13Yahweh said to Abraham, “Why did Sarah laugh, saying, ‘Will I really bear a child when I am old?’14Is anything too hard for Yahweh? At the set time I will return to you, when the season comes round, and Sarah will have a son.”
15Then Sarah denied it, saying, “I didn’t laugh,” for she was afraid. He said, “No, but you did laugh.”
Questions where the Bible appears to say two different things, with the passages on each side set together.
Did Sarah have faith that she would conceive?Hebrews 11:11 puts Sarah in the faith hall of fame — "through faith also Sara herself received strength to conceive." Genesis 18:10-15 shows Sarah laughing at…
Can God do anything?Genesis 18:14 asks the rhetorical question "Is any thing too hard for the LORD?" — the obvious answer being no.
Luke 1:37(v14)For nothing spoken by God is impossible.”
Matthew 19:26(v14)Looking at them, Jesus said, “With men this is impossible, but with God all things are possible.”
Mark 10:27(v14)Jesus, looking at them, said, “With men it is impossible, but not with God, for all things are possible with God.”
Jeremiah 32:27(v14)“Behold, I am Yahweh, the God of all flesh. Is there anything too hard for me?
Ephesians 3:20(v14)Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us,
Show all 44 cross-references
Job 42:2(v14)“I know that you can do all things, and that no purpose of yours can be restrained.
Philippians 4:13(v14)I can do all things through Christ, who strengthens me.
Jeremiah 32:17(v14)“Ah Lord Yahweh! Behold, you have made the heavens and the earth by your great power and by your outstretched arm. There is nothing too…
Romans 4:21(v14)and being fully assured that what he had promised, he was also able to perform.
Numbers 11:23(v14)Yahweh said to Moses, “Has Yahweh’s hand grown short? Now you will see whether my word will happen to you or not.”
2 Kings 4:16(v14)He said, “At this season, when the time comes around, you will embrace a son.” She said, “No, my lord, you man of God, do not lie to your…
Deuteronomy 7:21(v14)You shall not be scared of them; for Yahweh your God is among you, a great and awesome God.
Genesis 18:10(v14)He said, “I will certainly return to you at about this time next year; and behold, Sarah your wife will have a son.” Sarah heard in the…
Matthew 14:31(v14)Immediately Jesus stretched out his hand, took hold of him, and said to him, “You of little faith, why did you doubt?”
Luke 1:13(v14)But the angel said to him, “Don’t be afraid, Zacharias, because your request has been heard. Your wife, Elizabeth, will bear you a son, and…
Deuteronomy 30:3(v14)that then Yahweh your God will release you from captivity, have compassion on you, and will return and gather you from all the peoples…
Psalms 95:3(v14)For Yahweh is a great God, a great King above all gods.
Zechariah 8:6(v14)Yahweh of Armies says: “If it is marvelous in the eyes of the remnant of this people in those days, should it also be marvelous in my…
Genesis 17:21(v14)But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.”
Micah 7:18(v14)Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger…
Job 36:5(v14)“Behold, God is mighty, and doesn’t despise anyone. He is mighty in strength of understanding.
Luke 8:50(v14)But Jesus hearing it, answered him, “Don’t be afraid. Only believe, and she will be healed.”
Hebrews 11:19(v14)concluding that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead.
1 Samuel 14:6(v14)Jonathan said to the young man who bore his armor, “Come! Let’s go over to the garrison of these uncircumcised. It may be that Yahweh will…
Luke 1:18(v14)Zacharias said to the angel, “How can I be sure of this? For I am an old man, and my wife is well advanced in years.”
Psalms 93:1(v14)Yahweh reigns! He is clothed with majesty! Yahweh is armed with strength. The world also is established. It can’t be moved.
Matthew 3:9(v14)Don’t think to yourselves, ‘We have Abraham for our father,’ for I tell you that God is able to raise up children to Abraham from these…
Philippians 3:21(v14)who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to…
2 Kings 7:1-2(v14)Elisha said, “Hear Yahweh’s word. Yahweh says, ‘Tomorrow about this time a seah of fine flour will be sold for a shekel, and two seahs of…
Psalms 90:13(v14)Relent, Yahweh! How long? Have compassion on your servants!
Proverbs 28:13(v15)He who conceals his sins doesn’t prosper, but whoever confesses and renounces them finds mercy.
1 John 1:8(v15)If we say that we have no sin, we deceive ourselves, and the truth is not in us.
Psalms 44:21(v15)won’t God search this out? For he knows the secrets of the heart.
Ephesians 4:23(v15)and that you be renewed in the spirit of your mind,
John 2:25(vv13, 15)and because he didn’t need for anyone to testify concerning man; for he himself knew what was in man.
Genesis 4:9(v15)Yahweh said to Cain, “Where is Abel, your brother?” He said, “I don’t know. Am I my brother’s keeper?”
Genesis 12:13(v15)Please say that you are my sister, that it may be well with me for your sake, and that my soul may live because of you.”
Job 2:10(v15)But he said to her, “You speak as one of the foolish women would speak. What? Shall we receive good at the hand of God, and shall we not…
Proverbs 12:19(v15)Truth’s lips will be established forever, but a lying tongue is only momentary.
Mark 2:8(v15)Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, “Why do you reason these things in your…
John 18:17(v15)Then the maid who kept the door said to Peter, “Are you also one of this man’s disciples?” He said, “I am not.”
John 18:25-27(v15)Now Simon Peter was standing and warming himself. They said therefore to him, “You aren’t also one of his disciples, are you?” He denied it…
Romans 3:19(v15)Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world…
Colossians 3:9(v15)Don’t lie to one another, seeing that you have put off the old man with his doings,
44 distinct cross-references across this passage (45 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv13, 1513. And the Lord said. Because the majesty of…
13. And the Lord said. Because the majesty of God had now been manifested in the angels, Moses expressly mentions his Name. We have before declared, in what sense the name of God is transferred to the angel; it is not, therefore, now necessary to repeat it: except, as it is always important to remark, that the word of the Lord is so precious to himself, that he would be regarded by us as present, whenever he speaks through his ministers. Again, whenever he manifested himself to the fathers, Christ was the Mediator between him and them; who not only personates God in proclaiming his word, but is also truly and essentially God. And because the laughter of Sarah had not been detected by the eye of man, therefore Moses expressly declares that she was reprehended by God. And to this point belong the following circumstances, that the angel had his back turned to the tent, and that Sarah laughed within herself, and not before others. The censure also shows that the laughter of Sarah was joined with incredulity. For there is no little weight in this sentence, ‘Can anything be wonderful with God?’ But the angel chides Sarah, because she limited the power of God within the bounds of her own sense. An antithesis is therefore implied between the immense power of God, and the contracted measure which Sarah imagined to herself, through her carnal reason. Some translate the word פלא (pala,) hidden, as if the angel meant that nothing was hidden from God: but the sense is different; namely, that the power of God ought not to be estimated by human reason. It is not surprising, that in arduous affairs we fail, or that we succumb to difficulties: but God’s way is far otherwise, for he looks down with contempt, from above, upon those things which alarm us by their lofty elevation. We now see what was the sin of Sarah; namely, that she did wrong to God, by not acknowledging the greatness of his power. And truly, we also attempt to rob God of his power, whenever we distrust his word. At the first sight, Paul seems to give cold praise to the faith of Abraham, in saying, that he did not consider his body, now dead, but gave glory to God, because he was persuaded that he could fulfill what he had promised. (Romans 4:19.) But if we thoroughly investigate the source of distrust, we shall find that the reason why we doubt of God’s promises is, because we sinfully detract from his power. For as soon as any extraordinary difficulty occurs, then, whatever God has promised, seems to us fabulous; yea, the moment he speaks, the perverse thought insinuates itself, How will he fulfill what he promises? Being bound down, and preoccupied by such narrow thoughts, we exclude his power, the knowledge of which is better to us than a thousand worlds. In short, he who does not expect more from God than he is able to comprehend in the scanty measure of his own reason, does him grievous wrong. Meanwhile, the word of the Lord ought to be inseparably joined with his power; for nothing is more preposterous, than to inquire what God can do, to the setting aside of his declared will. In this way the Papists plunge themselves into a profound labyrinth, when they dispute concerning the absolute power of God. Therefore, unless we are willing to be involved in absurd dotings, it is necessary that the word should precede us like a lamp; so that his power and his will may be conjoined by an inseparable bond. This rule the Apostle prescribes to us, when he says,
‘Being certainly persuaded, that what he has promised, he is able to perform,’ (Romans 4:21.)
Read full note →
The angel again repeats the promise that he would come ‘according to the time of life,’ that is, in the revolving of the year, when the full time of bringing forth should have arrived.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv14–15Or, hid.
Or, hid.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv13–15Gen 18:13 And the LORD said unto Abraham, Wherefore…
Gen 18:13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?
Ver. 13. Said to Abraham, Wherefore did Sarah laugh?] The wife’s sin reflects upon the husband. But Solomon shows that some wives are so intemperate and wilful, that a man may as well hide the wind in his fist, or oil in his hand, as restrain them from ill doing. {Pro 27:15-16} Liberum arbitrium, pro quo tantopere contenditur, viri amiserunt, uxores arripuerunt , saith one {a} wittily.
Read full note →
{a} Heidfeld.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv14–15Is any thing too hard for the Lord? Heb.…
Is any thing too hard for the Lord? Heb. Hid from God? So the sense is: Though she laughed only in her heart, it is not unknown to me. Or rather, too wonderful for God to effect? Which best suits with the following words.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv13–15And the Lord said unto Abraham,.... This discovers who…
And the Lord said unto Abraham,.... This discovers who the person was that had been conversing with Abraham, that he was a divine Person, as appears by his name "Jehovah", as well as by his knowledge of Sarah's behaviour; he did not turn himself to her, that it might be more manifest that it was not upon the sight of her he judged she laughed, but from his own omniscience; and he chose rather to speak to her husband than to her, appearing as a stranger, and that he might reprove her:
wherefore did Sarah laugh, saying, shall I of a surety bear a child,
Read full note →
which am old? suggesting there was no reason for it, and signifying his displeasure and indignation at it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke1810 · Public DomainOn vv13–14Verse 13. And the LORD (Jehovah) said, c.] So…
Verse 13. And the LORD (Jehovah) said, c.] So it appears that one of those three persons was Jehovah, and as this name is never given to any created being, consequently the ever-blessed God is intended and as he was never seen in any bodily shape, consequently the great Angel of the covenant, Jesus Christ, must be meant. See Clarke on Ge 16:7.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v13Gen 18:13; Gen 18:15. And the Lord (Hebrews, Jehovah)…
Gen 18:13; Gen 18:15. And the Lord (Hebrews, Jehovah) said, Wherefore did Sarah laugh? — By showing that he knew what Sarah did secretly, in another apartment of the tent, he manifested that he could accomplish his word, however contrary to the ordinary course of nature.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv13–15Indeed. This was the import of Sara’s words. By…
Indeed. This was the import of Sara’s words. By thus revealing what was secretly done in the tent, he shewed himself to be more than man.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon1874 · Public DomainOn vv13, 1513. The Lord said — Here the speaker is…
13. The Lord said — Here the speaker is expressly called Jehovah. He also shows his knowledge of the thoughts of Sarah, and in the next verse identifies himself with Jehovah, saying: “Is any thing too hard for Jehovah? At the time appointed I will return,” etc. All this is incompatible with the idea that the speaker merely personates Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv13–1513. Wherefore did Sarah laugh?] The Divine nature of…
13. Wherefore did Sarah laugh?] The Divine nature of Abraham’s guest is shewn in His knowledge of Sarah’s thought, cf. Gen_17:19. Here, for the first time, Abraham’s Visitant is identified with Jehovah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv14–15(14) Is anything too hard for the Lord?—Heb., Is…
(14) Is anything too hard for the Lord?—Heb., Is anything too wonderful for Jehovah? At last it is made evident that the travellers are messengers from God; but until this declaration, there could have been, at most, only a dim feeling that the visitation was more than human. Though the angel does not claim for himself divinity, yet the narrator prefixes to his words, And Jehovah said. In some ineffable way there was an identity between Jehovah and the angel.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv13–15And the Lord said unto Abraham, Wherefore did Sarah…
And the Lord said unto Abraham, Wherefore did Sarah laugh, a question which must have convinced Abraham of the Speaker"s omniscience. Not only had he heard the silent, inaudible, inward cachinnation of Sarah"s spirit, but he knew the tenor of her thoughts, and the purport of her dubitationssaying, Shall I of a surely bear a child, whilst (literally, and I) am old? Sarah s mental cogitations clearly showed that the temporary obscuration of her faith proceeded from a strong realization of the weakness of nature, which made conception and pregnancy impossible to one like her, who was advanced in years; and accordingly her attention, as well as that of her husband, was directed to the Divine omnipotence as the all-sufficient guarantee for the accomplishment of the promise.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v13Why did Sarah laugh and say, 'Will I really…
Why did Sarah laugh and say, 'Will I really bear a child, when I am old'?
God used this rhetorical question to show that he knew what Sarah was thinking and that he was not pleased with it. He repeats Sarah's rhetorical question (Genesis 18:12) using different words. AT: "Sarah was wrong to laugh and say, 'I will not bear a child because I am too old!'"(See: Rhetorical Question)
Read full note →
Is anything too hard for Yahweh?
"Is there anything that Yahweh cannot do?" Yahweh speaks of himself as if he were speaking of someone else to remind Abraham that he, Yahweh, is great and can do anything. AT: "There is nothing that I, Yahweh, cannot do!" (See: First, Second, or Third Person and Rhetorical Question)
At the time appointed by me, in the spring
"At the time I have appointed, which is in the spring"
Then Sarah denied it and said
"The Sarah denied it by saying"
He replied
"Yahweh replied"
No, you did laugh
"Yes, you did laugh." This means "No, that is not true; you did in fact laugh."
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv13–1418:13-15 Sarah thought her disbelieving laughter was hidden, but…
18:13-15 Sarah thought her disbelieving laughter was hidden, but God knows human hearts (see Ps 69:5; Prov 20:27; Mark 4:22; Luke 8:43-48; Heb 4:13), whether they stagger at the promises or step out in faith (see Heb 11:11-12).
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv13, 15 13. And the Lord said. Because the majesty of…
13. And the Lord said. Because the majesty of God had now been manifested in the angels, Moses expressly mentions his Name. We have before declared, in what sense the name of God is transferred to the angel; it is not, therefore, now necessary to repeat it: except, as it is always important to remark, that the word of the Lord is so precious to himself, that he would be regarded by us as present, whenever he speaks through his ministers. Again, whenever he manifested himself to the fathers, Christ was the Mediator between him and them; who not only personates God in proclaiming his word, but is also truly and essentially God. And because the laughter of Sarah had not been detected by the eye of man, therefore Moses expressly declares that she was reprehended by God. And to this point belong the following circumstances, that the angel had his back turned to the tent, and that Sarah laughed within herself, and not before others. The censure also shows that the laughter of Sarah was joined with incredulity. For there is no little weight in this sentence, ‘Can anything be wonderful with God?’ But the angel chides Sarah, because she limited the power of God within the bounds of her own sense. An antithesis is therefore implied between the immense power of God, and the contracted measure which Sarah imagined to herself, through her carnal reason. Some translate the word פלא (pala,) hidden, as if the angel meant that nothing was hidden from God: but the sense is different; namely, that the power of God ought not to be estimated by human reason. It is not surprising, that in arduous affairs we fail, or that we succumb to difficulties: but God’s way is far otherwise, for he looks down with contempt, from above, upon those things which alarm us by their lofty elevation. We now see what was the sin of Sarah; namely, that she did wrong to God, by not acknowledging the greatness of his power. And truly, we also attempt to rob God of his power, whenever we distrust his word. At the first sight, Paul seems to give cold praise to the faith of Abraham, in saying, that he did not consider his body, now dead, but gave glory to God, because he was persuaded that he could fulfill what he had promised. (Romans 4:19.) But if we thoroughly investigate the source of distrust, we shall find that the reason why we doubt of God’s promises is, because we sinfully detract from his power. For as soon as any extraordinary difficulty occurs, then, whatever God has promised, seems to us fabulous; yea, the moment he speaks, the perverse thought insinuates itself, How will he fulfill what he promises? Being bound down, and preoccupied by such narrow thoughts, we exclude his power, the knowledge of which is better to us than a thousand worlds. In short, he who does not expect more from God than he is able to comprehend in the scanty measure of his own reason, does him grievous wrong. Meanwhile, the word of the Lord ought to be inseparably joined with his power; for nothing is more preposterous, than to inquire what God can do, to the setting aside of his declared will. In this way the Papists plunge themselves into a profound labyrinth, when they dispute concerning the absolute power of God. Therefore, unless we are willing to be involved in absurd dotings, it is necessary that the word should precede us like a lamp; so that his power and his will may be conjoined by an inseparable bond. This rule the Apostle prescribes to us, when he says,
‘Being certainly persuaded, that what he has promised, he is able to perform,’ (Romans 4:21.)
Read full note →
The angel again repeats the promise that he would come ‘according to the time of life,’ that is, in the revolving of the year, when the full time of bringing forth should have arrived.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv14–15 Or, hid.
Or, hid.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–15 Gen 18:13 And the LORD said unto Abraham, Wherefore…
Gen 18:13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?
Ver. 13. Said to Abraham, Wherefore did Sarah laugh?] The wife’s sin reflects upon the husband. But Solomon shows that some wives are so intemperate and wilful, that a man may as well hide the wind in his fist, or oil in his hand, as restrain them from ill doing. {Pro 27:15-16} Liberum arbitrium, pro quo tantopere contenditur, viri amiserunt, uxores arripuerunt , saith one {a} wittily.
Read full note →
{a} Heidfeld.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv14–15 Is any thing too hard for the Lord? Heb.…
Is any thing too hard for the Lord? Heb. Hid from God? So the sense is: Though she laughed only in her heart, it is not unknown to me. Or rather, too wonderful for God to effect? Which best suits with the following words.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv13–15 And the Lord said unto Abraham,.... This discovers who…
And the Lord said unto Abraham,.... This discovers who the person was that had been conversing with Abraham, that he was a divine Person, as appears by his name "Jehovah", as well as by his knowledge of Sarah's behaviour; he did not turn himself to her, that it might be more manifest that it was not upon the sight of her he judged she laughed, but from his own omniscience; and he chose rather to speak to her husband than to her, appearing as a stranger, and that he might reprove her:
wherefore did Sarah laugh, saying, shall I of a surety bear a child,
Read full note →
which am old? suggesting there was no reason for it, and signifying his displeasure and indignation at it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On vv13–14 Verse 13. And the LORD (Jehovah) said, c.] So…
Verse 13. And the LORD (Jehovah) said, c.] So it appears that one of those three persons was Jehovah, and as this name is never given to any created being, consequently the ever-blessed God is intended and as he was never seen in any bodily shape, consequently the great Angel of the covenant, Jesus Christ, must be meant. See Clarke on Ge 16:7.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v13 Gen 18:13; Gen 18:15. And the Lord (Hebrews, Jehovah)…
Gen 18:13; Gen 18:15. And the Lord (Hebrews, Jehovah) said, Wherefore did Sarah laugh? — By showing that he knew what Sarah did secretly, in another apartment of the tent, he manifested that he could accomplish his word, however contrary to the ordinary course of nature.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13–15 Indeed. This was the import of Sara’s words. By…
Indeed. This was the import of Sara’s words. By thus revealing what was secretly done in the tent, he shewed himself to be more than man.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv13, 15 13. The Lord said — Here the speaker is…
13. The Lord said — Here the speaker is expressly called Jehovah. He also shows his knowledge of the thoughts of Sarah, and in the next verse identifies himself with Jehovah, saying: “Is any thing too hard for Jehovah? At the time appointed I will return,” etc. All this is incompatible with the idea that the speaker merely personates Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13–15 13. Wherefore did Sarah laugh?] The Divine nature of…
13. Wherefore did Sarah laugh?] The Divine nature of Abraham’s guest is shewn in His knowledge of Sarah’s thought, cf. Gen_17:19. Here, for the first time, Abraham’s Visitant is identified with Jehovah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–15 (14) Is anything too hard for the Lord?—Heb., Is…
(14) Is anything too hard for the Lord?—Heb., Is anything too wonderful for Jehovah? At last it is made evident that the travellers are messengers from God; but until this declaration, there could have been, at most, only a dim feeling that the visitation was more than human. Though the angel does not claim for himself divinity, yet the narrator prefixes to his words, And Jehovah said. In some ineffable way there was an identity between Jehovah and the angel.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13–15 And the Lord said unto Abraham, Wherefore did Sarah…
And the Lord said unto Abraham, Wherefore did Sarah laugh, a question which must have convinced Abraham of the Speaker"s omniscience. Not only had he heard the silent, inaudible, inward cachinnation of Sarah"s spirit, but he knew the tenor of her thoughts, and the purport of her dubitationssaying, Shall I of a surely bear a child, whilst (literally, and I) am old? Sarah s mental cogitations clearly showed that the temporary obscuration of her faith proceeded from a strong realization of the weakness of nature, which made conception and pregnancy impossible to one like her, who was advanced in years; and accordingly her attention, as well as that of her husband, was directed to the Divine omnipotence as the all-sufficient guarantee for the accomplishment of the promise.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v13 Why did Sarah laugh and say, 'Will I really…
Why did Sarah laugh and say, 'Will I really bear a child, when I am old'?
God used this rhetorical question to show that he knew what Sarah was thinking and that he was not pleased with it. He repeats Sarah's rhetorical question (Genesis 18:12) using different words. AT: "Sarah was wrong to laugh and say, 'I will not bear a child because I am too old!'"(See: Rhetorical Question)
Read full note →
Is anything too hard for Yahweh?
"Is there anything that Yahweh cannot do?" Yahweh speaks of himself as if he were speaking of someone else to remind Abraham that he, Yahweh, is great and can do anything. AT: "There is nothing that I, Yahweh, cannot do!" (See: First, Second, or Third Person and Rhetorical Question)
At the time appointed by me, in the spring
"At the time I have appointed, which is in the spring"
Then Sarah denied it and said
"The Sarah denied it by saying"
He replied
"Yahweh replied"
No, you did laugh
"Yes, you did laugh." This means "No, that is not true; you did in fact laugh."
translationWords
Yahweh
Abraham
Sarah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13–14 18:13-15 Sarah thought her disbelieving laughter was hidden, but…
18:13-15 Sarah thought her disbelieving laughter was hidden, but God knows human hearts (see Ps 69:5; Prov 20:27; Mark 4:22; Luke 8:43-48; Heb 4:13), whether they stagger at the promises or step out in faith (see Heb 11:11-12).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.