She said, “Who would have said to Abraham that Sarah would nurse children? For I have borne him a son in his old age.”
Parallel Translations
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She said, “Who would have said to Abraham that Sarah would nurse children? For I have borne him a son in his old age.”
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And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.
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And she said: 'Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.'
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (9)
Passages linked to Genesis 21:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 18:11-12 Now Abraham and Sarah were old, well advanced in age. Sarah had passed the age of childbearing. Sarah laughed within herself, saying, “After I have grown old will I have pleasure, my lord being old also?”
- Isaiah 66:8 Who has heard of such a thing? Who has seen such things? Shall a land be born in one day? Shall a nation be born at once? For as soon as Zion travailed, she gave birth to her children.
- Numbers 23:23 Surely there is no enchantment with Jacob; Neither is there any divination with Israel. Now it shall be said of Jacob and of Israel, ‘What has God done!’
- Deuteronomy 4:32-34 For ask now of the days that are past, which were before you, since the day that God created man on the earth, and from the one end of the sky to the other, whether there has been anything as great as this thing is, or has been heard like it? Did a people ever hear the voice of God speaking out of the middle of the fire, as you have heard, and live? Or has God tried to go and take a nation for himself from among another nation, by trials, by signs, by wonders, by war, by a mighty hand, by an outstretched arm, and by great terrors, according to all that Yahweh your God did for you in Egypt before your eyes?
- Ephesians 3:10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
- 2 Thessalonians 1:10 when he comes in that day to be glorified in his saints and to be admired among all those who have believed, because our testimony to you was believed.
- Psalms 86:8 There is no one like you among the gods, Lord, nor any deeds like your deeds.
- Psalms 86:10 For you are great, and do wondrous things. You are God alone.
- Isaiah 49:21 Then you will say in your heart, ‘Who has conceived these for me, since I have been bereaved of my children and am alone, an exile, and wandering back and forth? Who has brought these up? Behold, I was left alone. Where were these?’ ”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
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John Calvin 1540 · Public Domain 7. Who would have said unto Abraham, that Sarah…
7. Who would have said unto Abraham, that Sarah should have given children suck ? I understand the future tense to be here put for the subjunctive mood. And the meaning is, that such a thing would never have entered into the mind of any one. Whence she concludes, that God alone was the Author of it; and she now condemns herself for ingratitude because she had been so slow in giving credit to the angel who had told her of it. Now, since she speaks of children in the plural number, the Jews, according to their custom, invent the fable, that whereas a rumor was spread, that the child was supposititious, a great number of infants were brought by the neighbors, in order that Sarah, by suckling them, might prove herself a mother. As if, truly, this might not easily be known, when they saw Isaac hanging on her breast, and as if this was not a more clear and distinct proof, that the milk, pressed out by the fingers, flowed before their eyes. But the Jews are doubly foolish and infatuated, as not perceiving, that this form of expression is of exactly the same import, as if Sarah had called herself a nurse. Meanwhile, it is to be observed, that Sarah joins the office of nurse with that of mother; for the Lord does not in vain prepare nutriment for children in their mothers’ bosoms, before they are born. But those on whom he confers the honor of mothers, he, in this way, constitutes nurses; and they who deem it a hardship to nourish their own offspring, break, as far as they are able, the sacred bond of nature. If disease, or anything of that kind, is the hindrance, they have a just excuse; but for mothers voluntarily, and for their own pleasure, to avoid the trouble of nursing, and thus to make themselves only half-mothers, is a shameful corruption.
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 She accuseth herself of ingratitude, that she did not…
She accuseth herself of ingratitude, that she did not believe the Angel.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 21:7 And she said, Who would have said…
Gen 21:7 And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born [him] a son in his old age.
Ver. 7. That Sarah should have given children suck.] So she had a double blessing, - of the womb, and of the breasts. Milk she had at those years, and great store of it too: whence she is said to "give children suck," not a child only. She could have nursed another for a need, besides her own. Note, that though she were a great lady, yet she was a nurse. Let it not be niceness, but necessity that hinders any mother from so doing; lest she be found more monstrous than the "sea-monsters," that "draw out their breast, and give suck to their young". {Lam 4:3} If the child must be set out, let a fit nurse be looked after. Quidam scrofae lacte nutritus cum esset, in coeno sese identidem volutabat. {a}
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{a} Sphinz Philosoph., p. 235.
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 What man or woman could believe so improbable a…
What man or woman could believe so improbable a thing? Or, who but a God could have foreseen and foretold it? She saith
children, though she had but one child, either by a usual enallage of the plural number for the singular, whereby the word sons or daughters is used when there was but one, as Gen 36:25; 46:23; Num 26:8; or presaging, that having received from God a new strength, she might have more children. By her expression she showeth all mothers what their duty is, viz. to give their children suck when they are able to do it; and that neither greatness of quality, nor multitude of business, nor other difficulties and inconveniences, will be a sufficient excuse to those that neglect it.
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 And the child grew, and was weaned,.... He throve…
And the child grew, and was weaned,.... He throve under the nursing of its mother, and through the blessing of God upon him; and being healthy and robust, and capable of digesting stronger food, and living upon it, he was weaned from the breast: at what age Isaac was when weaned is not certain, there being no fixed time for such an affair, but it was at the discretion of parents, and as they liked it, and the case of their children required; and in those times, when men lived to a greater age than now, they might not be weaned so early, as we find their marrying and begetting children were when they were more advanced in years. The Jewish writers are not agreed about this matter. Jarchi and Ben Melech say that Isaac was weaned twenty four months after his birth; a chronologer of theirs says (q) it was in the hundred and third year of Abraham, that is, when Isaac was three years old, which agrees with the Apocrypha:"But she bowing herself toward him, laughing the cruel tyrant to scorn, spake in her country language on this manner; O my son, have pity upon me that bare thee nine months in my womb, and gave thee such three years, and nourished thee, and brought thee up unto this age, and endured the troubles of education.'' (2 Maccabees 7:27)According to Jerom (r), it was the opinion of some of the Hebrews that he was five years old; and at this age Bishop Usher (s) places the weaning of him; for to make him ten or twelve years of age, as some of the Rabbins do (t), when this was done, is very unlikely. Philo the Jew (u) makes him to be seven years of age at this time:
and Abraham made a great feast the same day that Isaac was weaned; because he had now escaped the dangers of infancy, and had gone through or got over those disorders infants are exposed unto, and had his health confirmed, and there was great likelihood of his living and becoming a man, since now he could eat and digest more solid and substantial food; and this was great joy to Abraham, which he expressed by making a grand and sumptuous entertainment for his family, and for his neighbours, whom he might invite upon this occasion. Jarchi says, the great men of that age were at it, even Heber and Abimelech. The Jews very impertinently produce this passage, to show the obligation they lie under to make a feast at the circumcision of their infants (w); for this was not at Isaac's circumcision, but at his weaning.
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(q) R. Gedaliah, Shalshalet Hakabala, fol. 2. 2. (r) Quaestion. in Genesin, fol. 68. K. tom. 3. (s) Annal. Vet Test. p. 9. (t) Pirke Eliezer, c. 30. Vid. Hieron. Quaest. ut supra. (in Genesin, fol. 68. K. tom. 3.) (u) De his Verb. Resipuit. Noe, p. 275. (w) Pirke Eliezer, c. 29. fol. 30. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Gen 21:7. Sarah should have given children suck —…
Gen 21:7. Sarah should have given children suck — She says children, expecting, it seems, that, having received of God new strength, she would have more than one child. Here all mothers are taught their duty, which is to give their children suck if they be able. Not to do this is a sin against the God of nature, which no rank in life, no fortune nor business, can or will excuse.
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 Gave suck; a certain proof that the child was…
Gave suck; a certain proof that the child was born of her. (Menochius) --- His old age, when both the parents were far advanced in years, ver. 2. The mother being ninety at this time, would render the event most surprising. (Haydock)
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).
The Pulpit Commentary 1880 · Public Domain And she said, Who would have said unto Abraham,…
And she said, Who would have said unto Abraham, lL,mi, the poetic word for rBeD, is introduced by ymi in order to express astonishment; the meaning being that what had happened was altogether out of the ordinary course of nature, was, in fact, God"s work alone (Vatablus, Calvin, Rosenm Keil, Kalisch, "Speaker"s Commentary"). Less happy are tiv ajnaggelei tw jAbraam (LXX); quis auditurum crederet Abraham quod (Vulgate); quam fidelis est ille qui dixit Abrahamo (Onkelos)that Sarah should have given children suck? Literally, Sarah suckleth sons. "Many of the greatest saints in Holy Scripture, and even our Lord himself, were nursed by their own mothers" (Wordsworth). For I have born him a son in his old age. Literally, I have born a son to his old age. The LXX incorrectly render ejn tw ghra mou.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.