Hebrew Text · Translation · Interlinear · Discourse Structure

The Book of Genesis, Chapter 12בראשית 12

Each verse opens with the running Hebrew, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case/state or parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

With Abram, Genesis narrows from the world of nations to one called family under promise. Command, promise, land, worship, threat, and preservation are bound into a single inaugural movement: YHWH calls Abram out of his old setting, promises land, seed, name, and worldwide blessing, and leads him into Canaan, where the promise is reaffirmed and answered with altar-building and invocation of the divine name. Yet the movement does not present the chosen line in a triumphalist or morally simplified way. Famine drives Abram to Egypt, fear distorts his conduct toward Sarai, and the narrative ends with YHWH preserving the promise-bearing household despite Abram's compromised strategy. The result is programmatic for the whole cycle: election is real, promise is expansive, and divine fidelity will govern a story in which the chosen family remains vulnerable and fallible.

Translation & textual notes

The Hebrew base text here follows the Masoretic Text in the Leningrad tradition as represented by the Westminster Leningrad Codex / MorphHB diplomatic stream imported from OSHB; distinctively copyrighted apparatus from BHS or BHQ is not reproduced. One of the great turning-point chapters of Scripture appears here, moving from the primeval history's universal horizon to the particular call through which the nations will later be addressed. Verses 1-3 are especially dense and foundational. The imperative לֶךְ־לְךָ in v.1 is more forceful than a bare travel notice: Abram is summoned away from land, kinship, and father's house toward a land not yet named but only shown by YHWH. The promise sequence that follows gathers nationhood, blessing, great name, mediated blessing to others, divine protection, and universal scope into one compact oracle. In v.2 the imperative וֶהְיֵה בְּרָכָה can be rendered along the lines of 'be a blessing' or heard more dynamically as becoming the bearer and channel of blessing; either way the phrase is programmatic for the chapter. Verse 3's final clause, וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה, is one of the central Abrahamic formulations in the Hebrew Bible and has generated longstanding discussion over whether the Niphal should be heard reflexively ('bless themselves') or more straightforwardly as a passive or middle of mediated blessing; the universal horizon must be preserved in any case. Verses 4-9 present Abram's obedience and first acts in the land, and v.6's notice that 'the Canaanite was then in the land' is an interpretively charged aside, since it highlights the tension between promised possession and present occupation. In v.7 the promise is narrowed to Abram's seed and tied explicitly to the land, while the altar-building notices in vv.7-8 show that land reception is answered by worship. Verse 8's 'calling on the name of YHWH' is a significant formula of worshipful invocation already known from earlier Genesis. The Egypt episode in vv.10-20 is the narrative's major narrative crux. Abram's descent because of famine anticipates later descent narratives, but the sister-wife strategy raises difficult moral and literary questions: the exact force of Abram's fear, the status of the 'sister' claim in relation to later genealogical notices, and the way divine protection operates despite human deception all require careful handling. Verse 17's plaguing of Pharaoh and his house deliberately gives the episode a judgment-deliverance shape that anticipates larger later patterns in Israel's story. The episode therefore inaugurates the Abraham cycle not only with promise received, but with promise endangered and divinely preserved. Versification follows the MT.

1

וַיֹּ֤אמֶר יְהוָה֙ אֶל אַבְרָ֔ם לֶךְ לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ

And Yahweh said to Abram, 'Go forth from your land and from your kindred and from your father's house to the land that I will show you.'

divine calland Yahweh said
Word-by-word analysis· 14 words
וַיֹּ֤אמֶרand he saidconj וַ + Qal wayyiqtol 3ms · אָמַר (H559)Wayyiqtol of narrative sequence→ Wayyiqtol: foregrounded narrative advanceאָמַר (H559) 'to say, speak'; the standard verb introducing divine oracular address in patriarchal narratives; its wayyiqtol form initiates a new narrative episode.
יְהוָה֙Yahwehproper N · יְהוָה (H3068)Subject of וַיֹּאמֶריְהוָה (H3068), the divine covenant name derived from הָיָה 'to be'; first deployed as the calling God in the Abraham cycle, signaling personal, covenantal relationship.
אֶלtoprep · אֶל (H413)Prepositional phrase marking the addresseeאֶל (H413) directional preposition 'to, toward'; marks the recipient of divine speech, distinguishing this word-event as a personally directed address.
אַבְרָ֔םAbramproper N · אַבְרָם (H87)Object of אֶל (indirect object of וַיֹּאמֶר)אַבְרָם (H87), pre-covenant name meaning 'exalted father'; renamed אַבְרָהָם (H85) at Gen 17:5 when the many-nations promise is sealed by circumcision.
לֶךְgoQal impv 2ms · הָלַךְ (H3212)Main imperative (predicate of divine command)→ Volitional: urgent divine summons demanding trust before disclosureהָלַךְ (H3212) 'to go, walk'; the bare imperative without destination names creates suspension — Abram must commit to go before he knows where; faith precedes sight.
לְךָ֛yourselfprep לְ + 2ms suffix (ethical dative) · לְ (particle)Ethical dative intensifying the imperative לֶךְלְךָ is a dativus ethicus, making the command personally emphatic: 'go — for yourself'; the same idiom recurs at Gen 22:2 (the Akedah), binding the two great Abrahamic tests together.
מֵאַרְצְךָ֥from your landprep מִן + N (c) f sg constr + 2ms suffix · אֶרֶץ (H776)Prepositional phrase (first departure term)אֶרֶץ (H776) 'land, country'; 'your land' = Ur/Haran region; the triple departure (land → kindred → father's house) escalates intimacy, making the call maximally costly.
וּמִמּֽוֹלַדְתְּךָ֖and from your kindredconj וּ + prep מִן + N f sg constr + 2ms suffix · מוֹלֶדֶת (H4138)Coordinated prepositional phrase (second departure term)מוֹלֶדֶת (H4138) 'kindred, birth-relations'; from יָלַד 'to beget'; the extended family network and social identity Abram must forsake.
וּמִבֵּ֣יתand from the house ofconj וּ + prep מִן + N m sg constr · בַּיִת (H1004)Coordinated prepositional phrase (third and most intimate departure term)בַּיִת (H1004) 'house, household'; in construct = 'your father's house,' the innermost patriarchal unit; the sequence moves from widest (land) to narrowest (household), ensuring no social tie remains.
אָבִ֑יךָyour fatherN m sg constr + 2ms suffix · אָב (H1)Genitive of בֵּית (construct chain)אָב (H1) 'father'; Abram's father Terah had already begun the journey toward Canaan (Gen 11:31) but halted at Haran; the call urges Abram to complete what the father left unfinished.
אֶלtoprep · אֶל (H413)Prepositional phrase marking the goal of the journeyאֶל (H413) 'to, toward'; the goal-preposition contrasts with the source מִן above; destination unnamed here heightens the call's demand for faith.
הָאָ֖רֶץthe landart + N (c) f sg abs · אֶרֶץ (H776)Object of אֶל (goal of departure)אֶרֶץ (H776) 'land'; the definite article anticipates a specific land both parties understand will be shown; withholding the name (contrast explicit Canaan at v.5) prolongs the faith-demand.
אֲשֶׁ֥רthatrelative particle · אֲשֶׁר (H834)Relative clause marker (modifying הָאָרֶץ)אֲשֶׁר (H834) standard Hebrew relative particle; introduces the clause qualifying 'the land' with future divine disclosure rather than present geographical knowledge.
אַרְאֶֽךָּI will show youHiphil impf 1cs + 2ms suffix · רָאָה (H7200)Predicate of relative clause→ Yiqtol: imperfective — future divine disclosureרָאָה (H7200) 'to see'; Hiphil 'to show, cause to see'; divine showing of the land (cf. Gen 12:7; 13:15) makes sight the idiom of promise — Abram must go before he sees, calibrating faith ahead of evidence.
2

וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה

And I will make you into a great nation, and I will bless you, and I will make your name great; and be a blessing.

promise expansionand I will make you
Word-by-word analysis· 8 words
וְאֶֽעֶשְׂךָ֙and I will make youconj וְ + Qal impf 1cs + 2ms suffix · עָשָׂה (H6213)Predicate verb (first divine promise)→ Yiqtol: imperfective — divine purpose to constitute Abram as a nationעָשָׂה (H6213) 'to do, make'; 'make you into' (with לְ of result following) — God as sovereign creator of peoples constitutes Abram the source of a nation from a single wandering individual.
לְג֣וֹיinto a nationprep לְ + N m sg abs · גּוֹי (H1471)Predicate complement (result of עָשָׂה)גּוֹי (H1471) 'nation, people group'; often used of non-Israelite nations in later usage, but here the future outcome is a people with political substance; the word dignifies the promise with ethnic and civic gravity.
גָּד֔וֹלgreatadj m sg abs · גָּדוֹל (H1419)Attributive adjective (modifying גּוֹי)גָּדוֹל (H1419) 'great, large'; root גָּדַל; the adjective echoes in v.2c (אֲגַדְּלָה שְׁמֶךָ — 'make your name great'), linking national and personal greatness as twin dimensions of the promise.
וַאֲבָ֣רֶכְךָ֔and I will bless youconj וַ + Piel impf 1cs + 2ms suffix · בָּרַךְ (H1288)Predicate verb (second divine promise)→ Yiqtol: imperfective — active divine bestowal of favorבָּרַךְ (H1288) Piel 'to bless'; the Piel denotes active bestowing of benefit and fertility; here the blessing is personal to Abram — distinct from the blessing he will mediate to others (v.3).
וַאֲגַדְּלָ֖הand I will make greatconj וַ + Piel impf 1cs (cohort.) · גָּדַל (H1431)Predicate verb (third divine promise)→ Yiqtol cohortative: resolve to magnify Abram's nameגָּדַל (H1431) 'to be/become great'; Piel 'to make great, magnify'; the cohortative ה suffix (וַאֲגַדְּלָה) expresses divine resolve; making Abram's name great directly inverts Babel's self-glorifying strategy (Gen 11:4).
שְׁמֶ֑ךָyour nameN m sg constr + 2ms suffix · שֵׁם (H8034)Direct object of וַאֲגַדְּלָהשֵׁם (H8034) 'name, renown, reputation'; the promise of a great שֵׁם directly counters the Babel builders who grasped for שֵׁם for themselves (Gen 11:4) — what humans seize, God grants as gift.
וֶהְיֵ֖הand beconj וְ + Qal impv 2ms · הָיָה (H1961)Imperative (charge to Abram to embody blessing)→ Volitional: imperative — Abram's active role as blessing-channelהָיָה (H1961) 'to be, become'; the shift from divine promises (imperfects) to an imperative charges Abram to embody and actively mediate blessing, making his role participatory rather than merely receptive.
בְּרָכָֽהa blessingN f sg abs · בְּרָכָה (H1293)Predicate complement of וֶהְיֵהבְּרָכָה (H1293) 'blessing'; from בָּרַךְ; Abram is summoned not merely to receive blessing but to become its living channel — a programmatic charge governing the entire Abraham cycle and grounding v.3's universal scope.
3

וַאֲבָֽרֲכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה

And I will bless those who bless you, and the one who treats you lightly I will curse; and in you all the families of the ground shall be blessed.

protective and universal promiseand I will bless
Word-by-word analysis· 9 words
וַאֲבָֽרֲכָה֙and I will blessconj וַ + Piel impf 1cs (cohort.) · בָּרַךְ (H1288)Predicate verb (promise of reciprocal blessing)→ Yiqtol cohortative: divine commitment to bless Abram's supportersבָּרַךְ (H1288) Piel 'to bless'; God reciprocates blessing to those who bless Abram — Abram's social reception becomes a conduit for divine favor, and the covenant functions as a bilateral blessing network.
מְבָ֣רְכֶ֔יךָthose who bless youPiel ptc m pl constr + 2ms suffix · בָּרַךְ (H1288)Direct object of וַאֲבָרֲכָה (substantive participle)→ Participle: characterizing those who habitually bless Abramבָּרַךְ (H1288) Piel ptc 'ones blessing you'; substantivized, it denotes a class of persons who stand favorably toward Abram; the plural implies that many may so act and receive divine benefit in return.
וּמְקַלֶּלְךָ֖and the one who curses youconj וּ + Piel ptc m sg constr + 2ms suffix · קָלַל (H7043)Subject of אָאֹר (substantive participle)→ Participle: characterizing one who treats Abram with contemptקָלַל (H7043) Piel 'to curse, make light of, treat with contempt'; singular (contrast plural blessers) — the one who despises Abram stands alone against divine protection.
אָאֹ֑רI will curseQal impf 1cs · אָרַר (H779)Predicate verb (divine counter-curse)→ Yiqtol: imperfective — decisive divine judgmentאָרַר (H779) Qal 'to curse'; heavier than קָלַל — divine cursing is potent and permanent; the asymmetry (plural blessers blessed, single curser cursed) underscores the decisiveness of covenant protection.
וְנִבְרְכ֣וּshall be blessedconj וְ + Niphal perf 3cp · בָּרַךְ (H1288)Predicate verb (universal blessing — climax of promise)→ Perfective (Niphal): passive or tolerative-reflexiveבָּרַךְ (H1288) Niphal 'to be blessed / bless themselves'; the Niphal is disputed — passive (blessing mediated through Abram) or reflexive (nations invoke his name in blessing formulas); the universal horizon must be preserved on either reading; Paul reads it as passive mediation (Gal 3:8).
בְךָ֔through youprep בְּ + 2ms suffix · בְּ (preposition)Prepositional phrase (Abram as medium of universal blessing)בְּ + suffix 'in/through you'; marks Abram as the locus or instrument through whom universal blessing flows; the formula recurs at Gen 18:18; 22:18; 26:4; 28:14, anchoring the covenant's global reach.
כֹּ֖לallN m sg constr · כֹּל (H3605)Subject of וְנִבְרְכוּ (in construct chain with מִשְׁפְּחֹת)כֹּל (H3605) 'all, every, totality'; in construct governs מִשְׁפְּחֹת; the totality marker ensures no ethnic or cultural group stands outside the promise's reach.
מִשְׁפְּחֹ֥תfamilies ofN f pl constr · מִשְׁפָּחָה (H4940)Construct chain (genitive of כֹּל, co-subject of וְנִבְרְכוּ)מִשְׁפָּחָה (H4940) 'family, clan'; the basic kinship unit below the tribe; 'all families of the ground' echoes the Table of Nations (Gen 10), reversing Babel's fracture with a promise of universal inclusion.
הָאֲדָמָֽהthe groundart + N f sg abs · אֲדָמָה (H127)Genitive of מִשְׁפְּחֹת (construct chain)אֲדָמָה (H127) 'ground, arable earth'; more concrete than אֶרֶץ; 'families of the אֲדָמָה' recalls the Adamic narrative (Gen 2–3) where the ground was cursed — the Abrahamic blessing begins to reverse that curse trajectory.
4

וַיֵּ֣לֶךְ אַבְרָ֗ם כַּאֲשֶׁ֨ר דִּבֶּ֤ר אֵלָיו֙ יְהוָ֔ה וַיֵּ֥לֶךְ אִתּ֖וֹ ל֑וֹט וְאַבְרָ֗ם בֶּן חָמֵ֤שׁ שָׁנִים֙ וְשִׁבְעִ֣ים שָׁנָ֔ה בְּצֵאת֖וֹ מֵחָרָֽן

So Abram went, as Yahweh had spoken to him, and Lot went with him. Abram was seventy-five years old when he went out from Haran.

obedient responseso Abram went
Word-by-word analysis· 17 words
וַיֵּ֣לֶךְand he wentconj וַ + Qal wayyiqtol 3ms · הָלַךְ (H3212)Wayyiqtol of narrative sequence (Abram's obedience)→ Wayyiqtol: foregrounded narrative advanceהָלַךְ (H3212) 'to go, walk'; Abram's going precisely as commanded (כַּאֲשֶׁר דִּבֶּר יְהוָה) is the narrative's affirmation of immediate, unquestioning obedience to the divine summons.
אַבְרָ֗םAbramproper N · אַבְרָם (H87)Subject of וַיֵּלֶךְאַבְרָם (H87), the patriarch; his naming here confirms Abram as the grammatical and narrative subject; his obedience is the first concrete act of the covenant relationship just established.
כַּאֲשֶׁ֨רjust asprep כְּ + relative particle אֲשֶׁר · אֲשֶׁר (H834)Comparative/temporal conjunction (introducing manner clause)כַּאֲשֶׁר 'just as, according as'; the particle signals exact correspondence between divine speech and human action — a rhetorical affirmation of obedient fidelity.
דִּבֶּ֤רhad spokenPiel perf 3ms · דָּבַר (H1696)Predicate of כַּאֲשֶׁר clause→ Perfective: completed divine speech now authoritativeדָּבַר (H1696) Piel 'to speak'; the Piel is the standard stem for deliberate, commissioned speaking; the divine word spoken becomes the norm against which Abram's action is measured.
אֵלָיו֙to himprep אֶל + 3ms suffix · אֶל (H413)Prepositional phrase (recipient of divine speech)אֶל + 3ms suffix 'to him'; backreferences Abram as the addressee of YHWH's command in vv.1-3; the indirect object confirms continuity between promise and response.
יְהוָ֔הYahwehproper N · יְהוָה (H3068)Subject of דִּבֶּריְהוָה (H3068); the covenant name identifies the divine speaker, tying Abram's action to the personal will of Israel's God rather than to a general religious impulse.
וַיֵּ֥לֶךְand wentconj וַ + Qal wayyiqtol 3ms · הָלַךְ (H3212)Wayyiqtol of narrative sequence (Lot's accompanying departure)→ Wayyiqtol: foregrounded narrative advanceהָלַךְ (H3212) 'to go, walk'; the second wayyiqtol introduces a new subject (Lot) continuing the journey narrative; the repetition of the verb mirrors the first occurrence, signaling parallel action.
אִתּ֖וֹwith himprep אֶת + 3ms suffix · אֵת (H854)Comitative prepositional phraseאֵת (H854, comitative preposition) 'with, together with'; Lot's accompaniment is noted here without evaluation — it will become narratively significant in Gen 13 when their paths separate.
ל֑וֹטLotproper N · לוֹט (H3876)Subject of וַיֵּלֶךְ (second clause)לוֹט (H3876), nephew of Abram; his presence adds a minor figure to the journey who will figure importantly in Gen 13–19; his departure with Abram anticipates the eventual necessity of separation.
וְאַבְרָ֗םand Abramconj וְ + proper N · אַבְרָם (H87)Subject of nominal age clauseאַבְרָם (H87); the conjunction introduces a parenthetical clause noting Abram's age at departure — a chronological anchor marking his obedience as deliberate in the fullness of life rather than youthful impulsiveness.
בֶּןson of (age)N m sg constr · בֵּן (H1121)Predicate noun in age idiom (בֶּן + numeral = 'X years old')בֵּן (H1121) 'son'; in the construct age idiom 'son of N years' = N years old; a conventional Hebrew way of expressing age using kinship vocabulary.
חָמֵ֤שׁfivenumeral f sg abs · חָמֵשׁ (H2568)Numeral in construct age idiom (five of the years)חָמֵשׁ (H2568) 'five'; the cardinal numeral feminine (modifying שָׁנָה f.) — part of the compound number seventy-five, Abram's age when he departed Haran.
שָׁנִים֙yearsN f pl abs · שָׁנָה (H8141)Genitive complement in age idiomשָׁנָה (H8141) 'year'; the plural שָׁנִים with חָמֵשׁ (five) forms the minor numeral component; Abram is 75, already advanced in age, which intensifies the cost and miraculous quality of the call.
וְשִׁבְעִ֣יםand seventyconj וְ + numeral (c) pl abs · שִׁבְעִים (H7657)Coordinated numeral (tens component of age)שִׁבְעִים (H7657) 'seventy'; together with חָמֵשׁ שָׁנִים gives 75 years — the age at departure from Haran; Abram was born when Terah was 70 (Gen 11:26), so Terah was 145 at this moment.
שָׁנָ֔הyearN f sg abs · שָׁנָה (H8141)Distributive/collective noun with שִׁבְעִים in age idiomשָׁנָה (H8141) 'year'; the singular with the tens numeral is standard Hebrew; repeating שָׁנָה (after the units and the tens) is the normal construction for compound ages in biblical prose.
בְּצֵאת֖וֹwhen he went outprep בְּ + Qal inf constr + 3ms suffix · יָצָא (H3318)Temporal prepositional phrase (circumstantial clause)→ Infinitive construct: contemporaneous temporal actionיָצָא (H3318) 'to go out, depart'; the inf. constr. with בְּ expresses simultaneity: 'at his going out from Haran'; the preposition recasts the departure as the moment of life's turning.
מֵחָרָֽןfrom Haranprep מִן + proper N · חָרָן (H2771)Prepositional phrase (point of departure)חָרָן (H2771), the city in upper Mesopotamia where Terah's household halted (Gen 11:31-32); the departure from Haran fulfills and extends the partially completed journey; the name means 'crossroads, route.'
5

וַיִּקַּ֣ח אַבְרָם֩ אֶת שָׂרַ֨י אִשְׁתּ֜וֹ וְאֶת ל֣וֹט בֶּן אָחִ֗יו וְאֶת כָּל רְכוּשָׁם֙ אֲשֶׁ֣ר רָכָ֔שׁוּ וְאֶת הַנֶּ֖פֶשׁ אֲשֶׁר עָשׂ֣וּ בְחָרָ֑ן וַיֵּצְא֗וּ לָלֶ֨כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֖אוּ אַ֥רְצָה כְּנָֽעַן

And Abram took Sarai his wife, and Lot his brother's son, and all their possessions that they had acquired, and the persons whom they had gathered in Haran; and they set out to go to the land of Canaan, and they came to the land of Canaan.

journey preparation and arrivaland Abram took
Word-by-word analysis· 26 words
וַיִּקַּ֣חand he tookconj וַ + Qal wayyiqtol 3ms · לָקַח (H3947)Wayyiqtol of narrative sequence (preparation for departure)→ Wayyiqtol: foregrounded narrative advanceלָקַח (H3947) 'to take, receive'; Abram as the active head of household assembles his caravan — the taking enumerates everyone and everything that constitutes the covenant household.
אַבְרָם֩Abramproper N · אַבְרָם (H87)Subject of וַיִּקַּחאַבְרָם (H87); named again as subject at the head of the verse, marking a fresh narrative clause and foregrounding Abram as the agent who gathers and leads the household.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (marking Sarai as definite object)אֵת (H853), nota accusativi marking a definite direct object; untranslated in English but signals the syntactic and social primacy of Sarai in the list.
שָׂרַ֨יSaraiproper N · שָׂרַי (H8297)First direct object of וַיִּקַּחשָׂרַי (H8297), Abram's wife; her name means 'my princess/noblewoman'; she will be renamed שָׂרָה (H8283) at Gen 17:15; listed first among those taken, emphasizing her primacy in the household.
אִשְׁתּ֜וֹhis wifeN f sg constr + 3ms suffix · אִשָּׁה (H802)Appositive to שָׂרַי (identifying relationship)אִשָּׁה (H802) 'woman, wife'; the appositive clarifies Sarai's relational status as Abram's wife — a designation that becomes critically important in the Egypt episode of vv.11-20.
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object marker (second object)וְ joins the second object; אֵת marks Lot as the definite second direct object of וַיִּקַּח.
ל֣וֹטLotproper N · לוֹט (H3876)Second direct object of וַיִּקַּחלוֹט (H3876), Abram's nephew (בֶּן אָחִיו); his mention here as a taken party (not a co-agent) clarifies his dependent status within Abram's household despite his later autonomous role.
בֶּןson ofN m sg constr · בֵּן (H1121)Appositive to לוֹט (kinship identifier in construct)בֵּן (H1121) 'son'; in construct with אָחִיו defines Lot's precise relationship to Abram — son of Abram's brother (Haran, Gen 11:27-28), making him a nephew.
אָחִ֗יוhis brotherN m sg constr + 3ms suffix · אָח (H251)Genitive of בֶּן (construct chain specifying Lot's parentage)אָח (H251) 'brother'; the suffix refers to Abram's brother Haran who died in Ur (Gen 11:28); the notation grounds Lot's claim on Abram's care and explains why he is taken along.
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object marker (third object group)וְ joins the third object; אֵת marks רְכוּשָׁם as the definite third object of וַיִּקַּח.
כָּלallN m sg constr · כֹּל (H3605)Quantifier in construct (all of their possessions)כֹּל (H3605) 'all, every'; in construct with רְכוּשָׁם — 'all their possessions'; the comprehensive enumeration signals that Abram's departure is total and final, not provisional.
רְכוּשָׁם֙their possessionsN m sg constr + 3mp suffix · רְכוּשׁ (H7399)Genitive of כָּל (construct chain)רְכוּשׁ (H7399) 'possessions, property, wealth'; from רָכַשׁ 'to acquire'; the suffixed 3mp refers to Abram and Lot jointly; the same root appears in v.11b (רָכָשׁוּ).
אֲשֶׁ֣רthatrelative particle · אֲשֶׁר (H834)Relative clause marker (modifying רְכוּשָׁם)אֲשֶׁר (H834) relative particle introducing the clause characterizing how the possessions were obtained — acquired through labor rather than inherited.
רָכָ֔שׁוּthey had acquiredQal perf 3cp · רָכַשׁ (H7408)Predicate of relative clause→ Perfective: completed process of acquisition in Haranרָכַשׁ (H7408) 'to acquire, gather property'; the perfect tense notes completed accumulation during the Haran period; the wealth will be augmented further through the Egypt episode (v.16).
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object marker (fourth object)וְ joins the fourth object; אֵת marks הַנֶּפֶשׁ as the definite fourth direct object — the household persons distinct from material possessions.
הַנֶּ֖פֶשׁthe personsart + N (c) f sg abs · נֶפֶשׁ (H5315)Fourth direct object of וַיִּקַּחנֶפֶשׁ (H5315) 'soul, person, living being'; here collective singular 'the persons / the souls' — likely referring to household servants and slaves acquired in Haran; the term treats persons as living souls, not mere property.
אֲשֶׁרthatrelative particle · אֲשֶׁר (H834)Relative clause marker (modifying הַנֶּפֶשׁ)אֲשֶׁר (H834) introduces the relative clause specifying the persons acquired through Abram and Lot's activity in Haran.
עָשׂ֣וּthey had gatheredQal perf 3cp · עָשָׂה (H6213)Predicate of relative clause→ Perfective: completed activity of gathering personsעָשָׂה (H6213) 'to make, do'; used idiomatically here for 'making/acquiring persons' — likely through purchase or the incorporation of dependants; an unusual usage that may carry nuances of household formation.
בְחָרָ֑ןin Haranprep בְּ + proper N · חָרָן (H2771)Locative prepositional phrase (place of accumulation)חָרָן (H2771) 'Haran'; the city where all accumulation happened; the notice grounds Abram's wealth and household in the Mesopotamian interlude before Canaan rather than in the promised land.
וַיֵּצְא֗וּand they went outconj וַ + Qal wayyiqtol 3mp · יָצָא (H3318)Wayyiqtol of narrative sequence (departure from Haran)→ Wayyiqtol: foregrounded narrative advanceיָצָא (H3318) 'to go out, depart'; the 3mp marks the entire company (Abram, Sarai, Lot, household); the plural departure reflects the social unit now journeying together under Abram's leadership.
לָלֶ֨כֶת֙to goprep לְ + Qal inf constr · הָלַךְ (H3212)Purpose infinitive (goal of departure)→ Infinitive construct: purposive — expressing intent of the journeyהָלַךְ (H3212) 'to go, walk'; the inf. constr. with לְ expresses purpose: 'in order to go'; echoes the root of the imperative לֶךְ (v.1), forming a thematic ring around Abram's obedient response.
אַ֣רְצָהtoward the land ofN (c) f sg constr + directional ה · אֶרֶץ (H776)Directional noun (destination, first mention)אֶרֶץ (H776) 'land'; with directional ה suffix = 'toward the land of'; the directional suffix marks movement toward Canaan — the destination that was unnamed in v.1 now receives its geographic name.
כְּנַ֔עַןCanaanproper N · כְּנַעַן (H3667)Genitive of אַרְצָה (construct chain)כְּנַעַן (H3667), the son of Ham (Gen 9:18) who becomes eponymous ancestor of the land; Canaan is now named as the goal, fulfilling the directional ambiguity left by v.1's 'the land I will show you.'
וַיָּבֹ֖אוּand they cameconj וַ + Qal wayyiqtol 3mp · בּוֹא (H935)Wayyiqtol of narrative sequence (arrival)→ Wayyiqtol: foregrounded narrative advance (arrival clause)בּוֹא (H935) 'to come, enter, arrive'; the arrival fulfills the departure intention — the command is obeyed and the journey completed; the wayyiqtol marks narrative closure of the travel.
אַ֥רְצָהtoward the land ofN (c) f sg constr + directional ה · אֶרֶץ (H776)Directional noun (destination, repeated for arrival)אֶרֶץ (H776) with directional ה; the repetition of אַרְצָה כְּנַעַן from v.22 creates a chiastic closing bracket: departure toward Canaan / arrival at Canaan — a simple and satisfying narrative ring.
כְּנָֽעַןCanaanproper N · כְּנַעַן (H3667)Genitive of אַרְצָה (construct chain — arrival)כְּנַעַן (H3667); the repetition of the destination name confirms arrival and forms a bracket with v.22; Canaan is the promised land, now physically entered for the first time.
6

וַיַּעֲבֹ֤ר אַבְרָם֙ בָּאָ֔רֶץ עַ֚ד מְק֣וֹם שְׁכֶ֔ם עַ֖ד אֵל֣וֹן מוֹרֶ֑ה וְהַֽכְּנַעֲנִ֖י אָ֥ז בָּאָֽרֶץ

And Abram passed through the land as far as the place of Shechem, as far as the terebinth of Moreh. And the Canaanite was then in the land.

Travel notice locating Abram's movement into occupied Canaanוַיַּעֲבֹר
Word-by-word analysis· 12 words
וַיַּעֲבֹ֤רand he passed throughconj וַ + Qal wayyiqtol 3ms · עָבַר (H5674)Wayyiqtol of narrative sequence (movement through occupied land)→ Wayyiqtol: foregrounded narrative advanceעָבַר (H5674) 'to pass through, cross over'; Abram's traversal of Canaan is a first survey of the promised land; the same root describes boundary crossings throughout the patriarchal narratives.
אַבְרָם֙Abramproper N · אַבְרָם (H87)Subject of וַיַּעֲבֹראַבְרָם (H87); the singular subject (Abram alone, not the group) focuses attention on Abram's personal traversal of what will be his descendants' inheritance.
בָּאָ֔רֶץthrough the landprep בְּ + art + N (c) f sg abs · אֶרֶץ (H776)Locative prepositional phrase (sphere of traversal)אֶרֶץ (H776) 'the land'; with בְּ = 'through the land' — this is now the land promised in v.1; Abram walks through what will be given to his seed (v.7), a kind of symbolic first-possession.
עַ֚דas far asprep · עַד (H5704)Prepositional phrase (limit of traversal, first landmark)עַד (H5704) 'until, as far as'; marks the limit of movement northward through Canaan — used twice in this verse to give two successive landmarks for Abram's route.
מְק֣וֹםplace ofN m sg constr · מָקוֹם (H4725)Object of עַד (in construct chain with שְׁכֶם)מָקוֹם (H4725) 'place, site, locality'; in construct with שְׁכֶם — 'the place of Shechem'; מָקוֹם often marks a site of cultic or covenantal significance in Genesis narratives.
שְׁכֶ֔םShechemproper N · שְׁכֶם (H7927)Genitive of מְקוֹם (construct chain)שְׁכֶם (H7927) 'Shechem'; a major cultic and political centre in central Canaan at the foot of Mt Gerizim and Mt Ebal; becomes a site of covenant significance (Gen 33:18; Josh 24); name means 'ridge, shoulder.'
עַ֖דas far asprep · עַד (H5704)Prepositional phrase (limit of traversal, second landmark)עַד (H5704) repeated to give a second, more specific landmark within the vicinity of Shechem — the oak of Moreh; the double עַד narrows the itinerary step by step.
אֵל֣וֹןoak ofN m sg constr · אֵלוֹן (H436)Object of עַד (in construct chain with מוֹרֶה)אֵלוֹן (H436) 'oak tree, terebinth'; the word denotes a large sacred tree serving as a landmark; such trees were often associated with oracles and divine encounters in Canaanite and Israelite tradition.
מוֹרֶ֑הMorehproper N · מוֹרֶה (H4176)Genitive of אֵלוֹן (construct chain)מוֹרֶה (H4176) 'teacher, oracle-giver'; may denote an oak associated with divination or instruction; Deut 11:30 locates Moreh near Shechem; the site is already culturally charged when Abram arrives.
וְהַֽכְּנַעֲנִ֖יand the Canaaniteconj וְ + art + gentilic N m sg abs · כְּנַעֲנִי (H3669)Subject of verbless nominal clause (narrator's aside)כְּנַעֲנִי (H3669) gentilic 'Canaanite'; the article makes it generic — 'the Canaanite (people)' as a population; the narrator's aside highlights the tension between promised possession and present occupation.
אָ֥זthenadverb · אָז (H227)Temporal adverb (marking time of Canaanite presence)אָז (H227) 'then, at that time'; the adverb marks the Canaanite occupation as contemporaneous with Abram's arrival; the aside is interpretively charged — it implies the land was occupied, not empty, when promised.
בָּאָֽרֶץin the landprep בְּ + art + N (c) f sg abs · אֶרֶץ (H776)Predicate of verbless nominal clause (location of Canaanite)אֶרֶץ (H776) 'the land'; the land that is promised (v.7) is simultaneously occupied — a tension the narrative holds without resolution, awaiting the fuller conquest under Joshua.
7

וַיֵּרָ֤א יְהוָה֙ אֶל אַבְרָ֔ם וַיֹּ֕אמֶר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת הָאָ֣רֶץ הַזֹּ֑את וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ לַיהוָ֖ה הַנִּרְאֶ֥ה אֵלָֽיו

And Yahweh appeared to Abram and said, 'To your offspring I will give this land.' So he built there an altar to Yahweh, who had appeared to him.

Divine appearance and promise answered by cultic responseוַיֵּרָא
Word-by-word analysis· 16 words
וַיֵּרָ֤אand appearedconj וַ + Niphal wayyiqtol 3ms · רָאָה (H7200)Wayyiqtol of narrative sequence (divine theophany)→ Wayyiqtol: foregrounded narrative advance (theophanic encounter)רָאָה (H7200) 'to see'; Niphal 'to appear, be seen, reveal oneself'; the divine self-disclosure (וַיֵּרָא יְהוָה) is the first explicit theophany in the Abrahamic narrative and the pattern for subsequent appearances (Gen 17:1; 18:1).
יְהוָה֙Yahwehproper N · יְהוָה (H3068)Subject of וַיֵּרָאיְהוָה (H3068); the covenant name identifies the appearing deity; the Niphal construction makes YHWH the one who discloses himself — a gracious initiative, not a human seeking.
אֶלtoprep · אֶל (H413)Prepositional phrase marking the recipient of the theophanyאֶל (H413) 'to, toward'; in theophany formulas אֶל marks the human recipient of divine self-disclosure; the same construction recurs at Gen 17:1; 18:1; 26:2.
אַבְרָ֔םAbramproper N · אַבְרָם (H87)Object of אֶל (recipient of theophany)אַבְרָם (H87); his presence at Shechem is answered by divine appearance — the land traversal and theophany are twinned: Abram walks into the land, YHWH confirms the promise with direct encounter.
וַיֹּ֕אמֶרand saidconj וַ + Qal wayyiqtol 3ms · אָמַר (H559)Wayyiqtol of narrative sequence (divine speech within theophany)→ Wayyiqtol: foregrounded narrative advanceאָמַר (H559) 'to say'; the wayyiqtol speech-verb introduces YHWH's land-promise, the first word spoken after Abram enters Canaan; the divine word now narrows the earlier promise to land and seed.
לְזַ֨רְעֲךָ֔to your offspringprep לְ + N m sg constr + 2ms suffix · זֶרַע (H2233)Indirect object of אֶתֵּן (dative of recipient)זֶרַע (H2233) 'seed, offspring, descendants'; the term can be singular or collective; in the Abrahamic promise it is deliberately ambiguous between the many (nation) and the one (Gal 3:16); 'your seed' personalizes the promise to Abram's line.
אֶתֵּ֖ןI will giveQal impf 1cs · נָתַן (H5414)Predicate verb (land-grant promise)→ Yiqtol: imperfective — solemn divine commitmentנָתַן (H5414) 'to give, grant'; the divine land-grant formula (אֶתֵּן + land + לְזֶרַע) is repeated throughout the Abrahamic cycle (Gen 13:15; 15:7; 17:8); it constitutes the land as gift rather than conquest.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (marking הָאָרֶץ as definite object)אֵת (H853), nota accusativi; marks the land as the definite object of divine giving; the same land Abram has just traversed (v.6) is now formally promised to his seed.
הָאָ֣רֶץthe landart + N (c) f sg abs · אֶרֶץ (H776)Direct object of אֶתֵּןאֶרֶץ (H776) 'the land'; now definitized with the article — this land, the one Abram stands in; the promise joins the action of traversal (v.6) with divine ownership claim.
הַזֹּ֑אתthisart + demonstrative f sg · זֹאת (H2063)Demonstrative adjective (pointing to the land Abram stands in)זֹאת (H2063) demonstrative 'this'; the deictic force is spatial — the land Abram is physically standing in is the very land being promised; the theophany occurs in situ, not in abstract.
וַיִּ֤בֶןand he builtconj וַ + Qal wayyiqtol 3ms · בָּנָה (H1129)Wayyiqtol of narrative sequence (cultic response to theophany)→ Wayyiqtol: foregrounded narrative advanceבָּנָה (H1129) 'to build'; Abram's response to theophany and promise is altar-building — worship as the primary act of land reception; the altar inaugurates Abram's cultic practice in Canaan.
שָׁם֙thereadverb · שָׁם (H8033)Locative adverb (place of altar construction)שָׁם (H8033) 'there'; marks the precise spot of theophany as the site of altar-building — the place of divine encounter becomes a place of worship; sacred geography is thus grounded in divine presence.
מִזְבֵּ֔חַan altarN m sg abs · מִזְבֵּחַ (H4196)Direct object of וַיִּבֶןמִזְבֵּחַ (H4196) 'altar'; from זָבַח 'to slaughter/sacrifice'; the altar is the primary cultic object of the patriarchal period; building an altar claims the spot for YHWH's worship and marks territorial encounter with the divine.
לַיהוָ֖הto Yahwehprep לְ + proper N · יְהוָה (H3068)Dative prepositional phrase (dedicatory to YHWH)יְהוָה (H3068); the altar is dedicated to the covenant name, distinguishing Abram's worship from Canaanite cult practice; the altar declares YHWH's ownership of the place and presence.
הַנִּרְאֶ֥הwho appearedart + Niphal ptc m sg abs · רָאָה (H7200)Attributive participle (relative clause modifying יְהוָה)→ Participle: characterizing YHWH as the one who had just appearedרָאָה (H7200) Niphal ptc 'the one appearing'; the article + participle creates a relative clause 'who appeared to him'; the altar is thus dedicated to YHWH specifically as the God who revealed himself here — cultic response calibrated to theophanic event.
אֵלָֽיוto himprep אֶל + 3ms suffix · אֶל (H413)Prepositional phrase (recipient of theophany — resumptive)אֶל + 3ms suffix 'to him'; resumes the theophany formula from v.7a, closing the frame — YHWH appeared to Abram; Abram built an altar to YHWH who appeared to him; a narrative ring.
8

וַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית אֵ֖ל וַיֵּ֣ט אָהֳלֹ֑ה בֵּֽית אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן שָׁ֤ם מִזְבֵּ֨חַ֙ לַֽיהוָ֔ה וַיִּקְרָ֖א בְּשֵׁ֥ם יְהוָֽה

And from there he moved on to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east; and there he built an altar to Yahweh and called on the name of Yahweh.

Continued travel with repeated cultic establishmentוַיַּעְתֵּק
Word-by-word analysis· 20 words
וַיַּעְתֵּ֨קand he moved onconj וַ + Hiphil wayyiqtol 3ms · עָתַק (H6275)Wayyiqtol of narrative sequence (continued southward migration)→ Wayyiqtol: foregrounded narrative advanceעָתַק (H6275) 'to move on, advance, pull up stakes'; Hiphil 'to cause to move'; used only here and Gen 26:22; the verb conveys deliberate relocation — Abram extends his survey of the land.
מִשָּׁ֜םfrom thereprep מִן + adverb שָׁם · שָׁם (H8033)Locative prepositional phrase (point of departure from Shechem area)שָׁם (H8033) 'there'; with מִן = 'from there'; the cataphoric reference picks up the Shechem/Moreh site of v.6-7 and marks movement away; Abram continues southward.
הָהָ֗רָהto the hill countryart + N m sg abs + directional ה · הַר (H2022)Directional noun (destination of movement)הַר (H2022) 'mountain, hill, highland'; with directional ה = 'toward the mountain region'; the highland between Shechem and Bethel/Ai is mountainous central Canaan, strategically central to the land.
מִקֶּ֛דֶםeast ofprep מִן + N m sg abs · קֶדֶם (H6924)Directional prepositional phrase (spatial orientation)קֶדֶם (H6924) 'east, eastern region, ancient times'; with מִן = 'from the east / east of'; here it orients the hill country — Abram camps east of Bethel (= hill country east of the town).
לְבֵֽיתtoward Beth-prep לְ + proper N (first element) · בֵּית אֵל (H1008)Directional prepositional phrase (landmark, first element)בֵּית אֵל (H1008) 'Bethel,' lit. 'house of God'; a major cultic site in central Canaan; the name consists of two words (בֵּית + אֵל); it becomes Abram's second altar site.
אֵ֖ל-el (Bethel)proper N (second element of Bethel) · בֵּית אֵל (H1008)Second element of proper name Beth-elאֵל (H1008 as part of Bethel compound); the 'El' of Bethel — 'house of God'; together with בֵּית forms the place-name; the site will later be a major religious centre for northern Israel (1 Kgs 12:29).
וַיֵּ֣טand he pitchedconj וַ + Qal wayyiqtol 3ms · נָטָה (H5186)Wayyiqtol of narrative sequence (camp establishment)→ Wayyiqtol: foregrounded narrative advanceנָטָה (H5186) 'to stretch out, extend'; used idiomatically with אֹהֶל — 'pitch a tent'; the technical term for the nomadic act of establishing a camp; signals temporary settlement in the land.
אָהֳלֹ֑הhis tentN m sg constr + 3ms suffix · אֹהֶל (H168)Direct object of וַיֵּט (tent-pitching idiom)אֹהֶל (H168) 'tent'; the patriarch's dwelling and the primary marker of nomadic lifestyle; the tent is a social and cultic space — at this same location Abram will build his second altar and call on YHWH's name.
בֵּֽיתBethelproper N (first element) · בֵּית אֵל (H1008)Locative proper noun (camp landmark, west side)בֵּית אֵל (H1008) 'Bethel'; the town serves as the western landmark for Abram's camp position; the narrator provides cardinal-direction coordinates for the campsite using the two towns.
אֵ֤ל-el (Bethel)proper N (second element) · בֵּית אֵל (H1008)Second element of Bethel (western landmark)See v.8 i=4; second occurrence of the Bethel name in the verse as the narrator locates Abram's position between Bethel and Ai.
מִיָּם֙on the westprep מִן + N m sg abs · יָם (H3220)Directional prepositional phrase (western orientation)יָם (H3220) 'sea'; in Hebrew spatial vocabulary יָם ('sea') = west, since the Mediterranean lies to the west; מִיָּם = 'from the seaward side' = 'to the west'; Bethel lay west of Abram's camp.
וְהָעַ֣יand Aiconj וְ + art + proper N · הָעַי (H5857)Subject of implied location clause (eastern landmark)הָעַי (H5857) 'the Ai' (lit. 'the ruin'); a town east of Bethel near Bethel in central Canaan; cf. Josh 7-8 where Ai is the site of Israel's second battle in Canaan; the name may preserve memory of an earlier destroyed settlement.
מִקֶּ֔דֶםon the eastprep מִן + N m sg abs · קֶדֶם (H6924)Directional prepositional phrase (eastern orientation)קֶדֶם (H6924) 'east'; מִקֶּדֶם = 'from the east side' = 'to the east'; Ai was east of Abram's camp, forming the eastern reference point for his position between the two towns.
וַיִּֽבֶןand he builtconj וַ + Qal wayyiqtol 3ms · בָּנָה (H1129)Wayyiqtol of narrative sequence (second altar construction)→ Wayyiqtol: foregrounded narrative advanceבָּנָה (H1129) 'to build'; the second altar (cf. v.7) establishes a pattern of cultic response: Abram builds altars and calls on YHWH at each new stage of his land survey; worship marks each station of faith.
שָׁ֤םthereadverb · שָׁם (H8033)Locative adverb (site of second altar)שָׁם (H8033) 'there'; at this campsite between Bethel and Ai, Abram builds his second altar — the repeated שָׁם ties location to cultic act, making the land's geography a map of worship.
מִזְבֵּ֨חַ֙an altarN m sg abs · מִזְבֵּחַ (H4196)Direct object of וַיִּבֶןמִזְבֵּחַ (H4196) 'altar'; the second altar in two verses; the pattern establishes the land-claim through worship: Shechem/Moreh → Bethel/Ai, two altars marking two poles of the initial land survey.
לַֽיהוָ֔הto Yahwehprep לְ + proper N · יְהוָה (H3068)Dative prepositional phrase (dedicatory)יְהוָה (H3068); as in v.7, the altar is dedicated to the covenant name; the repeated formula יהוה לַ ensures both altars are explicitly for YHWH, not for local Canaanite deities.
וַיִּקְרָ֖אand he called outconj וַ + Qal wayyiqtol 3ms · קָרָא (H7121)Wayyiqtol of narrative sequence (cultic invocation)→ Wayyiqtol: foregrounded narrative advanceקָרָא (H7121) 'to call, proclaim, invoke'; קָרָא בְּשֵׁם יְהוָה 'to call on the name of YHWH' is a technical formula for worshipful invocation, already present in Gen 4:26; it constitutes genuine prayer and worship.
בְּשֵׁ֥םon the name ofprep בְּ + N m sg constr · שֵׁם (H8034)Prepositional phrase in idiom קָרָא בְּשֵׁם (invoke the name)שֵׁם (H8034) 'name'; בְּשֵׁם + יְהוָה = 'by/on the name of YHWH'; the formula means worshipful invocation — calling upon YHWH by name as the proper object of prayer and praise; cf. Gen 4:26; 13:4; 21:33.
יְהוָֽהYahwehproper N · יְהוָה (H3068)Genitive of שֵׁם (name invoked)יְהוָה (H3068); the divine name concludes the verse — Abram's final act in Canaan before moving south is to call on this name; the covenant name is the object of Abram's worship and the ground of his confidence.
9

וַיִּסַּ֣ע אַבְרָ֔ם הָל֥וֹךְ וְנָס֖וֹעַ הַנֶּֽגְבָּה

And Abram journeyed on, going and journeying toward the Negeb.

Travel summary continuing Abram's southward movementוַיִּסַּע
Word-by-word analysis· 5 words
וַיִּסַּ֣עand he journeyed onconj וַ + Qal wayyiqtol 3ms · נָסַע (H5265)Wayyiqtol of narrative sequence (continuing southward movement)→ Wayyiqtol: foregrounded narrative advanceנָסַע (H5265) 'to pull up stakes, set out, journey'; the technical term for nomadic movement, often used of the wilderness march; Abram's continued journeying southward prepares the Egypt episode.
אַבְרָ֔םAbramproper N · אַבְרָם (H87)Subject of וַיִּסַּעאַבְרָם (H87); named as subject to close the Canaan survey and open the transition southward; his southward movement toward the Negeb sets the stage for the famine-driven descent to Egypt in v.10.
הָל֥וֹךְgoingQal inf abs · הָלַךְ (H1980)Adverbial infinitive absolute (progressive aspect with וַיִּסַּע)→ Infinitive absolute: progressive/continuous actionהָלַךְ (H1980) 'to go, walk'; Qal inf abs used adverbially with the finite verb to indicate continuous progressive movement; the doubled inf abs (הָלוֹךְ וְנָסוֹעַ) is an idiom for steady, gradual, persistent movement.
וְנָס֖וֹעַand journeyingconj וְ + Qal inf abs · נָסַע (H5265)Coordinated adverbial infinitive absolute (progressive aspect)→ Infinitive absolute: progressive/continuous movementנָסַע (H5265) 'to journey, pull up stakes'; the second inf abs continues the progressive aspect, emphasizing the ongoing, stage-by-stage nature of the migration; the pairing of two inf abs roots (הָלוֹךְ + נָסוֹעַ) is a hendiadys for uninterrupted travel.
הַנֶּֽגְבָּהtoward the Negebart + N m sg abs + directional ה · נֶגֶב (H5045)Directional noun (destination of continued migration)נֶגֶב (H5045) 'south, Negeb'; the arid southern region of Canaan; the directional ה marks movement toward it; the Negeb lies between Canaan proper and Egypt — a geographic corridor through which the famine-driven descent will naturally proceed (v.10).
10

וַיְהִ֥י רָעָ֖ב בָּאָ֑רֶץ וַיֵּ֨רֶד אַבְרָ֤ם מִצְרַ֨יְמָה֙ לָג֣וּר שָׁ֔ם כִּֽי כָבֵ֥ד הָרָעָ֖ב בָּאָֽרֶץ

Now there was a famine in the land, and Abram went down to Egypt to sojourn there, for the famine was severe in the land.

Narrative complication: famine drives Abram from the land toward Egyptוַיְהִי
Word-by-word analysis· 12 words
וַיְהִ֥יand there wasconj וַ + Qal wayyiqtol 3ms · הָיָה (H1961)Wayyiqtol of narrative sequence (circumstantial complication)→ Wayyiqtol: foregrounded narrative advance (introducing famine)הָיָה (H1961) 'to be, exist, come to pass'; וַיְהִי as narrative opener introduces a new episode; the famine immediately tests the newly given promise — the promised land becomes inhospitable.
רָעָ֖בfamineN m sg abs · רָעָב (H7458)Subject of וַיְהִי (existential clause)רָעָב (H7458) 'famine, hunger'; from רָעֵב 'to be hungry'; famines are major narrative catalysts in Genesis (12:10; 26:1; 41:54); each drives the patriarchs toward Egypt, foreshadowing the Exodus pattern.
בָּאָ֑רֶץin the landprep בְּ + art + N (c) f sg abs · אֶרֶץ (H776)Locative prepositional phrase (location of famine)אֶרֶץ (H776) 'the land'; the land just promised (vv.1,7) and traversed (v.6) is now struck by famine — the narrative tension between promise and reality is immediate and acute.
וַיֵּ֨רֶדand went downconj וַ + Qal wayyiqtol 3ms · יָרַד (H3381)Wayyiqtol of narrative sequence (descent to Egypt)→ Wayyiqtol: foregrounded narrative advanceיָרַד (H3381) 'to go down, descend'; geographically accurate (Canaan is higher than Egypt) but also loaded — 'descent' to Egypt carries negative theological resonance in the patriarchal narratives, anticipating the longer Egyptian bondage.
אַבְרָ֤םAbramproper N · אַבְרָם (H87)Subject of וַיֵּרֶדאַבְרָם (H87); his descent prefigures Israel's later descent into Egypt (Gen 46:4); the parallel is deliberate — the first patriarch's crisis becomes a prototype for national history.
מִצְרַ֨יְמָה֙to Egyptproper N + directional ה · מִצְרַיִם (H4714)Directional proper noun (destination of descent)מִצְרַיִם (H4714) 'Egypt'; the dual form may reflect the Two Lands of Upper and Lower Egypt; with directional ה = 'toward Egypt'; Egypt functions throughout Genesis as the place of both refuge and danger for the chosen family.
לָג֣וּרto sojournprep לְ + Qal inf constr · גּוּר (H1481)Purpose infinitive (intent of the descent)→ Infinitive construct: purposive — temporary residence as alienגּוּר (H1481) 'to sojourn, dwell as a foreigner'; the legal-social term for resident alien status; Abram intends temporary refuge, not permanent emigration — the same word will describe Israel's sojourn in Egypt (Gen 47:4; Ex 6:4).
שָׁ֔םthereadverb · שָׁם (H8033)Locative adverb (place of intended sojourn)שָׁם (H8033) 'there'; refers back to מִצְרַיְמָה — Abram intends to sojourn in Egypt; the adverb closes the purpose clause and fixes Egypt as the destination of the temporary stay.
כִּֽיforconjunction · כִּי (H3588)Causal conjunction (introducing reason for descent)כִּי (H3588) 'for, because, that'; here causal — explaining why Abram descends: the famine was severe; the same explanatory כִּי introduces the reason for the Egypt crisis.
כָבֵ֥דsevereadj m sg abs · כָּבֵד (H3515)Predicate adjective in nominal clause (describing famine's severity)כָּבֵד (H3515) 'heavy, severe, burdensome'; from כָּבַד 'to be heavy'; used of severe famines (cf. Gen 41:31), plagues, and military burdens; the weight-idiom conveys overwhelming magnitude.
הָרָעָ֖בthe famineart + N m sg abs · רָעָב (H7458)Subject of nominal clause (with כָּבֵד as predicate)רָעָב (H7458) 'famine'; the definite article backreferences the famine introduced in v.10a; the clause כָּבֵד הָרָעָב gives the narrator's evaluation of the severity, confirming Abram's action was rationally motivated.
בָּאָֽרֶץin the landprep בְּ + art + N (c) f sg abs · אֶרֶץ (H776)Locative prepositional phrase (location of the famine — resumptive)אֶרֶץ (H776) 'the land'; repeats from v.10a, closing the verse with a ring — the famine is in the land (×2), framing Abram's decision to leave with the repeated notice of the crisis.
11

וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֨אמֶר֙ אֶל שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת מַרְאֶ֖ה אָֽתְּ

And it came to pass, when he was about to enter Egypt, that he said to Sarai his wife, 'Look now, I know that you are a woman beautiful in appearance.'

narrative threshold into Abram's danger speechand it came to pass
Word-by-word analysis· 17 words
וַיְהִ֕יand it came to passconj וַ + Qal wayyiqtol 3ms · הָיָה (H1961)Wayyiqtol of narrative sequence (threshold formula)→ Wayyiqtol: foregrounded narrative advanceהָיָה (H1961); וַיְהִי + כַּאֲשֶׁר is a threshold formula introducing a new sub-episode; it marks the moment when Abram's danger plan is conceived as Egypt comes into view.
כַּאֲשֶׁ֥רwhenprep כְּ + relative particle · אֲשֶׁר (H834)Temporal conjunction (introducing the threshold moment)כַּאֲשֶׁר 'when, as'; temporal here — 'when he drew near to enter Egypt'; the temporal clause frames the speech that follows as a crisis response to an imminent specific threat.
הִקְרִ֖יבhe drew nearHiphil perf 3ms · קָרַב (H7126)Predicate of temporal clause→ Perfective: completed approach prior to the speechקָרַב (H7126) 'to draw near, approach'; Hiphil 'to bring near, approach'; the Hiphil here is intransitive = 'he brought himself near'; the drawing near to Egypt triggers Abram's fearful plan.
לָב֣וֹאto enterprep לְ + Qal inf constr · בּוֹא (H935)Purpose infinitive (intent of drawing near)→ Infinitive construct: purposiveבּוֹא (H935) 'to come, enter'; the inf. constr. with לְ expresses purpose — 'to enter Egypt'; the approach triggers the recognition of danger and the strategic speech to Sarai.
מִצְרָ֑יְמָהEgyptproper N + directional ה · מִצְרַיִם (H4714)Directional proper noun (destination of the approach)מִצְרַיִם (H4714) 'Egypt'; the directional ה marks movement toward Egypt; as the destination comes into view, Abram's plan crystallizes — the nearness of Egypt makes the danger feel immediate.
וַיֹּ֨אמֶר֙and he saidconj וַ + Qal wayyiqtol 3ms · אָמַר (H559)Wayyiqtol of narrative sequence (direct speech introduced)→ Wayyiqtol: foregrounded narrative advanceאָמַר (H559) 'to say'; the speech-verb opens Abram's direct address to Sarai; the wayyiqtol places the speech at the decisive moment of the Egypt approach.
אֶלtoprep · אֶל (H413)Prepositional phrase marking the addressee of Abram's speechאֶל (H413) 'to, toward'; identifies Sarai as the recipient of Abram's private appeal, contrasting with the later public encounter with Pharaoh's officials.
שָׂרַ֣יSaraiproper N · שָׂרַי (H8297)Object of אֶל (addressee of Abram's speech)שָׂרַי (H8297), Abram's wife; her beauty (noted in vv.11b,14) makes her both the object of desire and the occasion of danger; the speech to her is intimate and reveals Abram's anxiety.
אִשְׁתּ֔וֹhis wifeN f sg constr + 3ms suffix · אִשָּׁה (H802)Appositive to שָׂרַי (relational identifier)אִשָּׁה (H802) 'wife'; the appositive is narratively important — she is 'his wife' precisely in the context of a plan to deny that status; the tension between her identity and the deception is embedded in the very introduction.
הִנֵּהlookpresentative particle · הִנֵּה (H2009)Presentative particle (drawing attention to observation)הִנֵּה (H2009) 'behold, look, here'; draws attention to what follows; in direct speech it marks the speaker's heightened awareness; Abram uses it to signal that what he is about to say is his considered evaluation.
נָ֣אpleaseentreaty particle · נָא (H4994)Entreaty particle (softening the request)נָא (H4994) particle of entreaty or urgency; accompanies requests and imperatives to indicate appeal or politeness; Abram's use here signals that he is making a request of Sarai rather than issuing a command.
יָדַ֔עְתִּיI knowQal perf 1cs · יָדַע (H3045)Predicate verb (Abram's stated certainty)→ Perfective: experiential certainty — 'I have come to know'יָדַע (H3045) 'to know'; the perfective expresses experiential certainty — Abram is not speculating but stating established fact about Sarai's beauty; his knowledge is the premise of the fearful plan.
כִּ֛יthatconjunction · כִּי (H3588)Complementizer (introducing content of Abram's knowledge)כִּי (H3588) 'that'; here a complementizer introducing the object clause of יָדַעְתִּי — 'I know that you are a beautiful woman'; the subordinated clause carries Abram's assessment.
אִשָּׁ֥הa womanN f sg abs · אִשָּׁה (H802)Predicate noun (subject complement in verbless clause)אִשָּׁה (H802) 'woman, wife'; Sarai is identified simply as 'a woman' here — the predicate clause assesses her beauty as a woman, not invoking her spousal status, which Abram is about to conceal.
יְפַתbeautiful ofadj f sg constr · יָפֶה (H3303)Attributive adjective in construct (beauty of appearance)יָפֶה (H3303) 'beautiful, fair'; here feminine form יְפַת in construct with מַרְאֶה — 'beautiful of appearance'; the construct idiom for beauty is characteristic of Hebrew (cf. יְפַת תֹּאַר Gen 29:17; 39:6).
מַרְאֶ֖הappearanceN m sg abs · מַרְאֶה (H4758)Genitive of יְפַת (construct chain — sphere of beauty)מַרְאֶה (H4758) 'appearance, sight, vision'; from רָאָה 'to see'; the noun specifies that Sarai's beauty is visual — a quality immediately perceptible, making her danger in Egypt a visual threat from first encounter.
אָֽתְּyou arepersonal pronoun 2fs · אַתְּ (H859)Subject pronoun of verbless clause (emphatic)אַתְּ (H859) 2fs personal pronoun 'you'; in Hebrew verbless clauses the pronoun functions as the copula's substitute; the pronoun is clause-final and emphatic — Abram stresses that this assessment applies personally to Sarai.
12

וְהָיָ֗ה כִּֽי יִרְא֤וּ אֹתָךְ֙ הַמִּצְרִ֔ים וְאָמְר֖וּ אִשְׁתּ֣וֹ זֹ֑את וְהָרְג֥וּ אֹתִ֖י וְאֹתָ֥ךְ יְחַיּֽוּ

And it will happen that when the Egyptians see you, they will say, 'This is his wife'; then they will kill me, but they will let you live.

projected consequence of Sarai's beauty in Egyptand it will happen
Word-by-word analysis· 12 words
וְהָיָ֗הand it will come to passconj וְ + Qal perf 3ms (weqatal) · הָיָה (H1961)Weqatal of sequential future (anticipated narrative)→ Weqatal: consecutive future following on the established situationהָיָה (H1961) 'to be, happen'; weqatal וְהָיָה introduces a future projected sequence; Abram lays out what he anticipates will happen step by step — fear-driven scenario-planning.
כִּֽיwhenconjunction · כִּי (H3588)Temporal conjunction (introducing the conditional scenario)כִּי (H3588) here temporal — 'when'; introduces the situation Abram fears: the Egyptians will see Sarai; the temporal sense follows naturally from the weqatal construction: 'and it will be when...'.
יִרְא֤וּthey seeQal impf 3mp · רָאָה (H7200)Predicate of temporal clause (feared Egyptian perception)→ Yiqtol: imperfective — anticipated future actionרָאָה (H7200) 'to see'; the Egyptians' seeing of Sarai is the first link in Abram's feared chain of events; sight leads to desire, desire to acquisition, acquisition to murder — a tragic logic Abram tries to interrupt.
אֹתָךְ֙youobj marker + 2fs suffix · אֵת (H853)Direct object of יִרְאוּ (Sarai as object of Egyptian gaze)אֵת (H853) + 2fs suffix; Sarai as the object seen; the obj marker with personal suffix emphasizes that Sarai herself — not just her beauty in the abstract — is the object of the dangerous Egyptian gaze.
הַמִּצְרִ֔יםthe Egyptiansart + gentilic N m pl abs · מִצְרִי (H4713)Subject of יִרְאוּמִצְרִי (H4713) gentilic 'Egyptian'; the definite article marks them as the Egyptians in general, not specific individuals; Abram's fear is not of one person but of a collective cultural response to Sarai's beauty.
וְאָמְר֖וּand they will sayconj וְ + Qal perf 3cp (weqatal) · אָמַר (H559)Weqatal of sequential future (next step in feared scenario)→ Weqatal: consecutive future — speech following sightאָמַר (H559) 'to say'; the weqatal continues the anticipated sequence: seeing leads to speaking; the Egyptians' speech ('this is his wife') triggers the further danger Abram fears.
אִשְׁתּ֣וֹhis wifeN f sg constr + 3ms suffix · אִשָּׁה (H802)Predicate of verbless clause (projected Egyptian identification)אִשָּׁה (H802) 'wife'; the Egyptians will correctly identify the relationship Abram is about to conceal; the irony is that the truth (she is his wife) is exactly what creates the danger — deception is Abram's response to an honest threat.
זֹ֑אתthisdemonstrative f sg · זֹאת (H2063)Subject of verbless clause ('this one is his wife')זֹאת (H2063) 'this one'; the demonstrative identifies Sarai as the specific woman in question; the verbless clause projects what the Egyptians will say when they recognize Abram and Sarai as a couple.
וְהָרְג֥וּand they will killconj וְ + Qal perf 3cp (weqatal) · הָרַג (H2026)Weqatal of sequential future (feared lethal outcome)→ Weqatal: consecutive future — murder as consequence of marital identificationהָרַג (H2026) 'to kill, slay'; the verb marks the lethal logic Abram fears: if Sarai is identified as his wife, he (the husband) becomes an obstacle to be removed; the husband's death would leave the wife available.
אֹתִ֖יmeobj marker + 1cs suffix · אֵת (H853)Direct object of וְהָרְגוּ (Abram as murder victim in scenario)אֵת (H853) + 1cs suffix; Abram as the anticipated murder victim; his self-referential fear drives the deception plan; the protective instinct is understandable, though the strategy exposes Sarai to a different danger.
וְאֹתָ֥ךְbut youconj וְ + obj marker + 2fs suffix · אֵת (H853)Direct object of יְחַיּוּ (contrastive — Sarai will be spared)אֵת (H853) + 2fs suffix with contrastive וְ — 'but you (they will let live)'; Abram's plan is to ensure his own survival via the sister-claim, though the survival of Sarai as an available woman is the very danger it creates.
יְחַיּֽוּthey will let livePiel impf 3mp · חָיָה (H2421)Predicate verb (contrast — life granted to Sarai)→ Yiqtol: imperfective — anticipated future causativeחָיָה (H2421) 'to live'; Piel 'to keep alive, let live, preserve'; the Piel is causative — 'they will cause you to live'; Sarai's survival is certain but compromised — she will live as an available woman, not as Abram's protected wife.
13

אִמְרִי נָ֖א אֲחֹ֣תִי אָ֑תְּ לְמַ֨עַן֙ יִֽיטַב לִ֣י בַעֲבוּרֵ֔ךְ וְחָיְתָ֥ה נַפְשִׁ֖י בִּגְלָלֵֽךְ

Please say, 'You are my sister,' so that it may go well with me because of you, and my life may be preserved on your account.

strategic request intended to avert Abram's deathplease say
Word-by-word analysis· 11 words
אִמְרִיsayQal impv 2fs · אָמַר (H559)Main imperative (Abram's request to Sarai)→ Volitional: imperative of requestאָמַר (H559) 'to say'; the 2fs imperative directs Sarai to speak a specific claim; Abram's plan depends on Sarai's active verbal cooperation — she must publicly assert the sister relationship.
נָ֖אpleaseentreaty particle · נָא (H4994)Entreaty particle (softening the imperative)נָא (H4994) particle of entreaty; paired with the imperative to soften it into a request rather than a command; Abram's double נָא (v.11, 13) frames his speech as appeal to Sarai's cooperation, not bare authority.
אֲחֹ֣תִיmy sisterN f sg constr + 1cs suffix · אָחוֹת (H269)Predicate of reported speech (the claim Sarai is to make)אָחוֹת (H269) 'sister'; the kinship term to be asserted by Sarai; the claim has some grounding in Gen 20:12 (Sarai was Abram's half-sister), but functions here as a deliberate concealment of the marital relationship.
אָ֑תְּyou arepersonal pronoun 2fs · אַתְּ (H859)Subject of verbless clause (Sarai is to claim 'I am his sister')אַתְּ (H859) 2fs pronoun 'you'; completes the verbless clause אֲחֹתִי אָתְּ — 'you are my sister (= she is my sister)'; the pronoun provides emphasis, confirming Sarai as the one who must personally embody the claim.
לְמַ֨עַן֙so thatprep · לְמַעַן (H4616)Purpose conjunction (introducing the goal of the deception)לְמַעַן (H4616) 'so that, in order that'; purpose particle; introduces the two stated aims of Abram's plan — his own benefit and his survival; the purpose clause reveals the motivation behind the deception.
יִֽיטַבit may go wellQal impf 3ms · יָטַב (H3190)Predicate of purpose clause (first benefit)→ Yiqtol: imperfective/modal — desired outcomeיָטַב (H3190) 'to be good, go well, please'; the yiqtol expresses the desired outcome of the plan; 'it may go well with me' — Abram expects to receive social and material benefit from Sarai's sister-presentation; v.16 confirms this.
לִ֣יfor meprep לְ + 1cs suffix · לְ (particle)Dative prepositional phrase (beneficiary of the plan)לְ + 1cs suffix 'for me'; Abram explicitly names himself as the beneficiary; the ethical dative of benefit makes his self-interest transparent — the plan is designed primarily for his welfare.
בַעֲבוּרֵ֔ךְbecause of youprep בְּ + N m sg constr + 2fs suffix · עָבוּר (H5668)Causal prepositional phrase (Sarai as cause of benefit)עָבוּר (H5668) 'on account of, because of'; from עָבַר 'to cross over'; a lexicalized preposition meaning 'for the sake of / because of'; Abram acknowledges Sarai's beauty as the instrumental cause of his anticipated benefit.
וְחָיְתָ֥הand may liveconj וְ + Qal perf 3fs (weqatal) · חָיָה (H2421)Weqatal expressing desired result (second aim of the plan)→ Weqatal: sequential future — Abram's survival as outcomeחָיָה (H2421) 'to live, survive'; the weqatal continues the purpose sequence: 'so that it may go well… and my life may be preserved'; Abram's survival is the second and climactic stated goal of the sister-claim.
נַפְשִׁ֖יmy lifeN (c) f sg constr + 1cs suffix · נֶפֶשׁ (H5315)Subject of וְחָיְתָה (Abram's life as what is to be preserved)נֶפֶשׁ (H5315) 'soul, life, living being'; here 'my life/person'; the suffix refers to Abram; his נֶפֶשׁ is what the deception is meant to protect — the irony is that saving his life exposes Sarai to danger.
בִּגְלָלֵֽךְon your accountprep בְּ + N m sg constr + 2fs suffix · גָּלָל (H1558)Causal prepositional phrase (Sarai as reason for Abram's survival)גָּלָל (H1558) 'on account of, because of'; from גָּלַל 'to roll'; a synonym of בַּעֲבוּר — Abram's life will be preserved 'on account of you (Sarai)'; both causal phrases in the verse point to Sarai as the instrument of Abram's welfare and survival.
14

וַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה וַיִּרְא֤וּ הַמִּצְרִים֙ אֶת הָ֣אִשָּׁ֔ה כִּֽי יָפָ֥ה הִ֖וא מְאֹֽד

And it came to pass, when Abram entered Egypt, that the Egyptians saw the woman, that she was very beautiful.

fulfillment of Abram's feared expectationand it came to pass
Word-by-word analysis· 12 words
וַיְהִ֕יand it came to passconj וַ + Qal wayyiqtol 3ms · הָיָה (H1961)Wayyiqtol threshold formula (fulfillment of feared scenario)→ Wayyiqtol: foregrounded narrative advanceהָיָה (H1961); וַיְהִי + temporal clause fulfills v.12's projection — what Abram feared would happen (כִּי יִרְאוּ) now actually occurs (וַיִּרְאוּ); the narrative moves from anticipation to realization.
כְּב֥וֹאwhen enteredprep כְּ + Qal inf constr · בּוֹא (H935)Temporal prepositional phrase (moment of entry into Egypt)→ Infinitive construct: temporal simultaneityבּוֹא (H935) 'to enter, arrive'; inf. constr. with כְּ = 'when entering, at the time of entering'; the temporal phrase marks the precise moment of crisis — entry into Egypt triggers the feared Egyptian gaze.
אַבְרָ֖םAbramproper N · אַבְרָם (H87)Subject of inf constr (agent of entry)אַבְרָם (H87); his entry into Egypt is the triggering event; the proper name grounds the fulfillment in the protagonist, confirming that what Abram feared for himself is now happening to him.
מִצְרָ֑יְמָהEgyptproper N + directional ה · מִצְרַיִם (H4714)Directional proper noun (destination of entry)מִצְרַיִם (H4714) with directional ה; Abram's actual arrival in Egypt fulfills the descent of v.10 and the approach of v.11; the land of sojourn is now the land of danger.
וַיִּרְא֤וּand they sawconj וַ + Qal wayyiqtol 3mp · רָאָה (H7200)Wayyiqtol of narrative sequence (fulfillment of feared sight)→ Wayyiqtol: foregrounded narrative advanceרָאָה (H7200) 'to see'; the Egyptians' seeing fulfills Abram's projection (יִרְאוּ, v.12); the wayyiqtol advances the narrative exactly as feared, confirming the accuracy of Abram's danger-assessment.
הַמִּצְרִים֙the Egyptiansart + gentilic N m pl abs · מִצְרִי (H4713)Subject of וַיִּרְאוּמִצְרִי (H4713) 'Egyptian'; the definite article marks them collectively; the feared collective Egyptian gaze (v.12) has materialized; they see Sarai and she becomes the object of cultural desire.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (marking the woman as definite object of sight)אֵת (H853), nota accusativi; marks הָאִשָּׁה as definite object of seeing; the objectification implicit in the object marker anticipates the objectification of Sarai as she is evaluated and praised.
הָ֣אִשָּׁ֔הthe womanart + N f sg abs · אִשָּׁה (H802)Direct object of וַיִּרְאוּאִשָּׁה (H802) 'woman'; the definite article marks Sarai as the specific woman under scrutiny; she is referred to by category ('the woman') rather than by name, emphasizing her role as object of Egyptian evaluation rather than active subject.
כִּֽיthatconjunction · כִּי (H3588)Complementizer (introducing the content of perception)כִּי (H3588) 'that'; here a complementizer introducing the Egyptians' perception of Sarai: they saw that she was very beautiful; the complementizer clause carries the narrator's (or perceiver's) assessment.
יָפָ֥הbeautifuladj f sg abs · יָפֶה (H3303)Predicate adjective of verbless clause (beauty assessment)יָפֶה (H3303) 'beautiful, fair'; the simple feminine form (vs. the construct יְפַת of v.11); the narrator uses the unqualified adjective here, matching the Egyptians' unqualified appreciation of Sarai's beauty.
הִ֖ואshepersonal pronoun 3fs · הִיא (H1931)Subject of verbless clause (Sarai as the beautiful one)הִיא (H1931) 3fs pronoun 'she'; the pronoun serves as copula in the verbless clause יָפָה הִוא — 'she is beautiful'; the pronoun is fronted to position Sarai as the topic and יָפָה as the evaluated predicate.
מְאֹֽדveryadverb · מְאֹד (H3966)Adverb of degree (intensifying יָפָה)מְאֹד (H3966) 'very, exceedingly'; intensifying adverb; Sarai is not merely beautiful but extremely so; the intensifier confirms the dangerous degree of her attractiveness and makes the Egyptian response narratively inevitable.
15

וַיִּרְא֤וּ אֹתָהּ֙ שָׂרֵ֣י פַרְעֹ֔ה וַיְהַֽלְל֥וּ אֹתָ֖הּ אֶל פַּרְעֹ֑ה וַתֻּקַּ֥ח הָאִשָּׁ֖ה בֵּ֥ית פַּרְעֹֽה

And Pharaoh's officials saw her, and they praised her to Pharaoh, and the woman was taken into Pharaoh's house.

escalation from observation to royal appropriationand
Word-by-word analysis· 12 words
וַיִּרְא֤וּand they sawconj וַ + Qal wayyiqtol 3mp · רָאָה (H7200)Wayyiqtol of narrative sequence (officials' sight of Sarai)→ Wayyiqtol: foregrounded narrative advanceרָאָה (H7200) 'to see'; now a new set of seers — Pharaoh's officials; the repeated וַיִּרְאוּ (vv.14,15) tracks a chain of perception: Egyptians in general → Pharaoh's court officials specifically.
אֹתָהּ֙herobj marker + 3fs suffix · אֵת (H853)Direct object of וַיִּרְאוּ (Sarai as object of officials' gaze)אֵת (H853) + 3fs suffix 'her'; marks Sarai as the definite object of the officials' seeing; the personal suffix (her) reflects that Sarai is now a specific individual in the officials' sights.
שָׂרֵ֣יofficials ofN m pl constr · שַׂר (H8269)Subject of וַיִּרְאוּ (in construct chain with פַּרְעֹה)שַׂר (H8269) 'official, prince, commander'; plural in construct 'officials of Pharaoh' — the court functionaries; it is these specific insiders who convey Sarai to Pharaoh's attention, escalating the danger.
פַרְעֹ֔הPharaohproper N · פַּרְעֹה (H6547)Genitive of שָׂרֵי (construct chain — Pharaoh's officials)פַּרְעֹה (H6547) Egyptian title for the king; an Egyptian loanword (pr-ʿȝ 'great house'); the title rather than a personal name emphasizes the institutional power confronting the covenant family.
וַיְהַֽלְל֥וּand they praisedconj וַ + Piel wayyiqtol 3mp · הָלַל (H1984)Wayyiqtol of narrative sequence (royal flattery — Sarai commended)→ Wayyiqtol: foregrounded narrative advanceהָלַל (H1984) Piel 'to praise, commend, boast about'; the Piel denotes active, intensive praise; the officials 'praised' Sarai to Pharaoh — a courtly act of commendation that brings her to the king's attention.
אֹתָ֖הּherobj marker + 3fs suffix · אֵת (H853)Direct object of וַיְהַלְלוּ (Sarai praised to Pharaoh)אֵת (H853) + 3fs suffix 'her'; Sarai is again the object — praised, presented, and about to be taken; the repeated object marker traces her passive objectification through the episode.
אֶלtoprep · אֶל (H413)Prepositional phrase (recipient of the praise)אֶל (H413) 'to, toward'; the praise is directed to Pharaoh — she is commended upward through the court hierarchy; the preposition marks the direction of both the praise and the escalating danger.
פַּרְעֹ֑הPharaohproper N · פַּרְעֹה (H6547)Object of אֶל (recipient of officials' praise)פַּרְעֹה (H6547); as ruler, Pharaoh is the ultimate authority to whom beauty is commended; his reception of the praise sets in motion Sarai's appropriation — the machinery of royal power now engages the covenant family.
וַתֻּקַּ֥חand was takenconj וַ + Hophal wayyiqtol 3fs · לָקַח (H3947)Wayyiqtol of narrative sequence (Sarai taken into Pharaoh's house)→ Wayyiqtol: foregrounded narrative advance (passive — Sarai acted upon)לָקַח (H3947) 'to take'; Hophal (passive of Qal) 'to be taken'; the Hophal marks Sarai as the passive object of royal appropriation; she does not act but is acted upon — the grammar embodies her powerlessness.
הָאִשָּׁ֖הthe womanart + N f sg abs · אִשָּׁה (H802)Subject of passive verb וַתֻּקַּחאִשָּׁה (H802) 'the woman'; as with v.14, Sarai is referred to by category rather than name at this moment of appropriation — she is 'the woman' who is taken, her personhood reduced in the narrative perspective to her function as object.
בֵּ֥יתhouse ofN m sg constr · בַּיִת (H1004)Destination in construct chain (place of Sarai's confinement)בַּיִת (H1004) 'house, household'; in construct with פַּרְעֹה — 'Pharaoh's house/palace'; the royal household becomes Sarai's unwilling residence; the same house (בֵּיתוֹ) will be afflicted by divine plagues in v.17.
פַּרְעֹֽהPharaohproper N · פַּרְעֹה (H6547)Genitive of בֵּית (construct chain — Pharaoh's house)פַּרְעֹה (H6547); third occurrence in this verse, each time in a different grammatical role (possessor of officials, recipient of praise, owner of house) — the verse traces Sarai's journey from official's gaze to king's residence.
16

וּלְאַבְרָ֥ם הֵיטִ֖יב בַּעֲבוּרָ֑הּ וַֽיְהִי ל֤וֹ צֹאן וּבָקָר֙ וַחֲמֹרִ֔ים וַעֲבָדִים֙ וּשְׁפָחֹ֔ת וַאֲתֹנֹ֖ת וּגְמַלִּֽים

And he dealt well with Abram on her account, and Abram came to have flocks and herds and male donkeys, and male servants and female servants and female donkeys and camels.

narrative consequence with prosperity noticeand
Word-by-word analysis· 12 words
וּלְאַבְרָ֥םand to Abramconj וּ + prep לְ + proper N · אַבְרָם (H87)Dative prepositional phrase (fronted beneficiary — Abram)אַבְרָם (H87); the fronted dative draws attention to Abram as recipient of benefit — the very outcome he sought (v.13: יִיטַב לִי); the narrative confirms the plan 'worked' in the narrow transactional sense while ignoring Sarai's plight.
הֵיטִ֖יבhe dealt wellHiphil perf 3ms · יָטַב (H3190)Predicate verb (Pharaoh's favorable treatment of Abram)→ Perfective: completed beneficent actיָטַב (H3190) 'to be good/go well'; Hiphil 'to do good to, deal well with, treat beneficently'; the same root as יִיטַב in v.13; irony: Abram prayed the deception would 'go well' (יִיטַב לִי) and it does, materially; the moral cost is suppressed.
בַּעֲבוּרָ֑הּon her accountprep בְּ + N m sg constr + 3fs suffix · עָבוּר (H5668)Causal prepositional phrase (Sarai as cause of Abram's benefit)עָבוּר (H5668) 'on account of, for the sake of'; the 3fs suffix refers to Sarai; Pharaoh treats Abram well because of Sarai — Abram's material gain is directly purchased by Sarai's exposure and loss; the price is never stated directly.
וַֽיְהִיand he came to haveconj וַ + Qal wayyiqtol 3ms · הָיָה (H1961)Wayyiqtol of narrative sequence (enumeration of gifts received)→ Wayyiqtol: foregrounded narrative advanceהָיָה (H1961) 'to be, have'; וַיְהִי לוֹ = 'and there was/came to be for him' — an idiomatic existential expressing possession; introduces the list of gifts Pharaoh gave in exchange for Sarai.
ל֤וֹto himprep לְ + 3ms suffix · לְ (particle)Dative prepositional phrase (Abram as possessor)לְ + 3ms suffix 'to him / for him'; in the idiom וַיְהִי לוֹ, the dative marks Abram as the one to whom the goods belong; the list of wealth received emphasizes the scale of Abram's gain from the transaction.
צֹאןflocksN (c) f sg abs (collective) · צֹאן (H6629)First item in list of gifts (small livestock)צֹאן (H6629) 'flock, sheep and goats' (collective singular); the primary pastoral wealth of the ancient Near East; the opening item signals agrarian abundance — Abram receives the full range of nomadic and agricultural wealth.
וּבָקָר֙and cattleconj וּ + N (c) m sg abs (collective) · בָּקָר (H1241)Second item in list of gifts (large livestock)בָּקָר (H1241) 'cattle, herd, oxen' (collective singular); with צֹאן forms a standard pair for small and large livestock; together the two cover the full range of pastoralism — the foundation of ancient Near Eastern wealth.
וַחֲמֹרִ֔יםand male donkeysconj וַ + N (c) m pl abs · חֲמוֹר (H2543)Third item in list (transport animals)חֲמוֹר (H2543) 'male donkey'; the primary beast of burden in the ancient Near East for transport and trade; donkeys are standard wealth markers in patriarchal narratives (cf. Gen 24:35; 32:16).
וַעֲבָדִים֙and male servantsconj וַ + N m pl abs · עֶבֶד (H5650)Fourth item in list (human male servants)עֶבֶד (H5650) 'servant, slave, male household worker'; part of the patriarchal household's labour force; the inclusion of persons in a wealth-list reflects the economic realities of the ancient Near East without the narrator's moral comment.
וּשְׁפָחֹ֔תand female servantsconj וּ + N f pl abs · שִׁפְחָה (H8198)Fifth item in list (human female servants)שִׁפְחָה (H8198) 'female servant, maidservant'; the female counterpart to עֶבֶד; the pair עֲבָדִים + שְׁפָחֹת is the standard inventory of household servants; later, one of these maidservants (Hagar, Gen 16:1) will alter the entire story.
וַאֲתֹנֹ֖תand female donkeysconj וַ + N f pl abs · אָתוֹן (H860)Sixth item in list (female transport animals)אָתוֹן (H860) 'female donkey, she-ass'; paired with חֲמֹרִים (male donkeys) — the inclusion of both genders implies breeding stock as well as working animals; female donkeys were prized for milk and offspring.
וּגְמַלִּֽיםand camelsconj וּ + N m pl abs · גָּמָל (H1581)Seventh and final item in list (luxury transport animals)גָּמָל (H1581) 'camel'; the climactic item in the wealth inventory; camels were luxury long-distance transport animals, associated with wealthy traders; their inclusion signals substantial wealth; Abram's gains from the Egypt crisis are materially considerable though morally compromised.
17

וַיְנַגַּ֨ע יְהוָ֧ה אֶת פַּרְעֹ֛ה נְגָעִ֥ים גְּדֹלִ֖ים וְאֶת בֵּית֑וֹ עַל דְּבַ֥ר שָׂרַ֖י אֵ֥שֶׁת אַבְרָֽם

But Yahweh struck Pharaoh and his house with great afflictions because of Sarai, Abram's wife.

divine intervention and judgmentbut
Word-by-word analysis· 13 words
וַיְנַגַּ֨עand struckconj וַ + Piel wayyiqtol 3ms · נָגַע (H5060)Wayyiqtol of narrative sequence (divine intervention)→ Wayyiqtol: foregrounded narrative advance (counter-movement — God acts)נָגַע (H5060) 'to touch, strike, afflict'; Piel intensive 'to afflict, plague'; the sudden divine strike interrupts the human transactions of vv.15-16; YHWH acts to protect the covenant family without Abram's agency.
יְהוָ֧הYahwehproper N · יְהוָה (H3068)Subject of וַיְנַגַּעיְהוָה (H3068); the covenant name as subject — it is the promise-giver of vv.1-3 who now acts; YHWH's protective intervention preserves Sarai and the covenant line despite Abram's compromised strategy.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (Pharaoh as definite object of divine strike)אֵת (H853), nota accusativi; marks Pharaoh as definite object of divine affliction; the juxtaposition is stark — Pharaoh was the benefactor (v.16) who is now the object of divine judgment.
פַּרְעֹ֛הPharaohproper N · פַּרְעֹה (H6547)First direct object of וַיְנַגַּעפַּרְעֹה (H6547); as the one who took Sarai, Pharaoh is the primary recipient of divine judgment; the blow falls on the highest human power, demonstrating YHWH's sovereignty over Egyptian royal authority.
נְגָעִ֥יםafflictionsN m pl abs · נֶגַע (H5061)Cognate accusative (internal object of וַיְנַגַּע)נֶגַע (H5061) 'plague, affliction, stroke'; the cognate accusative (same root as the verb — נָגַע/נֶגַע) intensifies the action: 'struck with strikings'; the plagues anticipate the later Exodus plagues upon Egypt (Ex 7-12).
גְּדֹלִ֖יםgreatadj m pl abs · גָּדוֹל (H1419)Attributive adjective (modifying נְגָעִים — severe afflictions)גָּדוֹל (H1419) 'great, large'; the adjective signals not minor inconvenience but severe divine judgment; 'great plagues' on Pharaoh's house deliberately echoes the great plague-judgments of the Exodus narrative, establishing the typological connection.
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object marker (second object of divine strike)וְ joins the second object; אֵת marks בֵּיתוֹ as the definite second object of the divine affliction; the household shares in the judgment, emphasizing that the wrong done to Sarai has corporate consequences.
בֵּית֑וֹhis houseN m sg constr + 3ms suffix · בַּיִת (H1004)Second direct object of וַיְנַגַּע (Pharaoh's household afflicted)בַּיִת (H1004) 'house, household'; with 3ms suffix = Pharaoh's house; it is the same בֵּית פַּרְעֹה into which Sarai was taken (v.15) — the household that received her is struck; divine justice is spatially precise.
עַלon account ofprep · עַל (H5921)Causal prepositional phrase (reason for divine judgment)עַל (H5921) 'on, upon, on account of, because of'; here causal — YHWH struck on account of Sarai; the preposition names the cause of judgment and thereby vindicates Sarai as the innocent party whose wrong triggers divine response.
דְּבַ֥רthe matter ofN m sg constr · דָּבָר (H1697)Construct chain (causal phrase — 'on account of the matter of Sarai')דָּבָר (H1697) 'word, matter, thing, affair'; in construct = 'the matter/affair of'; עַל דְּבַר is a causal idiom meaning 'on account of / concerning the affair of'; the noun distances the judgment from Sarai herself while naming her as the relevant party.
שָׂרַ֖יSaraiproper N · שָׂרַי (H8297)Genitive of דְּבַר (construct chain — the affair concerns Sarai)שָׂרַי (H8297), Abram's wife; now named directly as the ground of YHWH's judgment; the name reasserts her identity and dignity — she is not merely 'the woman' (vv.14-15) but Sarai, whose cause YHWH takes up.
אֵ֥שֶׁתwife ofN f sg constr · אִשָּׁה (H802)Construct chain (identifying Sarai's relational status)אִשָּׁה (H802) 'wife'; in construct with אַבְרָם — 'wife of Abram'; the appositive publicly identifies the status Abram had concealed; YHWH's judgment vindicates the concealed truth — she is Abram's wife, not merely his sister.
אַבְרָֽםAbramproper N · אַבְרָם (H87)Genitive of אֵשֶׁת (construct chain — she is Abram's wife)אַבְרָם (H87); the verse closes by restoring Sarai to her proper relational identity — wife of Abram; the construct phrase closes a narrative ring: Abram's wife was concealed (v.11-13), taken (v.15), and is now vindicated by divine action as his wife.
18

וַיִּקְרָ֤א פַרְעֹה֙ לְאַבְרָ֔ם וַיֹּ֕אמֶר מַה זֹּ֖את עָשִׂ֣יתָ לִּ֑י לָ֚מָּה לֹא הִגַּ֣דְתָּ לִּ֔י כִּ֥י אִשְׁתְּךָ֖ הִֽוא

And Pharaoh called Abram and said, 'What is this you have done to me? Why did you not tell me that she was your wife?'

royal rebuke and inquiryand
Word-by-word analysis· 15 words
וַיִּקְרָ֤אand calledconj וַ + Qal wayyiqtol 3ms · קָרָא (H7121)Wayyiqtol of narrative sequence (Pharaoh initiates confrontation)→ Wayyiqtol: foregrounded narrative advanceקָרָא (H7121) 'to call, summon'; Pharaoh calls Abram — the powerful sovereign summons the vulnerable sojourner for an accounting; the same verb that described Abram calling on YHWH's name (v.8) now describes royal summons.
פַרְעֹה֙Pharaohproper N · פַּרְעֹה (H6547)Subject of וַיִּקְרָאפַּרְעֹה (H6547); the king as subject initiates the confrontation; the narrative irony is that Pharaoh — the agent of wrong — is the one who now rebukes Abram; divine justice works through the wrongdoer's self-awareness.
לְאַבְרָ֔םfor Abramprep לְ + proper N · אַבְרָם (H87)Object of summons (prepositional phrase — Abram summoned)אַבְרָם (H87); as object of the royal summons; Abram stands before the king to answer for the deception — a position of vulnerability that contrasts with the protection the deception was supposed to provide.
וַיֹּ֕אמֶרand saidconj וַ + Qal wayyiqtol 3ms · אָמַר (H559)Wayyiqtol of narrative sequence (royal rebuke)→ Wayyiqtol: foregrounded narrative advanceאָמַר (H559) 'to say'; introduces Pharaoh's two-part interrogation (מַה + לָמָּה); the double question structure is a classic biblical rebuke pattern demanding moral accounting.
מַהwhatinterrogative pronoun · מָה (H4100)Interrogative subject of verbless exclamatory clauseמָה (H4100) 'what'; the rhetorical question מַה זֹּאת עָשִׂיתָ 'what is this you did?' is a moral rebuke formula, also found at Gen 3:13; 4:10; 26:10; it signals that the action is indefensible and demands acknowledgment.
זֹּ֖אתthisdemonstrative f sg · זֹאת (H2063)Subject complement of מַה (rhetorical exclamation)זֹאת (H2063) 'this'; the demonstrative combines with מַה to form the rebuke formula 'what is this (thing)?'; the deictic זֹאת refers to Abram's action of deception, framing it as something astonishing and wrong.
עָשִׂ֣יתָhave you doneQal perf 2ms · עָשָׂה (H6213)Predicate verb (the act being rebuked)→ Perfective: completed act called to accountעָשָׂה (H6213) 'to do, make'; the perfective marks the deception as a completed action now brought under moral scrutiny; Abram's 'doing' is the object of Pharaoh's indignation.
לִּ֑יto meprep לְ + 1cs suffix · לְ (particle)Dative prepositional phrase (Pharaoh as injured party)לְ + 1cs suffix 'to me'; Pharaoh identifies himself as the wronged party — the deception was done against him; the dative marks the relational injury: Abram deceived the king who had acted in good faith.
לָ֚מָּהwhyprep לְ + interrogative מָה · מָה (H4100)Interrogative adverb (second question — seeking reason for deception)מָה (H4100) with לְ = 'why?'; the second question narrows from 'what did you do?' to 'why did you not tell me?'; the two-question rebuke structure is thorough — both the act and its rationale are challenged.
לֹאnotnegative particle · לֹא (H3808)Negative particle (negating the withheld disclosure)לֹא (H3808) absolute negation; Pharaoh's accusation centres on Abram's failure to disclose — 'you did not tell me'; the negation identifies the sin of omission: the problem was not what Abram said but what he withheld.
הִגַּ֣דְתָּdid you tellHiphil perf 2ms · נָגַד (H5046)Predicate verb (the disclosure that should have been made)→ Perfective: completed (negated) act of disclosureנָגַד (H5046) 'to tell, declare, announce'; Hiphil 'to report, make known'; the Hiphil makes the telling a communicative act of transparency; Abram's failure to הִגִּיד is the core of Pharaoh's accusation.
לִּ֔יto meprep לְ + 1cs suffix · לְ (particle)Dative prepositional phrase (Pharaoh as intended recipient of disclosure)לְ + 1cs suffix; repeated from v.18 i=7 — the double לִי (לִי עָשִׂיתָ ... הִגַּדְתָּ לִי) frames Pharaoh as the one wronged by both the act and the silence; the repetition emphasizes the personal injury.
כִּ֥יthatconjunction · כִּי (H3588)Complementizer (content of what should have been disclosed)כִּי (H3588) 'that'; here introduces the object of the disclosure Pharaoh expected — 'that she was your wife'; the complementizer clause names the concealed fact.
אִשְׁתְּךָ֖your wifeN f sg constr + 2ms suffix · אִשָּׁה (H802)Predicate of verbless clause (the truth Abram concealed)אִשָּׁה (H802) 'wife'; the very relational status Abram suppressed (v.13: 'say you are my sister') is now stated directly by Pharaoh; the reversal is complete — the king speaks the truth the patriarch concealed.
הִֽואshe ispersonal pronoun 3fs · הִיא (H1931)Subject of verbless clause (emphatic — she is your wife)הִיא (H1931) 3fs pronoun 'she'; the pronoun serves as copula emphasizing the fact: 'she is your wife'; the emphasis points to the concealed identity that the deception suppressed — Pharaoh's speech restores the truth publicly.
19

לָמָ֤ה אָמַ֨רְתָּ֙ אֲחֹ֣תִי הִ֔וא וָאֶקַּ֥ח אֹתָ֛הּ לִ֖י לְאִשָּׁ֑ה וְעַתָּ֕ה הִנֵּ֥ה אִשְׁתְּךָ֖ קַ֥ח וָלֵֽךְ

Why did you say, 'She is my sister,' so that I took her for myself as a wife? And now, here is your wife; take her and go.

continued rebuke with dismissal commandwhy did you say
Word-by-word analysis· 13 words
לָמָ֤הwhyprep לְ + interrogative מָה · מָה (H4100)Interrogative adverb (Pharaoh's continued rebuke — the reason demanded)מָה (H4100) with לְ = 'why?'; resumes Pharaoh's questioning with the same interrogative as v.18 i=8; the repetition of לָמָה sustains the moral pressure — Pharaoh demands an explanation for the specific statement Abram made.
אָמַ֨רְתָּ֙did you sayQal perf 2ms · אָמַר (H559)Predicate verb (the specific deceptive claim rebuked)→ Perfective: completed speech act now under scrutinyאָמַר (H559) 'to say'; the perfective marks the sister-claim as a completed speech act; Pharaoh quotes back to Abram what Abram arranged Sarai to say — the deceptive word is now publicly displayed and rebuked.
אֲחֹ֣תִיmy sisterN f sg constr + 1cs suffix · אָחוֹת (H269)Predicate of Abram's quoted claim (the false assertion)אָחוֹת (H269) 'sister'; Pharaoh quotes the sister-claim (cf. v.13) back to Abram; the direct echo makes the deception explicit — Abram arranged for this to be said, and Pharaoh names it as the source of the injustice done to him.
הִ֔ואshe ispersonal pronoun 3fs · הִיא (H1931)Subject of verbless clause (the quoted sister-claim)הִיא (H1931) 3fs pronoun; within the quoted claim 'she is my sister'; the pronoun substantiates the verbless predication — Pharaoh reports the claim word-for-word, making the deception legally and rhetorically precise.
וָאֶקַּ֥חand I tookconj וָ + Qal wayyiqtol 1cs · לָקַח (H3947)Wayyiqtol 1cs (Pharaoh's resulting action from the deception)→ Wayyiqtol: Pharaoh's action consequent upon the deceptive claimלָקַח (H3947) 'to take'; the 1cs wayyiqtol is unusual — Pharaoh narrates his own action as a direct consequence of the deception; he took Sarai in good faith, misled by the sister-claim, making him a victim of the deception.
אֹתָ֛הּherobj marker + 3fs suffix · אֵת (H853)Direct object of וָאֶקַּח (Sarai taken on false premises)אֵת (H853) + 3fs suffix 'her'; Sarai is the object of Pharaoh's taking — taken in good faith based on false information; the obj marker emphasizes that she was acted upon, not a willing participant in the transfer.
לִ֖יfor meprep לְ + 1cs suffix · לְ (particle)Dative of advantage (Pharaoh took Sarai for himself)לְ + 1cs suffix 'for me'; Pharaoh took Sarai for himself as a wife — this is stated plainly as the outcome of the deception, without euphemism; the dative marks personal appropriation.
לְאִשָּׁ֑הas a wifeprep לְ + N f sg abs · אִשָּׁה (H802)Predicate prepositional phrase (manner of taking — matrimonial intent)אִשָּׁה (H802) 'woman, wife'; prep לְ + אִשָּׁה = 'as a wife / to be a wife'; the legal formula for marriage acquisition (cf. Gen 4:19; 11:29; 20:12); Pharaoh confirms he took Sarai with matrimonial intent, acting in legal good faith.
וְעַתָּ֕הand nowconj וְ + adverb · עַתָּה (H6258)Transitional adverb (moving from accusation to command)עַתָּה (H6258) 'now, at this time'; the conjunction + adverb marks a transition from the accusatory questions (vv.18-19a) to the resolving command (v.19b-c); the 'now' of resolution follows the 'then' of deception.
הִנֵּ֥הherepresentative particle · הִנֵּה (H2009)Presentative particle (drawing attention to Sarai's restoration)הִנֵּה (H2009) 'behold, here'; draws attention to the act of restoration — 'here is your wife'; Pharaoh presents Sarai back to Abram; the same particle Abram used in his private speech (v.11) now marks the public resolution.
אִשְׁתְּךָ֖your wifeN f sg constr + 2ms suffix · אִשָּׁה (H802)Subject of presentative clause (Sarai's proper identity restored)אִשָּׁה (H802) 'wife'; with 2ms suffix = 'your wife'; Pharaoh now publicly names Sarai as Abram's wife, restoring the concealed relationship; the full restoration of her identity completes the narrative reversal of the sister-claim.
קַ֥חtakeQal impv 2ms · לָקַח (H3947)Imperative (Pharaoh's dismissal command — take her back)→ Volitional: imperative of dismissalלָקַח (H3947) 'to take'; the imperative קַח reverses the taking: Pharaoh took Sarai (וָאֶקַּח); now he commands Abram to take her back (קַח); the same verb in opposite directions marks the complete reversal of the episode.
וָלֵֽךְand goconj וָ + Qal impv 2ms · הָלַךְ (H3212)Coordinated imperative (expulsion command — departure)→ Volitional: coordinated imperative of expulsionהָלַךְ (H3212) 'to go, walk'; the imperative לֵךְ echoes the divine לֶךְ of v.1 — Abram is commanded to go again, but this time by an Egyptian king rather than YHWH; the irony underscores how the Egypt episode functions as a distorted echo of the original call.
20

וַיְצַ֥ו עָלָ֛יו פַּרְעֹ֖ה אֲנָשִׁ֑ים וַֽיְשַׁלְּח֥וּ אֹת֛וֹ וְאֶת אִשְׁתּ֖וֹ וְאֶת כָּל אֲשֶׁר לֽוֹ

And Pharaoh gave orders to men concerning him, and they sent him away, and his wife, and all that belonged to him.

formal expulsion and narrative closureand
Word-by-word analysis· 12 words
וַיְצַ֥וand commandedconj וַ + Piel wayyiqtol 3ms · צָוָה (H6680)Wayyiqtol of narrative sequence (formal royal order for expulsion)→ Wayyiqtol: foregrounded narrative advanceצָוָה (H6680) 'to command, order'; Piel 'to give commands, charge'; the Piel marks deliberate royal command-giving; Pharaoh issues a formal order ensuring Abram's departure is organized and enforced by royal authority.
עָלָ֛יוconcerning himprep עַל + 3ms suffix · עַל (H5921)Prepositional phrase (Abram as the subject of the royal order)עַל (H5921) 'over, upon, concerning'; with 3ms suffix = 'concerning him (Abram)'; Pharaoh issues orders about Abram to the escort men — the command is delegated to others to execute.
פַּרְעֹ֖הPharaohproper N · פַּרְעֹה (H6547)Subject of וַיְצַופַּרְעֹה (H6547); final named occurrence in the chapter; as the chapter's primary human antagonist and unwitting instrument of the divine will, Pharaoh closes the episode with a formal royal act of dismissal.
אֲנָשִׁ֑יםmenN m pl abs · אִישׁ (H376)Object of וַיְצַו (men given orders to escort Abram)אִישׁ (H376) 'man'; the plural אֲנָשִׁים = 'men'; the escort detail ensures Abram's departure is orderly and enforced — the men accompany him out of Egypt, protecting (or ensuring) his safe removal from Pharaoh's territory.
וַֽיְשַׁלְּח֥וּand they sent awayconj וַ + Piel wayyiqtol 3mp · שָׁלַח (H7971)Wayyiqtol of narrative sequence (expulsion executed)→ Wayyiqtol: foregrounded narrative advanceשָׁלַח (H7971) 'to send, let go'; Piel 'to send away, dismiss, expel'; the Piel intensifies the action — formal, deliberate dismissal by Pharaoh's men; the expulsion from Egypt formally closes the Egypt episode and returns Abram to his journey.
אֹת֛וֹhimobj marker + 3ms suffix · אֵת (H853)Direct object of וַיְשַׁלְּחוּ (Abram expelled)אֵת (H853) + 3ms suffix 'him'; Abram as the expelled party; the obj marker traces him as the primary object of the expulsion; he leaves Egypt as he arrived — an alien — but now driven out by royal decree rather than famine.
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object marker (second object expelled — Sarai)וְ joins the second object; אֵת marks Sarai as the definite second object of the expulsion; the three objects (Abram + Sarai + all that is his) together constitute the complete covenant household being restored to Canaan.
אִשְׁתּ֖וֹhis wifeN f sg constr + 3ms suffix · אִשָּׁה (H802)Second direct object of וַיְשַׁלְּחוּאִשָּׁה (H802) 'wife'; the final reference to Sarai in the chapter; she exits as אִשְׁתּוֹ — 'his wife' — her proper relational identity fully restored; the narrative closes with the covenant family intact despite the crisis that endangered it.
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object marker (third object expelled — Abram's possessions)וְ joins the third object; אֵת marks כָּל אֲשֶׁר לוֹ as the definite third object — 'all that belongs to him'; Abram leaves Egypt with everything he arrived with plus the wealth of v.16, departing enriched.
כָּלallN m sg constr · כֹּל (H3605)Quantifier in construct (all that belongs to Abram)כֹּל (H3605) 'all, every'; in construct with the relative clause אֲשֶׁר לוֹ = 'all that belongs to him'; the comprehensive quantifier marks the totality of Abram's wealth and household leaving with him — nothing is left behind.
אֲשֶׁרthatrelative particle · אֲשֶׁר (H834)Relative clause marker (modifying כָּל — all that is his)אֲשֶׁר (H834) relative particle; introduces the relative clause specifying what 'all' refers to — 'all that belongs to him'; the relative clause identifies possession through relationship rather than enumeration.
לֽוֹbelonging to himprep לְ + 3ms suffix · לְ (particle)Predicate of relative clause (possession idiom — his property)לְ + 3ms suffix 'to him'; the idiom אֲשֶׁר לוֹ 'that which belongs to him' is a standard Hebrew possession formula; it closes the chapter with the covenant family and all its wealth departing Egypt intact — the promise preserved.