King James Version

What Does Genesis 26:7 Mean?

Genesis 26:7 in the King James Version says “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; les...” — study this verse from Genesis chapter 26 with commentary, cross-references, and original Hebrew word analysis.

“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.”

Genesis 26:7 · KJV

Context

5

Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

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.

Read Genesis 26 full chapter

Commentary

KJV Study Commentary
And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say,... 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 theological truths about Isaac's Life emerge from this passage?
  2. How does this passage challenge modern cultural assumptions about identity, purpose, or morality?
  3. How does this passage point forward to Christ and the gospel of redemption?

Original Language Analysis

Hebrew · 21 words
וַֽיִּשְׁאֲל֞וּ1 of 21

“asked”

H7592

to inquire; by implication, to request; by extension, to demand

אַנְשֵׁ֤י2 of 21
H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

הַמָּקוֹם֙3 of 21

“of the place”

H4725

properly, a standing, i.e., a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind)

אִשְׁתִּ֔י4 of 21

“She is my wife”

H802

a woman

לֵאמֹ֣ר5 of 21

“and he said”

H559

to say (used with great latitude)

אֲחֹ֣תִי6 of 21

“She is my sister”

H269

a sister (used very widely [like h0251], literally and figuratively)

הִ֑וא7 of 21
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

כִּ֤י8 of 21
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

יָרֵא֙9 of 21

“for he feared”

H3372

to fear; morally to revere; causatively to frighten

לֵאמֹ֣ר10 of 21

“and he said”

H559

to say (used with great latitude)

אִשְׁתִּ֔י11 of 21

“She is my wife”

H802

a woman

פֶּן12 of 21
H6435

properly, removal; used only (in the construction) adverb as conjunction, lest

יַֽהַרְגֻ֜נִי13 of 21

“should kill”

H2026

to smite with deadly intent

אַנְשֵׁ֤י14 of 21
H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

הַמָּקוֹם֙15 of 21

“of the place”

H4725

properly, a standing, i.e., a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind)

עַל16 of 21
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

רִבְקָ֔ה17 of 21

“me for Rebekah”

H7259

ribkah, the wife of isaac

כִּֽי18 of 21
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

טוֹבַ֥ת19 of 21

“because she was fair”

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

מַרְאֶ֖ה20 of 21

“to look upon”

H4758

a view (the act of seeing); also an appearance (the thing seen), whether (real) a shape (especially if handsome, comeliness; often plural the looks),

הִֽוא׃21 of 21
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

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 26:7 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 26:7 from Treasury of Scripture Knowledge

Proverbs 29:25Genesis 12:13Genesis 20:2Genesis 24:16Genesis 20:12-13Matthew 10:28

Test Your Knowledge

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

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