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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
С этой главы начинается специальная история богоизбранного еврейского народа, которая открывается довольно подробной биографией самого родоначальника евреев — патриарха Аврама. Все библейское повествование о нем делится на четыре раздела или периода, из которых каждый сосредоточивается около важного божественного богоявления Авраму, историей которых начинаются 12, 15, 17: и 22: главы книги Бытия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
God calls Abram, and blesses him with (1–3)
a promise of Christ. Abram departs from Haran. (4, 5)
He journeys through Canaan, and (6–9)
worships God in that land. Abram is driven by a famine into Egypt, (10–20)
He feigns his wife to be his sister.

The pedigree and family of Abram we had an account of in the foregoing chapter; here the Holy Ghost enters upon his story, and henceforward Abram and his seed are almost the only subject of the sacred history. In this chapter we have, I. God's call of Abram to the land of Canaan, ver. 1-3. II. Abram's obedience to this call, ver. 4, 5. III. His welcome to the land of Canaan, ver. 6-9. IV. His journey to Egypt, with an account of what happened to him there. Abram's flight and fault, ver. 10-13. Sarai's danger and deliverance, ver. 14-20.
Adam Clarke: Commentary on the Bible - 1831
God calls Abram to leave Haran and go into Canaan, Gen 12:1; promises to bless him, and through him all the families of the earth, Gen 12:2, Gen 12:3. Abram, Sarai, Lot, and all their household, depart from Canaan, Gen 12:4, Gen 12:5; pass through Sichem, Gen 12:6. God appears to him, and renews the promise, Gen 12:7. His journey described, Gen 12:8, Gen 12:9. On account of a famine in the land he is obliged to go into Egypt, Gen 12:10. Fearing lest, on account of the beauty of his wife, the Egyptians should kill him, he desires her not to acknowledge that she is his wife, but only his sister, Gen 12:11-13. Sarai, because of her beauty, is taken into the palace of Pharaoh, king of Egypt, who is very liberal to Abram on her account, Gen 12:14-16. God afflicts Pharaoh and his household with grievous plagues on account of Sarai, Gen 12:17. Pharaoh, on finding that Sarai was Abram's wife, restores her honourably, and dismisses the patriarch with his family and their property, Gen 12:18-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 12:1, God calls Abram, and blesses him with a promise of Christ; Gen 12:4, He departs with Lot from Haran, and comes to Canaan; Gen 12:6, He journeys through Canaan, Gen 12:7, which is promised to him in a vision; Gen 12:10, He is driven by famine into Egypt; Gen 12:11, Fear makes him feign his wife to be his sister; Gen 12:14, Pharaoh, having taken her from him, by plagues is compelled to restore her; Gen 12:18, He reproves Abram, whom he dismisses.
John Gill
INTRODUCTION TO GENESIS 12
In this chapter an account is given of the call of Abram to depart from his own country, with a promise of a divine blessing, Gen 12:1 of his obedience to it, Gen 12:4 of his journey through the land of Canaan, and of the Lord's appearance to him in it, and his promise of it to his seed, and of Abram's building altars in it, and calling on the name of the Lord, Gen 12:6 and of a famine there, which occasioned him to go into Egypt, Gen 12:10 where, through fear of being slain, he desired his wife to call herself his sister, Gen 12:11 and she being greatly admired by the Egyptians for her beauty, it went well with Abram for her sake, Gen 12:14 but the Egyptians were plagued because of her, who, when they understood she was Abram's wife, sent them both away, and all that belonged to them, Gen 12:17.
12:112:1: Եւ ասէ Աստուած ցԱբրամ. Ե՛լ դու յերկրէ քումմէ եւ յազգէ քումմէ եւ ՚ի տանէ հօր քոյ, յերկի՛ր զոր ցուցից քեզ[91]։ [91] Ոսկան. Եւ ՚ի տանէ հօր քո, եւ եկ յերկիր։
1 Աստուած ասաց Աբրամին. «Հեռացի՛ր քո երկրից, քո ցեղից ու քո հօր տնից եւ գնա՛ այն երկիրը, որ ցոյց կը տամ քեզ:
12 Տէրը ըսաւ Աբրամին. «Քու երկրէդ եւ քու ազգականներէդ ու քու հօրդ տունէն գնա՛ այն երկիրը, որ ես քեզի պիտի ցուցնեմ։
Եւ ասէ [182]Աստուած ցԱբրամ. Ել դու յերկրէ քումմէ եւ յազգէ քումմէ եւ ի տանէ հօր քոյ` յերկիր զոր ցուցից քեզ:

12:1: Եւ ասէ Աստուած ցԱբրամ. Ե՛լ դու յերկրէ քումմէ եւ յազգէ քումմէ եւ ՚ի տանէ հօր քոյ, յերկի՛ր զոր ցուցից քեզ[91]։
[91] Ոսկան. Եւ ՚ի տանէ հօր քո, եւ եկ յերկիր։
1 Աստուած ասաց Աբրամին. «Հեռացի՛ր քո երկրից, քո ցեղից ու քո հօր տնից եւ գնա՛ այն երկիրը, որ ցոյց կը տամ քեզ:
12 Տէրը ըսաւ Աբրամին. «Քու երկրէդ եւ քու ազգականներէդ ու քու հօրդ տունէն գնա՛ այն երկիրը, որ ես քեզի պիտի ցուցնեմ։
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12:11: И сказал Господь Авраму: пойди из земли твоей, от родства твоего и из дома отца твоего, в землю, которую Я укажу тебе;
12:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master τῷ ο the Αβραμ αβραμ come out; go out ἐκ εκ from; out of τῆς ο the γῆς γη earth; land σου σου of you; your καὶ και and; even ἐκ εκ from; out of τῆς ο the συγγενείας συγγενεια relatives σου σου of you; your καὶ και and; even ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what ἄν αν perhaps; ever σοι σοι you δείξω δεικνυω show
12:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אַבְרָ֔ם ʔavrˈām אַבְרָם Abram לֶךְ־ leḵ- הלך walk לְךָ֛ lᵊḵˈā לְ to מֵ mē מִן from אַרְצְךָ֥ ʔarṣᵊḵˌā אֶרֶץ earth וּ û וְ and מִ mi מִן from מֹּֽולַדְתְּךָ֖ mmˈôlaḏtᵊḵˌā מֹולֶדֶת offspring וּ û וְ and מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house אָבִ֑יךָ ʔāvˈîḵā אָב father אֶל־ ʔel- אֶל to הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַרְאֶֽךָּ׃ ʔarʔˈekkā ראה see
12:1. dixit autem Dominus ad Abram egredere de terra tua et de cognatione tua et de domo patris tui in terram quam monstrabo tibiAnd the Lord said to Abram: Go forth out of thy country, and from thy kindred, and out of they father's house, and come into the land which I shall shew thee.
1. Now the LORD said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will shew thee:
12:1. Then the Lord said to Abram: “Depart from your land, and from your kindred, and from your father’s house, and come into the land that I will show you.
12:1. Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:
Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father' s house, unto a land that I will shew thee:

1: И сказал Господь Авраму: пойди из земли твоей, от родства твоего и из дома отца твоего, в землю, которую Я укажу тебе;
12:1
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
τῷ ο the
Αβραμ αβραμ come out; go out
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
σου σου of you; your
καὶ και and; even
ἐκ εκ from; out of
τῆς ο the
συγγενείας συγγενεια relatives
σου σου of you; your
καὶ και and; even
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ἄν αν perhaps; ever
σοι σοι you
δείξω δεικνυω show
12:1
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
לֶךְ־ leḵ- הלך walk
לְךָ֛ lᵊḵˈā לְ to
מֵ מִן from
אַרְצְךָ֥ ʔarṣᵊḵˌā אֶרֶץ earth
וּ û וְ and
מִ mi מִן from
מֹּֽולַדְתְּךָ֖ mmˈôlaḏtᵊḵˌā מֹולֶדֶת offspring
וּ û וְ and
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
אָבִ֑יךָ ʔāvˈîḵā אָב father
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַרְאֶֽךָּ׃ ʔarʔˈekkā ראה see
12:1. dixit autem Dominus ad Abram egredere de terra tua et de cognatione tua et de domo patris tui in terram quam monstrabo tibi
And the Lord said to Abram: Go forth out of thy country, and from thy kindred, and out of they father's house, and come into the land which I shall shew thee.
12:1. Then the Lord said to Abram: “Depart from your land, and from your kindred, and from your father’s house, and come into the land that I will show you.
12:1. Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: «И сказал Господь Авраму…» На вопрос: когда Бог сказал это Авраму? — большинство, вслед за архидиаконом Стефаном (Деян 7:2), отвечает, что это произошло еще при жизни Фарры, в Уре Халдейском, что подтверждается и последующим контекстом речи, именно указанием на отечественную землю, какой была только земля Халдейская, а не Харран.

«пойди из земли твоей,от родства твоего и из дому отца твоего… в землю, которую Я укажу тебе» Апостол Павел говорит, что Авраму не было еще открыто имя той земли, которая ему предназначалась (Евр 11:8); и тем не менее он, послушный божественному гласу, нисколько не колеблется оставить все, что было у него дорогого (родину, родных и отчий дом), и безропотно меняет все это на неизвестное будущее и на предстоящую ему беспокойную жизнь кочевника.

«Посмотри, — говорит по поводу этого святой Иоанн Златоуст, — как с самого начала праведник был приучаем предпочитать невидимое видимому и будущее тому, что уже находилось в руках… Подумай, возлюбленный, какой возвышенный, необладаемый никакой страстью или привычкой, дух потребен был для исполнения этого повеления!» Целью такого разрыва всяких связей с прошлым было божественное попечение о сохранении рода и дома Аврамова от увлечения повсюду разлившимся нечестием, охватившим даже и дом его отца Фарры (Нав 24:2–3). Как бы в награду за такое послушание и веру Аврама, Господь преподает ему торжественное благословение, в котором возвещает четыре рода обетований: 1) обещание многочисленного потомства; 2) дарование благ временных и вечных; 3) награду славы и бессмертия в потомстве и 4) превращение его личности в источник благословения для других. Все эти божественные обетования действительно и оправдались на последующей судьбе потомков Аврама, как плотских, т. е. евреев, так и еще более — духовных, т.е. христиан (Рим 4:11–17; Гал 3:7–9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-3: The Call of Abram.B. C. 1921.
1 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: 2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.
We have here the call by which Abram was removed out of the land of his nativity into the land of promise, which was designed both to try his faith and obedience and also to separate him and set him apart for God, and for special services and favours which were further designed. The circumstances of this call we may be somewhat helped to the knowledge of from Stephen's speech, Acts vii. 2, where we are told, 1. That the God of glory appeared to him to give him this call, appeared in such displays of his glory as left Abram no room to doubt the divine authority of this call. God spoke to him afterwards in divers manners; but this first time, when the correspondence was to be settled, he appeared to him as the God of glory, and spoke to him. 2. That this call was given him in Mesopotamia, before he dwelt in Charran; therefore we rightly read it, The Lord had said unto Abram, namely, in Ur of the Chaldees; and, in obedience to this call, as Stephen further relates the story (Acts vii. 4), he came out of the land of the Chaldeans, and dwelt in Charran, or Haran, about five years, and thence, when his father was dead, by a fresh command, pursuant to the former, God removed him into the land of Canaan. Some think that Haran was in Chaldea, and so was still a part of Abram's country, or that Abram, having staid there five years, began to call it his country, and to take root there, till God let him know this was not the place he was intended for. Note, If God loves us, and has mercy in store for us, he will not suffer us to take up our rest any where short of Canaan, but will graciously repeat his calls, till the good work begun be performed, and our souls repose in God only. In the call itself we have a precept and a promise.
I. A trying precept: Get thee out of thy country, v. 1. Now,
1. By this precept he was tried whether he loved his native soil and dearest friends, and whether he could willingly leave all, to go along with God. His country had become idolatrous, his kindred and his father's house were a constant temptation to him, and he could not continue with them without danger of being infected by them; therefore Get thee out, lk-lk--Vade tibi, Get thee gone, with all speed, escape for thy life, look not behind thee, ch. xix. 17. Note, Those that are in a sinful state are concerned to make all possible haste out of it. Get out for thyself (so some read it), that is, for thy own good. Note, Those who leave their sins, and turn to God, will themselves be unspeakable gainers by the change, Prov. ix. 12. This command which God gave to Abram is much the same with the gospel call by which all the spiritual seed of faithful Abram are brought into covenant with God. For, (1.) Natural affection must give way to divine grace. Our country is dear to us, our kindred dearer, and our father's house dearest of all; and yet they must all be hated (Luke xiv. 26), that is, we must love them less than Christ, hate them in comparison with him, and, whenever any of these come in competition with him, they must be postponed, and the preference given to the will and honour of the Lord Jesus. (2.) Sin, and all the occasions of it, must be forsaken, and particularly bad company; we must abandon all the idols of iniquity which have been set up in our hearts, and get out of the way of temptation, plucking out even a right eye that leads us to sin (Matt. v. 29), willingly parting with that which is dearest to us, when we cannot keep it without hazard of our integrity. Those that resolve to keep the commandments of God must quit the society of evil doers, Ps. cxix. 115; Acts ii. 40. (3.) The world, and all our enjoyments in it, must be looked upon with a holy indifference and contempt; we must no longer look upon it as our country, or home, but as our inn, and must accordingly sit loose to it and live above it, get out of it in affection.
2. By this precept he was tried whether he could trust God further than he saw him; for he must leave his own country, to go to a land that God would show him. He does not say, "It is a land that I will give thee," but merely, "a land that I will show thee." Nor does he tell him what land it was, nor what kind of land; but he must follow God with an implicit faith, and take God's word for it, in the general, though he had no particular securities given him that he should be no loser by leaving his country, to follow God. Note, Those that will deal with God must deal upon trust; we must quit the things that are seen for things that are not seen, and submit to the sufferings of this present time in hopes of a glory that is yet to be revealed (Rom. viii. 18); for it doth not yet appear what we shall be (1 John iii. 2), any more than it did to Abram, when God called him to a land he would show him, so teaching him to live in a continual dependence upon his direction, and with his eye ever towards him.
II. Here is an encouraging promise, nay, it is a complication of promises, many, and exceedingly great and precious. Note, All God's precepts are attended with promises to the obedient. When he makes himself known also as a rewarder: if we obey the command, God will not fail to perform the promise. Here are six promises:--
1. I will make of thee a great nation. When God took him from his own people, he promised to make him the head of another; he cut him off from being the branch of a wild olive, to make him the root of a good olive. This promise was, (1.) A great relief to Abram's burden; for he had now no child. Note, God knows how to suit his favours to the wants and necessities of his children. He that has a plaster for every sore will provide one for that first which is most painful. (2.) A great trial to Abram's faith; for his wife had been long barren, so that, if he believe, it must be against hope, and his faith must build purely upon that power which can out of stones raise up children unto Abraham, and make them a great nation. Note, [1.] God makes nations: by him they are born at once (Isa. lxvi. 8), and he speaks, to build and plant them, Jer. xviii. 9. And, [2.] If a nation be made great in wealth and power, it is God that makes it great. [3.] God can raise great nations out of dry ground, and can make a little one to be a thousand.
2. I will bless thee, either particularly with the blessing of fruitfulness and increase, as he had blessed Adam and Noah, or, in general, "I will bless thee with all manner of blessings, both of the upper and the nether springs. Leave thy father's house, and I will give thee a father's blessing, better than that of they progenitors." Note, Obedient believers will be sure to inherit the blessing.
3. I will make thy name great. By deserting his country, he lost his name there. "Care not for that," says God, "but trust me, and I will make thee a greater name than ever thou couldst have had there." Having no child, he feared he should have no name; but God will make him a great nation, and so make him a great name. Note, (1.) God is the fountain of honour, and from him promotion comes, 1 Sam. ii. 8. (2.) The name of obedient believers shall certainly be celebrated and made great. The best report is that which the elders obtained by faith, Heb. xi. 2.
4. Thou shalt be a blessing; that is, (1.) "Thy happiness shall be a sample of happiness, so that those who would bless their friends shall only pray that God would make them like Abram;" as Ruth iv. 11. Note, God's dealings with obedient believers are so kind and gracious that we need not desire for ourselves or our friends to be any better dealt with: to have God for our friend is blessedness enough. (2.) "Thy life shall be a blessing to the places where thou shalt sojourn." Note, Good men are the blessings of their country, and it is their unspeakable honour and happiness to be made so.
5. I will bless those that bless thee and curse him that curseth thee. This made it a kind of a league, offensive and defensive, between God and Abram. Abram heartily espoused God's cause, and here God promises to interest himself in his. (1.) He promises to be a friend to his friends, to take kindnesses shown to him as done to himself, and to recompense them accordingly. God will take care that none be losers, in the long run, by any service done for his people; even a cup of cold water shall be rewarded. (2.) He promises to appear against his enemies. There were those that hated and cursed even Abram himself; but, while their causeless curses could not hurt Abram, God's righteous curse would certainly overtake and ruin them, Num. xxiv. 9. This is a good reason why we should bless those that curse us, because it is enough that God will curse them, Ps. xxxviii. 13-15.
6. In thee shall all the families of the earth be blessed. This was the promise that crowned all the rest; for it points at the Messiah, in whom all the promises are yea and amen. Note, (1.) Jesus Christ is the great blessing of the world, the greatest that ever the world was blessed with. He is a family blessing, by him salvation is brought to the house (Luke xix. 9); when we reckon up our family blessings, let us put Christ in the imprimis--the first place, as the blessing of blessings. But how are all the families of the earth blessed in Christ, when so many are strangers to him? Answer, [1.] All that are blessed are blessed in him, Acts iv. 12. [2.] All that believe, of what family soever they shall be, shall be blessed in him. [3.] Some of all the families of the earth are blessed in him. [4.] There are some blessings which all the families of the earth are blessed with in Christ; for the gospel salvation is a common salvation, Jude 3. (2.) It is a great honour to be related to Christ; this made Abram's name great, that the Messiah was to descend from his loins, much more than that he should be the father of many nations. It was Abram's honour to be his father by nature; it will be ours to be his brethren by grace, Matt. xii. 50.
Adam Clarke: Commentary on the Bible - 1831
12:1: Get thee out of thy country - There is great dissension between commentators concerning the call of Abram; some supposing he had two distinct calls, others that he had but one. At the conclusion of the preceding chapter, Gen 11:31, we find Terah and all his family leaving Ur of the Chaldees, in order to go to Canaan. This was, no doubt, in consequence of some Divine admonition. While resting at Haran, on their road to Canaan, Terah died, Gen 11:32; and then God repeats his call to Abram, and orders him to proceed to Canaan, Gen 12:1.
Dr. Hales, in his Chronology, contends for two calls: "The first," says he, "is omitted in the Old Testament, but is particularly recorded in the New, Act 7:2-4 : The God of glory appeared to our father Abraham while he was (at Ur of the Chaldees) in Mesopotamia, Before He Dwelt In Canaan; and said unto him, Depart from thy land, and from thy kindred, and come into the land (γην, a land) which I will show thee. Hence it is evident that God had called Abram before he came to Haran or Charran." The Second Call is recorded only in this chapter: "The Lord said (not Had said) unto Abram, Depart from thy land, and from thy kindred, and from thy father's house, unto The Land, הארץ HA-arets, (Septuagint, Την γην), which I will show thee." "The difference of the two calls," says Dr. Hales, "more carefully translated from the originals, is obvious: in the former the land is indefinite, which was designed only for a temporary residence; in the latter it is definite, intimating his abode. A third condition is also annexed to the latter, that Abram shall now separate himself from his father's house, or leave his brother Nahor's family behind at Charran. This call Abram obeyed, still not knowing whither he was going, but trusting implicitly to the Divine guidance."
Thy kindred - Nahor and the different branches of the family of Terah, Abram and Lot excepted. That Nahor went with Terah and Abram as far as Padan-Aram, in Mesopotamia, and settled there, so that it was afterwards called Nahor's city, is sufficiently evident from the ensuing history, see Gen 25:20; Gen 24:10, Gen 24:15; and that the same land was Haran, see Gen 28:2, Gen 28:10, and there were Abram's kindred and country here spoken of, Gen 24:4.
Thy father's house - Terah being now dead, it is very probable that the family were determined to go no farther, but to settle at Charran; and as Abram might have felt inclined to stop with them in this place, hence the ground and necessity of the second call recorded here, and which is introduced in a very remarkable manner; לך לך lech lecha, Go For Thyself. If none of the family will accompany thee, yet go for thyself unto That Land which I will show thee. God does not tell him what land it is, that he may still cause him to walk by faith and not by sight. This seems to be particularly alluded to by Isaiah, Isa 41:2 : Who raised up the righteous man (Abram) from the east, and called him to his foot; that is, to follow implicitly the Divine direction. The apostle assures us that in all this Abram had spiritual views; he looked for a better country, and considered the land of promise only as typical of the heavenly inheritance.
Albert Barnes: Notes on the Bible - 1834
12:1-3
Having brought the affairs of Terah's family to a fit resting point, the sacred writer now Rev_erts to the call of Abram. This, we have seen, took place when he was seventy years of age, and therefore five years before the death of Terah. "The Lord said unto Abram." Four hundred and twenty-two years on the lowest calculation after the last recorded communication with Noah, the Lord again opens his mouth, to Abram. Noah, Shem, or Heber, must have been in communication with heaven, indeed, at the time of the confusion of tongues, and hence, we have an account of that miraculous interposition. The call of Abram consists of a command and a promise. The command is to leave the place of all his old and fond associations, for a land which he had not yet seen, and therefore did not know. Three ties are to be severed in complying with this command - his country, in the widest range of his affections; his place of birth and kindred comes closer to his heart; his father's house is the inmost circle of all his tender emotions. All these are to be resigned; not, however, without reason. The reason may not be entirely obvious to the mind of Abram. But he has entire faith in the reasonableness of what God proposes. So with reason and faith he is willing to go to the unknown land. It is enough that God will show him the land to which he is now sent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: had: Gen 11:31, Gen 11:32, Gen 15:7; Neh 9:7; Isa 41:9, Isa 51:2; Eze 33:24
Get: Jos 24:2, Jos 24:3; Psa 45:10, Psa 45:11; Luk 14:26-33; Act 7:2-6; Co2 6:17; Heb 11:8; Rev 18:4
Carl Friedrich Keil and Franz Delitzsch
12:1
The life of Abraham, from his call to his death, consists of four stages, the commencement of each of which is marked by a divine revelation of sufficient importance to constitute a distinct epoch. The first stage (Gen 12-14) commences with his call and removal to Canaan; the second (Gen 15-16), with the promise of a lineal heir and the conclusion of a covenant; the third (Gen 17-21), with the establishment of the covenant, accompanied by a change in his name, and the appointment of the covenant sign of circumcision; the fourth (Gen 22-25:11), with the temptation of Abraham to attest and perfect his life of faith. All the revelations made to him proceed from Jehovah; and the name Jehovah is employed throughout the whole life of the father of the faithful, Elohim being used only where Jehovah, from its meaning, would be either entirely inapplicable, or at any rate less appropriate.
(Note: The hypothesis, that the history is compounded of Jehovistic and Elohistic documents, can only be maintained by those who misunderstand that distinctive meaning of these two names, and arbitrarily set aside the Jehovah in Gen 27:1, on account of an erroneous determination of the relation in which שׁדּי אל stands to יהוה.)
Gen 12:1-3
The Call. - The word of Jehovah, by which Abram was called, contained a command and a promise. Abram was to leave all - his country, his kindred (see Gen 43:7), and his father's house - and to follow the Lord into the land which He would show him. Thus he was to trust entirely to the guidance of God, and to follow wherever He might lead him. But as he went in consequence of this divine summons into the land of Canaan (Gen 12:5), we must assume that God gave him at the very first a distinct intimation, if not of the land itself, at least of the direction he was to take. That Canaan was to be his destination, was no doubt made known as a matter of certainty in the revelation which he received after his arrival there (Gen 12:7). - For thus renouncing and denying all natural ties, the Lord gave him the inconceivably great promise, "I will make of thee a great nation; and I will bless thee, and make thy name great; and thou shalt be a blessing." The four members of this promise are not to be divided into two parallel members, in which case the athnach would stand in the wrong place; but are to be regarded as an ascending climax, expressing four elements of the salvation promised to Abram, the last of which is still further expanded in Gen 12:3. By placing the athnach under שׁמך the fourth member is marked as a new and independent feature added to the other three. The four distinct elements are - 1. increase into a numerous people; 2. a blessing, that is to say, material and spiritual prosperity; 3. the exaltation of his name, i.e., the elevation of Abram to honour and glory; 4. his appointment to be the possessor and dispenser of the blessing. Abram was not only to receive blessing, but to be a blessing; not only to be blessed by God, but to become a blessing, or the medium of blessing, to others. The blessing, as the more minute definition of the expression "be a blessing" in Gen 12:3 clearly shows, was henceforth to keep pace as it were with Abram himself, so that (1) the blessing and cursing of men were to depend entirely upon their attitude towards him, and (2) all the families of the earth were to be blessed in him. קלּל, lit., to treat as light or little, to despise, denotes "blasphemous cursing on the part of a man;" ארר "judicial cursing on the part of God." It appears significant, however, "that the plural is used in relation to the blessing, and the singular only in relation to the cursing; grace expects that there will be many to bless, and that only an individual here and there will render not blessing for blessing, but curse for curse." - In Gen 12:3 b, Abram, the one, is made a blessing for all. In the word בּך the primary meaning of ב, in, is not to be given up, though the instrumental sense, through, is not to be excluded. Abram was not merely to become a mediator, but the source of blessing for all. The expression "all the families of the ground" points to the division of the one family into many (Gen 10:5, Gen 10:20, Gen 10:31), and the word האדמה to the curse pronounced upon the ground (Gen 3:17). The blessing of Abraham was once more to unite the divided families, and change the curse, pronounced upon the ground on account of sin, into a blessing for the whole human race. This concluding word comprehends all nations and times, and condenses, as Baumgarten has said, the whole fulness of the divine counsel for the salvation of men into the call of Abram. All further promises, therefore, not only to the patriarchs, but also to Israel, were merely expansions and closer definitions of the salvation held out to the whole human race in the first promise. Even the assurance, which Abram received after his entrance into Canaan (Gen 12:6), was implicitly contained in this first promise; since a great nation could not be conceived of, without a country of its own.
This promise was renewed to Abram on several occasions: first after his separation from Lot (Gen 13:14-16), on which occasion, however, the "blessing" was not mentioned, because not required by the connection, and the two elements only, viz., the numerous increase of his seed, and the possession of the land of Canaan, were assured to him and to his seed, and that "for ever;" secondly, in Gen 18:18 somewhat more casually, as a reason for the confidential manner in which Jehovah explained to him the secret of His government; and lastly, at the two principal turning points of his life, where the whole promise was confirmed with the greatest solemnity, viz., in Gen 17 at the commencement of the establishment of the covenant made with him, where "I will make of thee a great nation" was heightened into "I will make nations of thee, and kings shall come out of thee," and his being a blessing was more fully defined as the establishment of a covenant, inasmuch as Jehovah would be God to him and to his posterity (Gen 11:3.), and in Gen 22 after the attestation of his faith and obedience, even to the sacrifice of his only son, where the innumerable increase of his seed and the blessing to pass from him to all nations were guaranteed by an oath. The same promise was afterwards renewed to Isaac, with a distinct allusion to the oath (Gen 26:3-4), and again to Jacob, both on his flight from Canaan for fear of Esau (Gen 28:13-14), and on his return thither (Gen 35:11-12). In the case of these renewals, it is only in Gen 28:14 that the last expression, "all the families of the Adamah," is repeated verbatim, though with the additional clause "and in thy seed;" in the other passages "all the nations of the earth" are mentioned, the family connection being left out of sight, and the national character of the blessing being brought into especial prominence. In two instances also, instead of the Niphal נרכוּ we find the Hithpael התבּרכוּ. This change of conjugation by no means proves that the Niphal is to be taken in its original reflective sense. The Hithpael has no doubt the meaning "to wish one's self blessed" (Deut 29:19), with ב of the person from whom the blessing is sought (Is 65:16; Jer 4:2), or whose blessing is desired (Gen 48:20). But the Niphal נברך has only the passive signification "to be blessed." And the promise not only meant that all families of the earth would wish for the blessing which Abram possessed, but that they would really receive this blessing in Abram and his seed. By the explanation "wish themselves blessed" the point of the promise is broken off; and not only is its connection with the prophecy of Noah respecting Japhet's dwelling in the tents of Shem overlooked, and the parallel between the blessing on all the families of the earth, and the curse pronounced upon the earth after the flood, destroyed, but the actual participation of all the nations of the earth in this blessing is rendered doubtful, and the application of this promise by Peter (Acts 3:25) and Paul (Gal 3:8) to all nations, is left without any firm scriptural basis. At the same time, we must not attribute a passive signification on that account to the Hithpael in Gen 22:18 and Gen 24:4. In these passages prominence is given to the subjective attitude of the nations towards the blessing of Abraham-in other words, to the fact that the nations would desire the blessing promised to them in Abraham and his seed.
Geneva 1599
12:1 Now the LORD had said unto Abram, (a) Get thee out of thy country, and from thy kindred, and from thy father's house, unto (b) a land that I will shew thee:
(a) From the flood to this time were four hundred and twenty-three years.
(b) In appointing him no certain place, he proves so much more his faith and obedience.
John Gill
12:1 Now the Lord had said unto Abram,.... In Ur of the Chaldees, before he came and dwelt in Charran, as seems from Acts 7:2 and so Aben Ezra interprets it; but Jarchi and others think, that what follows was said to him in Haran, and so the words may be more literally rendered (u), "and the Lord said unto Abram"; after the death of Terah, who died in Haran; and indeed it is highly probable there were two appearances of God to Abram, and that the same words, or very near the same, were spoken to him at two several times, first in Ur of the Chaldees, and then in Haran:
get thee out of thy country; the land of Chaldea, and the city of Ur, which was in it, or out of Mesopotamia, in which, when taken in a large sense, were both Ur and Haran; and this country was now become idolatrous, for though it was first inhabited and peopled by the posterity of Shem in the time of Arphaxad, yet these, in process of time, degenerated from the true religion, and fell into idolatry. The same Maimonides (w) calls Zabaeans, in whose faith and religion, he says, Abram was brought up, and who asserted there was no other God but the sun, moon, and stars; and these Zabaeans, as he relates from their books and annals, say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject: now Abram being convinced of idolatry, is called out from those people, and to have no fellowship with them; it is literally in the Hebrew text (x), "go to thee out of thy country"; for thy profit and good, as Jarchi interprets it; as it must be to quit all society with such an idolatrous and superstitious people:
and from thy kindred; as Nahor his brother, and his family, who are not mentioned, and seem to be left behind when Terah, Abram, Lot, and Sarai, came out of Ur of the Chaldees; though it looks as if afterwards Nahor did follow them to Haran or Padanaram, which are the same, and where he continued, and therefore is called his city; see Gen 24:10 so with great propriety Abram might be called a second time to leave his kindred as well as his country; and certain it is, Haran, or Padanaram, as well as Ur of the Chaldees, is called by himself his country, and Nahor and his family his kindred, Gen 24:4.
and from thy father's house; or household, his family, which better agrees with the second call at Haran, than with the first at Ur; for, upon the first call, Terah and his family came along with Abram, and therefore this phrase is omitted by Stephen, who speaks of that call, Acts 7:3 but Terah dying at Haran, his house or family went no further, but continued there with Nahor; only Abram and Lot, upon this second call, went from thence, as the following history makes it appear; and so Abram left, as he was bid, his father's house and family to go, as it follows:
unto a land that I will show thee; meaning the land of Canaan, though not mentioned, and seems to be omitted for the trial of Abram's faith; hence the author of the epistle to the Hebrews, Heb 11:8 observes, that "he obeyed and went out, not knowing whither he went"; and yet it is said, that, when he and Terah came out of Ur of the Chaldees, "they went forth to go into the land of Canaan", Gen 11:31 and, when he and Lot went first from Haran, the same is said of them, Gen 12:5 it is probable the case was this; there was no mention made at first what land he was to go to, and when he prepared for his journey he knew not where he was to go, but afterwards it was revealed to him that Canaan was the land, and therefore set out in order to go thither; and still, though he might know the place by name where he was to go, he might neither know the way to it, nor what sort of country it was for quality or quantity; and therefore God promises to show him the way, and direct his course right unto it, and give him a view of it, that he might see what sort of a country, and how large it was, that he would give to his posterity. This call of Abram is an emblem of the call of men by the grace of God out of the world, and from among the men of it, and to renounce the things of it, and not be conformed unto it, and to forget their own people and their father's house, and to cleave to the Lord, and follow him whithersoever he directs them.
(u) "et dixit", Pagninus, Montanus, Cocceius. (w) More Nevochim, par. 3. c. 29. p. 421. (x) "vade tibi", Pagninus, Montanus, Vatablus, Drusius, &c.
John Wesley
12:1 We have here the call by which Abram was removed out of the land of his nativity into the land of promise, which was designed both to try his faith and obedience, and also to set him apart for God. The circumstances of this call we may be somewhat helped to the knowledge of, from Stephen's speech, Acts 7:2, where we are told, That the God of glory appeared to him to give him this call, appeared in such displays of his glory as left Abram no room to doubt. God spake to him after in divers manners: but this first time, when the correspondence was to be settled, he appeared to him as the God of glory, and spake to him. That this call was given him in Mesopotamia, before he dwelt in Charran, and in obedience to this call, he came out of the land of the Chaldeans, and dwelt in Charran or Haran about five years, and from thence, when his father was dead, by a fresh command, he removed him into the land of Canaan. Some think Haran was in Chaldea, and so was still a part of Abram's country; or he having staid there five years, began to call it his country, and to take root there, till God let him know this was not the place he was intended for. Get thee out of thy country - Now, By this precept he was tried whether he loved God better than he loved his native soil, and dearest friends, and whether he could willingly leave all to go along with God. His country was become idolatrous, his kindred and his father's house were a constant temptation to him, and he could not continue with them without danger of being infected by them; therefore get thee out, (Heb.) vade tibi, get thee gone with all speed, escape for thy life, look not behind thee. By this precept he was tried whether he could trust God farther than he saw him, for he must leave his own country to go to a land that God would shew him; he doth not say, 'tis a land that I will give thee nor doth he tell him what land it was, or what kind of land; but he must follow God with an implicit faith, and take God's word for it in the general, though he had no particular securities given him, that he should be no loser by leaving his country to follow God.
Robert Jamieson, A. R. Fausset and David Brown
12:1 CALL TO ABRAM. (Gen. 12:1-20)
Now the Lord had said unto Abram--It pleased God, who has often been found of them who sought Him not, to reveal Himself to Abraham perhaps by a miracle; and the conversion of Abraham is one of the most remarkable in Bible history.
Get thee out of thy country--His being brought to the knowledge and worship of the true God had probably been a considerable time before. This call included two promises: the first, showing the land of his future posterity; and the second, that in his posterity all the earth was to be blessed (Gen 12:2). Abraham obeyed, and it is frequently mentioned in the New Testament as a striking instance of his faith (Heb 11:8).
12:212:2: Եւ արարից զքեզ յազգ մեծ. եւ օրհնեցից զքեզ, եւ մեծացուցից զանուն քո. եւ եղիցես օրհնեա՛լ։
2 Քեզ մեծ ցեղի նախահայր պիտի դարձնեմ, պիտի օրհնեմ քեզ, պիտի փառաւորեմ քո անունը, եւ դու օրհնեալ պիտի լինես:
2 Քեզ մեծ ազգ պիտի ընեմ ու քեզ պիտի օրհնեմ եւ քու անունդ պիտի մեծցնեմ ու դուն օրհնեալ պիտի ըլլաս։
Եւ արարից զքեզ յազգ մեծ, եւ օրհնեցից զքեզ, եւ մեծացուցից զանուն քո. եւ եղիցես օրհնեալ:

12:2: Եւ արարից զքեզ յազգ մեծ. եւ օրհնեցից զքեզ, եւ մեծացուցից զանուն քո. եւ եղիցես օրհնեա՛լ։
2 Քեզ մեծ ցեղի նախահայր պիտի դարձնեմ, պիտի օրհնեմ քեզ, պիտի փառաւորեմ քո անունը, եւ դու օրհնեալ պիտի լինես:
2 Քեզ մեծ ազգ պիտի ընեմ ու քեզ պիտի օրհնեմ եւ քու անունդ պիտի մեծցնեմ ու դուն օրհնեալ պիտի ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: и Я произведу от тебя великий народ, и благословлю тебя, и возвеличу имя твое, и будешь ты в благословение;
12:2 καὶ και and; even ποιήσω ποιεω do; make σε σε.1 you εἰς εις into; for ἔθνος εθνος nation; caste μέγα μεγας great; loud καὶ και and; even εὐλογήσω ευλογεω commend; acclaim σε σε.1 you καὶ και and; even μεγαλυνῶ μεγαλυνω enlarge; magnify τὸ ο the ὄνομά ονομα name; notable σου σου of you; your καὶ και and; even ἔσῃ ειμι be εὐλογητός ευλογητος commended; commendable
12:2 וְ wᵊ וְ and אֶֽעֶשְׂךָ֙ ʔˈeʕeśᵊḵā עשׂה make לְ lᵊ לְ to גֹ֣וי ḡˈôy גֹּוי people גָּדֹ֔ול gāḏˈôl גָּדֹול great וַ wa וְ and אֲבָ֣רֶכְךָ֔ ʔᵃvˈāreḵᵊḵˈā ברך bless וַ wa וְ and אֲגַדְּלָ֖ה ʔᵃḡaddᵊlˌā גדל be strong שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name וֶ we וְ and הְיֵ֖ה hᵊyˌē היה be בְּרָכָֽה׃ bᵊrāḵˈā בְּרָכָה blessing
12:2. faciamque te in gentem magnam et benedicam tibi et magnificabo nomen tuum erisque benedictusAnd I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed.
2. and I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing:
12:2. And I will make of you a great nation, and I will bless you and magnify your name, and you will be blessed.
12:2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:
And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

2: и Я произведу от тебя великий народ, и благословлю тебя, и возвеличу имя твое, и будешь ты в благословение;
12:2
καὶ και and; even
ποιήσω ποιεω do; make
σε σε.1 you
εἰς εις into; for
ἔθνος εθνος nation; caste
μέγα μεγας great; loud
καὶ και and; even
εὐλογήσω ευλογεω commend; acclaim
σε σε.1 you
καὶ και and; even
μεγαλυνῶ μεγαλυνω enlarge; magnify
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
καὶ και and; even
ἔσῃ ειμι be
εὐλογητός ευλογητος commended; commendable
12:2
וְ wᵊ וְ and
אֶֽעֶשְׂךָ֙ ʔˈeʕeśᵊḵā עשׂה make
לְ lᵊ לְ to
גֹ֣וי ḡˈôy גֹּוי people
גָּדֹ֔ול gāḏˈôl גָּדֹול great
וַ wa וְ and
אֲבָ֣רֶכְךָ֔ ʔᵃvˈāreḵᵊḵˈā ברך bless
וַ wa וְ and
אֲגַדְּלָ֖ה ʔᵃḡaddᵊlˌā גדל be strong
שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name
וֶ we וְ and
הְיֵ֖ה hᵊyˌē היה be
בְּרָכָֽה׃ bᵊrāḵˈā בְּרָכָה blessing
12:2. faciamque te in gentem magnam et benedicam tibi et magnificabo nomen tuum erisque benedictus
And I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed.
12:2. And I will make of you a great nation, and I will bless you and magnify your name, and you will be blessed.
12:2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:
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Adam Clarke: Commentary on the Bible - 1831
12:2: I will make of thee a great nation - i.e., The Jewish people; and make thy name great, alluding to the change of his name from Abram, a high father, to Abraham, the father of a multitude.
Albert Barnes: Notes on the Bible - 1834
12:2-3
The promise corresponds to the command. If he is to lose much by his exile, he will also gain in the end. The promise contains a lower and higher blessing. The lower blessing has three parts: "First, I will make of thee a great nation." This will compensate for the loss of his country. The nation to which he had hitherto belonged was fast sinking into polytheism and idolatry. To escape from it and its defiling influence was itself a benefit; but to be made himself the head of a chosen nation was a double blessing. Secondly, "And bless thee." The place of his birth and kindred was the scene of all his past earthly joys. But the Lord will make up the loss to him in a purer and safer scene of temporal prosperity. Thirdly, "And make thy name great." This was to compensate him for his father's house. He was to be the patriarch of a new house, on account of which he would be known and venerated all over the world.
The higher blessing is expressed in these remarkable terms: "And be thou a blessing." He is to be not merely a subject of blessing, but a medium of blessing to others. It is more blessed to give than to receive. And the Lord here confers on Abram the delightful prerogative of dispensing good to others. The next verse expands this higher element of the divine promise. "I will bless them that bless thee, and curse him that curseth thee." Here the Lord identifies the cause of Abram with his own, and declares him to be essentially connected with the weal or woe of all who come into contact with him. "And blessed in thee shall be all the families of the ground." The ground was cursed for the sake of Adam, who fell by transgression. But now shall the ground again participate in the blessing. "In thee." In Abram is this blessing laid up as a treasure hid in a field to be realized in due time. "All the families" of mankind shall ultimately enter into the enjoyment of this unbounded blessing.
Thus, when the Lord saw fit to select a man to preserve vital piety on the earth and be the head of a race suited to be the depository of a Revelation of mercy, he at the same time designed that this step should be the means of effectually recalling the sin-enthralled world to the knowledge and love of himself. The race was twice already since the fall put upon its probation - once under the promise of victory to the seed of the woman, and again under the covenant with Noah. In each of these cases, notwithstanding the growing light of Revelation and accumulating evidence of the divine forbearance, the race had apostatised from the God of mercy, with lamentably few known exceptions. Yet, undeterred by the gathering tokens of this second apostasy, and after reiterated practical demonstration to all people of the debasing, demoralizing effect of sin, the Lord, with calm determination of purpose, sets about another step in the great process of removing the curse of sin, dispensing the blessing of pardon, and eventually drawing all the nations to accept of his mercy. The special call of Abram contemplates the calling of the Gentiles as its final issue, and is therefore to be regarded as one link in a series of wonderful events by which the legal obstacles to the divine mercy are to be taken out of the way, and the Spirit of the Lord is to pRev_ail with still more and more of men to return to God.
It is sometimes inadvertently said that the Old Testament is narrow and exclusive, while the New Testament is broad and catholic in its spirit. This is a mistake. The Old and New Testaments are of one mind on this matter. Many are called, and few chosen. This is the common doctrine of the New as well as of the Old. They are both equally catholic in proclaiming the gospel to all. The covenant with Adam and with Noah is still valid and sure to all who return to God; and the call of Abram is expressly said to be a means of extending blessing to all the families of man. The New Testament does not aim at anything more than this; it merely hails the approaching accomplishment of the same gracious end. They both concur also in limiting salvation to the few who repent and believe the gospel. Even when Abram was called there were a few who still trusted in the God of mercy. According to the chronology of the Masoretic text, Heber was still alive, Melkizedec was contemporary with Abram, Job was probably later, and many other now unknown witnesses for God were doubtless to be found, down to the time of the exodus, outside the chosen family. God marks the first symptoms of decaying piety. He does not wait until it has died out before he calls Abram. He proceeds in a leisurely, deliberate manner with his eternal purpose of mercy, and hence, a single heir of promise suffices for three generations, until the set time comes for the chosen family and the chosen nation. Universalism, then, in the sense of the offer of mercy to man, is the rule of the Old and the New Testament. Particularism in the acceptance of it is the accident of the time. The call of Abram is a special expedient for providing a salvation that may be offered to all the families of the earth.
In all God's teachings the near and the sensible come before the far and the conceivable, the present and the earthly before the eternal and the heavenly. Thus, Abram's immediate acts of self-denial are leaving his country, his birthplace, his home. The promise to him is to be made a great nation, be blessed, and have a great name in the new land which the Lord would show him. This is unspeakably enhanced by his being made a blessing to all nations. God pursues this mode of teaching for several important reasons. First, the sensible and the present are intelligible to those who are taught. The Great Teacher begins with the known, and leads the mind forward to the unknown. If he had begun with things too high, too deep, or too far for the range of Abram's mental vision, he would not have come into relation with Abram's mind. It is superfluous to say that he might have enlarged Abram's view in proportion to the grandeur of the conceptions to be Rev_ealed.
On the same principle he might have made Abram cognizant of all present and all developed truth. On the same principle he might have developed all things in an instant of time, and so have had done with creation and providence at once. Secondly, the present and the sensible are the types of the future and the conceivable; the land is the type of the better land; the nation of the spiritual nation; the temporal blessing of the eternal blessing; the earthly greatness of the name of the heavenly. And let us not suppose that we are arrived at the end of all knowledge. We pique ourselves on our advance in spiritual knowledge beyond the age of Abram. But even we may be in the very infancy of mental development. There may be a land, a nation, a blessing, a great name, of which our present realizations or conceptions are but the types. Any other supposition would be a large abatement from the sweetness of hope's overflowing cup.
Thirdly, these things which God now promises are the immediate form of his bounty, the very gifts he begins at the moment to bestow. God has his gift to Abram ready in his hand in a tangible form. He points to it and says, This is what thou presently needest; this I give thee, with my blessing and favor. But, fourthly, these are the earnest and the germ of all temporal and eternal blessing. Man is a growing thing, whether as an individual or a race. God graduates his benefits according to the condition and capacity of the recipients. In the first boon of his good-will is the earnest of what he will continue to bestow on those who continue to walk in his ways. And as the present is the womb of the future, so is the external the symbol of the internal, the material the shadow of the spiritual, in the order of the divine blessing. And as events unfold themselves in the history of man and conceptions in his soul within, so are doctrines gradually opened up in the Word of God, and progressively Rev_ealed to the soul by the Spirit of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: Gen 13:16, Gen 15:5, Gen 17:5, Gen 17:6, Gen 18:18, Gen 22:17, Gen 22:18, Gen 24:35, Gen 26:4, Gen 27:29, Gen 28:3, Gen 28:14; Gen 35:11, Gen 46:3; Exo 1:7, Exo 32:10; Num 14:12, Num 24:9, Num 24:10; Deu 26:5; Sa2 7:9; Kg1 3:8, Kg1 3:9; Mic 7:20; Rom 4:11; Gal 3:7
thou shalt: Gen 14:14-16, Gen 18:18, Gen 19:29, Gen 28:4; Kg1 1:47; Gal 3:14
Geneva 1599
12:2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be (c) a blessing:
(c) The world shall recover by your seed, which is Christ, the blessing which they lost in Adam.
John Gill
12:2 And I will make of thee a great nation,.... In a literal sense, as the people of the Jews were that descended from him, and in a spiritual sense believers in all ages and of all nations, that walk in the steps of the faith of Abram, who are his children, and are blessed with him:
and I will bless thee; not only with temporal blessings, but principally with spiritual ones, since Abram in person had no share of the land of Canaan; even with the adoption of children and friendship with God; with justification by the imputed righteousness of Christ, which blessedness came upon him when uncircumcised; with a large measure of faith, and every other grace; with the sanctification of the Spirit, and an increase of it until brought to perfection; and with eternal glory and happiness, a right, title, and meetness for it, and the full possession of it:
and make thy name great; as it was among the Jews his descendants, who boasted of having Abram for their father; and among the several nations of the world; his name is famous in profane history, and is in high esteem with the Mahometans to this day; and especially his name is great and famous, and the memory of him precious among all those who have obtained like precious faith with him, in every age and in every nation:
and thou shall be a blessing; to all that knew him and conversed with him, they receiving spiritual light and knowledge by means of his instruction, and to all that should hear and read of his faith and piety, being encouraged by his example: or, "shall be blessing"; blessing itself, that is, most blessed, exceedingly blessed; as a very wicked man may be called wickedness itself; as "scelus" for "scelestus" with the Latins; so a good man may be called blessing itself, extremely happy.
John Wesley
12:2 Here is added an encouraging promise, nay a complication of promises, I will make of thee a great nation - When God took him from his own people, he promised to make him the head of another people. This promise was. A great relief to Abram's burden, for he had now no child. A great trial to Abram's faith, for his wife had been long barren, so that if he believe, it must be against hope, and his faith must build purely upon that power which can out of stones raise up children unto Abraham. I will bless thee - Either particularly with the blessing of fruitfulness, as he had blessed Adam and Noah; or in general, I will bless thee with all manner of blessings, both of the upper and nether springs: leave thy father's house, and I will give thee a father's blessing, better than that of thy progenitors. I will make thy name great - By deserting his country he lost his name there: care not for that, (saith God) but trust me, and I will make thee a greater name than ever thou couldst have had there. Thou shalt be a blessing - That is, thy life shall be a blessing to the places where thou shalt sojourn. I will bless them that bless thee, and curse him that curseth thee - This made it a kind of league offensive and defensive between God and Abram. Abram heartily espoused God's cause, and here God promiseth to interest himself in his. In thee shall all the families of the earth be blessed - This was the promise that crowned all the rest, for it points at the Messiah, in whom all the promises are yea and amen.
12:312:3: Եւ օրհնեցից զօրհնիչս քո, եւ զանիծիչս քո անիծից. եւ օրհնեսցին ՚ի քեզ ամենայն ազգք երկրի[92]։ [92] ՚Ի լուս՛՛. Եւ զանիծիչս քո անիծեցից։
3 Պիտի օրհնեմ քեզ օրհնողներին, իսկ քեզ անիծողներին պիտի անիծեմ: Քեզնով պիտի օրհնուեն աշխարհի բոլոր ժողովուրդները»:
3 Քեզ օրհնողները պիտի օրհնեմ ու քեզ անիծողները պիտի անիծեմ ու երկրի բոլոր ազգերը քեզմով պիտի օրհնուին»։
Եւ օրհնեցից զօրհնիչս քո, եւ զանիծիչս քո անիծից. եւ օրհնեսցին ի քեզ ամենայն ազգք երկրի:

12:3: Եւ օրհնեցից զօրհնիչս քո, եւ զանիծիչս քո անիծից. եւ օրհնեսցին ՚ի քեզ ամենայն ազգք երկրի[92]։
[92] ՚Ի լուս՛՛. Եւ զանիծիչս քո անիծեցից։
3 Պիտի օրհնեմ քեզ օրհնողներին, իսկ քեզ անիծողներին պիտի անիծեմ: Քեզնով պիտի օրհնուեն աշխարհի բոլոր ժողովուրդները»:
3 Քեզ օրհնողները պիտի օրհնեմ ու քեզ անիծողները պիտի անիծեմ ու երկրի բոլոր ազգերը քեզմով պիտի օրհնուին»։
zohrab-1805▾ eastern-1994▾ western am▾
12:33: Я благословлю благословляющих тебя, и злословящих тебя прокляну; и благословятся в тебе все племена земные.
12:3 καὶ και and; even εὐλογήσω ευλογεω commend; acclaim τοὺς ο the εὐλογοῦντάς ευλογεω commend; acclaim σε σε.1 you καὶ και and; even τοὺς ο the καταρωμένους καταραομαι curse σε σε.1 you καταράσομαι καταραομαι curse καὶ και and; even ἐνευλογηθήσονται ενευλογεω commend in; bless in ἐν εν in σοὶ σοι you πᾶσαι πας all; every αἱ ο the φυλαὶ φυλη tribe τῆς ο the γῆς γη earth; land
12:3 וַ wa וְ and אֲבָֽרֲכָה֙ ʔᵃvˈārᵃḵā ברך bless מְבָ֣רְכֶ֔יךָ mᵊvˈārᵊḵˈeʸḵā ברך bless וּ û וְ and מְקַלֶּלְךָ֖ mᵊqallelᵊḵˌā קלל be slight אָאֹ֑ר ʔāʔˈōr ארר curse וְ wᵊ וְ and נִבְרְכ֣וּ nivrᵊḵˈû ברך bless בְךָ֔ vᵊḵˈā בְּ in כֹּ֖ל kˌōl כֹּל whole מִשְׁפְּחֹ֥ת mišpᵊḥˌōṯ מִשְׁפָּחָה clan הָ hā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
12:3. benedicam benedicentibus tibi et maledicam maledicentibus tibi atque in te benedicentur universae cognationes terraeI will bless them that bless thee, and curse them that curse thee, and IN THEE shall all the kindred of the earth be blessed:
3. and I will bless them that bless thee, and him that curseth thee will I curse: and in thee shall all the families of the earth be blessed.
12:3. I will bless those who bless you, and curse those who curse you, and in you all the families of the earth will be blessed.”
12:3. And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.
And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed:

3: Я благословлю благословляющих тебя, и злословящих тебя прокляну; и благословятся в тебе все племена земные.
12:3
καὶ και and; even
εὐλογήσω ευλογεω commend; acclaim
τοὺς ο the
εὐλογοῦντάς ευλογεω commend; acclaim
σε σε.1 you
καὶ και and; even
τοὺς ο the
καταρωμένους καταραομαι curse
σε σε.1 you
καταράσομαι καταραομαι curse
καὶ και and; even
ἐνευλογηθήσονται ενευλογεω commend in; bless in
ἐν εν in
σοὶ σοι you
πᾶσαι πας all; every
αἱ ο the
φυλαὶ φυλη tribe
τῆς ο the
γῆς γη earth; land
12:3
וַ wa וְ and
אֲבָֽרֲכָה֙ ʔᵃvˈārᵃḵā ברך bless
מְבָ֣רְכֶ֔יךָ mᵊvˈārᵊḵˈeʸḵā ברך bless
וּ û וְ and
מְקַלֶּלְךָ֖ mᵊqallelᵊḵˌā קלל be slight
אָאֹ֑ר ʔāʔˈōr ארר curse
וְ wᵊ וְ and
נִבְרְכ֣וּ nivrᵊḵˈû ברך bless
בְךָ֔ vᵊḵˈā בְּ in
כֹּ֖ל kˌōl כֹּל whole
מִשְׁפְּחֹ֥ת mišpᵊḥˌōṯ מִשְׁפָּחָה clan
הָ הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
12:3. benedicam benedicentibus tibi et maledicam maledicentibus tibi atque in te benedicentur universae cognationes terrae
I will bless them that bless thee, and curse them that curse thee, and IN THEE shall all the kindred of the earth be blessed:
12:3. I will bless those who bless you, and curse those who curse you, and in you all the families of the earth will be blessed.”
12:3. And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «благословлю благословляющих тебя, и злословящих тебя прокляну…» Заключая завет с Аврамом, Бог, по обычаю людей, как бы вступает с ним в дружбу (2: Пар 20:7; Ис 41:8; Иак 2:23) и обещает иметь с ним общими как друзей, так и врагов.

«и благословятся в тебе все племена земные…» Лучший комментарий к этим словам дает Апостол Павел в своем Послании к Галатам, говоря, что через Иисуса Христа благословение Аврамово распространилось на язычников… Писание, провидя, что Бог верою оправдает язычников, предвозвестило Авраму: «в тебе благословятся все народы» (3:8, 14).

Он отправляется вместе с Лотом из Харрана.
Adam Clarke: Commentary on the Bible - 1831
12:3: In thee - In thy posterity, in the Messiah, who shall spring from thee, shall all families of the earth be blessed; for as he shall take on him human nature from the posterity of Abraham, he shall taste death for every man, his Gospel shall be preached throughout the world, and innumerable blessings be derived on all mankind through his death and intercession.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: And I: Gen 27:29; Exo 23:22; Num 24:9; Mat 25:40, Mat 25:45
in thee: Gen 18:18, Gen 22:18, Gen 26:4, Gen 28:14, Gen 30:27, Gen 30:30, Gen 39:5; Psa 72:17; Act 3:25, Act 3:26; Rom 4:11; Co1 1:30; Gal 3:8, Gal 3:16, Gal 3:28; Eph 1:3; Col 3:11; Rev 7:9
John Gill
12:3 And I will bless them that bless thee,.... Not the priests only that should bless his children, the children of Israel, as the Targum of Jonathan, but all men of all nations, and of every age, that speak well of him, commend him for his faith and holiness, and tread in his steps, these are blessed with faithful Abraham, Gal 3:7.
And curse him that curseth thee; here is a change of numbers, before the plural, here the singular, denoting, it may be, that many would bless him, and but few curse him, and that every individual person that did curse him should be cursed himself: the Targum of Jonathan wrongly restrains this to Balaam's cursing Abraham's children, and was cursed by God; Maimonides (y) thinks, there is no doubt to be made of it, that the Zabaeans, the idolatrous people Abram was brought up with, when he contradicted them, loaded him with curses and reproaches; and, because he bore them all patiently for the glory of God, as became him, therefore these words are said; but they, without question, respect future as well as present times, and regard all such, in every age and of every nation, that disapproves of, or rejects and reproaches Abram's God, his faith, his religion, and his people.
And in thee shall all families of the earth be blessed; that is, in his seed, as in Gen 22:18 and which is interpreted of Christ, Acts 3:25 meaning not every individual of all the families or nations of the earth; but that as many as believe in Christ, of all nations, are blessed in him; and that whoever of them are blessed, they are blessed and only blessed in him, and that they are blessed for his sake with all spiritual blessings; see Eph 1:3 such as redemption, justification, remission of sins, sanctification, adoption, and eternal life.
(y) More Nevochim, ut supra. (par. 3. c. 29. p. 421.)
12:412:4: Եւ գնաց Աբրամ որպէս եւ խօսեցաւ ընդ նմա Աստուած. երթա՛յր ընդ նմա եւ Ղովտ։ Եւ Աբրամ էր ամաց եւթանասուն եւ հնգից յորժամ ել ՚ի Խառանէ։
4 Եւ Աբրամը գնաց, ինչպէս ասել էր նրան Աստուած: Նրա հետ գնաց նաեւ Ղովտը: Աբրամը եօթանասունհինգ տարեկան էր, երբ հեռացաւ Խառանից:
4 Աբրամ գնաց ինչպէս Տէրը իրեն ըսեր էր։ Ղովտն ալ անոր հետ գնաց։ Աբրամ եօթանասունըհինգ տարեկան էր երբ Խառանէն ելաւ։
Եւ գնաց Աբրամ որպէս խօսեցաւ ընդ նմա [183]Աստուած. երթայր ընդ նմա եւ Ղովտ. եւ Աբրամ էր ամաց եւթանասուն եւ հնգից յորժամ ել ի Խառանէ:

12:4: Եւ գնաց Աբրամ որպէս եւ խօսեցաւ ընդ նմա Աստուած. երթա՛յր ընդ նմա եւ Ղովտ։ Եւ Աբրամ էր ամաց եւթանասուն եւ հնգից յորժամ ել ՚ի Խառանէ։
4 Եւ Աբրամը գնաց, ինչպէս ասել էր նրան Աստուած: Նրա հետ գնաց նաեւ Ղովտը: Աբրամը եօթանասունհինգ տարեկան էր, երբ հեռացաւ Խառանից:
4 Աբրամ գնաց ինչպէս Տէրը իրեն ըսեր էր։ Ղովտն ալ անոր հետ գնաց։ Աբրամ եօթանասունըհինգ տարեկան էր երբ Խառանէն ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: И пошел Аврам, как сказал ему Господь; и с ним пошел Лот. Аврам был семидесяти пяти лет, когда вышел из Харрана.
12:4 καὶ και and; even ἐπορεύθη πορευομαι travel; go Αβραμ αβραμ exactly as ἐλάλησεν λαλεω talk; speak αὐτῷ αυτος he; him κύριος κυριος lord; master καὶ και and; even ᾤχετο οιχομαι with; amid αὐτοῦ αυτος he; him Λωτ λωτ Lōt; Lot Αβραμ αβραμ though; while ἦν ειμι be ἐτῶν ετος year ἑβδομήκοντα εβδομηκοντα seventy πέντε πεντε five ὅτε οτε when ἐξῆλθεν εξερχομαι come out; go out ἐκ εκ from; out of Χαρραν χαρραν Charran; Kharran
12:4 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk אַבְרָ֗ם ʔavrˈām אַבְרָם Abram כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֤ר dibbˈer דבר speak אֵלָיו֙ ʔēlāʸw אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk אִתֹּ֖ו ʔittˌô אֵת together with לֹ֑וט lˈôṭ לֹוט Lot וְ wᵊ וְ and אַבְרָ֗ם ʔavrˈām אַבְרָם Abram בֶּן־ ben- בֵּן son חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five שָׁנִים֙ šānîm שָׁנָה year וְ wᵊ וְ and שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven שָׁנָ֔ה šānˈā שָׁנָה year בְּ bᵊ בְּ in צֵאתֹ֖ו ṣēṯˌô יצא go out מֵ mē מִן from חָרָֽן׃ ḥārˈān חָרָן [town]
12:4. egressus est itaque Abram sicut praeceperat ei Dominus et ivit cum eo Loth septuaginta quinque annorum erat Abram cum egrederetur de HaranSo Abram went out as the Lord had commanded him, and Lot went with him: Abram was seventy-five years old when he went forth from Haran.
4. So Abram went, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.
12:4. And so Abram departed just as the Lord had instructed him, and Lot went with him. Abram was seventy-five years old when he departed from Haran.
12:4. So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram [was] seventy and five years old when he departed out of Haran.
So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram [was] seventy and five years old when he departed out of Haran:

4: И пошел Аврам, как сказал ему Господь; и с ним пошел Лот. Аврам был семидесяти пяти лет, когда вышел из Харрана.
12:4
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Αβραμ αβραμ exactly as
ἐλάλησεν λαλεω talk; speak
αὐτῷ αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
ᾤχετο οιχομαι with; amid
αὐτοῦ αυτος he; him
Λωτ λωτ Lōt; Lot
Αβραμ αβραμ though; while
ἦν ειμι be
ἐτῶν ετος year
ἑβδομήκοντα εβδομηκοντα seventy
πέντε πεντε five
ὅτε οτε when
ἐξῆλθεν εξερχομαι come out; go out
ἐκ εκ from; out of
Χαρραν χαρραν Charran; Kharran
12:4
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
אַבְרָ֗ם ʔavrˈām אַבְרָם Abram
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֤ר dibbˈer דבר speak
אֵלָיו֙ ʔēlāʸw אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
אִתֹּ֖ו ʔittˌô אֵת together with
לֹ֑וט lˈôṭ לֹוט Lot
וְ wᵊ וְ and
אַבְרָ֗ם ʔavrˈām אַבְרָם Abram
בֶּן־ ben- בֵּן son
חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five
שָׁנִים֙ šānîm שָׁנָה year
וְ wᵊ וְ and
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
שָׁנָ֔ה šānˈā שָׁנָה year
בְּ bᵊ בְּ in
צֵאתֹ֖ו ṣēṯˌô יצא go out
מֵ מִן from
חָרָֽן׃ ḥārˈān חָרָן [town]
12:4. egressus est itaque Abram sicut praeceperat ei Dominus et ivit cum eo Loth septuaginta quinque annorum erat Abram cum egrederetur de Haran
So Abram went out as the Lord had commanded him, and Lot went with him: Abram was seventy-five years old when he went forth from Haran.
12:4. And so Abram departed just as the Lord had instructed him, and Lot went with him. Abram was seventy-five years old when he departed from Haran.
12:4. So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram [was] seventy and five years old when he departed out of Haran.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «И пошел Аврам, как сказал ему Господь…» В последних словах некоторые видят указание на новое богоявление Авраму, бывшее уже в Харране и по смерти его отца Фарры.

«и с ним пошел Лот…» «Не по ослушанию против Господа, — говорит святой Иоанн Златоуст, — но, конечно, потому, что Лот был молод, а Аврам заступал ему место отца; да и тот, по любви к нему и кроткому нраву, не хотел разлучиться с праведником». Вот почему и Апостол Петр говорит о Лоте, что он подражал благочестию и вере Аврама (2: Пет 2:7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4-5: Arrival of Abram in Canaan.B. C. 1920.
4 So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. 5 And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
Here is, I. Abraham's removal out of his country, out of Ur first and afterwards out of Haran, in compliance with the call of God: So Abram departed; he was not disobedient to the heavenly vision, but did as he was bidden, not conferring with flesh and blood, Gal. i. 15, 16. His obedience was speedy and without delay, submissive and without dispute; for he went out, not knowing whither he went (Heb. xi. 8), but knowing whom he followed and under whose direction he went. Thus God called him to his foot, Isa. xli. 2.
II. His age when he removed: he was seventy-five years old, an age when he should rather have had rest and settlement; but, if God will have him to begin the world again now in his old age, he will submit. Here is an instance of an old convert.
III. The company and cargo that he took with him.
1. He took his wife, and his nephew Lot, with him; not by force and against their wills, but by persuasion. Sarai, his wife, would be sure to go with him; God had joined them together, and nothing should put them asunder. If Abram leave all, to follow God, Sarai will leave all, to follow Abram, though neither of them knew whither. And it was a mercy to Abram to have such a companion in his travels, a help meet for him. Note, It is very comfortable when husband and wife agree to go together in the way to heaven. Lot also, his kinsman, was influenced by Abram's good example, who was perhaps his guardian after the death of his father, and he was willing to go along with him too. Note, Those that go to Canaan need not go alone; for, though few find the strait gate, blessed be God, some do; and it is our wisdom to go with those with whom God is (Zech. viii. 23), wherever they go.
2. They took all their effects with them--all their substance and movable goods, that they had gathered. For, (1.) With themselves they would give up their all, to be at God's disposal, would keep back no part of the price, but venture all in one bottom, knowing it was a good bottom. (2.) They would furnish themselves with that which was requisite, both for the service of God and the supply of their family, in the country whither they were going. To have thrown away his substance, because God had promised to bless him, would have been to tempt God, not to trust him. (3.) They would not be under any temptation to return; therefore they leave not a hoof behind, lest that should make them mindful of the country from which they came out.
3. They took with them the souls that they had gotten, that is, (1.) The servants they had bought, which were part of their substance, but are called souls, to remind masters that their poor servants have souls, precious souls, which they ought to take care of and provide food convenient for. (2.) The proselytes they had made, and persuaded to attend the worship of the true God, and to go with them to Canaan: the souls which (as one of the rabbin expresses it) they had gathered under the wings of the divine Majesty. Note, Those who serve and follow God themselves should do all they can to bring others to serve and follow him too. These souls they are said to have gained. We must reckon ourselves true gainers if we can but win souls to Christ.
IV. Here is their happy arrival at their journey's end: They went forth to go into the land of Canaan; so they did before (ch. xi. 31), and then took up short, but now they held on their way, and, by the good hand of their God upon them, to the land of Canaan they came, where by a fresh revelation they were told that this was the land God promised to show them. They were not discouraged by the difficulties they met with in their way, nor diverted by the delights they met with, but pressed forward. Note, 1. Those that set out for heaven must persevere to the end, still reaching forth to those things that are before. 2. That which we undertake in obedience to God's command, and a humble attendance upon his providence, will certainly succeed, and end with comfort at last.
Adam Clarke: Commentary on the Bible - 1831
12:4: And Abram was seventy and five years old - As Abram was now seventy-five years old, and his father Terah had just died, at the age of two hundred and five, consequently Terah must have been one hundred and thirty when Abram was born; and the seventieth year of his age mentioned Gen 11:26, was the period at which Haran, not Abram, was born. See on Genesis 11 (note).
Albert Barnes: Notes on the Bible - 1834
12:4-5
Abram obeys the call. He had set out from Ur under the Rev_ered guardianship of his aged father, Terah, with other companions, "as the Lord had spoken unto him." Lot is now mentioned as his companion. Terah's death has been already recorded. Sarai is with him, of course, and therefore it is unnecessary to repeat the fact. But Lot is associated with him as an incidental companion for some time longer. The age of Abram at the second stage of his journey is now mentioned. This enables us to determine, as, we have seen, that he departed from Ur five years before.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: and Lot: Gen 11:27
departed out: Heb 11:8
Carl Friedrich Keil and Franz Delitzsch
12:4
Removal to Canaan. - Abram cheerfully followed the call of the Lord, and "departed as the Lord had spoken to him." He was then 75 years old. His age is given, because a new period in the history of mankind commenced with his exodus. After this brief notice there follows a more circumstantial account, in Gen 12:5, of the fact that he left Haran with his wife, with Lot, and with all that they possessed of servants and cattle, whereas Terah remained in Haran (cf. Gen 11:31). עשׂוּ אשׁר הנּפשׁ are not the souls which they had begotten, but the male and female slaves that Abram and Lot had acquired.
John Gill
12:4 So Abram departed, as the Lord had spoken unto him,.... Or, "when the Lord had spoken to him", as Cocceius renders the words; when he had called him a second time, even when in Haran, immediately after the death of his father Terah; as soon as ever the words were spoken to him before recorded, he immediately prepared and got all things ready for his journey, and departed from Haran, as he had done before from Ur of the Chaldees:
and Lot went with him; of his own accord, and he only, besides his wife Sarai and his servants, for Terah was dead, and Nahor and his family stayed behind.
And Abram was seventy five years old when he departed out of Haran; by which it appears, as has been observed, that he was not Terah's eldest son, born when he was seventy years of age, Gen 11:26 for then he must have been at this time, one hundred and thirty five years old, since his father, who was just now dead, lived to be two hundred and five years old, Gen 11:32 so that Abram must be born in the one hundred and thirtieth year of Terah: how many years before this time he was converted from idolatry cannot be said with any certainty; various are the accounts given by the Jewish writers; some say that at three years of age he knew his Creator; others at eight; others thirteen; others more probably when forty; others fifty one; others fifty two; and others say he was sixty years old when he began publicly to assert the unity of God in heaven (z): however, all agree it was before the age here mentioned, as it may well be concluded.
(z) Vid. Pirke Eliezer, c. 26. Maimon. Hilchot obede cocabim, c. 1. sect. 3. & Comment. in ib. Juchasin, fol. 9. 2. Shalshelet, fol. 2. 2.
John Wesley
12:4 So Abram departed - He was not disobedient to the heavenly vision. His obedience was speedy and without delay, submissive and without dispute.
12:512:5: Եւ ա՛ռ Աբրամ զՍարա զկին իւր, եւ զՂովտ զեղբօրորդի իւր, եւ զամենայն զինչս իւրեանց զոր ստացան, եւ զամենայն ոգիս զոր ստացան ՚ի Խառան. եւ ելին գնա՛լ յերկիրն Քանանացւոց. եւ եկին յերկիրն Քանանու։
5 Աբրամն առաւ իր կին Սարային, իր եղբօրորդի Ղովտին, Խառանում ձեռք բերած ողջ ունեցուածքն ու ստրուկներին: Նրանք ճանապարհ ընկան, որ գնան Քանանացւոց երկիրը: Նրանք եկան Քանանի երկիրը:
5 Եւ Աբրամ իր կինը Սարան ու իր եղբօրորդին Ղովտը եւ իրենց բոլոր ստացուածքը եւ Խառանի մէջ իրենց ստացած ծառաները առնելով՝ ելան որ Քանանի երկիրը երթան։ Քանանի երկիրը հասան։
Եւ առ Աբրամ զՍարա զկին իւր, եւ զՂովտ զեղբօրորդի իւր, եւ զամենայն զինչս իւրեանց զոր ստացան, եւ զամենայն ոգիս զոր ստացան ի Խառան, եւ ելին գնալ յերկիրն Քանանացւոց. եւ եկին յերկիրն Քանանու:

12:5: Եւ ա՛ռ Աբրամ զՍարա զկին իւր, եւ զՂովտ զեղբօրորդի իւր, եւ զամենայն զինչս իւրեանց զոր ստացան, եւ զամենայն ոգիս զոր ստացան ՚ի Խառան. եւ ելին գնա՛լ յերկիրն Քանանացւոց. եւ եկին յերկիրն Քանանու։
5 Աբրամն առաւ իր կին Սարային, իր եղբօրորդի Ղովտին, Խառանում ձեռք բերած ողջ ունեցուածքն ու ստրուկներին: Նրանք ճանապարհ ընկան, որ գնան Քանանացւոց երկիրը: Նրանք եկան Քանանի երկիրը:
5 Եւ Աբրամ իր կինը Սարան ու իր եղբօրորդին Ղովտը եւ իրենց բոլոր ստացուածքը եւ Խառանի մէջ իրենց ստացած ծառաները առնելով՝ ելան որ Քանանի երկիրը երթան։ Քանանի երկիրը հասան։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: И взял Аврам с собою Сару, жену свою, Лота, сына брата своего, и все имение, которое они приобрели, и всех людей, которых они имели в Харране; и вышли, чтобы идти в землю Ханаанскую; и пришли в землю Ханаанскую.
12:5 καὶ και and; even ἔλαβεν λαμβανω take; get Αβραμ αβραμ the Σαραν σαρα woman; wife αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the Λωτ λωτ Lōt; Lot υἱὸν υιος son τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even πάντα πας all; every τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτῶν αυτος he; him ὅσα οσος as much as; as many as ἐκτήσαντο κταομαι acquire καὶ και and; even πᾶσαν πας all; every ψυχήν ψυχη soul ἣν ος who; what ἐκτήσαντο κταομαι acquire ἐν εν in Χαρραν χαρραν Charran; Kharran καὶ και and; even ἐξήλθοσαν εξερχομαι come out; go out πορευθῆναι πορευομαι travel; go εἰς εις into; for γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan
12:5 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אַבְרָם֩ ʔavrˌām אַבְרָם Abram אֶת־ ʔeṯ- אֵת [object marker] שָׂרַ֨י śārˌay שָׂרַי Sarai אִשְׁתֹּ֜ו ʔištˈô אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] לֹ֣וט lˈôṭ לֹוט Lot בֶּן־ ben- בֵּן son אָחִ֗יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole רְכוּשָׁם֙ rᵊḵûšˌām רְכוּשׁ property אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָכָ֔שׁוּ rāḵˈāšû רכשׁ gather וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נֶּ֖פֶשׁ nnˌefeš נֶפֶשׁ soul אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֣וּ ʕāśˈû עשׂה make בְ vᵊ בְּ in חָרָ֑ן ḥārˈān חָרָן [town] וַ wa וְ and יֵּצְא֗וּ yyēṣᵊʔˈû יצא go out לָ lā לְ to לֶ֨כֶת֙ lˈeḵeṯ הלך walk אַ֣רְצָה ʔˈarṣā אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come אַ֥רְצָה ʔˌarṣā אֶרֶץ earth כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
12:5. tulitque Sarai uxorem suam et Loth filium fratris sui universamque substantiam quam possederant et animas quas fecerant in Haran et egressi sunt ut irent in terram Chanaan cumque venissent in eamAnd he took Sarai his wife, and Lot his brother's son, and all the substance which they had gathered, and the souls which they had gotten in Haran: and they went out to go into the land of Chanaan. And when they were come into it,
5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
12:5. And he took his wife Sarai, and Lot, the son of his brother, and all the substance which they had come to possess, and the lives which they had acquired in Haran, and they departed in order to go to the land of Canaan. And when they arrived in it,
12:5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
And Abram took Sarai his wife, and Lot his brother' s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came:

5: И взял Аврам с собою Сару, жену свою, Лота, сына брата своего, и все имение, которое они приобрели, и всех людей, которых они имели в Харране; и вышли, чтобы идти в землю Ханаанскую; и пришли в землю Ханаанскую.
12:5
καὶ και and; even
ἔλαβεν λαμβανω take; get
Αβραμ αβραμ the
Σαραν σαρα woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
Λωτ λωτ Lōt; Lot
υἱὸν υιος son
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτῶν αυτος he; him
ὅσα οσος as much as; as many as
ἐκτήσαντο κταομαι acquire
καὶ και and; even
πᾶσαν πας all; every
ψυχήν ψυχη soul
ἣν ος who; what
ἐκτήσαντο κταομαι acquire
ἐν εν in
Χαρραν χαρραν Charran; Kharran
καὶ και and; even
ἐξήλθοσαν εξερχομαι come out; go out
πορευθῆναι πορευομαι travel; go
εἰς εις into; for
γῆν γη earth; land
Χανααν χανααν Chanaan; Khanaan
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
γῆν γη earth; land
Χανααν χανααν Chanaan; Khanaan
12:5
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
אַבְרָם֩ ʔavrˌām אַבְרָם Abram
אֶת־ ʔeṯ- אֵת [object marker]
שָׂרַ֨י śārˌay שָׂרַי Sarai
אִשְׁתֹּ֜ו ʔištˈô אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
לֹ֣וט lˈôṭ לֹוט Lot
בֶּן־ ben- בֵּן son
אָחִ֗יו ʔāḥˈiʸw אָח brother
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
רְכוּשָׁם֙ rᵊḵûšˌām רְכוּשׁ property
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
רָכָ֔שׁוּ rāḵˈāšû רכשׁ gather
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נֶּ֖פֶשׁ nnˌefeš נֶפֶשׁ soul
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשׂ֣וּ ʕāśˈû עשׂה make
בְ vᵊ בְּ in
חָרָ֑ן ḥārˈān חָרָן [town]
וַ wa וְ and
יֵּצְא֗וּ yyēṣᵊʔˈû יצא go out
לָ לְ to
לֶ֨כֶת֙ lˈeḵeṯ הלך walk
אַ֣רְצָה ʔˈarṣā אֶרֶץ earth
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
אַ֥רְצָה ʔˌarṣā אֶרֶץ earth
כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
12:5. tulitque Sarai uxorem suam et Loth filium fratris sui universamque substantiam quam possederant et animas quas fecerant in Haran et egressi sunt ut irent in terram Chanaan cumque venissent in eam
And he took Sarai his wife, and Lot his brother's son, and all the substance which they had gathered, and the souls which they had gotten in Haran: and they went out to go into the land of Chanaan. And when they were come into it,
12:5. And he took his wife Sarai, and Lot, the son of his brother, and all the substance which they had come to possess, and the lives which they had acquired in Haran, and they departed in order to go to the land of Canaan. And when they arrived in it,
12:5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «И взял Аврам с собою Сару… и все имение, которое они приобрели, и всех людей, которых они имели в Харране…» На основании этих слов можно думать, что остановка Аврама в Харране была довольно продолжительна, так как он успел уже приобрести здесь и имение, и рабов. Златоуст особенно подчеркивает то, что все это заведено было Аврамом в Харране и составляло его благоприобретенное имущество, а все отцовское наследство было оставлено еще в Халдее, согласно божественному повелению об этом.

«и вышли, чтобы идти в землю Ханаанскую…» Хотя, испытывая веру и послушание Аврама, Господь и скрывал от него до времени конечную цель его путешествия, однако, очевидно, самое направление этого пути было так или иначе внушено Богом Авраму или открыто какими-либо особыми знамениями.

«и пришли в землю Ханаанскую…», т. е. в плодородную палестинскую страну, где обитали потомки Ханаана. Границами ее на Севере служили горы Ливанские, на юге — Аравийские степи, с востока — пустыня Сирийская и с запада — Средиземное море. «Окруженная таким образом горами, степями и морями, эта страна, предназначенная в наследие избранному народу, больше, чем всякая другая, благоприятна была для воспитания его вдали от языческого влияния. С другой стороны, находясь в средоточии известного тогда мира, на перепутье между Европой (со стороны моря), большей частью стран Азийских и Африкой, эта страна представляла весьма много удобств для распространения повсюду евангельской проповеди» (Виссарион).

Приходит в землю Ханаанскую.
Adam Clarke: Commentary on the Bible - 1831
12:5: The souls that they had gotten in Haran - This may apply either to the persons who were employed in the service of Abram, or to the persons he had been the instrument of converting to the knowledge of the true God; and in this latter sense the Chaldee paraphrasts understood the passage, translating it, The souls of those whom they proselyted in Haran.
They went forth to go into the land of Canaan - A good land, possessed by a bad people, who for their iniquities were to be expelled, see Lev 18:25. And this land was made a type of the kingdom of God. Probably the whole of this transaction may have a farther meaning than that which appears in the letter. As Abram left his own country, father's house, and kindred, took at the command of God a journey to this promised land, nor ceased till be arrived in it; so should we cast aside every weight, come out from among the workers of iniquity, set out for the kingdom of God, nor ever rest till we reach the heavenly country. How many set out for the kingdom of heaven, make good progress for a time in their journey, but halt before the race is finished! Not so Abram; he went forth to go into the land of Canaan, and into the land of Canaan he came. Reader, go thou and do likewise.
Albert Barnes: Notes on the Bible - 1834
12:5
This is the record of what is presumed in the close of Gen 12:4; namely, the second setting out for Kenaan. "Abram took." He is now the leader of the little colony, as Terah was before his death. Sarai, as well as Lot, is now named. "The gaining they had gained" during the five years of their residence in Haran. If Jacob became comparatively rich in six years Gen 30:43, so might Abram, with the divine blessing, in five. "The souls they had gotten" - the bondservants they had acquired. Where there is a large stock of cattle, there must be a corresponding number of servants to attend to them. Abram and Lot enter the land as men of substance. They are in a position of independence. The Lord is realizing to Abram the blessing promised. They start for the land of Kenaan, and at length arrive there. This event is made as important as it ought to be in our minds by the mode in which it is stated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: the souls: Gen 14:14, Gen 14:21 *marg. Gen. 46:5-26
in: Gen 11:31
and into: Gen 10:19; Act 7:4; Heb 11:8, Heb 11:9
Canaan: So called from Canaan the son of Ham, lies between the Mediterranean sea on the west, the wilderness of Paran, Idumea, and Egypt on the south, the mountains of Arabia on the east, and the mountains of Lebanon and Phoenicia on the north. Its length, from Dan to Beersheba, is about 200 miles, and its breadth, from the Mediterranean sea to its eastern borders, about 90.
Geneva 1599
12:5 And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the (d) souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
(d) Meaning servants as well as cattle.
John Gill
12:5 And Abram took Sarai his wife, and Lot his brother's son,.... The son of Haran his brother, not against their wills, but with their full consent: Sarai went readily with him, not only as being his wife, and so obliged by the law of marriage and tie of relation, but on the score of religion; and Lot as being a good man, and so willing to go with him, as his near relation too, for the sake of religion.
And all their substance that they had gathered; either in Ur of the Chaldees, or in Haran, and indeed in both; which, as it was their own property, they had a right to take with them, and it was their wisdom so to do, both for the support of their families, and for the service of religion; and it appears from hence that they were not slothful, but industrious persons, and by the blessing of God were succeeded in their employments:
and the souls that they had gotten in Haran; the more excellent part of man being put for the whole; and the meaning is, either that were procreated (a), as some render it, or begotten by them; for, though Abram had no children, Lot had, and possibly some that might be begotten while there; and their servants might have children by their fellow servants, and to which Abram and Lot had a right, and therefore took them with them; or rather it means servants which they had bought with their money there, and so had gotten or obtained them as their own property: some understand it of the proselytes made during their stay there; and no doubt they were as industrious in spreading and propagating the true religion, as in acquiring substance and servants; and to this sense are the several Chaldee paraphrases; that of Onkelos is,"and the souls which they made subject to the law in Haran;''the Targums of Jerusalem and Jonathan are,"and the souls of the proselytes, or which they proselyted in Haran;''and with this agrees the note of Jarchi,"which they brought under the wings of the Shechinah; Abram proselyted the men, and Sarai the women;''though in the literal sense he takes it to be the acquiring of servants and handmaids; there might be of both sorts, both proselytes and servants bought with money, which made up the number of three hundred and eighteen trained servants, Gen 14:14 how long Abram stayed in Haran is not certain, it must be some time, to gather more substance, increase servants, and make proselytes; the Jews (b) generally say he was there five years.
And they went forth to go into the land of Canaan, and into the land of Canaan they came: which last clause is very fitly added, since, when they came out of Ur, they went forth to go into the land of Canaan, Gen 11:31 but they did not then come into it, but stopped by the way at Haran; but now, when they went out from thence, they proceeded on in their journey, and made no stay any where of any length, until they came into the land of Canaan; which is reckoned to be three hundred miles from the one to the other, and by some four hundred to Sichem, and a troublesome way through the deserts of Palmyrene, and over the mountains of Lebanon and Hermon (c): of Ura, Pliny says (d), which seems to be the same with Ur, it is a place where, turning to the east, we leave the Palmyrene deserts of Syria, which belong to the city Petra, and the country called Arabia Felix; and, as it was at the northern part of Canaan they entered, they must come over Lebanon, which was the northern border of it.
(a) "procreaverant", Piscator. (b) Seder Olam Rabba, Ganz. Tzemach David, par. 1. fol. 5. 2. (c) See Sir Walter Raleigh's History of the World, par. 1. b. 2. sect. 3. p. 130. and Bunting's Travels, p. 56. (d) Nat. Hist. l. 5. c. 24.
John Wesley
12:5 They took with them the souls that they had gotten - That is, the proselytes they had made, and persuaded to worship the true God, and to go with them to Canaan; the souls which (as one of the Rabbins expresseth it) they had gathered under the wings of the divine Majesty.
Robert Jamieson, A. R. Fausset and David Brown
12:5 into the land of Canaan . . . they came--with his wife and an orphan nephew. Abram reached his destination in safety, and thus the first promise was made good.
12:612:6: Եւ շրջեցաւ Աբրամ յերկիրն ընդ երկայնութիւն նորա մինչեւ ՚ի տեղին ՚ի Սիւքէմ, ՚ի կաղնին բարձր. բայց Քանանացիք բնակեալ էին յայնժամ յերկրին։
6 Աբրամը կտրեց անցաւ երկիրն իր երկարութեամբ մինչեւ Սիւքէմ վայրը՝ Բարձր կաղնին: Այդ ժամանակ, սակայն, քանանացիներն էին բնակւում այդ երկրում:
6 Աբրամ այն երկրէն մինչեւ Սիւքէմի տեղը, մինչեւ Մօրէի կաղնին անցաւ։ Այն ատեն Քանանացիներ կային այն երկրին մէջ։
Եւ շրջեցաւ Աբրամ յերկրին` ընդ երկայնութիւն նորա մինչեւ ի տեղին ի Սիւքեմ, ի կաղնին [184]բարձր. բայց Քանանացիք բնակեալ էին յայնժամ յերկրին:

12:6: Եւ շրջեցաւ Աբրամ յերկիրն ընդ երկայնութիւն նորա մինչեւ ՚ի տեղին ՚ի Սիւքէմ, ՚ի կաղնին բարձր. բայց Քանանացիք բնակեալ էին յայնժամ յերկրին։
6 Աբրամը կտրեց անցաւ երկիրն իր երկարութեամբ մինչեւ Սիւքէմ վայրը՝ Բարձր կաղնին: Այդ ժամանակ, սակայն, քանանացիներն էին բնակւում այդ երկրում:
6 Աբրամ այն երկրէն մինչեւ Սիւքէմի տեղը, մինչեւ Մօրէի կաղնին անցաւ։ Այն ատեն Քանանացիներ կային այն երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
12:66: И прошел Аврам по земле сей до места Сихема, до дубравы Море. В этой земле тогда [жили] Хананеи.
12:6 καὶ και and; even διώδευσεν διοδευω on the way through Αβραμ αβραμ the γῆν γη earth; land εἰς εις into; for τὸ ο the μῆκος μηκος length αὐτῆς αυτος he; him ἕως εως till; until τοῦ ο the τόπου τοπος place; locality Συχεμ συχεμ Sychem; Sikhem ἐπὶ επι in; on τὴν ο the δρῦν δρυς the ὑψηλήν υψηλος high; lofty οἱ ο the δὲ δε though; while Χαναναῖοι χαναναιος Chananaios; Khananeos τότε τοτε at that κατῴκουν κατοικεω settle τὴν ο the γῆν γη earth; land
12:6 וַ wa וְ and יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass אַבְרָם֙ ʔavrˌām אַבְרָם Abram בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth עַ֚ד ˈʕaḏ עַד unto מְקֹ֣ום mᵊqˈôm מָקֹום place שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem עַ֖ד ʕˌaḏ עַד unto אֵלֹ֣ון ʔēlˈôn אֵלֹון big tree מֹורֶ֑ה môrˈeh מֹורֶה Moreh וְ wᵊ וְ and הַֽ hˈa הַ the כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite אָ֥ז ʔˌāz אָז then בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:6. pertransivit Abram terram usque ad locum Sychem usque ad convallem Inlustrem Chananeus autem tunc erat in terraAbram passed through the country into the place of Sichem, as far as the noble vale: now the Chanaanite was at that time in the land.
6. And Abram passed through the land unto the place of Shechem, unto the oak of Moreh. And the Canaanite was then in the land.
12:6. Abram passed through the land even to the place of Shechem, as far as the famous steep valley. Now at that time, the Canaanite was in the land.
12:6. And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite [was] then in the land.
And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite [was] then in the land:

6: И прошел Аврам по земле сей до места Сихема, до дубравы Море. В этой земле тогда [жили] Хананеи.
12:6
καὶ και and; even
διώδευσεν διοδευω on the way through
Αβραμ αβραμ the
γῆν γη earth; land
εἰς εις into; for
τὸ ο the
μῆκος μηκος length
αὐτῆς αυτος he; him
ἕως εως till; until
τοῦ ο the
τόπου τοπος place; locality
Συχεμ συχεμ Sychem; Sikhem
ἐπὶ επι in; on
τὴν ο the
δρῦν δρυς the
ὑψηλήν υψηλος high; lofty
οἱ ο the
δὲ δε though; while
Χαναναῖοι χαναναιος Chananaios; Khananeos
τότε τοτε at that
κατῴκουν κατοικεω settle
τὴν ο the
γῆν γη earth; land
12:6
וַ wa וְ and
יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass
אַבְרָם֙ ʔavrˌām אַבְרָם Abram
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
עַ֚ד ˈʕaḏ עַד unto
מְקֹ֣ום mᵊqˈôm מָקֹום place
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
עַ֖ד ʕˌaḏ עַד unto
אֵלֹ֣ון ʔēlˈôn אֵלֹון big tree
מֹורֶ֑ה môrˈeh מֹורֶה Moreh
וְ wᵊ וְ and
הַֽ hˈa הַ the
כְּנַעֲנִ֖י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
אָ֥ז ʔˌāz אָז then
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:6. pertransivit Abram terram usque ad locum Sychem usque ad convallem Inlustrem Chananeus autem tunc erat in terra
Abram passed through the country into the place of Sichem, as far as the noble vale: now the Chanaanite was at that time in the land.
12:6. Abram passed through the land even to the place of Shechem, as far as the famous steep valley. Now at that time, the Canaanite was in the land.
12:6. And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite [was] then in the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «И прошел Аврам… до места Сихема, до дубравы Море» Вступив в пределы Палестины, как полагают, с севера, Аврам прошел большую часть ее к югу до того места, где впоследствии был построен город Сихем, названный сим именем в честь Сихема, сына Емморова (Быт 33:18–19). Со временем этот Сихем сделался столицей Самарии и не раз выступает пред нами в Священном Писании как Ветхого, так и Нового Завета (Втор 11:30; Суд 9:1; Пс 59:8; Ин 4:5: и др.). Во времена Иисуса Христа он назывался также еще Сихарем, а при Веспасиане был переименован в Неаполис, откуда произошло современное название этого местечка Набулус или Наблус.

«до дубравы Море…» или «Мамре», как она называется в другом месте (13:18). Предполагают, что тут идет речь о целой дубовой или теревинфовой роще, принадлежавшей знатному хананеянину, носившему фамилию Море, или Мамре, и достаточно известной по тому времени и месту.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6-9: Abram's Devotion.B. C. 1921.
6 And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. 7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him. 8 And he removed from thence unto a mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD. 9 And Abram journeyed, going on still toward the south.
One would have expected that Abram having had such an extraordinary call to Canaan some great event should have followed upon his arrival there, that he should have been introduced with all possible marks of honour and respect, and that the kings of Canaan should immediately have surrendered their crowns to him, and done him homage. But no; he comes not with observation, little notice is taken of him, for still God will have him to live by faith, and to look upon Canaan, even when he was in it, as a land of promise; therefore observe here,
I. How little comfort he had in the land he came to; for, 1. He had it not to himself: The Canaanite was then in the land. He found the country peopled and possessed by Canaanites, who were likely to be but bad neighbours and worse landlords; and, for aught that appears, he could not have ground to pitch his tent on but by their permission. Thus the accursed Canaanites seemed to be in better circumstances than blessed Abram. Note, The children of this world have commonly more of it than God's children. 2. He had not a settlement in it. He passed through the land, v. 6. He removed to a mountain, v. 8. He journeyed, going on still, v. 9. Observe here, (1.) Sometimes it is the lot of good men to be unsettled, and obliged often to remove their habitation. Holy David had his wanderings, his flittings, Ps. lvi. 8. (2.) Our removes in this world are often into various conditions. Abram sojourned, first in a plain v. 6, then in a mountain, v. 8. God has set the one over-against the other. (3.) All good people must look upon themselves as strangers and sojourners in this world, and by faith sit loose to it as a strange country. So Abram did, Heb. xi. 8-14. (4.) While we are here in this present state, we must be journeying, and going on still from strength to strength, as having not yet attained.
II. How much comfort he had in the God he followed; when he could have little satisfaction in converse with the Canaanites whom he found there, he had abundance of pleasure in communion with that God who brought him thither, and did not leave him. Communion with God is kept up by the word and by prayer, and by these, according to the methods of that dispensation, Abram's communion with God was kept up in the land of his pilgrimage.
1. God appeared to Abram, probably in a vision, and spoke to him good words and comfortable words: Unto thy seed will I give this land. Note, (1.) No place nor condition of life can shut us out from the comfort of God's gracious visits. Abram is a sojourner, unsettled among Canaanites; and yet here also he meets with him that lives and sees him. Enemies may part us and our tents, us and our altars, but not us and our God. Nay, (2.) With respect to those that faithfully follow God in a way of duty, though he lead them from their friends, he will himself make up that loss by his gracious appearances to them. (3.) God's promises are sure and satisfying to all those who conscientiously observe and obey his precepts; and those who, in compliance with God's call, leave or lose any thing that is dear to them, shall be sure of something else abundantly better in lieu of it. Abram had left the land of his nativity: "Well," says God, "I will give thee this land," Matt. xix. 29. (4.) God reveals himself and his favours to his people by degrees; before he had promised to show him this land, now to give it to him: as grace is growing, so is comfort. (5.) It is comfortable to have land of God's giving, not by providence only, but by promise. (6.) Mercies to the children are mercies to the parents. "I will give it, not to thee, but to thy seed;" it is a grant in reversion to his seed, which yet, it should seem, Abram understood also as a grant to himself of a better land in reversion, of which this was a type; for he looked for a heavenly country, Heb. xi. 16.
2. Abram attended on God in his instituted ordinances. He built an altar unto the Lord who appeared to him, and called on the name of the Lord, v. 7, 8. Now consider this, (1.) As done upon a special occasion. When God appeared to him, then and there he built an altar, with an eye to the God who appeared to him. Thus he returned God's visit, and kept up his correspondence with heaven, as one that resolved it should not fail on his side; thus he acknowledged, with thankfulness, God's kindness to him in making him that gracious visit and promise; and thus he testified his confidence in and dependence upon the word which God had spoken. Note, An active believer can heartily bless God for a promise the performance of which he does not yet see, and build an altar to the honour of God who appears to him, though he does not yet appear for him. (2.) As his constant practice, whithersoever he removed. As soon as Abram had got to Canaan, though he was but a stranger and sojourner there, yet he set up, and kept up, the worship of God in his family; and wherever he had a tent God had an altar, and that an altar sanctified by prayer. For he not only minded the ceremonial part of religion, the offering of sacrifice, but made conscience of the natural duty of seeking to his God, and calling on his name, that spiritual sacrifice with which God is well pleased. He preached concerning the name of the Lord, that is, he instructed his family and neighbours in the knowledge of the true God and his holy religion. The souls he had gotten in Haran, being discipled, must be further taught. Note, Those that would approve themselves the children of faithful Abram, and would inherit the blessing of Abram, must make conscience of keeping up the solemn worship of God, particularly in their families, according to the example of Abram. The way of family worship is a good old way, is no novel invention, but the ancient usage of all the saints. Abram was very rich and had a numerous family, was now unsettled and in the midst of enemies, and yet, wherever he pitched his tent, he built an altar. Wherever we go, let us not fail to take our religion along with us.
Adam Clarke: Commentary on the Bible - 1831
12:6: The plain of Moreh - אלון elon should be translated oak, not plain; the Septuagint translate την δρυν την ὑψηλην, the lofty oak; and it is likely the place was remarkable for a grove of those trees, or for one of a stupendous height and bulk.
The Canaanite was then in the land - This is thought to be an interpolation, because it is supposed that these words must have been written after the Canaanites were expelled from the land by the Israelites under Joshua; but this by no means follows. All that Moses states is simply that, at the time in which Abram passed through Sichem, the land was inhabited by the descendants of Canaan, which was a perfectly possible case, and involves neither a contradiction nor absurdity. There is no rule of criticism by which these words can be produced as an evidence of interpolation or incorrectness in the statement of the sacred historian. See this mentioned again, Gen 13:7 (note).
Albert Barnes: Notes on the Bible - 1834
12:6-9
Abram does not enter into immediate possession, but only travels through the land which the Lord had promised to show him Gen 12:1. He arrives at "the place of Shekem." The town was probably not yet in existence. It lay between Mount Gerizzim and Mount Ebal. It possesses a special interest as the spot where the Lord first appeared to Abram in the land of promise. It was afterward dedicated to the Lord by being made a Levitical town, and a city of refuge. At this place Joshua convened an assembly of all Israel to hear his farewell address. "So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shekem" Jos. 24:1-25. The particular point in the place of Shekem where Abram halted is the oak of Moreh; so called, probably, from its planter or owner. The oak attains to great antiquity, and a single tree, well grown, becomes conspicuous for its grandeur and beauty, and was often chosen in ancient times as a meeting-place for religious rites.
And the Kenaanite was then in the land. - This simply implies that the land was not open for Abram to enter upon immediate possession of it without challenge. Another was in possession. The sons of Kenaan had already arrived and preoccupied the country. It also intimates, or admits, of the supposition that there had been pRev_ious inhabitants who may have been subjugated by the invading Kenaanites. Thus, אן 'ā z then alludes to the past, as in Gen 4:26. Some of these former inhabitants will meet us in the course of the narrative. It admits also of the supposition that the Kenaanites afterward ceased to be its inhabitants. Hence, some have inferred that this could not have been penned by Moses, as they were expelled after his death. If this supposition were the necessary or the only one implied in the form of expression, we should acquiesce in the conclusion that this sentence came from one of the prophets to whom the conservation, Rev_ision, and continuation of the living oracles were committed. But we have seen that two other presuppositions may be made that satisfy the import of the passage. Moreover, the first of the three accounts for the fact that Abram does not instantly enter on possession, as there was an occupying tenant. And, finally, the third supposition may fairly be, not that the Kenaanites afterward ceased, but that they should afterward cease to be in the land. This, then, as well as the others, admits of Moses being the writer of this interesting sentence.
We are inclined to think, however, that the term "Kenaanite" here means, not the whole race of Kenaan, but the special tribe so called. If the former were meant, the statement would be in a manner superfluous, after calling the country the land of Kenaan. If the proper tribe be intended, then we have evidence here that they once possessed this part of the land which was afterward occupied by the Hivite and the Amorite Gen 34:2; Jos 11:3; for, at the time of the conquest by Abram's descendants, the mountainous land in the center, including the place of Shekem, was occupied by the Amorites and other tribes, while the coast of the Mediterranean and the west bank of the Jordan was held by the Kenaanites proper (Josephus v. 1; xi. 3). This change of occupants had taken place before the time of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: passed: Heb 11:9
Sichem: Gen 33:18, Gen 34:2, Gen 35:4; Jos 20:7, Jos 24:32; Jdg 9:1; Kg1 12:1, Shechem, Joh 4:5, Sychar, Act 7:16, Sychem
plain: The word rendered "plain" should be rendered "oak," or according to Celsius, the "turpentine-tree."
Moreh: Deu 11:30; Jdg 7:1
Canaanite: Gen 10:15, Gen 10:18, Gen 10:19, Gen 13:7, Gen 15:18-21
Carl Friedrich Keil and Franz Delitzsch
12:6
On his arrival in Canaan, "Abram passed through the land to the place of Sichem:" i.e., the place where Sichem, the present Nablus, afterwards stood, between Ebal and Gerizim, in the heart of the land. "To the terebinth (or, according to Deut 11:30, the terebinths) of Moreh:" אלון איל (Gen 14:6) and אילה are the terebinth, אלּון and אלּה the oak; though in many MSS and editions אלּון and אלון are interchanged in Josh 19:33 and Judg 4:11, either because the pointing in one of these passages is inaccurate, or because the word itself was uncertain, as the ever-green oaks and terebinths resemble one another in the colour of their foliage and their fissured bark of sombre grey. - The notice that "the Canaanites were then in the land" does not point to a post-Mosaic date, when the Canaanites were extinct. For it does not mean that the Canaanites were then still in the land, but refers to the promise which follows, that God would give this land to the seed of Abram (Gen 12:7), and merely states that the land into which Abram had come was not uninhabited and without a possessor; so that Abram could not regard it at once as his own and proceed to take possession of it, but could only wander in it in faith as in a foreign land (Heb 11:9).
Geneva 1599
12:6 And Abram (e) passed through the land unto the place of Sichem, unto the plain of Moreh. And the (f) Canaanite [was] then in the land.
(e) He wandered to and fro in the land before he could find a settling place: thus God exercises the faith of his children.
(f) Which was a cruel and rebellious nation, by whom God kept his in continual exercise.
John Gill
12:6 And Abram passed through the land,.... Entering the northern part of it, as appears by his going southward, Gen 12:9 he went on
unto the place of Sichem, unto the plain of Moreh; the place afterwards called Shechem, from a prince of that name in the times of Jacob; and so it was called when Moses wrote, and therefore, by way of anticipation, calls it so here; it was about the middle of the land of Canaan, and the same with Sychar, a city of Samaria, in the times of Christ, Jn 4:5. Moreh was the name of a man, from whence the plain took its name, which was near Sichem; some render it the oak of Moreh (e), perhaps the same with that in Gen 35:4 or a grove of oaks of that name; the Syriac and Arabic versions render it the oak of Mamre wrongly.
And the Canaanite was then in the land; in that part of the land where they were in Jacob's time, see Gen 34:30 this land belonged to the posterity of Shem, but Canaan's offspring seized upon it and held it, as they did in the times of Moses, but were then quickly to be removed from it; but now they were settled in it in Abram's time, which was a trial of his faith, in the promise of it to his seed, as well as it was troublesome and dangerous to be in a country where such wicked and irreligious persons lived.
(e) "quercetum More", Tigurine version, "quercum Moreh", Pagninus, Montanus.
John Wesley
12:6 The Canaanite was then in the land - He found the country possessed by Canaanites, who were likely to be but bad neighbours; and for ought appears he could not have ground to pitch his tent on but by their permission.
Robert Jamieson, A. R. Fausset and David Brown
12:6 the place of Sichem--or Shechem, a pastoral valley then unoccupied (compare Gen 33:18).
plain of Moreh--rather, the "terebinth tree" of Moreh, very common in Palestine, remarkable for its wide-spreading branches and its dark green foliage. It is probable that in Moreh there was a grove of these trees, whose inviting shade led Abram to choose it for an encampment.
12:712:7: Եւ երեւեցաւ Տէր Աբրամու, եւ ասէ ցնա. Զաւակի՛ քում տաց զերկիրս զայս։ Եւ շինեաց անդ Աբրամ սեղան Տեառն որ երեւեցաւ նմա[93]։ [93] Ոմանք. Եւ երեւեցաւ Աստուած Աբրա՛՛։
7 Տէրը երեւաց Աբրամին եւ ասաց նրան. «Քո յետնորդներին եմ տալու այս երկիրը»: Աբրամն իրեն երեւացած Տիրոջ համար զոհասեղան շինեց այդտեղ:
7 Տէրը երեւցաւ Աբրամին ու ըսաւ. «Քու սերունդիդ պիտի տամ այս երկիրը»։ Աբրամ հոն սեղան շինեց Տէրոջը, որ իրեն երեւցաւ։
Եւ երեւեցաւ Տէր Աբրամու, եւ ասէ ցնա. Զաւակի քում տաց զերկիրս զայս: Եւ շինեաց անդ Աբրամ սեղան Տեառն որ երեւեցաւ նմա:

12:7: Եւ երեւեցաւ Տէր Աբրամու, եւ ասէ ցնա. Զաւակի՛ քում տաց զերկիրս զայս։ Եւ շինեաց անդ Աբրամ սեղան Տեառն որ երեւեցաւ նմա[93]։
[93] Ոմանք. Եւ երեւեցաւ Աստուած Աբրա՛՛։
7 Տէրը երեւաց Աբրամին եւ ասաց նրան. «Քո յետնորդներին եմ տալու այս երկիրը»: Աբրամն իրեն երեւացած Տիրոջ համար զոհասեղան շինեց այդտեղ:
7 Տէրը երեւցաւ Աբրամին ու ըսաւ. «Քու սերունդիդ պիտի տամ այս երկիրը»։ Աբրամ հոն սեղան շինեց Տէրոջը, որ իրեն երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:77: И явился Господь Авраму и сказал: потомству твоему отдам Я землю сию. И создал [он] там жертвенник Господу, Который явился ему.
12:7 καὶ και and; even ὤφθη οραω view; see κύριος κυριος lord; master τῷ ο the Αβραμ αβραμ and; even εἶπεν επω say; speak αὐτῷ αυτος he; him τῷ ο the σπέρματί σπερμα seed σου σου of you; your δώσω διδωμι give; deposit τὴν ο the γῆν γη earth; land ταύτην ουτος this; he καὶ και and; even ᾠκοδόμησεν οικοδομεω build ἐκεῖ εκει there Αβραμ αβραμ altar κυρίῳ κυριος lord; master τῷ ο the ὀφθέντι οραω view; see αὐτῷ αυτος he; him
12:7 וַ wa וְ and יֵּרָ֤א yyērˈā ראה see יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אַבְרָ֔ם ʔavrˈām אַבְרָם Abram וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לְ lᵊ לְ to זַ֨רְעֲךָ֔ zˌarʕᵃḵˈā זֶרַע seed אֶתֵּ֖ן ʔettˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וַ wa וְ and יִּ֤בֶן yyˈiven בנה build שָׁם֙ šˌām שָׁם there מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH הַ ha הַ the נִּרְאֶ֥ה nnirʔˌeh ראה see אֵלָֽיו׃ ʔēlˈāʸw אֶל to
12:7. apparuitque Dominus Abram et dixit ei semini tuo dabo terram hanc qui aedificavit ibi altare Domino qui apparuerat eiAnd the Lord appeared to Abram, and said to him: To thy seed will I give this land. And he built there an altar to the Lord, who had appeared to him.
7. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.
12:7. Then the Lord appeared to Abram, and he said to him, “To your offspring, I will give this land.” And there he built an altar to the Lord, who had appeared to him.
12:7. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.
And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him:

7: И явился Господь Авраму и сказал: потомству твоему отдам Я землю сию. И создал [он] там жертвенник Господу, Который явился ему.
12:7
καὶ και and; even
ὤφθη οραω view; see
κύριος κυριος lord; master
τῷ ο the
Αβραμ αβραμ and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
δώσω διδωμι give; deposit
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
ἐκεῖ εκει there
Αβραμ αβραμ altar
κυρίῳ κυριος lord; master
τῷ ο the
ὀφθέντι οραω view; see
αὐτῷ αυτος he; him
12:7
וַ wa וְ and
יֵּרָ֤א yyērˈā ראה see
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
זַ֨רְעֲךָ֔ zˌarʕᵃḵˈā זֶרַע seed
אֶתֵּ֖ן ʔettˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וַ wa וְ and
יִּ֤בֶן yyˈiven בנה build
שָׁם֙ šˌām שָׁם there
מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
הַ ha הַ the
נִּרְאֶ֥ה nnirʔˌeh ראה see
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
12:7. apparuitque Dominus Abram et dixit ei semini tuo dabo terram hanc qui aedificavit ibi altare Domino qui apparuerat ei
And the Lord appeared to Abram, and said to him: To thy seed will I give this land. And he built there an altar to the Lord, who had appeared to him.
12:7. Then the Lord appeared to Abram, and he said to him, “To your offspring, I will give this land.” And there he built an altar to the Lord, who had appeared to him.
12:7. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «И явился Господь Авраму…» Это первое библейское известие о явлении Бога человеку за послепотопный период. Хотя существо Бога невидимо и непостижимо, тем не менее из Священного Писания нам известен целый ряд внешних образов, в которых Он благоволил открывать Себя людям (Быт 18:2, 17, 33; 21:17–18; 21:12; 31:11–13; 32:24–30: и пр.). Одним из подобных же богоявлений было, вероятно, и данное.

«Общее основание богоявлений Ветхого и Нового Завета, наипаче в образе человеческом, — говорит митрополит Филарет, — есть предвестник вочеловечения Сына Божия».

«И создал там Аврам жертвенник Господу…» Он построил жертвенник или алтарь, без сомнения, для того, чтобы принести Господу благодарственную жертву за данное для него и его потомства обетование, а затем и с целью увековечить соответствующим внешним знаком священное место богоявления.
Adam Clarke: Commentary on the Bible - 1831
12:7: The Lord appeared - In what way this appearance was made we know not; it was probably by the great angel of the covenant, Jesus the Christ. The appearance, whatsoever it was, perfectly satisfied Abram, and proved itself to be supernatural and Divine. It is worthy of remark that Abram is the first man to whom God is said to have shown himself or appeared:
1. In Ur of the Chaldees, Act 7:2; and
2. At the oak of Moreh, as in this verse. As מורה Moreh signifies a teacher, probably this was called the oak of Moreh or the teacher, because God manifested himself here, and instructed Abram concerning the future possession of that land by his posterity, and the dispensation of the mercy of God to all the families of the earth through the promised Messiah. See on Gen 15:7 (note).
Albert Barnes: Notes on the Bible - 1834
12:7
And the Lord appeared unto Abram. - Here, for the first time, this remarkable phrase occurs. It indicates that the Lord presents himself to the consciousness of man in any way suitable to his nature. It is not confined to the sight, but may refer to the hearing Sa1 3:15. The possibility of God appearing to man is antecedently undeniable. The fact of his having done so proves the possibility. On the mode of his doing this it is vain for us to speculate. The Lord said unto him, "Unto thy seed will I give this land." "Unto thy seed," not unto thee. To Abram himself "he gave none inheritance in it, no, not so much as to set his foot on" Act 7:5. "This land" which the Lord had now shown him, though at present occupied by the Kenaanite invader. "An altar." This altar is erected on the spot which is hallowed by the appearance of the Lord to Abram. The place of Shekem might have been supposed to have received its name from Shekem, a son of Gilead Num 26:31, did we not meet with Shekem, the son of Hamor, in this very place in the time of Jacob Gen 34:2. We learn from this the precariousness of the inference that the name of a place is of later origin because a person of that name lived there at a later period. The place of Shekem was doubtless called after a Shekem antecedent to Abram. Shekem and Moreh may have preceded even the Kenaanites, for anything we know.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: appeared: Gen 17:1, Gen 18:1, Gen 32:30
Unto thy: Gen 13:15, Gen 17:3, Gen 17:8, Gen 26:3, Gen 28:13; Exo 33:1; Num 32:11; Deu 1:8, Deu 6:10, Deu 30:20; Psa 105:9-12; Rom 9:8; Gal 3:16, Gal 4:28
builded: Gen 12:8, Gen 8:20, Gen 13:4, Gen 13:18, Gen 26:25, Gen 33:20; Heb 11:13
Carl Friedrich Keil and Franz Delitzsch
12:7
Here in Sichem Jehovah appeared to him, and assured him of the possession of the land of Canaan for his descendants. The assurance was made by means of an appearance of Jehovah, as a sign that this land was henceforth to be the scene of the manifestation of Jehovah. Abram understood this, "and there builded he an altar to Jehovah, who appeared to him," to make the soil which was hallowed by the appearance of God a place for the worship of the God who appeared to him.
Geneva 1599
12:7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he (g) an altar unto the LORD, who appeared unto him.
(g) It was not enough for him to worship God in his heart, but it was expedient to declare by outward profession his faith before men, of which this altar was a sign.
John Gill
12:7 And the Lord appeared unto Abram,.... Perhaps in an human form, and so it was the Son of God; for whenever there was any visible appearance of a divine Person, under the former dispensation, it seems to be always of the essential Word, that was to be incarnate, and who spake with an articulate voice:
and said, unto thy seed will I give this land; the whole of it inhabited by Canaanites and others; and it was for this end chiefly that Abram was called out of Chaldea into Canaan, to be shown the land, and have the grant of it for his posterity:
and there builded an altar unto the Lord, who appeared unto him: by way of gratitude and thankfulness for his kind and gracious appearance, and for the gift of the land of Canaan to his offspring; for on this altar he no doubt offered sacrifice in a way of thanksgiving, as Noah did when he came out of the ark.
John Wesley
12:7 And the Lord appeared to Abram - Probably in a vision, and spoke to him comfortable words; Unto thy seed will I give this land - No place or condition can shut us out from God's gracious visits. Abram is a sojourner, unsettled, among Canaanites, and yet here also he meets with him that lives, and sees him. Enemies may part us and our tents, us and our altars, but not us and our God.
Robert Jamieson, A. R. Fausset and David Brown
12:7 Unto thy seed will I give this land--God was dealing with Abram not in his private and personal capacity merely, but with a view to high and important interests in future ages. That land his posterity was for centuries to inhabit as a peculiar people; the seeds of divine knowledge were to be sown there for the benefit of all mankind; and considered in its geographical situation, it was chosen in divine wisdom as the fittest of all lands to serve as the cradle of a divine revelation designed for the whole world.
and there builded he an altar unto the Lord--By this solemn act of devotion Abram made an open profession of his religion, established the worship of the true God, and declared his faith in the promise.
12:812:8: Եւ մեկնեցա՛ւ անտի ՚ի լեառն ընդ արեւելս ՚ի Բեթէլ. եւ եհար անդ զխորան իւր ՚ի Բեթէլ, յանդիման ծովուն՝ եւ Անգէի ընդ արեւելս։ Եւ շինեաց անդ սեղան Տեառն, եւ կոչեաց յանուն Տեառն։
8 Այդտեղից նա գնաց Բեթէլի արեւելեան կողմում գտնուող լեռը: Այնտեղ՝ Բեթէլում, խփեց իր վրանը, ծովի դիմաց, իսկ արեւելքում Անգէն էր: Այնտեղ Տիրոջ համար զոհասեղան շինեց ու կանչեց Աստծու անունը:
8 Անկէ դէպի Բեթէլի արեւելեան կողմը եղող լեռը չուեց ու իր վրանը բացաւ, Բեթէլը արեւմտեան կողմը ու Գային արեւելեան կողմը ունենալով եւ հոն Տէրոջը սեղան շինեց ու Տէրոջը անունը կանչեց։
Եւ մեկնեցաւ անտի ի լեառնն ընդ արեւելս [185]ի Բեթէլ. եւ եհար անդ զխորան [186]իւր ի Բեթէլ, յանդիման ծովուն եւ Անգէի ընդ արեւելս``. եւ շինեաց անդ սեղան Տեառն, եւ կոչեաց յանուն Տեառն:

12:8: Եւ մեկնեցա՛ւ անտի ՚ի լեառն ընդ արեւելս ՚ի Բեթէլ. եւ եհար անդ զխորան իւր ՚ի Բեթէլ, յանդիման ծովուն՝ եւ Անգէի ընդ արեւելս։ Եւ շինեաց անդ սեղան Տեառն, եւ կոչեաց յանուն Տեառն։
8 Այդտեղից նա գնաց Բեթէլի արեւելեան կողմում գտնուող լեռը: Այնտեղ՝ Բեթէլում, խփեց իր վրանը, ծովի դիմաց, իսկ արեւելքում Անգէն էր: Այնտեղ Տիրոջ համար զոհասեղան շինեց ու կանչեց Աստծու անունը:
8 Անկէ դէպի Բեթէլի արեւելեան կողմը եղող լեռը չուեց ու իր վրանը բացաւ, Բեթէլը արեւմտեան կողմը ու Գային արեւելեան կողմը ունենալով եւ հոն Տէրոջը սեղան շինեց ու Տէրոջը անունը կանչեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: Оттуда двинулся он к горе, на восток от Вефиля; и поставил шатер свой [так, что от него] Вефиль [был] на запад, а Гай на восток; и создал там жертвенник Господу и призвал имя Господа.
12:8 καὶ και and; even ἀπέστη αφιστημι distance; keep distance ἐκεῖθεν εκειθεν from there εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount κατ᾿ κατα down; by ἀνατολὰς ανατολη springing up; east Βαιθηλ βαιθηλ and; even ἔστησεν ιστημι stand; establish ἐκεῖ εκει there τὴν ο the σκηνὴν σκηνη tent αὐτοῦ αυτος he; him Βαιθηλ βαιθηλ down; by θάλασσαν θαλασσα sea καὶ και and; even Αγγαι αγγαι down; by ἀνατολάς ανατολη springing up; east καὶ και and; even ᾠκοδόμησεν οικοδομεω build ἐκεῖ εκει there θυσιαστήριον θυσιαστηριον altar τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἐπεκαλέσατο επικαλεω invoke; nickname ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master
12:8 וַ wa וְ and יַּעְתֵּ֨ק yyaʕtˌēq עתק advance מִ mi מִן from שָּׁ֜ם ššˈām שָׁם there הָ hā הַ the הָ֗רָה hˈārā הַר mountain מִ mi מִן from קֶּ֛דֶם qqˈeḏem קֶדֶם front לְ lᵊ לְ to בֵֽית־אֵ֖ל vˈêṯ-ʔˌēl בֵּית אֵל Bethel וַ wa וְ and יֵּ֣ט yyˈēṭ נטה extend אָהֳלֹ֑ואהלה *ʔohᵒlˈô אֹהֶל tent בֵּֽית־אֵ֤ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel מִ mi מִן from יָּם֙ yyˌom יָם sea וְ wᵊ וְ and הָ hā הַ the עַ֣י ʕˈay עַי Ai מִ mi מִן from קֶּ֔דֶם qqˈeḏem קֶדֶם front וַ wa וְ and יִּֽבֶן־ yyˈiven- בנה build שָׁ֤ם šˈām שָׁם there מִזְבֵּ֨חַ֙ mizbˈēₐḥ מִזְבֵּחַ altar לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יִּקְרָ֖א yyiqrˌā קרא call בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
12:8. et inde transgrediens ad montem qui erat contra orientem Bethel tetendit ibi tabernaculum suum ab occidente habens Bethel et ab oriente Ai aedificavit quoque ibi altare Domino et invocavit nomen eiusAnd passing on from thence to a mountain, that was on the east side of Bethel, he there pitched his tent, having Bethel on the west, and Hai on the east; he built there also an altar to the Lord, and called upon his name.
8. And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.
12:8. And passing on from there to a mountain, which was opposite the east of Bethel, he pitched his tent there, having Bethel to the west, and Hai on the east. He also built an altar there to the Lord, and he called upon his name.
12:8. And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, [having] Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.
And he removed from thence unto a mountain on the east of Beth- el, and pitched his tent, [having] Beth- el on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD:

8: Оттуда двинулся он к горе, на восток от Вефиля; и поставил шатер свой [так, что от него] Вефиль [был] на запад, а Гай на восток; и создал там жертвенник Господу и призвал имя Господа.
12:8
καὶ και and; even
ἀπέστη αφιστημι distance; keep distance
ἐκεῖθεν εκειθεν from there
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
κατ᾿ κατα down; by
ἀνατολὰς ανατολη springing up; east
Βαιθηλ βαιθηλ and; even
ἔστησεν ιστημι stand; establish
ἐκεῖ εκει there
τὴν ο the
σκηνὴν σκηνη tent
αὐτοῦ αυτος he; him
Βαιθηλ βαιθηλ down; by
θάλασσαν θαλασσα sea
καὶ και and; even
Αγγαι αγγαι down; by
ἀνατολάς ανατολη springing up; east
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
ἐκεῖ εκει there
θυσιαστήριον θυσιαστηριον altar
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἐπεκαλέσατο επικαλεω invoke; nickname
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
12:8
וַ wa וְ and
יַּעְתֵּ֨ק yyaʕtˌēq עתק advance
מִ mi מִן from
שָּׁ֜ם ššˈām שָׁם there
הָ הַ the
הָ֗רָה hˈārā הַר mountain
מִ mi מִן from
קֶּ֛דֶם qqˈeḏem קֶדֶם front
לְ lᵊ לְ to
בֵֽית־אֵ֖ל vˈêṯ-ʔˌēl בֵּית אֵל Bethel
וַ wa וְ and
יֵּ֣ט yyˈēṭ נטה extend
אָהֳלֹ֑ואהלה
*ʔohᵒlˈô אֹהֶל tent
בֵּֽית־אֵ֤ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
מִ mi מִן from
יָּם֙ yyˌom יָם sea
וְ wᵊ וְ and
הָ הַ the
עַ֣י ʕˈay עַי Ai
מִ mi מִן from
קֶּ֔דֶם qqˈeḏem קֶדֶם front
וַ wa וְ and
יִּֽבֶן־ yyˈiven- בנה build
שָׁ֤ם šˈām שָׁם there
מִזְבֵּ֨חַ֙ mizbˈēₐḥ מִזְבֵּחַ altar
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּקְרָ֖א yyiqrˌā קרא call
בְּ bᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
12:8. et inde transgrediens ad montem qui erat contra orientem Bethel tetendit ibi tabernaculum suum ab occidente habens Bethel et ab oriente Ai aedificavit quoque ibi altare Domino et invocavit nomen eius
And passing on from thence to a mountain, that was on the east side of Bethel, he there pitched his tent, having Bethel on the west, and Hai on the east; he built there also an altar to the Lord, and called upon his name.
12:8. And passing on from there to a mountain, which was opposite the east of Bethel, he pitched his tent there, having Bethel to the west, and Hai on the east. He also built an altar there to the Lord, and he called upon his name.
12:8. And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, [having] Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: В этих двух стихах намечается общий путь кочевья Аврама по Палестине и его главнейшие остановки. Одной из таких крупных и важных остановок было то место, которое впоследствии стало называться «Вефилем» (28:19). Оно расположено в 5: милях на юг от Сихема и в 3: ч. пути от Иерусалима, в долине, обильной прекрасными пастбищами. Неподалеку отсюда находился и «Гай» (Быт 13:3; Неем 11:31), развалины которого известны и доселе под названием «Мединет-Гай» и находятся в 5: м. от Вефиля на восток. Наконец, последнее обозначение пути, переведенное в нашей Библии словом «к югу», в еврейском тексте заключает в себе указание на определенный южный округ Палестины, носивший название «Негеб» (13:3; 20:1; 24:62), указывающее на пустынный или степной характер данной местности.

«и создал там жертвенник и призвал имя Господа…» И на этом новом месте своего поселения Аврам, прежде всего, спешит выразить чувства благодарности Богу, а всенародным и торжественным исповеданием имени истинного Бога (Быт 4:26) свидетельствует свою правую веру перед язычествующими хананеями.

Аврам бежит от голода в Египет.
Adam Clarke: Commentary on the Bible - 1831
12:8: Beth-el - The place which was afterwards called Beth-el by Jacob, for its first name was Luz. See Gen 28:19. בית אל beith El literally signifies the house of God.
And pitched his tent - and - builded an altar unto the Lord - Where Abram has a tent, there God must have an Altar, as he well knows there is no safety but under the Divine protection. How few who build houses ever think on the propriety and necessity of building an altar to their Maker! The house in which the worship of God is not established cannot be considered as under the Divine protection.
And called upon the name of the Lord - Dr. Shuckford strongly contends that קרא בשם kara beshem does not signify to call On the name, but to invoke In the name. So Abram invoked Jehovah in or by the name of Jehovah, who had appeared to him. He was taught even in these early times to approach God through a Mediator; and that Mediator, since manifested in the flesh, was known by the name Jehovah. Does not our Lord allude to such a discovery as this when he says, Abraham rejoiced to see my day; and he saw it, and was glad? Joh 8:56. Hence it is evident that he was informed that the Christ should be born of his seed, that the nations of the world should be blessed through him; and is it then to be wondered at if he invoked God in the name of this great Mediator?
Albert Barnes: Notes on the Bible - 1834
12:8-9
From the oak of Moreh Abram now moves to the hill east of Bethel, and pitches his tent, with "Bethel on the west and Ai on the east." These localities are still recognized - the former as Beiten, and the latter as Tell er-Rijmeh (the mount of the heap). Bethel was "a place," adjacent to which was the town called "Luz at the first" Gen 28:19. Jacob gave this name to the place twice Gen 28:19; Gen 35:15. The name, then, was not first given at the second nomination by him. It follows that it may not have been first given at his first nomination. Accordingly we meet with it as an existing name in Abram's time, without being constrained to account for it by supposing the present narrative to have been composed in its present form after the time of Jacob's visit. On the other hand, we may regard it as an interesting trace of early piety having been present in the land even before the arrival of Abram. We shall meet with other corroborating proofs. Bethel continued afterward to be a place hallowed by the presence of God, to which the people resorted for counsel in the war with Benjamin Jdg 20:18, Jdg 20:26, Jdg 20:31; Jdg 21:2, and in which Jeroboam set up one of the golden calves Kg1 12:29.
On the hill east of this sacred ground Abram built another altar; and called upon the name of the Lord. Here we bare the reappearance of an ancient custom, instituted in the family of Adam after the birth of Enok Gen 4:26. Abram addresses God by his proper name, Yahweh, with an audible voice, in his assembled household. This, then, is a continuation of the worship of Adam, with additional light according to the progressive development of the moral nature of man. But Abram has not yet any settled abode in the land. He is only surveying its several regions, and feeding his flocks as he finds an opening. Hence, he continues his journey southward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: of Bethel: Gen 28:19, Gen 35:3, Gen 35:15, Gen 35:16; Jos 8:17, Jos 18:22; Neh 11:31
Hai: Jos 7:2, Jos 8:3, Ai, Neh 11:31, Aija, Isa 10:28, Aiath
called: Gen 4:26, Gen 13:4, Gen 21:33; Psa 116:4; Joe 2:32; Act 2:21; Rom 10:12-14; Co1 1:2
Carl Friedrich Keil and Franz Delitzsch
12:8
He did this also in the mountains, to which he probably removed to secure the necessary pasture for his flocks, after he had pitched his tent there. "Bethel westwards and Ai eastwards," i.e., in a spot with Ai to the east and Bethel to the west. The name Bethel occurs here proleptically: at the time referred to, it was still called Luz (Gen 28:19); its present name if Beitin (Robinson's Palestine). At a distance of about five miles to the east was Ai, ruins of which are still to be seen, bearing the name of Medinet Gai (Ritter's Erdkunde). On the words "called upon the name of the Lord," see Gen 4:26. From this point Abram proceeded slowly to the Negeb, i.e., to the southern district of Canaan towards the Arabian desert (vid., Gen 20:1).
Geneva 1599
12:8 And he removed from (h) thence unto a mountain on the east of Bethel, and pitched his tent, [having] Bethel on the west, and Hai on the east: and there he builded an (i) altar unto the LORD, and called upon the name of the LORD.
(h) Because of the troubles that he had among that wicked people.
(i) And so served the true God, and renounced all idolatry.
John Gill
12:8 And he removed from thence unto a mountain on the east of Bethel,.... As it was afterwards called by Jacob, which before and at this time had the name of Luz, Gen 28:19 now to the east of this place was a mountain, whither Abram removed his tent from Sichem, which was about twenty miles from it, as Sir Walter Raleigh (f) observes, some say twenty eight (g):
and pitched his tent; that is, upon the mountain, as before upon the plain, fitly representing the state of the people of God, as sojourners in this world, living like Abram in tents and tabernacles, having no abiding place:
having Bethel on the west, or "on the sea" (h), the Mediterranean sea, which Aben Ezra calls the Spanish sea, and lay to the west of the land of Canaan:
and Hai on the east; the same which is called "Ai", and said to be on the east side of Bethel, Josh 7:2 hard by this place, Rauwolff (i) says, you shall still find some old ruins of old stones, where first Abraham the patriarch did build a tent, as you read in Gen 12:8 and he says that Bethel is still called to this day Bethisella, and is situated half a league further towards the west, at the foot of the hill, in a very fruitful country:
and there he builded an altar unto the Lord: as he had done at Sichem; for wherever he went he worshipped God, and offered sacrifice unto him:
and called upon the name of the Lord: prayed unto him for fresh mercies, as well as gave thanks for past ones; or, "he called in the name of the Lord" (k), he called upon Jehovah the Father, in the name of his Son, the glorious Mediator, who had appeared unto him, and whose day he saw and was glad.
(f) History of the World, par. 1. b. 2. sect. 3. p. 132. (g) Bunting's Travels, p. 56. (h) "a mari", Montanus, Piscater, Schmidt. (i) Travels, part 3. ch. 21. p. 317. Ed. Ray. (k) "et invocavit in nomine Domini", Montanus, Tigurine version.
John Wesley
12:8 And there he built an altar unto the Lord who appeared to him, and called on the name of the Lord - Now consider this, As done upon a special occasion when God appeared to him, then and there he built an altar, with an eye to the God that appeared to him: thus he acknowledged with thankfulness God's kindness to him in making him that gracious visit and promise: and thus he testified his confidence in, and dependence upon the word which God had spoken. As his constant practice, whithersoever he removed. As soon as Abram was got to Canaan, though he was but a stranger and sojourner there, yet he set up, and kept up, the worship of God in his family; and wherever he had a tent, God had an altar and that an altar sanctified by prayer.
12:912:9: Չուեաց Աբրամ, եւ գնաց բնակեցաւ յանապատի։
9 Աբրամը հեռացաւ, գնաց ու բնակուեց անապատում:
9 Աբրամ միշտ դէպի հարաւ կը չուէր։
Եւ չուեաց Աբրամ, [187]գնաց բնակեցաւ յանապատի:

12:9: Չուեաց Աբրամ, եւ գնաց բնակեցաւ յանապատի։
9 Աբրամը հեռացաւ, գնաց ու բնակուեց անապատում:
9 Աբրամ միշտ դէպի հարաւ կը չուէր։
zohrab-1805▾ eastern-1994▾ western am▾
12:99: И поднялся Аврам и продолжал идти к югу.
12:9 καὶ και and; even ἀπῆρεν απαιρω remove; take away Αβραμ αβραμ and; even πορευθεὶς πορευομαι travel; go ἐστρατοπέδευσεν στρατοπεδευω in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness
12:9 וַ wa וְ and יִּסַּ֣ע yyissˈaʕ נסע pull out אַבְרָ֔ם ʔavrˈām אַבְרָם Abram הָלֹ֥וךְ hālˌôḵ הלך walk וְ wᵊ וְ and נָסֹ֖ועַ nāsˌôₐʕ נסע pull out הַ ha הַ the נֶּֽגְבָּה׃ פ nnˈeḡbā . f נֶגֶב south
12:9. perrexitque Abram vadens et ultra progrediens ad meridiemAnd Abram went forward, going, and proceeding on to the south.
9. And Abram journeyed, going on still toward the South.
12:9. And Abram traveled, going out and continuing further on, toward the south.
12:9. And Abram journeyed, going on still toward the south.
And Abram journeyed, going on still toward the south:

9: И поднялся Аврам и продолжал идти к югу.
12:9
καὶ και and; even
ἀπῆρεν απαιρω remove; take away
Αβραμ αβραμ and; even
πορευθεὶς πορευομαι travel; go
ἐστρατοπέδευσεν στρατοπεδευω in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
12:9
וַ wa וְ and
יִּסַּ֣ע yyissˈaʕ נסע pull out
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
הָלֹ֥וךְ hālˌôḵ הלך walk
וְ wᵊ וְ and
נָסֹ֖ועַ nāsˌôₐʕ נסע pull out
הַ ha הַ the
נֶּֽגְבָּה׃ פ nnˈeḡbā . f נֶגֶב south
12:9. perrexitque Abram vadens et ultra progrediens ad meridiem
And Abram went forward, going, and proceeding on to the south.
12:9. And Abram traveled, going out and continuing further on, toward the south.
12:9. And Abram journeyed, going on still toward the south.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: going on still: Heb. in going and journeying, Gen 13:3, Gen 24:62; Psa 105:13; Heb 11:13, Heb 11:14
Geneva 1599
12:9 (k) And Abram journeyed, going on still toward the south.
(k) Thus the children of God may look for no rest in this world, but must wait for the heavenly rest and quietness.
John Gill
12:9 And Abram journeyed,.... He did not stay long in the mountain between Bethel and Hai, but moved from thence, and kept on journeying in the land of Canaan:
going on still toward the south; the southern part of the land of Canaan, which lay nearest Egypt, into which he is said to go next, the occasion of which follows.
12:1012:10: Եւ եղեւ սո՛վ յերկրին, եւ էջ Աբրամ յԵգիպտոս բնակել անդ պանդխտութեամբ, զի զօրացա՛ւ սով յերկրին։
10 Երբ սով եղաւ երկրում, Աբրամն իջաւ Եգիպտոս, որ այնտեղ ապրի պանդխտութեան մէջ, քանի որ սովը սաստկացել էր երկրում:
10 Այն երկրին մէջ սով եղաւ եւ Աբրամ Եգիպտոս իջաւ հոն պանդխտանալու համար. վասն զի այն երկրին մէջ սովը սաստիկ էր։
Եւ եղեւ սով յերկրին, եւ էջ Աբրամ յԵգիպտոս բնակել անդ պանդխտութեամբ, զի զօրացաւ սով յերկրին:

12:10: Եւ եղեւ սո՛վ յերկրին, եւ էջ Աբրամ յԵգիպտոս բնակել անդ պանդխտութեամբ, զի զօրացա՛ւ սով յերկրին։
10 Երբ սով եղաւ երկրում, Աբրամն իջաւ Եգիպտոս, որ այնտեղ ապրի պանդխտութեան մէջ, քանի որ սովը սաստկացել էր երկրում:
10 Այն երկրին մէջ սով եղաւ եւ Աբրամ Եգիպտոս իջաւ հոն պանդխտանալու համար. վասն զի այն երկրին մէջ սովը սաստիկ էր։
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: И был голод в той земле. И сошел Аврам в Египет, пожить там, потому что усилился голод в земле той.
12:10 καὶ και and; even ἐγένετο γινομαι happen; become λιμὸς λιμος famine; hunger ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even κατέβη καταβαινω step down; descend Αβραμ αβραμ into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos παροικῆσαι παροικεω reside ἐκεῖ εκει there ὅτι οτι since; that ἐνίσχυσεν ενισχυω fortify; prevail ὁ ο the λιμὸς λιμος famine; hunger ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
12:10 וַ wa וְ and יְהִ֥י yᵊhˌî היה be רָעָ֖ב rāʕˌāv רָעָב hunger בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֵּ֨רֶד yyˌēreḏ ירד descend אַבְרָ֤ם ʔavrˈām אַבְרָם Abram מִצְרַ֨יְמָה֙ miṣrˈaymā מִצְרַיִם Egypt לָ lā לְ to ג֣וּר ḡˈûr גור dwell שָׁ֔ם šˈām שָׁם there כִּֽי־ kˈî- כִּי that כָבֵ֥ד ḵāvˌēḏ כָּבֵד heavy הָ hā הַ the רָעָ֖ב rāʕˌāv רָעָב hunger בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:10. facta est autem fames in terra descenditque Abram in Aegyptum ut peregrinaretur ibi praevaluerat enim fames in terraAnd there came a famine in the country; and Abram went down into Egypt, to sojourn there: for the famine was very grievous in the land.
10. 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.
12:10. But a famine occurred in the land. And Abram descended to Egypt, to sojourn there. For famine prevailed over the land.
12:10. 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.
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:

10: И был голод в той земле. И сошел Аврам в Египет, пожить там, потому что усилился голод в земле той.
12:10
καὶ και and; even
ἐγένετο γινομαι happen; become
λιμὸς λιμος famine; hunger
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
κατέβη καταβαινω step down; descend
Αβραμ αβραμ into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
παροικῆσαι παροικεω reside
ἐκεῖ εκει there
ὅτι οτι since; that
ἐνίσχυσεν ενισχυω fortify; prevail
ο the
λιμὸς λιμος famine; hunger
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
12:10
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
רָעָ֖ב rāʕˌāv רָעָב hunger
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֵּ֨רֶד yyˌēreḏ ירד descend
אַבְרָ֤ם ʔavrˈām אַבְרָם Abram
מִצְרַ֨יְמָה֙ miṣrˈaymā מִצְרַיִם Egypt
לָ לְ to
ג֣וּר ḡˈûr גור dwell
שָׁ֔ם šˈām שָׁם there
כִּֽי־ kˈî- כִּי that
כָבֵ֥ד ḵāvˌēḏ כָּבֵד heavy
הָ הַ the
רָעָ֖ב rāʕˌāv רָעָב hunger
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
12:10. facta est autem fames in terra descenditque Abram in Aegyptum ut peregrinaretur ibi praevaluerat enim fames in terra
And there came a famine in the country; and Abram went down into Egypt, to sojourn there: for the famine was very grievous in the land.
12:10. But a famine occurred in the land. And Abram descended to Egypt, to sojourn there. For famine prevailed over the land.
12:10. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «И был голод в той земле…» Т. е. в земле «Негеб», или в северных пределах Аравийской пустыни, куда в конце концов спустился Аврам. Это было, конечно, новое и сильное искушение для веры Аврама: вместо того, чтобы, согласно божественному обетованию, наслаждаться различными благами от своего нового владения, он принужден на первых же порах испытывать в нем такое тяжкое лишение, как сильный голод.

«И сошел Аврам в Египет пожить там…» Так как Нильская долина Египта, славившаяся своим плодородием, лежала гораздо ниже Аравийской степи, то выражение «сошел» нельзя не признать особенно удачным. В Египет Аврам направился, вероятно, не без особого на то божественного внушения и притом лишь на время самого голода, как в подобных случаях и доселе поступают бедуины Аравии.

Аврам подвергается опасности потерять жену.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10-13: Abram's Removal into Egypt.B. C. 1920.
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, Exod. xvi. 3. Nothing short of a strong faith could keep up good 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. iii. 17, 18. Note, (1.) Strong faith is commonly exercised with divers temptations, that it may be found to praise, and honour, and glory, 1 Pet. i. 6, 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. xi. 15, 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 (ch. xx. 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, Luke xii. 4, 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?
Adam Clarke: Commentary on the Bible - 1831
12:10: There was a famine in the land - Of Canaan. This is the first famine on record, and it prevailed in the most fertile land then under the sun; and why? God made it desolate for the wickedness of those who dwelt in it.
Went down into Egypt - He felt himself a stranger and a pilgrim, and by his unsettled state was kept in mind of the city that hath foundations that are permanent and stable, whose builder is the living God. See Heb 11:8, Heb 11:9.
Albert Barnes: Notes on the Bible - 1834
12:10: - 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.

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 Gen 26:1; Gen 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 Sa2 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.
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 Gen 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 pRev_ailed 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 Gen 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.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: am 2084, bc 1920
was a: Gen 26:1, Gen 42:5, Gen 43:1, Gen 47:13; Rut 1:1; Sa2 21:1; 1Kings 17:1-18:46; Kg2 4:38; Kg2 6:25, Kg2 7:1-8:1; Psa 34:19, Psa 107:34; Jer 14:1; Joh 16:33; Act 7:11; Act 14:22
went: Gen 26:2, Gen 26:3, Gen 43:1, Gen 46:3, Gen 46:4; Kg2 8:1, Kg2 8:2; Psa 105:13
Carl Friedrich Keil and Franz Delitzsch
12:10
Abram in Egypt. - Abram had scarcely passed through the land promised to his seed, when a famine compelled him to leave it, and take refuge in Egypt, which abounded in corn; just as the Bedouins in the neighbourhood are accustomed to do now. Whilst the famine in Canaan was to teach Abram, that even in the promised land food and clothing come from the Lord and His blessing, he was to discover in Egypt that earthly craft is soon put to shame when dealing with the possessor of the power of this world, and that help and deliverance are to be found with the Lord alone, who can so smite the mightiest kings, that they cannot touch His chosen or do them harm (Ps 105:14-15). - When trembling for his life in Egypt on account of the beauty of Sarai his wife, he arranged with her, as he approached that land, that she should give herself out as his sister, since she really was his half-sister (Gen 11:29). He had already made an arrangement with her, that she should do this in certain possible contingencies, when they first removed to Canaan (Gen 20:13). The conduct of the Sodomites (Gen 19) was a proof that he had reason for his anxiety; and it was not without cause even so far as Egypt was concerned. But his precaution did not spring from faith. He might possibly hope, that by means of the plan concerted, he should escape the danger of being put to death on account of his wife, if any one should wish to take her; but how he expected to save the honour and retain possession of his wife, we cannot understand, though we must assume, that he thought he should be able to protect and keep her as his sister more easily, than if he acknowledged her as his wife. But the very thing he feared and hoped to avoid actually occurred.
Geneva 1599
12:10 And there was a (l) famine in the land: and Abram went down into Egypt to sojourn there; for the famine [was] grievous in the land.
(l) This was a new trial of Abram's faith: by which we see that the end of one affliction is the beginning of another.
John Gill
12:10 And there was a famine in the land,.... The land of Canaan, which was a very fruitful country, abounding with all kind of provisions usually; but now there was a scarcity of all; and which was both for the sins of the inhabitants of the land, and for the trial of Abram's faith, who was brought out of his own country, where was bread enough and to spare, into one in which there was a famine; and this might be a temptation to Abram to return from whence he came, and to slight and despise the country that was given him:
and Abram went down into Egypt to sojourn there; not to dwell there, only till the famine was over; and rightly is he said to go down to Egypt, since that lay lower than the land of Canaan; and his going thither only to sojourn, and with an intention to return again to Canaan, shows the strength of his faith in the promise; and so far was he from going back to his own country, from whence he came, that he went directly the contrary, for Chaldee lay north east of Canaan, and Egypt south west: this country is in the Hebrew text called Mizraim, from the second son of Ham, see Gen 10:6 it had its name Egypt not from Aegyptus, one of its kings, as some (l) say, but from the blackish colour of its soil, and also of its river Nile, and of its inhabitants; which colour is by the Greeks called "aegyptios", from "aegyps", a vulture, a bird of that colour: it is bounded on the south by the kingdom of Sennar, tributary to the king of Ethiopia, and the cataracts of the Nile; on the north by the Mediterranean sea; on the east by the Arabian Gulf, or Red sea, and the isthmus of Suez; and on the west by a region of Lybia, called Marmorica (m).
For the famine was grievous in the land; in the land of Canaan, and perhaps nowhere else; God ordering it so in his wise providence, that there should be plenty of food in one land, when there is a scarcity in another, that countries may be helpful to one another: of this famine, and of Abram's going down to Egypt on account of it, mention is made by Heathen writers; Nicolaus of Damascus says (n), that Abram came out of Chaldee into Canaan, now called Judea, and a grievous famine being there, and understanding there was plenty in Egypt, he readily went thither, partly to partake of their plenty, and partly to hear what the priests would say of the gods; and Alexander Polyhistor relates, from Eupolemus (o), that Abram removed from the place of his nativity, Camarine, called by some Urie, and settled in Phoenicia, where being a famine, he went with all his family into Egypt, and dwelt there.
(l) Apollodorus, l. 2. in initio. (m) Vid. Universal History, vol. 1. p. 391. (n) Apud Euseb. Praepar. Evangel. l. 9. c. 16. p. 417. (o) Apud ib. c. 17. p. 418, 419.
John Wesley
12:10 And there was a famine in the land - Not only to punish the iniquity of the Canaanites, but to exercise the faith of Abram. Now he was tried whether he could trust the God that brought him to Canaan, to maintain him there, and rejoice in him as the God of his salvation, when the fig - tree did not blossom. And Abram went down into Egypt - 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.
Robert Jamieson, A. R. Fausset and David Brown
12:10 there was a famine . . . and Abram went down into Egypt--He did not go back to the place of his nativity, as regretting his pilgrimage and despising the promised land (Heb 11:15), but withdrew for a while into a neighboring country.
12:1112:11: Եւ եղեւ իբրեւ մերձեցաւ Աբրամ մտանել յԵգիպտոս, եւ ասէ ցՍարա ցկին իւր. Գիտեմ զի կին գեղեցի՛կ ես դու։
11 Երբ Աբրամը մօտեցաւ Եգիպտոսին, իր կին Սարային ասաց. «Գիտեմ, որ դու գեղեցիկ կին ես:
11 Երբ Եգիպտոս մտնելու մօտեցաւ, իր կնոջ Սարային ըսաւ. «Ահա գիտեմ որ դուն գեղեցիկ տեսքով կին մըն ես
Եւ եղեւ իբրեւ մերձեցաւ Աբրամ մտանել յԵգիպտոս, եւ ասէ ցՍարա ցկին իւր. Գիտեմ զի կին գեղեցիկ ես դու:

12:11: Եւ եղեւ իբրեւ մերձեցաւ Աբրամ մտանել յԵգիպտոս, եւ ասէ ցՍարա ցկին իւր. Գիտեմ զի կին գեղեցի՛կ ես դու։
11 Երբ Աբրամը մօտեցաւ Եգիպտոսին, իր կին Սարային ասաց. «Գիտեմ, որ դու գեղեցիկ կին ես:
11 Երբ Եգիպտոս մտնելու մօտեցաւ, իր կնոջ Սարային ըսաւ. «Ահա գիտեմ որ դուն գեղեցիկ տեսքով կին մըն ես
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: Когда же он приближался к Египту, то сказал Саре, жене своей: вот, я знаю, что ты женщина, прекрасная видом;
12:11 ἐγένετο γινομαι happen; become δὲ δε though; while ἡνίκα ηνικα whenever; when ἤγγισεν εγγιζω get close; near Αβραμ αβραμ enter; go in εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos εἶπεν επω say; speak Αβραμ αβραμ the γυναικὶ γυνη woman; wife αὐτοῦ αυτος he; him γινώσκω γινωσκω know ἐγὼ εγω I ὅτι οτι since; that γυνὴ γυνη woman; wife εὐπρόσωπος ευπροσωπος be
12:11 וַ wa וְ and יְהִ֕י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִקְרִ֖יב hiqrˌîv קרב approach לָ lā לְ to בֹ֣וא vˈô בוא come מִצְרָ֑יְמָה miṣrˈāyᵊmā מִצְרַיִם Egypt וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to שָׂרַ֣י śārˈay שָׂרַי Sarai אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman הִנֵּה־ hinnē- הִנֵּה behold נָ֣א nˈā נָא yeah יָדַ֔עְתִּי yāḏˈaʕtî ידע know כִּ֛י kˈî כִּי that אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman יְפַת־ yᵊfaṯ- יָפֶה beautiful מַרְאֶ֖ה marʔˌeh מַרְאֶה sight אָֽתְּ׃ ʔˈāt אַתְּ you
12:11. cumque prope esset ut ingrederetur Aegyptum dixit Sarai uxori suae novi quod pulchra sis mulierAnd when he was near to enter into Egypt, he said to Sarai his wife: I know that thou art a beautiful woman:
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:
12:11. And when he was close to entering Egypt, he said to his wife Sarai: “I know you to be a beautiful woman.
12:11. 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:
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:

11: Когда же он приближался к Египту, то сказал Саре, жене своей: вот, я знаю, что ты женщина, прекрасная видом;
12:11
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἡνίκα ηνικα whenever; when
ἤγγισεν εγγιζω get close; near
Αβραμ αβραμ enter; go in
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
εἶπεν επω say; speak
Αβραμ αβραμ the
γυναικὶ γυνη woman; wife
αὐτοῦ αυτος he; him
γινώσκω γινωσκω know
ἐγὼ εγω I
ὅτι οτι since; that
γυνὴ γυνη woman; wife
εὐπρόσωπος ευπροσωπος be
12:11
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִקְרִ֖יב hiqrˌîv קרב approach
לָ לְ to
בֹ֣וא vˈô בוא come
מִצְרָ֑יְמָה miṣrˈāyᵊmā מִצְרַיִם Egypt
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
שָׂרַ֣י śārˈay שָׂרַי Sarai
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
הִנֵּה־ hinnē- הִנֵּה behold
נָ֣א nˈā נָא yeah
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
כִּ֛י kˈî כִּי that
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
יְפַת־ yᵊfaṯ- יָפֶה beautiful
מַרְאֶ֖ה marʔˌeh מַרְאֶה sight
אָֽתְּ׃ ʔˈāt אַתְּ you
12:11. cumque prope esset ut ingrederetur Aegyptum dixit Sarai uxori suae novi quod pulchra sis mulier
And when he was near to enter into Egypt, he said to Sarai his wife: I know that thou art a beautiful woman:
12:11. And when he was close to entering Egypt, he said to his wife Sarai: “I know you to be a beautiful woman.
12:11. 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:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «Когда же он приближался к Египту, то сказал Саре…» Такой уговор у Аврама с Сарой сделан был гораздо раньше, еще перед самым выходом из Ура Халдейского (20:13), так как Аврам, очевидно, знал нравственную распущенность всех племен, среди которых ему придется странствовать и жить.

«я знаю, что ты женщина, прекрасная видом…» Хотя Саре в это время было уже 65: лет, но так как данный возраст составлял лишь половину всей ее жизни (23:2) и так как, с другой стороны, она была бездетна (11:30), то и неудивительно, что могла до сего времени сохранить привлекательную красоту.
Adam Clarke: Commentary on the Bible - 1831
12:11: Thou art a fair woman to look upon - Widely differing in her complexion from the swarthy Egyptians, and consequently more likely to be coveted by them. It appears that Abram supposed they would not scruple to take away the life of the husband in order to have the undisturbed possession of the wife. The age of Sarai at this time is not well agreed on by commentators, some making her ninety, while others make her only sixty-five. From Gen 17:17, we learn that Sarai was ten years younger than Abram, for she was but ninety when he was one hundred. And from Gen 12:4, we find that Abram was seventy-five when he was called to leave Haran and go to Canaan, at which time Sarai could be only sixty-five; and if the transactions recorded in the preceding verses took place in the course of that year, which I think possible, consequently Sarai was but sixty-five; and as in those times people lived much longer, and disease seems to have had but a very contracted influence, women and men would necessarily arrive more slowly at a state of perfection, and retain their vigor and complexion much longer, than in later times. We may add to these considerations that strangers and foreigners are more coveted by the licentious than those who are natives. This has been amply illustrated in the West Indies and in America, where the jetty, monkey-faced African women are preferred to the elegant and beautiful Europeans! To this subject a learned British traveler elegantly applied those words of Virgil, Ecl. ii., ver. 18: -
Alba ligustra cadunt, vaccinia nigra leguntur.
White lilies lie neglected on the plain,
While dusky hyacinths for use remain.
Dryden.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: a fair: Gen 12:14, Gen 26:7, Gen 29:17, Gen 39:6, Gen 39:7; Sa2 11:2; Pro 21:30; Sol 1:14
John Gill
12:11 And it came to pass, when he was come near to enter into Egypt,.... Just entering into it, having travelled from the mountain between Bethel and Hai, two hundred and forty miles (p); or when he "caused to come near" (q), either his camp, as Aben Ezra supplies it, or his tent, or his family, as others:
that he said unto Sarai his wife, behold now, I know that thou art a fair woman to look upon; though sixty five years of age, being ten years younger than her husband, see Gen 17:17 who was now seventy five years old, Gen 12:4 yet might still be a fair woman, having a good complexion and comely features, and having never bore children, and especially she would be reckoned so among the Egyptians, whose women were of a blackish, sallow, swarthy complexion.
(p) Travels of the Holy Patriarchs, &c. p. 56. (q) "quum admoveret, sub tentorium", so some in Vatablus; "familiam", Munster.
Robert Jamieson, A. R. Fausset and David Brown
12:11 Sarai's complexion, coming from a mountainous country, would be fresh and fair compared with the faces of Egyptian women which were sallow. The counsel of Abram to her was true in words, but it was a deception, intended to give an impression that she was no more than his sister. His conduct was culpable and inconsistent with his character as a servant of God: it showed a reliance on worldly policy more than a trust in the promise; and he not only sinned himself, but tempted Sarai to sin also.
12:1212:12: Արդ եղիցի եթէ տեսանիցեն Եգիպտացիքն, եւ ասիցեն թէ կին նորա՛ է սա. եւ սպանանիցեն զիս, եւ զքեզ ապրեցուցանիցեն։
12 Արդ, եթէ պատահի, որ եգիպտացիները տեսնեն քեզ եւ ասեն՝ սա նրա կինն է, ու սպանեն ինձ, իսկ քեզ ողջ թողնեն,
12 Եւ թերեւս, երբ Եգիպտացիները քեզ տեսնեն, ըսեն. ‘Ասիկա անոր կինն է’ ու զիս մեռցնեն, բայց քեզ ողջ թողուն։
Արդ եղիցի եթէ տեսանիցեն Եգիպտացիքն, եւ ասիցեն թէ Կին նորա է սա. եւ սպանանիցեն զիս, եւ զքեզ ապրեցուցանիցեն:

12:12: Արդ եղիցի եթէ տեսանիցեն Եգիպտացիքն, եւ ասիցեն թէ կին նորա՛ է սա. եւ սպանանիցեն զիս, եւ զքեզ ապրեցուցանիցեն։
12 Արդ, եթէ պատահի, որ եգիպտացիները տեսնեն քեզ եւ ասեն՝ սա նրա կինն է, ու սպանեն ինձ, իսկ քեզ ողջ թողնեն,
12 Եւ թերեւս, երբ Եգիպտացիները քեզ տեսնեն, ըսեն. ‘Ասիկա անոր կինն է’ ու զիս մեռցնեն, բայց քեզ ողջ թողուն։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: и когда Египтяне увидят тебя, то скажут: это жена его; и убьют меня, а тебя оставят в живых;
12:12 ἔσται ειμι be οὖν ουν then ὡς ως.1 as; how ἂν αν perhaps; ever ἴδωσίν οραω view; see σε σε.1 you οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian ἐροῦσιν ερεω.1 state; mentioned ὅτι οτι since; that γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him αὕτη ουτος this; he καὶ και and; even ἀποκτενοῦσίν αποκτεινω kill με με me σὲ σε.1 you δὲ δε though; while περιποιήσονται περιποιεω preserve; acquire
12:12 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כִּֽי־ kˈî- כִּי that יִרְא֤וּ yirʔˈû ראה see אֹתָךְ֙ ʔōṯāḵ אֵת [object marker] הַ ha הַ the מִּצְרִ֔ים mmiṣrˈîm מִצְרִי Egyptian וְ wᵊ וְ and אָמְר֖וּ ʔāmᵊrˌû אמר say אִשְׁתֹּ֣ו ʔištˈô אִשָּׁה woman זֹ֑את zˈōṯ זֹאת this וְ wᵊ וְ and הָרְג֥וּ hārᵊḡˌû הרג kill אֹתִ֖י ʔōṯˌî אֵת [object marker] וְ wᵊ וְ and אֹתָ֥ךְ ʔōṯˌāḵ אֵת [object marker] יְחַיּֽוּ׃ yᵊḥayyˈû חיה be alive
12:12. et quod cum viderint te Aegyptii dicturi sunt uxor ipsius est et interficient me et te reservabuntAnd that when the Egyptians shall see thee, they will say: She is his wife: and they will kill me, and keep thee.
12. and 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.
12:12. And when the Egyptians see you, they will say, ‘She is his wife.’ And they will put me to death, and retain you.
12:12. 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.
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:

12: и когда Египтяне увидят тебя, то скажут: это жена его; и убьют меня, а тебя оставят в живых;
12:12
ἔσται ειμι be
οὖν ουν then
ὡς ως.1 as; how
ἂν αν perhaps; ever
ἴδωσίν οραω view; see
σε σε.1 you
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
ἐροῦσιν ερεω.1 state; mentioned
ὅτι οτι since; that
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
αὕτη ουτος this; he
καὶ και and; even
ἀποκτενοῦσίν αποκτεινω kill
με με me
σὲ σε.1 you
δὲ δε though; while
περιποιήσονται περιποιεω preserve; acquire
12:12
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כִּֽי־ kˈî- כִּי that
יִרְא֤וּ yirʔˈû ראה see
אֹתָךְ֙ ʔōṯāḵ אֵת [object marker]
הַ ha הַ the
מִּצְרִ֔ים mmiṣrˈîm מִצְרִי Egyptian
וְ wᵊ וְ and
אָמְר֖וּ ʔāmᵊrˌû אמר say
אִשְׁתֹּ֣ו ʔištˈô אִשָּׁה woman
זֹ֑את zˈōṯ זֹאת this
וְ wᵊ וְ and
הָרְג֥וּ hārᵊḡˌû הרג kill
אֹתִ֖י ʔōṯˌî אֵת [object marker]
וְ wᵊ וְ and
אֹתָ֥ךְ ʔōṯˌāḵ אֵת [object marker]
יְחַיּֽוּ׃ yᵊḥayyˈû חיה be alive
12:12. et quod cum viderint te Aegyptii dicturi sunt uxor ipsius est et interficient me et te reservabunt
And that when the Egyptians shall see thee, they will say: She is his wife: and they will kill me, and keep thee.
12:12. And when the Egyptians see you, they will say, ‘She is his wife.’ And they will put me to death, and retain you.
12:12. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «и когда египтяне увидят… убьют меня, а тебя оставят в живых…» В этих словах видно прекрасное знание современных той эпохе обычаев и нравов Египетской страны, где муж красивой женщины убивался, а самая жена бралась в гарем; в особенности широко все это практиковалось с переселенцами из Аравии, женщины которых сильно выигрывали в красоте по сравнению с довольно безобразными египтянками и ефиоплянками.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: will kill: Gen 20:11, Gen 26:7; Sa1 27:1; Pro 29:25; Mat 10:28; Jo1 1:8-10
John Gill
12:12 Therefore it shall come to pass, when the Egyptians shall see thee,.... Who were a lustful people, and whose eyes would soon be fastened upon, and be taken with the beauty of Sarai:
that they shall say, this is his wife; this beautiful woman is such a man's wife:
and they will kill me, but they will save thee alive; so great a regard had they in those times, and even in Heathen countries, to the laws of marriage, that they chose rather to be guilty of murder than of adultery, though a lustful people; and therefore would, as Abram feared, take away his life, that it might be free and lawful for them to marry Sarai.
12:1312:13: Ասասցես եթէ քո՛յր նորա եմ. զի բարի՛ լիցի ինձ վասն քո, եւ կեցցէ՛ անձն իմ յաղագս քո։
13 կ’ասես, թէ՝ նրա քոյրն եմ, որպէսզի քո շնորհիւ ես չտուժեմ եւ քո շնորհիւ կենդանի մնամ»:
13 Շնորհք ըրէ՛, ըսէ՛ թէ դուն իմ քոյրս ես. որ քու պատճառովդ ինծի աղէկ ըլլայ ու քու պատճառովդ իմ անձս ապրի»։
Ասասցես թէ Քոյր նորա եմ. զի բարի լիցի ինձ վասն քո, եւ կեցցէ անձն իմ յաղագս քո:

12:13: Ասասցես եթէ քո՛յր նորա եմ. զի բարի՛ լիցի ինձ վասն քո, եւ կեցցէ՛ անձն իմ յաղագս քո։
13 կ’ասես, թէ՝ նրա քոյրն եմ, որպէսզի քո շնորհիւ ես չտուժեմ եւ քո շնորհիւ կենդանի մնամ»:
13 Շնորհք ըրէ՛, ըսէ՛ թէ դուն իմ քոյրս ես. որ քու պատճառովդ ինծի աղէկ ըլլայ ու քու պատճառովդ իմ անձս ապրի»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: скажи же, что ты мне сестра, дабы мне хорошо было ради тебя, и дабы жива была душа моя чрез тебя.
12:13 εἰπὸν επω say; speak οὖν ουν then ὅτι οτι since; that ἀδελφὴ αδελφη sister αὐτοῦ αυτος he; him εἰμι ειμι be ὅπως οπως that way; how ἂν αν perhaps; ever εὖ ευ well μοι μοι me γένηται γινομαι happen; become διὰ δια through; because of σέ σε.1 you καὶ και and; even ζήσεται ζαω live; alive ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἕνεκεν ενεκα for the sake of; on account of σοῦ σου of you; your
12:13 אִמְרִי־ ʔimrî- אמר say נָ֖א nˌā נָא yeah אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister אָ֑תְּ ʔˈāt אַתְּ you לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of יִֽיטַב־ yˈîṭav- יטב be good לִ֣י lˈî לְ to בַ va בְּ in עֲבוּרֵ֔ךְ ʕᵃvûrˈēḵ עֲבוּר way וְ wᵊ וְ and חָיְתָ֥ה ḥāyᵊṯˌā חיה be alive נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul בִּ bi בְּ in גְלָלֵֽךְ׃ ḡᵊlālˈēḵ גָּלָל matter
12:13. dic ergo obsecro te quod soror mea sis ut bene sit mihi propter te et vivat anima mea ob gratiam tuiSay, therefore, I pray thee, that thou art my sister: that I may be well used for thee, and that my soul may live for thy sake.
13. Say, I pray thee, thou art my sister: that it may be well with me for thy sake, and that my soul may live because of thee.
12:13. Therefore, I beg you to say that you are my sister, so that it may be well with me because of you, and so that my soul may live by your favor.”
12:13. 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.
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:

13: скажи же, что ты мне сестра, дабы мне хорошо было ради тебя, и дабы жива была душа моя чрез тебя.
12:13
εἰπὸν επω say; speak
οὖν ουν then
ὅτι οτι since; that
ἀδελφὴ αδελφη sister
αὐτοῦ αυτος he; him
εἰμι ειμι be
ὅπως οπως that way; how
ἂν αν perhaps; ever
εὖ ευ well
μοι μοι me
γένηται γινομαι happen; become
διὰ δια through; because of
σέ σε.1 you
καὶ και and; even
ζήσεται ζαω live; alive
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἕνεκεν ενεκα for the sake of; on account of
σοῦ σου of you; your
12:13
אִמְרִי־ ʔimrî- אמר say
נָ֖א nˌā נָא yeah
אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister
אָ֑תְּ ʔˈāt אַתְּ you
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
יִֽיטַב־ yˈîṭav- יטב be good
לִ֣י lˈî לְ to
בַ va בְּ in
עֲבוּרֵ֔ךְ ʕᵃvûrˈēḵ עֲבוּר way
וְ wᵊ וְ and
חָיְתָ֥ה ḥāyᵊṯˌā חיה be alive
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
בִּ bi בְּ in
גְלָלֵֽךְ׃ ḡᵊlālˈēḵ גָּלָל matter
12:13. dic ergo obsecro te quod soror mea sis ut bene sit mihi propter te et vivat anima mea ob gratiam tui
Say, therefore, I pray thee, that thou art my sister: that I may be well used for thee, and that my soul may live for thy sake.
12:13. Therefore, I beg you to say that you are my sister, so that it may be well with me because of you, and so that my soul may live by your favor.”
12:13. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «скажи же, что ты мне сестра…» В этих словах Аврама не было полного обмана: во-первых, потому, что на Востоке слово «сестра» не имеет того узкого смысла, который соединяется с ним у нас, а означает близкое родство вообще, в понятие которого входят все двоюродные братья и сестры, а также и племянники с племянницами; во-вторых, и потому, что Сара и в самом деле доводилась Авраму или сводной сестрой, или племянницей (20:12).

«дабы мне хорошо было ради тебя, и дабы жива была душа моя чрез тебя…» «Это — весьма трудное место: оно одно из тех мест Библии, которые доказывают необычайную правдивость священной летописи, именно явным указанием слабостей, иногда даже преступлений, величайших и святейших мужей Ветхого Завета, Аврама, Иакова, Давида, Соломона и др» (Властов). Как бы мы ни оправдывали поступка Аврама, но однако не в состоянии уничтожить в нем некоторого элемента малодушия и хитрости. Единственным оправданием его служит лишь грубость нравов той эпохи, позволявшая смотреть на брачный вопрос слишком широко и снисходительно, и безвыходное положение Аврама, заставлявшее его прибегнуть к меньшему злу, чтобы избегнуть большего — собственной погибели и полного порабощения Сары. Впрочем, святой Иоанн Златоуст в этом добровольном соглашении супругов и взаимном пожертвовании их своими интересами ради общего блага (один — правами мужа, другая — достоинством верной жены) видит венец их супружеской любви и образец, достойный подражания.

Счастливое избавление от опасности.
Adam Clarke: Commentary on the Bible - 1831
12:13: Say, I pray thee, thou art my sister - Abram did not wish his wife to tell a falsehood, but he wished her to suppress a part of the truth. From Gen 20:12, it is evident she was his step-sister, i.e., his sister by his father, but by a different mother. Some suppose Sarai was the daughter of Haran, and consequently the grand-daughter of Terah: this opinion seems to be founded on Gen 11:29, where Iscah is thought to be the same with Sarai, but the supposition has not a sufficiency of probability to support it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: Say: Joh 8:44; Rom 3:6-8, Rom 6:23; Col 3:6
thou: Gen 11:29, Gen 20:2, Gen 20:5, Gen 20:12, Gen 20:13, Gen 26:7; Isa 57:11; Mat 26:69-75; Gal 2:12, Gal 2:13
and: Psa 146:3-5; Jer 17:5-8; Eze 18:4
Geneva 1599
12:13 Say, I pray thee, thou [art] my (m) sister: that it may be well with me for thy sake; and my soul shall live because of thee.
(m) By this we learn not to use unlawful means nor to put others in danger to save ourselves, (Gen 12:20). Though it may appear that Abram did not fear death, so much as dying without children, he acts as though God's promise had not taken place; in which appeared a weak faith.
John Gill
12:13 Say, I pray thee, that thou art my sister,.... Which though it was not putting a direct lie into her mouth, she being his sister in some sense, as appears from Gen 20:12 yet it was done to conceal truth, and to deceive the Egyptians, and tended to endanger his wife's chastity, as well as showed great timorousness in him, and distrust of the divine care and protection of him; and upon the whole it must be criminal in him, and shows that the best of men are liable to sin, and the strongest believer to fall, and that a saint may fail in the exercise of that grace for which he is most eminent, as Abram was for his faith, and yet fell into unbelief, and through that into other sins; this he said to his wife, and desired her to say on occasion, when she found it necessary:
that it may be well with me for thy sake; his life spared, as follows:
and my soul shall live because of thee; his life be safe and secure for her sake, being reckoned her brother, whereas he feared it would be in the utmost danger should it be known she was his wife.
John Wesley
12:13 Say thou art my sister - 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
12:1412:14: Եւ եղեւ իբրեւ եմուտ Աբրամ յԵգիպտոս, եւ տեսեալ Եգիպտացւոցն զկինն զի գեղեցի՛կ էր յոյժ։
14 Երբ Աբրամը մտաւ Եգիպտոս, եգիպտացիները տեսան, որ նրա կինը շատ գեղեցիկ է:
14 Եւ երբ Աբրամ Եգիպտոս մտաւ, Եգիպտացիները տեսան կինը, որ շատ գեղեցիկ էր։
Եւ եղեւ իբրեւ եմուտ Աբրամ յԵգիպտոս, եւ տեսեալ Եգիպտացւոցն զկինն զի գեղեցիկ էր յոյժ:

12:14: Եւ եղեւ իբրեւ եմուտ Աբրամ յԵգիպտոս, եւ տեսեալ Եգիպտացւոցն զկինն զի գեղեցի՛կ էր յոյժ։
14 Երբ Աբրամը մտաւ Եգիպտոս, եգիպտացիները տեսան, որ նրա կինը շատ գեղեցիկ է:
14 Եւ երբ Աբրամ Եգիպտոս մտաւ, Եգիպտացիները տեսան կինը, որ շատ գեղեցիկ էր։
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: И было, когда пришел Аврам в Египет, Египтяне увидели, что она женщина весьма красивая;
12:14 ἐγένετο γινομαι happen; become δὲ δε though; while ἡνίκα ηνικα whenever; when εἰσῆλθεν εισερχομαι enter; go in Αβραμ αβραμ into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἰδόντες οραω view; see οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian τὴν ο the γυναῖκα γυνη woman; wife ὅτι οτι since; that καλὴ καλος fine; fair ἦν ειμι be σφόδρα σφοδρα vehemently; tremendously
12:14 וַ wa וְ and יְהִ֕י yᵊhˈî היה be כְּ kᵊ כְּ as בֹ֥וא vˌô בוא come אַבְרָ֖ם ʔavrˌām אַבְרָם Abram מִצְרָ֑יְמָה miṣrˈāyᵊmā מִצְרַיִם Egypt וַ wa וְ and יִּרְא֤וּ yyirʔˈû ראה see הַ ha הַ the מִּצְרִים֙ mmiṣrîm מִצְרִי Egyptian אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman כִּֽי־ kˈî- כִּי that יָפָ֥ה yāfˌā יָפֶה beautiful הִ֖וא hˌiw הִיא she מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
12:14. cum itaque ingressus esset Abram Aegyptum viderunt Aegyptii mulierem quod esset pulchra nimisAnd when Abram was come into Egypt, the Egyptians saw the woman that she was very beautiful.
14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.
12:14. And so, when Abram had arrived in Egypt, the Egyptians saw that the woman was exceedingly beautiful.
12:14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she [was] very fair.
And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she [was] very fair:

14: И было, когда пришел Аврам в Египет, Египтяне увидели, что она женщина весьма красивая;
12:14
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἡνίκα ηνικα whenever; when
εἰσῆλθεν εισερχομαι enter; go in
Αβραμ αβραμ into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἰδόντες οραω view; see
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
τὴν ο the
γυναῖκα γυνη woman; wife
ὅτι οτι since; that
καλὴ καλος fine; fair
ἦν ειμι be
σφόδρα σφοδρα vehemently; tremendously
12:14
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
כְּ kᵊ כְּ as
בֹ֥וא vˌô בוא come
אַבְרָ֖ם ʔavrˌām אַבְרָם Abram
מִצְרָ֑יְמָה miṣrˈāyᵊmā מִצְרַיִם Egypt
וַ wa וְ and
יִּרְא֤וּ yyirʔˈû ראה see
הַ ha הַ the
מִּצְרִים֙ mmiṣrîm מִצְרִי Egyptian
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
כִּֽי־ kˈî- כִּי that
יָפָ֥ה yāfˌā יָפֶה beautiful
הִ֖וא hˌiw הִיא she
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
12:14. cum itaque ingressus esset Abram Aegyptum viderunt Aegyptii mulierem quod esset pulchra nimis
And when Abram was come into Egypt, the Egyptians saw the woman that she was very beautiful.
12:14. And so, when Abram had arrived in Egypt, the Egyptians saw that the woman was exceedingly beautiful.
12:14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she [was] very fair.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Предположения Аврама не замедлили осуществиться со всею точностью и его план спасения удался как нельзя лучше.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14: Abram's Denial of His Wife.B. C. 1920.
14 And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 15 The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's house. 16 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. 17 And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram's wife. 18 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? 19 Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way. 20 And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had.
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 (Esth. ii. 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, &c. (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, Jon. i. 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, v. 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, Isa. li. 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 (v. 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 (v. 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. Matt. xviii. 6. To this passage, among others, the Psalmist refers, Ps. cv. 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, to-day, and for ever.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: beheld: Gen 3:6, Gen 6:2, Gen 39:7; Mat 5:28
John Gill
12:14 And it came to pass, that, when Abram was come into Egypt,.... To the city of Heliopolis; for there it was that Abram had his abode, as Eupolemus (r) says, when upon the famine he went into Egypt, and where he conversed with the Egyptian priests, and taught them astrology, and other things belonging to it; and of this descent of Abram into Egypt, and teaching astrology, Artapanus (s), another Heathen writer, speaks; Abram, he says, having learned the science of astrology, went first into Phoenicia and taught it the Phoenicians, and afterwards went into Egypt, and taught it there.
The Egyptians beheld the woman, that she was very fair; Abram knew that Sarai was a fair woman; but in the eyes of the Egyptians she was very fair, exceeding fair, they not being used to see very beautiful women.
(r) Apud Euseb. ut supra. (Praepar. Evangel. c. 17. p. 418, 419.) (s) Apud ib. c. 18. p. 420.
Robert Jamieson, A. R. Fausset and David Brown
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.
12:1512:15: Տեսին զնա եւ իշխանքն փարաւոնի, եւ գովեցին զնա առաջի փարաւոնի. եւ տարան զնա ՚ի տո՛ւն փարաւոնի։
15 Տեսան նրան նաեւ փարաւոնի իշխանները, գովեցին նրան փարաւոնի առաջ ու նրան տարան փարաւոնի պալատը:
15 Փարաւոնին իշխաններն ալ տեսան ու գովեցին զանիկա Փարաւոնին առջեւ եւ կինը Փարաւոնին տունը տարուեցաւ։
Տեսին զնա եւ իշխանքն փարաւոնի, եւ գովեցին զնա առաջի փարաւոնի, եւ տարան զնա ի տուն փարաւոնի:

12:15: Տեսին զնա եւ իշխանքն փարաւոնի, եւ գովեցին զնա առաջի փարաւոնի. եւ տարան զնա ՚ի տո՛ւն փարաւոնի։
15 Տեսան նրան նաեւ փարաւոնի իշխանները, գովեցին նրան փարաւոնի առաջ ու նրան տարան փարաւոնի պալատը:
15 Փարաւոնին իշխաններն ալ տեսան ու գովեցին զանիկա Փարաւոնին առջեւ եւ կինը Փարաւոնին տունը տարուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: увидели ее и вельможи фараоновы и похвалили ее фараону; и взята была она в дом фараонов.
12:15 καὶ και and; even εἶδον οραω view; see αὐτὴν αυτος he; him οἱ ο the ἄρχοντες αρχων ruling; ruler Φαραω φαραω Pharaō; Farao καὶ και and; even ἐπῄνεσαν επαινεω applaud αὐτὴν αυτος he; him πρὸς προς to; toward Φαραω φαραω Pharaō; Farao καὶ και and; even εἰσήγαγον εισαγω lead in; bring in αὐτὴν αυτος he; him εἰς εις into; for τὸν ο the οἶκον οικος home; household Φαραω φαραω Pharaō; Farao
12:15 וַ wa וְ and יִּרְא֤וּ yyirʔˈû ראה see אֹתָהּ֙ ʔōṯˌāh אֵת [object marker] שָׂרֵ֣י śārˈê שַׂר chief פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh וַ wa וְ and יְהַֽלְל֥וּ yᵊhˈallˌû הלל praise אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] אֶל־ ʔel- אֶל to פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh וַ wa וְ and תֻּקַּ֥ח ttuqqˌaḥ לקח take הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman בֵּ֥ית bˌêṯ בַּיִת house פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
12:15. et nuntiaverunt principes Pharaoni et laudaverunt eam apud illum et sublata est mulier in domum PharaonisAnd the princes told Pharao, and praised her before him: and the woman was taken into the house of Pharao.
15. And the princes of Pharaoh saw her, and praised her to Pharaoh: and the woman was taken into Pharaoh’s house.
12:15. And the princes reported it to Pharaoh, and they praised her to him. And the woman was inducted into the house of Pharaoh.
12:15. The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh’s house.
The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh' s house:

15: увидели ее и вельможи фараоновы и похвалили ее фараону; и взята была она в дом фараонов.
12:15
καὶ και and; even
εἶδον οραω view; see
αὐτὴν αυτος he; him
οἱ ο the
ἄρχοντες αρχων ruling; ruler
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐπῄνεσαν επαινεω applaud
αὐτὴν αυτος he; him
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
καὶ και and; even
εἰσήγαγον εισαγω lead in; bring in
αὐτὴν αυτος he; him
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Φαραω φαραω Pharaō; Farao
12:15
וַ wa וְ and
יִּרְא֤וּ yyirʔˈû ראה see
אֹתָהּ֙ ʔōṯˌāh אֵת [object marker]
שָׂרֵ֣י śārˈê שַׂר chief
פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יְהַֽלְל֥וּ yᵊhˈallˌû הלל praise
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
אֶל־ ʔel- אֶל to
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
תֻּקַּ֥ח ttuqqˌaḥ לקח take
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
בֵּ֥ית bˌêṯ בַּיִת house
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
12:15. et nuntiaverunt principes Pharaoni et laudaverunt eam apud illum et sublata est mulier in domum Pharaonis
And the princes told Pharao, and praised her before him: and the woman was taken into the house of Pharao.
12:15. And the princes reported it to Pharaoh, and they praised her to him. And the woman was inducted into the house of Pharaoh.
12:15. The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh’s house.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: «И увидели ее вельможи фараоновы» Вельможи — в еврейском тексте выражено словом «принцы» (sarej), что вполне согласно и с историей, свидетельствующей о принадлежности египетских царедворцев к высшим кастам страны. Эпитет «фараон» не был собственным именем какого-либо из египетских царей, а представляет собой общий титул всех древнеегипетских правителей, наподобие современных «царь, король, император» и т.п. Что касается словопроизводства этого термина, то лучшее из них, данное Руже, Бругшем и Эберсом на основании иероглифических текстов, производит слово «фараон» от древнеегипетского — «пераа» или «перао», что значит «великий дом» и что самому термину «фараон» придает значение, совершенно аналогичное coвременномy названию Турецкой империи — «Высокая Порта».

По наиболее вероятному предположению египтологов, путешествие Аврама в Египет имело место при одном из первых царей ХІІ-ой династии, т. е. за 2000: лет до Рождества Xристова.
Adam Clarke: Commentary on the Bible - 1831
12:15: The woman was taken into Pharaoh's house - Pharaoh appears to have been the common appellative of the Cuthite shepherd kings of Egypt, who had conquered this land, as is conjectured, about seventy-two years before this time. The word is supposed to signify king in the ancient Egyptian language. If the meaning be sought in the Hebrew, the root פרע para signifies to be free or disengaged, a name which such freebooters as the Cuthite shepherds might naturally assume. All the kings of Egypt bore this name till the commencement of the Grecian monarchy, after which they were called Ptolemies.
When a woman was brought into the seragilo or harem of the eastern princes, she underwent for a considerable time certain purifications before she was brought into the king's presence. It was in this interim that God plagued Pharaoh and his house with plagues, so that Sarai was restored before she could have been taken to the bed of the Egyptian king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: princes: Est 2:2-16; Pro 29:12; Hos 7:4, Hos 7:5; Pharaoh was a common name of the Egyptian kings, and signified a "ruler," or "king," or "father of his country." Gen 40:2, Gen 41:1; Exo 2:5, Exo 2:15; Kg1 3:1; Kg2 18:21; Jer 25:19, Jer 46:17; Eze 32:2
taken: Gen 20:2; Est 2:9; Psa 105:4; Pro 6:29; Heb 13:4
Carl Friedrich Keil and Franz Delitzsch
12:15
The princes of Pharaoh finding her very beautiful, extolled her beauty to the king, and she was taken to Pharaoh's house. As Sarah was then 65 years old (cf. Gen 17:17 and Gen 12:4), her beauty at such an age has been made a difficulty by some. But as she lived to the age of 127 (Gen 23:1), she was then middle-aged; and as her vigour and bloom had not been tried by bearing children, she might easily appear very beautiful in the eyes of the Egyptians, whose wives, according to both ancient and modern testimony, were generally ugly, and faded early. Pharaoh (the Egyptian ouro, king, with the article Pi) is the Hebrew name for all the Egyptian kings in the Old Testament; their proper names being only occasionally mentioned, as, for example, Necho in 4Kings 23:29, or Hophra in Jer 44:30. For Sarai's sake Pharaoh treated Abram well, presenting him with cattle and slaves, possessions which constitute the wealth of nomads. These presents Abram could not refuse, though by accepting them he increased his sin. God then interfered (Gen 12:17), and smote Pharaoh and his house with great plagues. What the nature of these plagues was, cannot be determined; they were certainly of such a kind, however, that whilst Sarah was preserved by them from dishonour, Pharaoh saw at once that they were sent as punishment by the Deity on account of his relation to Sarai; he may also have learned, on inquiry from Sarai herself, that she was Abram's wife. He gave her back to him, therefore, with a reproof for his untruthfulness, and told him to depart, appointing men to conduct him out of the land together with his wife and all his possessions. שׁלּה, to dismiss, to give an escort (Gen 18:16; Gen 31:27), does not necessarily denote an involuntary dismissal here. For as Pharaoh had discovered in the plague the wrath of the God of Abraham, he did not venture to treat him harshly, but rather sought to mitigate the anger of his God, by the safe-conduct which he granted him on his departure. But Abram was not justified by this result, as was very apparent from the fact, that he was mute under Pharaoh's reproofs, and did not venture to utter a single word in vindication of his conduct, as he did in the similar circumstances described in Gen 10:11-12. The saving mercy of God had so humbled him, that he silently acknowledged his guilt in concealing his relation to Sarah from the Egyptian king.
Geneva 1599
12:15 The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was (n) taken into Pharaoh's house.
(n) To be his wife.
John Gill
12:15 The princes also of Pharaoh saw her, and commended her before Pharaoh,.... The king of Egypt; so it seems by this, that Abram and Sarai were at the place where the court was kept, which the Arabic writers (t) say was Mesr (or Memphis), the capital of the kingdom. And these princes were the king's courtiers, who taking notice of Sarai, and admiring her beauty, praised her for it to the king, and recommended her to be taken into the number of his wives or concubines, they understanding that she was a single woman and the sister of Abram: and this they did to gratify their king, and gain his favour:
and the woman was taken into Pharaoh's house; or palace, as the Jerusalem Targum; his royal palace, as the Targum of Jonathan; very probably into that part of his palace where his women were kept, or to some apartment where she might be purified and prepared for him; and this requiring time, was the means of preserving her from the danger she was exposed unto, see Esther 2:8. The kingdom of Egypt, according to the Jewish and Arabic writers (u), was set up in the times of Reu, about three hundred years before Abram was here; its first king was Mizraim, a son of Ham, the same with the Menes of Herodotus; by whom also mention is made of a king of Egypt, whose name was Pheron (w), which seems to bear some likeness to the name of this king, who by Artapanus (x) is called Pharethone, and whom, he says, Abram taught astrology. It is generally thought that Pharaoh was a common name to the kings of Egypt, and continued to be so to the times of Ezekiel, as Ptolemy was some time after, and as Caesar with the Romans: whether this king was the first of the name is not certain, but probable; according to some (y), he was one of the Hycsi, or shepherd kings. Mr. Bedford (z) calls him Janias, their fifth king, and this was about A. M. 2084, and before Christ 1920. A Jewish chronologer (a) asserts, he was the first Pharaoh, who was in the times of Abram, and that his name was Totis, or Tutis, as the Arabic writers (b), one of which (c) says, that in the times of Serug lived Apiphanus king of Egypt (the same with Apophis; who according to Bishop Usher (d) was this Pharaoh); after him was Pharaoh, the son of Sancs, from whom they (the kings of Egypt) were called Pharaohs. The name of Pharaoh is derived by some (e) from which signifies both to be free, and to revenge; and so kings were called, because free from laws themselves, and were revengers of them that do evil: but it rather seems to come from the Arabic word (f), which signifies to be above others, and rule over them; and so may be thought to be not the proper name of a man, but an appellative, or the name of an office; or in other words, a king, see Gen 41:44 and so it may be always rendered, where it is used, as here, the king's courtiers saw her, and commended her to the king, and she was taken into the king's house; though to this may be objected, that Pharaoh is sometimes called Pharaoh king of Egypt, and then there would be a tautology; wherefore it may be better perhaps to take it in the former sense.
(t) In the Universal History, vol. 2. p. 115. (u) Shalshalet Hakabala, fol. 76. 1. Elmacinus, p. 29. apud Hottinger. Smegma, p. 274. (w) Euterpe sive, l. 2. c. 111. (x) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 16. p. 417.) (y) Vid. Rollin's Ancient History, vol. 1. p. 68. (z) Scripture Chronology, p. 314. (a) Juchasin, fol. 135. 1. (b) In the Universal History, vol. 2. p. 115. (c) Abulpharag. Hist. Dynast. p. 19. (d) Annal Vet. Test. p. 7. (e) Malvenda, Ainsworth, &c. (f) "in summo fuit, summumque cepit vel tenuit", Golius, col. 1787. Castel. col. 3077.
Robert Jamieson, A. R. Fausset and David Brown
12:15 the woman was taken into Pharaoh's house--Eastern kings have for ages claimed the privilege of taking to their harem an unmarried woman whom they like. The father or brother may deplore the removal as a calamity, but the royal right is never resisted nor questioned.
12:1612:16: Եւ Աբրամու բարի՛ս առնէին վասն նորա. եւ եղեն նորա խաշինք, անդեայք, եւ էշք. ծառայք եւ աղախնայք. ջորիք, եւ ուղտք։
16 Սարայի համար նրանք լաւ վերաբերմունք ցոյց տուեցին Աբրամին: Եւ նա ոչխարների, կովերի, էշերի, ծառաների եւ աղախինների, ջորիների եւ ուղտերի տէր դարձաւ:
16 Եւ անոր համար Աբրամին հետ լաւ վարուեցան ու Աբրամ ոչխարներ ու արջառներ եւ էշեր ու ծառաներ եւ աղախիններ ու էգ էշեր եւ ուղտեր ստացաւ։
Եւ Աբրամու բարիս առնէին վասն նորա. եւ եղեն նորա խաշինք, անդեայք եւ էշք, ծառայք եւ աղախնայք, ջորիք եւ ուղտք:

12:16: Եւ Աբրամու բարի՛ս առնէին վասն նորա. եւ եղեն նորա խաշինք, անդեայք, եւ էշք. ծառայք եւ աղախնայք. ջորիք, եւ ուղտք։
16 Սարայի համար նրանք լաւ վերաբերմունք ցոյց տուեցին Աբրամին: Եւ նա ոչխարների, կովերի, էշերի, ծառաների եւ աղախինների, ջորիների եւ ուղտերի տէր դարձաւ:
16 Եւ անոր համար Աբրամին հետ լաւ վարուեցան ու Աբրամ ոչխարներ ու արջառներ եւ էշեր ու ծառաներ եւ աղախիններ ու էգ էշեր եւ ուղտեր ստացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: И Авраму хорошо было ради ее; и был у него мелкий и крупный скот и ослы, и рабы и рабыни, и лошаки и верблюды.
12:16 καὶ και and; even τῷ ο the Αβραμ αβραμ well ἐχρήσαντο χραω lend; use δι᾿ δια through; because of αὐτήν αυτος he; him καὶ και and; even ἐγένοντο γινομαι happen; become αὐτῷ αυτος he; him πρόβατα προβατον sheep καὶ και and; even μόσχοι μοσχος calf καὶ και and; even ὄνοι ονος donkey παῖδες παις child; boy καὶ και and; even παιδίσκαι παιδισκη girl; maid ἡμίονοι ημιονος and; even κάμηλοι καμηλος camel
12:16 וּ û וְ and לְ lᵊ לְ to אַבְרָ֥ם ʔavrˌām אַבְרָם Abram הֵיטִ֖יב hêṭˌîv יטב be good בַּ ba בְּ in עֲבוּרָ֑הּ ʕᵃvûrˈāh עֲבוּר way וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לֹ֤ו lˈô לְ to צֹאן־ ṣōn- צֹאן cattle וּ û וְ and בָקָר֙ vāqˌār בָּקָר cattle וַ wa וְ and חֲמֹרִ֔ים ḥᵃmōrˈîm חֲמֹור he-ass וַ wa וְ and עֲבָדִים֙ ʕᵃvāḏîm עֶבֶד servant וּ û וְ and שְׁפָחֹ֔ת šᵊfāḥˈōṯ שִׁפְחָה maidservant וַ wa וְ and אֲתֹנֹ֖ת ʔᵃṯōnˌōṯ אָתֹון she-ass וּ û וְ and גְמַלִּֽים׃ ḡᵊmallˈîm גָּמָל camel
12:16. Abram vero bene usi sunt propter illam fueruntque ei oves et boves et asini et servi et famulae et asinae et cameliAnd they used Abram well for her sake. And he had sheep and oxen, and he asses, and menservants and maidservants, and she asses, and camels.
16. 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.
12:16. In truth, they treated Abram well because of her. And he had sheep and oxen and male donkeys, and men servants, and women servants, and female donkeys, and camels.
12:16. 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 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:

16: И Авраму хорошо было ради ее; и был у него мелкий и крупный скот и ослы, и рабы и рабыни, и лошаки и верблюды.
12:16
καὶ και and; even
τῷ ο the
Αβραμ αβραμ well
ἐχρήσαντο χραω lend; use
δι᾿ δια through; because of
αὐτήν αυτος he; him
καὶ και and; even
ἐγένοντο γινομαι happen; become
αὐτῷ αυτος he; him
πρόβατα προβατον sheep
καὶ και and; even
μόσχοι μοσχος calf
καὶ και and; even
ὄνοι ονος donkey
παῖδες παις child; boy
καὶ και and; even
παιδίσκαι παιδισκη girl; maid
ἡμίονοι ημιονος and; even
κάμηλοι καμηλος camel
12:16
וּ û וְ and
לְ lᵊ לְ to
אַבְרָ֥ם ʔavrˌām אַבְרָם Abram
הֵיטִ֖יב hêṭˌîv יטב be good
בַּ ba בְּ in
עֲבוּרָ֑הּ ʕᵃvûrˈāh עֲבוּר way
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לֹ֤ו lˈô לְ to
צֹאן־ ṣōn- צֹאן cattle
וּ û וְ and
בָקָר֙ vāqˌār בָּקָר cattle
וַ wa וְ and
חֲמֹרִ֔ים ḥᵃmōrˈîm חֲמֹור he-ass
וַ wa וְ and
עֲבָדִים֙ ʕᵃvāḏîm עֶבֶד servant
וּ û וְ and
שְׁפָחֹ֔ת šᵊfāḥˈōṯ שִׁפְחָה maidservant
וַ wa וְ and
אֲתֹנֹ֖ת ʔᵃṯōnˌōṯ אָתֹון she-ass
וּ û וְ and
גְמַלִּֽים׃ ḡᵊmallˈîm גָּמָל camel
12:16. Abram vero bene usi sunt propter illam fueruntque ei oves et boves et asini et servi et famulae et asinae et cameli
And they used Abram well for her sake. And he had sheep and oxen, and he asses, and menservants and maidservants, and she asses, and camels.
12:16. In truth, they treated Abram well because of her. And he had sheep and oxen and male donkeys, and men servants, and women servants, and female donkeys, and camels.
12:16. 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.
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Adam Clarke: Commentary on the Bible - 1831
12:16: He had sheep, and oxen, etc. - 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, Sol 4:2, and sometimes three and even four at a birth. Hence their great fruitfulness is often alluded to in the Scripture. See Psa 65:13; Psa 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: And he: Gen 13:2, Gen 20:14
he had: Gen 24:35, Gen 26:14, Gen 32:5, Gen 32:13-15; Job 1:3, Job 42:12; Psa 144:13, Psa 144:14
John Gill
12:16 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.
Robert Jamieson, A. R. Fausset and David Brown
12:16 he entreated Abram well for her sake--The presents are just what one pastoral chief would give to another.
12:1712:17: Եւ պատժեա՛ց Աստուած զփարաւովն պատժօք մեծամեծօք եւ չարօք, եւ զտուն նորա, վասն Սարայի կնոջն Աբրամու[94]։ [94] Ոմանք. Մեծամեծօք եւ չարեօք։
17 Աբրամի կին Սարայի պատճառով Աստուած փարաւոնին ու նրա ընտանիքի անդամներին պատժեց մեծամեծ ու դաժան պատուհասներով:
17 Բայց Տէրը մեծ հարուածներով զարկաւ Փարաւոնը ու անոր տունը՝ Աբրամի կնոջ Սարային համար։
Եւ պատժեաց Աստուած զփարաւոն պատժօք մեծամեծօք [188]եւ չարօք`` եւ զտուն նորա վասն Սարայի կնոջն Աբրամու:

12:17: Եւ պատժեա՛ց Աստուած զփարաւովն պատժօք մեծամեծօք եւ չարօք, եւ զտուն նորա, վասն Սարայի կնոջն Աբրամու[94]։
[94] Ոմանք. Մեծամեծօք եւ չարեօք։
17 Աբրամի կին Սարայի պատճառով Աստուած փարաւոնին ու նրա ընտանիքի անդամներին պատժեց մեծամեծ ու դաժան պատուհասներով:
17 Բայց Տէրը մեծ հարուածներով զարկաւ Փարաւոնը ու անոր տունը՝ Աբրամի կնոջ Սարային համար։
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: Но Господь поразил тяжкими ударами фараона и дом его за Сару, жену Аврамову.
12:17 καὶ και and; even ἤτασεν εταζω the θεὸς θεος God τὸν ο the Φαραω φαραω Pharaō; Farao ἐτασμοῖς ετασμος great; loud καὶ και and; even πονηροῖς πονηρος harmful; malignant καὶ και and; even τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him περὶ περι about; around Σαρας σαρα the γυναικὸς γυνη woman; wife Αβραμ αβραμ Abram; Avram
12:17 וַ wa וְ and יְנַגַּ֨ע yᵊnaggˌaʕ נגע touch יְהוָ֧ה׀ [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] פַּרְעֹ֛ה parʕˈō פַּרְעֹה pharaoh נְגָעִ֥ים nᵊḡāʕˌîm נֶגַע stroke גְּדֹלִ֖ים gᵊḏōlˌîm גָּדֹול great וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּיתֹ֑ו bêṯˈô בַּיִת house עַל־ ʕal- עַל upon דְּבַ֥ר dᵊvˌar דָּבָר word שָׂרַ֖י śārˌay שָׂרַי Sarai אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman אַבְרָֽם׃ ʔavrˈām אַבְרָם Abram
12:17. flagellavit autem Dominus Pharaonem plagis maximis et domum eius propter Sarai uxorem AbramBut the Lord scourged Pharao and his house with most grievous stripes for Sarai, Abram's wife.
17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
12:17. But the Lord scourged Pharaoh and his house with great wounds because of Sarai, the wife of Abram.
12:17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram' s wife:

17: Но Господь поразил тяжкими ударами фараона и дом его за Сару, жену Аврамову.
12:17
καὶ και and; even
ἤτασεν εταζω the
θεὸς θεος God
τὸν ο the
Φαραω φαραω Pharaō; Farao
ἐτασμοῖς ετασμος great; loud
καὶ και and; even
πονηροῖς πονηρος harmful; malignant
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
περὶ περι about; around
Σαρας σαρα the
γυναικὸς γυνη woman; wife
Αβραμ αβραμ Abram; Avram
12:17
וַ wa וְ and
יְנַגַּ֨ע yᵊnaggˌaʕ נגע touch
יְהוָ֧ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
פַּרְעֹ֛ה parʕˈō פַּרְעֹה pharaoh
נְגָעִ֥ים nᵊḡāʕˌîm נֶגַע stroke
גְּדֹלִ֖ים gᵊḏōlˌîm גָּדֹול great
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּיתֹ֑ו bêṯˈô בַּיִת house
עַל־ ʕal- עַל upon
דְּבַ֥ר dᵊvˌar דָּבָר word
שָׂרַ֖י śārˌay שָׂרַי Sarai
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
אַבְרָֽם׃ ʔavrˈām אַבְרָם Abram
12:17. flagellavit autem Dominus Pharaonem plagis maximis et domum eius propter Sarai uxorem Abram
But the Lord scourged Pharao and his house with most grievous stripes for Sarai, Abram's wife.
12:17. But the Lord scourged Pharaoh and his house with great wounds because of Sarai, the wife of Abram.
12:17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «Господь поразил тяжкими ударами фараона и дом его…» Какими именно, неизвестно; но по аналогии случаев, можно думать, что теми же, как впоследствии и дом Авимелеха, т. е. бесплодием (Быт 20:18).
Adam Clarke: Commentary on the Bible - 1831
12:17: The Lord plagued Pharaoh - What these plagues were we know not. In the parallel case, Gen 20:18, all the females in the family of Abimelech, who had taken Sarah in nearly the same way, were made barren; possibly this might have been the case here; yet much more seems to be signified by the expression great plagues. Whatever these plagues were, it is evident they were understood by Pharaoh as proofs of the disapprobation of God; and, consequently, even at this time in Egypt there was some knowledge of the primitive and true religion.
Albert Barnes: Notes on the Bible - 1834
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 Gen 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: Gen 20:18; Ch1 16:21, Ch1 21:22; Job 34:19; Psa 105:14, Psa 105:15; Heb 13:4
Geneva 1599
12:17 And the LORD (o) plagued Pharaoh and his house with great plagues because of Sarai Abram's wife.
(o) The Lord took the defence of this poor stranger against a mighty king: and as he is ever careful over his, so did he preserve Sarai.
John Gill
12:17 And the Lord plagued Pharaoh and his house with great plagues,.... Perhaps with the same sort that Abimelech and his servants were smote with on a like account, Gen 20:17. The Jews (h) say they were smitten with ulcers; not only Pharaoh was plagued, but those of his household also, his courtiers and servants, who were accessary to the bringing of Sarai into his house; for all this was
because of Sarai, Abram's wife; or "upon the word of Sarai" (i), as it may be literally rendered: hence the Jews have a notion, that an angel stood by Sarai with a scourge in his hand, and when Sarai bid him smite Pharaoh, he smote him (k); but signifies not a word only, but thing, matter and business: and so Onkelos renders it here: and the sense is, that Pharaoh and his courtiers were smitten, because of the affair and business of Sarai; because she was taken by them, and detained in Pharaoh's house, and designed to be made his wife or concubine; and thus for evil intentions was this punishment inflicted; so that evil designs, not brought into execution, are punishable; though the word of Sarai may mean what she was bid to say, and did.
(h) Jarchi in loc. Bereshit Rabba, sect. 41. fol. 35. 4. (i) "propter verbum Sarai", Montanus; "super verbo", Munster, Piscator. (k) Jarchi in loc. Bereshit Rabba, ut supra. (sect. 41. fol. 35. 4.)
John Wesley
12:17 And the Lord plagued Pharaoh and his house - Probably, those princes especially that had commended Sarai to Pharaoh. 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 they were thus plagued.
12:1812:18: Կոչեաց փարաւովն զԱբրամ, եւ ասէ ցնա. Զի՞նչ գործեցեր զայդ ընդ իս, զի ո՛չ պատմեցեր եթէ կին քո է[95]։[95] Ոմանք. Ոչ պատմեցեր ինձ եթէ։
18 Փարաւոնը կանչեց Աբրամին ու ասաց նրան. «Այս ի՞նչ փորձանք բերեցիր իմ գլխին, ինչո՞ւ չյայտնեցիր, թէ նա քո կինն է:
18 Փարաւոն կանչեց Աբրամը ու ըսաւ. «Այս ի՞նչ է, որ ինծի ըրիր. ինչո՞ւ ինծի չյայտնեցիր թէ ասիկա քու կինդ է.
Կոչեաց փարաւոն զԱբրամ, եւ ասէ ցնա. Զի՞նչ գործեցեր զայդ ընդ իս, զի ոչ պատմեցեր եթէ կին քո է:

12:18: Կոչեաց փարաւովն զԱբրամ, եւ ասէ ցնա. Զի՞նչ գործեցեր զայդ ընդ իս, զի ո՛չ պատմեցեր եթէ կին քո է[95]։
[95] Ոմանք. Ոչ պատմեցեր ինձ եթէ։
18 Փարաւոնը կանչեց Աբրամին ու ասաց նրան. «Այս ի՞նչ փորձանք բերեցիր իմ գլխին, ինչո՞ւ չյայտնեցիր, թէ նա քո կինն է:
18 Փարաւոն կանչեց Աբրամը ու ըսաւ. «Այս ի՞նչ է, որ ինծի ըրիր. ինչո՞ւ ինծի չյայտնեցիր թէ ասիկա քու կինդ է.
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: И призвал фараон Аврама и сказал: что ты это сделал со мною? для чего не сказал мне, что она жена твоя?
12:18 καλέσας καλεω call; invite δὲ δε though; while Φαραω φαραω Pharaō; Farao τὸν ο the Αβραμ αβραμ say; speak τί τις.1 who?; what? τοῦτο ουτος this; he ἐποίησάς ποιεω do; make μοι μοι me ὅτι οτι since; that οὐκ ου not ἀπήγγειλάς απαγγελλω report μοι μοι me ὅτι οτι since; that γυνή γυνη woman; wife σού σου of you; your ἐστιν ειμι be
12:18 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh לְ lᵊ לְ to אַבְרָ֔ם ʔavrˈām אַבְרָם Abram וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מַה־ mah- מָה what זֹּ֖את zzˌōṯ זֹאת this עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לִּ֑י llˈî לְ to לָ֚מָּה ˈlāmmā לָמָה why לֹא־ lō- לֹא not הִגַּ֣דְתָּ higgˈaḏtā נגד report לִּ֔י llˈî לְ to כִּ֥י kˌî כִּי that אִשְׁתְּךָ֖ ʔištᵊḵˌā אִשָּׁה woman הִֽוא׃ hˈiw הִיא she
12:18. vocavitque Pharao Abram et dixit ei quidnam est quod fecisti mihi quare non indicasti quod uxor tua essetAnd 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.
18. 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?
12:18. And Pharaoh called Abram, and he said to him: “What is this that you have done to me? Why did you not tell me she was your wife?
12:18. 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 unto me? why didst thou not tell me that she [was] thy wife:

18: И призвал фараон Аврама и сказал: что ты это сделал со мною? для чего не сказал мне, что она жена твоя?
12:18
καλέσας καλεω call; invite
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
τὸν ο the
Αβραμ αβραμ say; speak
τί τις.1 who?; what?
τοῦτο ουτος this; he
ἐποίησάς ποιεω do; make
μοι μοι me
ὅτι οτι since; that
οὐκ ου not
ἀπήγγειλάς απαγγελλω report
μοι μοι me
ὅτι οτι since; that
γυνή γυνη woman; wife
σού σου of you; your
ἐστιν ειμι be
12:18
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh
לְ lᵊ לְ to
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מַה־ mah- מָה what
זֹּ֖את zzˌōṯ זֹאת this
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
לִּ֑י llˈî לְ to
לָ֚מָּה ˈlāmmā לָמָה why
לֹא־ lō- לֹא not
הִגַּ֣דְתָּ higgˈaḏtā נגד report
לִּ֔י llˈî לְ to
כִּ֥י kˌî כִּי that
אִשְׁתְּךָ֖ ʔištᵊḵˌā אִשָּׁה woman
הִֽוא׃ hˈiw הִיא she
12:18. vocavitque Pharao Abram et dixit ei quidnam est quod fecisti mihi quare non indicasti quod uxor tua esset
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.
12:18. And Pharaoh called Abram, and he said to him: “What is this that you have done to me? Why did you not tell me she was your wife?
12:18. 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?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: «И я взял было ее к себе в жену…» Отсюда можно заключать, что Промысел Божий сохранил супружескую чистоту Сары, которая жила при дворе фараона еще пока только для испытания.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: Gen 3:13, Gen 4:10, Gen 20:9, Gen 20:10, Gen 26:9-11, Gen 31:26, Gen 44:15; Exo 32:21; Jos 7:19; Sa1 14:43; Pro 21:1
John Gill
12:18 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.
John Wesley
12:18 What is this that thou hast done? - What an ill thing; how unbecoming a wife and good man! Why didst thou not tell me that she was thy wife? - Intimating, that if he had known that, he would not have taken her. 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 there was; 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.
Robert Jamieson, A. R. Fausset and David Brown
12:18 Here is a most humiliating rebuke, and Abram deserved it. Had not God interfered, he might have been tempted to stay in Egypt and forget the promise (Ps 105:13, Ps 105:15). Often still does God rebuke His people and remind them through enemies that this world is not their rest.
12:1912:19: Ընդէ՞ր ասացեր թէ քոյր իմ է, եւ առի զդա ինձ կնութեան. եւ արդ աւանիկ կին քո առաջի քո. ա՛ռ եւ գնա ՚ի բաց։
19 Ինչո՞ւ ասացիր, թէ “Իմ քոյրն է”, ես էլ նրան կնութեան առայ: Արդ, ահա քո կինը քո առաջ է, ա՛ռ նրան ու հեռացի՛ր»:
19 Ինչո՞ւ համար ‘Ասիկա քոյրս է’, ըսիր եւ քիչ մնաց որ զանիկա ինծի կին պիտի առնէի. բայց հիմա ահա կինդ. ա՛ռ ու գնա՛»։
Ընդէ՞ր ասացեր թէ Քոյր իմ է, եւ [189]առի զդա ինձ կնութեան. եւ արդ աւանիկ կին քո առաջի քո. առ եւ գնա ի բաց:

12:19: Ընդէ՞ր ասացեր թէ քոյր իմ է, եւ առի զդա ինձ կնութեան. եւ արդ աւանիկ կին քո առաջի քո. ա՛ռ եւ գնա ՚ի բաց։
19 Ինչո՞ւ ասացիր, թէ “Իմ քոյրն է”, ես էլ նրան կնութեան առայ: Արդ, ահա քո կինը քո առաջ է, ա՛ռ նրան ու հեռացի՛ր»:
19 Ինչո՞ւ համար ‘Ասիկա քոյրս է’, ըսիր եւ քիչ մնաց որ զանիկա ինծի կին պիտի առնէի. բայց հիմա ահա կինդ. ա՛ռ ու գնա՛»։
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: для чего ты сказал: она сестра моя? и я взял было ее себе в жену. И теперь вот жена твоя; возьми и пойди.
12:19 ἵνα ινα so; that τί τις.1 who?; what? εἶπας επω say; speak ὅτι οτι since; that ἀδελφή αδελφη sister μού μου of me; mine ἐστιν ειμι be καὶ και and; even ἔλαβον λαμβανω take; get αὐτὴν αυτος he; him ἐμαυτῷ εμαυτου myself εἰς εις into; for γυναῖκα γυνη woman; wife καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am ἡ ο the γυνή γυνη woman; wife σου σου of you; your ἐναντίον εναντιον next to; before σου σου of you; your λαβὼν λαμβανω take; get ἀπότρεχε αποτρεχω run off
12:19 לָמָ֤ה lāmˈā לָמָה why אָמַ֨רְתָּ֙ ʔāmˈartā אמר say אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister הִ֔וא hˈiw הִיא she וָ wā וְ and אֶקַּ֥ח ʔeqqˌaḥ לקח take אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] לִ֖י lˌî לְ to לְ lᵊ לְ to אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now הִנֵּ֥ה hinnˌē הִנֵּה behold אִשְׁתְּךָ֖ ʔištᵊḵˌā אִשָּׁה woman קַ֥ח qˌaḥ לקח take וָ wā וְ and לֵֽךְ׃ lˈēḵ הלך walk
12:19. quam ob causam dixisti esse sororem tuam ut tollerem eam mihi in uxorem nunc igitur ecce coniux tua accipe eam et vadeFor what cause didst thou say, she was thy sister, that I might take her to my wife? Now therefore, there is thy wife, take her, and go thy way.
19. Why saidst thou, She is my sister? so that I took her to be my wife: now therefore behold thy wife, take her, and go thy way.
12:19. For what reason did you claim her to be your sister, so that I would take her to me as a wife? Now therefore, behold your mate, receive her and go.”
12:19. Why saidst thou, She [is] my sister? so I might have taken her to me to wife: now therefore behold thy wife, take [her], and go thy way.
Why saidst thou, She [is] my sister? so I might have taken her to me to wife: now therefore behold thy wife, take [her], and go thy way:

19: для чего ты сказал: она сестра моя? и я взял было ее себе в жену. И теперь вот жена твоя; возьми и пойди.
12:19
ἵνα ινα so; that
τί τις.1 who?; what?
εἶπας επω say; speak
ὅτι οτι since; that
ἀδελφή αδελφη sister
μού μου of me; mine
ἐστιν ειμι be
καὶ και and; even
ἔλαβον λαμβανω take; get
αὐτὴν αυτος he; him
ἐμαυτῷ εμαυτου myself
εἰς εις into; for
γυναῖκα γυνη woman; wife
καὶ και and; even
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
ο the
γυνή γυνη woman; wife
σου σου of you; your
ἐναντίον εναντιον next to; before
σου σου of you; your
λαβὼν λαμβανω take; get
ἀπότρεχε αποτρεχω run off
12:19
לָמָ֤ה lāmˈā לָמָה why
אָמַ֨רְתָּ֙ ʔāmˈartā אמר say
אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister
הִ֔וא hˈiw הִיא she
וָ וְ and
אֶקַּ֥ח ʔeqqˌaḥ לקח take
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
לִ֖י lˌî לְ to
לְ lᵊ לְ to
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
הִנֵּ֥ה hinnˌē הִנֵּה behold
אִשְׁתְּךָ֖ ʔištᵊḵˌā אִשָּׁה woman
קַ֥ח qˌaḥ לקח take
וָ וְ and
לֵֽךְ׃ lˈēḵ הלך walk
12:19. quam ob causam dixisti esse sororem tuam ut tollerem eam mihi in uxorem nunc igitur ecce coniux tua accipe eam et vade
For what cause didst thou say, she was thy sister, that I might take her to my wife? Now therefore, there is thy wife, take her, and go thy way.
12:19. For what reason did you claim her to be your sister, so that I would take her to me as a wife? Now therefore, behold your mate, receive her and go.”
12:19. Why saidst thou, She [is] my sister? so I might have taken her to me to wife: now therefore behold thy wife, take [her], and go thy way.
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John Gill
12:19 Why saidst thou, she is my sister?.... He could not imagine what could be the reason of it, what could induce him to give out such a story as this; for he knew not the fears that Abram was possessed with, which led him to it, and which might be in a good measure groundless, or else Pharaoh might have guessed at the reason; or this he said as being willing to be satisfied of the true one:
so I might have taken her to me to wife; ignorantly, and without any scruple, supposing her to have been free; and so should have been guilty of taking another man's wife, and of depriving him of her; which with him were crimes he did not choose to commit, though polygamy was not accounted any by him, for no doubt he had a wife or wives when about to take Sarai for one:
now therefore, behold thy wife, take her, and go thy way; Sarai it seems was present at this interview, who was delivered to her husband untouched, as his own property, and is ordered to depart the country, that so neither the king, nor any of his courtiers or subjects, might be under any temptation to do him an injury, by violating the chastity of his wife. The whole of this affair is related by Eupolemus (l), an Heathen historian, in a few words, in great agreement with this account; only he represents Sarai as married to the king of Egypt; he says, that Abram, on account of a famine, went to Egypt, with all his family, and there dwelt, and that the king of the Egyptians married his wife, he saying she was his sister: he goes on to relate more at large, says Alexander Polyhistor that quotes him, that the king could not enjoy her, and that his people and family were infected with a plague, upon which he called his diviners or prophets together, who told him that the woman was not a widow; and when the king of the Egyptians so understood it, that she was the wife of Abram, he restored her to her husband.
(l) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 18. p. 420.)
12:2012:20: Եւ պատուէր ետ արանց վասն Աբրամու, յուղարկե՛լ զնա եւ զկին նորա, եւ զամենայն որ ինչ է՛ր նորա. եւ զՂովտ ընդ նմա[96]։[96] Ոմանք. Եւ զամենայն զոր ինչ էր նորա։
20 Փարաւոնն իր մարդկանց պատուիրեց, որ Աբրամին, իր ունեցուածքով, նրա կնոջը, ինչպէս նաեւ Ղովտին ճանապարհ դնեն:
20 Եւ Փարաւոն իր մարդոցը պատուիրեց, որ զանիկա իր կնոջ ու իր բոլոր ստացուածքով ապահով ղրկեն։
Եւ պատուէր ետ արանց վասն Աբրամու յուղարկել զնա եւ զկին նորա եւ զամենայն որ ինչ էր նորա, [190]եւ զՂովտ ընդ նմա:

12:20: Եւ պատուէր ետ արանց վասն Աբրամու, յուղարկե՛լ զնա եւ զկին նորա, եւ զամենայն որ ինչ է՛ր նորա. եւ զՂովտ ընդ նմա[96]։
[96] Ոմանք. Եւ զամենայն զոր ինչ էր նորա։
20 Փարաւոնն իր մարդկանց պատուիրեց, որ Աբրամին, իր ունեցուածքով, նրա կնոջը, ինչպէս նաեւ Ղովտին ճանապարհ դնեն:
20 Եւ Փարաւոն իր մարդոցը պատուիրեց, որ զանիկա իր կնոջ ու իր բոլոր ստացուածքով ապահով ղրկեն։
zohrab-1805▾ eastern-1994▾ western am▾
12:2020: И дал о нем фараон повеление людям, и проводили его, и жену его, и все, что у него было.
12:20 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin Φαραω φαραω Pharaō; Farao ἀνδράσιν ανηρ man; husband περὶ περι about; around Αβραμ αβραμ he; him καὶ και and; even τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἦν ειμι be αὐτῷ αυτος he; him καὶ και and; even Λωτ λωτ Lōt; Lot μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
12:20 וַ wa וְ and יְצַ֥ו yᵊṣˌaw צוה command עָלָ֛יו ʕālˈāʸw עַל upon פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man וַֽ wˈa וְ and יְשַׁלְּח֥וּ yᵊšallᵊḥˌû שׁלח send אֹתֹ֛ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹֽו׃ lˈô לְ to
12:20. praecepitque Pharao super Abram viris et deduxerunt eum et uxorem illius et omnia quae habebatAnd Pharao gave his men orders concerning Abram: and they led him away, and his wife, and all that he had.
20. And Pharaoh gave men charge concerning him: and they brought him on the way, and his wife, and all that he had.
12:20. And Pharaoh instructed his men about Abram. And they led him away with his wife and all that he had.
12:20. And Pharaoh commanded [his] men concerning him: and they sent him away, and his wife, and all that he had.
And Pharaoh commanded [his] men concerning him: and they sent him away, and his wife, and all that he had:

20: И дал о нем фараон повеление людям, и проводили его, и жену его, и все, что у него было.
12:20
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
Φαραω φαραω Pharaō; Farao
ἀνδράσιν ανηρ man; husband
περὶ περι about; around
Αβραμ αβραμ he; him
καὶ και and; even
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ἦν ειμι be
αὐτῷ αυτος he; him
καὶ και and; even
Λωτ λωτ Lōt; Lot
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
12:20
וַ wa וְ and
יְצַ֥ו yᵊṣˌaw צוה command
עָלָ֛יו ʕālˈāʸw עַל upon
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man
וַֽ wˈa וְ and
יְשַׁלְּח֥וּ yᵊšallᵊḥˌû שׁלח send
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹֽו׃ lˈô לְ to
12:20. praecepitque Pharao super Abram viris et deduxerunt eum et uxorem illius et omnia quae habebat
And Pharao gave his men orders concerning Abram: and they led him away, and his wife, and all that he had.
12:20. And Pharaoh instructed his men about Abram. And they led him away with his wife and all that he had.
12:20. And Pharaoh commanded [his] men concerning him: and they sent him away, and his wife, and all that he had.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «И дал о нем фараон повеление…» Так и из этого нового искушения праведник выходит полным победителем. И все, «кто видел, как он прежде, побуждаемый голодом, шел в Египет со страхом и трепетом, а теперь возвращался оттуда с такой славой, обилием и богатством, познавали из этого силу Божия о нем промышления» (святой Иоанн Златоуст).
Adam Clarke: Commentary on the Bible - 1831
12:20: Commanded his men concerning him - Gave particular and strict orders to afford Abram and his family every accommodation for their journey; for having received a great increase of cattle and servants, it was necessary that he should have the favor of the king, and his permission to remove from Egypt with so large a property; hence, a particular charge is given to the officers of Pharaoh to treat him with respect, and to assist him in his intended departure.
The weighty and important contents of this chapter demand our most attentive consideration. Abram is a second time called to leave his country, kindred, and father's house, and go to a place he knew not. Every thing was apparently against him but the voice of God. This to Abram was sufficient; he could trust his Maker, and knew he could not do wrong in following his command. He is therefore proposed to us in the Scriptures as a pattern of faith, patience, and loving obedience. When he received the call of God, he spent no time in useless reasonings about the call itself, his family circumstances, the difficulties in the way, etc., etc. He was called, and he departed, and this is all we hear on the subject. Implicit faith in the promise of God, and prompt obedience to his commands, become us, not only as His creatures, but as sinners called to separate from evil workers and wicked ways, and travel, by that faith which worketh by love, in the way that leads to the paradise of God.
How greatly must the faith of this blessed man have been tried, when, coming to the very land in which he is promised so much blessedness, he finds instead of plenty a grievous famine! Who in his circumstances would not have gone back to his own country, and kindred? Still he is not stumbled; prudence directs him to turn aside and go to Egypt, till God shall choose to remove this famine. Is it to be wondered at that, in this tried state, he should have serious apprehensions for the safety of his life? Sarai, his affectionate wife and faithful companion, he supposes he shall lose; her beauty, he suspects, will cause her to be desired by men of power, whose will he shall not be able to resist. If he appear to be her husband, his death he supposes to be certain; if she pass for his sister, he may be well used on her account; he will not tell a lie, but he is tempted to prevaricate by suppressing a part of the truth. Here is a weakness which, however we may be inclined to pity and excuse it, we should never imitate. It is recorded with its own condemnation. He should have risked all rather than have prevaricated. But how could he think of lightly giving up such a wife? Surely he who would not risk his life for the protection and safety of a good wife, is not worthy of one. Here his faith was deficient. He still credited the general promise, and acted on that faith in reference to it; but he did not use his faith in reference to intervening circumstances, to which it was equally applicable. Many trust God for their souls and eternity, who do not trust in him for their bodies and for time. To him who follows God fully in simplicity of heart, every thing must ultimately succeed. Had Abram and Sarai simply passed for what they were, they had incurred no danger; for God, who had obliged them to go to Egypt, had prepared the way before them. Neither Pharaoh nor his courtiers would have noticed the woman, had she appeared to be the wife of the stranger that came to sojourn in their land. The issue sufficiently proves this. Every ray of the light of truth is an emanation from the holiness of God, and awfully sacred in his eyes. Considering the subject thus, a pious ancient spoke the following words, which refiners in prevarication have deemed by much too strong: "I would not," said he, "tell a lie to save the souls of the whole world." Reader, be on thy guard; thou mayest fall by comparatively small matters, while resolutely and successfully resisting those which require a giant's strength to counteract them. In every concern God is necessary; seek him for the body and for the soul; and do not think that any thing is too small or insignificant to interest him that concerns thy present or eternal peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:20: Exo 18:27; Sa1 29:6-11; Psa 105:14, Psa 105:15; Pro 21:1
Geneva 1599
12:20 And Pharaoh (p) commanded [his] men concerning him: and they sent him away, and his wife, and all that he had.
(p) To the intent that none should hurt him either in his person or goods.
John Gill
12:20 And Pharaoh commanded his men concerning him,.... His courtiers and servants, not to do him any hurt or injury in his person or substance; who he might suppose would be enraged at hearing how the king and they had been imposed upon and deceived; he ordered a guard about him while he was there, and to conduct him, and all that belonged to him, safely out of his dominions, as appears by what follows: but Dr. Lightfoot (m) is of opinion, that he gave charge to the Egyptians, making it as it were a law for the time to come, that they should not converse with Hebrews, nor with foreign shepherds, in any so near familiarity, as to eat or drink with them, which the Egyptians observed strictly ever after, Gen 43:32.
and they sent him away, and his wife, and all that he had; they did not drive him out by force, or in any disgraceful manner, but being committed to a guard of men, appointed by the king, he had safe conduct out of the land, with his family, and all that he had; all that he brought with him, and all the increase he had made there, and all the gifts he had received of the king. The Jews (n) interpret it of the writings and gifts he had given to Sarai; and they (o) observe a great likeness between Abram's descent into Egypt, his being there, and departure out of it, and that of his posterity in later times; as that they both went thither on account of a famine; that they both went down to sojourn there; and that they both went out with great substance; with other particulars observed by them.
(m) See his Works, vol. 1. p. 694. (n) Pirke Eliezer, c. 26. (o) Bereshit Rabba, sect. 40. fol. 35. 3.
John Wesley
12:20 And Pharaoh commanded his men concerning him - That is, he charged them not to injure him in any thing. And he appointed them, when Abram was disposed to return home, after the famine, to conduct him safe out of the country, as his convoy.