Genesis 12:11
וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָֽתְּ׃
✦ Hebrew interlinear
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✦ The same verse in five languages
וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֙אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ׃
ἐγένετο δὲ ἡνίκα ἤγγισεν Ἀβρὰμ εἰσελθεῖν εἰς Αἴγυπτον, εἶπεν Ἀβρὰμ Σάρα γυναικὶ αὐτοῦ Γινώσκω ἐγὼ ὅτι γυνὴ εὐπρόσωπος εἶ·
Greek text from Swete's edition, CC BY-SA 4.0
Latin (Vulgate)
Cumque prope esset ut ingrederetur Ægyptum, dixit Sarai uxori suæ: Novi quod pulchra sis mulier:
Cuando estaba por entrar en Egipto, le dijo a su esposa Saray: “Escúchame; yo sé muy bien que eres una mujer hermosa.
Classic Spanish (Reina-Valera 1909)
Y aconteció que cuando estaba para entrar en Egipto, dijo á Sarai su mujer: He aquí, ahora conozco que eres mujer hermosa de vista;
As he was about to enter Egypt, he said to his wife Sarai, “ Look, I know that you are a beautiful woman,
✦ What the text says
Summary
Genesis 12:11 narrates the moment just before Abram enters Egypt, when he addresses his wife Sarai. He tells her, using an emphatic construction, that he is aware she is a woman of beautiful appearance — a statement that sets up the anxiety driving the following verses.
Key words
- va-yehi ("and it was", H1961/H9001) — narrative vav + qal verb, the standard formula opening a new narrative unit ("and it happened that...").
- hikriv ("he drew near", H7126G) — hiphil (causative) perfect, indicating a completed action of approaching; the causative stem suggests active movement toward the goal (entering Egypt).
- hinneh na ("here! / please", H2009 + H4994) — a double interjection combining an attention-getting particle with a softening/urging particle, intensifying the following statement.
- yadati ("I know", H3045) — qal perfect, first person, expressing a settled, completed state of knowledge rather than an ongoing realization.
- yefat-mar'eh ("beautiful of appearance", H3303 + H4758) — a feminine singular adjective in construct with a noun, forming a fixed descriptive phrase ("beautiful of appearance") rather than a simple adjective-noun pair.
What the text says
The verse opens with the formulaic va-yehi ka'asher ("and it was, just as..."), a common Hebrew narrative hinge that introduces a temporal clause. The temporal clause itself uses hikriv ("he drew near") in the hiphil perfect, followed by the infinitive lavo' ("to enter") with the directional he attached to Mitzrayemah ("toward Egypt"), reinforcing the sense of motion toward a destination. Notably, the subject of hikriv is not restated as a noun in the Hebrew — the verb's third-person masculine form alone carries the subject, understood from context as Abram.
The direct speech that follows is framed by hinneh na, a combination rarely rendered fully in translation: hinneh draws attention ("look/here"), while na softens or intensifies the request, together producing something like "See now" or "Please note." The statement of knowledge, yadati ("I know," qal perfect), is not tentative but expresses settled certainty. The predicate describing Sarai, ishah yefat-mar'eh ("a woman beautiful of appearance"), uses a construct chain (adjective + noun) rather than a simple adjective, a common Hebrew way of expressing qualities as "belonging to" a category of appearance.
Differences between versions
The Hebrew text does not name the subject of "he drew near" or "he said" — both are carried grammatically by verb conjugation alone, with "Sarai his wife" as the explicit addressee. The LXX inserts the proper name Ἀβράμ explicitly twice ("ἤγγισεν Ἀβρὰμ," "εἶπεν Ἀβρὰμ Σάρα"), making the subject overt where the Hebrew leaves it implicit. The Vulgate, like the Hebrew, omits an explicit subject name for the first verb ("Cumque prope esset") but supplies "Sarai" for the speech verb, closer to the Hebrew's own explicit naming of the addressee. Additionally, the double interjection hinneh na is compressed in the LXX to a single verb form "Γινώσκω ἐγὼ" ("I know"), and in the Vulgate to "Novi quod" ("I have known that"), neither preserving the twofold attention-and-address force of the Hebrew phrase.
This explanation describes the text using linguistic data; it adds no doctrine or confessional interpretation.