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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Eдинственная в книге Бытия глава, посвященная исключительно истории Исаака, тогда как со ст. 20: гл. 25, равно и в гл. 27: и 28, 16: ст., история Исаака соединяется с историей сынов его, а ранее того она входила в историю Авраама. Эта глава излагает внешние обстоятельства жизни Исаака, имевшие место спустя, не менее 75: лет после подобного же, по обстоятельствам дела, посещения Герара и Вирсавии Авраамом (Бытие 20: и 21: гл.). При очевидном сходстве двух библейских рассказов они представляют и немало различий, имеют явно неодинаковые сюжеты, так что ничто не оправдывает мнения некоторых библейских критиков (напр., Н. Gunkel, в Handkommentar z. Alt. Test. hrgs. n. W. Nowack, Genesis, Gottingen 1901), будто в упомянутых эпизодах 26: гл. мы имеем лишь неудачные дублеты аналогичных рассказов гл. 20: и 21.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Isaac, because of famine, goes to Gerar. (1–5)
He denies his wife and is reproved by (6–11)
Abimelech. Isaac grows rich, The Philistines' envy. (12–17)
Isaac digs wells God blesses him. (18–25)
Abimelech makes a covenant with (26–33)
Isaac. Esau's wives. (34, 35.)

In this chapter we have, I. Isaac in adversity, by reason of a famine in the land, which, 1. Obliges him to change his quarters, ver. 1. But, 2. God visits him with direction and comfort, ver. 2-5. 3. He foolishly denies his wife, being in distress and is reproved for it by Abimelech, ver. 6-11. II. Isaac in prosperity, by the blessing of God upon him, ver. 12-14. And, 1. The Philistines were envious at him, ver. 14-17. 2. He continued industrious in his business, ver. 18-23. 3. God appeared to him, and encouraged him, and he devoutly acknowledged God, ver. 24, 25. 4. The Philistines, at length, made court to him, and made a covenant with him, ver. 26-33. 5. The disagreeable marriage of his son Esau was an alloy to the comfort of his prosperity, ver. 34, 35.
Adam Clarke: Commentary on the Bible - 1831
A famine in the land obliges Isaac to leave Beer-sheba and go to Gerar, v. 1. God appears to him, and warns him not to go to Egypt, v. 2. Renews the promises to him which he had made to his father Abraham, vv. 3-5. Isaac dwells at Gerar, v. 6. Being questioned concerning Rebekah, and fearing to lose his life on her account, he calls her his sister, v. 7. Abimelech the king discovers, by certain familiarities which he had noticed between Isaac and Rebekah, that she was his wife, v. 8. Calls Isaac and reproaches him for his insincerity, vv. 9, 10. He gives a strict command to all his people not to molest either Isaac or his wife, v. 11. Isaac applies himself to husbandry and breeding of cattle, and has a great increase, vv. 12-14. Is envied by the Philistines, who stop up the wells he had dug, v. 15. Is desired by Abimelech to remove, v. 16. He obeys, and fixes his tent in the valley of Gerar, v. 17. Opens the wells dug in the days of Abraham, which the Philistines had stopped up, v. 18. Digs the well, Eze 19:1-14, 20; and the well Sitnah, Eze 20:21; and the well Rehoboth, Eze 20:22. Returns to Beer-sheba, Eze 20:23. God appears to him, and renews his promises, Eze 20:24. He builds an altar there, pitches his tent, and digs a well, Eze 20:25. Abimelech, Ahuzzath, and Phichol, visit him, Eze 20:26. Isaac accuses them of unkindness, Eze 20:27. They beg him to make a covenant with them, Eze 20:28, Eze 20:29. He makes them a feast, and they bind themselves to each other by an oath, Eze 20:30, Eze 20:31. The well dug by Isaac's servants (Gen 26:25) called Shebah, Gen 26:33. Esau, at forty years of age, marries two wives of the Hittites, Gen 26:34, at which Isaac and Rebekah are grieved, Gen 26:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 26:1, Isaac, because of famine, sojourns in Gerar, and the Lord instructs and blesses him; Gen 26:7, He is reproved by Abimelech for denying his wife; Gen 26:12, He grows rich, and the Philistines envy his prosperity; Gen 26:18, He digs Esek, Sitnah, and Rehoboth; Gen 26:23, God appears to him at Beer-sheba, and blesses him; and Abimelech makes a covenant with him; Gen 26:34, Esau's wives.
Carl Friedrich Keil and Franz Delitzsch

Isaac's Joys and Sorrows - Genesis 26
The incidents of Isaac's life which are collected together in this chapter, from the time of his sojourn in the south country, resemble in many respects certain events in the life of Abraham; but the distinctive peculiarities are such as to form a true picture of the dealings of God, which were in perfect accordance with the character of the patriarch.
John Gill
INTRODUCTION TO GENESIS 26
This chapter treats of Isaac's removal to Gerar, occasioned by a famine, Gen 26:1; of the Lord's appearance to him there, advising him to sojourn in that place, and not go down to Egypt; renewing the covenant he had made with Abraham, concerning giving that country to him and his seed, Gen 26:2; of what happened unto him at Gerar on account of his wife, Gen 26:7; of Isaac's great prosperity and success, which drew the envy of the Philistines upon him, Gen 26:12; of his departure from hence to the valley of Gerar, at the instance of Abimelech; and of the contentions between his herdsmen, and those of Gerar, about wells of water, which caused him to remove to Beersheba, Gen 26:16; of the Lord's appearance to him there, renewing the above promise to him, where he built an altar, pitched his tent, and his servants dug a well, Gen 26:24; of Abimelech's coming to him thither, and making a covenant with him, Gen 26:26; which place had its name from the oath then made, and the well there dug, Gen 26:32; and lastly, of the marriage of Esau, which was a great grief to Isaac and Rebekah, Gen 26:34.
26:126:1: Եւ եղեւ սով յերկրին. թո՛ղ զառաջին սովն որ եղեւ ՚ի ժամանակս Աբրաամու։ Եւ չոգաւ Իսահակ առ Աբիմելէք արքայ Փղշտացւոց ՚ի Գերարա։
1 Սով եղաւ երկրում. ոչ այն սովը, որ եղել էր Աբրահամի ժամանակ:
26 Երկրին մէջ սով եղաւ, առաջուան սովէն զատ, որ Աբրահամին օրերը եղեր էր։ Իսահակ Գերարա գնաց Փղշտացիներու Աբիմելէք թագաւորին։
Եւ եղեւ սով յերկրին. թող զառաջին սովն որ եղեւ ի ժամանակս Աբրահամու. եւ չոգաւ Իսահակ առ Աբիմելէք արքայ Փղշտացւոց ի Գերարա:

26:1: Եւ եղեւ սով յերկրին. թո՛ղ զառաջին սովն որ եղեւ ՚ի ժամանակս Աբրաամու։ Եւ չոգաւ Իսահակ առ Աբիմելէք արքայ Փղշտացւոց ՚ի Գերարա։
1 Սով եղաւ երկրում. ոչ այն սովը, որ եղել էր Աբրահամի ժամանակ:
26 Երկրին մէջ սով եղաւ, առաջուան սովէն զատ, որ Աբրահամին օրերը եղեր էր։ Իսահակ Գերարա գնաց Փղշտացիներու Աբիմելէք թագաւորին։
zohrab-1805▾ eastern-1994▾ western am▾
26:11: Был голод в земле, сверх прежнего голода, который был во дни Авраама; и пошел Исаак к Авимелеху, царю Филистимскому, в Герар.
26:1 ἐγένετο γινομαι happen; become δὲ δε though; while λιμὸς λιμος famine; hunger ἐπὶ επι in; on τῆς ο the γῆς γη earth; land χωρὶς χωρις barring; apart from τοῦ ο the λιμοῦ λιμος famine; hunger τοῦ ο the πρότερον προτερον earlier ὃς ος who; what ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the χρόνῳ χρονος time; while τῷ ο the Αβρααμ αβρααμ Abraam; Avraam ἐπορεύθη πορευομαι travel; go δὲ δε though; while Ισαακ ισαακ Isaak πρὸς προς to; toward Αβιμελεχ αβιμελεχ monarch; king Φυλιστιιμ φυλιστιιμ into; for Γεραρα γεραρα Gerara; Yerara
26:1 וַ wa וְ and יְהִ֤י yᵊhˈî היה be רָעָב֙ rāʕˌāv רָעָב hunger בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth מִ mi מִן from לְּ llᵊ לְ to בַד֙ vˌaḏ בַּד linen, part, stave הָ hā הַ the רָעָ֣ב rāʕˈāv רָעָב hunger הָ hā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֖ה hāyˌā היה be בִּ bi בְּ in ימֵ֣י ymˈê יֹום day אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יֵּ֧לֶךְ yyˈēleḵ הלך walk יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac אֶל־ ʔel- אֶל to אֲבִימֶּ֥לֶךְ ʔᵃvîmmˌeleḵ אֲבִימֶלֶךְ Abimelech מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine גְּרָֽרָה׃ gᵊrˈārā גְּרָר Gerar
26:1. orta autem fame super terram post eam sterilitatem quae acciderat in diebus Abraham abiit Isaac ad Abimelech regem Palestinorum in GeraraAnd when a famine came in the land, after that barrenness which had happened in the days of Abraham, Isaac went to Abimelech king of the Palestines to Gerara.
1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.
26:1. Then, when a famine arose over the land, after that barrenness which had happened in the days of Abraham, Isaac went to Abimelech, king of the Palestinians, in Gerar.
26:1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.
And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar:

1: Был голод в земле, сверх прежнего голода, который был во дни Авраама; и пошел Исаак к Авимелеху, царю Филистимскому, в Герар.
26:1
ἐγένετο γινομαι happen; become
δὲ δε though; while
λιμὸς λιμος famine; hunger
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
χωρὶς χωρις barring; apart from
τοῦ ο the
λιμοῦ λιμος famine; hunger
τοῦ ο the
πρότερον προτερον earlier
ὃς ος who; what
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
χρόνῳ χρονος time; while
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
ἐπορεύθη πορευομαι travel; go
δὲ δε though; while
Ισαακ ισαακ Isaak
πρὸς προς to; toward
Αβιμελεχ αβιμελεχ monarch; king
Φυλιστιιμ φυλιστιιμ into; for
Γεραρα γεραρα Gerara; Yerara
26:1
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
רָעָב֙ rāʕˌāv רָעָב hunger
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
מִ mi מִן from
לְּ llᵊ לְ to
בַד֙ vˌaḏ בַּד linen, part, stave
הָ הַ the
רָעָ֣ב rāʕˈāv רָעָב hunger
הָ הַ the
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֖ה hāyˌā היה be
בִּ bi בְּ in
ימֵ֣י ymˈê יֹום day
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יֵּ֧לֶךְ yyˈēleḵ הלך walk
יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac
אֶל־ ʔel- אֶל to
אֲבִימֶּ֥לֶךְ ʔᵃvîmmˌeleḵ אֲבִימֶלֶךְ Abimelech
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine
גְּרָֽרָה׃ gᵊrˈārā גְּרָר Gerar
26:1. orta autem fame super terram post eam sterilitatem quae acciderat in diebus Abraham abiit Isaac ad Abimelech regem Palestinorum in Gerara
And when a famine came in the land, after that barrenness which had happened in the days of Abraham, Isaac went to Abimelech king of the Palestines to Gerara.
26:1. Then, when a famine arose over the land, after that barrenness which had happened in the days of Abraham, Isaac went to Abimelech, king of the Palestinians, in Gerar.
26:1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: «Авимелех» — «отец мой царь» или «царь отец мой» — обычный титул царей филистимских, как «фараон» египетских: имя Авимелеха носят цари филистимские времен Авраама (Быт 20–21: гл.), Исаака (26) и Давида (Пс 30, ср. 1: Цар 21:13). Вероятно, Исаак имеет дело с преемником Авимелеха — современника Авраама: современный Аврааму Авимелех является с чертами большего благородства, чем современник Исаака. Возможно, впрочем, и то, что в обоих случаях действует одно и то же лицо (припомним долголетие того времени). Последнее можно предположить и о Фихоле, военачальнике Авимелеха, тоже выступающем и в истории Авраама, и в истории Исаака, хотя некоторые склонны видеть и в имени «Фихол» (с еврейского — «уста всех») нарицательное имя докладчика просьб или жалоб у филистимского царя. Герар, по Деличу, — теперь Кир-бет-Ель-Герар, в южной части Палестины. История Исаака по 26: гл. начинается тем же бедствием голода, каким посещен был Авраам в первое время по поселении его в Ханаане (12:10). По примеру отца, Исаак имел двинуться в Египет. Но Бог каждого избранника Своего ведет сообразно его потребностям, а прежде всего — соответственно Своим премудрым планам. Посему Он и не дозволил Исааку путешествия в Египет, что разрешено было Аврааму.

«Владыка Бог, говорит блаженный Феодорит (вопр. на Бытие, 78-й), во всем дает видеть Свою премудрость и попечительностъ. Ибо и Аврааму дозволил идти в Египет не потому, что затруднялся пропитать его в Палестине, но чтобы египтянам показать добродетель сего мужа и побудить их к соревнованию добродетели патриарха. Исааку же повелел оставаться в Палестине и снабдил его обилием всего необходимого… Ибо при скудости и недостатке необходимых вещей, когда земля сделалась бесплодною, Исаак, посеяв, собрал обильный плод (12: ст.)» По мнению еврейских комментаторов, Исаак не мог оставлять святую землю, как освященный в жертвоприношении (L. Philippson, Dieisraelitische Bibel. Th. 1, 1859, s. 124). Может быть, имела здесь значение и непродолжительность голода.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-5: Removal of Isaac to Gerar.B. C. 1804.
1 And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar. 2 And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of: 3 Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father; 4 And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; 5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
Here, I. God tried Isaac by his providence. Isaac had been trained up in a believing dependence upon the divine grant of the land of Canaan to him and his heirs; yet now there is a famine in the land, v. 1. What shall he think of the promise when the promised land will not find him bread? Is such a grant worth accepting, upon such terms, and after so long a time? Yes, Isaac will still cleave to the covenant; and the less valuable Canaan in itself seems to be the better he is taught to value it, 1. As a token of God's everlasting kindness to him; and, 2. As a type of heaven's everlasting blessedness. Note, The intrinsic worth of God's promises cannot be lessened in a believer's eye by any cross providences.
II. He directed him under this trial by his word. Isaac finds himself straitened by the scarcity of provisions. Somewhere he must go for supply; it should seem, he set out for Egypt, whither his father went in the like strait, but he takes Gerar in his way, full of thoughts, no doubt, which way he had best steer his course, till God graciously appeared to him, and determined him, abundantly to his satisfaction. 1. God bade him stay where he was, and not go down into Egypt: Sojourn in this land, v. 2, 3. There was a famine in Jacob's days, and God bade him go down into Egypt (ch. xlvi. 3, 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. Jacob was inured to difficulties, strong and patient; and therefore he must go down into Egypt, that the trial of his faith might be to praise, and honour, and glory. Thus God proportions his people's trials to their strength. 2. He promised to be with him, and bless him, v. 3. As we may go any where with comfort when God's blessing goes with us, so we may stay any where contentedly if that blessing rest upon us. 3. He renewed the covenant with him, which had so often been made with Abraham, repeating and ratifying the promises of the land of Canaan, a numerous issue, and the Messiah, v. 3, 4. Note, Those that must live by faith have need often to review, and repeat to themselves, the promises they are to live upon, especially when they are called to any instance of suffering or self-denial. 4. He recommended to him the good example of his father's obedience, as that which had preserved the entail of the covenant in his family (v. 5): "Abraham obeyed my voice; do thou do so too, and the promise shall be sure to thee." Abraham's obedience is here celebrated, to his honour; for by it he obtained a good report both with God and men. 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, as that of quitting his country, and that (which some think is more especially referred to) of the offering up of his son, which Isaac himself had reason enough to remember. Note, Those only shall have the benefit and comfort of God's covenant with their godly parents that tread in the steps of their obedience.
Adam Clarke: Commentary on the Bible - 1831
26:1: There was a famine - When this happened we cannot tell; it appears to have been after the death of Abraham. Concerning the first famine, see Gen 12:10.
Abimelech - As we know not the time when the famine happened, so we cannot tell whether this was the same Abimelech, Phichol, etc., which are mentioned Gen 20:1, Gen 20:2, etc., or the sons or other descendants of these persons.
Albert Barnes: Notes on the Bible - 1834
26:1: - The Events of Isaac's Life
5. משׁמרת mı̂ shmeret, "charge, ordinance." מציה mı̂ tsvâ h, "command," special order. חק choq, "decree, statute," engraven on stone or metal. תירה tô râ h, "law," doctrine, system of moral truth.
10. עשׂק ‛ ê ś eq, 'Eseq, "strife."
21. שׂטנה śı̂ ṭ nâ h, Sitnah, "opposition."
22. רחבית rechobô t, Rechoboth, "room."
26. אחזת 'ǎ chuzat, Achuzzath, "possession."
33. שׁבעה shı̂ b‛ â h, Shib'ah, "seven; oath."
34. יהוּדית yehû dı̂ yt, Jehudith, "praised." בארי be'ē rı̂ y, Beeri, "of a well." בשׂמת bā ś emat, Basemath, "sweet smell." אילן 'ê ylon, Elon, "oak."
This chapter presents the leading events in the quiet life of Isaac. It is probable that Abraham was now dead. In that case, Esau and Jacob would be at least fifteen years of age when the following event occurred.

26:1-5
Renewal of the promise to Isaac. "A famine in the land." We left Isaac, after the death of Abraham, at Beer-lahai-roi Gen 25:11. The preceding events have only brought us up to the same point of time. This well was in the land of the south Gen 24:62. The present famine is distinguished from what occurred in the time of Abraham Gen 12:10. The interval between them is at least a hundred years. The author of this, the ninth document, is, we find, acquainted with the seventh document; and the famine to which he refers is among the earliest events recorded in it. There is no reason to doubt, then, that he has the whole history of Abraham before his mind. "Unto Abimelek unto Gerar." The Abimelek with whom Abraham had contact about eighty years before may have been the father of the present sovereign. Both Abimelek and Phikol seem to have been official names. Gerar Gen 10:19 was apparently on the brook of Mizraim Num 34:5, the Wady el-Arish, or the Wady el-Khubarah, a northern affluent of the former, or in the interval between them. It is on the way to Egypt, and is the southern city of the Philistines, who probably came from Egypt Gen 10:14. Isaac was drawing toward Egypt, when he came to Gerar.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:1: am 2200, bc 1804
the first: Gen 12:10
And Isaac: Gen 25:11
Abimelech: Gen 20:2, Gen 21:22-32
Carl Friedrich Keil and Franz Delitzsch
26:1
Renewal of the Promise. - A famine "in the land" (i.e., Canaan, to which he had therefore returned from Hagar's well; Gen 25:11), compelled Isaac to leave Canaan, as it had done Abraham before. Abraham went to Egypt, where his wife was exposed to danger, from which she could only be rescued by the direct interposition of God. Isaac also intended to go there, but on the way, viz., in Gerar, he received instruction through a divine manifestation that he was to remain there. As he was the seed to whom the land of Canaan was promised, he was directed not to leave it. To this end Jehovah assured him of the fulfilment of all the promises made to Abraham on oath, with express reference to His oath (Gen 22:16) to him and to his posterity, and on account of Abraham's obedience of faith. The only peculiarity in the words is the plural, "all these lands." This plural refers to all the lands or territories of the different Canaanitish tribes, mentioned in Gen 15:19-21, like the different divisions of the kingdom of Israel or Judah in 1Chron 13:2; 2Chron 11:23. האל; an antique form of האלּה occurring only in the Pentateuch. The piety of Abraham is described in words that indicate a perfect obedience to all the commands of God, and therefore frequently recur among the legal expressions of a later date. יהוה משׁמרת שׁמר "to take care of Jehovah's care," i.e., to observe Jehovah, His persons, and His will, Mishmereth, reverence, observance, care, is more closely defined by "commandments, statutes, laws," to denote constant obedience to all the revelations and instructions of God.
Geneva 1599
26:1 And there was a famine in the (a) land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.
(a) In the land of Canaan.
John Gill
26:1 And there was a famine in the land,.... In the land of Canaan, as the Targum of Jonathan expresses it:
besides the first famine that was in the days of Abraham; of which see Gen 12:10; which was an hundred years before this:
and Isaac went unto Abimelech king of the Philistines, unto Gerar; where his father Abraham had sojourned before he was born; and therefore the present king of this place can scarce be thought to be the same Abimelech that was king of it in Abraham's time; but it is highly probable that this Abimelech was the son of the former king, and that this was a common name to the kings of Gerar or the Philistines, as Pharaoh was to the kings of Egypt. Isaac came to this place from Lahairoi, where he had dwelt many years, see Gen 24:62; which was at or near Beersheba, and was about eight miles from Gerar (a).
(a) Bunting's Travels, p. 70.
Robert Jamieson, A. R. Fausset and David Brown
26:1 SOJOURN IN GERAR. (Gen. 26:1-35)
And there was a famine in the land . . . And Isaac went unto . . . Gerar--The pressure of famine in Canaan forced Isaac with his family and flocks to migrate into the land of the Philistines, where he was exposed to personal danger, as his father had been on account of his wife's beauty; but through the seasonable interposition of Providence, he was preserved (Ps 105:14-15).
26:226:2: Եւ երեւեցաւ նմա Տէր եւ ասէ. Մի՛ իջաներ յԵգիպտոս, այլ բնակեա՛ դու յերկիրդ յորում ասացի քեզ։
2 Իսահակը գնաց փղշտացիների արքայ Աբիմելէքի մօտ, Գերարա: Նրան երեւաց Տէրն ու ասաց. «Եգիպտոս մի՛ իջիր, այլ բնակուի՛ր այն երկրում, որտեղ ասացի քեզ.
2 Եւ Տէրը երեւցաւ անոր ու ըսաւ. «Եգիպտոս մի՛ իջներ, բնակէ այն երկրին մէջ որ քեզի պիտի ըսեմ։
Եւ երեւեցաւ նմա Տէր եւ ասէ. Մի՛ իջաներ յԵգիպտոս, այլ բնակեա դու յերկրիդ յորում ասացից քեզ:

26:2: Եւ երեւեցաւ նմա Տէր եւ ասէ. Մի՛ իջաներ յԵգիպտոս, այլ բնակեա՛ դու յերկիրդ յորում ասացի քեզ։
2 Իսահակը գնաց փղշտացիների արքայ Աբիմելէքի մօտ, Գերարա: Նրան երեւաց Տէրն ու ասաց. «Եգիպտոս մի՛ իջիր, այլ բնակուի՛ր այն երկրում, որտեղ ասացի քեզ.
2 Եւ Տէրը երեւցաւ անոր ու ըսաւ. «Եգիպտոս մի՛ իջներ, բնակէ այն երկրին մէջ որ քեզի պիտի ըսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
26:22: Господь явился ему и сказал: не ходи в Египет; живи в земле, о которой Я скажу тебе,
26:2 ὤφθη οραω view; see δὲ δε though; while αὐτῷ αυτος he; him κύριος κυριος lord; master καὶ και and; even εἶπεν επω say; speak μὴ μη not καταβῇς καταβαινω step down; descend εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos κατοίκησον κατοικεω settle δὲ δε though; while ἐν εν in τῇ ο the γῇ γη earth; land ᾗ ος who; what ἄν αν perhaps; ever σοι σοι you εἴπω επω say; speak
26:2 וַ wa וְ and יֵּרָ֤א yyērˈā ראה see אֵלָיו֙ ʔēlāʸw אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אַל־ ʔal- אַל not תֵּרֵ֣ד tērˈēḏ ירד descend מִצְרָ֑יְמָה miṣrˈāyᵊmā מִצְרַיִם Egypt שְׁכֹ֣ן šᵊḵˈōn שׁכן dwell בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֹמַ֥ר ʔōmˌar אמר say אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
26:2. apparuitque ei Dominus et ait ne descendas in Aegyptum sed quiesce in terra quam dixero tibiAnd the Lord appeared to him and said: Go not down into Egypt, but stay in the land that I shall tell thee.
2. And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:
26:2. And the Lord appeared to him, and he said: “Do not descend into Egypt, but rest in the land that I will tell you,
26:2. And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:
And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:

2: Господь явился ему и сказал: не ходи в Египет; живи в земле, о которой Я скажу тебе,
26:2
ὤφθη οραω view; see
δὲ δε though; while
αὐτῷ αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
μὴ μη not
καταβῇς καταβαινω step down; descend
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
κατοίκησον κατοικεω settle
δὲ δε though; while
ἐν εν in
τῇ ο the
γῇ γη earth; land
ος who; what
ἄν αν perhaps; ever
σοι σοι you
εἴπω επω say; speak
26:2
וַ wa וְ and
יֵּרָ֤א yyērˈā ראה see
אֵלָיו֙ ʔēlāʸw אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אַל־ ʔal- אַל not
תֵּרֵ֣ד tērˈēḏ ירד descend
מִצְרָ֑יְמָה miṣrˈāyᵊmā מִצְרַיִם Egypt
שְׁכֹ֣ן šᵊḵˈōn שׁכן dwell
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אֹמַ֥ר ʔōmˌar אמר say
אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
26:2. apparuitque ei Dominus et ait ne descendas in Aegyptum sed quiesce in terra quam dixero tibi
And the Lord appeared to him and said: Go not down into Egypt, but stay in the land that I shall tell thee.
26:2. And the Lord appeared to him, and he said: “Do not descend into Egypt, but rest in the land that I will tell you,
26:2. And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:2: Go not down into Egypt - As Abraham had taken refuge in that country, it is probable that Isaac was preparing to go thither also; and God, foreseeing that he would there meet with trials, etc., which might prove fatal to his peace or to his piety, warns him not to fulfill his intention.
Albert Barnes: Notes on the Bible - 1834
26:2-5
Isaac is now the heir, and therefore the holder, of the promise. Hence, the Lord enters into communication with him. First, the present difficulty is met. "Go not down into Mizraim," the land of corn, even when other lands were barren. "Dwell in the land of which I shall tell thee." This reminds us of the message to Abraham Gen 12:1. The land here spoken of refers to "all these lands" mentioned in the following verses. "Sojourn in this land:" turn aside for the present, and take up thy temporary abode here. Next, the promise to Abraham is renewed with some variety of expression. "I will be with thee" Gen 21:22, a notable and comprehensive promise, afterward embodied in the name Immanuel, "God with us. Unto thee and unto thy seed." This was fulfilled to his seed in due time. All these lands, now parcelled out among several tribes. "And blessed in thy seed" Gen 12:3; Gen 22:18.
This is the great, universal promise to the whole human race through the seed of Abraham, twice explicitly announced to that patriarch. "All the nations." In constancy of purpose the Lord contemplates, even in the special covenant with Abraham, the gathering in of the nations under the covenant with Noah and with Adam Gen 9:9; Hos 6:7. "Because Abraham hearkened to my voice," in all the great moments of his life, especially in the last act of proceeding on the divine command to offer Isaac himself. Abraham, by the faith which flows from the new birth, was united with the Lord, his shield and exceeding great reward Gen 15:1, with God Almighty, who quickened and strengthened him to walk before him and be perfect Gen 17:1. The Lord his righteousness worketh in him, and his merit is reflected and reproduced in him Gen 22:16, Gen 22:18. Hence, the Lord reminds Isaac of the oath which he had heard at least fifty years before confirming the promise, and of the declaration then made that this oath of confirmation was sworn because Abraham had obeyed the voice of God. How deeply these words would penetrate into the soul of Isaac, the intended victim of that solemn day! But Abraham's obedience was displayed in all the acts of his new life. He kept the charge of God, the special commission he had given him; his commandments, his express or occasional orders; his statutes, his stated prescriptions, graven on stone; his laws, the great doctrines of moral obligation. This is that unreserved obedience which flows from a living faith, and withstands the temptations of the flesh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:2: appeared: Gen 12:7, Gen 17:1, Gen 18:1, Gen 18:10-20
dwell: Gen 12:1; Psa 37:3
Geneva 1599
26:2 And the LORD appeared unto him, and said, (b) Go not down into Egypt; dwell in the land which I shall tell thee of:
(b) God's providence always watches to direct the ways of his children.
John Gill
26:2 And the Lord appeared unto him,.... In a vision or dream, when he was at Gerar:
and said, go not down into Egypt; as his father had done in the like case, and where Isaac thought to have gone, and the rather, as that was a fruitful country; and so the Targum of Jonathan,"and it was in the heart of Isaac to go down into Egypt, and the Lord appeared unto him, &c.''and charged him not to go thither; partly to try his faith in him, and dependence on his providence for support in this time of famine, and partly lest he should think of continuing there, and be unmindful of the promise of the land of Canaan to Abraham's seed:
dwell in the land which I shall tell thee of; even the land of Canaan, which he was now about to give him on account of the promise of it to Abraham and his seed, and to renew it to him and to his seed.
John Wesley
26:2 The Lord said, go not down into Egypt. Sojourn in this land - There was a famine in Jacob's days, and God bid him go down into Egypt, Gen 46:3-4, a famine in Isaac's days, and God bid him not go down: a famine in Abraham's days, and God left him to his liberty, directing him neither way, which (considering that Egypt was always a place of trial to God's people) some ground upon the different characters of these three patriarchs. Abraham was a man of very intimate communion with God, and to him all places and conditions were alike; Isaac a very good man, but not cut out for hardship, therefore he is forbidden to go to Egypt; Jacob inured to difficulties, strong and patient, and therefore he must go down into Egypt, that the trial of his faith might be to praise, and honour, and glory. Thus God proportions his people's trials to their strength.
26:326:3: Եւ պանդխտեա՛ց յերկրիս յայսմիկ. եւ եղէ՛ց ընդ քեզ, եւ օրհնեցից զքեզ. զի քեզ եւ զաւակի՛ քում տաց զամենայն զերկիրս զայս. եւ հաստատեցից զերդումն իմ զոր երդուայ Աբրաամու հօր քո[222]։ [222] Ոմանք. Աբրաամու հօր քում։
3 իբրեւ պանդուխտ ապրի՛ր այս երկրում, որ ես լինեմ քեզ հետ եւ օրհնեմ քեզ, որովհետեւ քեզ ու քո սերունդներին եմ տալու այս ողջ երկիրը: Ես հաստատ կը պահեմ այն երդումը, որ տուեցի քո հայր Աբրահամին:
3 Պանդուխտ եղիր այս երկրին մէջ ու ես քեզի հետ պիտի ըլլամ եւ քեզ պիտի օրհնեմ, վասն զի բոլոր այս երկիրները քեզի ու քու սերունդիդ պիտի տամ ու քու հօրդ Աբրահամին ըրած երդումս պիտի հաստատեմ
Պանդխտեաց յերկրիս յայսմիկ, եւ եղէց ընդ քեզ եւ օրհնեցից զքեզ. զի քեզ եւ զաւակի քում տաց զամենայն զերկիրս զայս, եւ հաստատեցից զերդումն իմ զոր երդուայ Աբրահամու հօր քում:

26:3: Եւ պանդխտեա՛ց յերկրիս յայսմիկ. եւ եղէ՛ց ընդ քեզ, եւ օրհնեցից զքեզ. զի քեզ եւ զաւակի՛ քում տաց զամենայն զերկիրս զայս. եւ հաստատեցից զերդումն իմ զոր երդուայ Աբրաամու հօր քո[222]։
[222] Ոմանք. Աբրաամու հօր քում։
3 իբրեւ պանդուխտ ապրի՛ր այս երկրում, որ ես լինեմ քեզ հետ եւ օրհնեմ քեզ, որովհետեւ քեզ ու քո սերունդներին եմ տալու այս ողջ երկիրը: Ես հաստատ կը պահեմ այն երդումը, որ տուեցի քո հայր Աբրահամին:
3 Պանդուխտ եղիր այս երկրին մէջ ու ես քեզի հետ պիտի ըլլամ եւ քեզ պիտի օրհնեմ, վասն զի բոլոր այս երկիրները քեզի ու քու սերունդիդ պիտի տամ ու քու հօրդ Աբրահամին ըրած երդումս պիտի հաստատեմ
zohrab-1805▾ eastern-1994▾ western am▾
26:33: странствуй по сей земле, и Я буду с тобою и благословлю тебя, ибо тебе и потомству твоему дам все земли сии и исполню клятву, которою Я клялся Аврааму, отцу твоему;
26:3 καὶ και and; even παροίκει παροικεω reside ἐν εν in τῇ ο the γῇ γη earth; land ταύτῃ ουτος this; he καὶ και and; even ἔσομαι ειμι be μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even εὐλογήσω ευλογεω commend; acclaim σε σε.1 you σοὶ σοι you γὰρ γαρ for καὶ και and; even τῷ ο the σπέρματί σπερμα seed σου σου of you; your δώσω διδωμι give; deposit πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ταύτην ουτος this; he καὶ και and; even στήσω ιστημι stand; establish τὸν ο the ὅρκον ορκος oath μου μου of me; mine ὃν ος who; what ὤμοσα ομνυω swear Αβρααμ αβρααμ Abraam; Avraam τῷ ο the πατρί πατηρ father σου σου of you; your
26:3 גּ֚וּר ˈgûr גור dwell בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and אֶֽהְיֶ֥ה ʔˈehyˌeh היה be עִמְּךָ֖ ʕimmᵊḵˌā עִם with וַ wa וְ and אֲבָרְכֶ֑ךָּ ʔᵃvārᵊḵˈekkā ברך bless כִּֽי־ kˈî- כִּי that לְךָ֣ lᵊḵˈā לְ to וּֽ ˈû וְ and לְ lᵊ לְ to זַרְעֲךָ֗ zarʕᵃḵˈā זֶרַע seed אֶתֵּן֙ ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָֽ hˈā הַ the אֲרָצֹ֣ת ʔᵃrāṣˈōṯ אֶרֶץ earth הָ hā הַ the אֵ֔ל ʔˈēl אֵל these וַ wa וְ and הֲקִֽמֹתִי֙ hᵃqˈimōṯî קום arise אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שְּׁבֻעָ֔ה ššᵊvuʕˈā שְׁבוּעָה oath אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּ֖עְתִּי nišbˌaʕtî שׁבע swear לְ lᵊ לְ to אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham אָבִֽיךָ׃ ʔāvˈîḵā אָב father
26:3. et peregrinare in ea eroque tecum et benedicam tibi tibi enim et semini tuo dabo universas regiones has conplens iuramentum quod spopondi Abraham patri tuoAnd sojourn in it, and I will be with thee, and will bless thee: for to thee and to thy seed I will give all these countries, to fulfill the oath which I swore to Abraham thy father.
3. sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I sware unto Abraham thy father;
26:3. and sojourn in it, and I will be with you, and I will bless you. For to you and to your offspring I will give all these regions, completing the oath that I promised to Abraham your father.
26:3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father;
Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father:

3: странствуй по сей земле, и Я буду с тобою и благословлю тебя, ибо тебе и потомству твоему дам все земли сии и исполню клятву, которою Я клялся Аврааму, отцу твоему;
26:3
καὶ και and; even
παροίκει παροικεω reside
ἐν εν in
τῇ ο the
γῇ γη earth; land
ταύτῃ ουτος this; he
καὶ και and; even
ἔσομαι ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
εὐλογήσω ευλογεω commend; acclaim
σε σε.1 you
σοὶ σοι you
γὰρ γαρ for
καὶ και and; even
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
δώσω διδωμι give; deposit
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
καὶ και and; even
στήσω ιστημι stand; establish
τὸν ο the
ὅρκον ορκος oath
μου μου of me; mine
ὃν ος who; what
ὤμοσα ομνυω swear
Αβρααμ αβρααμ Abraam; Avraam
τῷ ο the
πατρί πατηρ father
σου σου of you; your
26:3
גּ֚וּר ˈgûr גור dwell
בָּ בְּ in
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וְ wᵊ וְ and
אֶֽהְיֶ֥ה ʔˈehyˌeh היה be
עִמְּךָ֖ ʕimmᵊḵˌā עִם with
וַ wa וְ and
אֲבָרְכֶ֑ךָּ ʔᵃvārᵊḵˈekkā ברך bless
כִּֽי־ kˈî- כִּי that
לְךָ֣ lᵊḵˈā לְ to
וּֽ ˈû וְ and
לְ lᵊ לְ to
זַרְעֲךָ֗ zarʕᵃḵˈā זֶרַע seed
אֶתֵּן֙ ʔettˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָֽ hˈā הַ the
אֲרָצֹ֣ת ʔᵃrāṣˈōṯ אֶרֶץ earth
הָ הַ the
אֵ֔ל ʔˈēl אֵל these
וַ wa וְ and
הֲקִֽמֹתִי֙ hᵃqˈimōṯî קום arise
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שְּׁבֻעָ֔ה ššᵊvuʕˈā שְׁבוּעָה oath
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נִשְׁבַּ֖עְתִּי nišbˌaʕtî שׁבע swear
לְ lᵊ לְ to
אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham
אָבִֽיךָ׃ ʔāvˈîḵā אָב father
26:3. et peregrinare in ea eroque tecum et benedicam tibi tibi enim et semini tuo dabo universas regiones has conplens iuramentum quod spopondi Abraham patri tuo
And sojourn in it, and I will be with thee, and will bless thee: for to thee and to thy seed I will give all these countries, to fulfill the oath which I swore to Abraham thy father.
26:3. and sojourn in it, and I will be with you, and I will bless you. For to you and to your offspring I will give all these regions, completing the oath that I promised to Abraham your father.
26:3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6: Для ободрения Исаака Господь повторяет ему обетования, данные Аврааму (ср. 12:3–7; 13:15; 15:7–18; 18:18), но частью с сокращением, частью с нарочитым указанием, что милости Божии даруются Исааку именно ради Авраама — его верности всему заповеданному Богом: повелениям (евр. мицвот), уставам (хуккот) и законам (торот). Последние термины носят специфический характер Моисеевой терминологии и чаще всего встречаются во Второзаконии. Различие между этими терминами, указываемое иуд. комментаторами (Раши, Абарбанель), очень неопределенно (см. Philippson, s. 125–126); во всяком случае по отношению к Аврааму они имеют совершенно общий смысл, без специального отношения к отдельным случаям его жизни (по Абарб.: мицва — обрезание Исаака и изгнание Измаила; хукка — жертвоприношение Исаака; тора — женитьба Исаака на родственнице); раздельным же указанием этих терминов «премудрость Божия, по словам св. И. Златоуста, возбуждает дух праведника (Исаака), ободряет его и направляет к тому, чтобы он стал подражателем отцу своему» (Творен. св. И. Злат. в русск. перев., Спб. 1898, т. IV, кн. 2-я, Бес. 41, с. 552).

Приключение с Ревеккою.
Adam Clarke: Commentary on the Bible - 1831
26:3: Sojourn in this land - In Gerar, whither he had gone, Gen 26:1, and where we find he settled, Gen 26:6, though the land of Canaan in general might be here intended. That there were serious and important reasons why Isaac should not go to Egypt, we may be fully assured, though they be not assigned here; it is probable that even Isaac himself was not informed why he should not go down to Egypt. I have already supposed that God saw trials in his way which he might not have been able to bear. While a man acknowledges God in all his ways, he will direct all his steps, though he may not choose to give him the reasons of the workings of his providence. Abraham might go safely to Egypt, Isaac might not; in firmness and decision of character there was a wide difference between the two men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:3: Sojourn: Gen 26:12, Gen 26:14, Gen 20:1; Psa 32:8, Psa 37:1-6, Psa 39:12; Heb 11:9, Heb 11:13-16
I will be: Gen 28:15, Gen 39:2, Gen 39:21; Isa 43:2, Isa 43:5; Phi 4:9
unto thee: Gen 12:1, Gen 12:7, Gen 13:15, Gen 13:17, Gen 15:18, Gen 17:8
oath: Gen 22:16, Gen 22:18; Psa 105:9; Mic 7:20; Heb 6:17
John Gill
26:3 Sojourn in this land,.... The land of Canaan, where he now was; either in Gerar, which though in the land of the Philistines was a part of Canaan, the place of his present residence; or in any other part of it he should be directed to: however, by this it appears it was the pleasure of God that he should not go out of that land, and which Abraham his father was careful of, that he should not while he lived; see Gen 24:6,
and I will be with thee, and I will bless thee; with his presence; with protection from all enemies; with a supply of all the necessaries of life; and with all spiritual blessings, and with eternal life and happiness:
for unto thee, and to thy seed, will I give these countries; inhabited at that time by the Philistines, Canaanites, and the several tribes of them:
and I will perform the oath which I sware unto Abraham thy father; concerning the promise of the Messiah from him and his seed, the gift of the land of Canaan to them, and the multiplication of them, Gen 22:16.
26:426:4: Եւ բազմացուցի՛ց զզաւակ քո իբրեւ զաստեղս երկնից. եւ տա՛ց զաւակի քում զամենայն զերկիրս զայս. եւ օրհնեսցի՛ն ՚ի զաւակի քում ամենայն ազգք երկրի.
4 Ես բազմացնելու եմ քո սերունդները երկնքի աստղերի չափ, քո զաւակներին եմ տալու այս ամբողջ երկիրը, եւ քո սերունդների միջոցով օրհնուելու են երկրի բոլոր ազգերը
4 Եւ քու սերունդդ երկնքի աստղերուն չափ պիտի շատցնեմ եւ բոլոր այս երկիրները քու սերունդիդ պիտի տամ ու երկրի բոլոր ազգերը քու սերունդովդ պիտի օրհնուին.
Եւ բազմացուցից զզաւակ քո իբրեւ զաստեղս երկնից, եւ տաց զաւակի քում զամենայն զերկիրս զայս, եւ օրհնեսցին ի զաւակի քում ամենայն ազգք երկրի:

26:4: Եւ բազմացուցի՛ց զզաւակ քո իբրեւ զաստեղս երկնից. եւ տա՛ց զաւակի քում զամենայն զերկիրս զայս. եւ օրհնեսցի՛ն ՚ի զաւակի քում ամենայն ազգք երկրի.
4 Ես բազմացնելու եմ քո սերունդները երկնքի աստղերի չափ, քո զաւակներին եմ տալու այս ամբողջ երկիրը, եւ քո սերունդների միջոցով օրհնուելու են երկրի բոլոր ազգերը
4 Եւ քու սերունդդ երկնքի աստղերուն չափ պիտի շատցնեմ եւ բոլոր այս երկիրները քու սերունդիդ պիտի տամ ու երկրի բոլոր ազգերը քու սերունդովդ պիտի օրհնուին.
zohrab-1805▾ eastern-1994▾ western am▾
26:44: умножу потомство твое, как звезды небесные, и дам потомству твоему все земли сии; благословятся в семени твоем все народы земные,
26:4 καὶ και and; even πληθυνῶ πληθυνω multiply τὸ ο the σπέρμα σπερμα seed σου σου of you; your ὡς ως.1 as; how τοὺς ο the ἀστέρας αστηρ star τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even δώσω διδωμι give; deposit τῷ ο the σπέρματί σπερμα seed σου σου of you; your πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ταύτην ουτος this; he καὶ και and; even ἐνευλογηθήσονται ενευλογεω commend in; bless in ἐν εν in τῷ ο the σπέρματί σπερμα seed σου σου of you; your πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τῆς ο the γῆς γη earth; land
26:4 וְ wᵊ וְ and הִרְבֵּיתִ֤י hirbêṯˈî רבה be many אֶֽת־ ʔˈeṯ- אֵת [object marker] זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed כְּ kᵊ כְּ as כֹוכְבֵ֣י ḵôḵᵊvˈê כֹּוכָב star הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give לְ lᵊ לְ to זַרְעֲךָ֔ zarʕᵃḵˈā זֶרַע seed אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אֲרָצֹ֖ת ʔᵃrāṣˌōṯ אֶרֶץ earth הָ hā הַ the אֵ֑ל ʔˈēl אֵל these וְ wᵊ וְ and הִתְבָּרֲכ֣וּ hiṯbārᵃḵˈû ברך bless בְ vᵊ בְּ in זַרְעֲךָ֔ zarʕᵃḵˈā זֶרַע seed כֹּ֖ל kˌōl כֹּל whole גֹּויֵ֥י gôyˌê גֹּוי people הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
26:4. et multiplicabo semen tuum sicut stellas caeli daboque posteris tuis universas regiones has et benedicentur in semine tuo omnes gentes terraeAnd I will multiply thy seed like the stars of heaven: and I will give to thy posterity all these countries: and in thy seed shall all the nations of the earth be blessed.
4. and I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands; and in thy seed shall all the nations of the earth be blessed;
26:4. And I will multiply your offspring like the stars of heaven. And I will give to your posterity all these regions. And in your offspring all the nations of the earth will be blessed,
26:4. And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;
And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed:

4: умножу потомство твое, как звезды небесные, и дам потомству твоему все земли сии; благословятся в семени твоем все народы земные,
26:4
καὶ και and; even
πληθυνῶ πληθυνω multiply
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
ὡς ως.1 as; how
τοὺς ο the
ἀστέρας αστηρ star
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
δώσω διδωμι give; deposit
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
καὶ και and; even
ἐνευλογηθήσονται ενευλογεω commend in; bless in
ἐν εν in
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τῆς ο the
γῆς γη earth; land
26:4
וְ wᵊ וְ and
הִרְבֵּיתִ֤י hirbêṯˈî רבה be many
אֶֽת־ ʔˈeṯ- אֵת [object marker]
זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed
כְּ kᵊ כְּ as
כֹוכְבֵ֣י ḵôḵᵊvˈê כֹּוכָב star
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
נָתַתִּ֣י nāṯattˈî נתן give
לְ lᵊ לְ to
זַרְעֲךָ֔ zarʕᵃḵˈā זֶרַע seed
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
אֲרָצֹ֖ת ʔᵃrāṣˌōṯ אֶרֶץ earth
הָ הַ the
אֵ֑ל ʔˈēl אֵל these
וְ wᵊ וְ and
הִתְבָּרֲכ֣וּ hiṯbārᵃḵˈû ברך bless
בְ vᵊ בְּ in
זַרְעֲךָ֔ zarʕᵃḵˈā זֶרַע seed
כֹּ֖ל kˌōl כֹּל whole
גֹּויֵ֥י gôyˌê גֹּוי people
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
26:4. et multiplicabo semen tuum sicut stellas caeli daboque posteris tuis universas regiones has et benedicentur in semine tuo omnes gentes terrae
And I will multiply thy seed like the stars of heaven: and I will give to thy posterity all these countries: and in thy seed shall all the nations of the earth be blessed.
26:4. And I will multiply your offspring like the stars of heaven. And I will give to your posterity all these regions. And in your offspring all the nations of the earth will be blessed,
26:4. And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
26:4: I will make thy seed - as the stars of heaven - A promise often repeated to Abraham, and which has been most amply fulfilled both in its literal and spiritual sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:4: multiply: Gen 13:16, Gen 15:5, Gen 15:18, Gen 17:4-8, Gen 18:18, Gen 22:17; Heb 11:2
seed shall: Gen 12:2, Gen 12:3, Gen 22:18; Psa 72:17; Act 3:25; Gal 3:8, Gal 3:16
John Gill
26:4 And I will make thy seed to multiply as the stars of heaven,.... Meaning in the line of Jacob especially, if not only; from whom sprung twelve patriarchs, the heads of so many tribes, which in process of time became very numerous, even as the stars of heaven:
and I will give unto thy seed all these countries; which is repeated from Gen 26:3 for the greater confirmation of it:
and in thy seed shall all the nations of the earth be blessed; meaning in the Messiah that should spring from him, see Gen 22:18.
26:526:5: փոխանակ զի լուաւ Աբրաամ հայր քո ձայնի իմում, եւ պահեաց զհրամանս իմ եւ զպատուիրանս իմ, եւ զիրաւունս իմ, եւ զօրէնս իմ։
5 ի հատուցումն այն բանի, որ քո հայր Աբրահամը լսեց իմ խօսքը, պահեց իմ հրամանները, իմ պատուիրանները, իմ կանոններն ու օրէնքները»:
5 Վասն զի Աբրահամ իմ ձայնիս ականջ դրաւ եւ իմ հրամաններս ու պատուիրանքներս, իմ կանոններս ու օրէնքներս պահեց»։
Փոխանակ զի լուաւ Աբրահամ հայր քո ձայնի իմում, եւ պահեաց զհրամանս իմ եւ զպատուիրանս իմ եւ զիրաւունս իմ եւ զօրէնս իմ:

26:5: փոխանակ զի լուաւ Աբրաամ հայր քո ձայնի իմում, եւ պահեաց զհրամանս իմ եւ զպատուիրանս իմ, եւ զիրաւունս իմ, եւ զօրէնս իմ։
5 ի հատուցումն այն բանի, որ քո հայր Աբրահամը լսեց իմ խօսքը, պահեց իմ հրամանները, իմ պատուիրանները, իմ կանոններն ու օրէնքները»:
5 Վասն զի Աբրահամ իմ ձայնիս ականջ դրաւ եւ իմ հրամաններս ու պատուիրանքներս, իմ կանոններս ու օրէնքներս պահեց»։
zohrab-1805▾ eastern-1994▾ western am▾
26:55: за то, что Авраам послушался гласа Моего и соблюдал, что Мною [заповедано] было соблюдать: повеления Мои, уставы Мои и законы Мои.
26:5 ἀνθ᾿ αντι against; instead of ὧν ος who; what ὑπήκουσεν υπακουω listen to Αβρααμ αβρααμ Abraam; Avraam ὁ ο the πατήρ πατηρ father σου σου of you; your τῆς ο the ἐμῆς εμος mine; my own φωνῆς φωνη voice; sound καὶ και and; even ἐφύλαξεν φυλασσω guard; keep τὰ ο the προστάγματά προσταγμα of me; mine καὶ και and; even τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine καὶ και and; even τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine καὶ και and; even τὰ ο the νόμιμά νομιμος of me; mine
26:5 עֵ֕קֶב ʕˈēqev עֵקֶב end אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁמַ֥ע šāmˌaʕ שׁמע hear אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham בְּ bᵊ בְּ in קֹלִ֑י qōlˈî קֹול sound וַ wa וְ and יִּשְׁמֹר֙ yyišmˌōr שׁמר keep מִשְׁמַרְתִּ֔י mišmartˈî מִשְׁמֶרֶת guard-post מִצְוֹתַ֖י miṣwōṯˌay מִצְוָה commandment חֻקֹּותַ֥י ḥuqqôṯˌay חֻקָּה regulation וְ wᵊ וְ and תֹורֹתָֽי׃ ṯôrōṯˈāy תֹּורָה instruction
26:5. eo quod oboedierit Abraham voci meae et custodierit praecepta et mandata mea et caerimonias legesque servaveritBecause Abraham obeyed my voice, and kept my precepts and commandments, and observed my ceremonies and laws.
5. because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
26:5. because Abraham obeyed my voice, and kept my precepts and commandments, and observed the ceremonies and the laws.”
26:5. Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws:

5: за то, что Авраам послушался гласа Моего и соблюдал, что Мною [заповедано] было соблюдать: повеления Мои, уставы Мои и законы Мои.
26:5
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ὑπήκουσεν υπακουω listen to
Αβρααμ αβρααμ Abraam; Avraam
ο the
πατήρ πατηρ father
σου σου of you; your
τῆς ο the
ἐμῆς εμος mine; my own
φωνῆς φωνη voice; sound
καὶ και and; even
ἐφύλαξεν φυλασσω guard; keep
τὰ ο the
προστάγματά προσταγμα of me; mine
καὶ και and; even
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
καὶ και and; even
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
καὶ και and; even
τὰ ο the
νόμιμά νομιμος of me; mine
26:5
עֵ֕קֶב ʕˈēqev עֵקֶב end
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁמַ֥ע šāmˌaʕ שׁמע hear
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
בְּ bᵊ בְּ in
קֹלִ֑י qōlˈî קֹול sound
וַ wa וְ and
יִּשְׁמֹר֙ yyišmˌōr שׁמר keep
מִשְׁמַרְתִּ֔י mišmartˈî מִשְׁמֶרֶת guard-post
מִצְוֹתַ֖י miṣwōṯˌay מִצְוָה commandment
חֻקֹּותַ֥י ḥuqqôṯˌay חֻקָּה regulation
וְ wᵊ וְ and
תֹורֹתָֽי׃ ṯôrōṯˈāy תֹּורָה instruction
26:5. eo quod oboedierit Abraham voci meae et custodierit praecepta et mandata mea et caerimonias legesque servaverit
Because Abraham obeyed my voice, and kept my precepts and commandments, and observed my ceremonies and laws.
26:5. because Abraham obeyed my voice, and kept my precepts and commandments, and observed the ceremonies and the laws.”
26:5. Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
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Adam Clarke: Commentary on the Bible - 1831
26:5: Abraham obeyed my voice - מימרי meimeri, my Word. See Gen 15:1.
My charge - משמרתי mishmarti, from שמר shamar, he kept, observed, etc., the ordinances or appointments of God. These were always of two kinds:
1. Such as tended to promote moral improvement, the increase of piety, the improvement of the age, etc. And
2. Such as were typical of the promised seed, and the salvation which was to come by him.
For commandments, statutes, etc., the reader is particularly desired to refer to Lev 16:15, etc., where these things are all explained in the alphabetical order of the Hebrew words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:5: Gen 12:4, Gen 17:23, Gen 18:19, Gen 22:16, Gen 22:18; Psa 112:1, Psa 112:2, Psa 128:1-6; Mat 5:19, Mat 7:24; Co1 15:58; Gal 5:6; Heb 11:8; Jam 2:21
Geneva 1599
26:5 Because that Abraham (c) obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
(c) He commends Abraham's obedience, because Isaac should be even more ready to follow the same: for as God made this promise of his free mercy, so does the confirmation of it proceed from the same fountain.
John Gill
26:5 Because that Abraham obeyed my voice,.... In all things, and particularly in offering up his son at his command:
and kept my charge; whatever was given him in charge to observe; this, as Aben Ezra thinks, is the general, of which the particulars follow:
my commandments, my statutes, and my laws; whether moral, ceremonial, or civil and judicial; all and everyone which God enjoined him, he was careful to observe. Here seems to be something wanting, for the words are not to be joined with the preceding, as if Abraham's obedience was the cause of the above promises made to Isaac, or to himself: but this is mentioned rather as an example to Isaac, and to stir him up to do the like, as if it was said, because or seeing that Abraham thy father did so and so, do thou likewise.
John Wesley
26:5 Abraham obeyed my voice - Do thou do so too, and the promise shall be sure to thee. 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, as that of quitting his country, and that (which some think is more especially referred to) the offering up of his son, which Isaac himself had reason enough to remember. Those only shall have the benefit of God's covenant with their parents, that tread the steps of their obedience.
26:626:6: Եւ բնակեցաւ Իսահակ ՚ի մէջ Գերերացւոց։
6 Իսահակը բնակուեց գերարացիների հետ:
6 Իսահակ բնակեցաւ Գերարայի մէջ։
Եւ բնակեցաւ Իսահակ ի մէջ Գերարացւոց:

26:6: Եւ բնակեցաւ Իսահակ ՚ի մէջ Գերերացւոց։
6 Իսահակը բնակուեց գերարացիների հետ:
6 Իսահակ բնակեցաւ Գերարայի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
26:66: Исаак поселился в Гераре.
26:6 καὶ και and; even κατῴκησεν κατοικεω settle Ισαακ ισαακ Isaak ἐν εν in Γεραροις γεραρα Gerara; Yerara
26:6 וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac בִּ bi בְּ in גְרָֽר׃ ḡᵊrˈār גְּרָר Gerar
26:6. mansit itaque Isaac in GerarisSo Isaac abode in Gerara.
6. And Isaac dwelt in Gerar:
26:6. And so Isaac remained in Gerar.
26:6. And Isaac dwelt in Gerar:
And Isaac dwelt in Gerar:

6: Исаак поселился в Гераре.
26:6
καὶ και and; even
κατῴκησεν κατοικεω settle
Ισαακ ισαακ Isaak
ἐν εν in
Γεραροις γεραρα Gerara; Yerara
26:6
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac
בִּ bi בְּ in
גְרָֽר׃ ḡᵊrˈār גְּרָר Gerar
26:6. mansit itaque Isaac in Geraris
So Isaac abode in Gerara.
26:6. And so Isaac remained in Gerar.
26:6. And Isaac dwelt in Gerar:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
6-11: Isaac's Denial of His Wife.B. C. 1840.
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 (v. 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, v. 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 Cæsar of the Roman emperors) saw Isaac more familiar and pleasant with Rebekah than he knew he would be with his sister (v. 8): he saw him sporting with her, or laughing; it is the same word with that from which Isaac had his name. He was rejoicing with the wife of his youth, Prov. v. 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 (v. 9), showed him how frivolous his excuse was and what might have been the bad consequences of it (v. 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, v. 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 Ps. cv. 14, 15.
Albert Barnes: Notes on the Bible - 1834
26:6-11
Rebekah preserved from dishonor in Gerar. Gerar was probably a commercial town trading with Egypt, and therefore Isaac's needs during the famine are here supplied. "The men of the place" were struck with the appearance of Rebekah, "because she was fair." Isaac, in answer to their inquiries, pretends that she is his sister, feeling that his life was in peril, if she was known to be his wife. Rebekah was at this time not less than thirty-five years married, and had two sons upwards of fifteen years old. She was still however in the prime of life, and her sons were probably engaged in pastoral and other field pursuits. From the compact between Abraham and Sarah Gen 20:13, and from this case of Isaac about eighty years after, it appears that this was a ready pretence with married people among strangers in those times of social insecurity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:6: Gerar: Gen 20:1
Carl Friedrich Keil and Franz Delitzsch
26:6
Protection of Rebekah at Gerar. - As Abraham had declared his wife to be his sister both in Egypt and at Gerar, so did Isaac also in the latter place. But the manner in which God protected Rebekah was very different from that in which Sarah was preserved in both instances. Before any one had touched Rebekah, the Philistine king discovered the untruthfulness of Isaac's statement, having seen Isaac "sporting with Rebekah," sc., in a manner to show that she was his wife; whereupon he reproved Isaac for what he had said, and forbade any of his people to touch Rebekah on pain of death. Whether this was the same Abimelech as the one mentioned in Gen 20 cannot be decided with certainty. The name proves nothing, for it was the standing official name of the kings of Gerar (cf. 1Kings 21:11 and Ps 34), as Pharaoh was of the kings of Egypt. The identity is favoured by the pious conduct of Abimelech in both instances; and no difficulty is caused either by the circumstance that 80 years had elapsed between the two events (for Abraham had only been dead five years, and the age of 150 was no rarity then), or by the fact, that whereas the first Abimelech had Sarah taken into his harem, the second not only had no intention of doing this, but was anxious to protect her from his people, inasmuch as it would be all the easier to conceive of this in the case of the same king, on the ground of his advanced age.
John Gill
26:6 And Isaac dwelt in Gerar. Continued there; in this he was obedient to the command and will of God.
26:726:7: Եւ հարցին արք տեղւոյն զՌեբեկայ կնոջէ նորա. եւ ասէ՝ քո՛յր իմ է, քանզի երկեա՛ւ ասել թէ կին իմ է. թէ գուցէ սպանանիցեն զնա արք տեղւոյն վասն Ռեբեկայ. զի գեղեցի՛կ էր երեսօք։
7 Տեղի մարդիկ հարցրին նրա կին Ռեբեկայի մասին, եւ նա ասաց. «Իմ քոյրն է»: Նա վախեցաւ ասել «Իմ կինն է». գուցէ Ռեբեկայի պատճառով տեղի մարդիկ սպանէին իրեն, որովհետեւ Ռեբեկան դէմքով գեղեցիկ էր:
7 Ու այն տեղին մարդիկը հարցուցին անոր իր կնոջ համար եւ անիկա ըսաւ. «Իմ քոյրս է», քանզի «Իմ կինս է» ըսելու վախցաւ։ «Չըլլայ որ, ըսաւ, այս տեղին մարդիկը զիս մեռցնեն Ռեբեկային համար». վասն զի անիկա տեսքով գեղեցիկ էր։
Եւ հարցին արք տեղւոյն զՌեբեկայ կնոջէ նորա. եւ ասէ. Քոյր իմ է, քանզի երկեաւ ասել թէ Կին իմ է, թէ գուցէ սպանանիցեն զնա արք տեղւոյն վասն Ռեբեկայ, զի գեղեցիկ էր երեսօք:

26:7: Եւ հարցին արք տեղւոյն զՌեբեկայ կնոջէ նորա. եւ ասէ՝ քո՛յր իմ է, քանզի երկեա՛ւ ասել թէ կին իմ է. թէ գուցէ սպանանիցեն զնա արք տեղւոյն վասն Ռեբեկայ. զի գեղեցի՛կ էր երեսօք։
7 Տեղի մարդիկ հարցրին նրա կին Ռեբեկայի մասին, եւ նա ասաց. «Իմ քոյրն է»: Նա վախեցաւ ասել «Իմ կինն է». գուցէ Ռեբեկայի պատճառով տեղի մարդիկ սպանէին իրեն, որովհետեւ Ռեբեկան դէմքով գեղեցիկ էր:
7 Ու այն տեղին մարդիկը հարցուցին անոր իր կնոջ համար եւ անիկա ըսաւ. «Իմ քոյրս է», քանզի «Իմ կինս է» ըսելու վախցաւ։ «Չըլլայ որ, ըսաւ, այս տեղին մարդիկը զիս մեռցնեն Ռեբեկային համար». վասն զի անիկա տեսքով գեղեցիկ էր։
zohrab-1805▾ eastern-1994▾ western am▾
26:77: Жители места того спросили о жене его, и он сказал: это сестра моя; потому что боялся сказать: жена моя, чтобы не убили меня, [думал он], жители места сего за Ревекку, потому что она прекрасна видом.
26:7 ἐπηρώτησαν επερωταω interrogate; inquire of δὲ δε though; while οἱ ο the ἄνδρες ανηρ man; husband τοῦ ο the τόπου τοπος place; locality περὶ περι about; around Ρεβεκκας ρεβεκκα Rebecca τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἀδελφή αδελφη sister μού μου of me; mine ἐστιν ειμι be ἐφοβήθη φοβεω afraid; fear γὰρ γαρ for εἰπεῖν επω say; speak ὅτι οτι since; that γυνή γυνη woman; wife μού μου of me; mine ἐστιν ειμι be μήποτε μηποτε lest; unless ἀποκτείνωσιν αποκτεινω kill αὐτὸν αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband τοῦ ο the τόπου τοπος place; locality περὶ περι about; around Ρεβεκκας ρεβεκκα Rebecca ὅτι οτι since; that ὡραία ωραιος attractive; seasonable τῇ ο the ὄψει οψις sight; face ἦν ειμι be
26:7 וַֽ wˈa וְ and יִּשְׁאֲל֞וּ yyišʔᵃlˈû שׁאל ask אַנְשֵׁ֤י ʔanšˈê אִישׁ man הַ ha הַ the מָּקֹום֙ mmāqôm מָקֹום place לְ lᵊ לְ to אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister הִ֑וא hˈiw הִיא she כִּ֤י kˈî כִּי that יָרֵא֙ yārˌē ירא fear לֵ lē לְ to אמֹ֣ר ʔmˈōr אמר say אִשְׁתִּ֔י ʔištˈî אִשָּׁה woman פֶּן־ pen- פֶּן lest יַֽהַרְגֻ֜נִי yˈaharᵊḡˈunî הרג kill אַנְשֵׁ֤י ʔanšˈê אִישׁ man הַ ha הַ the מָּקֹום֙ mmāqôm מָקֹום place עַל־ ʕal- עַל upon רִבְקָ֔ה rivqˈā רִבְקָה Rebekah כִּֽי־ kˈî- כִּי that טֹובַ֥ת ṭôvˌaṯ טֹוב good מַרְאֶ֖ה marʔˌeh מַרְאֶה sight הִֽיא׃ hˈî הִיא she
26:7. qui cum interrogaretur a viris loci illius super uxore sua respondit soror mea est timuerat enim confiteri quod sibi esset sociata coniugio reputans ne forte interficerent eum propter illius pulchritudinemAnd when he was asked by the men of that place, concerning his wife, he answered: She is my sister; for he was afraid to confess that she was his wife, thinking lest perhaps they would like him because of her beauty.
7. and the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, My wife; lest, , the men of the place should kill me for Rebekah: because she was fair to look upon.
26:7. And when he was questioned by the men of that place about his wife, he answered, “She is my sister.” For he was afraid to confess her to be his mate, thinking that perhaps they would put him to death because of her beauty.
26:7. 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.
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:

7: Жители места того спросили о жене его, и он сказал: это сестра моя; потому что боялся сказать: жена моя, чтобы не убили меня, [думал он], жители места сего за Ревекку, потому что она прекрасна видом.
26:7
ἐπηρώτησαν επερωταω interrogate; inquire of
δὲ δε though; while
οἱ ο the
ἄνδρες ανηρ man; husband
τοῦ ο the
τόπου τοπος place; locality
περὶ περι about; around
Ρεβεκκας ρεβεκκα Rebecca
τῆς ο the
γυναικὸς γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἀδελφή αδελφη sister
μού μου of me; mine
ἐστιν ειμι be
ἐφοβήθη φοβεω afraid; fear
γὰρ γαρ for
εἰπεῖν επω say; speak
ὅτι οτι since; that
γυνή γυνη woman; wife
μού μου of me; mine
ἐστιν ειμι be
μήποτε μηποτε lest; unless
ἀποκτείνωσιν αποκτεινω kill
αὐτὸν αυτος he; him
οἱ ο the
ἄνδρες ανηρ man; husband
τοῦ ο the
τόπου τοπος place; locality
περὶ περι about; around
Ρεβεκκας ρεβεκκα Rebecca
ὅτι οτι since; that
ὡραία ωραιος attractive; seasonable
τῇ ο the
ὄψει οψις sight; face
ἦν ειμι be
26:7
וַֽ wˈa וְ and
יִּשְׁאֲל֞וּ yyišʔᵃlˈû שׁאל ask
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
הַ ha הַ the
מָּקֹום֙ mmāqôm מָקֹום place
לְ lᵊ לְ to
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister
הִ֑וא hˈiw הִיא she
כִּ֤י kˈî כִּי that
יָרֵא֙ yārˌē ירא fear
לֵ לְ to
אמֹ֣ר ʔmˈōr אמר say
אִשְׁתִּ֔י ʔištˈî אִשָּׁה woman
פֶּן־ pen- פֶּן lest
יַֽהַרְגֻ֜נִי yˈaharᵊḡˈunî הרג kill
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
הַ ha הַ the
מָּקֹום֙ mmāqôm מָקֹום place
עַל־ ʕal- עַל upon
רִבְקָ֔ה rivqˈā רִבְקָה Rebekah
כִּֽי־ kˈî- כִּי that
טֹובַ֥ת ṭôvˌaṯ טֹוב good
מַרְאֶ֖ה marʔˌeh מַרְאֶה sight
הִֽיא׃ hˈî הִיא she
26:7. qui cum interrogaretur a viris loci illius super uxore sua respondit soror mea est timuerat enim confiteri quod sibi esset sociata coniugio reputans ne forte interficerent eum propter illius pulchritudinem
And when he was asked by the men of that place, concerning his wife, he answered: She is my sister; for he was afraid to confess that she was his wife, thinking lest perhaps they would like him because of her beauty.
26:7. And when he was questioned by the men of that place about his wife, he answered, “She is my sister.” For he was afraid to confess her to be his mate, thinking that perhaps they would put him to death because of her beauty.
26:7. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-11: Слав.: царь герарский, по LXX (в некоторых, впрочем, списках LXX-ти) Fulistiim (57, 130, 15, 72, 82, 135: у Гольмеса), русск.: филистимский, Евр: pelischtim, Vulg.: Palestinorum. Приключение это, вполне аналогичное с двукратным случаем с Авраамом и Саррой в Египте (12:13: и д.) и в Гераре же (20:2: и след.), отличается от последних по некоторым подробностям.

Малодушие Исаака является менее извинительным и благовидным, так как он, по-видимому, подвергался меньшей опасности, чем Авраам. Супружеские отношения Исаака к Ревекке обнаруживаются в данном случае для царя не через грозное божественное посещение (как при Аврааме), а случайно — через любовное обращение Исаака (таково значение «играния» его, ст. 8) с женой. Авимелех не берет Ревекки в свой дом, как то сделали с Саррою фараон и после царь филистимский, а лишь опасается за возможность преступления (ашам, ст. 10–11, ср. 20:9) в отношении к ней со стороны кого-либо из его народа (Куртц и Делич видят здесь указание на преклонный возраст Авимелеха). Во всяком случае грозное вразумление царя и народа при Аврааме жило в памяти жителей Герара.

Обогащение Исаака и удаление его из Герара.
Adam Clarke: Commentary on the Bible - 1831
26:7: He said, She is my sister - 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? Probably be did not, as he was justly ashamed of his weakness on the occasion - the only blot in his character; 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; but this should be done with great delicacy and caution, lest even the advice itself should serve as an incentive to the evil. I had not known lust, says St. Paul, if the law had not said, Thou shalt not covet. 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. Besides, though relatives, in the Jewish forms of speaking, are often called brothers and sisters, and the thing may be perfectly proper when this use of the terms is generally known and allowed, yet nothing of this kind can be pleaded here in behalf of Isaac; for he intended that the Gerarites should understand him in the proper sense of the term, and consequently have no suspicion that she was his wife. We have already seen that the proper definition of a lie is any word spoken with the intention to deceive. See Gen 20:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:7: She is my sister: Gen 12:13, Gen 20:2, Gen 20:5, Gen 20:12, Gen 20:13; Pro 29:25; Mat 10:28; Eph 5:25; Col 3:9
fair: Gen 24:16
Geneva 1599
26:7 And the men of the place asked [him] of his wife; and he said, She [is] my sister: (d) 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.
(d) By which we see that fear and distrust is found in the most faithful.
John Gill
26:7 And the men of the place asked him of his wife,.... The inhabitants of Gerar inquired of Isaac who she was, whether she was his wife or not, or in what relation she stood in to him; this was not a mere civil inquiry, but what arose from the prevalence of lust in them towards her; and yet it was under some restraint, they being not so abandoned to their lusts as to exercise them upon any; not upon a man's wife, the sin of adultery being detestable to them, though that of fornication was made no account of by them:
and he said, she is my sister; herein imitating his father Abraham in his infirmity and unbelief, who in the same place had made such an answer to a like question concerning Sarah, Gen 20:1; and which if Isaac knew of, as probably he did, one would wonder that he should fall into the same evil, and especially when he had not so much to say to support his assertion as Abraham had; for Rebekah was not so near akin to him as Sarah was to Abraham; and though cousins might be called sisters, yet this was mere dissimulation to call his wife sister, and was done with an intention to deceive, and therefore not justifiable:
for he feared to say, she is my wife; which was the real truth; but the fear of men, which brings a snare, led him to this, and from which good men are not always free:
lest, said he, that is, within himself, in his own mind; and so the Targum of Jonathan, he thought in his heart:
the men of the place should kill me for Rebekah; that they might marry her, one or other of them; for, it seems, they had not so great a sense of the sin of murder, as of adultery:
because she was fair to look upon; which he feared would be a temptation to them, and stir up their impure desires after her, in order to gratify which he was afraid they would kill him; Rebekah retaining her beauty still, though she had been married in all probability forty years or more, see Gen 24:16.
John Wesley
26:7 He said, she is my sister - So Isaac enters into the same temptation that his father had been once and again surprised and overcome by, viz. to deny his wife, and to give out that she was his sister! It is an unaccountable thing, that both these great and good men should be guilty of so odd a piece of dissimulation, by which they so much exposed both their own and their wives reputation.
26:826:8: Եւ եղեւ անդ բազում ժամանակս։ Եւ կարկառա՛ւ Աբիմելէք արքայ Փղշտացւոց ընդ պատուհան, եւ ետես զԻսահակ զի խաղա՛յր ընդ Ռեբեկայ կնոջ իւրում։
8 Նա այնտեղ մնաց երկար ժամանակ: Փղշտացիների արքայ Աբիմելէքը պատուհանից դուրս ձգուեց ու տեսաւ, որ Իսահակը կատակում է իր կին Ռեբեկայի հետ:
8 Ու եղաւ որ երբ հոն շատ ատեն կեցաւ, Փղշտացիներու թագաւորը՝ Աբիմելէք՝ պատուհանէն նայեցաւ ու տեսաւ եւ ահա Իսահակ իր կնոջ Ռեբեկային հետ կը խաղար։
Եւ եղեւ անդ բազում ժամանակս. եւ կարկառաւ Աբիմելէք արքայ Փղշտացւոց ընդ պատուհան, եւ ետես զԻսահակ զի խաղայր ընդ Ռեբեկայ կնոջ իւրում:

26:8: Եւ եղեւ անդ բազում ժամանակս։ Եւ կարկառա՛ւ Աբիմելէք արքայ Փղշտացւոց ընդ պատուհան, եւ ետես զԻսահակ զի խաղա՛յր ընդ Ռեբեկայ կնոջ իւրում։
8 Նա այնտեղ մնաց երկար ժամանակ: Փղշտացիների արքայ Աբիմելէքը պատուհանից դուրս ձգուեց ու տեսաւ, որ Իսահակը կատակում է իր կին Ռեբեկայի հետ:
8 Ու եղաւ որ երբ հոն շատ ատեն կեցաւ, Փղշտացիներու թագաւորը՝ Աբիմելէք՝ պատուհանէն նայեցաւ ու տեսաւ եւ ահա Իսահակ իր կնոջ Ռեբեկային հետ կը խաղար։
zohrab-1805▾ eastern-1994▾ western am▾
26:88: Но когда уже много времени он там прожил, Авимелех, царь Филистимский, посмотрев в окно, увидел, что Исаак играет с Ревеккою, женою своею.
26:8 ἐγένετο γινομαι happen; become δὲ δε though; while πολυχρόνιος πολυχρονιος there παρακύψας παρακυπτω stoop near; lean over δὲ δε though; while Αβιμελεχ αβιμελεχ the βασιλεὺς βασιλευς monarch; king Γεραρων γεραρα through; because of τῆς ο the θυρίδος θυρις window εἶδεν ειδω realize; have idea τὸν ο the Ισαακ ισαακ Isaak παίζοντα παιζω play μετὰ μετα with; amid Ρεβεκκας ρεβεκκα Rebecca τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him
26:8 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כִּ֣י kˈî כִּי that אָֽרְכוּ־ ʔˈārᵊḵû- ארך be long לֹ֥ו lˌô לְ to שָׁם֙ šˌām שָׁם there הַ ha הַ the יָּמִ֔ים yyāmˈîm יֹום day וַ wa וְ and יַּשְׁקֵ֗ף yyašqˈēf שׁקף look אֲבִימֶ֨לֶךְ֙ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine בְּעַ֖ד bᵊʕˌaḏ בַּעַד distance הַֽ hˈa הַ the חַלֹּ֑ון ḥallˈôn חַלֹּון window וַ wa וְ and יַּ֗רְא yyˈar ראה see וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac מְצַחֵ֔ק mᵊṣaḥˈēq צחק laugh אֵ֖ת ʔˌēṯ אֵת together with רִבְקָ֥ה rivqˌā רִבְקָה Rebekah אִשְׁתֹּֽו׃ ʔištˈô אִשָּׁה woman
26:8. cumque pertransissent dies plurimi et ibi demoraretur prospiciens Abimelech Palestinorum rex per fenestram vidit eum iocantem cum Rebecca uxore suaAnd when very many days were passed, and he abode there, Abimelech king of the Palestines looking out through a window, saw him playing with Rebecca his wife.
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.
26:8. And when very many days had passed, and he had remained in the same place, Abimelech, king of the Palestinians, gazing through a window, saw him being playful with Rebekah, his wife.
26:8. 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.
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:

8: Но когда уже много времени он там прожил, Авимелех, царь Филистимский, посмотрев в окно, увидел, что Исаак играет с Ревеккою, женою своею.
26:8
ἐγένετο γινομαι happen; become
δὲ δε though; while
πολυχρόνιος πολυχρονιος there
παρακύψας παρακυπτω stoop near; lean over
δὲ δε though; while
Αβιμελεχ αβιμελεχ the
βασιλεὺς βασιλευς monarch; king
Γεραρων γεραρα through; because of
τῆς ο the
θυρίδος θυρις window
εἶδεν ειδω realize; have idea
τὸν ο the
Ισαακ ισαακ Isaak
παίζοντα παιζω play
μετὰ μετα with; amid
Ρεβεκκας ρεβεκκα Rebecca
τῆς ο the
γυναικὸς γυνη woman; wife
αὐτοῦ αυτος he; him
26:8
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כִּ֣י kˈî כִּי that
אָֽרְכוּ־ ʔˈārᵊḵû- ארך be long
לֹ֥ו lˌô לְ to
שָׁם֙ šˌām שָׁם there
הַ ha הַ the
יָּמִ֔ים yyāmˈîm יֹום day
וַ wa וְ and
יַּשְׁקֵ֗ף yyašqˈēf שׁקף look
אֲבִימֶ֨לֶךְ֙ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
בְּעַ֖ד bᵊʕˌaḏ בַּעַד distance
הַֽ hˈa הַ the
חַלֹּ֑ון ḥallˈôn חַלֹּון window
וַ wa וְ and
יַּ֗רְא yyˈar ראה see
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac
מְצַחֵ֔ק mᵊṣaḥˈēq צחק laugh
אֵ֖ת ʔˌēṯ אֵת together with
רִבְקָ֥ה rivqˌā רִבְקָה Rebekah
אִשְׁתֹּֽו׃ ʔištˈô אִשָּׁה woman
26:8. cumque pertransissent dies plurimi et ibi demoraretur prospiciens Abimelech Palestinorum rex per fenestram vidit eum iocantem cum Rebecca uxore sua
And when very many days were passed, and he abode there, Abimelech king of the Palestines looking out through a window, saw him playing with Rebecca his wife.
26:8. And when very many days had passed, and he had remained in the same place, Abimelech, king of the Palestinians, gazing through a window, saw him being playful with Rebekah, his wife.
26:8. 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.
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Adam Clarke: Commentary on the Bible - 1831
26:8: Isaac was sporting with Rebekah his wife - Whatever may be the precise meaning of the word, it evidently implies that there were liberties taken and freedom used on the occasion, which were not lawful but between man and wife.
Albert Barnes: Notes on the Bible - 1834
26:8-11
Abimelek observes Isaac sporting with Rebekah as only husband and wife should, constrains him to confess that she is his wife, charges him with the impropriety of his conduct, and commands his people to refrain from harming either of them on pain of death. We see how insecure a female's honor was in those days, if she was in a strange land, and had not a band of men to keep back the hand of violence. We perceive also that God mercifully protects his chosen ones from the perils which they bring upon themselves by the vain self-reliance and wicked policy of the old corrupt nature. This remnant of the old man we find in the believers of old, as in those of the present time, though it be different and far less excusable in its recent manifestations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:8: a window: Jdg 5:28; Pro 7:6; Sol 2:9
sporting: Pro 5:18, Pro 5:19; Ecc 9:9; Isa 62:5
Geneva 1599
26:8 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] (e) sporting with Rebekah his wife.
(e) Or showing some familiar sign of love, by which it might be known that she was his wife.
John Gill
26:8 And it came to pass, when he had been there a long time,.... Perhaps some years: for though it is in the original, "when days were prolonged to him there" (b); yet days are sometimes put for years:
that Abimelech king of the Philistines looked out at a window; in his own palace, near to which, in all likelihood, were the apartments that Isaac and Rebekah dwelt in; and this he did accidentally, and not out of curiosity, or with any intention to observe or pry into the behaviour and conduct of these two persons one towards the other:
and saw, and, behold, Isaac was sporting with Rebekah his wife; laughing and joking with her, which by his motions and gestures, and the airs and freedoms he took, Abimelech could perceive were such as were not usual between brothers and sisters, though honest and lawful between man and wife; such as embracing her in his arms, and frequently kissing her, and the like.
(b) "cum prolongati essent ei ibi dies", Pagninus, Montanus, Schmidt.
John Wesley
26:8 This Abimelech was not the same that was in Abraham's days, Gen. 20:2-18, for this was near an hundred years after, but that was the common name of the Philistine kings, as Caesar of the Roman emperors.
26:926:9: Կոչեաց Աբիմելէք զԻսահակ՝ եւ ասէ ցնա. Ուրեմն կի՛ն քո էր, եւ ընդէ՞ր ասացեր թէ քո՛յր իմ է։ Ասէ ցնա Իսահակ. Քանզի ասացի՝ թէ գուցէ մեռանիցիմ վասն նորա։
9 Աբիմելէքը կանչեց Իսահակին եւ ասաց նրան. «Ուրեմն նա քո կինն է: Ինչո՞ւ, սակայն, ասացիր, թէ՝ “Իմ քոյրն է”»: Իսահակն ասաց նրան. «Որովհետեւ մտածեցի, թէ գուցէ նրա պատճառով սպանուեմ»:
9 Աբիմելէք կանչեց Իսահակը ու ըսաւ. «Ահա իրաւցնէ անիկա քու կինդ է եւ ի՞նչպէս ‘Անիկա իմ քոյրս է’, ըսիր»։ Ու Իսահակ ըսաւ անոր. «Քանզի ըսի թէ՝ ‘Չըլլայ որ անոր պատճառաւ մեռնիմ’»։
Կոչեաց Աբիմելէք զԻսահակ եւ ասէ ցնա. Ուրեմն կին քո էր, եւ ընդէ՞ր ասացեր թէ Քոյր իմ է: Ասէ ցնա Իսահակ. Քանզի ասացի թէ Գուցէ մեռանիցիմ վասն նորա:

26:9: Կոչեաց Աբիմելէք զԻսահակ՝ եւ ասէ ցնա. Ուրեմն կի՛ն քո էր, եւ ընդէ՞ր ասացեր թէ քո՛յր իմ է։ Ասէ ցնա Իսահակ. Քանզի ասացի՝ թէ գուցէ մեռանիցիմ վասն նորա։
9 Աբիմելէքը կանչեց Իսահակին եւ ասաց նրան. «Ուրեմն նա քո կինն է: Ինչո՞ւ, սակայն, ասացիր, թէ՝ “Իմ քոյրն է”»: Իսահակն ասաց նրան. «Որովհետեւ մտածեցի, թէ գուցէ նրա պատճառով սպանուեմ»:
9 Աբիմելէք կանչեց Իսահակը ու ըսաւ. «Ահա իրաւցնէ անիկա քու կինդ է եւ ի՞նչպէս ‘Անիկա իմ քոյրս է’, ըսիր»։ Ու Իսահակ ըսաւ անոր. «Քանզի ըսի թէ՝ ‘Չըլլայ որ անոր պատճառաւ մեռնիմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
26:99: И призвал Авимелех Исаака и сказал: вот, это жена твоя; как же ты сказал: она сестра моя? Исаак сказал ему: потому что я думал, не умереть бы мне ради ее.
26:9 ἐκάλεσεν καλεω call; invite δὲ δε though; while Αβιμελεχ αβιμελεχ the Ισαακ ισαακ Isaak καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἄρα αρα.2 it follows γε γε in fact γυνή γυνη woman; wife σού σου of you; your ἐστιν ειμι be τί τις.1 who?; what? ὅτι οτι since; that εἶπας επω say; speak ἀδελφή αδελφη sister μού μου of me; mine ἐστιν ειμι be εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him Ισαακ ισαακ Isaak εἶπα επω say; speak γάρ γαρ for μήποτε μηποτε lest; unless ἀποθάνω αποθνησκω die δι᾿ δια through; because of αὐτήν αυτος he; him
26:9 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech לְ lᵊ לְ to יִצְחָ֗ק yiṣḥˈāq יִצְחָק Isaac וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אַ֣ךְ ʔˈaḵ אַךְ only הִנֵּ֤ה hinnˈē הִנֵּה behold אִשְׁתְּךָ֙ ʔištᵊḵˌā אִשָּׁה woman הִ֔וא hˈiw הִיא she וְ wᵊ וְ and אֵ֥יךְ ʔˌêḵ אֵיךְ how אָמַ֖רְתָּ ʔāmˌartā אמר say אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister הִ֑וא hˈiw הִיא she וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac כִּ֣י kˈî כִּי that אָמַ֔רְתִּי ʔāmˈartî אמר say פֶּן־ pen- פֶּן lest אָמ֖וּת ʔāmˌûṯ מות die עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
26:9. et accersito ait perspicuum est quod uxor tua sit cur mentitus es sororem tuam esse respondit timui ne morerer propter eamAnd calling for him, he said: It is evident she is thy wife: why didst thou feign her to be thy sister? He answered: I feared lest I should die for her sake.
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.
26:9. And summoning him, he said: “It is clear that she is your wife. Why did you falsely claim her to be your sister?” He answered, “I was afraid, lest I might die because of her.”
26:9. 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.
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:

9: И призвал Авимелех Исаака и сказал: вот, это жена твоя; как же ты сказал: она сестра моя? Исаак сказал ему: потому что я думал, не умереть бы мне ради ее.
26:9
ἐκάλεσεν καλεω call; invite
δὲ δε though; while
Αβιμελεχ αβιμελεχ the
Ισαακ ισαακ Isaak
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἄρα αρα.2 it follows
γε γε in fact
γυνή γυνη woman; wife
σού σου of you; your
ἐστιν ειμι be
τί τις.1 who?; what?
ὅτι οτι since; that
εἶπας επω say; speak
ἀδελφή αδελφη sister
μού μου of me; mine
ἐστιν ειμι be
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
Ισαακ ισαακ Isaak
εἶπα επω say; speak
γάρ γαρ for
μήποτε μηποτε lest; unless
ἀποθάνω αποθνησκω die
δι᾿ δια through; because of
αὐτήν αυτος he; him
26:9
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
לְ lᵊ לְ to
יִצְחָ֗ק yiṣḥˈāq יִצְחָק Isaac
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אַ֣ךְ ʔˈaḵ אַךְ only
הִנֵּ֤ה hinnˈē הִנֵּה behold
אִשְׁתְּךָ֙ ʔištᵊḵˌā אִשָּׁה woman
הִ֔וא hˈiw הִיא she
וְ wᵊ וְ and
אֵ֥יךְ ʔˌêḵ אֵיךְ how
אָמַ֖רְתָּ ʔāmˌartā אמר say
אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister
הִ֑וא hˈiw הִיא she
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
כִּ֣י kˈî כִּי that
אָמַ֔רְתִּי ʔāmˈartî אמר say
פֶּן־ pen- פֶּן lest
אָמ֖וּת ʔāmˌûṯ מות die
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
26:9. et accersito ait perspicuum est quod uxor tua sit cur mentitus es sororem tuam esse respondit timui ne morerer propter eam
And calling for him, he said: It is evident she is thy wife: why didst thou feign her to be thy sister? He answered: I feared lest I should die for her sake.
26:9. And summoning him, he said: “It is clear that she is your wife. Why did you falsely claim her to be your sister?” He answered, “I was afraid, lest I might die because of her.”
26:9. 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.
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John Gill
26:9 And Abimelech called Isaac,.... Sent a messenger to desire him to come to him:
and said, behold, of a surety she is thy wife: and then perhaps told him of what he had observed that passed between them; which was a clear proof that they must be man and wife, or he would never have took such liberties with her:
and how saidst thou, she is my sister? what reason hadst thou for it? what could induce thee to say so?
and Isaac said unto him; not alleging, as Abraham did, any relation that was between them before marriage:
because I said; that is, within himself, for, he did not speak it out to others:
lest I die for her; for her sake, that another might have and enjoy her; it was fear of losing his life that led him to take such a step, and give out that she was his sister.
26:1026:10: Ասէ ցնա Աբիմելէք. Ընդէ՞ր արարեր զայդ ընդ մեզ. սակաւիկ մի՛ւս եւս մտեալ էր ուրումն յազգէ իմմէ առ կին քո. եւ ածէիր ՚ի վերայ մեր անգիտութիւն։ Եւ պատուիրեաց Աբիմելէք ամենայն ժողովրդեան իւրում եւ ասէ.
10 Աբիմելէքը նրան ասաց. «Ինչո՞ւ այդ բանն արեցիր մեզ հետ: Քիչ էր մնում, որ իմ ազգակիցներից մէկը պառկէր քո կնոջ հետ եւ մեզ մեղքի մէջ գցէիր»: Եւ Աբիմելէքը հրաման արձակեց իր ողջ ժողովրդին՝ ասելով.
10 Եւ Աբիմելէք ըսաւ. «Ի՞նչ է այս քու մեզի ըրածդ. քիչ մնաց որ ժողովուրդէն մէկը քու կնոջդ հետ պառկէր ու մեր վրայ յանցանք պիտի բերէիր»։
Ասէ ցնա Աբիմելէք. Ընդ է՞ր արարեր զայդ ընդ մեզ. սակաւիկ մեւս եւս եւ մտեալ էր ուրումն յազգէ իմմէ առ կին քո, եւ ածէիր ի վերայ մեր [347]անգիտութիւն:

26:10: Ասէ ցնա Աբիմելէք. Ընդէ՞ր արարեր զայդ ընդ մեզ. սակաւիկ մի՛ւս եւս մտեալ էր ուրումն յազգէ իմմէ առ կին քո. եւ ածէիր ՚ի վերայ մեր անգիտութիւն։ Եւ պատուիրեաց Աբիմելէք ամենայն ժողովրդեան իւրում եւ ասէ.
10 Աբիմելէքը նրան ասաց. «Ինչո՞ւ այդ բանն արեցիր մեզ հետ: Քիչ էր մնում, որ իմ ազգակիցներից մէկը պառկէր քո կնոջ հետ եւ մեզ մեղքի մէջ գցէիր»: Եւ Աբիմելէքը հրաման արձակեց իր ողջ ժողովրդին՝ ասելով.
10 Եւ Աբիմելէք ըսաւ. «Ի՞նչ է այս քու մեզի ըրածդ. քիչ մնաց որ ժողովուրդէն մէկը քու կնոջդ հետ պառկէր ու մեր վրայ յանցանք պիտի բերէիր»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1010: Но Авимелех сказал: что это ты сделал с нами? едва один из народа не совокупился с женою твоею, и ты ввел бы нас в грех.
26:10 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him Αβιμελεχ αβιμελεχ who?; what? τοῦτο ουτος this; he ἐποίησας ποιεω do; make ἡμῖν ημιν us μικροῦ μικρος little; small ἐκοιμήθη κοιμαω doze; fall asleep τις τις anyone; someone τοῦ ο the γένους γενος family; class μου μου of me; mine μετὰ μετα with; amid τῆς ο the γυναικός γυνη woman; wife σου σου of you; your καὶ και and; even ἐπήγαγες επαγω instigate; bring on ἐφ᾿ επι in; on ἡμᾶς ημας us ἄγνοιαν αγνοια ignorance
26:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech מַה־ mah- מָה what זֹּ֖את zzˌōṯ זֹאת this עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לָּ֑נוּ llˈānû לְ to כִּ֠ ki כְּ as מְעַט mᵊʕˌaṭ מְעַט little שָׁכַ֞ב šāḵˈav שׁכב lie down אַחַ֤ד ʔaḥˈaḏ אֶחָד one הָ hā הַ the עָם֙ ʕˌām עַם people אֶת־ ʔeṯ- אֵת together with אִשְׁתֶּ֔ךָ ʔištˈeḵā אִשָּׁה woman וְ wᵊ וְ and הֵבֵאתָ֥ hēvēṯˌā בוא come עָלֵ֖ינוּ ʕālˌênû עַל upon אָשָֽׁם׃ ʔāšˈām אָשָׁם guilt
26:10. dixitque Abimelech quare inposuisti nobis potuit coire quispiam de populo cum uxore tua et induxeras super nos grande peccatum praecepitque omni populo dicensAnd Abimelech said: Why hadst thou deceived us? Some man of the people might have lain with thy wife, and thou hadst brought upon us a great sin. And he commanded all the people, saying:
10. And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lain with thy wife, and thou shouldest have brought guiltiness upon us.
26:10. And Abimelech said: “Why have you burdened us? Someone from the people could have lain with your wife, and you would have brought a great sin upon us.” And he instructed all the people, saying,
26:10. 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.
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:

10: Но Авимелех сказал: что это ты сделал с нами? едва один из народа не совокупился с женою твоею, и ты ввел бы нас в грех.
26:10
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
Αβιμελεχ αβιμελεχ who?; what?
τοῦτο ουτος this; he
ἐποίησας ποιεω do; make
ἡμῖν ημιν us
μικροῦ μικρος little; small
ἐκοιμήθη κοιμαω doze; fall asleep
τις τις anyone; someone
τοῦ ο the
γένους γενος family; class
μου μου of me; mine
μετὰ μετα with; amid
τῆς ο the
γυναικός γυνη woman; wife
σου σου of you; your
καὶ και and; even
ἐπήγαγες επαγω instigate; bring on
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ἄγνοιαν αγνοια ignorance
26:10
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
מַה־ mah- מָה what
זֹּ֖את zzˌōṯ זֹאת this
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
לָּ֑נוּ llˈānû לְ to
כִּ֠ ki כְּ as
מְעַט mᵊʕˌaṭ מְעַט little
שָׁכַ֞ב šāḵˈav שׁכב lie down
אַחַ֤ד ʔaḥˈaḏ אֶחָד one
הָ הַ the
עָם֙ ʕˌām עַם people
אֶת־ ʔeṯ- אֵת together with
אִשְׁתֶּ֔ךָ ʔištˈeḵā אִשָּׁה woman
וְ wᵊ וְ and
הֵבֵאתָ֥ hēvēṯˌā בוא come
עָלֵ֖ינוּ ʕālˌênû עַל upon
אָשָֽׁם׃ ʔāšˈām אָשָׁם guilt
26:10. dixitque Abimelech quare inposuisti nobis potuit coire quispiam de populo cum uxore tua et induxeras super nos grande peccatum praecepitque omni populo dicens
And Abimelech said: Why hadst thou deceived us? Some man of the people might have lain with thy wife, and thou hadst brought upon us a great sin. And he commanded all the people, saying:
26:10. And Abimelech said: “Why have you burdened us? Someone from the people could have lain with your wife, and you would have brought a great sin upon us.” And he instructed all the people, saying,
26:10. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:10: Thou shouldest have brought guiltiness upon us - It is likely that Abimelech might have had some knowledge of God's intentions concerning the family of Abraham, and that it must be kept free from all impure and alien mixtures; and that consequently, had he or any of his people taken Rebekah, the Divine judgment might have fallen upon the land. Abimelech was a good and holy man; and he appears to have considered adultery as a grievous and destructive crime.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:10: Gen 12:18, Gen 12:19, Gen 20:9, Gen 20:10
Geneva 1599
26:10 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 (f) guiltiness upon us.
(f) In all ages men were persuaded that God's vengeance would come on adulterers.
John Gill
26:10 And Abimelech said, what is this thou hast done unto us?.... By entertaining suspicions and jealousies of us as bad men, and by exposing us to the temptation of committing iniquity; why hast thou dealt thus with us, and what have we done, or is in our character, that thou shouldest act after this manner?
one of the people might lightly have lien with thy wife; it is much one or other had not before this time, not looking upon it criminal to have to do with a single woman, when they would not have meddled with another man's wife, Jarchi interprets this of Abimelech himself; and so the Targum of Jonathan, who perhaps had been thinking of taking her to his bed; and was "within a little" (c), as the word for "lightly" may be rendered, of accomplishing his design:
and thou shouldest have brought guiltiness upon us: been the occasion of their committing the sin of adultery, which was heinous in the eyes of Heathens, and of bringing on them the punishment due thereunto.
(c) "parum abfuit", Junius & Tremellius, Piscator, Schmidt.
John Wesley
26:10 Lightly - Perhaps.
26:1126:11: Ամենայն որ հարկանիցի ընդ ա՛յրդ ընդ այդ, կամ ընդ կին դորա՝ մահու պարտակա՛ն լիցի։
11 «Բոլոր նրանք, ովքեր կը դիպչեն այդ մարդուն կամ նրա կնոջը, մահուան կը դատապարտուեն»:
11 Աբիմելէք իր բոլոր ժողովուրդին պատուիրեց՝ ըսելով. «Ով որ այս մարդուն կամ անոր կնոջ դպչելու ըլլայ՝ անշուշտ պիտի սպաննուի»։
Եւ պատուիրեաց Աբիմելէք ամենայն ժողովրդեան իւրում եւ ասէ. Ամենայն որ հարկանիցի ընդ այրդ ընդ այդ կամ ընդ կին դորա, մահու պարտական լիցի:

26:11: Ամենայն որ հարկանիցի ընդ ա՛յրդ ընդ այդ, կամ ընդ կին դորա՝ մահու պարտակա՛ն լիցի։
11 «Բոլոր նրանք, ովքեր կը դիպչեն այդ մարդուն կամ նրա կնոջը, մահուան կը դատապարտուեն»:
11 Աբիմելէք իր բոլոր ժողովուրդին պատուիրեց՝ ըսելով. «Ով որ այս մարդուն կամ անոր կնոջ դպչելու ըլլայ՝ անշուշտ պիտի սպաննուի»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1111: И дал Авимелех повеление всему народу, сказав: кто прикоснется к сему человеку и к жене его, тот предан будет смерти.
26:11 συνέταξεν συντασσω coordinate; arrange δὲ δε though; while Αβιμελεχ αβιμελεχ all; every τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him λέγων λεγω tell; declare πᾶς πας all; every ὁ ο the ἁπτόμενος απτομαι grasp; touch τοῦ ο the ἀνθρώπου ανθρωπος person; human τούτου ουτος this; he ἢ η or; than τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him θανάτου θανατος death ἔνοχος ενοχος liable; guilty ἔσται ειμι be
26:11 וַ wa וְ and יְצַ֣ו yᵊṣˈaw צוה command אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הַ ha הַ the נֹּגֵ֜עַ nnōḡˈēₐʕ נגע touch בָּ bā בְּ in † הַ the אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the זֶּ֛ה zzˈeh זֶה this וּ û וְ and בְ vᵊ בְּ in אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman מֹ֥ות mˌôṯ מות die יוּמָֽת׃ yûmˈāṯ מות die
26:11. qui tetigerit hominis huius uxorem morte morieturHe that shall touch this man's wife, shall surely be put to death.
11. And Abimelech charged all the people, saying, He that toucheth this man or his wife shall surely be put to death.
26:11. “Whoever will touch the wife of this man will die a death.”
26:11. And Abimelech charged all [his] people, saying, He that toucheth this man or his wife shall surely be put to death.
And Abimelech charged all [his] people, saying, He that toucheth this man or his wife shall surely be put to death:

11: И дал Авимелех повеление всему народу, сказав: кто прикоснется к сему человеку и к жене его, тот предан будет смерти.
26:11
συνέταξεν συντασσω coordinate; arrange
δὲ δε though; while
Αβιμελεχ αβιμελεχ all; every
τῷ ο the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
πᾶς πας all; every
ο the
ἁπτόμενος απτομαι grasp; touch
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
τούτου ουτος this; he
η or; than
τῆς ο the
γυναικὸς γυνη woman; wife
αὐτοῦ αυτος he; him
θανάτου θανατος death
ἔνοχος ενοχος liable; guilty
ἔσται ειμι be
26:11
וַ wa וְ and
יְצַ֣ו yᵊṣˈaw צוה command
אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הַ ha הַ the
נֹּגֵ֜עַ nnōḡˈēₐʕ נגע touch
בָּ בְּ in
הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
וּ û וְ and
בְ vᵊ בְּ in
אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman
מֹ֥ות mˌôṯ מות die
יוּמָֽת׃ yûmˈāṯ מות die
26:11. qui tetigerit hominis huius uxorem morte morietur
He that shall touch this man's wife, shall surely be put to death.
26:11. “Whoever will touch the wife of this man will die a death.”
26:11. And Abimelech charged all [his] people, saying, He that toucheth this man or his wife shall surely be put to death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:11: He that toucheth - He who injures Isaac or defiles Rebekah shall certainly die for it. Death was the punishment for adultery among the Canaanites, Philistines, and Hebrews. See Gen 38:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:11: toucheth: Gen 20:6; Psa 105:15; Pro 6:29; Zac 2:8
John Gill
26:11 And Abimelech charged all his people,.... All his subjects throughout his kingdom, and particularly the inhabitants of Gerar, and more especially his courtiers and servants about him:
saying, he that toucheth this man or his wife; that does any injury to one either by words or deeds, or behaves immodestly to the other, or attempts to ravish her; this being sometimes used as a modest expression carnal knowledge of a woman; or that does either of them any harm or hurt in any respect whatever:
shall surely be put to death; this severe edict he published, in order to deter his subjects from using them ill, to which they might be provoked by Isaac's dissimulation, and by his evil suspicions of them.
26:1226:12: Եւ սերմանեաց սերմ Իսահակ յերկրին յայնմիկ, եւ եգիտ ՚ի տարւոջն յայնմիկ հարիւրաւո՛ր զգարին։ Եւ օրհնեա՛ց զնա Տէր։
12 Իսահակը գարի ցանեց այդ երկրում եւ նոյն տարում էլ հարիւրապատիկ բերք ստացաւ: Տէրն օրհնեց նրան,
12 Իսահակ այն երկրին մէջ ցանեց ու այդ տարին հարիւրապատիկ արդիւնք քաղեց, քանզի Տէրը օրհնեց զանիկա։
Եւ սերմանեաց սերմն Իսահակ յերկրին յայնմիկ, եւ եգիտ ի տարւոջն յայնմիկ հարիւրաւոր [348]զգարին: Եւ օրհնեաց զնա Տէր:

26:12: Եւ սերմանեաց սերմ Իսահակ յերկրին յայնմիկ, եւ եգիտ ՚ի տարւոջն յայնմիկ հարիւրաւո՛ր զգարին։ Եւ օրհնեա՛ց զնա Տէր։
12 Իսահակը գարի ցանեց այդ երկրում եւ նոյն տարում էլ հարիւրապատիկ բերք ստացաւ: Տէրն օրհնեց նրան,
12 Իսահակ այն երկրին մէջ ցանեց ու այդ տարին հարիւրապատիկ արդիւնք քաղեց, քանզի Տէրը օրհնեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
26:1212: И сеял Исаак в земле той и получил в тот год ячменя во сто крат: так благословил его Господь.
26:12 ἔσπειρεν σπειρω sow δὲ δε though; while Ισαακ ισαακ Isaak ἐν εν in τῇ ο the γῇ γη earth; land ἐκείνῃ εκεινος that καὶ και and; even εὗρεν ευρισκω find ἐν εν in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period ἐκείνῳ εκεινος that ἑκατοστεύουσαν εκατοστευω barley εὐλόγησεν ευλογεω commend; acclaim δὲ δε though; while αὐτὸν αυτος he; him κύριος κυριος lord; master
26:12 וַ wa וְ and יִּזְרַ֤ע yyizrˈaʕ זרע sow יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac בָּ bā בְּ in † הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the הִ֔וא hˈiw הִיא she וַ wa וְ and יִּמְצָ֛א yyimṣˈā מצא find בַּ ba בְּ in † הַ the שָּׁנָ֥ה ššānˌā שָׁנָה year הַ ha הַ the הִ֖וא hˌiw הִיא she מֵאָ֣ה mēʔˈā מֵאָה hundred שְׁעָרִ֑ים šᵊʕārˈîm שַׁעַר measure וַֽ wˈa וְ and יְבָרֲכֵ֖הוּ yᵊvārᵃḵˌēhû ברך bless יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:12. seruit autem Isaac in terra illa et invenit in ipso anno centuplum benedixitque ei DominusAnd Isaac sowed in that land, and he found that same year a hundredfold: and the Lord blessed him.
12. And Isaac sowed in that land, and found in the same year an hundredfold: and the LORD blessed him.
26:12. Then Isaac sowed in that land, and he found, in that same year, one hundredfold. And the Lord blessed him.
26:12. Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him.
Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him:

12: И сеял Исаак в земле той и получил в тот год ячменя во сто крат: так благословил его Господь.
26:12
ἔσπειρεν σπειρω sow
δὲ δε though; while
Ισαακ ισαακ Isaak
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἐκείνῃ εκεινος that
καὶ και and; even
εὗρεν ευρισκω find
ἐν εν in
τῷ ο the
ἐνιαυτῷ ενιαυτος cycle; period
ἐκείνῳ εκεινος that
ἑκατοστεύουσαν εκατοστευω barley
εὐλόγησεν ευλογεω commend; acclaim
δὲ δε though; while
αὐτὸν αυτος he; him
κύριος κυριος lord; master
26:12
וַ wa וְ and
יִּזְרַ֤ע yyizrˈaʕ זרע sow
יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac
בָּ בְּ in
הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
הִ֔וא hˈiw הִיא she
וַ wa וְ and
יִּמְצָ֛א yyimṣˈā מצא find
בַּ ba בְּ in
הַ the
שָּׁנָ֥ה ššānˌā שָׁנָה year
הַ ha הַ the
הִ֖וא hˌiw הִיא she
מֵאָ֣ה mēʔˈā מֵאָה hundred
שְׁעָרִ֑ים šᵊʕārˈîm שַׁעַר measure
וַֽ wˈa וְ and
יְבָרֲכֵ֖הוּ yᵊvārᵃḵˌēhû ברך bless
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:12. seruit autem Isaac in terra illa et invenit in ipso anno centuplum benedixitque ei Dominus
And Isaac sowed in that land, and he found that same year a hundredfold: and the Lord blessed him.
26:12. Then Isaac sowed in that land, and he found, in that same year, one hundredfold. And the Lord blessed him.
26:12. Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Если Авраам был простым номадом и разве иногда делал насаждение деревьев (21:33), то Исаак начинает уже, наряду со скотоводством, заниматься и земледелием, и Иаков развивает эту отрасль промышленности, по-видимому, в больших размерах (ср. сон Иосифа о снопах, 37:7). Подобным образом поступают и нынешние бедуины Аравии, Сирии и Палестины. Начало регулярного земледелия у древних евреев относится ко времени жизни их в Египте. По сирийскому тексту (Пешито), LXX, славян, и русскому, Исаак сеял ячмени. LXX и др. читали в еврейском тексте seorim, ячмень («ekatosteuousan kriqhn»); в масоретском текте: schearim, шеарим — мера неизвестной величины; Vulg.: centuplum. Следует, кажется, отдать предпочтение последнему чтению, т. е. видеть здесь мысль о хлебе вообще, а не о ячмене только (ср. Суд 7:13; 3: Цар 4:28; ячмень был основным продуктом питания большинства древних евреев. Пшеница же была достаточно элитным продуктом и почти всегда упоминается при жертвоприношении и наряду с вином и елеем). Сторичный урожай, весьма редкий в Палестине и в древнее время (Мф 13:8), и теперь (обычный урожай — сам 25–30), был даром особенного благоволения Божия Исааку за его послушание.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12-25: Isaac's Removal to Beersheba.B. C. 1804.
12 Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him: 13 And the man waxed great, and went forward, and grew until he became very great: 14 For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. 15 For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth. 16 And Abimelech said unto Isaac, Go from us; for thou art much mightier than we. 17 And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there. 18 And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them. 19 And Isaac's servants digged in the valley, and found there a well of springing water. 20 And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water is ours: and he called the name of the well Esek; because they strove with him. 21 And they digged another well, and strove for that also: and he called the name of it Sitnah. 22 And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land. 23 And he went up from thence to Beer-sheba. 24 And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake. 25 And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac's servants digged a well.
Here we have,
I. The tokens of God's good-will to Isaac. He blessed him, and prospered him, and made all that he had to thrive under his hands. 1. His corn multiplied strangely, v. 12. He had no land of his own, but took land of the Philistines, and sowed it; and (be it observed for the encouragement of poor tenants, that occupy other people's lands, and are honest and industrious) God blessed him with a great increase. He reaped a hundred fold; and there seems to be an emphasis laid upon the time: it was that same year when there was a famine in the land; while others scarcely reaped at all, he reaped thus plentifully. See Isa. lxv. 13, My servants shall eat, but you shall be hungry, Ps. xxxvii. 19, In the days of famine they shall be satisfied. 2. His cattle also increased, v. 14. And then, 3. He had great store of servants, whom he employed and maintained. Note, As goods are increased those are increased that eat them, Eccl. v. 11.
II. The tokens of the Philistines' ill-will to him. They envied him, v. 14. It is an instance, 1. Of the vanity of the world that the more men have of it the more they are envied, and exposed to censure and injury. Who can stand before envy? Prov. xxvii. 4. See Eccl. iv. 4. 2. Of the corruption of nature; for that is a bad principle indeed which makes men grieve at the good of others, as if it must needs be ill with me because it is well with my neighbor. (1.) They had already shown their ill-will to his family, by stopping up the wells which his father had digged, v. 15. This was spitefully done. Because they had not flocks of their own to water at these wells, they would not leave them for the use of others; so absurd a thing is malice. And it was perfidiously done, contrary to the covenant of friendship they had made with Abraham, ch. xxi. 31, 32. No bonds will hold ill-nature. (2.) They expelled him out of their country, v. 16, 17. The king of Gerar began to look upon him with a jealous eye. Isaac's house was like a court, and his riches and retinue eclipsed Abimelech's; and therefore he must go further off. They were weary of his neighbourhood, because they saw that the Lord blessed him; whereas, for that reason, they should the rather have courted his stay, that they also might be blessed for his sake. Isaac does not insist upon the bargain he had made with them for the lands he held, nor upon his occupying and improving them, nor does he offer to contest with them by force, though he had become very great, but very peaceably departs thence further from the royal city, and perhaps to a part of the country less fruitful. Note, We should deny ourselves both in our rights and in our conveniences, rather than quarrel: a wise and a good man will rather retire into obscurity, like Isaac here into a valley, than sit high to be the butt of envy and ill-will.
III. His constancy and continuance in his business still.
1. He kept up his husbandry, and continued industrious to find wells of water, and to fit them for his use, v. 18, &c. Though he had grown very rich, yet he was as solicitous as ever about the state of his flocks, and still looked well to his herds; when men grow great, they must take heed of thinking themselves too big and too high for their business. Though he was driven from the conveniences he had had, and could not follow his husbandry with the same ease and advantage as before, yet he set himself to make the best of the country he had come into, which it is every man's prudence to do. Observe,
(1.) He opened the wells that his father had digged (v. 18), and out of respect to his father called them by the same names that he had given them. Note, In our searches after truth, that fountain of living water, it is good to make use of the discoveries of former ages, which have been clouded by the corruptions of later times. Enquire for the old way, the wells which our fathers digged, which the adversaries of truth have stopped up: Ask thy elders, and they shall teach thee.
(2.) His servants dug new wells, v. 19. Note, Though we must use the light of former ages, it does not therefore follow that we must rest in it, and make no advances. We must still be building upon their foundation, running to and fro, that knowledge may be increased, Dan. xii. 4.
(3.) In digging his wells he met with much opposition, v. 20, 21. Those that open the fountains of truth must expect contradiction. The first two wells which they dug were called Esek and Sitnah, contention and hatred. See here, [1.] What is the nature of worldly things; they are make-bates and occasions of strife. [2.] What is often the lot even of the most quiet and peaceable men in this world; those that avoid striving yet cannot avoid being striven with, Ps. cxx. 7. In this sense, Jeremiah was a man of contention (Jer. xv. 10), and Christ himself, though he is the prince of peace. [3.] What a mercy it is to have plenty of water, to have it without striving for it. The more common this mercy is the more reason we have to be thankful for it.
(4.) At length he removed to a quiet settlement, cleaving to his peaceable principle, rather to fly than fight, and unwilling to dwell with those that hated peace, Ps. cxx. 6. He preferred quietness to victory. He dug a well, and for this they strove not, v. 22. Note, Those that follow peace, sooner or later, shall find peace; those that study to be quiet seldom fail of being so. How unlike was Isaac to his brother Ishmael, who, right or wrong, would hold what he had, against all the world! ch. xvi. 12. And which of these would we be found the followers of? This well they called Rehoboth, enlargements, room enough: in the two former wells we may see what the earth is, straitness and strife; men cannot thrive, for the throng of their neighbours. This well shows us what heaven is; it is enlargement and peace, room enough there, for there are many mansions.
2. He continued firm to his religion, and kept up his communion with God. (1.) God graciously appeared to him, v. 24. When the Philistines expelled him, forced him to remove from place to place, and gave him continual molestation, then God visited him, and gave him fresh assurances of his favour. Note, When men are found false and unkind, we may comfort ourselves that God is faithful and gracious; and his time to show himself so is when we are most disappointed in our expectations from men. When Isaac had come to Beer-sheba (v. 23) it is probable that it troubled him to think of his unsettled condition, and that he could not be suffered to stay long in a place; and, in the multitude of these thoughts within him, that same night that he came weary and uneasy to Beer-sheba God brought him his comforts to delight his soul. Probably he was apprehensive that the Philistines would not let him rest there: Fear not, says God to him, I am with thee, and will bless thee. Those may remove with comfort that are sure of God's presence with them wherever they go. (2.) He was not wanting in his returns of duty to God; for there he built an altar, and called upon the name of the Lord, v. 25. Note, [1.] Wherever we go, we must take our religion along with us. Probably Isaac's altars and his religious worship gave offence to the Philistines, and provoked them to be the more troublesome to him; yet he kept up his duty, whatever ill-will he might be exposed to by it. [2.] The comforts and encouragements God gives us by his word should excite and quicken us to every exercise of devotion by which God may be honoured and our intercourse with heaven maintained.
Adam Clarke: Commentary on the Bible - 1831
26:12: Isaac sowed in that land - Being now perfectly free from the fear of evil, he betakes himself to agricultural and pastoral pursuits, in which he has the especial blessing of God, so that his property becomes greatly increased.
A hundred-fold - מאה שערים, meah shearim, literally, "A hundred-fold of barley;" and so the Septuagint, ἑκατοστευουσαν κριθην. Perhaps such a crop of this grain was a rare occurrence in Gerar. The words, however, may be taken in a general way, as signifying a very great increase; so they are used by our Lord in the parable of the sower.
Albert Barnes: Notes on the Bible - 1834
26:12-16
The growing prosperity of Isaac. "And Isaac sowed in that land." This does not imply a fixed property in the soil, but only an annual tenancy. "A hundred-fold." The rates of increase vary from thirty to a hundred. Sixty-fold is very good, and was not unusual in Palestine. A hundred-fold was rare, and only in spots of extraordinary fertility. Babylonia, however, yielded two hundred and even three hundred-fold, according to Herodotus (I. 193). Thus, the Lord began to "bless him." The amazing growth of the stranger's wealth in flocks and herds and servants awakens the envy of the inhabitants. The digging of the well was an enterprise of great interest in rural affairs. It conferred a sort of ownership on the digger, especially in a country where water was precious. And in a primeval state of society the well was the scene of youthful maidens drawing water for domestic use, and of young men and sometimes maidens watering the bleating flocks and lowing herds, and therefore the gathering center of settled life. Hence, the envious Philistines were afraid that from a sojourner he would go on to be a settler, and acquire rights of property. They accordingly took the most effectual means of making his abiding place uncomfortable, when they stopped up the wells. At length the sovereign advised a separation, if he did not enjoin the departure of Isaac.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:12: sowed: The author of the "History of the Piratical States of Barbary" observes (p. 44), that the Moors of that country are divided into tribes like the Arabians, and like them dwell in tents, formed into itinerant villages; that "these wanderers farm lands of the inhabitants of the towns, sow and cultivate them, paying their rent with the produce, such as fruits, corn, wax, etc. They are very skilful in choosing the most advantageous soils for every season, and very careful to avoid the Turkish troops, the violence of the one little suiting the simplicity of the other." It is natural to suppose, that Isaac possessed the like sagacity, when he sowed in the land of Gerar, and received that year an hundred-fold.
received: Heb. found
an hundredfold: Psa 67:6, Psa 72:16; Ecc 11:6; Zac 8:12; Mat 13:8, Mat 13:23; Mar 4:8; Co1 3:6; Co2 9:10, Co2 9:11; Gal 6:7, Gal 6:8
blessed: Gen 26:3, Gen 26:29, Gen 24:1, Gen 24:35, Gen 30:30; Job 42:12
Carl Friedrich Keil and Franz Delitzsch
26:12
Isaac's Increasing Wealth. - As Isaac had experienced the promised protection ("I will be with thee," Gen 26:3) in the safety of his wife, so did he received while in Gerar the promised blessing. He sowed and received in that year "a hundred measures," i.e., a hundred-fold return. This was an unusual blessing, as the yield even in very fertile regions is not generally greater than from twenty-five to fifty-fold (Niebuhr and Burckhardt), and it is only in the Ruhbe, that small and most fruitful plain of Syria, that wheat yields on an average eighty, and barley a hundred-fold. Agriculture is still practised by the Bedouins, as well as grazing (Robinson, Pal. i. 77, and Seetzen); so that Isaac's sowing was no proof that he had been stimulated by the promise of Jehovah to take up a settled abode in the promised land.
Gen 26:13-17
Being thus blessed of Jehovah, Isaac became increasingly (הלוך, vid., Gen 8:3) greater (i.e., stronger), until he was very powerful and his wealth very great; so that the Philistines envied him, and endeavoured to do him injury by stopping up and filling with rubbish all the wells that had been dug in his father's time; and even Abimelech requested him to depart, because he was afraid of his power. Isaac then encamped in the valley of Gerar, i.e., in the "undulating land of Gerar," through which the torrent (Jurf) from Gerar flows from the south-east (Ritter, Erdk. 14, pp. 1084-5).
John Gill
26:12 Then, Isaac sowed in that land,.... In the land of Gerar; after matters were settled between him and Abimelech, and he had ordered his servants to do him no hurt, he sowed wheat or barley, or some such grain:
and received in the same year an hundred fold; in which he sowed it, and which many take to be a year of famine; and so it was the more extraordinary, that there should be such a plentiful crop produced on Isaac's ground, when there was such barrenness elsewhere: but it does not seem likely that it should be the same year of famine in which Isaac came to Gerar, since he is said to have been them a "long time", Gen 26:8; before this sowing and plenty upon it were. This increase is far from being incredible; for Pliny (d), besides instances he gives of an hundred fold, says, that in a field at Byzacium in Africa one bushel produced one hundred and fifty bushels; and from the same place, the deputy of Augustus there sent him from one grain very few less than four hundred, and to Nero three hundred stalks from, one grain. Herodotus (e) speaks of a country, near to the place where the Euphrates runs into the Tigris, on which the city Ninus was, which nowhere failed of producing two hundred fold, and the better sort of it even three hundred; see Mt 13:23,
and the Lord blessed him; and prospered and succeeded all his endeavours; and this was the true reason of the fertility of the land he manured and sowed.
(d) Nat. Hist. l. 11. c. 10. (e) Clio sive, l. 1. c. 193.
John Wesley
26:12 Isaac received an hundred fold - And there seems to be an emphasis laid upon the time; it was that same year when there was a famine in the land; while others scarce reaped at all, he reaped thus plentifully.
Robert Jamieson, A. R. Fausset and David Brown
26:12 Then Isaac sowed in that land--During his sojourn in that district he farmed a piece of land, which, by the blessing of God on his skill and industry, was very productive (Is 65:13; Ps 37:19); and by his plentiful returns he increased so rapidly in wealth and influence that the Philistines, afraid or envious of his prosperity, obliged him to leave the place (Prov 27:4; Eccles 4:4). This may receive illustration from the fact that many Syrian shepherds at this day settle for a year or two in a place, rent some ground, in the produce of which they trade with the neighboring market, till the owners, through jealousy of their growing substance, refuse to renew their lease and compel them to remove elsewhere.
26:1326:13: Եւ բարձրացա՛ւ այրն. եւ երթայր յառաջադէմ եւ մեծանայր, մինչեւ եղեւ մե՛ծ յոյժ։
13 եւ սա հարստացաւ: Նա առաջադիմում էր, հարստանում այն աստիճան, որ մեծահարուստ դարձաւ:
13 Մարդը բարձրացաւ ու երթալով մեծցաւ. այնպէս որ խիստ մեծ եղաւ։
Եւ բարձրացաւ այրն, եւ երթայր յառաջադէմ եւ մեծանայր, մինչեւ եղեւ մեծ յոյժ:

26:13: Եւ բարձրացա՛ւ այրն. եւ երթայր յառաջադէմ եւ մեծանայր, մինչեւ եղեւ մե՛ծ յոյժ։
13 եւ սա հարստացաւ: Նա առաջադիմում էր, հարստանում այն աստիճան, որ մեծահարուստ դարձաւ:
13 Մարդը բարձրացաւ ու երթալով մեծցաւ. այնպէս որ խիստ մեծ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1313: И стал великим человек сей и возвеличивался больше и больше до того, что стал весьма великим.
26:13 καὶ και and; even ὑψώθη υψοω elevate; lift up ὁ ο the ἄνθρωπος ανθρωπος person; human καὶ και and; even προβαίνων προβαινω step ahead; advance μείζων μειζων greater ἐγίνετο γινομαι happen; become ἕως εως till; until οὗ ου.1 where μέγας μεγας great; loud ἐγένετο γινομαι happen; become σφόδρα σφοδρα vehemently; tremendously
26:13 וַ wa וְ and יִּגְדַּ֖ל yyiḡdˌal גדל be strong הָ hā הַ the אִ֑ישׁ ʔˈîš אִישׁ man וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk הָלֹוךְ֙ hālôḵ הלך walk וְ wᵊ וְ and גָדֵ֔ל ḡāḏˈēl גָּדֵל growing עַ֥ד ʕˌaḏ עַד unto כִּֽי־ kˈî- כִּי that גָדַ֖ל ḡāḏˌal גדל be strong מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
26:13. et locupletatus est homo et ibat proficiens atque succrescens donec magnus vehementer effectus estAnd the man was enriched, and he went on prospering and increasing, till he became exceeding great:
13. And the man waxed great, and grew more and more until he became very great:
26:13. And the man was enriched, and he continued prospering as well as increasing, until he became very great.
26:13. And the man waxed great, and went forward, and grew until he became very great:
And the man waxed great, and went forward, and grew until he became very great:

13: И стал великим человек сей и возвеличивался больше и больше до того, что стал весьма великим.
26:13
καὶ και and; even
ὑψώθη υψοω elevate; lift up
ο the
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
προβαίνων προβαινω step ahead; advance
μείζων μειζων greater
ἐγίνετο γινομαι happen; become
ἕως εως till; until
οὗ ου.1 where
μέγας μεγας great; loud
ἐγένετο γινομαι happen; become
σφόδρα σφοδρα vehemently; tremendously
26:13
וַ wa וְ and
יִּגְדַּ֖ל yyiḡdˌal גדל be strong
הָ הַ the
אִ֑ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
הָלֹוךְ֙ hālôḵ הלך walk
וְ wᵊ וְ and
גָדֵ֔ל ḡāḏˈēl גָּדֵל growing
עַ֥ד ʕˌaḏ עַד unto
כִּֽי־ kˈî- כִּי that
גָדַ֖ל ḡāḏˌal גדל be strong
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
26:13. et locupletatus est homo et ibat proficiens atque succrescens donec magnus vehementer effectus est
And the man was enriched, and he went on prospering and increasing, till he became exceeding great:
26:13. And the man was enriched, and he continued prospering as well as increasing, until he became very great.
26:13. And the man waxed great, and went forward, and grew until he became very great:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Locupletatus est homo (Vulg.). M. Филарет: сделался богатым.
Adam Clarke: Commentary on the Bible - 1831
26:13: The man waxed great - There is a strange and observable recurrence of the same term in the original: ויגדל האיש וילך הלוך וגדל עד כי גדל מאד vaiyigdal haish vaiyelech haloch vegadel ad ki gadal meod, And the man was Great; and he went, going on, and was Great, until that he was exceeding Great. How simple is this language, and yet how forcible!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:13: And the man waxed great: Dr. Adam Clarke remarks, that there is a strange and observable occurrence of the same term in the original, which is literally, "And the man was GREAT, and he went, going on, and was GREAT, until that he was exceeding GREAT." How simple is this language, and yet how forcible!
waxed great: Gen 24:35; Psa 112:3
went forward: Heb. went going
John Gill
26:13 And the man waxed great,.... In substance, as well as in honour and glory, among men:
and went forward; in the world, and in the increase of worldly things:
and grew until he became very great: as he must needs be, since Abraham his father left him all that he had, who was very rich in cattle, in gold and silver, and had been increasing ever since; and especially since he came to Gerar, where he was gradually increasing, until he became to be exceeding great indeed, even the greatest man in all the country, yea, greater than King Abimelech himself, as it seems, from Gen 26:16.
26:1426:14: Եւ եղեւ նորա անասուն ոչխարի եւ արջառոյ, եւ արմտիք բազում։ Եւ նախանձեցան ընդ նմա Փղշտացիքն[223]։ [223] Ոմանք. Եւ եղեն նորա անա՛՛։
14 Նա ունեցաւ ոչխարի ու արջառի հօտեր, բազում կալուածքներ:
14 Ունեցաւ ոչխարներ ու արջառներ եւ շատ ծառաներ ու Փղշտացիները նախանձեցան անոր։
Եւ եղեւ նորա անասուն ոչխարի եւ արջառոյ, եւ [349]արմտիք բազում. եւ նախանձեցան ընդ նմա Փղշտացիքն:

26:14: Եւ եղեւ նորա անասուն ոչխարի եւ արջառոյ, եւ արմտիք բազում։ Եւ նախանձեցան ընդ նմա Փղշտացիքն[223]։
[223] Ոմանք. Եւ եղեն նորա անա՛՛։
14 Նա ունեցաւ ոչխարի ու արջառի հօտեր, բազում կալուածքներ:
14 Ունեցաւ ոչխարներ ու արջառներ եւ շատ ծառաներ ու Փղշտացիները նախանձեցան անոր։
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26:1414: У него были стада мелкого и стада крупного скота и множество пахотных полей, и Филистимляне стали завидовать ему.
26:14 ἐγένετο γινομαι happen; become δὲ δε though; while αὐτῷ αυτος he; him κτήνη κτηνος livestock; animal προβάτων προβατον sheep καὶ και and; even κτήνη κτηνος livestock; animal βοῶν βους ox καὶ και and; even γεώργια γεωργιον farm; crop πολλά πολυς much; many ἐζήλωσαν ζηλοω zealous; jealous δὲ δε though; while αὐτὸν αυτος he; him οἱ ο the Φυλιστιιμ φυλιστιιμ Phylistiim; Filistim
26:14 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לֹ֤ו lˈô לְ to מִקְנֵה־ miqnē- מִקְנֶה purchase צֹאן֙ ṣōn צֹאן cattle וּ û וְ and מִקְנֵ֣ה miqnˈē מִקְנֶה purchase בָקָ֔ר vāqˈār בָּקָר cattle וַ wa וְ and עֲבֻדָּ֖ה ʕᵃvuddˌā עֲבֻדָּה slaves רַבָּ֑ה rabbˈā רַב much וַ wa וְ and יְקַנְא֥וּ yᵊqanʔˌû קנא be jealous אֹתֹ֖ו ʔōṯˌô אֵת [object marker] פְּלִשְׁתִּֽים׃ pᵊlištˈîm פְּלִשְׁתִּי Philistine
26:14. habuit quoque possessionem ovium et armentorum et familiae plurimum ob haec invidentes ei PalestiniAnd he had possessions of sheep and of herds, and a very great family. Wherefore the Palestines envying him,
14. and he had possessions of flocks, and possessions of herds, and a great household: and the Philistines envied him.
26:14. Likewise, he had possessions of sheep and of herds, and a very large family. Because of this, the Palestinians envied him,
26:14. For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him.
For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him:

14: У него были стада мелкого и стада крупного скота и множество пахотных полей, и Филистимляне стали завидовать ему.
26:14
ἐγένετο γινομαι happen; become
δὲ δε though; while
αὐτῷ αυτος he; him
κτήνη κτηνος livestock; animal
προβάτων προβατον sheep
καὶ και and; even
κτήνη κτηνος livestock; animal
βοῶν βους ox
καὶ και and; even
γεώργια γεωργιον farm; crop
πολλά πολυς much; many
ἐζήλωσαν ζηλοω zealous; jealous
δὲ δε though; while
αὐτὸν αυτος he; him
οἱ ο the
Φυλιστιιμ φυλιστιιμ Phylistiim; Filistim
26:14
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לֹ֤ו lˈô לְ to
מִקְנֵה־ miqnē- מִקְנֶה purchase
צֹאן֙ ṣōn צֹאן cattle
וּ û וְ and
מִקְנֵ֣ה miqnˈē מִקְנֶה purchase
בָקָ֔ר vāqˈār בָּקָר cattle
וַ wa וְ and
עֲבֻדָּ֖ה ʕᵃvuddˌā עֲבֻדָּה slaves
רַבָּ֑ה rabbˈā רַב much
וַ wa וְ and
יְקַנְא֥וּ yᵊqanʔˌû קנא be jealous
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
פְּלִשְׁתִּֽים׃ pᵊlištˈîm פְּלִשְׁתִּי Philistine
26:14. habuit quoque possessionem ovium et armentorum et familiae plurimum ob haec invidentes ei Palestini
And he had possessions of sheep and of herds, and a very great family. Wherefore the Palestines envying him,
26:14. Likewise, he had possessions of sheep and of herds, and a very large family. Because of this, the Palestinians envied him,
26:14. For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Богатство и сила Исаака возбуждают зависть филистимлян, которая обнаруживается сначала косвенно, хотя и весьма чувствительно для него, в засыпании его колодцев, без которых он со стадами уже не мог кочевать в окрестности Герара (засыпание колодцев на Востоке весьма большое преступление, выражающее и вызывающее сильную вражду; обычным было во время войны). Затем Авимелех прямо требует удаления Исаака из Герара, из опасности для себя со стороны сильного шейха. Несправедливое и немилосердное, хотя и естественное политически (ср. опасение фараона, Исх 1:8–9), требование это явилось как бы наказанием за ложь Исаака относительно Ревекки.
Adam Clarke: Commentary on the Bible - 1831
26:14: He had possession of flocks - He who blessed him in the increase of his fields blessed him also in the increase of his flocks; and as he had extensive possessions, so he must have many hands to manage such concerns: therefore it is added, he had great store of servants - he had many domestics, some born in his house, and others purchased by his money.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:14: had possession: Gen 12:16, Gen 13:2; Job 1:3, Job 42:12; Psa 112:3, Psa 144:13, Psa 144:14; Pro 10:22
servants: or, husbandry
envied: Gen 37:11; Sa1 18:9; Job 5:2; Psa 112:10; Pro 27:4; Ecc 4:4
Geneva 1599
26:14 For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines (g) envied him.
(g) The malicious always envy the graces of God in others.
John Gill
26:14 For he had possession of flocks, and possession of herds,.... Many flocks of sheep, and herds of cattle, of oxen, asses and camels, in which the riches of men in those times and countries chiefly lay:
and great store of servants; to look after his flocks and herds, and fields; or "much husbandry" (f); Jarchi interprets it much tillage; as, much land, many farms, fields, and vineyards, and the like; to cultivate which required many servants:
and the Philistines envied him; for his prosperity and success, that his land should bring forth so plentifully, and that he should have such an increase of flocks, and herds, and servants, which made him so very significant great, and honourable.
(f) "cultura multa", Drusius; "proventus multus", Pagninus; "servitium multum", Schmidt; , Sept.
26:1526:15: Եւ զամենայն ջրհորս զոր փորեցին ծառայք նորա ՚ի ժամանակսն Աբրաամու հօր նորա, խցին Փղշտացիքն եւ լցին զնոսա հողով։
15 Փղշտացիները նախանձեցին նրան եւ խցանեցին այն բոլոր ջրհորները, որ նրա հօր՝ Աբրահամի օրօք փորել էին նրա ծառաները. փղշտացիները
15 Իր հօրը Աբրահամին օրերը իր հօրը ծառաներուն փորած բոլոր ջրհորները Փղշտացիները գոցեցին հող լեցնելով։
Եւ զամենայն ջրհորս զոր փորեցին ծառայք [350]նորա ի ժամանակսն Աբրահամու հօր նորա` խցին Փղշտացիքն եւ լցին զնոսա հողով:

26:15: Եւ զամենայն ջրհորս զոր փորեցին ծառայք նորա ՚ի ժամանակսն Աբրաամու հօր նորա, խցին Փղշտացիքն եւ լցին զնոսա հողով։
15 Փղշտացիները նախանձեցին նրան եւ խցանեցին այն բոլոր ջրհորները, որ նրա հօր՝ Աբրահամի օրօք փորել էին նրա ծառաները. փղշտացիները
15 Իր հօրը Աբրահամին օրերը իր հօրը ծառաներուն փորած բոլոր ջրհորները Փղշտացիները գոցեցին հող լեցնելով։
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26:1515: И все колодези, которые выкопали рабы отца его при жизни отца его Авраама, Филистимляне завалили и засыпали землею.
26:15 καὶ και and; even πάντα πας all; every τὰ ο the φρέατα φρεαρ pit ἃ ος who; what ὤρυξαν ορυσσω dig οἱ ο the παῖδες παις child; boy τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἐν εν in τῷ ο the χρόνῳ χρονος time; while τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἐνέφραξαν εμφρασσω he; him οἱ ο the Φυλιστιιμ φυλιστιιμ and; even ἔπλησαν πληθω fill; fulfill αὐτὰ αυτος he; him γῆς γη earth; land
26:15 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the בְּאֵרֹ֗ת bbᵊʔērˈōṯ בְּאֵר well אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] חָֽפְרוּ֙ ḥˈāfᵊrû חפר dig עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant אָבִ֔יו ʔāvˈiʸw אָב father בִּ bi בְּ in ימֵ֖י ymˌê יֹום day אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham אָבִ֑יו ʔāvˈiʸw אָב father סִתְּמ֣וּם sittᵊmˈûm סתם stop up פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יְמַלְא֖וּם yᵊmalʔˌûm מלא be full עָפָֽר׃ ʕāfˈār עָפָר dust
26:15. omnes puteos quos foderant servi patris illius Abraham illo tempore obstruxerunt implentes humoStopped up at that time all the wells, that the servants of his father Abraham had digged, filling them up with earth:
15. Now all the wells which his father’s servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.
26:15. so, at that time, they obstructed all the wells that the servants of his father Abraham had dug, filling them with soil.
26:15. For all the wells which his father’s servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.
For all the wells which his father' s servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth:

15: И все колодези, которые выкопали рабы отца его при жизни отца его Авраама, Филистимляне завалили и засыпали землею.
26:15
καὶ και and; even
πάντα πας all; every
τὰ ο the
φρέατα φρεαρ pit
ος who; what
ὤρυξαν ορυσσω dig
οἱ ο the
παῖδες παις child; boy
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
χρόνῳ χρονος time; while
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἐνέφραξαν εμφρασσω he; him
οἱ ο the
Φυλιστιιμ φυλιστιιμ and; even
ἔπλησαν πληθω fill; fulfill
αὐτὰ αυτος he; him
γῆς γη earth; land
26:15
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
בְּאֵרֹ֗ת bbᵊʔērˈōṯ בְּאֵר well
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
חָֽפְרוּ֙ ḥˈāfᵊrû חפר dig
עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant
אָבִ֔יו ʔāvˈiʸw אָב father
בִּ bi בְּ in
ימֵ֖י ymˌê יֹום day
אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham
אָבִ֑יו ʔāvˈiʸw אָב father
סִתְּמ֣וּם sittᵊmˈûm סתם stop up
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יְמַלְא֖וּם yᵊmalʔˌûm מלא be full
עָפָֽר׃ ʕāfˈār עָפָר dust
26:15. omnes puteos quos foderant servi patris illius Abraham illo tempore obstruxerunt implentes humo
Stopped up at that time all the wells, that the servants of his father Abraham had digged, filling them up with earth:
26:15. so, at that time, they obstructed all the wells that the servants of his father Abraham had dug, filling them with soil.
26:15. For all the wells which his father’s servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:15: For all the wells - the Philistines had stopped them - In such countries a good well was a great acquisition; and hence in predatory wars it was usual for either party to fill the wells with earth or sand, in order to distress the enemy. The filling up the wells in this case was a most unprincipled transaction, as they had pledged themselves to Abraham, by a solemn oath, not to injure each other in this or any other respect. See Gen 21:25-31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:15: his father's: Gen 21:30
had stopped: In those countries, a well of water was a great acquisition; and hence, this mode of injuring new settlers, or Rev_enging themselves on their enemies, is still resorted to among the inhabitants.
John Gill
26:15 For all the wells which his father's servants had digged, in the days of Abraham his father,.... For the watering of his flocks and herds, see Gen 21:25,
the Philistines had stopped them, and filled them with earth; that they might be of no use; and this they did through envy to him, and is mentioned as a proof of it.
Robert Jamieson, A. R. Fausset and David Brown
26:15 all the wells which his father's servants had digged . . . the Philistines had stopped, &c.--The same base stratagem for annoying those against whom they have taken an umbrage is practiced still by choking the wells with sand or stones, or defiling them with putrid carcases.
26:1626:16: Եւ ասէ Աբիմելէք ցԻսահակ. Ե՛րթ գնա ՚ի մէնջ, զի կարի զօրաւորագոյն քան զմեզ եղեր[224]։ [224] Ոմանք. Զի կարի զօրագոյն։
16 դրանք լցրին հողով: Աբիմելէքն ասաց Իսահակին. «Հեռացի՛ր մեր մօտից, որովհետեւ մեզնից շատ աւելի զօրաւոր եղար»:
16 Աբիմելէք ըսաւ Իսահակին. «Գնա՛ մեր քովէն, վասն զի մեզմէ շատ աւելի զօրաւոր եղար»։
Եւ ասէ Աբիմելէք ցԻսահակ. Երթ գնա ի մէնջ, զի կարի զօրագոյն քան զմեզ եղեր:

26:16: Եւ ասէ Աբիմելէք ցԻսահակ. Ե՛րթ գնա ՚ի մէնջ, զի կարի զօրաւորագոյն քան զմեզ եղեր[224]։
[224] Ոմանք. Զի կարի զօրագոյն։
16 դրանք լցրին հողով: Աբիմելէքն ասաց Իսահակին. «Հեռացի՛ր մեր մօտից, որովհետեւ մեզնից շատ աւելի զօրաւոր եղար»:
16 Աբիմելէք ըսաւ Իսահակին. «Գնա՛ մեր քովէն, վասն զի մեզմէ շատ աւելի զօրաւոր եղար»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1616: И Авимелех сказал Исааку: удались от нас, ибо ты сделался гораздо сильнее нас.
26:16 εἶπεν επω say; speak δὲ δε though; while Αβιμελεχ αβιμελεχ to; toward Ισαακ ισαακ Isaak ἄπελθε απερχομαι go off; go away ἀφ᾿ απο from; away ἡμῶν ημων our ὅτι οτι since; that δυνατώτερος δυνατος possible; able ἡμῶν ημων our ἐγένου γινομαι happen; become σφόδρα σφοδρα vehemently; tremendously
26:16 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech אֶל־ ʔel- אֶל to יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac לֵ֚ךְ ˈlēḵ הלך walk מֵֽ mˈē מִן from עִמָּ֔נוּ ʕimmˈānû עִם with כִּֽי־ kˈî- כִּי that עָצַֽמְתָּ־ ʕāṣˈamtā- עצם be mighty מִמֶּ֖נּוּ mimmˌennû מִן from מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
26:16. in tantum ut ipse Abimelech diceret ad Isaac recede a nobis quoniam potentior nostri factus es valdeInsomuch that Abimelech himself said to Isaac: Depart from us, for thou art become much mightier than we.
16. And Abimelech said unto Isaac, Go from us; for thou art much mightier than we.
26:16. It reached a point where Abimelech himself said to Isaac, “Move away from us, for you have become very much more powerful than we.”
26:16. And Abimelech said unto Isaac, Go from us; for thou art much mightier than we.
And Abimelech said unto Isaac, Go from us; for thou art much mightier than we:

16: И Авимелех сказал Исааку: удались от нас, ибо ты сделался гораздо сильнее нас.
26:16
εἶπεν επω say; speak
δὲ δε though; while
Αβιμελεχ αβιμελεχ to; toward
Ισαακ ισαακ Isaak
ἄπελθε απερχομαι go off; go away
ἀφ᾿ απο from; away
ἡμῶν ημων our
ὅτι οτι since; that
δυνατώτερος δυνατος possible; able
ἡμῶν ημων our
ἐγένου γινομαι happen; become
σφόδρα σφοδρα vehemently; tremendously
26:16
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
אֶל־ ʔel- אֶל to
יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac
לֵ֚ךְ ˈlēḵ הלך walk
מֵֽ mˈē מִן from
עִמָּ֔נוּ ʕimmˈānû עִם with
כִּֽי־ kˈî- כִּי that
עָצַֽמְתָּ־ ʕāṣˈamtā- עצם be mighty
מִמֶּ֖נּוּ mimmˌennû מִן from
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
26:16. in tantum ut ipse Abimelech diceret ad Isaac recede a nobis quoniam potentior nostri factus es valde
Insomuch that Abimelech himself said to Isaac: Depart from us, for thou art become much mightier than we.
26:16. It reached a point where Abimelech himself said to Isaac, “Move away from us, for you have become very much more powerful than we.”
26:16. And Abimelech said unto Isaac, Go from us; for thou art much mightier than we.
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Adam Clarke: Commentary on the Bible - 1831
26:16: Go from us; for thou art much mightier than we - This is the first instance on record of what was termed among the Greeks ostracism; i.e., the banishment of a person from the state, of whose power, influence, or riches, the people were jealous. There is a remarkable saying of Bacon on this subject, which seems to intimate that he had this very circumstance under his eye: "Public envy is an ostracism that eclipseth men when they grow too great." On this same principle Pharaoh oppressed the Israelites. The Philistines appear to have been jealous of Isaac's growing prosperity, and to have considered it, not as a due reward of his industry and holiness, but as their individual loss, as though his gain was at their expense; therefore they resolved to drive him out, and take his well-cultivated ground, etc., to themselves, and compelled Abimelech to dismiss him, who gave this reason for it, עצמת ממנו atsamta mimmennu, Thou hast obtained much wealth among us, and my people are envious of thee. Is not this the better translation? for it can hardly be supposed that Isaac was "mightier" than the king of whole tribes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:16: Go: Dr. A. Clarke observes, that this is the first instance on record of what was termed among the Greeks, ostracism, i. e., the banishment of person from the state, of whose power, influence, or riches, the people were jealous.
mightier: Exo 1:9
John Gill
26:16 And Abimelech said unto Isaac, go from us,.... Which was either said by way of advice, consulting Isaac's good, and the peace of his own kingdom; or else by way of command, enjoining him to depart, having a secret envy to him himself, or at least was jealous of his growing power and wealth:
for thou art much mightier than we; in riches or goods, as the Targum of Jonathan adds; or in number; his family being greatly increased, his servants numerous, many being born of them in his house; Abraham had three hundred and eighteen trained servants in his house, Gen 14:14; how many Isaac had is not certain; they must be a large number for Abimelech to fear anything from them. Some choose to interpret the words, thou hast increased, or thou hast got much from us, and by us; and therefore it is high time for thee to be gone from us.
26:1726:17: Եւ գնաց անտի Իսահակ, եւ բնակեցաւ ՚ի ձորն Գերերացւոց. եւ անդ բնակեաց։
17 Իսահակն այդտեղից գնաց ու վրան խփեց գերարացիների ձորում: Նա բնակուեց այնտեղ:
17 Իսահակ գնաց անկէ ու իր վրանները Գերարայի ձորին մէջ բացաւ ու հոն բնակեցաւ։
Եւ գնաց անտի Իսահակ, եւ բնակեցաւ ի ձորն Գերարացւոց, եւ անդ բնակեաց:

26:17: Եւ գնաց անտի Իսահակ, եւ բնակեցաւ ՚ի ձորն Գերերացւոց. եւ անդ բնակեաց։
17 Իսահակն այդտեղից գնաց ու վրան խփեց գերարացիների ձորում: Նա բնակուեց այնտեղ:
17 Իսահակ գնաց անկէ ու իր վրանները Գերարայի ձորին մէջ բացաւ ու հոն բնակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1717: И Исаак удалился оттуда, и расположился шатрами в долине Герарской, и поселился там.
26:17 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἐκεῖθεν εκειθεν from there Ισαακ ισαακ Isaak καὶ και and; even κατέλυσεν καταλυω dislodge; lodge ἐν εν in τῇ ο the φάραγγι φαραγξ gorge Γεραρων γεραρα and; even κατῴκησεν κατοικεω settle ἐκεῖ εκει there
26:17 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac וַ wa וְ and יִּ֥חַן yyˌiḥan חנה encamp בְּ bᵊ בְּ in נַֽחַל־ nˈaḥal- נַחַל wadi גְּרָ֖ר gᵊrˌār גְּרָר Gerar וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit שָֽׁם׃ šˈām שָׁם there
26:17. et ille discedens veniret ad torrentem Gerarae habitaretque ibiSo he departed and came to the torrent of Gerara, to dwell there:
17. And Isaac departed thence, and encamped in the valley of Gerar, and dwelt there.
26:17. And departing, he then went toward the torrent of Gerar, and he dwelt there.
26:17. And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there.
And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there:

17: И Исаак удалился оттуда, и расположился шатрами в долине Герарской, и поселился там.
26:17
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
ἐκεῖθεν εκειθεν from there
Ισαακ ισαακ Isaak
καὶ και and; even
κατέλυσεν καταλυω dislodge; lodge
ἐν εν in
τῇ ο the
φάραγγι φαραγξ gorge
Γεραρων γεραρα and; even
κατῴκησεν κατοικεω settle
ἐκεῖ εκει there
26:17
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac
וַ wa וְ and
יִּ֥חַן yyˌiḥan חנה encamp
בְּ bᵊ בְּ in
נַֽחַל־ nˈaḥal- נַחַל wadi
גְּרָ֖ר gᵊrˌār גְּרָר Gerar
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
שָֽׁם׃ šˈām שָׁם there
26:17. et ille discedens veniret ad torrentem Gerarae habitaretque ibi
So he departed and came to the torrent of Gerara, to dwell there:
26:17. And departing, he then went toward the torrent of Gerar, and he dwelt there.
26:17. And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-22: Кроткий Исаак уступает насилию и покидает резиденцию Авимелеха (ср. ст. 8) и поселяется в долине близ Герара. Но столкновения из-за воды продолжаются, и Исаак, по-прежнему уступая филистимлянам, увековечивает свое право на отбираемые ими колодцы и несправедливость их притязаний — в именах колодцев: «Есек» (спор, ссора), по LXX (читавшим escheq) «adikia» слав. «обида», ст. 20, и «Ситна» (ожесточенная, сатанинская вражда), по LXX tecuria, у Акилы: antikeimenh, ст. 21. Но затем Бог дает кроткому Исааку свободу от врагов, и он называет колодезь «Реховоф» (пространные места), у LXX: Eurucwria. Во время этих споров Исаак, вероятно, не раз переменял место и стана своего (имеет, поэтому, значение добавление у LXX в ст. 21: «двинулся оттуда Исаак»). Намек на имена последних двух колодцев можно видеть в лежащих к северо-востоку от Газы колодцах Schutein и Ruhaibeh.
Albert Barnes: Notes on the Bible - 1834
26:17-22
Isaac retires, and sets about the digging of wells. He retreats from Gerar and its suburbs, and takes up his abode in the valley, or wady of Gerar. These wadys are the hollows in which brooks flow, and therefore the well-watered and fertile parts of the country. He digs again the old wells, and calls them by the old names. He commences the digging of new ones. For the first the herdmen of Gerar strive, claiming the water as their property. Isaac yields. He digs another; they strive, and he again yields. He now removes apparently into a distinct region, and digs a third well, for which there is no contest. This he calls Rehoboth, "room" - a name which appears to be preserved in Wady er-Ruhaibeh, near which is Wady esh-Shutein, corresponding to Sitnah. "For now the Lord hath made room for us." Isaac's homely realizing faith in a present and presiding Lord here comes out.
Geneva 1599
26:17 And Isaac departed thence, and pitched his tent in the (k) valley of Gerar, and dwelt there.
(k) The Hebrew word signifies a flood, or valley, where water at any time runs.
John Gill
26:17 And Isaac departed thence,.... At once, peaceably and quietly, though to his loss and disadvantage, without taking himself either to argument or arms, in favour of himself; he departed immediately, as soon as he perceived his abode was disagreeable to the king and his people; which gives us a very agree, able idea of the calm and peaceable disposition of Isaac:
and pitched his tent in the valley of Gerar, and dwelt there; at some distance from the city of Gerar, as Jarchi observes. Josephus (g) says it was not far from it; but how far is not certain; very probably it was not out of the country, though on the borders of it. Some render it, "the brook of Gerar" (h), and interpret it, that he pitched his tent, and dwelt by it; and the word used does signify a brook as well as a valley; and there was a brook of Gerar, which Sozomen (i) makes mention of.
(g) Antiqu. l. 1. c. 18. sect. 2. (h) "ad torrentem Gerarae", V. L. (i) Eccl. Hist. l. 6. c. 32.
Robert Jamieson, A. R. Fausset and David Brown
26:17 valley of Gerar--torrent-bed or wady, a vast undulating plain, unoccupied and affording good pasture.
26:1826:18: Եւ դարձեալ Իսահակ փորեա՛ց զջրհորսն ջրոց, զոր փորեցին ծառայքն Աբրաամու հօր նորա, եւ խցին զայն Փղշտացիքն յետ մահուանն Աբրաամու հօր նորա. եւ եդ նոցա անուանս ըստ անուա՛նցն զոր անուանեաց նոցա Աբրաամ հայր իւր[225]։ [225] Ոմանք. Զոր անուանեաց զնոսա Աբրաամ։
18 Իսահակը դարձեալ փորեց այն ջրհորները, որ փորել էին նրա հօր՝ Աբրահամի ծառաները, իսկ փղշտացիները նրա հայր Աբրահամի մահից յետոյ խցանել էին: Իսահակն այդ ջրհորները կոչեց այն անուններով, որ տուել էր դրա նց իր հայր Աբրահամը:
18 Իսահակ նորէն փորեց այն ջրհորները, որոնք իր հօրը Աբրահամին օրերը փորուեր էին, բայց Աբրահամին մեռնելէն ետքը Փղշտացիները գոցեր էին եւ իր հօրը դրած անուններուն պէս անոնց անուններ դրաւ։
Եւ դարձեալ Իսահակ փորեաց զջրհորսն ջրոց, զոր փորեցին ծառայքն Աբրահամու հօր նորա, եւ խցին զայն Փղշտացիքն յետ մահուանն Աբրահամու հօր նորա, եւ եդ նոցա անուանս ըստ անուանցն զոր անուանեաց նոցա Աբրահամ հայր իւր:

26:18: Եւ դարձեալ Իսահակ փորեա՛ց զջրհորսն ջրոց, զոր փորեցին ծառայքն Աբրաամու հօր նորա, եւ խցին զայն Փղշտացիքն յետ մահուանն Աբրաամու հօր նորա. եւ եդ նոցա անուանս ըստ անուա՛նցն զոր անուանեաց նոցա Աբրաամ հայր իւր[225]։
[225] Ոմանք. Զոր անուանեաց զնոսա Աբրաամ։
18 Իսահակը դարձեալ փորեց այն ջրհորները, որ փորել էին նրա հօր՝ Աբրահամի ծառաները, իսկ փղշտացիները նրա հայր Աբրահամի մահից յետոյ խցանել էին: Իսահակն այդ ջրհորները կոչեց այն անուններով, որ տուել էր դրա նց իր հայր Աբրահամը:
18 Իսահակ նորէն փորեց այն ջրհորները, որոնք իր հօրը Աբրահամին օրերը փորուեր էին, բայց Աբրահամին մեռնելէն ետքը Փղշտացիները գոցեր էին եւ իր հօրը դրած անուններուն պէս անոնց անուններ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1818: И вновь выкопал Исаак колодези воды, которые выкопаны были во дни Авраама, отца его, и которые завалили Филистимляне по смерти Авраама; и назвал их теми же именами, которыми назвал их отец его.
26:18 καὶ και and; even πάλιν παλιν again Ισαακ ισαακ Isaak ὤρυξεν ορυσσω dig τὰ ο the φρέατα φρεαρ pit τοῦ ο the ὕδατος υδωρ water ἃ ος who; what ὤρυξαν ορυσσω dig οἱ ο the παῖδες παις child; boy Αβρααμ αβρααμ Abraam; Avraam τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐνέφραξαν εμφρασσω he; him οἱ ο the Φυλιστιιμ φυλιστιιμ with; amid τὸ ο the ἀποθανεῖν αποθνησκω die Αβρααμ αβρααμ Abraam; Avraam τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐπωνόμασεν επονομαζω named αὐτοῖς αυτος he; him ὀνόματα ονομα name; notable κατὰ κατα down; by τὰ ο the ὀνόματα ονομα name; notable ἃ ος who; what ἐπωνόμασεν επονομαζω named Αβρααμ αβρααμ Abraam; Avraam ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him
26:18 וַ wa וְ and יָּ֨שָׁב yyˌāšov שׁוב return יִצְחָ֜ק yiṣḥˈāq יִצְחָק Isaac וַ wa וְ and יַּחְפֹּ֣ר׀ yyaḥpˈōr חפר dig אֶת־ ʔeṯ- אֵת [object marker] בְּאֵרֹ֣ת bᵊʔērˈōṯ בְּאֵר well הַ ha הַ the מַּ֗יִם mmˈayim מַיִם water אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] חָֽפְרוּ֙ ḥˈāfᵊrû חפר dig בִּ bi בְּ in ימֵי֙ ymˌê יֹום day אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham אָבִ֔יו ʔāvˈiʸw אָב father וַ wa וְ and יְסַתְּמ֣וּם yᵊsattᵊmˈûm סתם stop up פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after מֹ֣ות mˈôṯ מָוֶת death אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call לָהֶן֙ lāhˌen לְ to שֵׁמֹ֔ות šēmˈôṯ שֵׁם name כַּ ka כְּ as † הַ the שֵּׁמֹ֕ת ššēmˈōṯ שֵׁם name אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] קָרָ֥א qārˌā קרא call לָהֶ֖ן lāhˌen לְ to אָבִֽיו׃ ʔāvˈiʸw אָב father
26:18. rursum fodit alios puteos quos foderant servi patris sui Abraham et quos illo mortuo olim obstruxerant Philisthim appellavitque eos hisdem nominibus quibus ante pater vocaveratAnd he digged again other wells, which the servants of his father Abraham had digged, and which, after his death, the Palestines had of old stopped up: and he called them by the same names by which his father before had called them.
18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.
26:18. Again, he dug up other wells, which the servants of his father Abraham had dug, and which, after his death, the Philistines had formerly obstructed. And he called them by the same names that his father had called them before.
26:18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.
And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them:

18: И вновь выкопал Исаак колодези воды, которые выкопаны были во дни Авраама, отца его, и которые завалили Филистимляне по смерти Авраама; и назвал их теми же именами, которыми назвал их отец его.
26:18
καὶ και and; even
πάλιν παλιν again
Ισαακ ισαακ Isaak
ὤρυξεν ορυσσω dig
τὰ ο the
φρέατα φρεαρ pit
τοῦ ο the
ὕδατος υδωρ water
ος who; what
ὤρυξαν ορυσσω dig
οἱ ο the
παῖδες παις child; boy
Αβρααμ αβρααμ Abraam; Avraam
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνέφραξαν εμφρασσω he; him
οἱ ο the
Φυλιστιιμ φυλιστιιμ with; amid
τὸ ο the
ἀποθανεῖν αποθνησκω die
Αβρααμ αβρααμ Abraam; Avraam
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπωνόμασεν επονομαζω named
αὐτοῖς αυτος he; him
ὀνόματα ονομα name; notable
κατὰ κατα down; by
τὰ ο the
ὀνόματα ονομα name; notable
ος who; what
ἐπωνόμασεν επονομαζω named
Αβρααμ αβρααμ Abraam; Avraam
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
26:18
וַ wa וְ and
יָּ֨שָׁב yyˌāšov שׁוב return
יִצְחָ֜ק yiṣḥˈāq יִצְחָק Isaac
וַ wa וְ and
יַּחְפֹּ֣ר׀ yyaḥpˈōr חפר dig
אֶת־ ʔeṯ- אֵת [object marker]
בְּאֵרֹ֣ת bᵊʔērˈōṯ בְּאֵר well
הַ ha הַ the
מַּ֗יִם mmˈayim מַיִם water
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
חָֽפְרוּ֙ ḥˈāfᵊrû חפר dig
בִּ bi בְּ in
ימֵי֙ ymˌê יֹום day
אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham
אָבִ֔יו ʔāvˈiʸw אָב father
וַ wa וְ and
יְסַתְּמ֣וּם yᵊsattᵊmˈûm סתם stop up
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
מֹ֣ות mˈôṯ מָוֶת death
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
לָהֶן֙ lāhˌen לְ to
שֵׁמֹ֔ות šēmˈôṯ שֵׁם name
כַּ ka כְּ as
הַ the
שֵּׁמֹ֕ת ššēmˈōṯ שֵׁם name
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
קָרָ֥א qārˌā קרא call
לָהֶ֖ן lāhˌen לְ to
אָבִֽיו׃ ʔāvˈiʸw אָב father
26:18. rursum fodit alios puteos quos foderant servi patris sui Abraham et quos illo mortuo olim obstruxerant Philisthim appellavitque eos hisdem nominibus quibus ante pater vocaverat
And he digged again other wells, which the servants of his father Abraham had digged, and which, after his death, the Palestines had of old stopped up: and he called them by the same names by which his father before had called them.
26:18. Again, he dug up other wells, which the servants of his father Abraham had dug, and which, after his death, the Philistines had formerly obstructed. And he called them by the same names that his father had called them before.
26:18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
26:18: In the days of Abraham - Instead of בימי bimey, in the days, Houbigant contends we should read עבדי abdey, servants. Isaac dug again the wells which the servants of Abraham his father had dug. This reading is supported by the Samaritan, Septuagint, Syriac, and Vulgate; and it is probably the true one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:18: in the days: Houbigant contends, that instead of bimey, "in the days," we should read, avdey, "servants;" agreeably to the Samaritan, Septuagint, Syriac, and Vulgate: "And Isaac digged again the wells of water which the servants of Abraham his father had digged."
and he: Gen 21:31; Num 32:38; Psa 16:4; Hos 2:17; Zac 13:2
Carl Friedrich Keil and Franz Delitzsch
26:18
Reopening and Discovery of Wells. - In this valley Isaac dug open the old wells which had existed from Abraham's time, and gave them the old names. His people also dug three new wells. But Abimelech's people raised a contest about two of these; and for this reason Isaac called them Esek and Sitnah, strife and opposition. The third there was no dispute about; and it received in consequence the name Rehoboth, "breadths," for Isaac said, "Yea now (כּי־עתּה, as in Gen 29:32, etc.) Jehovah has provided for us a broad space, that we may be fruitful (multiply) in the land." This well was probably not in the land of Gerar, as Isaac had removed thence, but in the Wady Ruhaibeh, the name of which is suggestive of Rehoboth, which stands at the point where the two roads from Gaza and Hebron meet, about 3 hours to the south of Elusa, 8 1/3 to the south of Beersheba, and where there are extensive ruins of the city of the same name upon the heights, also the remains of wells (Robinson, Pal. i. 289ff.; Strauss, Sinai and Golgotha); where too the name Sitnah seems to have been retained in the Wady Shutein, with ruins on the northern hills between Ruhaibeh and Khulasa (Elusa).
John Gill
26:18 And Isaac digged again the wells of water, which they had digged in the days of Abraham his father,.... This seems to refer to the same wells made mention of in Gen 26:15, since it follows:
for the Philistines had stopped them after the death of Abraham; these were what Abraham's servants had dug, when he lived at Gerar, and which the Philistines durst not stop during his life; but when he was dead and particularly out of envy to Isaac his son, whom they observed to prosper much, they stopped them up, that he might have no benefit by them; for otherwise they would scarcely have stopped them, if he had not been upon the spot, but would have made use of them themselves. The opening of them again by Isaac seems to be done, as Jarchi observes, before he removed from Gerar to the valley, though it is here related; unless it can be thought that Abraham dwelt in the valley also, and had dug wells there, which the Philistines stopped up after his death, and Isaac opened when he came there; and if so one would think he should have had no occasion to have dug other new wells, as we find he afterwards did; besides, this seems to be out of the jurisdiction of the Philistines, and not in their power to have stopped them here; it seems therefore most probable that these were Abraham's wells at Gerar, and not in the valley. Origen (k) makes mention of wonderful wells being dug in the land of the Philistines by righteous men, meaning Abraham and Isaac; and particularly in Askelon which, according to some, is the same with Gerar; See Gill on Gen 20:1,
and he called their names after the names by which his father had called them; which he did out of respect to his father, to preserve the memory of his name, as well as to make his title and claim to them the more dear and certain.
(k) Contr. Cels. l. 4. p. 193.
Robert Jamieson, A. R. Fausset and David Brown
26:18 Isaac digged again the wells of water--The naming of wells by Abraham, and the hereditary right of his family to the property, the change of the names by the Philistines to obliterate the traces of their origin, the restoration of the names by Isaac, and the contests between the respective shepherds to the exclusive possession of the water, are circumstances that occur among the natives in those regions as frequently in the present day as in the time of Isaac.
26:1926:19: Եւ փորեցին ծառայքն Իսահակայ ՚ի ձորն Գերերացւոց, եւ գտին անդ ջրհոր ջրո՛յ կենդանւոյ։
19 Իսահակի ծառաները հող փորեցին գերարացիների ձորում եւ այնտեղ գտան ըմպելի ջրի աղբիւր:
19 Իսահակին ծառաները այն ձորին մէջ փորեցին ու հոն վազուն* ջուրի հոր գտան։
Եւ փորեցին ծառայքն Իսահակայ ի ձորն Գերարացւոց, եւ գտին անդ ջրհոր ջրոյ կենդանւոյ:

26:19: Եւ փորեցին ծառայքն Իսահակայ ՚ի ձորն Գերերացւոց, եւ գտին անդ ջրհոր ջրո՛յ կենդանւոյ։
19 Իսահակի ծառաները հող փորեցին գերարացիների ձորում եւ այնտեղ գտան ըմպելի ջրի աղբիւր:
19 Իսահակին ծառաները այն ձորին մէջ փորեցին ու հոն վազուն* ջուրի հոր գտան։
zohrab-1805▾ eastern-1994▾ western am▾
26:1919: И копали рабы Исааковы в долине и нашли там колодезь воды живой.
26:19 καὶ και and; even ὤρυξαν ορυσσω dig οἱ ο the παῖδες παις child; boy Ισαακ ισαακ Isaak ἐν εν in τῇ ο the φάραγγι φαραγξ gorge Γεραρων γεραρα and; even εὗρον ευρισκω find ἐκεῖ εκει there φρέαρ φρεαρ pit ὕδατος υδωρ water ζῶντος ζαω live; alive
26:19 וַ wa וְ and יַּחְפְּר֥וּ yyaḥpᵊrˌû חפר dig עַבְדֵֽי־ ʕavᵊḏˈê- עֶבֶד servant יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac בַּ ba בְּ in † הַ the נָּ֑חַל nnˈāḥal נַחַל wadi וַ wa וְ and יִּ֨מְצְאוּ־ yyˌimṣᵊʔû- מצא find שָׁ֔ם šˈām שָׁם there בְּאֵ֖ר bᵊʔˌēr בְּאֵר well מַ֥יִם mˌayim מַיִם water חַיִּֽים׃ ḥayyˈîm חַי alive
26:19. foderunt in torrente et reppererunt aquam vivamAnd they digged in the torrent, and found living water.
19. And Isaac’s servants digged in the valley, and found there a well of springing water.
26:19. And they dug in the torrent, and they found living water.
26:19. And Isaac’s servants digged in the valley, and found there a well of springing water.
And Isaac' s servants digged in the valley, and found there a well of springing water:

19: И копали рабы Исааковы в долине и нашли там колодезь воды живой.
26:19
καὶ και and; even
ὤρυξαν ορυσσω dig
οἱ ο the
παῖδες παις child; boy
Ισαακ ισαακ Isaak
ἐν εν in
τῇ ο the
φάραγγι φαραγξ gorge
Γεραρων γεραρα and; even
εὗρον ευρισκω find
ἐκεῖ εκει there
φρέαρ φρεαρ pit
ὕδατος υδωρ water
ζῶντος ζαω live; alive
26:19
וַ wa וְ and
יַּחְפְּר֥וּ yyaḥpᵊrˌû חפר dig
עַבְדֵֽי־ ʕavᵊḏˈê- עֶבֶד servant
יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac
בַּ ba בְּ in
הַ the
נָּ֑חַל nnˈāḥal נַחַל wadi
וַ wa וְ and
יִּ֨מְצְאוּ־ yyˌimṣᵊʔû- מצא find
שָׁ֔ם šˈām שָׁם there
בְּאֵ֖ר bᵊʔˌēr בְּאֵר well
מַ֥יִם mˌayim מַיִם water
חַיִּֽים׃ ḥayyˈîm חַי alive
26:19. foderunt in torrente et reppererunt aquam vivam
And they digged in the torrent, and found living water.
26:19. And they dug in the torrent, and they found living water.
26:19. And Isaac’s servants digged in the valley, and found there a well of springing water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:19: A well of springing water - באר מים חיים beer mayim chaiyim, A well of living waters. This is the oriental phrase for a spring, and this is its meaning both in the Old and New Testaments: Lev 14:5, Lev 14:50; Lev 15:30; Num 19:17; Sol 4:15. See also Joh 4:10-14; Joh 7:38; Rev 21:6; Rev 22:1. And by these scriptures we find that an unfailing spring was an emblem of the graces and influences of the Spirit of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:19: springing water: Heb. living, Sol 4:15; Joh 4:10, Joh 4:11, Joh 7:38
John Gill
26:19 And Isaac's servants digged in the valley,.... In the valley of Gerar, as the Septuagint version expresses it:
and found there a well of springing water; or "living water" (l), which continually flows, as Aben Ezra rightly interprets it: hence this phrase is used of the perpetual and ever living graces of the Spirit of God, Jn 4:10.
(l) "aquarum viventium", Pagninus, Montanus, Drusius.
26:2026:20: Եւ մարտնչէին հովիւքն Գերերացւոց ընդ հովիւսն Իսահակայ. եւ ասէին՝ եթէ իւրեա՛նց իցէ ջրհորն. եւ կոչեաց զանուն ջրհորոյն Զրկո՛ւմն. քանզի զրկէին զնա[226]։ [226] Ոմանք. Թէ իւրեանց իցէ ջուրն... քանզի զրկեցին զնա։
20 Գերարացիների հովիւները կռուեցին Իսահակի հովիւների հետ՝ ասելով, թէ իրենցն է այդ ջրհորը: Նրանք ջրհորը կոչեցին Անիրաւութիւն, քանի որ նրա հանդէպ անիրաւութիւն էին գործել:
20 Եւ Գերարայի հովիւները Իսահակին հովիւներուն հետ կը կռուէին՝ ըսելով. «Ջուրը մերն է», անոր համար այն հորին անունը Էսէք* դրաւ. քանզի անոր համար կռուեցան։
Եւ մարտնչէին հովիւքն Գերարացւոց ընդ հովիւսն Իսահակայ, եւ ասէին թէ իւրեանց իցէ ջրհորն. եւ կոչեաց զանուն ջրհորոյն Զրկումն. քանզի զրկէին զնա:

26:20: Եւ մարտնչէին հովիւքն Գերերացւոց ընդ հովիւսն Իսահակայ. եւ ասէին՝ եթէ իւրեա՛նց իցէ ջրհորն. եւ կոչեաց զանուն ջրհորոյն Զրկո՛ւմն. քանզի զրկէին զնա[226]։
[226] Ոմանք. Թէ իւրեանց իցէ ջուրն... քանզի զրկեցին զնա։
20 Գերարացիների հովիւները կռուեցին Իսահակի հովիւների հետ՝ ասելով, թէ իրենցն է այդ ջրհորը: Նրանք ջրհորը կոչեցին Անիրաւութիւն, քանի որ նրա հանդէպ անիրաւութիւն էին գործել:
20 Եւ Գերարայի հովիւները Իսահակին հովիւներուն հետ կը կռուէին՝ ըսելով. «Ջուրը մերն է», անոր համար այն հորին անունը Էսէք* դրաւ. քանզի անոր համար կռուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
26:2020: И спорили пастухи Герарские с пастухами Исаака, говоря: наша вода. И он нарек колодезю имя: Есек, потому что спорили с ним.
26:20 καὶ και and; even ἐμαχέσαντο μαχομαι fight οἱ ο the ποιμένες ποιμην shepherd Γεραρων γεραρα with; amid τῶν ο the ποιμένων ποιμην shepherd Ισαακ ισαακ Isaak φάσκοντες φασκω assert; claim αὐτῶν αυτος he; him εἶναι ειμι be τὸ ο the ὕδωρ υδωρ water καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τοῦ ο the φρέατος φρεαρ pit Ἀδικία αδικια injury; injustice ἠδίκησαν αδικεω injure; unjust to γὰρ γαρ for αὐτόν αυτος he; him
26:20 וַ wa וְ and יָּרִ֜יבוּ yyārˈîvû ריב contend רֹעֵ֣י rōʕˈê רעה pasture גְרָ֗ר ḡᵊrˈār גְּרָר Gerar עִם־ ʕim- עִם with רֹעֵ֥י rōʕˌê רעה pasture יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say לָ֣נוּ lˈānû לְ to הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call שֵֽׁם־ šˈēm- שֵׁם name הַ ha הַ the בְּאֵר֙ bbᵊʔˌēr בְּאֵר well עֵ֔שֶׂק ʕˈēśeq עֵשֶׂק Esek כִּ֥י kˌî כִּי that הִֽתְעַשְּׂק֖וּ hˈiṯʕaśśᵊqˌû עשׂק contend עִמֹּֽו׃ ʕimmˈô עִם with
26:20. sed et ibi iurgium fuit pastorum Gerarae adversum pastores Isaac dicentium nostra est aqua quam ob rem nomen putei ex eo quod acciderat vocavit CalumniamBut there also the herdsmen of Gerara strove against the herdsmen of Isaac, saying: It is our water. Wherefore he called the name of the well, on occasion of that which had happened, Calumny.
20. And the herdmen of Gerar strove with Isaac’s herdmen, saying, The water is ours: and he called the name of the well Esek; because they contended with him.
26:20. But in that place also the shepherds of Gerar argued against the shepherds of Isaac, by saying, “It is our water.” For this reason, he called the name of the well, because of what had happened, ‘Calumny.’
26:20. And the herdmen of Gerar did strive with Isaac’s herdmen, saying, The water [is] ours: and he called the name of the well Esek; because they strove with him.
And the herdmen of Gerar did strive with Isaac' s herdmen, saying, The water [is] our' s: and he called the name of the well Esek; because they strove with him:

20: И спорили пастухи Герарские с пастухами Исаака, говоря: наша вода. И он нарек колодезю имя: Есек, потому что спорили с ним.
26:20
καὶ και and; even
ἐμαχέσαντο μαχομαι fight
οἱ ο the
ποιμένες ποιμην shepherd
Γεραρων γεραρα with; amid
τῶν ο the
ποιμένων ποιμην shepherd
Ισαακ ισαακ Isaak
φάσκοντες φασκω assert; claim
αὐτῶν αυτος he; him
εἶναι ειμι be
τὸ ο the
ὕδωρ υδωρ water
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
φρέατος φρεαρ pit
Ἀδικία αδικια injury; injustice
ἠδίκησαν αδικεω injure; unjust to
γὰρ γαρ for
αὐτόν αυτος he; him
26:20
וַ wa וְ and
יָּרִ֜יבוּ yyārˈîvû ריב contend
רֹעֵ֣י rōʕˈê רעה pasture
גְרָ֗ר ḡᵊrˈār גְּרָר Gerar
עִם־ ʕim- עִם with
רֹעֵ֥י rōʕˌê רעה pasture
יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
לָ֣נוּ lˈānû לְ to
הַ ha הַ the
מָּ֑יִם mmˈāyim מַיִם water
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
שֵֽׁם־ šˈēm- שֵׁם name
הַ ha הַ the
בְּאֵר֙ bbᵊʔˌēr בְּאֵר well
עֵ֔שֶׂק ʕˈēśeq עֵשֶׂק Esek
כִּ֥י kˌî כִּי that
הִֽתְעַשְּׂק֖וּ hˈiṯʕaśśᵊqˌû עשׂק contend
עִמֹּֽו׃ ʕimmˈô עִם with
26:20. sed et ibi iurgium fuit pastorum Gerarae adversum pastores Isaac dicentium nostra est aqua quam ob rem nomen putei ex eo quod acciderat vocavit Calumniam
But there also the herdsmen of Gerara strove against the herdsmen of Isaac, saying: It is our water. Wherefore he called the name of the well, on occasion of that which had happened, Calumny.
26:20. But in that place also the shepherds of Gerar argued against the shepherds of Isaac, by saying, “It is our water.” For this reason, he called the name of the well, because of what had happened, ‘Calumny.’
26:20. And the herdmen of Gerar did strive with Isaac’s herdmen, saying, The water [is] ours: and he called the name of the well Esek; because they strove with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:20: did strive: Gen 21:25
Esek: i. e. Contention
John Gill
26:20 And the herdmen of Gerar did strive with Isaac's herdmen,.... About the well which was dug in the valley; and this shows it was near Gerar or at least was upon the border of the country, and so it was a disputable point to whom it belonged:
saying, the water is ours; though the well was dug by Isaac's servants, yet they laid claim to the water, pretending it was their ground, being on their borders:
and he called the name of the well Esek: which signifies "contention": the reason of the name follows:
because they strove with him; wrangled, contended, and disputed with him about whose right it was.
John Wesley
26:20 Esek - That is, contention.
26:2126:21: Չուեա՛ց անտի եւ փորեաց մի՛ւս եւս ջրհոր ջրոյ։ Հակառակէին եւ վասն ա՛յնորիկ եւս։ Եւ կոչեաց զանուն նորա Թշնամութիւն։
21 Իսահակը գնաց այդտեղից ու փորեց մի այլ ջրհոր եւս: Վէճ ծագեց սրա համար էլ: Իսահակը այն կոչեց Թշնամութիւն:
21 Ուրիշ հոր մը փորեցին։ Անոր համար ալ կռուեցան եւ անոր անունը Սիդնա* դրաւ։
[351]Չուեաց անտի եւ փորեաց`` մեւս եւս ջրհոր ջրոյ. հակառակէին եւ վասն այնորիկ եւս. եւ կոչեաց զանուն նորա Թշնամութիւն:

26:21: Չուեա՛ց անտի եւ փորեաց մի՛ւս եւս ջրհոր ջրոյ։ Հակառակէին եւ վասն ա՛յնորիկ եւս։ Եւ կոչեաց զանուն նորա Թշնամութիւն։
21 Իսահակը գնաց այդտեղից ու փորեց մի այլ ջրհոր եւս: Վէճ ծագեց սրա համար էլ: Իսահակը այն կոչեց Թշնամութիւն:
21 Ուրիշ հոր մը փորեցին։ Անոր համար ալ կռուեցան եւ անոր անունը Սիդնա* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2121: выкопали другой колодезь; спорили также и о нем; и он нарек ему имя: Ситна.
26:21 ἀπάρας απαιρω remove; take away δὲ δε though; while Ισαακ ισαακ Isaak ἐκεῖθεν εκειθεν from there ὤρυξεν ορυσσω dig φρέαρ φρεαρ pit ἕτερον ετερος different; alternate ἐκρίνοντο κρινω judge; decide δὲ δε though; while καὶ και and; even περὶ περι about; around ἐκείνου εκεινος that καὶ και and; even ἐπωνόμασεν επονομαζω named τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ἐχθρία εχθρια hostility
26:21 וַֽ wˈa וְ and יַּחְפְּרוּ֙ yyaḥpᵊrˌû חפר dig בְּאֵ֣ר bᵊʔˈēr בְּאֵר well אַחֶ֔רֶת ʔaḥˈereṯ אַחֵר other וַ wa וְ and יָּרִ֖יבוּ yyārˌîvû ריב contend גַּם־ gam- גַּם even עָלֶ֑יהָ ʕālˈeʸhā עַל upon וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call שְׁמָ֖הּ šᵊmˌāh שֵׁם name שִׂטְנָֽה׃ śiṭnˈā שִׂטְנָה Sitnah
26:21. foderunt et alium et pro illo quoque rixati sunt appellavitque eum InimicitiasAnd they digged also another; and for that they quarreled likewise, and he called the name of it, Enmity.
21. And they digged another well, and they strove for that also: and he called the name of it Sitnah.
26:21. Then they dug up yet another one. And over that one also they fought, and he called it, ‘Enmity.’
26:21. And they digged another well, and strove for that also: and he called the name of it Sitnah.
And they digged another well, and strove for that also: and he called the name of it Sitnah:

21: выкопали другой колодезь; спорили также и о нем; и он нарек ему имя: Ситна.
26:21
ἀπάρας απαιρω remove; take away
δὲ δε though; while
Ισαακ ισαακ Isaak
ἐκεῖθεν εκειθεν from there
ὤρυξεν ορυσσω dig
φρέαρ φρεαρ pit
ἕτερον ετερος different; alternate
ἐκρίνοντο κρινω judge; decide
δὲ δε though; while
καὶ και and; even
περὶ περι about; around
ἐκείνου εκεινος that
καὶ και and; even
ἐπωνόμασεν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ἐχθρία εχθρια hostility
26:21
וַֽ wˈa וְ and
יַּחְפְּרוּ֙ yyaḥpᵊrˌû חפר dig
בְּאֵ֣ר bᵊʔˈēr בְּאֵר well
אַחֶ֔רֶת ʔaḥˈereṯ אַחֵר other
וַ wa וְ and
יָּרִ֖יבוּ yyārˌîvû ריב contend
גַּם־ gam- גַּם even
עָלֶ֑יהָ ʕālˈeʸhā עַל upon
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
שְׁמָ֖הּ šᵊmˌāh שֵׁם name
שִׂטְנָֽה׃ śiṭnˈā שִׂטְנָה Sitnah
26:21. foderunt et alium et pro illo quoque rixati sunt appellavitque eum Inimicitias
And they digged also another; and for that they quarreled likewise, and he called the name of it, Enmity.
26:21. Then they dug up yet another one. And over that one also they fought, and he called it, ‘Enmity.’
26:21. And they digged another well, and strove for that also: and he called the name of it Sitnah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:21: They dug another well - Never did any man more implicitly follow the Divine command, Resist not evil, than Isaac; whenever he found that his work was likely to be a subject of strife and contention, he gave place, and rather chose to suffer wrong than to have his own peace of mind disturbed. Thus he overcame evil with good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:21: Sitnah: i. e. Hatred, Ezr 4:6
John Gill
26:21 And they digged another well,.... That is, Isaac's servants:
and strove for that also; the herdsmen of Gerar disputed their right to that also, and strove to get it from them:
and he called the name of it Sitnah; which signifies "hatred", it being out of hatred and malice to him that they gave him so much trouble; from this word Satan has his name, and these men were of a diabolical spirit, envious, spiteful, and malicious.
John Wesley
26:21 Sitnah - That is, hatred.
26:2226:22: Չուեա՛ց անտի եւ փորեաց ա՛յլ ջրհոր, եւ ո՛չ մարտնչէին վասն այնր. եւ կոչեաց զանուն նորա Անդորրութիւն. ասէ՝ զի ա՛յժմ ընդարձակեաց մեզ Տէր, եւ աճեցոյց զմեզ յերկրի։
22 Նա գնաց այդտեղից եւ փորեց մի այլ ջրհոր եւս: Դրա շուրջ վէճ չառաջացաւ, եւ այդ պատճառով այն կոչեց Անդորրութիւն՝ ասելով, թէ՝ «Այժմ մեզ ընդարձակ տեղ տուեց Տէրը եւ բազմացրեց մեզ երկրի վրայ»:
22 Ապա անկէ չուեց եւ ուրիշ հոր մը փորեց, որուն համար չկռուեցան։ Անոր անունը Ռոբովդ* դրաւ՝ ըսելով. «Քանզի հիմա Տէրը մեզ ընդարձակեց ու երկրի մէջ պտղաբեր պիտի ըլլանք»։
Չուեաց անտի եւ փորեաց այլ ջրհոր, եւ ոչ մարտնչէին վասն այնր. եւ կոչեաց զանուն նորա Անդորրութիւն, ասէ, Զի այժմ ընդարձակեաց մեզ Տէր, եւ աճեցոյց զմեզ յերկրի:

26:22: Չուեա՛ց անտի եւ փորեաց ա՛յլ ջրհոր, եւ ո՛չ մարտնչէին վասն այնր. եւ կոչեաց զանուն նորա Անդորրութիւն. ասէ՝ զի ա՛յժմ ընդարձակեաց մեզ Տէր, եւ աճեցոյց զմեզ յերկրի։
22 Նա գնաց այդտեղից եւ փորեց մի այլ ջրհոր եւս: Դրա շուրջ վէճ չառաջացաւ, եւ այդ պատճառով այն կոչեց Անդորրութիւն՝ ասելով, թէ՝ «Այժմ մեզ ընդարձակ տեղ տուեց Տէրը եւ բազմացրեց մեզ երկրի վրայ»:
22 Ապա անկէ չուեց եւ ուրիշ հոր մը փորեց, որուն համար չկռուեցան։ Անոր անունը Ռոբովդ* դրաւ՝ ըսելով. «Քանզի հիմա Տէրը մեզ ընդարձակեց ու երկրի մէջ պտղաբեր պիտի ըլլանք»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2222: И он двинулся отсюда и выкопал иной колодезь, о котором уже не спорили, и нарек ему имя: Реховоф, ибо, сказал он, теперь Господь дал нам пространное место, и мы размножимся на земле.
26:22 ἀπάρας απαιρω remove; take away δὲ δε though; while ἐκεῖθεν εκειθεν from there ὤρυξεν ορυσσω dig φρέαρ φρεαρ pit ἕτερον ετερος different; alternate καὶ και and; even οὐκ ου not ἐμαχέσαντο μαχομαι fight περὶ περι about; around αὐτοῦ αυτος he; him καὶ και and; even ἐπωνόμασεν επονομαζω named τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Εὐρυχωρία ευρυχωρια tell; declare διότι διοτι because; that νῦν νυν now; present ἐπλάτυνεν πλατυνω broaden κύριος κυριος lord; master ἡμῖν ημιν us καὶ και and; even ηὔξησεν αυξανω grow; increase ἡμᾶς ημας us ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
26:22 וַ wa וְ and יַּעְתֵּ֣ק yyaʕtˈēq עתק advance מִ mi מִן from שָּׁ֗ם ššˈām שָׁם there וַ wa וְ and יַּחְפֹּר֙ yyaḥpˌōr חפר dig בְּאֵ֣ר bᵊʔˈēr בְּאֵר well אַחֶ֔רֶת ʔaḥˈereṯ אַחֵר other וְ wᵊ וְ and לֹ֥א lˌō לֹא not רָב֖וּ rāvˌû ריב contend עָלֶ֑יהָ ʕālˈeʸhā עַל upon וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call שְׁמָהּ֙ šᵊmˌāh שֵׁם name רְחֹבֹ֔ות rᵊḥōvˈôṯ רְחֹבֹות Rehoboth וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say כִּֽי־ kˈî- כִּי that עַתָּ֞ה ʕattˈā עַתָּה now הִרְחִ֧יב hirḥˈîv רחב be wide יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לָ֖נוּ lˌānû לְ to וּ û וְ and פָרִ֥ינוּ fārˌînû פרה be fertile בָ vā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
26:22. profectus inde fodit alium puteum pro quo non contenderunt itaque vocavit nomen illius Latitudo dicens nunc dilatavit nos Dominus et fecit crescere super terramGoing forward from thence, he digged another well, for which they contended not: therefore he called the name thereof, Latitude, saying: Now hath the Lord given us room, and made us to increase upon the earth.
22. And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land.
26:22. Advancing from there, he dug another well, over which they did not contend. And so he called its name, ‘Latitude,’ saying, “Now the Lord has expanded us and caused us to increase across the land.”
26:22. And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land.
And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land:

22: И он двинулся отсюда и выкопал иной колодезь, о котором уже не спорили, и нарек ему имя: Реховоф, ибо, сказал он, теперь Господь дал нам пространное место, и мы размножимся на земле.
26:22
ἀπάρας απαιρω remove; take away
δὲ δε though; while
ἐκεῖθεν εκειθεν from there
ὤρυξεν ορυσσω dig
φρέαρ φρεαρ pit
ἕτερον ετερος different; alternate
καὶ και and; even
οὐκ ου not
ἐμαχέσαντο μαχομαι fight
περὶ περι about; around
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπωνόμασεν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Εὐρυχωρία ευρυχωρια tell; declare
διότι διοτι because; that
νῦν νυν now; present
ἐπλάτυνεν πλατυνω broaden
κύριος κυριος lord; master
ἡμῖν ημιν us
καὶ και and; even
ηὔξησεν αυξανω grow; increase
ἡμᾶς ημας us
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
26:22
וַ wa וְ and
יַּעְתֵּ֣ק yyaʕtˈēq עתק advance
מִ mi מִן from
שָּׁ֗ם ššˈām שָׁם there
וַ wa וְ and
יַּחְפֹּר֙ yyaḥpˌōr חפר dig
בְּאֵ֣ר bᵊʔˈēr בְּאֵר well
אַחֶ֔רֶת ʔaḥˈereṯ אַחֵר other
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
רָב֖וּ rāvˌû ריב contend
עָלֶ֑יהָ ʕālˈeʸhā עַל upon
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
שְׁמָהּ֙ šᵊmˌāh שֵׁם name
רְחֹבֹ֔ות rᵊḥōvˈôṯ רְחֹבֹות Rehoboth
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
כִּֽי־ kˈî- כִּי that
עַתָּ֞ה ʕattˈā עַתָּה now
הִרְחִ֧יב hirḥˈîv רחב be wide
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לָ֖נוּ lˌānû לְ to
וּ û וְ and
פָרִ֥ינוּ fārˌînû פרה be fertile
בָ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
26:22. profectus inde fodit alium puteum pro quo non contenderunt itaque vocavit nomen illius Latitudo dicens nunc dilatavit nos Dominus et fecit crescere super terram
Going forward from thence, he digged another well, for which they contended not: therefore he called the name thereof, Latitude, saying: Now hath the Lord given us room, and made us to increase upon the earth.
26:22. Advancing from there, he dug another well, over which they did not contend. And so he called its name, ‘Latitude,’ saying, “Now the Lord has expanded us and caused us to increase across the land.”
26:22. And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:22: digged: The wells in Arabia are generally dug in the rock. their mouths are about six feet in diameter, and they are from nineteen to twenty feet in depth. But Niebuhr informs us, that many wells are from 160 to 170 feet deep.
Rehoboth: i. e. Room
the Lord: Psa 4:1, Psa 18:19, Psa 118:5
be fruitful: Gen 17:6, Gen 28:3, Gen 41:52; Exo 1:7
John Gill
26:22 And he removed from thence,.... A little further from their border, to cut off all pretence, and put a stop to all dispute and controversy for the future:
and digged another well; in the place he removed to:
and for that they strove not; it being at such a distance from their border, they could not have the face to claim any right to it:
and he called the name of it Rehoboth; which signifies broad and spacious, places, enlargements:
for now hath the Lord made room for us; for himself, his family, his herds, and flocks, and freed them, from those difficulties under which they laboured, and the straits into which they were brought through the contention of the herdsmen of Gerar:
and we shall be fruitful in the land; his flocks and his herds increase, having good pasturage and watering for them, and so he and his family be in prosperous circumstances.
John Wesley
26:22 He digged a well, and for that they strove not - Those that follow peace, sooner or later, shall find peace: those that study to be quiet seldom fail of being so. This well they called Rehoboth - Enlargements, room enough.
26:2326:23: Եւ ել անտի ՚ի Ջրհորն երդման։
23 Իսահակն այդտեղից գնաց Երդման ջրհորի մօտ: Տէրն այդ գիշեր երեւաց նրան ու ասաց.
23 Անկէ Բերսաբէէ ելաւ։
Ել անտի ի Ջրհորն երդման:

26:23: Եւ ել անտի ՚ի Ջրհորն երդման։
23 Իսահակն այդտեղից գնաց Երդման ջրհորի մօտ: Տէրն այդ գիշեր երեւաց նրան ու ասաց.
23 Անկէ Բերսաբէէ ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2323: Оттуда перешел он в Вирсавию.
26:23 ἀνέβη αναβαινω step up; ascend δὲ δε though; while ἐκεῖθεν εκειθεν from there ἐπὶ επι in; on τὸ ο the φρέαρ φρεαρ pit τοῦ ο the ὅρκου ορκος oath
26:23 וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there בְּאֵ֥ר bᵊʔˌēr בְּאֵר well שָֽׁבַע׃ šˈāvaʕ שֶׁבַע Sheba
26:23. ascendit autem ex illo loco in BersabeeAnd he went up from that place to Bersabee,
23. And he went up from thence to Beer-sheba.
26:23. Then he ascended from that place into Beersheba,
26:23. And he went up from thence to Beersheba.
And he went up from thence to Beer- sheba:

23: Оттуда перешел он в Вирсавию.
26:23
ἀνέβη αναβαινω step up; ascend
δὲ δε though; while
ἐκεῖθεν εκειθεν from there
ἐπὶ επι in; on
τὸ ο the
φρέαρ φρεαρ pit
τοῦ ο the
ὅρκου ορκος oath
26:23
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
בְּאֵ֥ר bᵊʔˌēr בְּאֵר well
שָֽׁבַע׃ šˈāvaʕ שֶׁבַע Sheba
26:23. ascendit autem ex illo loco in Bersabee
And he went up from that place to Bersabee,
26:23. Then he ascended from that place into Beersheba,
26:23. And he went up from thence to Beersheba.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Новое богоявление Исааку успокаивает его насчет опасности от филистимлян (ср. 15:1), подтверждая обетования, данные Аврааму, причем Бог впервые называется «Богом Авраама», конечно, «не в том смысле, как будто бы одним патриархом Он ограничивает владычество Свое, но чтобы показать великое Свое к нему благоволение» (св. И. Злат., с. 561). Построение (ст. 25) Исааком жертвенника прежде шатра своего есть дело его благочестия, и совершенно напрасно оно признается доказательством не подлинности отрывка (Gunkel, s. 276).
Albert Barnes: Notes on the Bible - 1834
26:23-25
Isaac now proceeds to Beer-sheba. "Went up." It was an ascent from Wady er-Ruhaibeh to Beer-sheba; which was near the watershed between the Mediterranean and the Salt Sea. "In that night" - the night after his arrival, in a dream or vision. "I am the God of Abraham thy father." Isaac is again and again reminded of the relation in which his father stood to God. That relation still subsists; for Abraham still lives with God, and is far nearer to him than he could be on earth. "The God of Abraham" is another name for Yahweh. "Fear not," as he had said to Abraham after his victory over the four kings Gen 15:1. Then follow the reasons for courage: I, with thee, blessing thee, multiplying thy seed; a reassurance of three parts of the promise involving all the rest. Then comes the instructive reason for this assurance - "for the sake of Abraham my servant." "An altar" - the first on record erected by Isaac. "Called on the name of the Lord" - engaged in the solemn and public invocation of Yahweh Gen 4:26; Gen 12:8. "His tent there." It was hallowed ground to his father Gen 21:33, and now to himself. "Digged a well," and thereby took possession of the soil at least for a time. We hear of this well again in the next passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:23: Beersheba: Gen 21:31, Gen 46:1; Jdg 20:1
Carl Friedrich Keil and Franz Delitzsch
26:23
Isaac's Journey to Beersheba. - Here, where Abraham had spent a long time (Gen 21:33.), Jehovah appeared to him during the night and renewed the promises already given; upon which, Isaac built an altar and performed a solemn service. Here his servants also dug a well near to the tents.
John Gill
26:23 And he went up from thence to Beersheba. From the place he last, removed unto Beersheba; the famine being over, he returns to the place where he and his rather formerly lived, Gen 21:33.
26:2426:24: Եւ երեւեցաւ նմա Տէր ՚ի գիշերին յայնմիկ՝ եւ ասէ. Ես եմ Աստուած հօր քոյ, մի՛ երկնչիր. զի ընդ քե՛զ եմ, եւ օրհնեցից զքեզ, եւ բազմացուցից զզաւակ քո վասն Աբրաամու հօր քոյ։
24 «Ես քո հօր Աստուածն եմ: Մի՛ վախեցիր, որովհետեւ քեզ հետ եմ, ես օրհնելու եմ քեզ, բազմացնելու եմ քո սերունդները ի սէր քո հայր Աբրահամի»:
24 Այն գիշերը Տէրը երեւցաւ անոր ու ըսաւ. «Ես քու հօրդ Աբրահամին Աստուածն եմ. մի՛ վախնար, վասն զի ես քեզի հետ եմ եւ իմ ծառայիս Աբրահամին համար քեզ պիտի օրհնեմ ու քու սերունդդ պիտի շատցնեմ»։
Եւ երեւեցաւ նմա Տէր ի գիշերին յայնմիկ եւ ասէ. Ես եմ Աստուած [352]հօր քո. մի՛ երկնչիր, զի ընդ քեզ եմ, եւ օրհնեցից զքեզ եւ բազմացուցից զզաւակ քո վասն Աբրահամու հօր քո:

26:24: Եւ երեւեցաւ նմա Տէր ՚ի գիշերին յայնմիկ՝ եւ ասէ. Ես եմ Աստուած հօր քոյ, մի՛ երկնչիր. զի ընդ քե՛զ եմ, եւ օրհնեցից զքեզ, եւ բազմացուցից զզաւակ քո վասն Աբրաամու հօր քոյ։
24 «Ես քո հօր Աստուածն եմ: Մի՛ վախեցիր, որովհետեւ քեզ հետ եմ, ես օրհնելու եմ քեզ, բազմացնելու եմ քո սերունդները ի սէր քո հայր Աբրահամի»:
24 Այն գիշերը Տէրը երեւցաւ անոր ու ըսաւ. «Ես քու հօրդ Աբրահամին Աստուածն եմ. մի՛ վախնար, վասն զի ես քեզի հետ եմ եւ իմ ծառայիս Աբրահամին համար քեզ պիտի օրհնեմ ու քու սերունդդ պիտի շատցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2424: И в ту ночь явился ему Господь и сказал: Я Бог Авраама, отца твоего; не бойся, ибо Я с тобою; и благословлю тебя и умножу потомство твое, ради Авраама, раба Моего.
26:24 καὶ και and; even ὤφθη οραω view; see αὐτῷ αυτος he; him κύριος κυριος lord; master ἐν εν in τῇ ο the νυκτὶ νυξ night ἐκείνῃ εκεινος that καὶ και and; even εἶπεν επω say; speak ἐγώ εγω I εἰμι ειμι be ὁ ο the θεὸς θεος God Αβρααμ αβρααμ Abraam; Avraam τοῦ ο the πατρός πατηρ father σου σου of you; your μὴ μη not φοβοῦ φοβεω afraid; fear μετὰ μετα with; amid σοῦ σου of you; your γάρ γαρ for εἰμι ειμι be καὶ και and; even ηὐλόγηκά ευλογεω commend; acclaim σε σε.1 you καὶ και and; even πληθυνῶ πληθυνω multiply τὸ ο the σπέρμα σπερμα seed σου σου of you; your διὰ δια through; because of Αβρααμ αβρααμ Abraam; Avraam τὸν ο the πατέρα πατηρ father σου σου of you; your
26:24 וַ wa וְ and יֵּרָ֨א yyērˌā ראה see אֵלָ֤יו ʔēlˈāʸw אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ ha הַ the ה֔וּא hˈû הוּא he וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אָנֹכִ֕י ʔānōḵˈî אָנֹכִי i אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s) אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham אָבִ֑יךָ ʔāvˈîḵā אָב father אַל־ ʔal- אַל not תִּירָא֙ tîrˌā ירא fear כִּֽי־ kˈî- כִּי that אִתְּךָ֣ ʔittᵊḵˈā אֵת together with אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i וּ û וְ and בֵֽרַכְתִּ֨יךָ֙ vˈēraḵtˈîḵā ברך bless וְ wᵊ וְ and הִרְבֵּיתִ֣י hirbêṯˈî רבה be many אֶֽת־ ʔˈeṯ- אֵת [object marker] זַרְעֲךָ֔ zarʕᵃḵˈā זֶרַע seed בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham עַבְדִּֽי׃ ʕavdˈî עֶבֶד servant
26:24. ubi apparuit ei Dominus in ipsa nocte dicens ego sum Deus Abraham patris tui noli metuere quia tecum sum benedicam tibi et multiplicabo semen tuum propter servum meum AbrahamWhere the Lord appeared to him that same might, saying: I am the God of Abraham thy father; do not fear, for I am with thee: I will bless thee, and multiply thy seed for my servant Abraham's sake.
24. And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake.
26:24. where the Lord appeared to him on the same night, saying: “I am the God of Abraham your father. Do not be afraid, for I am with you. I will bless you, and I will multiply your offspring because of my servant Abraham.”
26:24. And the LORD appeared unto him the same night, and said, I [am] the God of Abraham thy father: fear not, for I [am] with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake.
And the LORD appeared unto him the same night, and said, I [am] the God of Abraham thy father: fear not, for I [am] with thee, and will bless thee, and multiply thy seed for my servant Abraham' s sake:

24: И в ту ночь явился ему Господь и сказал: Я Бог Авраама, отца твоего; не бойся, ибо Я с тобою; и благословлю тебя и умножу потомство твое, ради Авраама, раба Моего.
26:24
καὶ και and; even
ὤφθη οραω view; see
αὐτῷ αυτος he; him
κύριος κυριος lord; master
ἐν εν in
τῇ ο the
νυκτὶ νυξ night
ἐκείνῃ εκεινος that
καὶ και and; even
εἶπεν επω say; speak
ἐγώ εγω I
εἰμι ειμι be
ο the
θεὸς θεος God
Αβρααμ αβρααμ Abraam; Avraam
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
μὴ μη not
φοβοῦ φοβεω afraid; fear
μετὰ μετα with; amid
σοῦ σου of you; your
γάρ γαρ for
εἰμι ειμι be
καὶ και and; even
ηὐλόγηκά ευλογεω commend; acclaim
σε σε.1 you
καὶ και and; even
πληθυνῶ πληθυνω multiply
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
διὰ δια through; because of
Αβρααμ αβρααμ Abraam; Avraam
τὸν ο the
πατέρα πατηρ father
σου σου of you; your
26:24
וַ wa וְ and
יֵּרָ֨א yyērˌā ראה see
אֵלָ֤יו ʔēlˈāʸw אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
ה֔וּא hˈû הוּא he
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אָנֹכִ֕י ʔānōḵˈî אָנֹכִי i
אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s)
אַבְרָהָ֣ם ʔavrāhˈām אַבְרָהָם Abraham
אָבִ֑יךָ ʔāvˈîḵā אָב father
אַל־ ʔal- אַל not
תִּירָא֙ tîrˌā ירא fear
כִּֽי־ kˈî- כִּי that
אִתְּךָ֣ ʔittᵊḵˈā אֵת together with
אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i
וּ û וְ and
בֵֽרַכְתִּ֨יךָ֙ vˈēraḵtˈîḵā ברך bless
וְ wᵊ וְ and
הִרְבֵּיתִ֣י hirbêṯˈî רבה be many
אֶֽת־ ʔˈeṯ- אֵת [object marker]
זַרְעֲךָ֔ zarʕᵃḵˈā זֶרַע seed
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham
עַבְדִּֽי׃ ʕavdˈî עֶבֶד servant
26:24. ubi apparuit ei Dominus in ipsa nocte dicens ego sum Deus Abraham patris tui noli metuere quia tecum sum benedicam tibi et multiplicabo semen tuum propter servum meum Abraham
Where the Lord appeared to him that same might, saying: I am the God of Abraham thy father; do not fear, for I am with thee: I will bless thee, and multiply thy seed for my servant Abraham's sake.
26:24. where the Lord appeared to him on the same night, saying: “I am the God of Abraham your father. Do not be afraid, for I am with you. I will bless you, and I will multiply your offspring because of my servant Abraham.”
26:24. And the LORD appeared unto him the same night, and said, I [am] the God of Abraham thy father: fear not, for I [am] with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:24: The Lord appeared unto him - He needed especial encouragement when insulted and outraged by the Philistines; for having returned to the place where his noble father had lately died, the remembrance of his wrongs, and the remembrance of his loss, could not fail to afflict his mind; and God immediately appears to comfort and support him in his trials, by a renewal of all his promises.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:24: I am the: Gen 15:1, Gen 17:7, Gen 24:12, Gen 28:13, Gen 31:5; Exo 3:6; Mat 22:32; Act 7:32
fear: Gen 26:3, Gen 26:4, Gen 13:16, Gen 22:19; Psa 27:1-3, Psa 46:1, Psa 46:2; Isa 12:2, Isa 41:10, Isa 41:13-15, Isa 43:1, Isa 43:2; Isa 44:2, Isa 51:7, Isa 51:12; Luk 12:32; Heb 13:6; Rev 1:17
Geneva 1599
26:24 And the LORD appeared unto him the same night, and said, I [am] the God (i) of Abraham thy father: fear not, for I [am] with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.
(i) God assures Isaac against all fear by rehearsing the promise made to Abraham.
John Gill
26:24 And the Lord appeared to him in the same night,.... The first night he came to Beersheba, in a dream or vision, in which the Lord was represented as speaking to him:
and said, I am the God of Abraham thy father; though he was dead, he remembered the covenant he made with him, and the promises he made unto him: and besides, though Abraham was dead as to his body, yet alive in his soul; for God is not the God of the dead, but of the living, Mt 22:32,
fear not; any future famine, nor want of any good things, nor any enemies, the Philistines his neighbours, who had driven him from their country, and had harassed him from place to place:
for I am with thee, and will bless thee; and if God is with his people, they have nothing to fear from men; and if he blesses them, they are blessed, and no curse can light upon them:
and multiply thy seed, for my servant Abraham's sake; who was a faithful, diligent, servant of his; whose service was, not forgotten by him, but would be rewarded in a way of grace, though not of debt.
John Wesley
26:24 Fear not, I am with thee, and will bless thee - Those may remove with comfort that are sure of God's presence with them wherever they go.
26:2526:25: Եւ շինեաց անդ սեղան եւ կարդա՛ց անդ զանուն Տեառն։ Եւ եհար անդ զխորան իւր։ Փորեցին ծառայքն Իսահակայ անդ ջրհոր[227]։ [227] Այլք. Եւ կարդաց զանուն Տեառն։
25 Իսահակն այդտեղ զոհասեղան շինեց ու երկրպագեց Տիրոջը: Նա այդտեղ խփեց իր վրանը: Իսահակի ծառաները այդտեղ ջրհոր փորեցին:
25 Իսահակ հոն սեղան մը շինեց ու Տէրոջը անունը կանչեց եւ հոն իր վրանը բացաւ։ Իր ծառաները հոն ալ հոր մը փորեցին։
Եւ շինեաց անդ սեղան, եւ կարդաց զանուն Տեառն, եւ եհար անդ զխորան իւր. փորեցին ծառայքն Իսահակայ անդ ջրհոր:

26:25: Եւ շինեաց անդ սեղան եւ կարդա՛ց անդ զանուն Տեառն։ Եւ եհար անդ զխորան իւր։ Փորեցին ծառայքն Իսահակայ անդ ջրհոր[227]։
[227] Այլք. Եւ կարդաց զանուն Տեառն։
25 Իսահակն այդտեղ զոհասեղան շինեց ու երկրպագեց Տիրոջը: Նա այդտեղ խփեց իր վրանը: Իսահակի ծառաները այդտեղ ջրհոր փորեցին:
25 Իսահակ հոն սեղան մը շինեց ու Տէրոջը անունը կանչեց եւ հոն իր վրանը բացաւ։ Իր ծառաները հոն ալ հոր մը փորեցին։
zohrab-1805▾ eastern-1994▾ western am▾
26:2525: И он устроил там жертвенник и призвал имя Господа. И раскинул там шатер свой, и выкопали там рабы Исааковы колодезь.
26:25 καὶ και and; even ᾠκοδόμησεν οικοδομεω build ἐκεῖ εκει there θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἐπεκαλέσατο επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master καὶ και and; even ἔπηξεν πηγνυμι pitch ἐκεῖ εκει there τὴν ο the σκηνὴν σκηνη tent αὐτοῦ αυτος he; him ὤρυξαν ορυσσω dig δὲ δε though; while ἐκεῖ εκει there οἱ ο the παῖδες παις child; boy Ισαακ ισαακ Isaak φρέαρ φρεαρ pit
26:25 וַ wa וְ and יִּ֧בֶן yyˈiven בנה build שָׁ֣ם šˈām שָׁם there מִזְבֵּ֗חַ mizbˈēₐḥ מִזְבֵּחַ altar וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֶּט־ yyeṭ- נטה extend שָׁ֖ם šˌām שָׁם there אָהֳלֹ֑ו ʔohᵒlˈô אֹהֶל tent וַ wa וְ and יִּכְרוּ־ yyiḵrû- כרה dig שָׁ֥ם šˌām שָׁם there עַבְדֵי־ ʕavᵊḏê- עֶבֶד servant יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac בְּאֵֽר׃ bᵊʔˈēr בְּאֵר well
26:25. itaque aedificavit ibi altare et invocato nomine Domini extendit tabernaculum praecepitque servis suis ut foderent puteumAnd he built there an altar: and called upon the name of the Lord, and pitched his tent: and commanded his servants to dig a well.
25. And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac’s servants digged a well.
26:25. And so he built an altar there. And he invoked the name of the Lord, and he stretched out his tent. And he instructed his servants to dig a well.
26:25. And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac’s servants digged a well.
And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac' s servants digged a well:

25: И он устроил там жертвенник и призвал имя Господа. И раскинул там шатер свой, и выкопали там рабы Исааковы колодезь.
26:25
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
ἐκεῖ εκει there
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
ἐπεκαλέσατο επικαλεω invoke; nickname
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
καὶ και and; even
ἔπηξεν πηγνυμι pitch
ἐκεῖ εκει there
τὴν ο the
σκηνὴν σκηνη tent
αὐτοῦ αυτος he; him
ὤρυξαν ορυσσω dig
δὲ δε though; while
ἐκεῖ εκει there
οἱ ο the
παῖδες παις child; boy
Ισαακ ισαακ Isaak
φρέαρ φρεαρ pit
26:25
וַ wa וְ and
יִּ֧בֶן yyˈiven בנה build
שָׁ֣ם šˈām שָׁם there
מִזְבֵּ֗חַ mizbˈēₐḥ מִזְבֵּחַ altar
וַ wa וְ and
יִּקְרָא֙ yyiqrˌā קרא call
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֶּט־ yyeṭ- נטה extend
שָׁ֖ם šˌām שָׁם there
אָהֳלֹ֑ו ʔohᵒlˈô אֹהֶל tent
וַ wa וְ and
יִּכְרוּ־ yyiḵrû- כרה dig
שָׁ֥ם šˌām שָׁם there
עַבְדֵי־ ʕavᵊḏê- עֶבֶד servant
יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac
בְּאֵֽר׃ bᵊʔˈēr בְּאֵר well
26:25. itaque aedificavit ibi altare et invocato nomine Domini extendit tabernaculum praecepitque servis suis ut foderent puteum
And he built there an altar: and called upon the name of the Lord, and pitched his tent: and commanded his servants to dig a well.
26:25. And so he built an altar there. And he invoked the name of the Lord, and he stretched out his tent. And he instructed his servants to dig a well.
26:25. And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac’s servants digged a well.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:25: Builded an altar there - That he might have a place for God's worship, as well as a place for himself and family to dwell in.
And called upon the name of the Lord - And invoked in the name of Jehovah. See note on Gen 12:8; See note on Gen 13:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:25: builded: Gen 8:20, Gen 12:7, Gen 13:18, Gen 22:9, Gen 33:20, Gen 35:1; Exo 17:15
called: Psa 116:17
Geneva 1599
26:25 And he builded an (x) altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac's servants digged a well.
(x) To signify that he would serve no other God, but the God of his father Abraham.
John Gill
26:25 And he builded an altar there,.... At Beersheba, where his father Abraham had planted a grove before, and very probably had built an altar also, though it might not be now standing, Gen 21:33,
and called upon the name of the Lord; and gave him thanks for all his mercies to him; for the care he had taken of him, and provision he had made for him and his during the time of famine; and for the protection and preservation of him in Gerar; and for his deliverance of him out of the hands of envious, malicious, and unreasonable men; as well as prayed unto him for present and future mercies, for providential care of him and his; and for communications of special grace, and for meetness for eternal glory; all which every good man daily prays to God for:
and pitched his tent there: intending to take up his abode and settle there:
and there Isaac's servants digged a well; in order to find water for the family, and for the flocks and herds; and which was necessary to be done, as they perceived their master designed to fix his habitation here; wells of water being of great moment and consequence in those hot and desert countries, as the above contentions about them abundantly show.
26:2626:26: Եւ Աբիմելէք չոգաւ առ նա ՚ի Գերարա, եւ Ոքոզաթ տաճարապետ նորա, եւ Փիքաւղ սպարապետ զօրաց նորա։
26 Գերարայից նրա մօտ գնացին Աբիմելէքը, նրա սենեկապետ Ոքոզաթը եւ նրա զօրքերի սպարապետ Փիքողը:
26 Աբիմելէք եւ իր բարեկամը Ոքոզաթ ու իր սպարապետը Փիքօղ Գերարայէն անոր գացին։
Եւ Աբիմելէք չոգաւ առ նա ի Գերարայ, եւ Ոքոզաթ [353]տաճարապետ նորա եւ Փիքող սպարապետ զօրաց նորա:

26:26: Եւ Աբիմելէք չոգաւ առ նա ՚ի Գերարա, եւ Ոքոզաթ տաճարապետ նորա, եւ Փիքաւղ սպարապետ զօրաց նորա։
26 Գերարայից նրա մօտ գնացին Աբիմելէքը, նրա սենեկապետ Ոքոզաթը եւ նրա զօրքերի սպարապետ Փիքողը:
26 Աբիմելէք եւ իր բարեկամը Ոքոզաթ ու իր սպարապետը Փիքօղ Գերարայէն անոր գացին։
zohrab-1805▾ eastern-1994▾ western am▾
26:2626: Пришел к нему из Герара Авимелех и Ахузаф, друг его, и Фихол, военачальник его.
26:26 καὶ και and; even Αβιμελεχ αβιμελεχ travel; go πρὸς προς to; toward αὐτὸν αυτος he; him ἀπὸ απο from; away Γεραρων γεραρα and; even Οχοζαθ οχοζαθ the νυμφαγωγὸς νυμφαγωγος he; him καὶ και and; even Φικολ φικολ the ἀρχιστράτηγος αρχιστρατηγος the δυνάμεως δυναμις power; ability αὐτοῦ αυτος he; him
26:26 וַ wa וְ and אֲבִימֶ֕לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech הָלַ֥ךְ hālˌaḵ הלך walk אֵלָ֖יו ʔēlˌāʸw אֶל to מִ mi מִן from גְּרָ֑ר ggᵊrˈār גְּרָר Gerar וַ wa וְ and אֲחֻזַּת֙ ʔᵃḥuzzˌaṯ אֲחֻזַּת Ahuzzath מֵֽרֵעֵ֔הוּ mˈērēʕˈēhû מֵרֵעַ friend וּ û וְ and פִיכֹ֖ל fîḵˌōl פִּיכֹל Phicol שַׂר־ śar- שַׂר chief צְבָאֹֽו׃ ṣᵊvāʔˈô צָבָא service
26:26. ad quem locum cum venissent de Geraris Abimelech et Ochozath amicus illius et Fichol dux militumTo which place when Abimelech, and Ochozath his friend, and Phicol chief captain of his soldiers came from Gerara,
26. Then Abimelech went to him from Gerar, and Ahuzzath his friend, and Phicol the captain of his host.
26:26. When Abimelech, and Ahuzzath, his friend, and Phicol, the leader of the military, had arrived from Gerar to that place,
26:26. Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.
Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army:

26: Пришел к нему из Герара Авимелех и Ахузаф, друг его, и Фихол, военачальник его.
26:26
καὶ και and; even
Αβιμελεχ αβιμελεχ travel; go
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἀπὸ απο from; away
Γεραρων γεραρα and; even
Οχοζαθ οχοζαθ the
νυμφαγωγὸς νυμφαγωγος he; him
καὶ και and; even
Φικολ φικολ the
ἀρχιστράτηγος αρχιστρατηγος the
δυνάμεως δυναμις power; ability
αὐτοῦ αυτος he; him
26:26
וַ wa וְ and
אֲבִימֶ֕לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
הָלַ֥ךְ hālˌaḵ הלך walk
אֵלָ֖יו ʔēlˌāʸw אֶל to
מִ mi מִן from
גְּרָ֑ר ggᵊrˈār גְּרָר Gerar
וַ wa וְ and
אֲחֻזַּת֙ ʔᵃḥuzzˌaṯ אֲחֻזַּת Ahuzzath
מֵֽרֵעֵ֔הוּ mˈērēʕˈēhû מֵרֵעַ friend
וּ û וְ and
פִיכֹ֖ל fîḵˌōl פִּיכֹל Phicol
שַׂר־ śar- שַׂר chief
צְבָאֹֽו׃ ṣᵊvāʔˈô צָבָא service
26:26. ad quem locum cum venissent de Geraris Abimelech et Ochozath amicus illius et Fichol dux militum
To which place when Abimelech, and Ochozath his friend, and Phicol chief captain of his soldiers came from Gerara,
26:26. When Abimelech, and Ahuzzath, his friend, and Phicol, the leader of the military, had arrived from Gerar to that place,
26:26. Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-30: Евр. Achusath merehu LXX передают: Ocozaq o numfagwgoV autou, понимая первое слово как собств. имя лица (так русск., слав.; Vulg,: Ochosath amicus). Тарг. Онкелоса, арабскские переводчики и блаженный Иероним понимают первое слово в нариц. смысле: collegium amicorum. Но первое понимание, помимо его большей логической естественности, следует предпочесть и ввиду аналогии имени Ахузаф с Голиаф (1: Цар 17), Гениваф (3: Цар 11:20). Фихол упоминается и в истории Авраама (21:22–33), может быть — одно и то же лицо. При сходстве рассказа 26:26–31: о союзе Исаака с Авимелехом и 21:22–32, тем резче выступает и большая уступчивость и кротость Исаака сравнительно с Авраамом, и меньшее благородство Авимелеха, слова которого (ст. 29) представляют явное искажение истины.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26-33: Isaac's Covenant with Abimelech.B. C. 1760.
26 Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army. 27 And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you? 28 And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee; 29 That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD. 30 And he made them a feast, and they did eat and drink. 31 And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace. 32 And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him, We have found water. 33 And he called it Shebah: therefore the name of the city is Beer-sheba unto this day.
We have here the contests that had been between Isaac and the Philistines issuing in a happy peace and reconciliation.
I. Abimelech pays a friendly visit to Isaac, in token of the respect he had for him, v. 26. Note, When a man's ways please the Lord he makes even his enemies to be at peace with him, Prov. xvi. 7. Kings' hearts are in his hands, and when he pleases he can turn them to favour his people.
II. Isaac prudently and cautiously questions his sincerity in this visit, v. 27. Note, In settling friendships and correspondences, there is need of the wisdom of the serpent, as well as the innocence of the dove; nor is it any transgression of the law of meekness and love plainly to signify our strong perception of injuries received, and to stand upon our guard in dealing with those that have acted unfairly.
III. Abimelech professes his sincerity, in this address to Isaac, and earnestly courts his friendship, v. 28, 29. Some suggest that Abimelech pressed for this league with him because he feared lest Isaac, growing rich, should, some time or other, avenge himself upon them for the injuries he had received. However, he professes to do it rather from a principle of love. 1. He makes the best of their behaviour towards him. Isaac complained they had hated him, and sent him away. No, said Abimelech, we sent thee away in peace. They turned him off from the land he held of them; but they suffered him to take away his stock, and all his effects, with him. Note, The lessening of injuries is necessary to the preserving of friendship; for the aggravating of them exasperates and widens breaches. The unkindness done to us might have been worse. 2. He acknowledges the token of God's favour to him, and makes this the ground of their desire to be in league with him: The Lord is with thee, and thou art the blessed of the Lord. As if he had said, "Be persuaded to overlook and pass by the injuries offered thee; for God had abundantly made up to thee the damage thou receivedst." Note, Those whom God blesses and favours have reason enough to forgive those who hate them, since the worst enemy they have cannot do them any real hurt. Or, "For this reason we desire thy friendship, because God is with thee." Note, It is good to be in covenant and communion with those who are in covenant and communion with God, 1 John i. 3; present address to him was the result of mature deliberation: We said, Let there be an oath between us. Whatever some of his peevish envious subjects might mean otherwise, he and his prime-ministers of state, whom he had now brought with him, designed no other than a cordial friendship. Perhaps Abimelech had received, by tradition, the warning God gave to his predecessor not to hurt Abraham (ch. xx. 7), and this made him stand in such awe of Isaac, who appeared to be as much the favourite of Heaven as Abraham was.
IV. Isaac entertains him and his company, and enters into a league of friendship with him, v. 30, 31. Here see how generous the good man was, 1. In giving: He made them a feast, and bade them welcome. (2.) In forgiving. He did not insist upon the unkindnesses they had done him, but freely entered into a covenant of friendship with them, and bound himself never to do them any injury. Note, Religion teaches us to be neighbourly, and, as much as in us lies, to live peaceably with all men.
V. Providence smiled upon what Isaac did; for the same day that he made this covenant with Abimelech his servants brought him the tidings of a well of water they had found, v. 32, 33. He did not insist upon the restitution of the wells which the Philistines had unjustly taken from him, lest this should break off the treaty, but sat down silent under the injury; and, to recompense him for this, immediately he is enriched with a new well, which, because it suited so well to the occurrence of the day, he called by an old name, Beer-sheba, The well of the oath.
Adam Clarke: Commentary on the Bible - 1831
26:26: Abimelech went to him - When a man's ways please God, he makes even his enemies to be at peace with him; so Isaac experienced on this occasion. Whether this was the same Abimelech and Phichol mentioned Gen 21:22, we cannot tell, it is possible both might have been now alive, provided we suppose them young in the days of Abraham; but it is more likely that Abimelech was a general name of the Gerarite kings, and that Phichol was a name of office.
Ahuzzath - The Targum translates this word a company, not considering it as a proper name: "Abimelech and Phichol came with a company of their friends." The Septuagint calls him Οχοζαθ ὁ νυμφαγωγος, Ochozath, the paranymph, he who conducts the bride to the bridegroom's house. Could we depend on the correctness of this version, we might draw the following curious conclusions from it:
1. That this was the son of that Abimelech the friend of Abraham.
2. That he had been lately married, and on this journey brings with him his confidential friend, to whom he had lately entrusted the care of his spouse.
Albert Barnes: Notes on the Bible - 1834
26:26-33
The treaty with Abimelek. This is an interview similar to what Abraham had with the king of Gerar; and its object is a renewal of the former league between the parties. Besides Phikol, the commander-in-chief, he is now accompanied by Ahuzzath, his privy counsellor. Isaac upbraids him with his unkindness in sending him away, and his inconsistency in again seeking a conference with him. "We clearly saw." His prosperity was such as to be a manifest token of the Lord's favor. Hence, they desired the security of a treaty with him by an oath of execration on the transgressor. "Do us no hurt." The covenant is one-sided, as expressed by Abimelek. "As we have not touched thee." This implies the other side of the covenant. "Thou art now blessed of Yahweh." This explains the one-sidedness of the covenant. Isaac needed no guarantee from them, as the Lord was with him. Abimelek is familiar with the use of the name Yahweh. Isaac hospitably entertains and lodges the royal party, and on the morrow, after having sworn to the treaty, parts with them in peace. On the same day Isaac's servants report concerning the well they had digged Gen 26:25 that they had found water. This well he calls Sheba, "an oath," and hence the town is called Beer-sheba, "the well of the oath." Now the writer was aware that this place had received the same name on a former occasion Gen 21:31. But a second well has now been dug in like circumstances in the same locality. This gives occasion for a new application of the name in the memories of the people. This is another illustration of the principle explained at Gen 25:30. Two wells still exist at this place to attest the correctness of the record.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:26: Abimelech: Gen 20:3, Gen 21:22-32
Phichol: Phichol, as well as Abimelech, "father king," seems to have been a name of office or dignity among the Philistines; for it is not probable that they were the same as are mentioned in the days of Abraham (Gen 21:22, Gen 21:32).
Carl Friedrich Keil and Franz Delitzsch
26:26
Abimelech's Treaty with Isaac. - The conclusion of this alliance was substantially only a repetition of renewal of the alliance entered into with Abraham; but the renewal itself arose so completely out of the circumstances, that there is no ground whatever for denying that it occurred, or for the hypothesis that our account is merely another form of the earlier alliance; to say nothing of the fact, that besides the agreement in the leading event itself, the attendant circumstances are altogether peculiar, and correspond to the events which preceded. Abimelech not only brought his chief captain Phicol (supposed to be the same as in Gen 21:22, if Phicol is not also an official name), but his מרע "friend," i.e., his privy councillor, Ahuzzath. Isaac referred to the hostility they had shown; to which Abimelech replied, that they (he and his people) did not smite him (נגע), i.e., drive him away by force, but let him depart in peace, and expressed a wish that there might be an oath between them. אלה the oath, as an act of self-imprecation, was to form the basis of the covenant to be made. From this אלה came also to be used for a covenant sanctioned by an oath (Deut 29:11, Deut 29:13). תּעשׂה אם "that thou do not:" אם a particle of negation used in an oath (Gen 14:23, etc.). (On the verb with zere, see Ges. 75, Anm. 17; Ewald, 224.) - The same day Isaac's servants informed him of the well which they had dug; and Isaac gave it the name Shebah (שׁבעה, oath), in commemoration of the treaty made on oath. "Therefore the city was called Beersheba." This derivation of the name does not shut the other (Gen 21:31) out, but seems to confirm it. As the treaty made on oath between Abimelech and Isaac was only a renewal of his covenant concluded before with Abraham, so the name Beersheba was also renewed by the well Shebah. The reality of the occurrence is supported by the fact that the two wells are in existence still (vid., Gen 21:31).
John Gill
26:26 Then Abimelech went to him from Gerar,.... After Isaac was settled at Beersheba, and was still increasing in his family and substance, of which Abimelech very probably was informed; and fearing lest he should resent his being sent out of his country by him, and the ill treatment he met with afterwards from the herdmen of Gerar in the valley about the wells, and should employ his riches and power against him, and fall upon him, and take his kingdom from him, he took a journey from Gerar to Beersheba, to pay Isaac a visit, and make a covenant with him: and
Ahuzzath one of his friends; Jarchi and Jonathan take Ahuzzath for an appellative, and interpret it of a collection or company of his friends, which the king took along with him to attend him in his journey: but it seems rather to be the proper name of a man, who was very intimate and familiar with the king, and always kept him company, and so went along with him to Beersheba:
and Phichol the chief captain of his army; his general, as the other was his principal counsellor or prime minister. There was one of this name, and in the same office, in the days of Abraham, and who attended the then present king, who also was called Abimelech on a like account as here, Gen 21:22; but as the one affair was at the distance of an hundred years or more from the other, it is probable, that as this Abimelech might be the son of that Abimelech that lived in the times of Abraham, so this Phichol might be the son of him that lived then, and who succeeded his father in his office; though some think that Phichol is the name of an office, and signifies "the mouth of all", by whom the addresses of the people were made to the king; but this is not likely, since he is described by his office as general of the army; which is very different from the master of the ceremonies, or anything of that kind, and plainly shows it to be the name of a man.
Robert Jamieson, A. R. Fausset and David Brown
26:26 Then Abimelech went to him--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. Here is another proof of the promise (Gen 12:2) being fulfilled, in an overture of peace being made to him by the king of Gerar. 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 (Prov 16:7). His timid and passive temper had submitted to the annoyances of his rude neighbors; 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.
26:2726:27: Եւ ասէ ցնոսա Իսահակ. Զի՞ եկիք առ իս, զի դուք ատեցէք զիս՝ եւ հալածեցէք ՚ի ձէնջ։
27 Իսահակը նրանց ասաց. «Ինչո՞ւ եկաք ինձ մօտ, չէ՞ որ դուք ատեցիք ինձ եւ հալածեցիք ձեր մօտից»:
27 Իսահակ ըսաւ անոնց. «Ի՞նչ պատճառաւ ինծի եկաք, մինչդեռ զիս ատեցիք ու զիս ձեզմէ վռնտեցիք»։
Եւ ասէ ցնոսա Իսահակ. Զի՞ եկիք առ իս, զի դուք ատեցէք զիս եւ հալածեցէք ի ձէնջ:

26:27: Եւ ասէ ցնոսա Իսահակ. Զի՞ եկիք առ իս, զի դուք ատեցէք զիս՝ եւ հալածեցէք ՚ի ձէնջ։
27 Իսահակը նրանց ասաց. «Ինչո՞ւ եկաք ինձ մօտ, չէ՞ որ դուք ատեցիք ինձ եւ հալածեցիք ձեր մօտից»:
27 Իսահակ ըսաւ անոնց. «Ի՞նչ պատճառաւ ինծի եկաք, մինչդեռ զիս ատեցիք ու զիս ձեզմէ վռնտեցիք»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2727: Исаак сказал им: для чего вы пришли ко мне, когда вы возненавидели меня и выслали меня от себя?
26:27 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Ισαακ ισαακ Isaak ἵνα ινα so; that τί τις.1 who?; what? ἤλθατε ερχομαι come; go πρός προς to; toward με με me ὑμεῖς υμεις you δὲ δε though; while ἐμισήσατέ μισεω hate με με me καὶ και and; even ἀπεστείλατέ αποστελλω send off / away με με me ἀφ᾿ απο from; away ὑμῶν υμων your
26:27 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why בָּאתֶ֣ם bāṯˈem בוא come אֵלָ֑י ʔēlˈāy אֶל to וְ wᵊ וְ and אַתֶּם֙ ʔattˌem אַתֶּם you שְׂנֵאתֶ֣ם śᵊnēṯˈem שׂנא hate אֹתִ֔י ʔōṯˈî אֵת [object marker] וַ wa וְ and תְּשַׁלְּח֖וּנִי ttᵊšallᵊḥˌûnî שׁלח send מֵ mē מִן from אִתְּכֶֽם׃ ʔittᵊḵˈem אֵת together with
26:27. locutus est eis Isaac quid venistis ad me hominem quem odistis et expulistis a vobisIsaac said to them: Why are ye come to me, a man whom you hate, and have thrust out from you?
27. And Isaac said unto them, Wherefore are ye come unto me, seeing ye hate me, and have sent me away from you?
26:27. Isaac said to them, “Why have you come to me, a man whom you hate, and whom you have expelled from among you?”
26:27. And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?
And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you:

27: Исаак сказал им: для чего вы пришли ко мне, когда вы возненавидели меня и выслали меня от себя?
26:27
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Ισαακ ισαακ Isaak
ἵνα ινα so; that
τί τις.1 who?; what?
ἤλθατε ερχομαι come; go
πρός προς to; toward
με με me
ὑμεῖς υμεις you
δὲ δε though; while
ἐμισήσατέ μισεω hate
με με me
καὶ και and; even
ἀπεστείλατέ αποστελλω send off / away
με με me
ἀφ᾿ απο from; away
ὑμῶν υμων your
26:27
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why
בָּאתֶ֣ם bāṯˈem בוא come
אֵלָ֑י ʔēlˈāy אֶל to
וְ wᵊ וְ and
אַתֶּם֙ ʔattˌem אַתֶּם you
שְׂנֵאתֶ֣ם śᵊnēṯˈem שׂנא hate
אֹתִ֔י ʔōṯˈî אֵת [object marker]
וַ wa וְ and
תְּשַׁלְּח֖וּנִי ttᵊšallᵊḥˌûnî שׁלח send
מֵ מִן from
אִתְּכֶֽם׃ ʔittᵊḵˈem אֵת together with
26:27. locutus est eis Isaac quid venistis ad me hominem quem odistis et expulistis a vobis
Isaac said to them: Why are ye come to me, a man whom you hate, and have thrust out from you?
26:27. Isaac said to them, “Why have you come to me, a man whom you hate, and whom you have expelled from among you?”
26:27. And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?
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Adam Clarke: Commentary on the Bible - 1831
26:27: Seeing ye hate me - He was justified in thinking thus, because if they did not injure him, they had connived at their servants doing it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:27: seeing: Gen 26:14, Gen 26:16; Jdg 11:7; Act 7:9, Act 7:14, Act 7:27, Act 7:35; Rev 3:9
sent me: Gen 26:16
John Gill
26:27 And Isaac said unto them, wherefore come ye to me,.... What is the meaning of this visit? what has brought you hither? it cannot be from affection and friendship to me:
seeing ye hate me, and have sent me away from you? the latter he mentions as a proof of the former; they envied his prosperity, and hated him on that account, and therefore expelled him their country, or at least would not suffer him to dwell among them; and still more glaring proofs were given of the hatred of the men of Gerar to him, not only by stopping up his father's wells, but by striving and contending with him about those he dug in the valley after he was gone from them; one of which he called "Sitnah", from their hatred of him.
26:2826:28: Եւ ասեն. Տեսանելո՛վ տեսաք՝ զի էր Տէր ընդ քեզ. եւ ասեմք՝ եղիցի դա՛շն ընդ միմեանս, ընդ մեզ եւ ընդ քեզ. եւ դիցուք ընդ քեզ ուխտ
28 Նրանք պատասխանեցին. «Մենք պարզիպարզոյ տեսանք, որ Տէրը քեզ հետ է, ուստի ասացինք. “Հաշտութիւն թող լինի մեր եւ քո միջեւ: Մենք պայման թող դնենք քեզ հետ.
28 Անոնք ըսին. «Ստուգիւ տեսանք որ Տէրը քեզի հետ է, ուստի ըսինք՝ ‘Հիմա մեր մէջ, այսինքն մեր ու քու մէջտեղ, երդում մը ըլլայ եւ քեզի հետ ուխտ ընենք,
Եւ ասեն. Տեսանելով տեսաք զի էր Տէր ընդ քեզ, եւ ասեմք. Եղիցի դաշն ընդ միմեանս, ընդ մեզ եւ ընդ քեզ, եւ դիցուք ընդ քեզ ուխտ:

26:28: Եւ ասեն. Տեսանելո՛վ տեսաք՝ զի էր Տէր ընդ քեզ. եւ ասեմք՝ եղիցի դա՛շն ընդ միմեանս, ընդ մեզ եւ ընդ քեզ. եւ դիցուք ընդ քեզ ուխտ
28 Նրանք պատասխանեցին. «Մենք պարզիպարզոյ տեսանք, որ Տէրը քեզ հետ է, ուստի ասացինք. “Հաշտութիւն թող լինի մեր եւ քո միջեւ: Մենք պայման թող դնենք քեզ հետ.
28 Անոնք ըսին. «Ստուգիւ տեսանք որ Տէրը քեզի հետ է, ուստի ըսինք՝ ‘Հիմա մեր մէջ, այսինքն մեր ու քու մէջտեղ, երդում մը ըլլայ եւ քեզի հետ ուխտ ընենք,
zohrab-1805▾ eastern-1994▾ western am▾
26:2828: Они сказали: мы ясно увидели, что Господь с тобою, и потому мы сказали: поставим между нами и тобою клятву и заключим с тобою союз,
26:28 καὶ και and; even εἶπαν επω say; speak ἰδόντες ειδω realize; have idea ἑωράκαμεν οραω view; see ὅτι οτι since; that ἦν ειμι be κύριος κυριος lord; master μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even εἴπαμεν επω say; speak γενέσθω γινομαι happen; become ἀρὰ αρα.1 cursing; curse ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἡμῶν ημων our καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle σοῦ σου of you; your καὶ και and; even διαθησόμεθα διατιθεμαι put through; make μετὰ μετα with; amid σοῦ σου of you; your διαθήκην διαθηκη covenant
26:28 וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say רָאֹ֣ו rāʔˈô ראה see רָאִינוּ֮ rāʔînˈû ראה see כִּֽי־ kˈî- כִּי that הָיָ֣ה hāyˈā היה be יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH עִמָּךְ֒ ʕimmāḵ עִם with וַ wa וְ and נֹּ֗אמֶר nnˈōmer אמר say תְּהִ֨י tᵊhˌî היה be נָ֥א nˌā נָא yeah אָלָ֛ה ʔālˈā אָלָה curse בֵּינֹותֵ֖ינוּ bênôṯˌênû בַּיִן interval בֵּינֵ֣ינוּ bênˈênû בַּיִן interval וּ û וְ and בֵינֶ֑ךָ vênˈeḵā בַּיִן interval וְ wᵊ וְ and נִכְרְתָ֥ה niḵrᵊṯˌā כרת cut בְרִ֖ית vᵊrˌîṯ בְּרִית covenant עִמָּֽךְ׃ ʕimmˈāḵ עִם with
26:28. qui responderunt vidimus tecum esse Dominum et idcirco nunc diximus sit iuramentum inter nos et ineamus foedusAnd they answered: We saw that the Lord is with thee, and therefore we said: Let there be an oath between us, and let us make a covenant,
28. And they said, We saw plainly that the LORD was with thee: and we said, Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee;
26:28. And they responded: “We saw that the Lord is with you, and therefore we said: Let there be an oath between us, and let us initiate a pact,
26:28. And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, [even] betwixt us and thee, and let us make a covenant with thee;
And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, [even] betwixt us and thee, and let us make a covenant with thee:

28: Они сказали: мы ясно увидели, что Господь с тобою, и потому мы сказали: поставим между нами и тобою клятву и заключим с тобою союз,
26:28
καὶ και and; even
εἶπαν επω say; speak
ἰδόντες ειδω realize; have idea
ἑωράκαμεν οραω view; see
ὅτι οτι since; that
ἦν ειμι be
κύριος κυριος lord; master
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
εἴπαμεν επω say; speak
γενέσθω γινομαι happen; become
ἀρὰ αρα.1 cursing; curse
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἡμῶν ημων our
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
σοῦ σου of you; your
καὶ και and; even
διαθησόμεθα διατιθεμαι put through; make
μετὰ μετα with; amid
σοῦ σου of you; your
διαθήκην διαθηκη covenant
26:28
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
רָאֹ֣ו rāʔˈô ראה see
רָאִינוּ֮ rāʔînˈû ראה see
כִּֽי־ kˈî- כִּי that
הָיָ֣ה hāyˈā היה be
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
עִמָּךְ֒ ʕimmāḵ עִם with
וַ wa וְ and
נֹּ֗אמֶר nnˈōmer אמר say
תְּהִ֨י tᵊhˌî היה be
נָ֥א nˌā נָא yeah
אָלָ֛ה ʔālˈā אָלָה curse
בֵּינֹותֵ֖ינוּ bênôṯˌênû בַּיִן interval
בֵּינֵ֣ינוּ bênˈênû בַּיִן interval
וּ û וְ and
בֵינֶ֑ךָ vênˈeḵā בַּיִן interval
וְ wᵊ וְ and
נִכְרְתָ֥ה niḵrᵊṯˌā כרת cut
בְרִ֖ית vᵊrˌîṯ בְּרִית covenant
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
26:28. qui responderunt vidimus tecum esse Dominum et idcirco nunc diximus sit iuramentum inter nos et ineamus foedus
And they answered: We saw that the Lord is with thee, and therefore we said: Let there be an oath between us, and let us make a covenant,
26:28. And they responded: “We saw that the Lord is with you, and therefore we said: Let there be an oath between us, and let us initiate a pact,
26:28. And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, [even] betwixt us and thee, and let us make a covenant with thee;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
26:28: Let there be now an oath betwixt us - Let us make a covenant by which we shall be mutually bound, and let it be ratified in the most solemn manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:28: We saw certainly: Heb. Seeing we saw
was with: Gen 21:22, Gen 21:23, Gen 39:5; Jos 3:7; Ch2 1:1; Isa 45:14, Isa 60:14, Isa 61:6, Isa 61:9; Rom 8:31; Co1 14:25; Heb 13:5
Let there: Gen 21:31, Gen 21:32, Gen 24:3, Gen 24:41, Gen 31:49-53; Heb 6:16
John Gill
26:28 And they said, we saw certainly that the Lord was with thee,.... Not only while he was among them, by the fruitfulness of the land he sowed, by the increase of his family, his flocks and herds, but also since he was gone from them, in the valley of Gerar, and now in Beersheba:
and we said; one to another, assembled in privy council, in which this affair was talked over and debated:
let there now be an oath betwixt us, even betwixt us and thee: what was between us and thy father, or between thine ancestors and ours, let it be renewed and confirmed before us; so Onkelos and Jarchi; see Gen 21:23,
and let us make a covenant with thee; the articles of which follow.
John Wesley
26:28 The Lord is with thee, and thou art the blessed of the Lord, q.d. Be persuaded to overlook the injuries offered thee, for God has abundantly made up to thee the damage thou receivedst. Those whom God blesseth and favours, have reason enough to forgive those that hate them, since the worst enemy they have cannot do them any real hurt. Let there be an oath betwixt us - Whatever some of his envious subjects might mean, he and his prime ministers, whom he had now brought with him, designed no other but a cordial friendship. Perhaps Abimelech had received by tradition the warning God gave to his predecessor not to hurt Abraham, Gen 20:7, and that made him stand in such awe of Isaac, who appeared to be as much the favourite of heaven as Abraham was.
26:2926:29: չառնե՛լ ինչ մեզ չար. որպէս եւ մեք ո՛չինչ մեղաք քեզ. եւ զոր օրինակ արարաք քեզ բարի՝ եւ արձակեցա՛ք զքեզ խաղաղութեամբ. եւ արդ դու օրհնեա՛լ ՚ի Տեառնէ ես։
29 մեր նկատմամբ որեւէ վատ բան չանես, քանի որ մենք չենք մեղանչել քո դէմ, քեզ բարերարութիւն ենք արել եւ քեզ խաղաղութեամբ ճանապարհ դրել, որովհետեւ դու Տիրոջ օրհնած մարդն ես”»:
29 Որպէս զի մեզի գէշութիւն չընես, ինչպէս մենք քեզի բան մը չըրինք, միայն թէ քեզի աղէկութիւն ըրինք ու քեզ խաղաղութեամբ ճամբեցուցինք’։ Դուն Տէրոջը օրհնեալն ես»։
չառնել ինչ մեզ չար, որպէս եւ մեք ոչինչ մեղաք քեզ, եւ զոր օրինակ արարաք քեզ բարի եւ արձակեցաք զքեզ խաղաղութեամբ. եւ արդ դու օրհնեալ ի Տեառնէ ես:

26:29: չառնե՛լ ինչ մեզ չար. որպէս եւ մեք ո՛չինչ մեղաք քեզ. եւ զոր օրինակ արարաք քեզ բարի՝ եւ արձակեցա՛ք զքեզ խաղաղութեամբ. եւ արդ դու օրհնեա՛լ ՚ի Տեառնէ ես։
29 մեր նկատմամբ որեւէ վատ բան չանես, քանի որ մենք չենք մեղանչել քո դէմ, քեզ բարերարութիւն ենք արել եւ քեզ խաղաղութեամբ ճանապարհ դրել, որովհետեւ դու Տիրոջ օրհնած մարդն ես”»:
29 Որպէս զի մեզի գէշութիւն չընես, ինչպէս մենք քեզի բան մը չըրինք, միայն թէ քեզի աղէկութիւն ըրինք ու քեզ խաղաղութեամբ ճամբեցուցինք’։ Դուն Տէրոջը օրհնեալն ես»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2929: чтобы ты не делал нам зла, как и мы не коснулись до тебя, а делали тебе одно доброе и отпустили тебя с миром; теперь ты благословен Господом.
26:29 μὴ μη not ποιήσειν ποιεω do; make μεθ᾿ μετα with; amid ἡμῶν ημων our κακόν κακος bad; ugly καθότι καθοτι in that ἡμεῖς ημεις we σε σε.1 you οὐκ ου not ἐβδελυξάμεθα βδελυσσω abominate; loathsome καὶ και and; even ὃν ος who; what τρόπον τροπος manner; by means ἐχρησάμεθά χραω lend; use σοι σοι you καλῶς καλως.1 finely; fairly καὶ και and; even ἐξαπεστείλαμέν εξαποστελλω send forth σε σε.1 you μετ᾿ μετα with; amid εἰρήνης ειρηνη peace καὶ και and; even νῦν νυν now; present σὺ συ you εὐλογητὸς ευλογητος commended; commendable ὑπὸ υπο under; by κυρίου κυριος lord; master
26:29 אִם־ ʔim- אִם if תַּעֲשֵׂ֨ה taʕᵃśˌē עשׂה make עִמָּ֜נוּ ʕimmˈānû עִם with רָעָ֗ה rāʕˈā רָעָה evil כַּ ka כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not נְגַֽעֲנ֔וּךָ nᵊḡˈaʕᵃnˈûḵā נגע touch וְ wᵊ וְ and כַ ḵa כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשִׂ֤ינוּ ʕāśˈînû עשׂה make עִמְּךָ֙ ʕimmᵊḵˌā עִם with רַק־ raq- רַק only טֹ֔וב ṭˈôv טֹוב good וַ wa וְ and נְּשַׁלֵּֽחֲךָ֖ nnᵊšallˈēḥᵃḵˌā שׁלח send בְּ bᵊ בְּ in שָׁלֹ֑ום šālˈôm שָׁלֹום peace אַתָּ֥ה ʔattˌā אַתָּה you עַתָּ֖ה ʕattˌā עַתָּה now בְּר֥וּךְ bᵊrˌûḵ ברך bless יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:29. ut non facias nobis quicquam mali sicut et nos nihil tuorum adtigimus nec fecimus quod te laederet sed cum pace dimisimus auctum benedictione DominiThat thou do us no harm, as we on our part have touched nothing of thine, nor have done any thing to hurt thee: but with peace have sent thee away increased with the blessing of the Lord.
29. that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.
26:29. so that you may not do us any kind of harm, just as we have touched nothing of yours, and have not caused any injury to you, but with peace we released you, augmented by the blessing of the Lord.”
26:29. That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou [art] now the blessed of the LORD.
That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou [art] now the blessed of the LORD:

29: чтобы ты не делал нам зла, как и мы не коснулись до тебя, а делали тебе одно доброе и отпустили тебя с миром; теперь ты благословен Господом.
26:29
μὴ μη not
ποιήσειν ποιεω do; make
μεθ᾿ μετα with; amid
ἡμῶν ημων our
κακόν κακος bad; ugly
καθότι καθοτι in that
ἡμεῖς ημεις we
σε σε.1 you
οὐκ ου not
ἐβδελυξάμεθα βδελυσσω abominate; loathsome
καὶ και and; even
ὃν ος who; what
τρόπον τροπος manner; by means
ἐχρησάμεθά χραω lend; use
σοι σοι you
καλῶς καλως.1 finely; fairly
καὶ και and; even
ἐξαπεστείλαμέν εξαποστελλω send forth
σε σε.1 you
μετ᾿ μετα with; amid
εἰρήνης ειρηνη peace
καὶ και and; even
νῦν νυν now; present
σὺ συ you
εὐλογητὸς ευλογητος commended; commendable
ὑπὸ υπο under; by
κυρίου κυριος lord; master
26:29
אִם־ ʔim- אִם if
תַּעֲשֵׂ֨ה taʕᵃśˌē עשׂה make
עִמָּ֜נוּ ʕimmˈānû עִם with
רָעָ֗ה rāʕˈā רָעָה evil
כַּ ka כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
נְגַֽעֲנ֔וּךָ nᵊḡˈaʕᵃnˈûḵā נגע touch
וְ wᵊ וְ and
כַ ḵa כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשִׂ֤ינוּ ʕāśˈînû עשׂה make
עִמְּךָ֙ ʕimmᵊḵˌā עִם with
רַק־ raq- רַק only
טֹ֔וב ṭˈôv טֹוב good
וַ wa וְ and
נְּשַׁלֵּֽחֲךָ֖ nnᵊšallˈēḥᵃḵˌā שׁלח send
בְּ bᵊ בְּ in
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
אַתָּ֥ה ʔattˌā אַתָּה you
עַתָּ֖ה ʕattˌā עַתָּה now
בְּר֥וּךְ bᵊrˌûḵ ברך bless
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:29. ut non facias nobis quicquam mali sicut et nos nihil tuorum adtigimus nec fecimus quod te laederet sed cum pace dimisimus auctum benedictione Domini
That thou do us no harm, as we on our part have touched nothing of thine, nor have done any thing to hurt thee: but with peace have sent thee away increased with the blessing of the Lord.
26:29. so that you may not do us any kind of harm, just as we have touched nothing of yours, and have not caused any injury to you, but with peace we released you, augmented by the blessing of the Lord.”
26:29. That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou [art] now the blessed of the LORD.
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jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:29: That thou wilt: Heb. If thou shalt, etc
not: Gen 26:11, Gen 26:14, Gen 26:15
the blessed: Gen 26:12, Gen 12:2, Gen 21:22, Gen 22:17, Gen 24:31; Psa 115:15
Geneva 1599
26:29 (l) That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou [art] now the blessed of the LORD.
(l) The Hebrews in swearing begin commonly with "If" and understand the rest, that is, that God will punish him who breaks the oath: here the wicked show that they are afraid lest that happen to them which they would do to others.
John Gill
26:29 That thou wilt do us no hurt,.... Neither to our persons nor properties, to our kingdom and subjects, by invading our land, and seizing on our kingdom, all which was feared from Isaac's growing wealth and power:
as we have not touched thee; not done the least injury to him, to his person, family, and substance, but suffered him to go away with all he had untouched:
and as we have done unto thee, nothing but good; by royal authority, or by the command and direction of the king and his nobles; for as for the stopping up the wells his father's servants had dug, and the controversy that was about those in the vale, and the trouble Isaac had on that account, these things were not by the order of the king and council, and perhaps without their knowledge:
and have sent thee away in peace; no one being suffered to do any injury to him, or molest him in carrying off everything that belonged unto him:
thou art now blessed of the Lord; so it appeared by the prosperity he was attended with, and by the Lord's protection of him, and the constant and continual favours he was bestowing on him; and this induced Abimelech and his nobles to seek to cultivate friendship, and be on good terms with him. De Dieu gives a different sense of these words, and considers them in the form of an oath or imprecation,"if thou shouldest do us any hurt, seeing we have not touched thee, &c. be thou now accursed of the Lord,''taking the word used in a contrary sense, as in Job 1:5 3Kings 21:10.
26:3026:30: Եւ արա՛ր նոցա խրախութիւն. կերան եւ արբին։
30 Իսահակը նրանց պատուին խնջոյք սարքեց, նրանք կերան, խմեցին
30 Եւ ինք անոնց խնճոյք ըրաւ։ Անոնք կերան ու խմեցին
Եւ արար նոցա խրախութիւն, կերան եւ արբին:

26:30: Եւ արա՛ր նոցա խրախութիւն. կերան եւ արբին։
30 Իսահակը նրանց պատուին խնջոյք սարքեց, նրանք կերան, խմեցին
30 Եւ ինք անոնց խնճոյք ըրաւ։ Անոնք կերան ու խմեցին
zohrab-1805▾ eastern-1994▾ western am▾
26:3030: Он сделал им пиршество, и они ели и пили.
26:30 καὶ και and; even ἐποίησεν ποιεω do; make αὐτοῖς αυτος he; him δοχήν δοχη reception καὶ και and; even ἔφαγον εσθιω eat; consume καὶ και and; even ἔπιον πινω drink
26:30 וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make לָהֶם֙ lāhˌem לְ to מִשְׁתֶּ֔ה mištˈeh מִשְׁתֶּה drinking וַ wa וְ and יֹּאכְל֖וּ yyōḵᵊlˌû אכל eat וַ wa וְ and יִּשְׁתּֽוּ׃ yyištˈû שׁתה drink
26:30. fecit ergo eis convivium et post cibum et potumAnd he made them a feast, and after they had eaten and drunk:
30. And he made them a feast, and they did eat and drink.
26:30. Therefore, he made them a feast, and after the food and drink,
26:30. And he made them a feast, and they did eat and drink.
And he made them a feast, and they did eat and drink:

30: Он сделал им пиршество, и они ели и пили.
26:30
καὶ και and; even
ἐποίησεν ποιεω do; make
αὐτοῖς αυτος he; him
δοχήν δοχη reception
καὶ και and; even
ἔφαγον εσθιω eat; consume
καὶ και and; even
ἔπιον πινω drink
26:30
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
לָהֶם֙ lāhˌem לְ to
מִשְׁתֶּ֔ה mištˈeh מִשְׁתֶּה drinking
וַ wa וְ and
יֹּאכְל֖וּ yyōḵᵊlˌû אכל eat
וַ wa וְ and
יִּשְׁתּֽוּ׃ yyištˈû שׁתה drink
26:30. fecit ergo eis convivium et post cibum et potum
And he made them a feast, and after they had eaten and drunk:
26:30. Therefore, he made them a feast, and after the food and drink,
26:30. And he made them a feast, and they did eat and drink.
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Adam Clarke: Commentary on the Bible - 1831
26:30: He made them a feast - Probably on the sacrifice that was offered on the occasion of making this covenant. This was a common custom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:30: Gen 19:3, Gen 21:8, Gen 31:54; Rom 12:18; Heb 12:14; Pe1 4:9
John Gill
26:30 And he made them a feast,.... Made a feast like a king, for the king and his grandees; he treated them in a generous way, according to their dignity, and agreeable to his own disposition and substance:
and they did eat and drink; freely, cheerfully, and in a friendly manner; for both having spoken their minds, they agreed to bury all former things oblivion, and live in peace and friendship; though this feast was not on account of the covenant made between them, as is observed by some interpreters, but as an hospitable act, and a token of good will; for the covenant and the oath confirming it seem to be made next morning, as follows:
26:3126:31: Եւ յարուցեալ ՚ի վաղիւ անդր երդուան այր ընկերի իւրում. եւ արձակեա՛ց զնոսա Իսահակ, եւ գնացին ՚ի նմանէ ողջութեամբ։
31 եւ առաւօտեան վաղ վեր կենալով՝ երդուեցին միմեանց: Իսահակը ճանապարհ դրեց նրանց, եւ նրանք իր մօտից հաշտ ու խաղաղ գնացին:
31 Եւ առտուն կանուխ ելան ու իրարու երդում ըրին եւ Իսահակ ճամբեցուց զանոնք։ Անոնք խաղաղութեամբ իրմէ գացին։
Եւ յարուցեալ ի վաղիւ անդր երդուան այր ընկերի իւրում. եւ արձակեաց զնոսա Իսահակ, եւ գնացին ի նմանէ ողջութեամբ:

26:31: Եւ յարուցեալ ՚ի վաղիւ անդր երդուան այր ընկերի իւրում. եւ արձակեա՛ց զնոսա Իսահակ, եւ գնացին ՚ի նմանէ ողջութեամբ։
31 եւ առաւօտեան վաղ վեր կենալով՝ երդուեցին միմեանց: Իսահակը ճանապարհ դրեց նրանց, եւ նրանք իր մօտից հաշտ ու խաղաղ գնացին:
31 Եւ առտուն կանուխ ելան ու իրարու երդում ըրին եւ Իսահակ ճամբեցուց զանոնք։ Անոնք խաղաղութեամբ իրմէ գացին։
zohrab-1805▾ eastern-1994▾ western am▾
26:3131: И встав рано утром, поклялись друг другу; и отпустил их Исаак, и они пошли от него с миром.
26:31 καὶ και and; even ἀναστάντες ανιστημι stand up; resurrect τὸ ο the πρωὶ πρωι early ὤμοσαν ομνυω swear ἄνθρωπος ανθρωπος person; human τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth αὐτοὺς αυτος he; him Ισαακ ισαακ Isaak καὶ και and; even ἀπῴχοντο αποιχομαι from; away αὐτοῦ αυτος he; him μετὰ μετα with; amid σωτηρίας σωτηρια safety
26:31 וַ wa וְ and יַּשְׁכִּ֣ימוּ yyaškˈîmû שׁכם rise early בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יִּשָּׁבְע֖וּ yyiššovʕˌû שׁבע swear אִ֣ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to אָחִ֑יו ʔāḥˈiʸw אָח brother וַ wa וְ and יְשַׁלְּחֵ֣ם yᵊšallᵊḥˈēm שׁלח send יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac וַ wa וְ and יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk מֵ mē מִן from אִתֹּ֖ו ʔittˌô אֵת together with בְּ bᵊ בְּ in שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
26:31. surgentes mane iuraverunt sibi mutuo dimisitque eos Isaac pacifice in locum suumArising in the morning, they swore one to another: and Isaac sent them away peaceably to their own home.
31. And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.
26:31. arising in the morning, they swore to one another. And Isaac sent them away peacefully to their own place.
26:31. And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.
And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace:

31: И встав рано утром, поклялись друг другу; и отпустил их Исаак, и они пошли от него с миром.
26:31
καὶ και and; even
ἀναστάντες ανιστημι stand up; resurrect
τὸ ο the
πρωὶ πρωι early
ὤμοσαν ομνυω swear
ἄνθρωπος ανθρωπος person; human
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
αὐτοὺς αυτος he; him
Ισαακ ισαακ Isaak
καὶ και and; even
ἀπῴχοντο αποιχομαι from; away
αὐτοῦ αυτος he; him
μετὰ μετα with; amid
σωτηρίας σωτηρια safety
26:31
וַ wa וְ and
יַּשְׁכִּ֣ימוּ yyaškˈîmû שׁכם rise early
בַ va בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יִּשָּׁבְע֖וּ yyiššovʕˌû שׁבע swear
אִ֣ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
אָחִ֑יו ʔāḥˈiʸw אָח brother
וַ wa וְ and
יְשַׁלְּחֵ֣ם yᵊšallᵊḥˈēm שׁלח send
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
וַ wa וְ and
יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk
מֵ מִן from
אִתֹּ֖ו ʔittˌô אֵת together with
בְּ bᵊ בְּ in
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
26:31. surgentes mane iuraverunt sibi mutuo dimisitque eos Isaac pacifice in locum suum
Arising in the morning, they swore one to another: and Isaac sent them away peaceably to their own home.
26:31. arising in the morning, they swore to one another. And Isaac sent them away peacefully to their own place.
26:31. And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Исаак великодушно прощает бывших врагов, ставит с ними союз и устраивает пир.
Adam Clarke: Commentary on the Bible - 1831
26:31: They rose up be times - Early rising was general among the primitive inhabitants of the world, and this was one cause which contributed greatly to their health and longevity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:31: betimes: Gen 19:2, Gen 21:14, Gen 22:3, Gen 31:55
sware: Gen 14:22, Gen 21:23, Gen 21:31, Gen 21:32, Gen 25:33, Gen 31:44; Sa1 14:24, Sa1 20:3, Sa1 20:16, Sa1 20:17, Sa1 30:15; Heb 6:16
John Gill
26:31 And they rose up betimes in the morning,.... Abimelech and his friends, in order to return home, and Isaac to take his leave of them, and both to make the covenant between them in form, and confirm it by an oath, for which the morning was the fitter time; when the mind is quite free and composed, and attentive to what is done, as so solemn a transaction should be performed with the utmost attention and seriousness:
and swore one to another; to live in amity and friendship, and not distress and disturb each other:
and Isaac sent them away, and they departed from him in peace; he took his leave of them in a friendly manner, and they departed well pleased with the reception they had met with, and the success they had had, having agreed on and settled articles of peace to mutual satisfaction.
26:3226:32: Եւ եղեւ յաւուր յայնմիկ եկին ծառայքն Իսահակայ՝ եւ պատմեցին նմա վասն ջրհորոյն զոր փորեցին, թէ ո՛չ գտաք ջուր[228]։ [228] Ոմանք. Եւ պատմեցին նմա... թէ գտաք ջուր։
32 Այդ օրը եկան Իսահակի ծառաները եւ յայտնեցին նրան իրենց փորած ջրհորի մասին, թէ՝ «Ջուր չենք գտել[18]»:[18] Եբրայական եւ ասորական բնագրում, ինչպէս նաեւ յունարէն եւ հայերէն մի քանի ձեռագրերում ու տպագիրներում նախադասութիւնս հաստատական է՝ Ջուր ենք գտել:
32 Նոյն օրը Իսահակի ծառաները եկան եւ անոր պատմեցին իրենց փորած հորին համար ու անոր ըսին. «Ջուր գտանք»։
Եւ եղեւ յաւուր յայնմիկ եկին ծառայքն Իսահակայ եւ պատմեցին նմա վասն ջրհորոյն զոր փորեցին, թէ Գտաք ջուր:

26:32: Եւ եղեւ յաւուր յայնմիկ եկին ծառայքն Իսահակայ՝ եւ պատմեցին նմա վասն ջրհորոյն զոր փորեցին, թէ ո՛չ գտաք ջուր[228]։
[228] Ոմանք. Եւ պատմեցին նմա... թէ գտաք ջուր։
32 Այդ օրը եկան Իսահակի ծառաները եւ յայտնեցին նրան իրենց փորած ջրհորի մասին, թէ՝ «Ջուր չենք գտել[18]»:
[18] Եբրայական եւ ասորական բնագրում, ինչպէս նաեւ յունարէն եւ հայերէն մի քանի ձեռագրերում ու տպագիրներում նախադասութիւնս հաստատական է՝ Ջուր ենք գտել:
32 Նոյն օրը Իսահակի ծառաները եկան եւ անոր պատմեցին իրենց փորած հորին համար ու անոր ըսին. «Ջուր գտանք»։
zohrab-1805▾ eastern-1994▾ western am▾
26:3232: В тот же день пришли рабы Исааковы и известили его о колодезе, который копали они, и сказали ему: мы нашли воду.
26:32 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even παραγενόμενοι παραγινομαι happen by; come by / to / along οἱ ο the παῖδες παις child; boy Ισαακ ισαακ Isaak ἀπήγγειλαν απαγγελλω report αὐτῷ αυτος he; him περὶ περι about; around τοῦ ο the φρέατος φρεαρ pit οὗ ου.1 where ὤρυξαν ορυσσω dig καὶ και and; even εἶπαν επω say; speak οὐχ ου not εὕρομεν ευρισκω find ὕδωρ υδωρ water
26:32 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac וַ wa וְ and יַּגִּ֣דוּ yyaggˈiḏû נגד report לֹ֔ו lˈô לְ to עַל־ ʕal- עַל upon אֹדֹ֥ות ʔōḏˌôṯ אֹודֹות inducement הַ ha הַ the בְּאֵ֖ר bbᵊʔˌēr בְּאֵר well אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָפָ֑רוּ ḥāfˈārû חפר dig וַ wa וְ and יֹּ֥אמְרוּ yyˌōmᵊrû אמר say לֹ֖ו lˌô לְ to מָצָ֥אנוּ māṣˌānû מצא find מָֽיִם׃ mˈāyim מַיִם water
26:32. ecce autem venerunt in ipso die servi Isaac adnuntiantes ei de puteo quem foderant atque dicentes invenimus aquamAnd behold the same day the servants of Isaac came, telling him of a well which they had digged, and saying: We have found water.
32. And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him, We have found water.
26:32. Then, behold, on the same day the servants of Isaac came, reporting to him about a well which they had dug, and saying: “We have found water.”
26:32. And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him, We have found water.
And it came to pass the same day, that Isaac' s servants came, and told him concerning the well which they had digged, and said unto him, We have found water:

32: В тот же день пришли рабы Исааковы и известили его о колодезе, который копали они, и сказали ему: мы нашли воду.
26:32
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
παραγενόμενοι παραγινομαι happen by; come by / to / along
οἱ ο the
παῖδες παις child; boy
Ισαακ ισαακ Isaak
ἀπήγγειλαν απαγγελλω report
αὐτῷ αυτος he; him
περὶ περι about; around
τοῦ ο the
φρέατος φρεαρ pit
οὗ ου.1 where
ὤρυξαν ορυσσω dig
καὶ και and; even
εἶπαν επω say; speak
οὐχ ου not
εὕρομεν ευρισκω find
ὕδωρ υδωρ water
26:32
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
וַ wa וְ and
יַּגִּ֣דוּ yyaggˈiḏû נגד report
לֹ֔ו lˈô לְ to
עַל־ ʕal- עַל upon
אֹדֹ֥ות ʔōḏˌôṯ אֹודֹות inducement
הַ ha הַ the
בְּאֵ֖ר bbᵊʔˌēr בְּאֵר well
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָפָ֑רוּ ḥāfˈārû חפר dig
וַ wa וְ and
יֹּ֥אמְרוּ yyˌōmᵊrû אמר say
לֹ֖ו lˌô לְ to
מָצָ֥אנוּ māṣˌānû מצא find
מָֽיִם׃ mˈāyim מַיִם water
26:32. ecce autem venerunt in ipso die servi Isaac adnuntiantes ei de puteo quem foderant atque dicentes invenimus aquam
And behold the same day the servants of Isaac came, telling him of a well which they had digged, and saying: We have found water.
26:32. Then, behold, on the same day the servants of Isaac came, reporting to him about a well which they had dug, and saying: “We have found water.”
26:32. And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him, We have found water.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33: По удалении Авимелеха, Исаак находит проявление милости Божьей в нахождении пастухами его воды. Чтение LXX: ouc euromen (слав. не обретохом воды) обязано ошибочному чтению Евр lo (ему) как l’о (не); некоторые кодексы LXX (у Гольмеса) опускают ouc. Контекст опровергает подлинность этой частицы: в след. стихе читаем, что Исаак дает имя этому колодцу «Шива», — что же за колодезь без воды? Шива (ст. 33) собств. седьмерица, затем клятва, у LXX orkoV (слав.: клятва); Акила и Симмах читали евр. sabeah, насыщение, и передали: plhsmonh; подобно и в Vulg. — abundantia, и у блаженного Иеронима — saturitas. Но чтение и понимание LXX заслуживает предпочтения, так как здесь же (ст. 33) приводится название города Беершива (Вирсавия) от евр. schibea или schebuah, клятва, — как прямо изъяснено в 21:31; упоминание о клятве для Исаака вполне естественно как по подражанию отцу (см. указ. м. и ср. ст. 18: данной гл.), так и по заключению союза с Авимелехом — (ст. 26–31).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:32: We have: Gen 26:25; Pro 2:4, Pro 2:5, Pro 10:4, Pro 13:4; Mat 7:7
John Gill
26:32 And it came to pass the same day,.... That the above things were transacted:
that Isaac's servants came, and told him concerning the well which they had digged; they had dug it before Abimelech came to Isaac, but they had not had an opportunity of acquainting him with it until he was gone, and then they came to give him an account of it, what sort of a well it was, and how it answered their expectations and wishes; and which in those countries was a very great blessing, and served very much to recommend a place to dwell in:
and said unto him, we have found water; not only had dug a well, but they had found plenty of water, and that which was good; or otherwise it would not have been worth while to have troubled Isaac with the account of it.
26:3326:33: Եւ կոչեաց զնա երդումն։ Վասն այնորիկ է անուն քաղաքին այնմիկ Ջրհոր երդմա՛ն մինչեւ ցայսօր ժամանակի[229]։[229] Ոմանք. Եւ կոչեաց զնա առատութիւն. վասն այնորիկ է։
33 Իսահակն այդ ջրհորն անուանեց Երդումն: Դրա համար էլ այդ քաղաքը մինչեւ այսօր կոչւում է Երդման ջրհոր:
33 Ինք անոր անունը Սաբէէ* դրաւ. անոր համար մինչեւ այսօր այն քաղաքին անունը Բերսաբէէ* է։
Եւ կոչեաց զնա Երդումն. վասն այնորիկ է անուն քաղաքին այնմիկ Ջրհոր երդման` մինչեւ ցայսօր ժամանակի:

26:33: Եւ կոչեաց զնա երդումն։ Վասն այնորիկ է անուն քաղաքին այնմիկ Ջրհոր երդմա՛ն մինչեւ ցայսօր ժամանակի[229]։
[229] Ոմանք. Եւ կոչեաց զնա առատութիւն. վասն այնորիկ է։
33 Իսահակն այդ ջրհորն անուանեց Երդումն: Դրա համար էլ այդ քաղաքը մինչեւ այսօր կոչւում է Երդման ջրհոր:
33 Ինք անոր անունը Սաբէէ* դրաւ. անոր համար մինչեւ այսօր այն քաղաքին անունը Բերսաբէէ* է։
zohrab-1805▾ eastern-1994▾ western am▾
26:3333: И он назвал его: Шива. Посему имя городу тому Беэршива до сего дня.
26:33 καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτὸ αυτος he; him Ὅρκος ορκος oath διὰ δια through; because of τοῦτο ουτος this; he ὄνομα ονομα name; notable τῇ ο the πόλει πολις city Φρέαρ φρεαρ pit ὅρκου ορκος oath ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day
26:33 וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] שִׁבְעָ֑ה šivʕˈā שִׁבְעָה Shibah עַל־ ʕal- עַל upon כֵּ֤ן kˈēn כֵּן thus שֵׁם־ šēm- שֵׁם name הָ hā הַ the עִיר֙ ʕîr עִיר town בְּאֵ֣ר bᵊʔˈēr בְּאֵר well שֶׁ֔בַע šˈevaʕ שֶׁבַע Sheba עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
26:33. unde appellavit eum Abundantiam et nomen urbi inpositum est Bersabee usque in praesentem diemWhereupon he called it Abundance: and the name of the city was called Bersabee, even to this day.
33. And he called it Shibah: therefore the name of the city is Beer-sheba unto this day.
26:33. Therefore, he called it, ‘Abundance.’ And the name of the city was established as ‘Beersheba,’ even to the present day.
26:33. And he called it Shebah: therefore the name of the city [is] Beersheba unto this day.
And he called it Shebah: therefore the name of the city [is] Beer- sheba unto this day:

33: И он назвал его: Шива. Посему имя городу тому Беэршива до сего дня.
26:33
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτὸ αυτος he; him
Ὅρκος ορκος oath
διὰ δια through; because of
τοῦτο ουτος this; he
ὄνομα ονομα name; notable
τῇ ο the
πόλει πολις city
Φρέαρ φρεαρ pit
ὅρκου ορκος oath
ἕως εως till; until
τῆς ο the
σήμερον σημερον today; present
ἡμέρας ημερα day
26:33
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
שִׁבְעָ֑ה šivʕˈā שִׁבְעָה Shibah
עַל־ ʕal- עַל upon
כֵּ֤ן kˈēn כֵּן thus
שֵׁם־ šēm- שֵׁם name
הָ הַ the
עִיר֙ ʕîr עִיר town
בְּאֵ֣ר bᵊʔˈēr בְּאֵר well
שֶׁ֔בַע šˈevaʕ שֶׁבַע Sheba
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
26:33. unde appellavit eum Abundantiam et nomen urbi inpositum est Bersabee usque in praesentem diem
Whereupon he called it Abundance: and the name of the city was called Bersabee, even to this day.
26:33. Therefore, he called it, ‘Abundance.’ And the name of the city was established as ‘Beersheba,’ even to the present day.
26:33. And he called it Shebah: therefore the name of the city [is] Beersheba unto this day.
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Adam Clarke: Commentary on the Bible - 1831
26:33: He called it Shebah - This was probably the same well which was called Beersheba in the time of Abraham, which the Philistines had filled up, and which the servants of Isaac had reopened. The same name is therefore given to it which it had before, with the addition of the emphatic letter ה he, by which its signification became extended, so that now it signified not merely an oath or full, but satisfaction and abundance.
The name of the city is Beer-sheba - This name was given to it a hundred years before this time; but as the well from which it had this name originally was closed up by the Philistines, probably the name of the place was abolished with the well; when therefore Isaac reopened the well, he restored the ancient name of the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:33: Shebah: i. e. an oath
therefore: Gen 21:31
Beersheba: i. e. the well of the oath, Gen 26:28; This may have been the same city which was called Beer-sheba a hundred years before this, in the time of Abraham; but as the well, from which it had its name originally, was closed up by the Philistines, the name of the place might have been abolished with the well; when, therefore, Isaac re-opened it, he restored the ancient name of the place.
John Gill
26:33 And he called it Sheba,.... Which, according to Jerom, signifies "fulness", as if it had its name from the abundance of water in it; but rather it signifies an "oath", and was so called from the oath, which he and Abimelech had just took to one another; and these circumstances meeting together, the taking of the oath, and the account of the well:
therefore the name of the city is Beersheba unto this day; that is, the well of the oath: it had been so called by Abraham an hundred years ago or more; but now upon this occasion it was renewed and confirmed, and so continued until the times of Moses, and many ages after.
26:3426:34: Եւ է՛ր Եսաւ ամաց քառասնից, եւ առ իւր կին զՅուդիթ դուստր Բէերայ Քետացւոց, եւ զՄասեմայ դուստր Ելովմայ Խեւացւոյ[230]։ [230] Յօրինակին պակասէր. ԶՅուդիթ դուստր Բէերայ։ Ոմանք. Բէերայ Քետացւոյ եւ զՄասեմաթ դուս՛՛։
34 Եսաւը քառասուն տարեկան հասակում կին առաւ քետացի Բէերի դուստր Յուդիթին եւ խեւացի Ելոմի դուստր Մասեմաթին,
34 Եսաւ քառասուն տարեկան էր, երբ իրեն կին առաւ Քետացի Բէերիի աղջիկը Յուդիկը ու Քետացի Ելօնի աղջիկը Բասեմաթը։
Եւ էր Եսաւ ամաց քառասնից, եւ առ իւր կին զՅուդիթ դուստր Բէերայ Քետացւոյ, եւ զՄասեմաթ դուստր Ելովնայ Խեւացւոյ:

26:34: Եւ է՛ր Եսաւ ամաց քառասնից, եւ առ իւր կին զՅուդիթ դուստր Բէերայ Քետացւոց, եւ զՄասեմայ դուստր Ելովմայ Խեւացւոյ[230]։
[230] Յօրինակին պակասէր. ԶՅուդիթ դուստր Բէերայ։ Ոմանք. Բէերայ Քետացւոյ եւ զՄասեմաթ դուս՛՛։
34 Եսաւը քառասուն տարեկան հասակում կին առաւ քետացի Բէերի դուստր Յուդիթին եւ խեւացի Ելոմի դուստր Մասեմաթին,
34 Եսաւ քառասուն տարեկան էր, երբ իրեն կին առաւ Քետացի Բէերիի աղջիկը Յուդիկը ու Քետացի Ելօնի աղջիկը Բասեմաթը։
zohrab-1805▾ eastern-1994▾ western am▾
26:3434: И был Исав сорока лет, и взял себе в жены Иегудифу, дочь Беэра Хеттеянина, и Васемафу, дочь Елона Хеттеянина;
26:34 ἦν ειμι be δὲ δε though; while Ησαυ ησαυ Ēsau; Isav ἐτῶν ετος year τεσσαράκοντα τεσσαρακοντα forty καὶ και and; even ἔλαβεν λαμβανω take; get γυναῖκα γυνη woman; wife Ιουδιν ιουδιν the θυγατέρα θυγατηρ daughter Βεηρ βεηρ the Χετταίου χετταιος and; even τὴν ο the Βασεμμαθ βασεμμαθ daughter Αιλων αιλων the Ευαίου ευαιος Euaios; Eveos
26:34 וַ wa וְ and יְהִ֤י yᵊhˈî היה be עֵשָׂו֙ ʕēśˌāw עֵשָׂו Esau בֶּן־ ben- בֵּן son אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four שָׁנָ֔ה šānˈā שָׁנָה year וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take אִשָּׁה֙ ʔiššˌā אִשָּׁה woman אֶת־ ʔeṯ- אֵת [object marker] יְהוּדִ֔ית yᵊhûḏˈîṯ יְהוּדִית Judith בַּת־ baṯ- בַּת daughter בְּאֵרִ֖י bᵊʔērˌî בְּאֵרִי Beeri הַֽ hˈa הַ the חִתִּ֑י ḥittˈî חִתִּי Hittite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּ֣שְׂמַ֔ת bˈāśᵊmˈaṯ בָּשְׂמַת Basemath בַּת־ baṯ- בַּת daughter אֵילֹ֖ן ʔêlˌōn אֵילֹון [judge] הַֽ hˈa הַ the חִתִּֽי׃ ḥittˈî חִתִּי Hittite
26:34. Esau vero quadragenarius duxit uxores Iudith filiam Beeri Hetthei et Basemath filiam Helon eiusdem lociAnd Esau being forty years old, married wives, Judith the daughter of Beeri the Hethite, and Basemath the daughter of Elon of the same place.
34. And when Esau was forty years old he took to wife Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite:
26:34. In truth, at forty years of age, Esau took wives: Judith, the daughter of Beeri, the Hittite, and Basemath, the daughter of Elon, of the same place.
26:34. And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:
And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:

34: И был Исав сорока лет, и взял себе в жены Иегудифу, дочь Беэра Хеттеянина, и Васемафу, дочь Елона Хеттеянина;
26:34
ἦν ειμι be
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
ἐτῶν ετος year
τεσσαράκοντα τεσσαρακοντα forty
καὶ και and; even
ἔλαβεν λαμβανω take; get
γυναῖκα γυνη woman; wife
Ιουδιν ιουδιν the
θυγατέρα θυγατηρ daughter
Βεηρ βεηρ the
Χετταίου χετταιος and; even
τὴν ο the
Βασεμμαθ βασεμμαθ daughter
Αιλων αιλων the
Ευαίου ευαιος Euaios; Eveos
26:34
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
עֵשָׂו֙ ʕēśˌāw עֵשָׂו Esau
בֶּן־ ben- בֵּן son
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
שָׁנָ֔ה šānˈā שָׁנָה year
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
אֶת־ ʔeṯ- אֵת [object marker]
יְהוּדִ֔ית yᵊhûḏˈîṯ יְהוּדִית Judith
בַּת־ baṯ- בַּת daughter
בְּאֵרִ֖י bᵊʔērˌî בְּאֵרִי Beeri
הַֽ hˈa הַ the
חִתִּ֑י ḥittˈî חִתִּי Hittite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּ֣שְׂמַ֔ת bˈāśᵊmˈaṯ בָּשְׂמַת Basemath
בַּת־ baṯ- בַּת daughter
אֵילֹ֖ן ʔêlˌōn אֵילֹון [judge]
הַֽ hˈa הַ the
חִתִּֽי׃ ḥittˈî חִתִּי Hittite
26:34. Esau vero quadragenarius duxit uxores Iudith filiam Beeri Hetthei et Basemath filiam Helon eiusdem loci
And Esau being forty years old, married wives, Judith the daughter of Beeri the Hethite, and Basemath the daughter of Elon of the same place.
26:34. In truth, at forty years of age, Esau took wives: Judith, the daughter of Beeri, the Hittite, and Basemath, the daughter of Elon, of the same place.
26:34. And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-35: Говоря о женитьбе Исава (по примеру Исаака, 25:20, 40: лет) одновременно на 2-х женах, дают видеть необузданную чувственность его и небрежение о чистоте своей крови — обе жены были хананеянки (имена их немало разнятся по данному м., и по 36:2–3), к ним после он взял еще 3-ю, дочь Измаила (28:9). Замечанием о непокорности их Исааку и Ревекке, по мысли святого Иоанна Златоуста (с. 566), показывается причина, почему Ревекка и Исаак, по 27: гл., лишают Исава благословенья на первородство.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
34: Esau's Foolish Marriage.B. C. 1760.
34 And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite: 35 Which were a grief of mind unto Isaac and to Rebekah.
Here is, 1. Esau's foolish marriage--foolish, some think, in marrying two wives together, for which perhaps he is called a fornicator (Heb. xii. 16), or rather in marrying Canaanites, who were strangers to the blessing of Abraham, and subject to the curse of Noah, for which he is called profane; for hereby he intimated that he neither desired the blessing nor dreaded the curse of God. 2. The grief and trouble it created to his tender parents. (1.) It grieved them that he married without asking, or at least without taking, their advice and consent: see whose steps those children tread in who either contemn or contradict their parents in disposing of themselves. (2.) It grieved them that he married the daughters of Hittites, who had no religion among them; for Isaac remembered his father's care concerning him, that he should by no means marry a Canaanite. (3.) It should seem, the wives he married were provoking in their conduct towards Isaac and Rebekah; those children have little reason to expect the blessing of God who do that which is a grief of mind to their good parents.
Adam Clarke: Commentary on the Bible - 1831
26:34: He took to wife - the daughter, etc. - It is very likely that the wives taken by Esau were daughters of chiefs among the Hittites, and by this union he sought to increase and strengthen his secular power and influence.
Albert Barnes: Notes on the Bible - 1834
25:34-35
Esau at forty years of age forms matrimonial connections with the Hittites. Heth was the second son of Kenaan, and had settled in the hills about Hebron. Esau had got acquainted with this tribe in his hunting expeditions. From their names we learn that they spoke the same language with himself. They belonged to a family far gone in transgression and apostasy from God. The two wives chosen from such a stock were a source of great grief to the parents of Esau. The choice manifested his tolerance at least of the carnal, and his indifference to the spiritual.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:34: am 2208, bc 1796
And Esau: Gen 36:2, Gen 36:5, Gen 36:13
the daughter: Gen 24:3; Exo 34:16; Co1 7:2; Heb 12:16
Bashemath: Gen 36:2
Carl Friedrich Keil and Franz Delitzsch
26:34
Esau's Marriage. - To the various troubles which the Philistines prepared for Isaac, but which, through the blessing of God, only contributed to the increase of his wealth and importance, a domestic cross was added, which caused him great and lasting sorrow. Esau married two wives in the 40th year of his age, the 100th of Isaac's life (Gen 25:26); and that not from his own relations in Mesopotamia, but from among the Canaanites whom God had cast off. On their names, see Gen 34:2-3. They became "bitterness of spirit," the cause of deep trouble, to his parents, viz., on account of their Canaanitish character, which was so opposed to the vocation of the patriarchs; whilst Esau by these marriages furnished another proof, how thoroughly his heart was set upon earthly things.
John Gill
26:34 And Esau was forty years old,.... The same age his father was of when he married, Gen 25:20,
when he took to wife Judith, the daughter of Beeri the Hittite; Josephus (m) makes her to be the same with Aholibamah; but her father's name was Zibeon, and an Hivite, and must therefore be another person, not only the name being different, but the tribe, Gen 36:2,
and Bashemath the daughter of Elon the Hittite; whom Aben Ezra takes to be the same with Adah, and so does Josephus; and in this they may be right, since the name of her father, and his nation or tribe, agree, Gen 36:2. The fathers of these two women are represented by Josephus as men of great power and authority among the Canaanites, as very probably they were. Esau had another wife of the same name with this last, but she was daughter of Ishmael, and sister of Nebajoth, Gen 36:3; for he had more wives than those; these were his two first, who very probably were not taken together, but one after another, though it may be but at a short distance from each other.
(m) Antiqu. l. 1. c. 18. sect. 4.
John Wesley
26:34 He took to wife - Marrying Canaanites, who were strangers to the blessing of Abraham, and subject to the curse of Noah.
Robert Jamieson, A. R. Fausset and David Brown
26:34 Esau . . . took to wife--If the pious feelings of Abraham recoiled from the idea of Isaac forming a matrimonial connection with a Canaanitish woman [Gen 24:3], that devout patriarch himself would be equally opposed to such a union on the part of his children; and we may easily imagine how much his pious heart was wounded, and the family peace destroyed, when his favorite but wayward son brought no less than two idolatrous wives among them--an additional proof that Esau neither desired the blessing nor dreaded the curse of God. These wives never gained the affections of his parents, and this estrangement was overruled by God for keeping the chosen family aloof from the dangers of heathen influence.
26:3526:35: Եւ դառնացուցանէին զԻսահա՛կ եւ զՌեբեկա։
35 որոնք վշտացնում էին Իսահակին եւ Ռեբեկային:
35 Ասոնք Իսահակին ու Ռեբեկային սրտի ցաւ եղան։
Եւ դառնացուցանէին զԻսահակ եւ զՌեբեկա:

26:35: Եւ դառնացուցանէին զԻսահա՛կ եւ զՌեբեկա։
35 որոնք վշտացնում էին Իսահակին եւ Ռեբեկային:
35 Ասոնք Իսահակին ու Ռեբեկային սրտի ցաւ եղան։
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26:3535: и они были в тягость Исааку и Ревекке.
26:35 καὶ και and; even ἦσαν ειμι be ἐρίζουσαι εριζω dispute τῷ ο the Ισαακ ισαακ Isaak καὶ και and; even τῇ ο the Ρεβεκκα ρεβεκκα Rebecca
26:35 וַ wa וְ and תִּהְיֶ֖יןָ ttihyˌeʸnā היה be מֹ֣רַת mˈōraṯ מֹרָה bitterness ר֑וּחַ rˈûₐḥ רוּחַ wind לְ lᵊ לְ to יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac וּ û וְ and לְ lᵊ לְ to רִבְקָֽה׃ ס rivqˈā . s רִבְקָה Rebekah
26:35. quae ambae offenderant animum Isaac et RebeccaeAnd they both offended the mind of Isaac and Rebecca.
35. and they were a grief of mind unto Isaac and to Rebekah.
26:35. And they both offended the mind of Isaac and Rebekah.
26:35. Which were a grief of mind unto Isaac and to Rebekah.
Which were a grief of mind unto Isaac and to Rebekah:

35: и они были в тягость Исааку и Ревекке.
26:35
καὶ και and; even
ἦσαν ειμι be
ἐρίζουσαι εριζω dispute
τῷ ο the
Ισαακ ισαακ Isaak
καὶ και and; even
τῇ ο the
Ρεβεκκα ρεβεκκα Rebecca
26:35
וַ wa וְ and
תִּהְיֶ֖יןָ ttihyˌeʸnā היה be
מֹ֣רַת mˈōraṯ מֹרָה bitterness
ר֑וּחַ rˈûₐḥ רוּחַ wind
לְ lᵊ לְ to
יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac
וּ û וְ and
לְ lᵊ לְ to
רִבְקָֽה׃ ס rivqˈā . s רִבְקָה Rebekah
26:35. quae ambae offenderant animum Isaac et Rebeccae
And they both offended the mind of Isaac and Rebecca.
26:35. And they both offended the mind of Isaac and Rebekah.
26:35. Which were a grief of mind unto Isaac and to Rebekah.
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Adam Clarke: Commentary on the Bible - 1831
26:35: Which were a grief of mind - Not the marriage, though that was improper, but the persons; they, by their perverse and evil ways, brought bitterness into the hearts of Isaac and Rebekah. The Targum of Jonathan ben Uzziel, and that of Jerusalem, say they were addicted to idol worship, and rebelled against and would not hearken to the instructions either of Isaac or Rebekah. From Canaanites a different conduct could not be reasonably expected. Esau was far from being spiritual, and his wives were wholly carnal.
The same reflections which were suggested by Abraham's conduct in denying his wife in Egypt and Gerar, will apply to that of Isaac; but the case of Isaac was much less excusable than that of Abraham. The latter told no falsity; he only through fear suppressed a part of the truth.
1. A good man has a right to expect God's blessing on his honest industry. Isaac sowed, and received a hundred-fold, and he had possession of flocks, etc., for the Lord blessed him. Worldly men, if they pray at all, ask for temporal things: "What shall we eat? what shall we drink? and wherewithal shall we be clothed?" Most of the truly religious people go into another extreme; they forget the body, and ask only for the soul! and yet there are "things requisite and necessary as well for the body as the soul," and things which are only at God's disposal. The body lives for the soul's sake; its life and comfort are in many respects essentially requisite to the salvation of the soul; and therefore the things necessary for its support should be earnestly asked from the God of all grace, the Father of bounty and providence. Ye have not because ye ask not, may be said to many poor, afflicted religious people; and they are afraid to ask lest it should appear mercenary, or that they sought their portion in this life. They should be better taught. Surely to none of these will God give a stone if they ask bread: he who is so liberal of his heavenly blessings will not withhold earthly ones, which are of infinitely less consequence. Reader, expect God's blessing on thy honest industry; pray for it, and believe that God does not love thee less, who hast taken refuge in the same hope, than he loved Isaac. Plead not only his promises, but plead on the precedents he has set before thee. "Lord, thou didst so and so to Abraham, to Isaac, to Jacob, and to others who trusted in thee; bless my field, bless my flocks, prosper my labor, that I may be able to provide things honest in the sight of all men, and have something to dispense to those who are in want." And will not God hear such prayers? Yea, and answer them too, for he does not willingly afflict the children of men. And we may rest assured that there is more affliction and poverty in the world than either the justice or providence of God requires. There are, however, many who owe their poverty to their want of diligence and economy; they sink down into indolence, and forget that word, Whatsoever thy hand findeth to do, do it with thy might; nor do they consider that by idleness a man is clothed with rags. Be diligent in business and fervent in spirit, and God will withhold from thee no manner of thing that is good.
2. From many examples we find that the wealth of the primitive inhabitants of the world did not consist in gold, silver, or precious stones, but principally in flocks of useful cattle, and the produce of the field. With precious metals and precious stones they were not unacquainted, and the former were sometimes used in purchases, as we have already seen in the case of Abraham buying a field from the children of Heth. But the blessings which God promises are such as spring from the soil. Isaac sowed in the land, and had possessions of flocks and herds, and great store of servants, Gen 26:12-14. Commerce, by which nations and individuals so suddenly rise and as suddenly fall, had not been then invented; every man was obliged to acquire property by honest and persevering labor, or be destitute. Lucky hits, fortunate speculations, and adventurous risks, could then have no place; the field must be tilled, the herds watched and fed, and the proper seasons for ploughing, sowing, reaping, and laying up, be carefully regarded and improved. No man, therefore, could grow rich by accident. Isaac waxed great and went forward, and grew until he became very great, Gen 26:13. Speculation was of no use, for it could have no object; and consequently many incitements to knavery and to idleness, that bane of the physical and moral health of the body and soul of man, could not show themselves. Happy times! when every man wrought with his hands, and God particularly blessed his honest industry. As he had no luxuries, he had no unnatural and factitious wants, few diseases, and a long life.
O fortunatos nimium, sua si bona norint, Agricolas!
O thrice happy husbandmen! did they but know their own mercies.
But has not what is termed commerce produced the reverse of all this? A few are speculators, and the many are comparatively slaves; and slaves, not to enrich themselves, (this is impossible), but to enrich the speculators and adventurers by whom they are employed. Even the farmers become, at least partially, commercial men; and the soil, the fruitful parent of natural wealth, is comparatively disregarded: the consequence is, that the misery of the many, and the luxury of the few, increase; and from both these spring, on the one hand, pride, insolence, contempt of the poor, contempt of God's holy word and commandments, with the long catalogue of crimes which proceed from pampered appetites and unsubdued passions: and on the other, murmuring, repining, discontent, and often insubordination and revolt, the most fell and most destructive of all the evils that can degrade and curse civil society. Hence wars, fightings, and revolutions of states, and public calamities of all kinds. Bad as the world and the times are, men have made them much worse by their unnatural methods of providing for the support of life. When shall men learn that even this is but a subordinate pursuit; and that the cultivator. of the soul in the knowledge, love, and obedience of God, is essentially necessary, not only to future glory, but to present happiness?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:35: Which: Gen 6:2, Gen 27:46, Gen 28:1, Gen 28:2, Gen 28:8
grief of mind: Heb. bitterness of spirit
John Gill
26:35 Which were a grief of mind unto Isaac, and to Rebekah. The marriage of them itself was a trouble to them, it being contrary to their will that any of their children should marry with the Canaanites, and those the worst sort of them, the Hittites; it having been the care of Abraham, the father of Isaac, that his son should not marry with them, and laid a strict injunction on his servant not to take a wife for his son from among them; and which was an example to be followed in later times, and which Esau very likely was not ignorant of: and besides this, the women themselves he took for wives were very disagreeable on all accounts, partly because of their religion, being idolaters, and partly by reason of their temper and behaviour, being proud, haughty, and disobedient; as all the three Targums intimate.