TRV
Translation
King James Version
And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.
Complete Jewish Bible
Avimelekh summoned Yitz'chak and said, "So she is your wife, after all! How come you said, 'She is my sister'?" Yitz'chak responded, "Because I thought, 'I could get killed because of her.'"
Berean Standard Bible
Abimelech sent for Isaac and said, “So she is really your wife! How could you say, ‘She is my sister’?” Isaac replied, “Because I thought I might die on account of her.”
American Standard Version
And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die because of her.
World English Bible Messianic
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.’”
Geneva Bible (1599)
Then Abimelech called Izhak, and sayde, Loe, shee is of a suertie thy wife, and why saydest thou, She is my sister? To whom Izhak answered, Because I thought this, It may be that I shall dye for her.
Young's Literal Translation
And Abimelech calleth for Isaac, and saith, `Lo, she is surely thy wife; and how hast thou said, She is my sister?' and Isaac saith unto him, `Because I said, Lest I die for her.'
See on the biblical-era map
In the KJVVerse 702 of 31,102
Study This Verse
Commentary on Genesis 26 verses 6–11
6 ¶ And Isaac dwelt in Gerar:
7 And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon.
8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.
9 And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.
10 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.
11 And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death.
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 26:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 26:9 captures the pivotal moment when King Abimelech confronts Isaac, exposing his deceptive claim that Rebekah was his sister when she was, in fact, his wife. This confrontation reveals Isaac's profound fear for his life, leading him to compromise his integrity and trust in God's protection, while simultaneously highlighting Abimelech's moral rectitude and concern for the purity of his kingdom, preventing a potentially grave sin.
CONTEXT
Literary Context: Genesis 26 forms a distinct narrative unit within the patriarchal history, focusing on Isaac's experiences. Following the death of Abraham and the establishment of Isaac as the covenant heir, this chapter details a period of famine that leads Isaac to Gerar, a Philistine territory. The immediate literary context of Genesis 26:9 is the preceding verses, particularly Genesis 26:7-8. Isaac, fearing that the men of Gerar would kill him to take Rebekah because of her beauty, instructs her to say she is his sister. Abimelech, the Philistine king, observes Isaac "sporting" or "caressing" (a term often implying marital intimacy) with Rebekah, leading him to deduce their true relationship. This discovery sets the stage for the direct and indignant confrontation in verse 9, where Abimelech calls Isaac to account for his deception. The narrative then proceeds to Abimelech's protective decree over Isaac and Rebekah, demonstrating God's continued preservation of the covenant line despite human failure.
Historical & Cultural Context: The setting is Gerar, a Philistine city-state in the Negev region. During this period, nomadic or semi-nomadic groups like Isaac's household would often interact with established city-states. The fear of being killed for one's wife was a legitimate concern in ancient Near Eastern societies, where powerful rulers might take beautiful women for their harems, and eliminating a husband was a way to remove obstacles. This cultural reality explains, though does not justify, Isaac's fear-driven deception, mirroring similar incidents involving his father Abraham in Genesis 12 and Genesis 20. The king's concern over potential moral transgression (adultery) reflects a strong ethical code, even among non-Israelite rulers, underscoring the universal recognition of certain moral laws. Abimelech's swift action to protect Rebekah and his people from unwittingly committing sin highlights the responsibility of ancient kings to maintain order and moral integrity within their domains.
Key Themes: This verse contributes significantly to several overarching themes in Genesis and the broader biblical narrative. Firstly, it powerfully illustrates the theme of human frailty and fear, even among God's chosen patriarchs. Isaac, despite having just received a reaffirmation of God's covenant promises in Genesis 26:2-5, succumbs to the same fear and deception as his father Abraham, demonstrating a recurring struggle with faith. Secondly, it highlights God's sovereign providence and protection. Even in the midst of Isaac's sin, God orchestrates circumstances (Abimelech's observation and intervention) to protect Rebekah and preserve the covenant line, ensuring His promises are fulfilled not because of human perfection, but because of His own faithfulness. Thirdly, the passage underscores the moral implications of deception. Abimelech's indignation reveals that lying, especially when it jeopardizes the moral integrity of others, is a serious offense, even recognized by those outside the covenant community. This incident also serves as a poignant example of generational patterns, showing how the sins of parents can be repeated by their children, prompting reflection on the transmission of both faith and failure.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices. Irony is prominent, as Isaac, the heir of God's promises and recipient of divine blessing, resorts to the same fear-driven deception as his father, Abraham, in a strikingly similar situation. This generational repetition creates a sense of foreshadowing and typology, hinting at the ongoing human struggle with faith and the need for divine intervention to preserve the covenant line. Abimelech's rhetorical question, "how saidst thou, She [is] my sister?" functions as a powerful rebuke, conveying his moral indignation and the gravity of Isaac's lie. The brevity of Isaac's response, "Because I said, Lest I die for her," serves as a form of understatement, revealing the depth of his fear and lack of faith without elaborate explanation. The narrative's direct and unvarnished portrayal of Isaac's sin exemplifies the biblical commitment to realism, presenting its heroes with their flaws intact, thereby highlighting God's faithfulness despite human imperfection.
THEOLOGICAL AND THEMATIC CONNECTIONS
This incident in Isaac's life profoundly illustrates the persistent tension between human fear and divine faithfulness. Isaac's deception, mirroring Abraham's, underscores that even those chosen by God are susceptible to sin and a lack of trust, revealing the deep-seated human tendency toward self-preservation over reliance on God's promises. Yet, God's providence shines through, as Abimelech's discovery and subsequent protective decree prevent a greater sin and safeguard Rebekah, ensuring the continuation of the covenant line. This demonstrates that God's plan is not contingent on human perfection but is sustained by His unwavering character and sovereign will. The narrative thus serves as a powerful reminder that God works through imperfect vessels, consistently fulfilling His purposes despite human shortcomings.
REFLECTION AND APPLICATION
Isaac's fear-driven deception in Genesis 26:9 serves as a potent mirror for our own lives, revealing the pervasive human tendency to prioritize self-preservation over truth and trust in God, especially when faced with perceived threats. Despite being an heir to incredible divine promises, Isaac succumbed to a familiar pattern of sin, demonstrating that even those deeply connected to God can falter. This passage challenges us to honestly examine the areas in our lives where fear might lead us to compromise our integrity, speak untruths, or doubt God's protective hand. It calls us to cultivate a deeper, more robust faith that stands firm even when circumstances seem dire, remembering that God's faithfulness is unwavering, even when ours is not. Learning from Isaac's vulnerability, we are encouraged to confess our fears, repent of our deceptions, and intentionally choose to walk in truth and trust, believing that God is indeed our ultimate protector and provider, capable of preserving us far beyond our own limited foresight or deceptive strategies.
Questions for Reflection
FAQ
Why did Isaac lie about Rebekah, given God's promises to him?
Answer: Isaac's deception, claiming Rebekah was his sister, stemmed from a profound fear for his life. He believed that if the men of Gerar knew she was his wife, they would kill him to take her due to her beauty. Despite God's recent reaffirmation of His covenant promises to Isaac in Genesis 26:2-5, Isaac's human frailty and a momentary lapse in faith led him to resort to a deceptive strategy, mirroring a similar pattern seen in his father Abraham (Genesis 12:10-20 and Genesis 20:1-18). This incident highlights the ongoing human struggle to fully trust God even when His promises are clear and recently reiterated.
CHRIST-CENTERED FULFILLMENT
While Isaac's fear and deception reveal the inherent weakness of humanity, the narrative ultimately magnifies God's unwavering faithfulness and sovereign protection, which finds its ultimate and perfect fulfillment in Jesus Christ. Unlike Isaac, who resorted to lies out of fear for his life, Jesus Christ is the embodiment of truth and integrity, the "faithful and true witness" (Revelation 3:14). He never compromised truth for self-preservation but perfectly trusted His Father, even unto death on the cross, demonstrating ultimate obedience and securing true safety and eternal life for all who trust in Him. The repeated need for divine intervention to protect the flawed patriarchal line, despite their sins, foreshadows the coming of the perfect, sinless Seed—Jesus Christ—through whom all nations would truly be blessed (Galatians 3:16). God's plan of salvation, therefore, does not depend on human perfection or adherence to truth, but on His own steadfast love and the perfect obedience of His Son, who became the Lamb of God to take away the sin of the world (John 1:29).