Genesis 12:10
Parallel Verses
New American Standard Bible
Now there was a famine in the land; so Abram went down to Egypt to sojourn there, for the famine was severe in the land.

King James Bible
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.

Darby Bible Translation
And there was a famine in the land. And Abram went down to Egypt to sojourn there, for the famine was grievous in the land.

World English Bible
There was a famine in the land. Abram went down into Egypt to live as a foreigner there, for the famine was severe in the land.

Young's Literal Translation
And there is a famine in the land, and Abram goeth down towards Egypt to sojourn there, for the famine is grievous in the land;

Genesis 12:10 Parallel
Commentary
Barnes' Notes on the Bible

- XXXVIII. Abram in Egypt

15. פרעה par‛oh, Par'oh, "ouro." Coptic for "king," with the masculine article pi. or p. P-ouro, "the king." If we separate the article p. from the Hebrew form, we have רעה re‛oh for king, which may be compared with רעה ro‛eh, "pastor, leader," and the Latin rex, king. This is the common title of the Egyptian sovereigns, to which we have the personal name occasionally added, as Pharaoh-Necho, Pharaoh-Hophrah.

Genesis 12:10

This first visit of Abram to Mizraim, or Egypt, is occasioned by the famine in the land of promise. This land is watered by periodical rains. A season of drought arrests the progress of vegetation, and brings on a famine. But in Egypt, the fertility of the loamy soil depends not on local showers, but on the annual rise of the Nile, which is fed by the rains of a far-distant mountain range. Hence, when the land of Kenaan was wasted by drought and consequent famine, Egypt was generally so productive as to be the granary of the neighboring countries. As Kenaan was the brother of Mizraim, the contact between the two countries in which they dwelt was natural and frequent. Dry seasons and dearth of provisions seem to have been of frequent occurrence in the land of Kenaan Genesis 26:1; Genesis 41:56-57. Even Egypt itself was not exempt from such calamitous visitations. Famine is one of God's rods for the punishment of the wicked and the correction of the penitent 2 Samuel 24:13. It visits Abram even in the land of promise. Doubtless the wickedness of the inhabitants was great even in his day. Abram himself was not out of the need of that tribulation that worketh patience, experience, and hope. He may have been left to himself under this trial, that he might find out by experience his own weakness, and at the same time the faithfulness and omnipotence of Yahweh the promiser. In the moment of his perplexity he flees for refuge to Egypt, and the Lord having a lesson for him, there permits him to enter that land of plenty.

It is not without misgivings, however, that Abram approaches Egypt. All the way from Ur to Haran, from Haran to the land of Kenaan, and from north to south of the land in which he was a stranger, we hear not a word of apprehension. But now he betakes himself to an expedient which had been preconcerted between him and Sarai before they set out on their earthly pilgrimage Genesis 20:13. There are some obvious reasons for the change from composure to anxiety he now betrays. Abram was hitherto obeying the voice of the Lord, and walking in the path of duty, and therefore he was full of unhesirating confidence in the divine protection. Now he may be pursuing his own course, and, without waiting patiently for the divine counsel, venturing to cross the boundary of the land of promise. He may therefore be without the fortifying assurance of the divine approval. There is often a whisper of this kind heard in the soul, even when it is not fully conscious of the delinquency which occasions it.

Again, the countries through which be had already passed were inhabited by nomadic tribes, each kept in check by all the others, all unsettled in their habits, and many of them not more potent than himself. The Kenaanites spoke the same language with himself, and were probably only a dominant race among others whose language they spoke, if they did not adopt. But in Egypt all was different. Mizraim had seven sons, and, on the average, the daughters are as numerous as the sons. In eight or nine generations there might be from half a million to a million of inhabitants in Egypt, if we allow five daughters as the average of a family. The definite area of the arable ground on the two sides of the Nile, its fertilization by a natural cause without much human labor, the periodical regularity of the inundation, and the extraordinary abundance of the grain crops, combined both to multiply the population with great rapidity, and to accelerate amazingly the rise and growth of fixed institutions and a stable government. Here there were a settled country with a foreign tongue, a prosperous people, and a powerful sovereign. All this rendered it more perilous to enter Egypt than Kenaan.

If Abram is about to enter Egypt of his own accord, without any divine intimation, it is easy to understand why he resorts to a device of his own to escape the peril of assassination. In an arbitrary government, where the will of the sovereign is law, and the passions are uncontrolled, public or private resolve is sudden, and execution summary. The East still retains its character in this respect. In these circumstances, Abram proposes to Sarai to conceal their marriage, and state that she was his sister; which was perfectly true, as she was the daughter of his father, though not of his mother. At a distance of three or four thousand years, with all the development of mind which a completed Bible and an advanced philosophy can bestow, it is easy to pronounce, with dispassionate coolness, the course of conduct here proposed to be immoral and imprudent. It is not incumbent on us, indeed, to defend it; but neither does it become us to be harsh or excessive in our censure. In the state of manners and customs which then prevailed in Egypt, Abram and Sarai were not certainly bound to disclose all their private concerns to every impertinent inquirer. The seeming simplicity and experience which Abram betrays in seeking to secure his personal safety by an expedient which exposed to risk his wife's chastity and his own honor, are not to be pressed too far. The very uncertainty concerning the relation of the strangers to each other tended to abate that momentary caprice in the treatment of individuals which is the result of a despotic government. And the prime fault and folly of Abram consisted in not waiting for the divine direction in leaving the land of promise, and in not committing himself wholly to the divine protection when he did take that step.

It may seem strange that the Scripture contains no express disapprobation of the conduct of Abram. But its manner is to affirm the great principles of moral truth, on suitable occasions, with great clearness and decision; and in ordinary circumstances simply to record the actions of its characters with faithfulness, leaving it to the reader's intelligence to mark their moral quality. And God's mode of teaching the individual is to implant a moral principle in the heart, which, after many struggles with temptation, will eventually root out all lingering aberrations.

Sarai was sixty-five years of age Genesis 17:17 at the time when Abram describes her as a woman fair to look upon. But we are to remember that beauty does not vanish with middle age; that Sarai's age corresponds with twenty-five or thirty years in modern times, as she was at this time not half the age to which men were then accustomed to live; that she had no family or other hardship to bring on premature decay; and that the women of Egypt were far from being distinguished for regularity of feature or freshness of complexion.

Genesis 12:10 Parallel Commentaries

Library
The Man of Faith
'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 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.'--GENESIS xii. 6, 7. Great epoch and man. Steps of Abram's training. First he was simply called to go--no promise of inheritance--obeyed--came to Canaan-found a thickly peopled land with advanced social order, and received no
Alexander Maclaren—Expositions of Holy Scripture

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Coming of a Deliverer
Through the long centuries of "trouble and darkness" and "dimness of anguish" (Isaiah 8:22) marking the history of mankind from the day our first parents lost their Eden home, to the time the Son of God appeared as the Saviour of sinners, the hope of the fallen race was centered in the coming of a Deliverer to free men and women from the bondage of sin and the grave. The first intimation of such a hope was given to Adam and Eve in the sentence pronounced upon the serpent in Eden when the Lord declared
Ellen Gould White—The Story of Prophets and Kings

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Cross References
Genesis 26:1
Now there was a famine in the land, besides the previous famine that had occurred in the days of Abraham. So Isaac went to Gerar, to Abimelech king of the Philistines.

Genesis 41:57
The people of all the earth came to Egypt to buy grain from Joseph, because the famine was severe in all the earth.

Genesis 42:5
So the sons of Israel came to buy grain among those who were coming, for the famine was in the land of Canaan also.

Genesis 43:1
Now the famine was severe in the land.

Ruth 1:1
Now it came about in the days when the judges governed, that there was a famine in the land. And a certain man of Bethlehem in Judah went to sojourn in the land of Moab with his wife and his two sons.

2 Samuel 21:1
Now there was a famine in the days of David for three years, year after year; and David sought the presence of the LORD. And the LORD said, "It is for Saul and his bloody house, because he put the Gibeonites to death."

Jump to Previous
Abram Dwell Egypt Famine Food Foreigner Grievous Live Severe Sojourn Sore Towards
Jump to Next
Abram Dwell Egypt Famine Food Foreigner Grievous Live Severe Sojourn Sore Towards
Links
Genesis 12:10 NIV
Genesis 12:10 NLT
Genesis 12:10 ESV
Genesis 12:10 NASB
Genesis 12:10 KJV

Genesis 12:10 Bible Apps
Genesis 12:10 Biblia Paralela
Genesis 12:10 Chinese Bible
Genesis 12:10 French Bible
Genesis 12:10 German Bible

Genesis 12:10 Commentaries

Bible Hub
Genesis 12:9
Top of Page
Top of Page