TRV
Translation
King James Version
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon:
Complete Jewish Bible
When he came close to Egypt and was about to enter, he said to Sarai his wife, “Here now, I know that you are a good-looking woman;
Berean Standard Bible
As he was about to enter Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman,
American Standard Version
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon:
World English Bible Messianic
When he had come near to enter Egypt, he said to Sarai his wife, “See now, I know that you are a beautiful woman to look at.
Geneva Bible (1599)
And when he drewe neere to enter into Egypt, he said to Sarai his wife, Beholde nowe, I know that thou art a faire woman to looke vpon:
Young's Literal Translation
and it cometh to pass as he hath drawn near to enter Egypt, that he saith unto Sarai his wife, `Lo, I pray thee, I have known that thou art a woman of beautiful appearance;
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Commentary on Genesis 12 verses 10–13
10 ¶ And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.
11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon:
12 Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.
13 Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee.
Here is, I. A famine in the land of Canaan, a grievous famine. That fruitful land was turned into barrenness, not only to punish the iniquity of the Canaanites who dwelt therein, but to exercise the faith of Abram who sojourned therein; and a very sore trial it was; it tried what he would think, 1. Of God that brought him thither, whether he would not be ready to say with his murmuring seed that he was brought forth to be killed with hunger, Exo 16:3. Nothing short of a strong faith could keep up god thoughts of God under such a providence. 2. Of the land of promise, whether he would think the grant of it worth the accepting, and a valuable consideration for the relinquishing of his own country, when, for aught that now appeared, it was a land that ate up the inhabitants. Now he was tried whether he could preserve an unshaken confidence that the God who brought him to Canaan would maintain him there, and whether he could rejoice in him as the God of his salvation when the fig-tree did not blossom, Hab 3:17, Hab 3:18. Note, (1.) Strong faith is commonly exercised with divers temptations, that it may be found to praise, and honour, and glory, Pe1 1:6, Pe1 1:7. (2.) It pleases God sometimes to try those with great afflictions who are but young beginners in religion. (3.) It is possible for a man to be in the way of duty, and in the way to happiness, and yet meet with great troubles and disappointments.
II. Abram's removal into Egypt, upon occasion of this famine. See how wisely God provides that there should be plenty in one place when there was scarcity in another, that, as members of the great body, we may not say to one another, I have no need of you. God's providence took care there should be a supply in Egypt, and Abram's prudence made use of the opportunity; for we tempt God, and do not trust him, if, in the time of distress, we use not the means he has graciously provided for our preservation: We must not expect needless miracles. But that which is especially observable here, to the praise of Abram, is that he did not offer to return, upon this occasion, to the country from which he came out, nor so much as towards it. The land of his nativity lay north-east from Canaan; and therefore, when he must, for a time, quit Canaan, he chooses to go to Egypt, which lay south-west, the contrary way, that he might not so much as seem to look back. See Heb 11:15, Heb 11:16. Further observe, When he went down into Egypt, it was to sojourn there, not to dwell there. Note, 1. Though Providence, for a time, may cast us into bad places, yet we ought to tarry there no longer than needs must; we may sojourn where we may not settle. 2. A good man, while he is on this side heaven, wherever he is, is but a sojourner.
III. A great fault which Abram was guilty of, in denying his wife, and pretending that she was his sister. The scripture is impartial in relating the misdeeds of the most celebrated saints, which are recorded, not for our imitation, but for our admonition, that he who thinks he stands may take heed lest he fall. 1. His fault was dissembling his relation to Sarai, equivocating concerning it, and teaching his wife, and probably all his attendants, to do so too. What he said was, in a sense, true (Gen 20:12), but with a purpose to deceive; he so concealed a further truth as in effect to deny it, and to expose thereby both his wife and the Egyptians to sin. 2. That which was at the bottom of it was a jealous timorous fancy he had that some of the Egyptians would be so charmed with the beauty of Sarai (Egypt producing few such beauties) that, if they should know he was her husband, they would find some way or other to take him off, that they might marry her. He presumes they would rather be guilty of murder than adultery, such a heinous crime was it then accounted and such a sacred regard was paid to the marriage bond; hence he infers, without any good reason, They will kill me. Note, The fear of man brings a snare, and many are driven to sin by the dread of death, Luk 12:4, Luk 12:5. The grace Abram was most eminent for was faith; and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. Alas! what will become of the willows, when the cedars are thus shaken?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–13. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON GENESIS 9:3
Abraham gave a human reason as human beings do. Nevertheless, because Sarah thought it was Abraham who was sterile, she was taken to the palace. [This happened] first, so that she might learn that it was she who was barren; second, so that her love for her husband might be seen, for she did not exchange [her husband] for a king while she was a sojourner; and [last], so that the mystery of her descendants might be prefigured in her. Just as she had no love for the kingdom of Egypt, they would not love the idols, the garlic or the onions of Egypt. The entire house of Pharaoh was struck down by Sarah’s deliverance. So too would all Egypt be struck down by the deliverance of her descendants.
Ambrose of MilanAD 397
ON ABRAHAM 1.2.6
There came a famine, and so he went to Egypt. He knew that in Egypt the dissipation of youth was widespread, characterized by lust, impudent desires and unrestrained passions. He understood that among such men the modesty of his wife would be defenseless and that her beauty would be a danger for him. So he told his wife to say that she was his sister. By this we are taught that it is not so much beauty that one should seek in a wife, for this often leads to the death of the husband. In fact, it is not so much the beauty of the wife but her virtue and her seriousness that make a husband happy. Whoever desires the happiness of marriage should look not for a wealthy woman, who will not be held in check by the obligations of marriage. One looks not for one ornamented with jewels but with good manners. The wife who is conscious of being of a higher social level generally humiliates her husband. These things have a close connection with pride. Sarah was not richer in goods. She was not of more noble origin. Therefore she did not think her husband inferior but loved him as one of equal dignity. She was not held back by riches, by her parents, by her relatives, but she followed her husband wherever he went. She went to a foreign land; she declared herself to be his sister. She was willing, if necessary, to endanger her own modesty rather than the security of her husband. To safeguard her husband, she lied, saying that she was his sister out of fear that those who were seeking to ensnare her modesty would have killed him as a rival and defender of his wife. The Egyptians, in fact, as soon as they saw her, struck by her uncommon beauty, presented her to the king and treated Abraham with respect, honoring him as the brother of her who was pleasing to the king.
Didymus the BlindAD 398
ON GENESIS 226-27
On the literal level Abraham made an intelligent compromise with the lustfulness of the Egyptians, being certain that God, who had made him leave his own country, would watch over his marriage. He suggested to his wife that she tell them that she was his sister, because if they were told that and only that at the beginning, they would not have the idea that she was his wife, and by that means he would deceive them. In fact, marriage between brother and sister was practiced in Egypt and in his own country, as he said later, “She really is my sister.” It was therefore a clever strategy to suggest to Sarah to say only that at first. As the laws against adultery were probably respected among the Egyptians, Abraham thought in fact that they would kill him in order not to be considered as adulterers.So much for the literal level. As for the spiritual meaning, those who pass from virtue to vice are said to descend into Egypt. One finds often in the Scriptures, “Woe to those who descend into Egypt.” Here it does not say “he descended” but “he entered.” His descent is an entrance, because every zealous man condescends to those who fall without falling with them … to deliver them from their fall. Just as one becomes Jewish for the sake of the Jews without being a Jew, and ungodly for the sake of the ungodly without being ungodly, so one comes into Egypt without living as an Egyptian.
The others then descend there, but Abraham enters there. It is not their vice that leads him there but the fulfillment of a divine plan. The virtuous man enters into Egypt in the sense that he makes use of foreign culture to draw something useful from it, as Paul the blessed apostle did in citing the verse of Aratus, “for we are indeed his offspring,” in order to behave accordingly, and “to an unknown god” or “Cretans are always liars.” He urges us in the same way to “take every thought captive” in order to put it at the service of Christ.
Having entered Egypt, as we have explained it, he imposes restrictions on virtue that she should not say that she is his wife, because the zealous and perfect man does not say that virtue has become his exclusive privilege in order not to provoke the jealousy of those who do not have it. He says that she is his sister, giving himself thus a secondary rank with regard to the union that he enjoys with her, in order to put himself within range of the weak and to inspire in them the desire to receive her as something that is at the disposition of all in common. The fact is that often, when we want to direct the attention of someone to a teaching, we begin by putting it in language common with him, for example the teaching about providence, so that afterward he may receive it personally. The evangelical teaching is thus the gracious spouse of the zealous man, but he does not keep her for himself, even if he speaks of her only “among the mature.” He places her in common with all, like Paul, who said, “I wish that all were as I myself am,” because, having become such, they might know that this culture is the spouse of the perfect man. “Wisdom begets discernment to a man”; and as for me, says the perfect, “I became enamored of her beauty,” that of wisdom, it is understood. But the wise man wishes to share with all that which is his, because in this way they will not become jealous.
Augustine of HippoAD 430
City of God 16.19
Having built an altar there and called upon God, Abraham proceeded thence and dwelt in the desert and was compelled by pressure of famine to go on into Egypt. There he called his wife his sister, and he told no lie. For she was this also, because she was near of blood; just as Lot, on account of the same nearness, being his brother's son, is called his brother. Now he did not deny that she was his wife but held his peace about it, committing to God the defense of his wife's chastity and providing as a man against human wiles. If he had not provided against the danger as much as he could, he would have been tempting God rather than trusting in him. We have said enough about this matter against the calumnies of Faustus the Manichaean. At last what Abraham had expected the Lord to do took place. For Pharaoh, king of Egypt, who had taken her to him as his wife, restored her to her husband when faced with severe plague. And far be it from us to believe that she was defiled by lying with another. It is much more credible that, by these great afflictions, Pharaoh was not permitted to do this.
BedeAD 735
Commentary on Genesis (Hexaemeron)
And when he was about to enter Egypt, he said to Sarai his wife: "I know that you are a beautiful woman, and that when the Egyptians see you, they will say that you are his wife, and they will kill me and keep you alive: therefore, please say that you are my sister, so that it may go well with me because of you," and so on until it was said, "The Lord, however, struck Pharaoh with great plagues and his house because of Sarai, Abram's wife; and Pharaoh called Abram and said to him: What is this you have done to me? Why did you not tell me that she was your wife? Why did you say she was your sister, so that I took her as my wife?" Abraham did not lie because he said his wife was his sister, for she was also that, being a close relative; likewise Lot was called his brother, though he was his brother's son. Thus, he concealed that she was his wife but did not deny that she was his sister, entrusting the defense of his wife’s chastity to God and avoiding human deceit as a man, since if he did not avoid danger as much as he could, he would tempt God rather than hope in Him. Indeed, what Abraham trusted in the Lord came to pass, for Pharaoh, the king of Egypt, who had taken her as his wife, being gravely afflicted, returned her to her husband. It is therefore far from us to believe that she was defiled by another’s embrace, for it is much more credible that Pharaoh was not permitted to do this because of great afflictions. It can also be said that, according to the book of Esther, wherever any woman who pleased the king was prepared for him, she was anointed with myrrh oil for six months, and for another six months used various ointments and perfumes, and only then entered the king. It could be that after Sarai pleased the king, and while she was being prepared to enter him for a year, and Pharaoh had given many gifts to Abraham, and Pharaoh was afterwards struck by the Lord, she still remained untouched by his embrace.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
As Abram and Sarai draw near to the borders of Egypt, compelled by a severe famine in Canaan, Abram voices a profound apprehension regarding Sarai's exceptional beauty. This verse captures a critical moment of human fear and pragmatic calculation in the life of the patriarch, revealing his immediate concern for personal safety over an explicit reliance on God's recent promises. It sets the stage for a significant test of faith, initiating a narrative thread of human deception and divine intervention that underscores the complexities of the covenant relationship.
CONTEXT
Literary Context: Genesis 12:11 marks a crucial turning point immediately following God's monumental call to Abram in Genesis 12:1-3. Abram has just obeyed God's command to leave his homeland, Haran, and journey to an unknown land that God would show him. He arrived in Canaan, built altars, and called upon the name of the Lord (Genesis 12:7-8). However, the narrative abruptly shifts from divine promise and faithful obedience to a severe famine in the land, forcing Abram to seek refuge in Egypt. This verse, therefore, introduces the first significant challenge to Abram's faith and God's protective promises, moving the story from the grand sweep of divine election to the gritty reality of human survival and fear in a foreign land. It foreshadows a recurring pattern of testing and divine faithfulness throughout the patriarchal narratives.
Historical & Cultural Context: Egypt was renowned in the ancient Near East as a fertile land, often serving as a granary during times of famine in Canaan due to the predictable annual flooding of the Nile. This made it a natural destination for those seeking sustenance. However, entering a foreign land, especially one with a powerful, centralized government like Egypt, posed significant risks for nomadic sojourners. Foreigners were vulnerable, and their women, particularly if beautiful, could easily become targets for powerful rulers or their officials. The pharaohs and other potentates of the ancient world had the authority to take any woman they desired, often by force or intimidation, and the husband could be eliminated to prevent reprisal or claims. Abram's fear, therefore, was not unfounded but deeply rooted in the harsh realities and cultural norms of the time, where a man's life could indeed be forfeit for his wife's beauty.
Key Themes: This verse contributes to several overarching themes within Genesis and the broader biblical narrative. Firstly, it highlights the theme of human fear and frailty in the face of perceived danger, even for those chosen by God. Abram, the recipient of magnificent promises, demonstrates a very human struggle with trust. Secondly, it introduces the theme of divine protection despite human failure, as God's covenant promises to Abram remain steadfast even when Abram's faith falters and he resorts to deception. Thirdly, it is the first instance of the wife-sister motif (Genesis 20:2 and Genesis 26:7), a recurring narrative pattern in Genesis that underscores the patriarchs' vulnerabilities and God's consistent intervention to preserve the covenant line. Finally, it sets up the tension between God's sovereignty and human responsibility, revealing that God's plan will unfold regardless of human imperfections.
EXPOSITION AND ANALYSIS
Upon nearing Egypt, Abram's immediate and primary concern shifts from the famine to the physical attractiveness of his wife, Sarai. His statement, "Behold now, I know that thou [art] a fair woman to look upon," reveals a deeply personal fear that overrides his recent experience of God's protective call and promises.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices. Foreshadowing is evident as Abram's fear and his observation of Sarai's beauty immediately hint at the deception that will unfold in the subsequent verses, where he instructs her to claim she is his sister. This also characterizes Abram as a complex figure—a man of great faith who nonetheless experiences profound human fear and resorts to self-preservation tactics. There is also a subtle irony in that Sarai's beauty, which would normally be a source of joy and blessing, becomes, in Abram's fearful perception, a significant liability and the very reason for his life being endangered. This introduces a theme where even good gifts can become catalysts for difficult situations when fear overrides faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 12:11 starkly illuminates the tension between human fear and divine promise. Despite God's recent, powerful promises of blessing and protection to Abram, the patriarch's immediate response to a perceived threat is rooted in self-preservation rather than unwavering trust. This highlights the reality of human frailty, even in the lives of those chosen by God, demonstrating that faith is often a journey marked by both obedience and faltering. The subsequent narrative, however, powerfully affirms God's unwavering faithfulness and sovereignty, as He intervenes to protect His covenant and His people, even when they act out of fear and compromise.
REFLECTION AND APPLICATION
Genesis 12:11 serves as a poignant reminder that even great figures of faith, like Abram, can experience moments of profound fear and doubt, leading them to consider actions that fall short of complete trust in God's providence. It prompts us to reflect on how our own anxieties in challenging or unfamiliar circumstances might tempt us to compromise truth or deviate from relying fully on divine protection. This narrative encourages self-examination, urging us to consider whether our immediate reactions to perceived threats are rooted in faith or fear. It challenges us to ask if we are truly living as if God's promises are sufficient, even when the path ahead seems dangerous or uncertain. Nevertheless, the broader narrative assures us of God's unwavering faithfulness and protection, even when His people falter, providing comfort that His promises endure despite our imperfections. We are called to grow in our trust, knowing that God's plan will prevail, not because of our perfect obedience, but because of His perfect character.
Questions for Reflection
FAQ
Why was Sarai's beauty such a significant issue for Abram?
Answer: Sarai's beauty was a significant issue because Abram feared that powerful men in Egypt, particularly Pharaoh or his officials, upon seeing her, would desire her for themselves. In ancient Near Eastern cultures, rulers often had the power to take any woman they wished. To acquire a married woman, they might simply kill her husband to remove any claim or obstacle. Abram's fear was rooted in this very real perceived threat to his life, leading him to devise a plan to protect himself, even if it involved a deceptive half-truth about Sarai being his sister. His concern highlights the vulnerability of sojourners in foreign lands and the potential dangers posed by the arbitrary power of ancient rulers.
Does Abram's fear and subsequent deception in this passage indicate a lack of faith?
Answer: While Abram's actions certainly reveal a moment of human fear and a lapse in his complete trust in God's protection, it is more accurate to see it as a test and a demonstration of his human frailty rather than a complete absence of faith. Abram had already responded to God's call by leaving his homeland and journeying to an unknown land (Genesis 12:4), which was an immense act of faith. However, facing an immediate, tangible threat to his life, his human instinct for self-preservation temporarily overshadowed his reliance on God's promises. The narrative, therefore, highlights the ongoing struggle between faith and fear, even in the lives of those chosen by God, and ultimately showcases God's faithfulness despite human shortcomings. God's intervention to protect Sarai and Abram (Genesis 12:17-20) affirms that His covenant promises do not depend on perfect human obedience but on His own steadfast character.
CHRIST-CENTERED FULFILLMENT
While Genesis 12:11 directly portrays Abram's human fear and frailty, it implicitly points to the perfect trust and unwavering obedience found in Christ. Abram's failure to fully trust God's protection in a moment of perceived danger contrasts sharply with Jesus, who, even when facing the ultimate threat of the cross, perfectly trusted His Father's will and protection (Matthew 26:39). Jesus never resorted to deception or self-preservation at the expense of truth, but rather perfectly embodied trust in God's sovereign plan, even unto death (Philippians 2:8). Furthermore, this incident, where God intervenes to protect His covenant line despite Abram's deception, foreshadows Christ's role as the ultimate protector and preserver of His people. Through His perfect life, atoning death, and glorious resurrection, Jesus secures the covenant promises, ensuring salvation and protection for all who trust in Him, perfectly fulfilling what Abram could only imperfectly grasp. He is the true and faithful Son, through whom all the promises of God find their "Yes" and "Amen" (2 Corinthians 1:20).