Genesis Chapter 12 verse 11 Holy Bible

ASV Genesis 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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BBE Genesis 12:11

Now when he came near to Egypt, he said to Sarai, his wife, Truly, you are a fair woman and beautiful to the eye;
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DARBY Genesis 12:11

And it came to pass when he was come near to enter into Egypt, that he said to Sarai his wife, Behold now, I know that thou art a woman fair to look upon.
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KJV Genesis 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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WBT Genesis 12:11

And it came to pass, when he had come near to enter into Egypt, that he said to Sarai his wife, Behold now, I know that thou art a fair woman to look upon:
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WEB Genesis 12:11

It happened, when he was come near to enter into Egypt, that he said to Sarai his wife, "See now, I know that you are a beautiful woman to look on.
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YLT Genesis 12:11

and it cometh to pass as he hath drawn near to enter Egypt, that he saith unto Sarai his wife, `Lo, I pray thee, I have known that thou `art' a woman of beautiful appearance;
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Pulpit Commentary

Pulpit CommentaryVerses 11-13. - And it came to pass (literally, it was), when he was come near to enter into Egypt (that he had his misgivings, arising probably from his own eminence, which could scarcely fail to attract attention among strangers, but chiefly from the beauty of his wife, which was calculated to inflame the cupidity and, it might be, the violence of the warm-blooded Southrons, and) that he said unto Sarai his wife. The arrangement here referred to appears (Genesis 20:13) to have been preconcerted on first setting out from Ur or Haran, so that Abram's address to his wife on approaching Egypt may be viewed as simply a reminder of their previous compact. Behold now, I know that thou art a fair woman to look upon. Literally, fair of aspect (cf. 1 Samuel 17:42). Though now upwards of sixty-five years of age, she was still in middle life (Genesis 23:1), and her constitution had not been impaired by bearing children. Besides, the clear complexion of Sarah would render her specially attractive in the eyes of the Egyptians, whose women, though not so dark as the Nubians and Ethiopians, were yet of a browner tinge than the Syrians and Arabians. Monumental evidence confirms the assertion of Scripture that a fair complexion was deemed a high recommendation in the age of the Pharaohs (ride Hengstenberg's 'Egypt and the Books of Moses,' p. 200). Therefore (literally, and) it shall come to pass, when (literally, that) the Egyptians - notorious for their licentiousness (vide P. Smith's ' History of the World,' vol. 1. Genesis 6. p. 71) - shall see thee, that (literally, and) they shall say, this is his wife: and they will kill me - in order to possess thee, counting murder a less crime than adultery (Lyra). An unreasonable anxiety, considering that he had hitherto enjoyed the Divine protection, however natural it might seem in view of the voluptuous character of the people. But (literally, and) they will save thee alive - for either compulsory marriage or dishonorable use. Say, I pray thee, - translated in ver. 11 as "now;" "verbum obsecrantis vel adhortantis" (Masius) - thou art my sister. A half-truth (Genesis 20:12), but a whole falsehood. The usual apologies, that he did not fabricate, but "cautiously conceal the truth" (Lyra), that perhaps he acted in obedience to a Divine impulse (Mede), that he dissembled in order to protect his wife's chastity (Rosenmüller), are not satisfactory. On the other hand, Abram must not be judged by the light of New Testament revelation. It is not necessary for a Christian in every situation Of life to tell all the truth, especially when its part suppression involves no deception, and is indispensable for self-preservation; and Abram may have deemed it legitimate as a means of securing both his own life and Sarah's honor, though how he was to shield his wife in the peculiar circumstances it is difficult to see. Rosenmüller suggests that he knew the preliminary ceremonies to marriage required a considerable time, and counted upon being able to leave Egypt before any injury was done to Sarah. The only objection to this is that the historian represents him as being less solicitous about the preservation of his wife's chastity than about the conservation of his own life. That it may be well (not with thee, though doubtless this is implied, but) with me for thy sake (the import of which is declared in the words which follow); and my soul shall live because of thee. "No defense can be offered for a man who, merely through dread of danger to himself, tells a lie, risks his wife's chastity, puts temptation in the way of his neighbors, and betrays the charge to which the Divine favor had summoned him "(Dykes).

Ellicott's Commentary

Ellicott's Commentary for English Readers(11-13) Thou art a fair woman.--For the word yephath, rendered "fair," see on Genesis 9:27. Though its general meaning is beautiful, yet there can be no doubt that the light colour of Sarai's complexion was that which would chiefly commend her to the Egyptians; for she was now past sixty, and though vigorous enough to bear a son at ninety, yet that was by the special favour of God. As she lived to the age of 127 (Genesis 23:1), she was now about middle age, and evidently had retained much of her early beauty; and this, added to the difference of tint, would make her still attractive to the swarthy descendants of Ham, especially as they were not a handsome race, but had flat foreheads, high cheek-bones, large mouths, and thick lips. Twenty years later we find Abram still haunted by fears of the effects of her personal appearance (Genesis 20:2), even when living among a better-featured race. From Genesis 20:13 it appears that on leaving Haran Abram and Sarai had agreed upon adopting this expedient, which seems to us so strangely contrary to the faith which the patriarch was at that very time displaying. He abandons his birthplace at the Divine command, and starts upon endless wanderings; and yet, to protect his own life, he makes an arrangement which involves the possible sacrifice of the chastity of his wife; and twice, but for God's interference, this painful result would actually have happened. Perhaps Abram may have depended upon Sarai's cleverness to help herself out of the difficulty; but such a mixture of faith and weakness, of trust in God in abandoning so much and trust in worldly policy for preservation in a foreseen danger, cannot but make us feel how much of infirmity there was even in a character otherwise so noble.