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Genesis 12:14 [study!]

American Standard Version (ASV 1901) [2]
— And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.
King James Version (KJV 1769)
— And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she [was] very fair.
New American Standard Bible (NASB ©1995)
— It came about when Abram came into Egypt, the Egyptians saw that the woman was very beautiful.
Webster's Revision of the KJB (WEB 1833)
— And it came to pass, that when Abram had come into Egypt, the Egyptians beheld the woman that she [was] very fair.
Darby's Translation (DBY 1890)
— And it came to pass when Abram came into Egypt, that the Egyptians beheld the woman that she was very fair.
Rotherham's Emphasized Bible (EBR 1902)
— And so it was, when Abram entered into Egypt, the Egyptians beheld the woman, that, fair, was she, exceedingly.
Young's Literal Translation (YLT 1898)
— And it cometh to pass, at the entering of Abram into Egypt, that the Egyptians see the woman that she [is] exceeding fair;
Douay-Rheims Challoner Revision (DR 1750)
— And when Abram was come into Egypt, the Egyptians saw the woman that she was very beautiful.
Original King James Bible (AV 1611) [2]
— And it came to passe, that when Abram was come into Egypt, the Egyptians beheld the woman, that shee was very faire.
Brenton Greek Septuagint (LXX, Restored Names)
— And it came to pass when Abram entered into Mizraim{gr.Egypt}-- the Mizraimites{gr.Egyptians} having seen his wife that she was very beautiful--
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And it came to pass, that, when Avram was come into Mitzrayim, the Mitzrim beheld the woman that she [was] very fair.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And it came to pass, x1961
(1961) Complement
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
that, when Avrm אַברָם 87
{0087} Prime
אַבְרָם
'Abram
{ab-rawm'}
Contracted from H0048; high father; Abram, the original name of Abraham.
was come 935
{0935} Prime
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
into Mixrayim מִצרַיִם, 4714
{4714} Prime
מִצְרַיִם
Mitsrayim
{mits-rah'-yim}
Dual of H4693; Mitsrajim, that is, Upper and Lower Egypt.
the Mixrm מִצרִים 4713
{4713} Prime
מִצְרִי
Mitsriy
{mits-ree'}
From H4714; a Mitsrite, or inhabitant of Mitsrajim.
beheld 7200
{7200} Prime
רָאָה
ra'ah
{raw-aw'}
A primitive root; to see, literally or figuratively (in numerous applications, direct and implied, transitively, intransitively and causatively).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
the woman 802
{0802} Prime
אִשָּׁה
'ishshah
{ish-shaw'}
The first form is the feminine of H0376 or H0582; the second form is an irregular plural; a woman (used in the same wide sense as H0582).
that x3588
(3588) Complement
כִּי
kiy
{kee}
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
she x1931
(1931) Complement
הוּא
huw'
{hoo}
The second form is the feminine beyond the Pentateuch; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are.
[was] very 3966
{3966} Prime
מְאֹד
m@`od
{meh-ode'}
From the same as H0181; properly vehemence, that is, (with or without preposition) vehemently; by implication wholly, speedily, etc. (often with other words as an intensive or superlative; especially when repeated).
fair. 3303
{3303} Prime
יָפֶה
yapheh
{yaw-feh'}
From H3302; beautiful (literally of figuratively).
Jamieson-Fausset-Brown Commentary

Genesis 12:14

_ _ when Abram was come into Egypt — It appears from the monuments of that country that at the time of Abram’s visit a monarchy had existed for several centuries. The seat of government was in the Delta, the most northern part of the country, the very quarter in which Abram must have arrived. They were a race of shepherd-kings, in close alliance with the people of Canaan.

Matthew Henry's Commentary

Genesis 12:14-20

_ _ Here is, I. The danger Sarai was in of having her chastity violated by the king of Egypt: and without doubt the peril of sin is the greatest peril we can be in. Pharaoh's princes (his pimps rather) saw her, and, observing what a comely woman she was, they commended her before Pharaoh, not for that which was really her praise — her virtue and modesty, her faith and piety (these were no excellencies in their eyes), but for her beauty, which they thought too good for the embraces of a subject. They recommended her to the king, and she was presently taken into Pharaoh's house, as Esther into the seraglio of Ahasuerus (Esther 2:8), in order to her being taken into his bed. Now we must not look upon Sarai as standing fair for preferment, but as entering into temptation; and the occasions of it were her own beauty (which is a snare to many) and Abram's equivocation, which is a sin that commonly is an inlet to much sin. While Sarai was in this danger, Abram fared the better for her sake. Pharaoh gave him sheep, oxen, etc. (v. 16), to gain his consent, that he might the more readily prevail with her whom he supposed to be his sister. We cannot think that Abram expected this when he came down into Egypt, much less that he had an eye to it when he denied his wife; but God brought good out of evil. And thus the wealth of the sinner proves, in some way or other, to be laid up for the just.

_ _ II. The deliverance of Sarai from this danger. For if God did not deliver us, many a time, by prerogative, out of those straits and distresses which we bring ourselves into by our own sin and folly, and which therefore we could not expect any deliverance from by promise, we should soon be ruined, nay, we should have been ruined long before this. He deals not with us according to our deserts.

_ _ 1. God chastised Pharaoh, and so prevented the progress of his sin. Note, Those are happy chastisements that hinder us in a sinful way, and effectually bring us to our duty, and particularly to the duty of restoring that which we have wrongfully taken and detained. Observe, Not Pharaoh only, but his house, was plagued, probably those princes especially that had commended Sarai to Pharaoh. Note, Partners in sin are justly made partners in the punishment. Those that serve others' lusts must expect to share in their plagues. We are not told particularly what these plagues were; but doubtless there was something in the plagues themselves, or some explication added to them, sufficient to convince them that it was for Sarai's sake that they were thus plagued.

_ _ 2. Pharaoh reproved Abram, and then dismissed him with respect.

_ _ (1.) The reproof was calm, but very just: What is this that thou hast done? What an improper thing! How unbecoming a wise and good man! Note, If those that profess religion do that which is unfair and disingenuous, especially if they say that which borders upon a lie, they must expect to hear of it, and have reason to thank those that will tell them of it. We find a prophet of the Lord justly reproved and upbraided by a heathen ship-master, Jonah 1:6. Pharaoh reasons with him: Why didst thou not tell me that she was thy wife? intimating that, if he had known this, he would not have taken her into his house. Note, It is a fault too common among good people to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience, in some people than we thought they possessed; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected. Charity teaches us to hope the best.

_ _ (2.) The dismission was kind and very generous. He restored him his wife without offering any injury to her honour: Behold thy wife, take her, Genesis 12:19. Note, Those that would prevent sin must remove the temptation, or get out of the way of it. He also sent him away in peace, and was so far from any design to kill him, as he apprehended, that he took particular care of him. Note, We often perplex and ensnare ourselves with fears which soon appear to have been altogether groundless. We often fear where no fear is. We fear the fury of the oppressor, as though he were ready to destroy, when really there is no danger, Isaiah 51:13. It would have been more for Abram's credit and comfort to have told the truth at first; for, after all, honesty is the best policy. Nay, it is said (Genesis 12:20), Pharaoh commanded his men concerning him, that is, [1.] He charged them not to injure him in any thing. Note, It is not enough for those in authority to do no hurt themselves, but they must restrain their servants, and those about them, from doing hurt. Or, [2.] He appointed them, when Abram was disposed to return home after the famine, to conduct him safely out of the country, as his convoy. Probably he was alarmed by the plagues (Genesis 12:17), and inferred from them that Abram was a particular favourite of Heaven, and therefore, through fear of their return, took special care he should receive no injury in his country. Note, God has often raised up friends for his people, by making men know that it is at their peril if they hurt them. It is a dangerous thing to offend Christ's little ones. Matthew 18:6. To this passage, among others, the Psalmist refers, Psalms 105:13-15, He reproved kings for their sakes, saying Touch not my anointed. Perhaps if Pharaoh had not sent him away, he would have been tempted to stay in Egypt and to forget the land of promise. Note, Sometimes God makes use of the enemies of his people to convince them, and remind them, that this world is not their rest, but that they must think of departing.

_ _ Lastly, Observe a resemblance between this deliverance of Abram out of Egypt and the deliverance of his seed thence: 430 years after Abram went into Egypt on occasion of a famine they went thither on occasion of a famine also; he was fetched out with great plagues on Pharaoh, so were they; as Abram was dismissed by Pharaoh, and enriched with the spoil of the Egyptians, so were they. For God's care of his people is the same yesterday, today, and for ever.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance
beheld:

Genesis 3:6 And when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
Genesis 6:2 That the sons of God saw the daughters of men that they [were] fair; and they took them wives of all which they chose.
Genesis 39:7 And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me.
Matthew 5:28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
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Gn 3:6; 6:2; 39:7. Mt 5:28.

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