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  • PARALLEL HISTORY BIBLE - Genesis 12:11


    CHAPTERS: Genesis 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50     
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS   |   VIDEO: BIB - COMM


    ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - Genesis 12:11

    εγενετο 1096 5633 δε 1161 ηνικα 2259 ηγγισεν 1448 5656 αβραμ εισελθειν 1525 5629 εις 1519 αιγυπτον 125 ειπεν 2036 5627 αβραμ σαρα τη 3588 γυναικι 1135 αυτου 847 γινωσκω 1097 5719 εγω 1473 οτι 3754 γυνη 1135 ευπροσωπος ει 1488 5748

    Douay Rheims Bible

    And when he was near to enter into Egypt, he said to Sarai his wife: I know that thou
    art a beautiful woman:

    King James Bible - 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:

    World English Bible

    It happened, when he had come near to enter Egypt, that he said to Sarai his wife, "See now, I know that you are a beautiful woman to look at.

    Early Church Father Links

    Npnf-110 iii.LIV Pg 113

    World Wide Bible Resources


    Genesis 12:11

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-03 vi.iv.xxii Pg 29
    Gen. iii. 6.

    forthwith veiled what they had learnt to know.8901

    8901


    Anf-01 ix.vi.xvii Pg 12
    Massuet remarks here that Irenæus makes a reference to the apocryphal book of Enoch, in which this history is contained. It was the belief of the later Jews, followed by the Christian fathers, that “the sons of God” (Gen. vi. 2) who took wives of the daughters of men, were the apostate angels. The LXX. translation of that passage accords with this view. See the articles “Enoch,” “Enoch, Book of,” in Smith’s Dictionary of the Bible. [See Paradise Lost, b. i. 323–431.]

    Moreover, all the rest of the multitude of those righteous men who lived before Abraham, and of those patriarchs who preceded Moses, were justified independently of the things above mentioned, and without the law of Moses. As also Moses himself says to the people in Deuteronomy: “The Lord thy God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you.”3993

    3993


    Anf-02 vi.iii.iii.ii Pg 37.1


    Anf-03 iv.iv.ix Pg 6
    Comp. chap. iv., and the references there given. The idea seems founded on an ancient reading found in the Codex Alexandrinus of the LXX. in Gen. vi. 2, “angels of God,” for “sons of God.”

    were likewise the discoverers of this curious art, on that account also condemned by God. Oh divine sentence, reaching even unto the earth in its vigour, whereto the unwitting render testimony! The astrologers are expelled just like their angels. The city and Italy are interdicted to the astrologers, just as heaven to their angels.211

    211 See Tac. Ann. ii. 31, etc. (Oehler.)

    There is the same penalty of exclusion for disciples and masters. “But Magi and astrologers came from the east.”212

    212


    Anf-03 vi.iv.xxii Pg 16
    See Gen. vi. 2 in the LXX., with the v. l. ed. Tisch. 1860; and compare Tertullian, de Idol. c. 9, and the note there. Mr. Dodgson refers, too, to de Virg. Vel. c. 7, where this curious subject is more fully entered into.

    Who then, would contend that “womenalone—that is,8888

    8888 i.e. according to their definition, whom Tertullian is refuting.

    such as were already wedded and had lost their virginity—were the objects of angelic concupiscence, unless “virgins” are incapable of excelling in beauty and finding lovers? Nay, let us see whether it were not virgins alone whom they lusted after; since Scriptures saith “the daughters of men;”8889

    8889


    Anf-03 vi.iv.xxii Pg 20
    Gen. vi. 2.

    it does so on this ground, that, of course, such are “received for wives” as are devoid of that title. But it would have expressed itself differently concerning such as were not thus devoid. And so (they who are named) are devoid as much of widowhood as of virginity. So completely has Paul by naming the sex generally, mingled “daughters” and species together in the genus. Again, while he says that “nature herself,”8892

    8892


    Anf-01 ix.vi.xvii Pg 12
    Massuet remarks here that Irenæus makes a reference to the apocryphal book of Enoch, in which this history is contained. It was the belief of the later Jews, followed by the Christian fathers, that “the sons of God” (Gen. vi. 2) who took wives of the daughters of men, were the apostate angels. The LXX. translation of that passage accords with this view. See the articles “Enoch,” “Enoch, Book of,” in Smith’s Dictionary of the Bible. [See Paradise Lost, b. i. 323–431.]

    Moreover, all the rest of the multitude of those righteous men who lived before Abraham, and of those patriarchs who preceded Moses, were justified independently of the things above mentioned, and without the law of Moses. As also Moses himself says to the people in Deuteronomy: “The Lord thy God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you.”3993

    3993


    Anf-02 vi.iii.iii.ii Pg 37.1


    Anf-03 iv.iv.ix Pg 6
    Comp. chap. iv., and the references there given. The idea seems founded on an ancient reading found in the Codex Alexandrinus of the LXX. in Gen. vi. 2, “angels of God,” for “sons of God.”

    were likewise the discoverers of this curious art, on that account also condemned by God. Oh divine sentence, reaching even unto the earth in its vigour, whereto the unwitting render testimony! The astrologers are expelled just like their angels. The city and Italy are interdicted to the astrologers, just as heaven to their angels.211

    211 See Tac. Ann. ii. 31, etc. (Oehler.)

    There is the same penalty of exclusion for disciples and masters. “But Magi and astrologers came from the east.”212

    212


    Anf-03 vi.iv.xxii Pg 16
    See Gen. vi. 2 in the LXX., with the v. l. ed. Tisch. 1860; and compare Tertullian, de Idol. c. 9, and the note there. Mr. Dodgson refers, too, to de Virg. Vel. c. 7, where this curious subject is more fully entered into.

    Who then, would contend that “womenalone—that is,8888

    8888 i.e. according to their definition, whom Tertullian is refuting.

    such as were already wedded and had lost their virginity—were the objects of angelic concupiscence, unless “virgins” are incapable of excelling in beauty and finding lovers? Nay, let us see whether it were not virgins alone whom they lusted after; since Scriptures saith “the daughters of men;”8889

    8889


    Anf-03 vi.iv.xxii Pg 20
    Gen. vi. 2.

    it does so on this ground, that, of course, such are “received for wives” as are devoid of that title. But it would have expressed itself differently concerning such as were not thus devoid. And so (they who are named) are devoid as much of widowhood as of virginity. So completely has Paul by naming the sex generally, mingled “daughters” and species together in the genus. Again, while he says that “nature herself,”8892

    8892


    Anf-03 iv.iv.i Pg 11
    Oehler refers to Ezek. xxiii.; but many other references might be given—in the Pentateuch and Psalms, for instance.

    use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another’s, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness?  In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols.


    Anf-03 iv.iv.i Pg 11
    Oehler refers to Ezek. xxiii.; but many other references might be given—in the Pentateuch and Psalms, for instance.

    use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another’s, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness?  In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols.


    Anf-02 vi.iv.ii.xxiii Pg 4.1


    Anf-02 vi.iv.vi.xii Pg 12.1


    Anf-01 ix.vi.xxvii Pg 22
    Num. xvi. 15.

    In this way, too, Samuel, who judged the people so many years, and bore rule over Israel without any pride, in the end cleared himself, saying, “I have walked before you from my childhood even unto this day: answer me in the sight of God, and before His anointed (Christi ejus); whose ox or whose ass of yours have I taken, or over whom have I tyrannized, or whom have I oppressed? or if I have received from the hand of any a bribe or [so much as] a shoe, speak out against me, and I will restore it to you.”4167

    4167


    Anf-03 iv.iv.iii Pg 8
    See Ex. xxxii.; and compare 1 Cor. x. 7, where the latter part of Ex. xxxii. 6 is quoted.



    Anf-03 iv.ix.i Pg 18
    Ex. xxxii. 4: comp. Acts vii. 38–41; 1 Cor. x. 7; Ps. cvi. 19–22.

    For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.1137

    1137


    Anf-03 v.x.iii Pg 3
    Ex. xxxii.

    Aaron is importuned, and commands that the earrings of their women be brought together, that they may be thrown into the fire. For the people were about to lose, as a judgment upon themselves, the true ornaments for the ears, the words of God. The wise fire makes for them the molten likeness of a calf, reproaching them with having the heart where they have their treasure also,—in Egypt, to wit, which clothed with sacredness, among the other animals, a certain ox likewise.  Therefore the slaughter of three thousand by their nearest relatives, because they had displeased their so very near relative God, solemnly marked both the commencement and the deserts of the trespass. Israel having, as we are told in Numbers,8247

    8247 *marg:


    Anf-01 ix.ii.xix Pg 22
    Gen. xxxv. 22, Gen. xlix. 28.

    from whom also sprung twelve tribes,— the breastplate of the high priest, which bore twelve precious stones and twelve little bells,2897

    2897


    Anf-01 ix.ii.xix Pg 22
    Gen. xxxv. 22, Gen. xlix. 28.

    from whom also sprung twelve tribes,— the breastplate of the high priest, which bore twelve precious stones and twelve little bells,2897

    2897 *marg:


    Anf-02 vi.iv.i.xxi Pg 105.1


    Anf-03 iv.ix.ii Pg 26
    i.e., nephew. See Gen. xi. 31; xii. 5.

    of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161

    1161


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163 *marg:


    Anf-01 ix.ii.xix Pg 22
    Gen. xxxv. 22, Gen. xlix. 28.

    from whom also sprung twelve tribes,— the breastplate of the high priest, which bore twelve precious stones and twelve little bells,2897

    2897


    Anf-01 ix.ii.xix Pg 22
    Gen. xxxv. 22, Gen. xlix. 28.

    from whom also sprung twelve tribes,— the breastplate of the high priest, which bore twelve precious stones and twelve little bells,2897

    2897 *marg:


    Anf-02 vi.iv.i.xxi Pg 105.1


    Anf-03 iv.ix.ii Pg 26
    i.e., nephew. See Gen. xi. 31; xii. 5.

    of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.1161

    1161


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-01 viii.iv.lxxviii Pg 4
    Jer. xxxi. 15.

    Therefore, on account of the voice which would be heard from Ramah, i.e., from Arabia (for there is in Arabia at this very time a place called Rama), wailing would come on the place where Rachel the wife of Jacob called Israel, the holy patriarch, has been buried, i.e., on Bethlehem; while the women weep for their own slaughtered children, and have no consolation by reason of what has happened to them. For that expression of Isaiah ‘He shall take the power of Damascus and spoils of Samaria,’ foretold that the power of the evil demon that dwelt in Damascus should be overcome by Christ as soon as He was born; and this is proved to have happened. For the Magi, who were held in bondage2246

    2246 Literally, “spoiled.”

    for the commission of all evil deeds through the power of that demon, by coming to worship Christ, shows that they have revolted from that dominion which held them captive; and this [dominion] the Scripture has showed us to reside in Damascus. Moreover, that sinful and unjust power is termed well in parable, Samaria.2247

    2247 Justin thinks the “spoils of Samaria” denote spoils of Satan; Tertull. thinks that they are spoils of Christ.

    And none of you can deny that Damascus was, and is, in the region of Arabia, although now it belongs to what is called Syrophœnicia. Hence it would be becoming for you, sirs, to learn what you have not perceived, from those who have received grace from God, namely, from us Christians; and not to strive in every way to maintain your own doctrines, dishonouring those of God. Therefore also this grace has been transferred to us, as Isaiah says, speaking to the following effect: ‘This people draws near to Me, they honour Me with their lips, but their heart is far from Me; but in vain they worship Me, teaching the commands and doctrines of men. Therefore, behold, I will proceed2248

    2248 Literally, “add.”

    to remove this people, and I shall remove them; and I shall take away the wisdom of their wise men, and bring to nothing the understanding of the prudent men.’ ”2249

    2249


    Anf-03 v.vii.ii Pg 14
    Matt. ii. 16–; 18, and Jer. xxxi. 15.

    Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering;6959

    6959 ;


    Anf-02 vi.iii.i.x Pg 27.1


    Anf-02 vi.iv.i.xi Pg 26.1


    Anf-02 vi.iv.i.v Pg 13.1


    Anf-02 vi.iii.iii.xi Pg 57.1


    Anf-02 vi.iv.i.v Pg 13.1


    Anf-02 iv.ii.iii.xiii Pg 5.1


    Anf-02 vi.iii.iii.xi Pg 74.1


    Anf-02 vi.iii.iii.xi Pg 74.1


    Anf-01 ix.vi.xvii Pg 12
    Massuet remarks here that Irenæus makes a reference to the apocryphal book of Enoch, in which this history is contained. It was the belief of the later Jews, followed by the Christian fathers, that “the sons of God” (Gen. vi. 2) who took wives of the daughters of men, were the apostate angels. The LXX. translation of that passage accords with this view. See the articles “Enoch,” “Enoch, Book of,” in Smith’s Dictionary of the Bible. [See Paradise Lost, b. i. 323–431.]

    Moreover, all the rest of the multitude of those righteous men who lived before Abraham, and of those patriarchs who preceded Moses, were justified independently of the things above mentioned, and without the law of Moses. As also Moses himself says to the people in Deuteronomy: “The Lord thy God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you.”3993

    3993


    Anf-02 vi.iii.iii.ii Pg 37.1


    Anf-03 iv.iv.ix Pg 6
    Comp. chap. iv., and the references there given. The idea seems founded on an ancient reading found in the Codex Alexandrinus of the LXX. in Gen. vi. 2, “angels of God,” for “sons of God.”

    were likewise the discoverers of this curious art, on that account also condemned by God. Oh divine sentence, reaching even unto the earth in its vigour, whereto the unwitting render testimony! The astrologers are expelled just like their angels. The city and Italy are interdicted to the astrologers, just as heaven to their angels.211

    211 See Tac. Ann. ii. 31, etc. (Oehler.)

    There is the same penalty of exclusion for disciples and masters. “But Magi and astrologers came from the east.”212

    212


    Anf-03 vi.iv.xxii Pg 16
    See Gen. vi. 2 in the LXX., with the v. l. ed. Tisch. 1860; and compare Tertullian, de Idol. c. 9, and the note there. Mr. Dodgson refers, too, to de Virg. Vel. c. 7, where this curious subject is more fully entered into.

    Who then, would contend that “womenalone—that is,8888

    8888 i.e. according to their definition, whom Tertullian is refuting.

    such as were already wedded and had lost their virginity—were the objects of angelic concupiscence, unless “virgins” are incapable of excelling in beauty and finding lovers? Nay, let us see whether it were not virgins alone whom they lusted after; since Scriptures saith “the daughters of men;”8889

    8889


    Anf-03 vi.iv.xxii Pg 20
    Gen. vi. 2.

    it does so on this ground, that, of course, such are “received for wives” as are devoid of that title. But it would have expressed itself differently concerning such as were not thus devoid. And so (they who are named) are devoid as much of widowhood as of virginity. So completely has Paul by naming the sex generally, mingled “daughters” and species together in the genus. Again, while he says that “nature herself,”8892

    8892


    Anf-03 iv.iv.i Pg 11
    Oehler refers to Ezek. xxiii.; but many other references might be given—in the Pentateuch and Psalms, for instance.

    use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another’s, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness?  In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols.


    Anf-03 iv.iv.i Pg 11
    Oehler refers to Ezek. xxiii.; but many other references might be given—in the Pentateuch and Psalms, for instance.

    use the designation of fornication in their upbraiding of idolatry. The essence of fraud, I take it, is, that any should seize what is another’s, or refuse to another his due; and, of course, fraud done toward man is a name of greatest crime. Well, but idolatry does fraud to God, by refusing to Him, and conferring on others, His honours; so that to fraud it also conjoins contumely. But if fraud, just as much as fornication and adultery, entails death, then, in these cases, equally with the former, idolatry stands unacquitted of the impeachment of murder. After such crimes, so pernicious, so devouring of salvation, all other crimes also, after some manner, and separately disposed in order, find their own essence represented in idolatry. In it also are the concupiscences of the world. For what solemnity of idolatry is without the circumstance of dress and ornament? In it are lasciviousnesses and drunkennesses; since it is, for the most part, for the sake of food, and stomach, and appetite, that these solemnities are frequented. In it is unrighteousness. For what more unrighteous than it, which knows not the Father of righteousness?  In it also is vanity, since its whole system is vain. In it is mendacity, for its whole substance is false. Thus it comes to pass, that in idolatry all crimes are detected, and in all crimes idolatry. Even otherwise, since all faults savour of opposition to God, and there is nothing which savours of opposition to God which is not assigned to demons and unclean spirits, whose property idols are; doubtless, whoever commits a fault is chargeable with idolatry, for he does that which pertains to the proprietors of idols.


    Anf-03 v.iii.iii Pg 7
    Job xxxii. 8, 9.

    <index subject1="Daniel" title="60" id="v.iii.iii-p7.2"/>For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man’s wife.648

    648


    Treasury of Scriptural Knowledge, Chapter 12

    VERSE 	(11) - 

    :14; 26:7; 29:17; 39:6,7 2Sa 11:2 Pr 21:30 So 1:14


    PARALLEL VERSE BIBLE

    God Rules.NET