the Week of Proper 28 / Ordinary 33
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Genesis 12:16
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And for her sake he dealt well with Abram; and he had sheep, oxen, male donkeys, male servants, female servants, female donkeys, and camels.
And he dealt well with Abram for her sake: and he had sheep, and oxen, and he-donkeys, and male slaves, and female slaves, and she-donkeys, and camels.
the king was kind to Abram because he thought Abram was her brother. He gave Abram sheep, cattle, male and female donkeys, male and female servants, and camels.
and he did treat Abram well on account of her. Abram received sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.
And he treated Abram well for her sake: and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
He dealt well with Abram for her sake. He had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
Forsothe thei vsiden wel Abram for hir; and scheep, and oxun, and assis, and seruauntis, and seruauntessis, and sche assis, and camels weren to hym.
and to Abram he hath done good because of her, and he hath sheep and oxen, and he-asses, and men-servants, and handmaids, and she-asses, and camels.
He treated Abram well on her account, and Abram acquired sheep and cattle, male and female donkeys, menservants and maidservants, and camels.
The king was good to Abram because of Sarai, and Abram was given sheep, cattle, donkeys, slaves, and camels.
He treated Avram well for her sake, giving him sheep, cattle, male and female donkeys, male and female slaves, and camels.
And he dealt well with Abram for her sake: and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
And because of her, he was good to Abram, and he had sheep and oxen and asses, and men-servants and women-servants, and camels.
And he entreated Abram well for her sake: and he had sheepe and oxen, and he asses, menseruauntes, & maydeseruauntes, she asses and camelles.
And he treated Abram well on her account; and he had sheep, and oxen, and he-asses, and bondmen, and bondwomen, and she-asses, and camels.
Pharaoh was kind to Abram because he thought Abram was Sarai's brother. He gave Abram sheep, cattle, donkeys, camels, and men and women servants.
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
And he entreated Abram well for her sake: and he had sheepe, and oxen, and hee asses, and men seruants, and maid seruants, and shee asses, and camels.
And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.
And Pharaoh acted well toward Abram because of Sarai. He gave Abram sheep, cattle, male and female donkeys, and camels, and men and women servants.
And for her sake he dealt well with Abram; and he had sheep, oxen, male donkeys, male and female slaves, female donkeys, and camels.
and with Abram, dealt he well for her sake, - so that he came to have flocks and herds and he-asses, and men-servants, and maid-servants, and she-asses and camels.
Who intreated Abram well for her sake, and he had sheepe, and beeues, and hee asses, and men seruants and maide seruants, and shee asses, and camelles.
And Abram was well treated for her sake; and he became the owner of sheep, oxen, he asses, menservants, maidservants, she asses, and camels.
Because of her the king treated Abram well and gave him flocks of sheep and goats, cattle, donkeys, slaves, and camels.
And they used Abram well for her sake. And he had sheep and oxen and he asses, and men servants, and maid servants, and she asses, and camels.
And for her sake he dealt well with Abram; and he had sheep, oxen, he-asses, menservants, maidservants, she-asses, and camels.
And they treated Abram well on her account, and he had sheep, and calves, and asses, and men-servants, and women-servants, and mules, and camels.
And he entreated Abram well for her sake: and he had sheep, and oxen, and he-asses, and menservants, and maidservants, and she-asses, and camels.
He treated Abram well because of her, and Abram acquired flocks and herds, male and female donkeys, male and female slaves, and camels.
He dealt well with Avram for her sake. He had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
And he dealt well with Abram on account of her, and he had sheep, cattle, male donkeys, male servants, female servants, female donkeys, and camels.
And he did good to Abram because of her. And he had sheep, and oxen, and he-asses, and male slaves, and slave-girls, and she-asses, and camels.
and Abram was well intreated for hir sake: and he had shepe, oxe, and he Asses, seruauntes, maydes, she Asses and Camels.
Because of her, Abram got along very well: he accumulated sheep and cattle, male and female donkeys, men and women servants, and camels. But God hit Pharaoh hard because of Abram's wife Sarai; everybody in the palace got seriously sick.
Therefore he treated Abram well for her sake; and he gave him sheep, oxen, male donkeys, male servants and female servants, female donkeys, and camels.
He treated Abram well for her sake. He had sheep, oxen, male donkeys, male and female servants, female donkeys, and camels.
Then Pharaoh gave Abram many gifts because of her—sheep, goats, cattle, male and female donkeys, male and female servants, and camels.
Therefore he treated Abram well for her sake; and gave him sheep and oxen and donkeys and male and female servants and female donkeys and camels.
Therefore he treated Abram well because of her; and sheep and oxen and donkeys and male and female servants and female donkeys and camels came into his possession.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
And he: Genesis 13:2, Genesis 20:14
he had: Genesis 24:35, Genesis 26:14, Genesis 32:5, Genesis 32:13-15, Job 1:3, Job 42:12, Psalms 144:13, Psalms 144:14
Reciprocal: Genesis 14:14 - born Genesis 16:1 - Egyptian Ecclesiastes 5:11 - they
Cross-References
"Please tell them that you are my sister so that things will go well for me for your sake, and my life will be spared because of you."
And when Abram entered Egypt, the Egyptians saw that Sarai was very beautiful.
Pharaoh's princes (officials) also saw her and praised her to Pharaoh; and the woman was taken [for the purpose of marriage] into Pharaoh's house (harem).
Now Abram was extremely rich in livestock and in silver and in gold.
Then Abimelech took sheep and oxen and male and female slaves, and gave them to Abraham, and returned Sarah his wife to him [as God commanded].
"The LORD has greatly blessed my master, and he has become great (wealthy, powerful); He has given him flocks and herds, and silver and gold, and servants and maids, and camels and donkeys.
he owned flocks and herds and a great household [with a number of servants], and the Philistines envied him.
I have oxen, donkeys, flocks, male servants, and female servants; and I have sent [this message] to tell my lord, so that I may find grace and kindness in your sight."'"
He also possessed 7,000 sheep, 3,000 camels, 500 yoke (pairs) of oxen, 500 female donkeys, and a very great number of servants, so that this man was the greatest [and wealthiest and most respected] of all the men of the east (northern Arabia).
And the LORD blessed the latter days of Job more than his beginning; for he had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys.
Gill's Notes on the Bible
And he entreated Abram well for her sake,.... Pharaoh was very complaisant to him, showed him great respect, and bestowed many favours on him on account of Sarai, whom he took to be his sister, and which were done, that he would consent that she might be his wife:
and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels; which were, some at least, if not all, the gifts of Pharaoh to him, or otherwise there seems to be no reason why they should be made mention of here. The Jews say g, that Pharaoh, because of the love he had to Sarai, gave to her by writing all his substance, whether silver or gold, or servants or farms, and also the land of Goshen for an inheritance; and therefore the children of Israel dwelt in the land of Goshen, because it was Sarai our mother's, say they.
g Pirke Eliezer, c. 26.
Barnes' Notes on the Bible
- XXXVIII. Abram in Egypt
15. פרעה par‛oh, Par‘oh, “ouro.” Coptic for “king,” with the masculine article pi. or p. P-ouro, “the king.” If we separate the article p. from the Hebrew form, we have רעה re‛oh for king, which may be compared with רעה ro‛eh, “pastor, leader,” and the Latin rex, king. This is the common title of the Egyptian sovereigns, to which we have the personal name occasionally added, as Pharaoh-Necho, Pharaoh-Hophrah.
Genesis 12:10
This first visit of Abram to Mizraim, or Egypt, is occasioned by the famine in the land of promise. This land is watered by periodical rains. A season of drought arrests the progress of vegetation, and brings on a famine. But in Egypt, the fertility of the loamy soil depends not on local showers, but on the annual rise of the Nile, which is fed by the rains of a far-distant mountain range. Hence, when the land of Kenaan was wasted by drought and consequent famine, Egypt was generally so productive as to be the granary of the neighboring countries. As Kenaan was the brother of Mizraim, the contact between the two countries in which they dwelt was natural and frequent. Dry seasons and dearth of provisions seem to have been of frequent occurrence in the land of Kenaan Genesis 26:1; Genesis 41:56-57. Even Egypt itself was not exempt from such calamitous visitations. Famine is one of God’s rods for the punishment of the wicked and the correction of the penitent 2 Samuel 24:13. It visits Abram even in the land of promise. Doubtless the wickedness of the inhabitants was great even in his day. Abram himself was not out of the need of that tribulation that worketh patience, experience, and hope. He may have been left to himself under this trial, that he might find out by experience his own weakness, and at the same time the faithfulness and omnipotence of Yahweh the promiser. In the moment of his perplexity he flees for refuge to Egypt, and the Lord having a lesson for him, there permits him to enter that land of plenty.
Genesis 12:11-13
It is not without misgivings, however, that Abram approaches Egypt. All the way from Ur to Haran, from Haran to the land of Kenaan, and from north to south of the land in which he was a stranger, we hear not a word of apprehension. But now he betakes himself to an expedient which had been preconcerted between him and Sarai before they set out on their earthly pilgrimage Genesis 20:13. There are some obvious reasons for the change from composure to anxiety he now betrays. Abram was hitherto obeying the voice of the Lord, and walking in the path of duty, and therefore he was full of unhesirating confidence in the divine protection. Now he may be pursuing his own course, and, without waiting patiently for the divine counsel, venturing to cross the boundary of the land of promise. He may therefore be without the fortifying assurance of the divine approval. There is often a whisper of this kind heard in the soul, even when it is not fully conscious of the delinquency which occasions it.
Again, the countries through which be had already passed were inhabited by nomadic tribes, each kept in check by all the others, all unsettled in their habits, and many of them not more potent than himself. The Kenaanites spoke the same language with himself, and were probably only a dominant race among others whose language they spoke, if they did not adopt. But in Egypt all was different. Mizraim had seven sons, and, on the average, the daughters are as numerous as the sons. In eight or nine generations there might be from half a million to a million of inhabitants in Egypt, if we allow five daughters as the average of a family. The definite area of the arable ground on the two sides of the Nile, its fertilization by a natural cause without much human labor, the periodical regularity of the inundation, and the extraordinary abundance of the grain crops, combined both to multiply the population with great rapidity, and to accelerate amazingly the rise and growth of fixed institutions and a stable government. Here there were a settled country with a foreign tongue, a prosperous people, and a powerful sovereign. All this rendered it more perilous to enter Egypt than Kenaan.
If Abram is about to enter Egypt of his own accord, without any divine intimation, it is easy to understand why he resorts to a device of his own to escape the peril of assassination. In an arbitrary government, where the will of the sovereign is law, and the passions are uncontrolled, public or private resolve is sudden, and execution summary. The East still retains its character in this respect. In these circumstances, Abram proposes to Sarai to conceal their marriage, and state that she was his sister; which was perfectly true, as she was the daughter of his father, though not of his mother. At a distance of three or four thousand years, with all the development of mind which a completed Bible and an advanced philosophy can bestow, it is easy to pronounce, with dispassionate coolness, the course of conduct here proposed to be immoral and imprudent. It is not incumbent on us, indeed, to defend it; but neither does it become us to be harsh or excessive in our censure. In the state of manners and customs which then prevailed in Egypt, Abram and Sarai were not certainly bound to disclose all their private concerns to every impertinent inquirer. The seeming simplicity and experience which Abram betrays in seeking to secure his personal safety by an expedient which exposed to risk his wife’s chastity and his own honor, are not to be pressed too far. The very uncertainty concerning the relation of the strangers to each other tended to abate that momentary caprice in the treatment of individuals which is the result of a despotic government. And the prime fault and folly of Abram consisted in not waiting for the divine direction in leaving the land of promise, and in not committing himself wholly to the divine protection when he did take that step.
It may seem strange that the Scripture contains no express disapprobation of the conduct of Abram. But its manner is to affirm the great principles of moral truth, on suitable occasions, with great clearness and decision; and in ordinary circumstances simply to record the actions of its characters with faithfulness, leaving it to the reader’s intelligence to mark their moral quality. And God’s mode of teaching the individual is to implant a moral principle in the heart, which, after many struggles with temptation, will eventually root out all lingering aberrations.
Sarai was sixty-five years of age Genesis 17:17 at the time when Abram describes her as a woman fair to look upon. But we are to remember that beauty does not vanish with middle age; that Sarai’s age corresponds with twenty-five or thirty years in modern times, as she was at this time not half the age to which men were then accustomed to live; that she had no family or other hardship to bring on premature decay; and that the women of Egypt were far from being distinguished for regularity of feature or freshness of complexion.
Genesis 12:14-16
The inadequacy of Abram’s expedient appears in the issue, which is different from what he expected. Sarai is admired for her beauty, and, being professedly single, is selected as a wife for Pharaoh; while Abram, as her brother, is munificently entertained and rewarded. His property seems to be enumerated according to the time of acquirement, or the quantity, and not the quality of each kind. Sheep and oxen and he-asses he probably brought with him from Kenaan; men-servants and maid-servants were no doubt augmented in Egypt. For she-asses the Septuagint has mules. These, and the camels, may have been received in Egypt. The camel is the carrier of the desert. Abram had now become involved in perplexities, from which he had neither the wisdom nor the power to extricate himself. With what bitterness of spirit he must have kept silence, received these accessions to his wealth which he dared not to refuse, and allowed Sarai to be removed from his temporary abode! His cunning device had saved his own person for the time; but his beautiful and beloved wife is torn from his bosom.
Genesis 12:17
The Lord, who had chosen him, unworthy though he was, yet not more unworthy than others, to be the agent of His gracious purpose, now interposes to effect his deliverance. “And the Lord plagued Pharaoh.” The mode of the divine interference is suited to have the desired effect on the parties concerned. As Pharaoh is punished, we conclude he was guilty in the eye of heaven in this matter. He committed a breach of hospitality by invading the private abode of the stranger. He further infringed the law of equity between man and man in the most tender point, by abstracting, if not with violence, at least with a show of arbitrary power which could not be resisted, a female, whether sister or wife, from the home of her natural guardian without the consent of either. A deed of ruthless self-will, also, is often rendered more heinous by a blamable inattention to the character or position of him who is wronged. So it was with Pharaoh. Abram was a man of blameless life and inoffensive manners. He was, moreover, the chosen and special servant of the Most High God. Pharaoh, however, does not condescend to inquire who the stranger is whom he is about to wrong; and is thus unwittingly involved in an aggravated crime. But the hand of the Almighty brings even tyrants to their senses. “And his house.” The princes of Pharaoh were accomplices in his crime Genesis 12:15, and his domestics were concurring with him in carrying it into effect. But even apart from any positive consent or connivance in a particular act, men, otherwise culpable, are brought into trouble in this world by the faults of those with whom they are associated. “On account of Sarai.” Pharoah was made aware of the cause of the plagues or strokes with which he was now visited.
Genesis 12:18-20
Pharaoh upbraids Abram for his deception, and doubtless not without reason. He then commands his men to dismiss him and his, unharmed, from the country. These men were probably an escort for his safe conduct out of Egypt. Abram was thus reproved through the mouth of Pharaoh, and will be less hasty in abandoning the land of promise, and betaking himself to carnal resources.
Clarke's Notes on the Bible
Verse Genesis 12:16. He had sheep, and oxen, c. — As some of these terms are liable to be confounded, and as they frequently occur, especially in the Pentateuch, it may be necessary to consider and fix their meaning in this place.
SHEEP צאן tson, from tsaan, to be plentiful or abundant; a proper term for the eastern sheep, which almost constantly bring forth twins, Cant. Song of Solomon 4:2, and sometimes three and even four at a birth. Hence their great fruitfulness is often alluded to in the Scripture. See Psalms 65:13; Psalms 144:13. But under this same term, which almost invariably means a flock, both sheep and goats are included. So the Romans include sheep, goats, and small cattle in general, under the term PECUS pecoris; so likewise they do larger cattle under that of PECUS pecudis.
OXEN; בקר bakar, from the root, to examine, look out, because of the full, broad, steady, unmoved look of most animals of the beeve kind; and hence the morning is termed boker, because of the light springing out of the east, and looking out over the whole of the earth's surface.
HE-ASSES; חמרים chamorim, from חמר chamar, to be disturbed, muddy; probably from the dull, stupid appearance of this animal, as if it were always affected with melancholy. Scheuchzer thinks the sandy-coloured domestic Asiatic ass is particularly intended. The word is applied to asses in general, though most frequently restrained to those of the male kind.
SHE-ASSES; אתנת athonoth, from אתן ethan, strength, probably the strong animal, as being superior in muscular force to every other animal of its size. Under this term both the male and female are sometimes understood.
CAMELS; גמלים gemallim, from גמל gamal, to recompense, return, repay; so called from its resentment of injuries, and revengeful temper, for which it is proverbial in the countries of which it is a native. On the animals and natural history in general, of the Scriptures, I must refer to the Hicrozoicon of BOCHART, and the Physica Sacra of SCHEUCHZER. The former is the most learned and accurate work. perhaps, ever produced by one man.
From this enumeration of the riches of Abram we may conclude that this patriarch led a pastoral and itinerant life; that his meat must have chiefly consisted in the flesh of clean animals, with a sufficiency of pulse for bread; that his chief drink was their milk; his clothing, their skins; and his beasts of burden, asses and camels; (for as yet we read of no horses;) and the ordinary employment of his servants, to take care of the flocks, and to serve their master. Where the patriarchs became resident for any considerable time, they undoubtedly cultivated the ground to produce grain.
