King James Version

What Does Genesis 26:29 Mean?

Genesis 26:29 in the King James Version says “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...” — study this verse from Genesis chapter 26 with commentary, cross-references, and original Hebrew word analysis.

“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: Heb. If thou shalt”

Genesis 26:29 · KJV

Peace

Context

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; We saw: Heb. Seeing we saw

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: Heb. If thou shalt

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.

Read Genesis 26 full chapter

Commentary

KJV Study Commentary
That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but... This passage belongs to the Jacob narratives which demonstrate God's sovereign election overriding human merit and the transformation of a deceiver into Israel, the father of the twelve tribes. The Jacob cycle shows how divine purposes advance through flawed individuals whom God graciously transforms.

Key themes include God's sovereign choice ("the older shall serve the younger"), the consequences of deception and family dysfunction, exile and return patterns, wrestling with God leading to blessing, and covenant renewal across generations. Jacob's character development from manipulative deceiver to mature patriarch demonstrates sanctification's lifelong process.

Theologically significant aspects include: (1) divine election based on grace not merit (Romans 9:10-13); (2) God's faithfulness to covenant promises despite human unfaithfulness; (3) discipline as evidence of divine love and means of transformation; (4) generational patterns of sin requiring divine intervention to break; (5) prayer and wrestling with God as legitimate expressions of faith. Jacob's limp after wrestling God symbolizes how divine encounters leave permanent marks, transforming our approach to life and dependence on God rather than our own cunning.

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Historical & Cultural Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Reflection Questions

  1. What does this passage reveal about God's sovereignty and human responsibility?
  2. How does this passage challenge modern cultural assumptions about identity, purpose, or morality?
  3. How does this verse fit into the broader biblical story culminating in Christ?

Original Language Analysis

Hebrew · 18 words
אִם1 of 18
H518

used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also oh that!, when; hence, as a negative, not

עָשִׂ֤ינוּ2 of 18

“That thou wilt do”

H6213

to do or make, in the broadest sense and widest application

עִמָּ֜נוּ3 of 18
H5973

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then

רָעָ֗ה4 of 18

“us no hurt”

H7451

bad or (as noun) evil (natural or moral)

כַּֽאֲשֶׁר֙5 of 18
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

לֹ֣א6 of 18
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

נְגַֽעֲנ֔וּךָ7 of 18

“as we have not touched”

H5060

properly, to touch, i.e., lay the hand upon (for any purpose; euphemistically, to lie with a woman); by implication, to reach (figuratively, to arrive

וְכַֽאֲשֶׁ֨ר8 of 18
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

עָשִׂ֤ינוּ9 of 18

“That thou wilt do”

H6213

to do or make, in the broadest sense and widest application

עִמְּךָ֙10 of 18
H5973

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then

רַק11 of 18

“unto thee nothing but”

H7535

properly, leanness, i.e., (figuratively) limitation; only adverbial, merely, or conjunctional, although

ט֔וֹב12 of 18

“good”

H2896

good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good

וַנְּשַׁלֵּֽחֲךָ֖13 of 18

“and have sent thee away”

H7971

to send away, for, or out (in a great variety of applications)

בְּשָׁל֑וֹם14 of 18

“in peace”

H7965

safe, i.e., (figuratively) well, happy, friendly; also (abstractly) welfare, i.e., health, prosperity, peace

אַתָּ֥ה15 of 18
H859

thou and thee, or (plural) ye and you

עַתָּ֖ה16 of 18

“thou art now”

H6258

at this time, whether adverb, conjunction or expletive

בְּר֥וּךְ17 of 18

“the blessed”

H1288

to kneel; by implication to bless god (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (god or the king, as

יְהוָֽה׃18 of 18

“of the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

Study Guide

Historical Context

This verse is found in the book of Genesis. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Genesis 26:29 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Genesis 26:29 from Treasury of Scripture Knowledge

Genesis 24:31Genesis 21:22Genesis 12:2Genesis 22:17Psalms 115:15Genesis 26:11-12

Test Your Knowledge

Genesis 26 QuizTest your knowledge of this chapterGenesis Book QuizComprehensive quiz for the entire book

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