1 There was a famine in the land, in addition to the first famine that was in the days of Abraham. Isaac went to Abimelech king of the Philistines, to Gerar.
2 Yahweh appeared to him, and said, “Don’t go down into Egypt. Live in the land I will tell you about.
3 Live in this land, and I will be with you, and will bless you. For I will give to you, and to your offspring, all these lands, and I will establish the oath which I swore to Abraham your father.
4 I will multiply your offspring as the stars of the sky, and will give all these lands to your offspring. In your offspring all the nations of the earth will be blessed,
5 because Abraham obeyed my voice, and kept my requirements, my commandments, my statutes, and my laws.”
6 Isaac lived in Gerar.
7 The men of the place asked him about his wife. He said, “She is my sister,” for he was afraid to say, “My wife”, lest, he thought, “the men of the place might kill me for Rebekah, because she is beautiful to look at.”
8 When he had been there a long time, Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was caressing Rebekah, his wife.
9 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.’”
10 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 on us!”
11 Abimelech commanded all the people, saying, “He who touches this man or his wife will surely be put to death.”
12 Isaac sowed in that land, and reaped in the same year one hundred times what he planted. Yahweh blessed him.
13 The man grew great, and grew more and more until he became very great.
14 He had possessions of flocks, possessions of herds, and a great household. The Philistines envied him.
15 Now all the wells which his father’s servants had dug in the days of Abraham his father, the Philistines had stopped, and filled with earth.
16 Abimelech said to Isaac, “Go away from us, for you are much mightier than we.”
17 Isaac departed from there, encamped in the valley of Gerar, and lived there.
18 Isaac dug again the wells of water, which they had dug in the days of Abraham his father, for the Philistines had stopped them after the death of Abraham. He called their names after the names by which his father had called them.
19 Isaac’s servants dug in the valley, and found there a well of flowing water.
20 The herdsmen of Gerar argued with Isaac’s herdsmen, saying, “The water is ours.” So he called the name of the well Esek, because they contended with him.
21 They dug another well, and they argued over that, also. So he called its name Sitnah.
22 He left that place, and dug another well. They didn’t argue over that one. So he called it Rehoboth. He said, “For now Yahweh has made room for us, and we will be fruitful in the land.”
23 He went up from there to Beersheba.
24 Yahweh appeared to him the same night, and said, “I am the God of Abraham your father. Don’t be afraid, for I am with you, and will bless you, and multiply your offspring for my servant Abraham’s sake.”
25 He built an altar there, and called on Yahweh’s name, and pitched his tent there. There Isaac’s servants dug a well.
26 Then Abimelech went to him from Gerar with Ahuzzath his friend, and Phicol the captain of his army.
27 Isaac said to them, “Why have you come to me, since you hate me, and have sent me away from you?”
28 They said, “We saw plainly that Yahweh was with you. We said, ‘Let there now be an oath between us, even between us and you, and let’s make a covenant with you,
29 that you will do us no harm, as we have not touched you, and as we have done to you nothing but good, and have sent you away in peace.’ You are now the blessed of Yahweh.”
30 He made them a feast, and they ate and drank.
31 They rose up some time in the morning, and swore an oath to one another. Isaac sent them away, and they departed from him in peace.
32 The same day, Isaac’s servants came, and told him concerning the well which they had dug, and said to him, “We have found water.”
33 He called it “Shibah”. Therefore the name of the city is “Beersheba” to this day.
34 When Esau was forty years old, he took as wife Judith, the daughter of Beeri the Hittite, and Basemath, the daughter of Elon the Hittite.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 26:1–22When there was a famine in the land, Isaac resolved to go into Egypt, the land there being good; but he went to Gerar, as God commanded him. Here Abimelech the king received him, because Abraham had formerly lived with him, and had been his friend. And as in the beginning he treated him exceeding kindly, so he was hindered from continuing in the same disposition to the end, by his envy at him; for when he saw that God was with Isaac, and took such great care of him, he drove him away from him. But Isaac, when he saw how envy had changed the temper of Abimelech retired to a place called the Valley, not far from Gerar: and as he was digging a well, the shepherds fell upon him, and began to fight, in order to hinder the work; and because he did not desire to contend, … he still retired, and dug another … At length they gave him leave to dig a well without disturbance. He named this well Rehoboth, which denotes a large space
When there was a famine in the land, Isaac resolved to go into Egypt, the land there being good; but he went to Gerar, as God commanded him. Here Abimelech the king received him, because Abraham had formerly lived with him, and had been his friend. And as in the beginning he treated him exceeding kindly, so he was hindered from continuing in the same disposition to the end, by his envy at him; for when he saw that God was with Isaac, and took such great care of him, he drove him away from him. But Isaac, when he saw how envy had changed the temper of Abimelech retired to a place called the Valley, not far from Gerar: and as he was digging a well, the shepherds fell upon him, and began to fight, in order to hinder the work; and because he did not desire to contend, … he still retired, and dug another … At length they gave him leave to dig a well without disturbance. He named this well Rehoboth, which denotes a large space
Josephus, Antiquities of the Jews, Antiquities 1.18.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 26:34–35Now when Esau, one of the sons of Isaac, whom the father principally loved, was now come to the age of forty years, he married Adah, the daughter of Helon, and Aholibamah, the daughter of Esebeon; which Helon and Esebeon were great lords among the Canaanites: thereby taking upon himself the authority, and pretending to have dominion over his own marriages, without so much as asking the advice of his father; for had Isaac been the arbitrator, he had not given him leave to marry thus, for he was not pleased with contracting any alliance with the people of that country; but not caring to be uneasy to his son by commanding him to put away these wives, he resolved to be silent.
Now when Esau, one of the sons of Isaac, whom the father principally loved, was now come to the age of forty years, he married Adah, the daughter of Helon, and Aholibamah, the daughter of Esebeon; which Helon and Esebeon were great lords among the Canaanites: thereby taking upon himself the authority, and pretending to have dominion over his own marriages, without so much as asking the advice of his father; for had Isaac been the arbitrator, he had not given him leave to marry thus, for he was not pleased with contracting any alliance with the people of that country; but not caring to be uneasy to his son by commanding him to put away these wives, he resolved to be silent.
Josephus, Antiquities of the Jews, Antiquities 1.18.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 26:2–5GO NOT DOWN INTO EGYPT — Because he thought of going down to Egypt as his father had gone down in time of famine. He said to him, “Do not go down to Egypt for you are a burnt-offering without blemish and residence outside the Holy Land is not befitting you” (Genesis Rabbah 64:3). … AND KEPT MY CHARGE — This refers to precautionary measures which are intended to make us avoid the infringement of Biblical prohibitions: such are the Rabbinical inhibition of marriage between relatives in the second degree and the Rabbinical regulations regarding not doing certain acts on the Sabbath (cf. Yevamot 21a). … MY COMMANDMENTS — those matters which, had they not been written in the Torah, we would nevertheless hold that they are fitting matters to be the subject of a commandment, such as robbery and murder (cf. Yoma 67b). … AND MY LAWS — The plural serves to include with the written Law also the Oral Law which prescribes commands that are an ancient institution given by God to Moses from Sinai (cf. Genesis Rabbah 64:4).
GO NOT DOWN INTO EGYPT — Because he thought of going down to Egypt as his father had gone down in time of famine. He said to him, “Do not go down to Egypt for you are a burnt-offering without blemish and residence outside the Holy Land is not befitting you” (Genesis Rabbah 64:3). … AND KEPT MY CHARGE — This refers to precautionary measures which are intended to make us avoid the infringement of Biblical prohibitions: such are the Rabbinical inhibition of marriage between relatives in the second degree and the Rabbinical regulations regarding not doing certain acts on the Sabbath (cf. Yevamot 21a). … MY COMMANDMENTS — those matters which, had they not been written in the Torah, we would nevertheless hold that they are fitting matters to be the subject of a commandment, such as robbery and murder (cf. Yoma 67b). … AND MY LAWS — The plural serves to include with the written Law also the Oral Law which prescribes commands that are an ancient institution given by God to Moses from Sinai (cf. Genesis Rabbah 64:4).
Rashi, Commentary on the Torah, on 26:2 and 26:5; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 26:12IN THAT YEAR although it was not a normal year, being a year of famine. … In that land and in that year. — Why is there mention of the two — that land and that year? To tell you that that soil was hard and that year was a hard one (Genesis Rabbah 64:6). … AN HUNDREDFOLD — for they had estimated how much it should have yielded and it yielded one hundred for every measure which they had estimated. Our Rabbis said that the estimate was made for the purpose of the tithe (Genesis Rabbah 64:6).
IN THAT YEAR although it was not a normal year, being a year of famine. … In that land and in that year. — Why is there mention of the two — that land and that year? To tell you that that soil was hard and that year was a hard one (Genesis Rabbah 64:6). … AN HUNDREDFOLD — for they had estimated how much it should have yielded and it yielded one hundred for every measure which they had estimated. Our Rabbis said that the estimate was made for the purpose of the tithe (Genesis Rabbah 64:6).
Rashi, Commentary on the Torah, on 26:12; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 26:18–22Besides, the abundance of his cattle and the multitude of his servants -- who were like a little army -- rendered a supply of water very necessary; whence we learn that he was brought into severe straits. But that this last necessity did not instigate him to seek revenge, is a proof of singular forbearance; for we know that lighter injuries will often rack the patience even of humane and moderate men. If any one should object to this view, that he was deficient in strength; I grant, indeed, that he was not able to undertake a regular war; but as his father Abraham had armed four hundred servants, he also certainly had a large troop of domestics, who could easily have repelled any force brought against him by his neighbors. … It was a custom among the ancients, if they wished to involve any one in ruin, and to cut him off from the society of men, to interdict him from water, and from fire … whereas he calls one well strife, or contention, another hostility, he denies that the inhabitants possessed that by right, or by any honest title
Besides, the abundance of his cattle and the multitude of his servants -- who were like a little army -- rendered a supply of water very necessary; whence we learn that he was brought into severe straits. But that this last necessity did not instigate him to seek revenge, is a proof of singular forbearance; for we know that lighter injuries will often rack the patience even of humane and moderate men. If any one should object to this view, that he was deficient in strength; I grant, indeed, that he was not able to undertake a regular war; but as his father Abraham had armed four hundred servants, he also certainly had a large troop of domestics, who could easily have repelled any force brought against him by his neighbors. … It was a custom among the ancients, if they wished to involve any one in ruin, and to cut him off from the society of men, to interdict him from water, and from fire … whereas he calls one well strife, or contention, another hostility, he denies that the inhabitants possessed that by right, or by any honest title
John Calvin, Commentaries, on 26:18–22; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 26:2–5There was a famine in Jacob's days, and God bade him go down into Egypt (Gen 46:3, Gen 46:4), a famine in Isaac's days, and God bade him not to go down, a famine in Abraham's days, and God left him to his liberty, directing him neither way. This variety in the divine procedure (considering that Egypt was always a place of trial and exercise to God's people) some ground upon the different characters of these three patriarchs. Abraham was a man of very high attainments, and intimate communion with God; and to him all places and conditions were alike. Isaac was a very good man, but not cut out for hardship; therefore he is forbidden to go to Egypt. … Thus God proportions his people's trials to their strength. … A great variety of words is here used to express the divine will, to which Abraham was obedient (my voice, my charge, my commandments, my statutes, and my laws), which may intimate that Abraham's obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him
There was a famine in Jacob's days, and God bade him go down into Egypt (Gen 46:3, Gen 46:4), a famine in Isaac's days, and God bade him not to go down, a famine in Abraham's days, and God left him to his liberty, directing him neither way. This variety in the divine procedure (considering that Egypt was always a place of trial and exercise to God's people) some ground upon the different characters of these three patriarchs. Abraham was a man of very high attainments, and intimate communion with God; and to him all places and conditions were alike. Isaac was a very good man, but not cut out for hardship; therefore he is forbidden to go to Egypt. … Thus God proportions his people's trials to their strength. … A great variety of words is here used to express the divine will, to which Abraham was obedient (my voice, my charge, my commandments, my statutes, and my laws), which may intimate that Abraham's obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him
Matthew Henry, Commentary on the Whole Bible, on 26:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 26:7It is very strange that in the same place, and in similar circumstances, Isaac should have denied his wife, precisely as his father had done before him! It is natural to ask, Did Abraham never mention this circumstance to his son? … the son, therefore, not being forewarned, was not armed against the temptation. It may not be well in general for parents to tell their children of their former failings or vices, as this might lessen their authority or respect, and the children might make a bad use of it in extenuation of their own sins. But there are certain cases, which, from the nature of their circumstances, may often occur, where a candid acknowledgment, with suitable advice, may prevent those children from repeating the evil … Isaac could not say of Rebekah, as Abraham had done of Sarah, She is my sister; in the case of Abraham this was literally true; it was not so in the case of Isaac, for Rebekah was only his cousin.
It is very strange that in the same place, and in similar circumstances, Isaac should have denied his wife, precisely as his father had done before him! It is natural to ask, Did Abraham never mention this circumstance to his son? … the son, therefore, not being forewarned, was not armed against the temptation. It may not be well in general for parents to tell their children of their former failings or vices, as this might lessen their authority or respect, and the children might make a bad use of it in extenuation of their own sins. But there are certain cases, which, from the nature of their circumstances, may often occur, where a candid acknowledgment, with suitable advice, may prevent those children from repeating the evil … Isaac could not say of Rebekah, as Abraham had done of Sarah, She is my sister; in the case of Abraham this was literally true; it was not so in the case of Isaac, for Rebekah was only his cousin.
Adam Clarke, Commentary on the Holy Bible, on 26:7; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Genesis 26:26–31As there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons' official titles. … By whatever motive the proposal was dictated--whether fear of his growing power, or regret for the bad usage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (Pro 16:7). His timid and passive temper had submitted to the annoyances … but now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or artifice, in coming near him. Being, however, of a pacific disposition, Isaac forgave their offense, accepted their proposals, and treated them to the banquet by which the ratification of a covenant was usually crowned.
As there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons' official titles. … By whatever motive the proposal was dictated--whether fear of his growing power, or regret for the bad usage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (Pro 16:7). His timid and passive temper had submitted to the annoyances … but now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or artifice, in coming near him. Being, however, of a pacific disposition, Isaac forgave their offense, accepted their proposals, and treated them to the banquet by which the ratification of a covenant was usually crowned.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 26:26–33; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Genesis 26
Genesis 26:1–35, World English Bible
Genesis 26 in the Bible · Told in the Story: Chapter 8, Jacob and Esau
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 26:1–22When there was a famine in the land, Isaac resolved to go into Egypt, the land there being good; but he went to Gerar, as God commanded him. Here Abimelech the king received him, because Abraham had formerly lived with him, and had been his friend. And as in the beginning he treated him exceeding kindly, so he was hindered from continuing in the same disposition to the end, by his envy at him; for when he saw that God was with Isaac, and took such great care of him, he drove him away from him. But Isaac, when he saw how envy had changed the temper of Abimelech retired to a place called the Valley, not far from Gerar: and as he was digging a well, the shepherds fell upon him, and began to fight, in order to hinder the work; and because he did not desire to contend, … he still retired, and dug another … At length they gave him leave to dig a well without disturbance. He named this well Rehoboth, which denotes a large space
Josephus, Antiquities of the Jews, Antiquities 1.18.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 26:34–35Now when Esau, one of the sons of Isaac, whom the father principally loved, was now come to the age of forty years, he married Adah, the daughter of Helon, and Aholibamah, the daughter of Esebeon; which Helon and Esebeon were great lords among the Canaanites: thereby taking upon himself the authority, and pretending to have dominion over his own marriages, without so much as asking the advice of his father; for had Isaac been the arbitrator, he had not given him leave to marry thus, for he was not pleased with contracting any alliance with the people of that country; but not caring to be uneasy to his son by commanding him to put away these wives, he resolved to be silent.
Josephus, Antiquities of the Jews, Antiquities 1.18.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 26:2–5GO NOT DOWN INTO EGYPT — Because he thought of going down to Egypt as his father had gone down in time of famine. He said to him, “Do not go down to Egypt for you are a burnt-offering without blemish and residence outside the Holy Land is not befitting you” (Genesis Rabbah 64:3). … AND KEPT MY CHARGE — This refers to precautionary measures which are intended to make us avoid the infringement of Biblical prohibitions: such are the Rabbinical inhibition of marriage between relatives in the second degree and the Rabbinical regulations regarding not doing certain acts on the Sabbath (cf. Yevamot 21a). … MY COMMANDMENTS — those matters which, had they not been written in the Torah, we would nevertheless hold that they are fitting matters to be the subject of a commandment, such as robbery and murder (cf. Yoma 67b). … AND MY LAWS — The plural serves to include with the written Law also the Oral Law which prescribes commands that are an ancient institution given by God to Moses from Sinai (cf. Genesis Rabbah 64:4).
Rashi, Commentary on the Torah, on 26:2 and 26:5; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 26:12IN THAT YEAR although it was not a normal year, being a year of famine. … In that land and in that year. — Why is there mention of the two — that land and that year? To tell you that that soil was hard and that year was a hard one (Genesis Rabbah 64:6). … AN HUNDREDFOLD — for they had estimated how much it should have yielded and it yielded one hundred for every measure which they had estimated. Our Rabbis said that the estimate was made for the purpose of the tithe (Genesis Rabbah 64:6).
Rashi, Commentary on the Torah, on 26:12; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 26:18–22Besides, the abundance of his cattle and the multitude of his servants -- who were like a little army -- rendered a supply of water very necessary; whence we learn that he was brought into severe straits. But that this last necessity did not instigate him to seek revenge, is a proof of singular forbearance; for we know that lighter injuries will often rack the patience even of humane and moderate men. If any one should object to this view, that he was deficient in strength; I grant, indeed, that he was not able to undertake a regular war; but as his father Abraham had armed four hundred servants, he also certainly had a large troop of domestics, who could easily have repelled any force brought against him by his neighbors. … It was a custom among the ancients, if they wished to involve any one in ruin, and to cut him off from the society of men, to interdict him from water, and from fire … whereas he calls one well strife, or contention, another hostility, he denies that the inhabitants possessed that by right, or by any honest title
John Calvin, Commentaries, on 26:18–22; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 26:2–5There was a famine in Jacob's days, and God bade him go down into Egypt (Gen 46:3, Gen 46:4), a famine in Isaac's days, and God bade him not to go down, a famine in Abraham's days, and God left him to his liberty, directing him neither way. This variety in the divine procedure (considering that Egypt was always a place of trial and exercise to God's people) some ground upon the different characters of these three patriarchs. Abraham was a man of very high attainments, and intimate communion with God; and to him all places and conditions were alike. Isaac was a very good man, but not cut out for hardship; therefore he is forbidden to go to Egypt. … Thus God proportions his people's trials to their strength. … A great variety of words is here used to express the divine will, to which Abraham was obedient (my voice, my charge, my commandments, my statutes, and my laws), which may intimate that Abraham's obedience was universal; he obeyed the original laws of nature, the revealed laws of divine worship, particularly that of circumcision, and all the extraordinary precepts God gave him
Matthew Henry, Commentary on the Whole Bible, on 26:1–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 26:7It is very strange that in the same place, and in similar circumstances, Isaac should have denied his wife, precisely as his father had done before him! It is natural to ask, Did Abraham never mention this circumstance to his son? … the son, therefore, not being forewarned, was not armed against the temptation. It may not be well in general for parents to tell their children of their former failings or vices, as this might lessen their authority or respect, and the children might make a bad use of it in extenuation of their own sins. But there are certain cases, which, from the nature of their circumstances, may often occur, where a candid acknowledgment, with suitable advice, may prevent those children from repeating the evil … Isaac could not say of Rebekah, as Abraham had done of Sarah, She is my sister; in the case of Abraham this was literally true; it was not so in the case of Isaac, for Rebekah was only his cousin.
Adam Clarke, Commentary on the Holy Bible, on 26:7; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Genesis 26:26–31As there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons' official titles. … By whatever motive the proposal was dictated--whether fear of his growing power, or regret for the bad usage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (Pro 16:7). His timid and passive temper had submitted to the annoyances … but now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or artifice, in coming near him. Being, however, of a pacific disposition, Isaac forgave their offense, accepted their proposals, and treated them to the banquet by which the ratification of a covenant was usually crowned.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 26:26–33; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.