Genesis 20:12 kjv

And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.

Genesis 20:12 nkjv

But indeed she is truly my sister. She is the daughter of my father, but not the daughter of my mother; and she became my wife.

Genesis 20:12 niv

Besides, she really is my sister, the daughter of my father though not of my mother; and she became my wife.

Genesis 20:12 esv

Besides, she is indeed my sister, the daughter of my father though not the daughter of my mother, and she became my wife.

Genesis 20:12 nlt

And she really is my sister, for we both have the same father, but different mothers. And I married her.

Genesis 20 verses

Genesis 20 12 Meaning

Genesis 20:12 reveals Abraham's rationale for his actions in Gerar, stating that Sarah was indeed his half-sister, being the daughter of his father but not the daughter of his mother, and that she was also his wife. This statement, delivered to Abimelech, clarifies the partial truth within Abraham's deception while not fully absolving his act of misdirection. It establishes the genuine consanguineous relationship between Abraham and Sarah, which was a permissible marriage at that early period in biblical history, yet underscores Abraham's willingness to withhold crucial information for self-preservation, leading to ethical compromise.

Genesis 20 12 Context

Genesis chapter 20 recounts Abraham's sojourn in Gerar, ruled by King Abimelech. Upon arriving, Abraham again fears for his life due to Sarah's beauty, believing "there is no fear of God at all in this place" (Gen 20:11). Consequently, he instructs Sarah to identify herself as his sister, a half-truth that exposes her to potential defilement. God, however, directly intervenes in a dream, warning Abimelech against touching Sarah because she is a married woman. This divine intervention safeguards Sarah, the purity of the covenant lineage, and the integrity of Abimelech. In his defense, Abimelech truthfully states he acted in innocence, not knowing Sarah was Abraham's wife. It is at this point that Abraham provides the justification in verse 12, explaining that Sarah is indeed his half-sister (daughter of his father) as well as his wife. This verse serves as Abraham's defense and partial admission, bridging the gap between his earlier deception in Egypt (Gen 12) and his later moral accountability. The historical context includes an era where half-sibling marriages were known and, while not explicitly endorsed by divine command at the time, were not yet forbidden by the specific laws that would later be revealed through Moses. This distinction is crucial for understanding Abraham's actions from a historical perspective.

Genesis 20 12 Word analysis

• Besides (אַף֙, 'aph): This Hebrew particle adds emphasis, indicating "moreover," "indeed," or "actually." It functions here to introduce additional, crucial information that Abraham uses to justify his previous partial statement, strengthening his defense. It suggests he's adding a significant detail previously omitted.
• she is actually my sister (וְגַם־הִוא֙ אֲחֹתִ֣י, ve-gam-hi-o achoti): The word achoti (אֲחֹתִ֣י) is "my sister." The particle gam (גַם־) means "also" or "indeed," reinforcing the truth of the sisterly relationship. Abraham emphasizes the literal familial tie to explain his earlier partial declaration.
• the daughter of my father (בַת־אָבִ֔י, bat-avi): Bat (בַּת) means "daughter," and avi (אָבִי) means "my father." This phrase precisely defines the nature of their sisterhood, indicating they share the same father (Terah, Abraham's father). This establishes the "half-sister" relationship from the paternal side. This specific detail clarifies the validity of the kinship aspect of his statement.
• but not the daughter of my mother (וְלֹא֙ בַת־אִמִּ֔י, ve-lo bat-immi): Lo (לֹא) means "not," and immi (אִמִּי) means "my mother." This negates a shared maternal parent. This distinct clarification unequivocally confirms Sarah as Abraham's paternal half-sister, highlighting a difference in lineage compared to full siblings.
• and she became my wife (וַתְּהִי־לִ֖י לְאִשָּֽׁה, vat'hi-li l'ishshah): Vat'hi (וַתְּהִי) is a form of the verb "to be" or "to become," indicating past action and a settled state. Ishshah (אִשָּׁה) means "woman" or "wife." The lī (לִ֖י) means "to me." This concluding clause states the established marital status. This is the critical piece of information that Abraham had consistently omitted in his prior statements to avoid perceived danger. He explicitly states she holds both kinship and spousal relationships to him.

Genesis 20 12 Bonus section

The allowance of half-sibling marriage in Abraham's time before the giving of the Torah is a key example of the progressive nature of divine revelation and the evolving standards of God's law for His people. It indicates that God often begins with humanity where it is, within its cultural and historical norms, and then gradually reveals higher moral and ethical standards as His people mature and as His covenant relationship with them deepens. This progressive revelation applies to many aspects of biblical law and morality. It also indirectly polemicizes against any notion of an "absolute morality" divorced from God's unfolding will; what was permissible at one stage for Abraham's family became an abomination punishable by death for Israel under the Law of Moses, illustrating God's setting apart of His people through specific statutes.

Genesis 20 12 Commentary

Genesis 20:12 is a crucial verse because it adds layers of complexity to Abraham's character and God's interaction with him. It reveals that Abraham's prior statements about Sarah being his sister were not outright lies, but dangerous half-truths, deceptive omissions that placed Sarah in grave danger and potentially imperiled God's covenant promise. This verse explicitly clarifies their relationship as half-siblings, sharing a father (Terah) but not a mother. While this type of marriage was later explicitly forbidden under the Mosaic Law (Leviticus 18:9, 20:17), it was evidently permitted, or at least tolerated, in Abraham's cultural context prior to the giving of the Law.

Abraham’s confession to Abimelech reflects human rationalization in the face of fear. He attempts to justify his deceit by highlighting the "true" part of his statement while downplaying the significant omission. This reveals a recurrent flaw in Abraham’s faith—a tendency to resort to human cunning rather than complete reliance on God's protection, despite profound experiences of God's faithfulness. This episode, much like the one in Genesis 12, serves to highlight that even figures of great faith are imperfect and fallible, yet God, in His sovereignty and faithfulness to His promises, continuously protects His chosen vessels. God’s intervention in this narrative underscores that His plans for a chosen seed (Gen 12:7) are paramount and will be preserved despite human failings. This verse therefore does not commend Abraham's action but rather serves to explain it, within the broader narrative of God's steadfastness and Abraham's evolving walk of faith.