Second Sunday after Easter
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Genesis 12:18
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Par`oh called Avram, and said, "What is this that you have done to me? Why didn't you tell me that she was your wife?
And Pharaoh called Abram and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
Then Pharaoh called for Abram and said, "What is this you have done to me? Why did you not tell me that she was your wife?
So the king sent for Abram and said, "What have you done to me? Why didn't you tell me Sarai was your wife?
So Pharaoh summoned Abram and said, "What is this you have done to me? Why didn't you tell me that she was your wife?
Then Pharaoh called Abram and said, "What is this that you have done to me? Why did you not tell me that she was your wife?
Then Pharaoh called Abram and said, "What is this that you have done to me? Why did you not tell me that she was your wife?
Then Pharaoh called Abram, and saide, Why hast thou done this vnto me? Wherefore diddest thou not tell me, that she was thy wife?
Then Pharaoh called Abram and said, "What is this you have done to me? Why did you not tell me that she was your wife?
Finally, the king sent for Abram and said to him, "What have you done to me? Why didn't you tell me Sarai was your wife?
Pharaoh called Avram and said, "What is this that you have done to me? Why didn't you tell me that she was your wife?
And Pharaoh called Abram, and said, What is this thou hast done to me? Why didst thou not tell me that she was thy wife?
Pharaoh called Abram and said to him, "You have done a very bad thing to me! Why didn't you tell me Sarai was your wife?
So Pharaoh called Abram and said, "What is this you have done to me? Why did you not tell me that she was your wife?
So Pharaoh called Abram, and said to him, What is this that you have done to me? Why did you not tell me that she was your wife?
Then the king sent for Abram and asked him, "What have you done to me? Why didn't you tell me that she was your wife?
So Pharaoh sent for Abram and said, “What have you done to me? Why didn’t you tell me she was your wife?
And Pharaoh called for Abram and said, What is this you have done to me? Why did you not tell me she is your wife?
Then Pharao called Abra vnto him, and sayde: Why hast thou dealt thus wt me? Wherfore toldest thou not me at the first, yt she was thy wife?
And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
Then Pharaoh sent for Abram, and said, What have you done to me? why did you not say that she was your wife?
And Pharao callyng Abram, sayde: why hast thou done this vnto me?
And Pharaoh called Abram, and said: 'What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
And Pharaoh called Abram, and said, What is this that thou hast done vnto me? Why diddest thou not tell me, that she was thy wife?
And Pharao having called Abram, said, What is this thou hast done to me, that thou didst not tell me that she was thy wife?
So Pharaoh summoned Abram and asked, "What have you done to me? Why did you not tell me she was your wife?
And Farao clepide Abram, and seide to hym, What is it that thou hast do to me? whi schewidist thou not to me, that sche was thi wijf?
And Pharaoh calleth for Abram, and saith, `What [is] this thou hast done to me? why hast thou not declared to me that she [is] thy wife?
And Pharaoh called Abram, and said, What [is] this [that] thou hast done to me? why didst thou not tell me that she [is] thy wife?
Pharaoh called Abram, and said, "What is this that you have done to me? Why didn't you tell me that she was your wife?
And Pharaoh called Abram and said, "What is this you have done to me? Why did you not tell me that she was your wife?
So Pharaoh summoned Abram and accused him sharply. "What have you done to me?" he demanded. "Why didn't you tell me she was your wife?
Then Pharaoh called Abram and said, "What is this you have done to me? Why did you not tell me that she was your wife?
So Pharaoh called Abram, and said, "What is this you have done to me? Why did you not tell me that she was your wife?
And Pharaoh called out to Abram, and said, What is this thou hast done to me? Wherefore didst thou not tell me, that she was, thy wife?
And Pharao called Abram, and said to him: What is this that thou hast done to me? Why didst thou not tell me that she was thy wife?
So Pharaoh called Abram, and said, "What is this you have done to me? Why did you not tell me that she was your wife?
And Pharaoh called Abram, and said, What is this that you have done to me? why didn't you tell me that she was your wife?
Pharaoh called for Abram, "What's this that you've done to me? Why didn't you tell me that she's your wife? Why did you say, ‘She's my sister' so that I'd take her as my wife? Here's your wife back—take her and get out!"
Then Pharaoh called Abram and said, "What is this you have done to me? Why did you not tell me that she was your wife?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Genesis 3:13, Genesis 4:10, Genesis 20:9, Genesis 20:10, Genesis 26:9-11, Genesis 31:26, Genesis 44:15, Exodus 32:21, Joshua 7:19, 1 Samuel 14:43, Proverbs 21:1
Reciprocal: Genesis 26:10 - General Proverbs 6:29 - he that Matthew 19:9 - doth Romans 4:2 - but
Cross-References
And the LORD God said unto the woman, What is this thou hast done? And the woman said, The serpent beguiled me, and I did eat.
And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.
And Abram journeyed, going on still toward the South.
And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was sore in the land.
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:
And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives of the sword?
And Joseph said unto them, What deed is this that ye have done? know ye not that such a man as I can indeed divine?
And Moses said unto Aaron, What did this people unto thee, that thou hast brought a great sin upon them?
And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD, the God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me.
Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did certainly taste a little honey with the end of the rod that was in mine hand; and, lo, I must die.
Gill's Notes on the Bible
And Pharaoh called Abram, and said,.... Understanding how it was, that Sarai was his wife, which he came at the knowledge of, either by consulting his priests and diviners, as some say, on account of the plagues inflicted; or rather suspecting they were on the account of Sarai, from the nature of them, sent for her, and questioned her about this affair, who confessed the whole matter to him; unless it can be thought that he was warned of God in a dream, as Abimelech was on a like occasion; however he sent for Abram on what intelligence he had, and justly, though gently, reproved him:
what is this that thou hast done unto me? to impose upon me, and deceive me after this manner, by giving out that Sarai was thy sister, when she is thy wife; by which means I have been led to prepare to take her for my wife, and have brought plagues upon myself and family? and thus he resented it as an injury done him, as he well might:
why didst thou not tell me that she was thy wife? when he first took her into his house, and no doubt Abram was present then, and very often afterwards was in company with Pharaoh, and conversed with him, having respect for him for the sake of Sarai, he took to be his sister, and yet would never tell him she was his wife.
Barnes' Notes on the Bible
- XXXVIII. Abram in Egypt
15. ×¤×¨×¢× parâoh, Parâoh, âouro.â Coptic for âking,â with the masculine article pi. or p. P-ouro, âthe king.â If we separate the article p. from the Hebrew form, we have ×¨×¢× reâoh for king, which may be compared with ×¨×¢× roâeh, âpastor, leader,â 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 Godâs 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 wifeâs 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 readerâs intelligence to mark their moral quality. And Godâs 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 Saraiâs 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 Abramâs 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. âAnd the Lord plagued Pharaoh.â 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. âAnd his house.â 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. âOn account of Sarai.â 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.
