Genesis 26:10

Translation
King James Version
And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.
Ask
KJV (with Strong's)
And Abimelech H40 said H559, What is this thou hast done H6213 unto us? one H259 of the people H5971 might lightly H4592 have lien H7901 with thy wife H802, and thou shouldest have brought H935 guiltiness H817 upon us.
Ask
Complete Jewish Bible
Avimelekh said, "What is this you have done to us? One of the people could easily have slept with your wife, and you would have brought guilt on us!"
Ask
Berean Standard Bible
“What is this you have done to us?” asked Abimelech. “One of the people could easily have slept with your wife, and you would have brought guilt upon us.”
Ask
American Standard Version
And Abimelech said, What is this thou hast done unto us? one of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.
Ask
World English Bible Messianic
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!”
Ask
Geneva Bible (1599)
Then Abimelech said, Why hast thou done this vnto vs? one of the people had almost lien by thy wife, so shouldest thou haue brought sinne vpon vs.
Ask
Young's Literal Translation
And Abimelech saith, `What is this thou hast done to us? as a little thing one of the people had lain with thy wife, and thou hadst brought upon us guilt;'
Ask
See also
Genesis 20:9Genesis 20:10Genesis 12:18Genesis 12:19
See on the biblical-era map
All Genesis Sites (Canaan)
All Genesis Sites (Canaan) View full PDF
All Genesis Sites (Middle East)
All Genesis Sites (Middle East) View full PDF
Genesis 26:1-32
Genesis 26:1-32 View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 703 of 31,102

Study This Verse

SUMMARY

Genesis 26:10 records the stern rebuke issued by King Abimelech of Gerar to Isaac, following the discovery of Isaac's deceptive claim that Rebekah was his sister. Isaac, driven by fear during a famine, had concealed his marital relationship, echoing his father Abraham's past missteps. Abimelech's confrontation highlights the profound moral danger Isaac's lie posed to the Philistine people, who might have unwittingly committed a grave transgression by defiling a married woman, thereby incurring corporate guilt upon the entire kingdom.

CONTEXT

  • Literary Context: This verse is a pivotal moment within the broader narrative of Genesis 26, which details Isaac's sojourn in Gerar during a famine. It immediately follows Abimelech's observation of Isaac "sporting" with Rebekah, a clear indication of their marital intimacy, which exposed Isaac's deception (Genesis 26:8-9). The confrontation in Genesis 26:10 directly parallels similar incidents involving Abraham and Sarah in Genesis 12:10-20 and Genesis 20:1-18, establishing a recurring theme of patriarchal fear leading to deception, and God's sovereign protection despite human failure. The king's subsequent decree to protect Isaac and Rebekah (Genesis 26:11) underscores the gravity of the potential transgression and Abimelech's moral concern.
  • Historical & Cultural Context: The setting is Gerar, a Philistine city-state in the Negev region. In the ancient Near East, the protection of women, especially married women, was a serious matter, and defiling another man's wife carried severe penalties, often including death. Kings, as guardians of public order and morality, were particularly sensitive to actions that could bring divine displeasure or social chaos upon their realm. The concept of corporate responsibility, where the sin of an individual could bring judgment upon the entire community, was widely understood. Abimelech's concern for "guiltiness" upon his people reflects this cultural understanding, where an unwitting transgression could still have dire consequences, necessitating purification or atonement. This incident also illuminates the complex interactions between the nomadic patriarchs and settled city-states, often characterized by a mix of hospitality, suspicion, and pragmatic diplomacy.
  • Key Themes: Genesis 26 reiterates several prominent themes found throughout the patriarchal narratives. First, the covenant faithfulness of God is evident, as He reiterates the Abrahamic promises to Isaac in Genesis 26:3-5, even as Isaac demonstrates a lack of faith. Second, the human frailty and fear of the patriarchs are starkly displayed, showing that even God's chosen individuals are prone to sin and deception, often repeating the mistakes of their predecessors. Third, the sanctity of marriage is powerfully affirmed, as Abimelech, a pagan king, recognizes and upholds the inviolability of the marital bond. Finally, the theme of corporate responsibility is highlighted, demonstrating how individual actions can have far-reaching moral and spiritual consequences for an entire community, a concept crucial to understanding Israel's later covenant relationship with God (e.g., Joshua 7).

EXPOSITION AND ANALYSIS

King Abimelech's sharp words in Genesis 26:10 convey a mixture of indignation, alarm, and moral rectitude. His rhetorical question, "What is this thou hast done unto us?" expresses not only surprise but a profound sense of betrayal and the potential for catastrophic moral and spiritual fallout. The king immediately grasps the gravity of Isaac's deception, recognizing the imminent danger it posed to his kingdom's well-being.

Key Word Analysis

  • Abimelech (Hebrew, ʼĂbîymelek', H40): This name, meaning "father of (the) king," is borne by two Philistine kings in Genesis (one in Abraham's time, one in Isaac's). In this context, Abimelech (H40) represents a pagan ruler who, ironically, demonstrates a higher moral standard and greater concern for righteousness than the patriarch Isaac in this particular instance. His role as king underscores his responsibility for the moral purity and well-being of his people, making Isaac's deception a direct threat to his governance and the spiritual health of his kingdom.
  • lightly (Hebrew, mᵉʻaṭ', H4592): The term "lightly" (H4592) translates mᵉʻaṭ, meaning "a little or few," often adverbial, implying "almost" or "very little" in terms of effort or time. Here, it emphasizes the ease and near-inevitability with which a grave sin could have occurred. Abimelech is not suggesting the sin would have been minor, but rather that it could have happened with minimal provocation or awareness on the part of his people, highlighting the precariousness of the situation created by Isaac's lie. It underscores the king's horror at how close his people came to a serious transgression.
  • guiltiness (Hebrew, ʼâshâm', H817): The word "guiltiness" (H817) is ʼâshâm, which signifies "guilt," "a fault," or "a sin-offering." It denotes a state of culpability before God or man, often requiring expiation or atonement. Abimelech's use of this term reveals his understanding of a moral and potentially divine accountability, where an individual's sin could bring negative consequences or divine judgment upon an entire community. This concept of corporate guilt was deeply ingrained in ancient Near Eastern thought and is a significant theological theme in the Old Testament, where the sin of one could indeed bring defilement or judgment upon the whole (e.g., Achan's sin in Joshua 7).

Verse Breakdown

  • "And Abimelech said, What [is] this thou hast done unto us?": This opening clause captures Abimelech's immediate and indignant reaction. The rhetorical question expresses his astonishment and anger at Isaac's reckless behavior. It implies a sense of betrayal and highlights the severe implications of Isaac's actions, which directly threatened the moral integrity and well-being of Abimelech's people and kingdom. The king is not merely curious but deeply concerned about the potential harm inflicted.
  • "one of the people might lightly have lien with thy wife": This is the core of Abimelech's accusation, revealing the specific danger Isaac's deception created. The phrase "might lightly have lien with thy wife" underscores the profound sanctity of marriage, even within a non-Israelite context. The king recognizes that any man in his kingdom, unaware of Rebekah's true status as Isaac's wife, could have unwittingly committed adultery, a grave sin in any society that valued moral order. The word "lightly" emphasizes the ease with which such a catastrophe could have unfolded due to Isaac's lie.
  • "and thou shouldest have brought guiltiness upon us.": This concluding indictment articulates the dire consequence of Isaac's deception: the potential for corporate guilt. Abimelech's fear is that the unwitting sin of one of his subjects, facilitated by Isaac's lie, would have brought moral culpability and possibly divine judgment upon the entire community. This demonstrates the king's acute awareness of the interconnectedness of individual actions and communal responsibility, a concept that resonates strongly with biblical principles of holiness and accountability.

Literary Devices

The passage employs several potent literary devices. There is significant Dramatic Irony, as the reader is aware of Isaac's marital status and his deceptive intent, while Abimelech and his people are not, making the king's discovery and rebuke all the more impactful. The narrative also presents a striking Moral Inversion, where the pagan Philistine king demonstrates a higher ethical standard and a more profound concern for moral purity than the patriarch of God's chosen line. Abimelech's fear of "guiltiness" upon his people serves as a form of Foreshadowing, hinting at the later Old Testament concept of corporate responsibility and the severe consequences of sin for the community of Israel. The king's rhetorical question, "What is this thou hast done unto us?", functions as a powerful Reproach, conveying his indignation and the gravity of Isaac's actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

This incident profoundly illustrates the persistent human tendency towards fear and deception, even among God's chosen, and God's unwavering faithfulness despite human frailty. Isaac's replication of his father's sin highlights the generational patterns of unbelief that can plague even those in covenant with God. Yet, the narrative also showcases God's sovereign protection, preventing a grave moral transgression from occurring and preserving His covenant line. Ironically, it is the pagan king who upholds a standard of moral integrity that shames the patriarch, underscoring that God's moral law is, to some extent, universally discernible. This event serves as a powerful reminder that individual sin has far-reaching consequences, capable of impacting entire communities and bringing disrepute upon God's name.

REFLECTION AND APPLICATION

Genesis 26:10 serves as a potent reminder for believers today that integrity and truthfulness are not optional, even when facing fear or perceived danger. Isaac's actions, driven by self-preservation, nearly led innocent people into grave sin and brought reproach upon the name of God, whose promises he was meant to embody. We are called to trust in God's sovereign protection and provision, rather than resorting to deception, knowing that our choices have significant ripple effects that can either glorify or dishonor Christ. This passage also reinforces the biblical emphasis on the sacred institution of marriage, which must be honored and protected, as its defilement is a serious offense in God's sight, recognized even by those outside the covenant. Furthermore, it challenges us to consider our corporate responsibility: how our individual actions can impact the reputation and purity of the church community. Despite Isaac's repeated failure, God's unwavering faithfulness to His covenant promises remains evident, offering comfort that even in our imperfections, God remains committed to His purposes, though our sins still carry consequences and require repentance.

Questions for Reflection

  • In what areas of your life do you tend to resort to deception or half-truths out of fear, rather than trusting God's protection?
  • How does Isaac's failure, and Abimelech's unexpected moral integrity, challenge your understanding of faith and righteousness?
  • How do your individual actions contribute to or detract from the corporate witness and purity of your Christian community?

FAQ

Why did Isaac repeat his father Abraham's mistake of deceiving a foreign king about his wife?

Answer: Isaac's actions in Genesis 26:7 mirror Abraham's deceptions in Genesis 12:13 and Genesis 20:2 due to a common human failing: fear. Despite God's promises and protection, both patriarchs succumbed to the fear of man, prioritizing their perceived safety over truthfulness and trust in God. This demonstrates that even great men of faith are susceptible to sin and that sinful patterns can be passed down through generations if not consciously addressed and repented of. It underscores the pervasive nature of sin, even within a lineage chosen by God.

How could "one of the people" lying with Rebekah bring "guiltiness upon us" (the whole community)?

Answer: The concept of "guiltiness" ('asham) here refers to corporate guilt, where the sin of an individual, particularly a grave moral transgression like adultery, could bring divine judgment or moral defilement upon an entire community. In ancient Near Eastern thought, and often in the Old Testament, the well-being of the community was intertwined with the moral purity of its members. If an illicit act like defiling a married woman occurred unknowingly, it could still pollute the land or incur God's wrath, necessitating atonement or bringing negative consequences upon the whole group. Abimelech, as king, was responsible for the moral integrity of his people and feared the repercussions of such a sin on his kingdom. This highlights the interconnectedness of individuals within a community and the far-reaching consequences of sin, even when committed unknowingly by some, if facilitated by the deception of another.

CHRIST-CENTERED FULFILLMENT

Isaac's deception in Genesis 26:10 vividly illustrates the pervasive nature of human sin and the repeated failure of even God's chosen patriarchs to live by faith. This narrative underscores humanity's desperate need for a perfect mediator and a righteous king who would not succumb to fear or deception. Jesus Christ stands as the ultimate fulfillment, the true Son of Abraham and Isaac, who never faltered in His trust in the Father, never resorted to deceit, and perfectly upheld God's moral law. Unlike Isaac, who nearly brought "guiltiness" upon others, Jesus willingly took upon Himself the guiltiness ('asham) of His people, bearing the full weight of sin's consequences on the cross (2 Corinthians 5:21). Through His perfect obedience and sacrificial death, Christ secures the blessings of the Abrahamic covenant, ensuring that the nations are truly blessed through Him (Galatians 3:13-14), not jeopardized by human failure. He is the one who delivers us from the fear of man and enables us to live in truth and integrity, empowered by His Spirit (John 8:32).

Copy as

Commentary on Genesis 26 verses 6–11

Isaac had now laid aside all thoughts of going to Egypt, and, in obedience to the heavenly vision, sets up his staff in Gerar, the country in which he was born (Gen 26:6), yet there he enters into temptation, the same temptation that his good father had been once and again surprised and overcome by, namely, to deny his wife, and to give out that she was his sister. Observe,

I. How he sinned, Gen 26:7. Because his wife was handsome, he fancied the Philistines would find some way or other to take him off, that some of them might marry her; and therefore she must pass for his sister. It is an unaccountable thing that both these great and good men should be guilty of so strange a piece of dissimulation, by which they so much exposed both their own and their wives' reputation. But we see, 1. That very good men have sometimes been guilty of very great faults and follies. Let those therefore that stand take heed lest they fall, and those that have fallen not despair of being helped up again. 2. That there is an aptness in us to imitate even the weaknesses and infirmities of those we have a value for. We have need therefore to keep our foot, lest, while we aim to tread in the steps of good men, we sometimes tread in their by-steps.

II. How he was detected, and the cheat discovered, by the king himself. Abimelech (not the same that was in Abraham's days, ch. 20, for this was nearly 100 years after that, but this was the common name of the Philistine kings, as Caesar of the Roman emperors) saw Isaac more familiar and pleasant with Rebekah than he knew he would be with his sister (Gen 26:8): he saw him sporting with her, or laughing; it is the same word with that from which Isaac has his name. He was rejoicing with the wife of his youth, Pro 5:18. It becomes those in that relation to be pleasant with one another, as those that are pleased with one another. Nowhere may a man more allow himself to be innocently merry than with his own wife and children. Abimelech charged him with the fraud (Gen 26:9), showed him how frivolous his excuse was and what might have been the bad consequences of it (Gen 26:10), and then, to convince him how groundless and unjust his jealousy of them was, took him and his family under his particular protection, forbidding any injury to be done to him or his wife upon pain of death, Gen 26:11. Note, 1. A lying tongue is but for a moment. Truth is the daughter of time; and, in time, it will out. 2. One sin is often the inlet to many, and therefore the beginnings of sin ought to be avoided. 3. The sins of professors shame them before those that are without. 4. God can make those that are incensed against his people, though there may be some colour of cause for it, to know that it is at their peril if they do them any hurt. See Psa 105:14, Psa 105:15.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–11. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Genesis 26:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.