the phrase 'people began to call on the name of the LORD' — Gen 26:25 echoes this foundational motif of invoking YHWH's name.
Alternative generated candidates
- And he built there an altar and called on the name of YHWH, and he pitched his tent there; and there the servants of Isaac dug a well.
- And he built there an altar and called on the name of YHWH, and there he pitched his tent; and there Isaac's servants dug a well.
Gen.26.26 - Details
Original Text
Morphology
- ואבימלך: CONJ+NOUN,m,sg,abs
- הלך: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- מגרר: PREP+NOUN,m,sg,abs
- ואחזת: CONJ+NOUN,m,sg,abs
- מרעהו: NOUN,m,sg,abs+PRON,3,m,sg
- ופיכל: CONJ+PNOUN,m,sg
- שר: NOUN,m,sg,abs
- צבאו: NOUN,m,sg,suff-3m
Parallels
- Gen.21.22 (verbal): Same formulaic appearance of 'Abimelech and Phicol the chief of his host' approaching the patriarch — a near-verbatim reprise of the king-and-captain motif addressing a patriarch.
- Gen.21.25-31 (thematic): Abimelech's dispute and subsequent covenant with Abraham over wells/land at Beersheba — a thematic precedent for Abimelech's later negotiations and covenantal dealings with Isaac.
- Gen.20.2-7 (allusion): Earlier encounter between Abimelech and Abraham (the taking of Sarah and God's intervention) echoes the pattern of royal confrontation/interaction with a patriarch and divine protection of the patriarch's household.
- Gen.26.27-31 (structural): Immediate continuation of the scene: Abimelech and Phicol explain their motives, acknowledge God's presence with Isaac, and conclude a covenant — the direct resolution of the visit introduced in 26:26.
Alternative generated candidates
- And Abimelech went to him from Gerar, with Ahuzzath his companion and Phicol, the commander of his army.
- And Abimelech went to him from Gerar, with Ahuzzath his companion, and Phicol the commander of his army.
Gen.26.27 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אלהם: PREP+PRON,3,m,pl
- יצחק: NOUN,m,sg,abs
- מדוע: ADV
- באתם: VERB,qal,perf,2,m,pl
- אלי: PREP+PRON,1,sg
- ואתם: CONJ+PRON,2,pl
- שנאתם: VERB,qal,perf,2,m,pl
- אתי: PRON,1,sg
- ותשלחוני: VERB,qal,perf,2,m,pl+PRON,1,sg
- מאתכם: PREP+PRON,2,pl
Parallels
- Gen.26.26 (structural): Immediate literary counterpart in the same scene: Abimelech's question to Isaac ('Why have you come to us?') is answered by Isaac in 26:27, forming a question–response pair.
- Gen.20:9-11 (verbal): Abimelech's confrontation with Abraham over Sarah (Why did you do this?/What have you done to us?) parallels the same pattern of fear, deception about a wife, and the probing question addressed to the patriarch.
- Gen.12:17-20 (thematic): Pharaoh's rebuke of Abram after Sarah is taken (Why did you not tell me she was your wife?) echoes the theme of deception concerning a wife and the resulting hostile reaction from others.
- Gen.37:4,28 (thematic): Joseph's brothers 'hated' him and 'sent him away' (sold him), paralleling the language and theme of being hated by one's kin/community and expelled from their presence.
Alternative generated candidates
- And Isaac said to them, Why have you come to me, since you hate me and have sent me away from you?
- And Isaac said to them, "Why have you come to me, when you hate me and have sent me away from you?"
Gen.26.28 - Details
Original Text
Morphology
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- ראו: VERB,qal,impv,2,pl
- ראינו: VERB,qal,perf,1,c,pl
- כי: CONJ
- היה: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- עמך: NOUN,m,sg,suff-2m
- ונאמר: VERB,niphal,perf,3,m,sg
- תהי: VERB,qal,juss,3,f,sg
- נא: PART
- אלה: DEM,pl,abs
- בינותינו: PREP,1,c,pl
- בינינו: PREP,1,c,pl
- ובינך: CONJ+PREP+PRON,2,m,sg
- ונכרתה: CONJ+VERB,niphal,perf,3,f,sg
- ברית: NOUN,f,sg,abs
- עמך: NOUN,m,sg,suff-2m
Parallels
- Gen.26:3-5 (verbal): God's promise 'I will be with you' (Heb. 'יהיה עָמְךָ') — background and verbal parallel to the servants' claim that the LORD was with Isaac.
- Gen.26:31-33 (structural): Continuation of the same scene: Abimelech and Isaac 'swore an oath' and 'made a covenant' — directly parallels the petition in v.28 to cut a covenant.
- Gen.21:27-34 (thematic): Earlier treaty between Abraham and Abimelech at Beersheba — similar pattern of dispute, oath, and covenant between a patriarch and a local ruler.
- Gen.39:2-3,21,23 (verbal): Repeated refrain 'the LORD was with him' applied to Joseph; same verbal-theological motif of divine presence leading to favor and others' recognition.
- Gen.31:44-54 (thematic): Jacob and Laban's covenant (heap and witness) — another patriarchal covenant-with-neighbor episode echoing the form and function of the oath made with Abimelech.
Alternative generated candidates
- And they said, We have indeed seen that YHWH has been with you; and we said, Let there now be an oath between us, between us and you, and let us cut a covenant with you,
- And they said, "We have indeed seen that YHWH has been with you; and we said, 'Let there now be an oath between us, between us and you, and let us cut a covenant with you,'
Gen.26.29 - Details
Original Text
Morphology
- אם: CONJ
- תעשה: VERB,qal,imf,2,m,sg
- עמנו: PREP+PRON,1,pl
- רעה: NOUN,f,sg,abs
- כאשר: CONJ
- לא: PART_NEG
- נגענוך: VERB,qal,perf,1,pl,obj:2,m,sg
- וכאשר: CONJ
- עשינו: VERB,qal,perf,1,pl
- עמך: NOUN,m,sg,suff-2m
- רק: PRT
- טוב: ADJ,m,pl,abs
- ונשלחך: VERB,qal,impf,1,pl,obj:2,m,sg
- בשלום: PREP+NOUN,m,sg
- אתה: PRON,2,m,sg
- עתה: ADV
- ברוך: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Gen.26.28 (verbal): Immediate speech context — Abimelech and his men declare they have done Isaac only good and promise peace, then pronounce “You are now blessed by the LORD,” directly preceding and framing 26:29.
- Gen.21:22-34 (structural): Earlier treaty between Abraham and Abimelech at Beersheba: oath/covenant language, mutual non‑injury and formalized separation — a closely parallel episode with the same parties and covenantal form.
- Gen.31:44-55 (thematic): Jacob and Laban’s covenant: an agreement marked by oath, a witness‑heap, mutual pledge of non‑hostility and peaceful separation — parallels the covenantal/peaceful settlement language and reciprocal assurances in Gen 26:29.
- Num.6:24-26 (verbal): Priestly blessing formula (“The LORD bless you and keep you…”) — parallels the explicit divine blessing pronounced in Gen 26:29 (“you are now blessed by the LORD”), reflecting the theme of receiving Yahweh’s blessing as sign of favor after covenantal reconciliation.
Alternative generated candidates
- that you will do us no harm, just as we have not touched you and as we have done only good with you and sent you away in peace. You now are blessed of YHWH.
- 'that you will do us no harm, just as we have not touched you and as we have done to you only good and have sent you away in peace. You, now, are the blessed of YHWH.'"
Gen.26.30 - Details
Original Text
Morphology
- ויעש: VERB,qal,impf,3,m,sg
- להם: PREP+PRON,3,m,pl
- משתה: NOUN,m,sg,abs
- ויאכלו: VERB,qal,impf,3,m,pl
- וישתו: VERB,qal,perf,3,m,pl
Parallels
- Gen.21:22-34 (thematic): Abraham's treaty with Abimelech at Beersheba parallels Isaac's covenant with Abimelech/Phicol (Gen 26:26–31) — both are patriarchal peace-treaties with the same Philistine ruler and involve oaths and boundary/possession concerns.
- Gen.31:44-54 (structural): Jacob and Laban make a covenant (heap and pillar) and then share a meal; the narrative structure of covenant followed by eating (Gen 31:54 'they did eat bread') parallels Isaac’s making a feast to seal the agreement.
- Exod.24:9-11 (verbal): At Sinai the elders accompany Moses and 'saw God, and did eat and drink' (Exod 24:11). This is a close verbal and ritual parallel: a covenant/ceremony in which participants eat and drink together to mark the pact.
- Luke 22:19-20 (thematic): Jesus institutes the Lord's Supper as a covenantal meal ('this is my body... this cup is the new covenant'), reflecting the biblical pattern of sealing covenants with shared bread and drink—the same social-ritual logic as Isaac's feast.
Alternative generated candidates
- And he made them a feast, and they ate and drank.
- And he made them a feast, and they ate and drank.
Gen.26.31 - Details
Original Text
Morphology
- וישכימו: VERB,qal,imf,3,m,pl
- בבקר: PREP
- וישבעו: VERB,qal,imf,3,m,pl
- איש: NOUN,m,sg,abs
- לאחיו: PREP
- וישלחם: CONJ+VERB,qal,impf_wq,3,m,sg;obj=3,m,pl
- יצחק: NOUN,m,sg,abs
- וילכו: VERB,qal,wayyiqtol,3,m,pl
- מאתו: PREP
- בשלום: PREP
Parallels
- Gen.21:27-31 (verbal): Abraham’s treaty with Abimelech: they make a sworn agreement over wells and depart in peace. Isaac’s oath here echoes the earlier Abimelech–Abraham covenant and similar language of swearing and peaceful sending away.
- Gen.31:44-55 (structural): Jacob and Laban set up a covenant, swear to terms, and part on agreed terms. The ritualized covenant and amicable separation parallel Isaac’s covenantal oath and peaceful dismissal.
- 1 Sam.18:3; 20:42 (thematic): Jonathan and David make a covenant ‘as between brothers,’ with sworn commitments and mutual protection. The motif of swearing brotherly oaths links to the phrase ‘one to his brother’ in Gen 26:31.
- Gen.13:8-9 (thematic): Abraham and Lot agree to separate peacefully to avoid strife—‘let there be no strife between us.’ The theme of amicable resolution and peaceful parting parallels Isaac’s sending them away in peace after an oath.
Alternative generated candidates
- And they rose early in the morning and each swore to his brother; and Isaac sent them away, and they departed from him in peace.
- And they rose early in the morning and swore each man to his brother; and Isaac sent them away, and they went from him in peace.
Gen.26.32 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- ביום: PREP
- ההוא: DEM,ms,sg
- ויבאו: VERB,qal,impf,3,m,pl
- עבדי: NOUN,m,pl,cons
- יצחק: NOUN,m,sg,abs
- ויגדו: VERB,piel,wayyiqtol,3,m,pl
- לו: PRON,3,m,sg
- על: PREP
- אדות: NOUN,f,pl,abs
- הבאר: NOUN,f,sg,def
- אשר: PRON,rel
- חפרו: VERB,qal,perf,3,m,pl
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- לו: PRON,3,m,sg
- מצאנו: VERB,qal,perf,1,_,pl
- מים: NOUN,m,pl,abs
Parallels
- Gen.26:18-25 (structural): Immediate context in the same episode: Isaac’s servants dig successive wells, contend with local shepherds, and finally find and name a well (Rehoboth). Verse 26:32 reports the discovery of water as the culmination of these actions.
- Gen.21:14-19 (thematic): Hagar and Ishmael’s crisis in the desert: God provides a well and Hagar ‘sees a well of water’ — a parallel theme of God’s provision of life-giving water in a desolate place and the discovery of a crucial well.
- Gen.21:25-31 (allusion): Abraham’s dispute and subsequent covenant with Abimelech at Beersheba over wells. Genesis 26 revisits the same issues (wells, disputes, and covenant/oath) in Isaac’s time, so 26:32 participates in the ongoing Beersheba/well motif and treaty tradition.
- Gen.29:2-11 (thematic): Jacob’s encounter at a well where he meets Rachel and her family: wells function as focal social and divine encounter-sites (discovery, provision, marriage/household formation), echoing the social and covenantal significance of finding water in Genesis 26.
Alternative generated candidates
- And it happened on that day that the servants of Isaac came and told him about the well that they had dug, and they said to him, We have found water.
- And it happened on that day that Isaac's servants came and told him about the well that they had dug and said to him, "We have found water."
Gen.26.33 - Details
Original Text
Morphology
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- אתה: PRON,2,m,sg
- שבעה: NOUN,m,sg,abs
- על: PREP
- כן: ADV
- שם: ADV
- העיר: NOUN,f,sg,def
- באר: NOUN,f,sg,abs
- שבע: NUM,card
- עד: PREP
- היום: NOUN,m,sg,def
- הזה: DEM,m,sg
Parallels
- Gen 21:31–33 (verbal): Abraham’s earlier covenant with Abimelech and the original naming of the well/place as Beersheba—uses the same naming formula (“therefore called Beersheba”) and provides the archetype for Isaac’s action.
- Gen 26:31 (structural): Immediate context of the same episode: the covenant with Abimelech at Beersheba. Verse 33 follows this covenant-formula and completes the narrative by giving the place its name.
- Gen 32:30 (thematic): Jacob names the site Peniel after a significant encounter (“For I have seen God face to face… therefore the name of it was called Peniel”)—parallel pattern of naming a location to memorialize a decisive event.
- Gen 35:15 (thematic): After returning to Bethel Jacob ‘called the name of the place Bethel,’ echoing the motif of naming sites tied to covenantal/manifestation events and often described as so-called ‘to this day.’
- Exod 17:15 (thematic): Moses builds an altar and names it Jehovah-nissi (‘The LORD is my banner’) after victory—another example of naming a cultic/memorial site in response to a significant event, paralleling the memorial naming of Beersheba.
Alternative generated candidates
- And he called it Shibah; therefore the name of the city is Beer-sheba to this day.
- And he called it Shibah; therefore the name of the city is Beer-sheba to this day.
Gen.26.34 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- עשו: VERB,qal,perf,3,m,pl
- בן: NOUN,m,sg,abs
- ארבעים: NUM,m,pl
- שנה: NOUN,f,sg,abs
- ויקח: VERB,qal,impf,3,m,sg
- אשה: NOUN,f,sg,abs
- את: PRT,acc
- יהודית: NOUN,f,sg,abs
- בת: NOUN,f,sg,cs
- בארי: NOUN,m,sg,abs
- החתי: NOUN,m,sg,abs
- ואת: CONJ
- בשמת: NOUN,f,sg,abs
- בת: NOUN,f,sg,cs
- אילן: NOUN,m,sg,abs
- החתי: NOUN,m,sg,abs
Parallels
- Gen.26:35 (structural): Immediate continuation: states that Esau’s Hittite wives (including Judith and Basemath) were a source of grief and bitterness to Isaac and Rebekah, directly commenting on the effect of Gen 26:34.
- Gen.27:46 (thematic): Rebekah’s complaint about the "daughters of Heth/Hittites" and her insistence that Jacob not marry them echoes the parental displeasure introduced by Esau’s marriages in 26:34 and motivates later narrative action.
- Gen.28:8-9 (thematic): Isaac and Rebekah’s objection to Esau’s Hittite wives leads to Esau taking Mahalath, daughter of Ishmael, to please his parents—showing the narrative response and contrast to the earlier Hittite marriages named in 26:34.
- Gen.36:2-3 (verbal): Genealogical summary of Esau’s wives lists Adah daughter of Elon the Hittite and Basemath (here named as daughter of Ishmael) and Oholibamah — provides a parallel roster of Esau’s wives and highlights variant names/identifications across the text (textual/name parallels with 26:34’s Judith and Basemath).
Alternative generated candidates
- And Esau was forty years old, and he took as a wife Judith daughter of Beeri the Hittite, and Basemath daughter of Elon the Hittite.
- And Esau was forty years old, and he took as a wife Judith daughter of Beeri the Hittite and Basemath daughter of Elon the Hittite.
Gen.26.35 - Details
Original Text
Morphology
- ותהיין: VERB,qal,imprf,3,f,pl
- מרת: NOUN,f,sg,const
- רוח: NOUN,f,sg,abs
- ליצחק: PREP+NOUN,m,sg,abs
- ולרבקה: CONJ+PREP,NOUN,f,sg,abs
Parallels
- Gen.27:46 (thematic): Same household and immediate context: Rebekah explicitly laments the marriages to local (Hittite) women, expressing the same parental distress over children’s spouses that Genesis 26:35 summarizes.
- Prov.17:25 (verbal): ‘A foolish son is a grief to his father’ — a direct proverbial expression of the same idea (children causing sorrow to parents) and similar wording to Genesis 26:35.
- Prov.10:1 (thematic): Contrasts a wise son who brings joy with a foolish son who is a burden to his mother; parallels the theme that a child’s behavior (or marriage) produces emotional consequence for parents.
- 1 Sam.2:12–17 (thematic): The corrupt conduct of Eli’s sons brings disgrace and divine judgment on the family; parallels the motif of sons’ misconduct causing grief and consequences for their parents.
Alternative generated candidates
- And they were a bitterness of spirit to Isaac and to Rebekah.
- And they were bitterness of spirit to Isaac and to Rebekah.
And there was a famine in the land, besides the first famine that had been in the days of Abraham; and Isaac went to Abimelech king of the Philistines, to Gerar. And YHWH appeared to him and said, Do not go down to Egypt; dwell in the land that I tell you.
Sojourn in this land, and I will be with you and bless you; for to you and to your seed I will give all these lands, and I will establish the oath that I swore to Abraham your father. And I will multiply your seed like the stars of the heavens, and I will give to your seed all these lands; and by your seed all the nations of the earth shall bless themselves,
because Abraham listened to my voice and kept my charge, my commandments, my statutes, and my laws. And Isaac dwelt in Gerar. And the men of the place asked about his wife, and he said, She is my sister; for he feared to say, My wife, lest the men of the place kill me on account of Rebekah, for she is beautiful in appearance. And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out through the window and saw—behold, Isaac was laughing with Rebekah his wife. And Abimelech called Isaac and said, Surely, look, she is your wife! How then did you say, She is my sister? And Isaac said to him, Because I said, Lest I die because of her. And Abimelech said, What is this you have done to us? One of the people nearly lay with your wife, and you would have brought guilt upon us. And Abimelech commanded all the people, saying, Whoever touches this man or his wife shall surely be put to death. And Isaac sowed in that land and found in that same year a hundredfold; and YHWH blessed him. And the man grew great, and he went on, going on and growing, until he became very great. And he had possessions of flocks and possessions of herds, and many servants; and the Philistines envied him. And all the wells that his father’s servants had dug in the days of Abraham his father, the Philistines stopped them up and filled them with earth. And Abimelech said to Isaac, Go away from us, for you are mightier than we. And Isaac went from there and camped in the valley of Gerar and dwelt there. And Isaac dug again the wells of water that had been dug in the days of Abraham his father, which the Philistines had stopped up after the death of Abraham; and he called them by names like the names that his father had called them. And the servants of Isaac dug in the valley and found there a well of living water. And the herdsmen of Gerar quarreled with Isaac’s herdsmen, saying, The water is ours; and he called the name of the well Esek, because they contended with him. And they dug another well, and they quarreled also over it; and he called its name Sitnah. And he moved from there and dug another well, and they did not quarrel over it; and he called its name Rehoboth, and he said, For now YHWH has made room for us, and we shall be fruitful in the land. And he went up from there to Beer-sheba. And YHWH appeared to him that night and said, I am the God of Abraham your father; do not fear, for I am with you, and I will bless you and multiply your seed for the sake of Abraham my servant. And he built there an altar and called on the name of YHWH, and he pitched his tent there; and there Isaac’s servants dug a well. And Abimelech went to him from Gerar, with Ahuzzath his companion and Phicol the commander of his army. And Isaac said to them, Why have you come to me, seeing that you hate me and have sent me away from you? And they said, We have surely seen that YHWH has been with you; so we said, Let there now be an oath between us, between you and us, and let us cut a covenant with you,
that you will do us no harm, just as we have not touched you and as we have done with you only good and have sent you away in peace. You now are blessed of YHWH. And he made them a feast, and they ate and drank. And they rose early in the morning and swore each man to his brother; and Isaac sent them away, and they went from him in peace. And it happened on that day that the servants of Isaac came and told him about the well that they had dug, and they said to him, We have found water. And he called it Shibah; therefore the name of the city is Beer-sheba to this day. And Esau was forty years old, and he took as a wife Judith daughter of Beeri the Hittite, and Basemath daughter of Elon the Hittite. And they were a bitterness of spirit to Isaac and to Rebekah.