Genesis 26 29

Genesis 26:29 kjv

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.

Genesis 26:29 nkjv

that you will do us no harm, since we have not touched you, and since we have done nothing to you but good and have sent you away in peace. You are now the blessed of the LORD.' "

Genesis 26:29 niv

that you will do us no harm, just as we did not harm you but always treated you well and sent you away peacefully. And now you are blessed by the LORD."

Genesis 26:29 esv

that you will do us no harm, just as we have not touched you and have done to you nothing but good and have sent you away in peace. You are now the blessed of the LORD."

Genesis 26:29 nlt

Swear that you will not harm us, just as we have never troubled you. We have always treated you well, and we sent you away from us in peace. And now look how the LORD has blessed you!"

Genesis 26 verses

Genesis 26 29 meaning

Genesis 26:29 conveys Abimelech’s plea for a non-aggression pact with Isaac. It reveals Abimelech and his retinue acknowledging Isaac's abundant prosperity and protection as an unmistakable sign of the LORD's favor. Abimelech states their prior actions towards Isaac, emphasizing their restraint from harm and their active good, including sending him away peacefully, as a basis for Isaac to reciprocate this goodwill. The verse climaxes with their clear declaration that Isaac is "the blessed of the LORD," recognizing God as the source of Isaac's success.

Genesis 26 29 Context

This verse occurs after a series of significant events in Isaac's life, detailed in Genesis chapter 26. Facing a famine, Isaac moved to Gerar in the land of the Philistines. There, similar to his father Abraham, he deceptively claimed Rebekah was his sister to protect himself. After the deception was uncovered, King Abimelech instructed his people not to harm Isaac or Rebekah. Despite a period of conflict stemming from disputes over wells dug by Isaac’s herdsmen—which forced Isaac to continually relocate and eventually settle at Beersheba—Isaac prospered greatly under God's blessing. His wealth and power grew so much that Abimelech and his chief general, Ahuzzath, and advisor, Phicol, felt compelled to travel from Gerar to Beersheba to make a formal covenant of peace with him. Their journey signifies the Philistines’ recognition of Isaac’s burgeoning strength, not as mere human success, but as divinely empowered. The verse thus sets the stage for a covenant founded on the palpable evidence of God's favor upon Isaac, demonstrating YHWH's ability to turn adversaries into those who acknowledge His work.

Genesis 26 29 Word analysis

• that you will do us no harm (לֹא־תַעֲשֶׂה עִמָּנוּ רָעָה lo'-ta'aseh immanu ra'ah):
  • harm (רָעָה ra'ah): More than just physical injury; it encompasses any evil, malice, distress, or calamity. Abimelech fears active malice or vengeful retaliation from Isaac.
  • This phrase forms the core of their desired oath, highlighting their anxiety over Isaac's powerful increase, which they recognize as God's doing. It's a plea for protective peace against a potentially stronger, divinely-backed opponent.
• just as we have not touched you (כַּאֲשֶׁר לֹא נְגַעֲנוּךָ ka'asher lo n'ga'anucha):
  • touched (נְגַע naga): Can mean to touch, strike, reach, or afflict. Here, it implies not physically assaulting or harming Isaac. Abimelech refers to their restraint, despite the tension over wells.
  • This sets up a basis of reciprocity. Their argument is that they exercised a degree of good will and non-aggression despite provocation or suspicion.
• and as we have done to you nothing but good (וְכַאֲשֶׁר עָשִׂינוּ עִמְּךָ רַק־טוֹבָה v'ka'asher asinu imm'kha rak-tovah):
  • good (טוֹבָה tovah): Goodness, welfare, prosperity, pleasantness. This is a stronger claim than mere abstinence from harm. Abimelech is asserting positive acts of benevolence, such as permitting Isaac to reside in their land or providing protection, despite the friction.
  • This is presented as their contribution to their relationship, creating a moral ground for their appeal for an oath of peace from Isaac. It indicates their best intentions toward Isaac.
• and have sent you away in peace (וַנְּשַׁלֵּחֲךָ בְּשָׁלוֹם vanneshalakha b'shalom):
  • peace (שָׁלוֹם shalom): Signifies completeness, soundness, welfare, prosperity, security. It's not just "without conflict," but an undisturbed, prosperous departure, allowing Isaac to retain all his possessions and family without hindrance or ill will.
  • This highlights that despite ordering Isaac to leave, they did not oppress him or impede his departure; they facilitated it peacefully.
• You are now the blessed of the LORD (אַתָּה עַתָּה בְּרוּךְ יְהוָה atah attah baruch YHWH):
  • You, now (אַתָּה עַתָּה atah attah): Emphatic, underscoring the present and undeniable reality of Isaac's status. "Now" signifies a clear recognition of his flourishing state as not accidental, but deliberate.
  • blessed (בְּרוּךְ baruch): Passive participle of the verb "to bless." This emphasizes that Isaac is not blessing himself but is being blessed by an external, divine power. The blessing implies favor, prosperity, increase, and divine protection.
  • the LORD (יְהוָה YHWH): This is the most crucial part. Abimelech, a Philistine king from a polytheistic culture, explicitly names and acknowledges YHWH, the covenant God of Israel, as the source of Isaac's abundant blessing. This is a powerful, public testimony to YHWH's sovereignty extending beyond His chosen people, showcasing His universal power and the undeniable manifestation of His hand on Isaac. It implies a polemic against regional deities, as YHWH's blessing is demonstrably superior and crosses territorial boundaries.
  • This confession forms the true basis of their visit and plea for a treaty. They don't want to oppose a man clearly favored by a powerful deity like YHWH.

Genesis 26 29 Bonus section

• The Philistine King Abimelech here serves as an unwilling but undeniable witness to YHWH's power and faithfulness. This resonates with the broader biblical theme that God reveals Himself through His chosen people to the nations.
• The Philistines, though historically often adversaries of Israel, are depicted as rational actors in this instance. They observe Isaac's flourishing, connect it to divine intervention (the LORD's blessing), and react prudently by seeking peace rather than continued conflict.
• This interaction subtly foreshadows the ongoing dynamic between Israel and surrounding nations, often marked by both conflict and moments of recognition of Israel's unique divine relationship.
• The emphasis on reciprocity – "as we have... so you will" – is a common feature of ancient Near Eastern treaty-making, underscoring the diplomatic and political realism involved. However, for Abimelech, the ultimate compelling force is not just political balance but the visible blessing of the divine.

Genesis 26 29 Commentary

Genesis 26:29 presents Abimelech's remarkable acknowledgement of God's favor upon Isaac. After observing Isaac's significant prosperity, resilience amidst adversity, and undeniable growth in strength, Abimelech and his officials conclude that Isaac is demonstrably "the blessed of the LORD." This is a theological watershed, as a pagan king explicitly names and recognizes YHWH, the God of Israel, as the direct source of Isaac's flourishing. This observation-based conviction, rather than religious conversion, motivates their journey to Beersheba. Their appeal for a non-aggression oath, based on their self-proclaimed benevolent past actions toward Isaac ("we have done you nothing but good"), is primarily an act of strategic self-preservation. They fear the one whom God blesses, understanding that a clash with Isaac would mean contending with YHWH Himself. This moment vividly illustrates God's faithfulness to His covenant promises and His ability to display His power and secure His people, even causing former adversaries to attest to His glory and seek peace.