Genesis 12:17
But the Lord scourged Pharao and his house with most grievous stripes for Sarai, Abram's wife.
Open Genesis 12:17 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Flagellavit autem Dominus Pharaonem plagis maximis, et domum ejus, propter Sarai uxorem Abram.
- Septuagint (Swete)
- καὶ ἤτασεν ὁ θεὸς τὸν Φαραὼ ἐτασμοῖς μεγάλοις καὶ πονηροῖς καὶ τὸν οἶκον αὐτοῦ περὶ Σάρας τῆς γυναικὸς Ἀβράμ.
- Hebrew (WLC)
- וַיְנַגַּ֨ע יְהוָ֧ה אֶת פַּרְעֹ֛ה נְגָעִ֥ים גְּדֹלִ֖ים וְאֶת בֵּית֑וֹ עַל דְּבַ֥ר שָׂרַ֖י אֵ֥שֶׁת אַבְרָֽם
Haydock's commentary
Scourged Pharao with unusual pains, sterility, &c. that he might easily perceive that his taking Sarai was displeasing to God. (Haydock)
He did not intend to commit adultery indeed, but his conduct was tyrannical and oppressive to the stranger, whom God protects, Psalm xliv.[cxlv. 9.?] (Menochius)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Tertullian On the Apparel of Women, Chapter II
You must know that in the eye of perfect, that is, Christian, modesty, (carnal) desire of one’s self (on the part of others) is not only not to be desired, but even execrated, by you: first, because the study of making personal grace (which we know to be naturally the inviter of lust) a mean of pleasing does not spring from a sound conscience: why therefore excite toward yourself that evil (passion)? why invite (that) to which you profess yourself a stranger? secondly, because we ought not to open a way to temptations, which, by their instancy, sometimes achieve (a wickedness) which God expels from them who are His; (or,) at all events, put the spirit into a thorough tumult by (presenting) a stumbling-block (to it). …
St Augustine Expositions on the Book of Psalms, Psalm CV
8. “What time as they went from one nation to another, from one kingdom to another people” ( ver. 13 ). This is a repetition of what he had said, “from one nation to another.” “He suffered no man to do them harm: but reproved even kings for their sakes” ( ver. 14 ). “Touch not,” He said, “Mine anointed, and do My prophets no harm” ( ver. 15 ). He declareth the words of God chiding or reproving kings, that they might not harm the holy fathers, while they were small in number, very few, and they strangers in the land of Canaan. Although these words be not read in the books of that history, yet they are to be understood as either secretly spoken, as God speaketh in the hearts of men by unseen and true visions, or even as announced through an Angel. …
St John Chrysostom Homilies on First Corinthians, Homily I
Now if our peace be of grace, why hast thou high thoughts? Why art Thou so puffed up, being saved by grace? And if thou hast peace with God, why wish to assign thyself to others? since this is what separation comes to. For what if you be at “peace” with this man, and with the other even find “grace?” My prayer is that both these may be yours from God; both from Him I say, and towards Him. For neither do they abide ( μένει , Savile in marg.) secure except they enjoy the influence from above; nor unless God be their object will they aught avail you: for it profiteth us nothing, though we be peaceful towards all men, if we be at war with God; even as it is no harm to us, although by all men we are held as enemies, if with God we are at peace. …