Genesis 12:17

Gen 12:17 And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.

Ver. 17. And the Lord plagued Pharaoh.] Plagued him with plagues, saith the Hebrew: tormented him with torments, or set him on the rack, saith the Greek. And for this he might thank his court parasites, who put him upon this rape. Chrysostom thinketh that Sarai was in bed with the king, and that in the bed God by his plague so restrained him that she remained untouched. But we cannot gather by the text that he intended to commit adultery, sed quod levitate et vaga libidine peccavit , but offended only in going after the sight of his eyes and lust of his heart, as Solomon hath it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 12:17. And the Lord plagued Pharaoh and his house — We are not told particularly, in what way they were plagued; but, doubtless, there was something in the plagues themselves, or some explication added to them, sufficient to convince Pharaoh and his house that it was for Sarai’s sake they were thus plagued.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12:17-19 God’s intervention rescued Sarai and preserved the marriage to fulfill the covenant promise. Sarai’s restoration to Abram came with a rebuke from Pharaoh on God’s behalf (12:18-19).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The Lord took the defense of this poor stranger against a mighty king: and as he is ever careful over his, so did he preserve Sarai.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 17. The Lord plagued Pharaoh] What these plagues were we know not. In the parallel case, Ge 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. And the Lord plagued Pharaoh. If Moses had simply related, that God had punished the king for having committed adultery, it would not so obviously appear that he had taken care of Sarai’s chastity; but when he plainly declares that the house of the king was plagued because of Sarai, Abram’s wife, all doubt is, in my judgment, removed; because God, on behalf of his servant, interposed his mighty hand in time, lest Sarai should be violated. And here we have a remarkable instance of the solicitude with which God protects his servants, by undertaking their cause against the most powerful monarchs; as this and similar histories show, which are referred to in Psalm 105:12-15: —

When they were but a few men in number; yea, very few, and strangers in it. When they went from one nation to another, from one kingdom to another people; he suffered no man to do them wrong; yea, he reproved kings for their sakes; saying, Touch not mine anointed, and do my prophets no harm.’

From which passage also a confirmation of the opinion just given may be derived. For if God reproved Pharaoh, that he should do Abram no harm; it follows, that he preserved Sarai’s honor uninjured. Instructed by such examples, we may also learn, that however the world may hold us in contempt, on account of the smallness of our number, and our weakness; we are yet so precious in the sight of God, that he will, for our sake, declare himself an enemy to kings, and even to the whole world. Let us know, that we are covered by his protection, in order that the lust and violence of those who are more powerful, may not oppress us. But it is asked, whether Pharaoh was justly punished, seeing that he neither intended, by guile nor by force, to gain possession of another man’s wife? I answer, that the actions of men are not always to be estimated according to our judgment, but are rather to be weighed in the balances of God; for it often happens, that the Lord will find in us what he may justly punish, while we seem to ourselves to be free from fault, and while we absolve ourselves from all guilt. Let kings rather learn, from this history, to bridle their own power, and moderately to use their authority; and, lastly, to impose a voluntary law of moderation upon themselves. For, although no fault openly appears in Pharaoh; yet, since he has no faithful monitor among men, who dares to repress his licentiousness, the Lord chastises him from heaven. As to his family, it was indeed innocent; but the Lord has always just causes, though hidden from us, why he should smite with his rod those who seem to merit no such rebuke. That he spared his servant Abram, ought to be ascribed to his paternal indulgence.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

17. plagued … with great plagues] The words in the original run: “and Jehovah struck Pharaoh with great strokes, and his house.” The words “and his house” have all the appearance of being a later explanatory addition. The “great strokes” or “plagues” must have been some kind of epidemic (cf. Gen_20:17; 1Ch_16:21; Psa_105:14), the cause of which could not be understood. Pharaoh and his house are guiltless; Abram and Sarai are deceitful and cowardly; Jehovah smites the Egyptian, in order to protect the patriarch and his wife. This representation of the Deity illustrates the immature stage of religious development presented by some of the early Israelite traditions.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Scourged Pharao with unusual pains, sterility, &c. that he might easily perceive that his taking Sarai was displeasing to God. (Haydock) --- He did not intend to commit adultery indeed, but his conduct was tyrannical and oppressive to the stranger, whom God protects, Psalm 44. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Most probably with some notable distemper of his body, which did both chastise him for and hinder him in the execution of his lust.

His house, i.e, his servants, who being some one way, some another, partners of his sin, are justly made partners in his plagues. And if any were innocent in this matter, they were obnoxious to God for other sins. Besides, as they were punished upon the occasion of Pharaoh's sin, so Pharaoh was punished in their punishments.

Because of Sarai, i.e.

1. For the act of violence towards her; for the word taken, Gen 12:15, implies that it was by constraint, and not with Abram's and with her consent, which it is not probable that either of them would give in that case.

2. For an intention of uncleanness. For God, who is the Searcher and Judge of men's hearts, may justly, and doth often, punish men for their evil purposes. Compare Gen 20:3-4.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. The Lord plagued Pharaoh — As another Pharaoh and his people were afterwards smitten for their cruel oppression of Abram’s seed. What these plagues were we are not told, but they seem to have fallen upon all who were engaged in this despotic proceeding, and probably were of such a nature as to prevent Pharaoh from consummating his marriage with Sarai, and led him to see that his design ran counter to the purposes of Abram’s God. According to Josephus, the priests told Pharaoh the cause of the plagues; but Patrick suggests, that Sarai confessed the truth to Pharaoh.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the Lord plagued (literally, struck) Pharaoh and his house with great plagues (or strokes, either of disease or death, or some other calamity an indication that Pharaoh was not entirely innocent) because of Sarai Abram"s wife. The effect of this was to lead to the discovery, not through the aid of the Egyptian priests (Josephus), but either through a special revelation granted to him, as afterwards (Gen_20:6) to Abimelech in a dream (Chrysostom), or through the confession of Sarai herself (A Lapide), or through the servants of Abraham (Kurtz).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

because of Sarai, Abram's wife

This can be made more explicit. AT: "because Pharaoh intended to take Sarai, Abram's wife, to be his own wife" (See: Assumed Knowledge and Implicit Information)

Pharaoh summoned Abram

"Pharaoh called Abram" or "Pharaoh ordered Abram to come to him"

What is this that you have done to me?

Pharaoh used this rhetorical question to show how angry he was about what Abram had done to him. It can also be stated as an exclamation. AT: "You have done a terrible thing to me!" (See: Rhetorical Question)

Then Pharaoh gave orders to his men concerning him

"Then Pharaoh directed his officials concerning Abram"

they sent him away, along with his wife and all that he had

"the officials sent Abram away from Pharoah, with his wife and all his possessions"

translationWords

Yahweh

afflicted

Pharaoh

household

plague

Sarah

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

'וינגע ה' וגו AND THE LORD PLAGUED PHARAOH etc. — He was smitten with the disease of Raathon which demands close continence (Genesis Rabbah 41:2).

ואת ביתו AND HIS HOUSE — Take it as the Targum has it: “and the people of his house”. A Midrashic explanation is: the word את is used here to imply that included in the curse were also its walls, pillars and its utensils (Midrash Tanchuma, Lech Lecha 5). The whole of this explanation of ואת ביתו is given in an old text of Rashi.

על דבר שרי BECAUSE OF SARAI (literally, by the word of Sarai) — at her orders: she said to the angel “Smite” and he smote (Midrash Tanchuma, Lech Lecha 5).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

BECAUSE OF SARAI ABRAM’s WIFE. This means that because of the wrong done to Sarah, as well as to Abraham, and the merit of both of them, these great plagues came upon Pharaoh and his house.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

'וינגע ה, immediately, in the night following Sarai’s abduction. G’d’s objective was to prevent Pharaoh from defiling Sarai through sexual contact with her.

ואת ביתו, the men of his household, the very men who had praised Sarai’s beauty to their king and had abducted her. Alternatively, the meaning of these words could be that all members of the palace household, whether male or female, were afflicted with this plague in order for them to recognise the finger of G’d’s retribution for violating Sarai’s rights as an individual.

על דבר שרי, so that they could not claim that the plague was a coincidence, not related to Sarai’s abduction. An allegorical approach (related to a Midrash quoted by Rashi) the words על דבר שרי אשת אברם were spoken by the angel who inflicted this plague on Pharaoh and his household. The plain meaning is that after suffering this affliction, Pharaoh searched in his mind why this should have happened to him, and it eventually occurred to him that Sarai might have been a married woman. He then asked Sarai to tell her the truth. She replied that she was indeed Avram’s wife, and that seeing they had been afraid for Avram’s life, she had agreed to this semi-deception. As a result of this revelation, Pharaoh called Avram and confronted him personally.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.