Genesis 26:9 kjv

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.

Genesis 26:9 nkjv

Then Abimelech called Isaac and said, "Quite obviously she is your wife; so how could you say, 'She is my sister'?" Isaac said to him, "Because I said, 'Lest I die on account of her.' "

Genesis 26:9 niv

So Abimelek summoned Isaac and said, "She is really your wife! Why did you say, 'She is my sister'?" Isaac answered him, "Because I thought I might lose my life on account of her."

Genesis 26:9 esv

So Abimelech called Isaac and said, "Behold, she is your wife. How then could you say, 'She is my sister'?" Isaac said to him, "Because I thought, 'Lest I die because of her.'"

Genesis 26:9 nlt

Immediately, Abimelech called for Isaac and exclaimed, "She is obviously your wife! Why did you say, 'She is my sister'?" "Because I was afraid someone would kill me to get her from me," Isaac replied.

Genesis 26 verses

Genesis 26 9 Meaning

Genesis 26:9 records a direct confrontation between King Abimelech and Isaac. Abimelech exposes Isaac's deception concerning his wife, Rebekah, pointing out the lie that she was his sister. Isaac, when challenged, admits his falsehood, stating his reason was the fear that he would be killed because of Rebekah's beauty if she were known to be his wife. This exchange reveals Isaac's vulnerability, fear, and repetition of a deceptive pattern seen in his father Abraham.

Genesis 26 9 Context

Genesis chapter 26 recounts Isaac's sojourn in Gerar during a famine, reminiscent of his father Abraham's experiences. Following God's command not to go down to Egypt, Isaac settled in Gerar in Philistine territory. Here, out of fear for his life, Isaac replicated Abraham's deceptive act by claiming Rebekah, his wife, was his sister. This was likely driven by the belief that his beautiful wife would endanger him in a foreign land where powerful rulers might take her and kill him to remove the husband. Abimelech, the king of Gerar (possibly the same as in Abraham's time, or a successor with the same royal title), observed Isaac fondling Rebekah in a manner inappropriate for siblings. This observation prompted his direct confrontation in verse 9, exposing the lie. The surrounding verses show Abimelech's just reaction and the potential danger Isaac's deception posed to the entire community, highlighting the importance of truthfulness even among non-believers, and God's surprising intervention to protect His covenant people despite their moral failings.

Genesis 26 9 Word analysis

• And Abimelech said to Isaac, 'Indeed she is your wife!'

  • And Abimelech said: wa-yyo’mer Abimelek. Standard narrative opening, indicating a continuation of dialogue.
  • to Isaac: elayw Yitzḥaq. Shows direct address and challenge.
  • 'Indeed she is your wife!': Hebrew אֲבָל֙ אֵ֣שֶׁת הִ֔יא ('aval 'eshet hi).
    • אֲבָל֙ ('aval): This word means "indeed," "truly," or "surely." In this context, it functions as an emphatic affirmative, expressing a definitive realization and certainty. It's an exclamation of revelation or surprise, a forceful declaration of the discovered truth. It suggests a sense of disbelief and a challenge to Isaac's lie.
    • אֵ֣שֶׁת הִ֔יא ('eshet hi): "wife she (is)." Literally "A wife she (is)." This phrasing strongly emphasizes "wife." It's not just "she is a wife," but an emphatic statement: "It is your wife!" or "She is truly your wife!" Abimelech clearly identifies the marital relationship that Isaac sought to conceal. This reflects his insight or observation from verse 8, making the question rhetorical and accusatory.

• 'How could you say, 'She is my sister'?'

  • 'How could you say...?': Hebrew לָמָּה אָמַרְתָּ (lamah 'amarta).
    • לָמָּה (lamah): "Why?" This is a direct, strong question expressing Abimelech's bewilderment and indignation. It implies not only curiosity about the reason but also a strong condemnation of the act itself, as it threatened the peace and potentially moral integrity of his people (as seen in v.10).
    • אָמַרְתָּ ('amarta): "you said." A perfect tense, indicating a completed action that is now revealed.
  • 'She is my sister': Hebrew אֲחֹתִי הִ֑וא ('achoti hi).
    • אֲחֹתִי ('achoti): "my sister." Isaac's specific lie, a partial truth that served as a full deception.
    • הִ֑וא (hi): "she (is)." Again, the emphatic "she (is)," reiterating the direct lie.

• Then Isaac said to him, 'Because I said, 'Lest I die on account of her.''

  • Then Isaac said to him: wa-yyo’mer elayw Yitzḥaq. Standard narrative transition for Isaac's response.
  • 'Because I said': Hebrew כִּ֣י אָמַ֗רְתִּי (ki 'amarti).
    • כִּ֣י (ki): "for" or "because." This particle introduces Isaac's justification or explanation for his lie. It’s an admission, albeit one attempting to mitigate the wrong with an underlying reason.
    • אָמַ֗רְתִּי ('amarti): "I said." First-person singular, indicating Isaac's direct responsibility for the words he spoke.
  • 'Lest I die on account of her.': Hebrew פֶּן־אָמ֥וּת עָלֶֽיהָ׃ (pen-'amut 'aleyha).
    • פֶּן (pen): "lest," "so that not." Expresses a fear, a negative consequence he sought to avoid. It reveals his motive: self-preservation.
    • אָמ֥וּת ('amut): "I die." A vivid expression of his ultimate fear – losing his life.
    • עָלֶֽיהָ׃ ('aleyha): "on account of her," "because of her." Clearly states the perceived source of danger, i.e., Rebekah's presence and beauty as his wife. This phrase indicates the extreme extent of his fear, leading him to sacrifice truth for perceived safety.

Words-group by words-group analysis:

• "Indeed she is your wife!": This phrase represents Abimelech's definitive insight, revealing the exposed truth and implying the danger Isaac had brought upon the land. It’s a point of righteous indignation and clear moral discernment from a "pagan" king, which contrasts sharply with the "man of God" who lied.
• "How could you say, 'She is my sister'?": This rhetorical question underscores Abimelech's strong disapproval and highlights the gravity of Isaac's deception. It speaks to the ethical implications of the lie, not just for Isaac personally, but for potential consequences on the king's people and his own reputation, mirroring the prior incident with Abraham (Gen 20).
• "Because I said, 'Lest I die on account of her.'": This is Isaac's concise, fear-driven explanation. It lays bare his motivation for deception: fear of death. It also exposes a fundamental lack of trust in God's protection and covenant promises, showing a weakness in his faith, directly echoing his father's actions.

Genesis 26 9 Bonus section

The repeated motif of the patriarch's wife-sister deception (Abraham in Gen 12 and 20; Isaac in Gen 26) is a significant theme in the Pentateuch. It highlights the deeply ingrained nature of sin and fear, even within families chosen by God. This narrative also functions as a subtle yet powerful statement on the providential care of God, who repeatedly protects His covenant seed and His promise despite the failings of those called to carry it. The exposure of the lie often comes from a "gentile" figure (Pharaoh, Abimelech), subtly elevating their ethical standing in that specific moment and showcasing that even among those outside the direct covenant line, a sense of justice and order existed, to which the patriarchs were sometimes deficient. This re-occurrence might also serve a polemical purpose against contemporary ancient Near Eastern myths where deities themselves were often capricious and deceptive, presenting the God of Israel as one who, while permitting human failure, nevertheless intervenes and preserves truth and covenant.

Genesis 26 9 Commentary

Genesis 26:9 is a pivotal verse, encapsulating Isaac's moral failing and Abimelech's unexpected integrity. Isaac's fear for his life, while perhaps understandable in a perilous world, led him to repeat Abraham's precise deception. This reoccurrence underscores the reality of generational patterns, both good and bad, within biblical narratives. Isaac's rationalization ("Lest I die") reveals a deficit in trusting God's overarching protection and covenant promise to preserve his descendants. God had just blessed Isaac and instructed him to remain in the land (Gen 26:2-5), yet Isaac's immediate response was not robust faith but rather a human attempt at self-preservation through dishonesty.

The remarkable aspect is Abimelech's discerning and ethical response. He not only exposes the lie but implicitly chastises Isaac for putting his kingdom at risk. This non-covenant king demonstrates a moral standard that temporarily exceeds that of God's chosen patriarch. It serves as a reminder that God can work through any means and any people to achieve His purposes, even to expose the sin of His own chosen. Ultimately, this episode, like Abraham's, shows that God's covenant blessings are not contingent on perfect human obedience but on His unwavering faithfulness (Rom 3:3-4). Isaac's lie did not nullify God's blessing, which remarkably continued to flourish, proving God's grace and patience with His faltering servants. This account serves as a cautionary tale for believers today, illustrating the temptation to choose fear and deception over courageous trust in God, even when divinely blessed.

Examples:

• A leader fabricating credentials due to fear of not being accepted for a new role.
• Someone withholding information or giving a misleading account to avoid a difficult conversation or consequences.