God Directs Isaac, and Fear Endangers Rebekah

Supports: Displayed wording, unit boundary, repeated promise and wife–sister patterns, distinct outcomes, later prosperity and treaty, and different Egypt guidance.

Genesis 26:1–11 in the pinned eng-kjv2006 source; compared with Genesis 12:1–20; 20:1–18; 21:22–34; 22:15–18; 26:12–33; 46:1–4

Supports: Famine, sojourning, presence, oath fulfillment, blessing, obedience vocabulary, fear, beauty, extended time, intimate affection, sexual euphemism, guilt, touching, and emphatic death decree.

Open Scriptures Hebrew Bible, wlc/Gen.xml, Genesis 26:1–11; morphology and lemmas for raav, gur, hayah im, barakh, qum, shevuah, zera, shama beqol, mishmeret, mitsvah, huqqah, torah, yare, harag, tov mar'eh, arakh, metsaheq, ishah, kimat, shakhav, asham, naga, and mot yumat

Supports: Famine parallels, temporary residence, oath fulfillment, nations-blessing form, verse 5 law language, metsaheq, sexual euphemism, and guilt.

NET Bible, Genesis 26:1–11 and translator notes, especially notes on verses 1, 3–5, 8, and 10

Supports: Thought-unit placement, promise continuity, Isaac's distinct chapter, and final-form movement.

Genesis commentary, discussion of Genesis 26 and Isaac within the Abrahamic promise movement

Supports: Literary and historical orientation only; no uninspected passage-specific quotation or disputed conclusion attributed.

Genesis, official Cambridge contents and introduction; commentary locator for Genesis 26:1–11

Supports: Promise continuity, Isaac's role, wife–sister comparison, and final-form ancestral narrative context.

Yale Bible Study, Genesis: Abraham and Isaac, study-guide treatment of Genesis 20–26

Supports: Full-text lexical and final-form study of Genesis 26:5, its causal formula, Genesis 22:18 link, voice-obedience language, Sinai-like vocabulary, source-critical alternatives, and ethical-canonical function.

Churchman 130.3 (2016), pp. 241–265, especially pp. 241–249 and 255–264

Supports: Complete open compositional alternative, wife–sister narrative comparison, observed discovery, protective order, and the conjectural limits of reconstructing an independent Isaac cycle.

David Frankel, 'Isaac Before He Was Abraham's Son,' sections 'Isaac and Abimelech,' 'Isaac as an Independent Character,' and 'The Overlap Between the Isaac and Abraham Stories,' plus notes 1–3 and 10–14

Supports: Power-aware comparison of Genesis 20 and 26, Rebekah's exposure, foreign power, discovery, affection language, and gendered ethical questions; speculative consent and intentional-public-display claims are not presented as text fact.

Old Testament Essays 34.1 (2021), pp. 155–172, especially pp. 158–165 on Genesis 26:1–11 and metsaheq

Supports: Alternative protective-motive reading of the wife–sister episodes and its limits; used to represent rather than silently dismiss a materially different ethical reading.

Journal of the Evangelical Theological Society 64.1 (2021), pp. 7–28, especially treatment of Genesis 26

Supports: Later-monarchic and Iron Age explanation of Philistine references; used as a historical-critical alternative, not an uncontested dating conclusion.

Journal for the Study of the Old Testament 27.2 (2002), pp. 131–167, official article record and abstract

Supports: Conservative historical alternative regarding early Philistine terminology and the limits of equating every biblical use with one Aegean settlement horizon.

Journal of Biblical and Theological Studies 4.1 (2019), pp. 42–54, complete open article

Supports: Passive and indirect-reflexive alternatives for the Abrahamic nations-blessing verbs, applied proportionately to the Hithpael form in Genesis 26:4.

Journal for the Study of the Old Testament 36.3 (2012), pp. 279–296, official abstract and metadata

Supports: Philological and narrative-context support for the worldwide blessing horizon; no unseen page-level claim attributed.

Durham University doctoral thesis repository record and abstract for the Genesis 12:3 blessing formula in narrative context