Genesis 18:13

Amplified Bible

And the LORD asked Abraham, "Why did Sarah laugh [to herself], saying, 'Shall I really give birth [to a child] when I am so old?'

Parallel Translations

English Standard Version
The Lord said to Abraham, "Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?'

Update Bible Version
And Yahweh said to Abraham, Why did Sarah laugh, saying, Shall I certainly bear a child, who am old?

New Century Version
Then the Lord said to Abraham, "Why did Sarah laugh? Why did she say, ‘I am too old to have a baby'?

New English Translation
The Lord said to Abraham, "Why did Sarah laugh and say, ‘Will I really have a child when I am old?'

Webster's Bible Translation
And the LORD said to Abraham, Why did Sarah laugh, saying, Shall I certainly bear a child, who am old?

World English Bible
Yahweh said to Abraham, "Why did Sarah laugh, saying, 'Will I really bear a child, yet I am old?'

Wycliffe Bible (1395)
Forsothe the Lord seide to Abraham, Whi leiyeth Sare, thi wijf, seiynge, whether Y an eld womman schal bere child verili?

Young's Literal Translation
and Sarah laugheth in her heart, saying, `After I have waxed old I have had pleasure! -- my lord also [is] old!'

Berean Standard Bible
And the LORD asked Abraham, "Why did Sarah laugh and say, 'Can I really bear a child when I am old?'

Contemporary English Version
The Lord asked Abraham, "Why did Sarah laugh? Does she doubt that she can have a child in her old age?

Complete Jewish Bible
Adonai said to Avraham, "Why did Sarah laugh and ask, ‘Am I really going to bear a child when I am so old?'

American Standard Version
And Jehovah said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, who am old?

Bible in Basic English
And the Lord said, Why was Sarah laughing and saying, Is it possible for me, being old, to give birth to a child?

Bishop's Bible (1568)
And God said vnto Abraham: wherfore dyd Sara laugh, saying, shall I of a suertie beare a chylde, which am olde?

Darby Translation
And Jehovah said to Abraham, Why is this, that Sarah laughs, saying, Shall I indeed bear, when I am become old?

Easy-to-Read Version
Then the Lord said to Abraham, "Sarah laughed and said she was too old to have a baby.

JPS Old Testament (1917)
And the LORD said unto Abraham: 'Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?

King James Version (1611)
And the LORD said vnto Abraham, Wherefore did Sarah laugh, saying; Shall I of a surety beare a childe, which am old?

King James Version
And the Lord said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

New Life Bible
Then the Lord said to Abraham, "Why did Sarah laugh and say, ‘How can I give birth to a child when I am so old?'

New Revised Standard
The Lord said to Abraham, "Why did Sarah laugh, and say, ‘Shall I indeed bear a child, now that I am old?'

J.B. Rotherham Emphasized Bible
And Yahweh said unto Abraham, - Wherefore now did Sarah laugh saying. Can it really and truly be that I should bear, seeing that have become old?

Geneva Bible (1587)
And ye Lord saide vnto Abraham, Wherefore did Sarah thus laugh, saying, Shall I certainely beare a childe, which am olde?

George Lamsa Translation
And the LORD said to Abraham, Why did Sarah laugh, saying, Shall I truly bear a child, when I am so old?

Good News Translation
Then the Lord asked Abraham, "Why did Sarah laugh and say, ‘Can I really have a child when I am so old?'

Douay-Rheims Bible
And the Lord said to Abraham: Why did Sara laugh, saying: Shall I, who am an old woman, bear a child indeed?

Revised Standard Version
The LORD said to Abraham, "Why did Sarah laugh, and say, 'Shall I indeed bear a child, now that I am old?'

Brenton's Septuagint (LXX)
And the Lord said to Abraam, Why is it that Sarrha has laughed in herself, saying, Shall I then indeed bear? but I am grown old.

English Revised Version
And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

Christian Standard Bible®
But the Lord asked Abraham, “Why did Sarah laugh, saying, ‘Can I really have a baby when I’m old?’

Hebrew Names Version
The LORD said to Avraham, "Why did Sarah laugh, saying, 'Will I really bear a child, yet I am old?'

Lexham English Bible
Then Yahweh said to Abraham, "What is this that Sarah laughed, saying, ‘Is it indeed true that I will bear a child, now that I have grown old?'

Literal Translation
And Jehovah said to Abraham, Why has Sarah laughed at this, saying, Indeed, truly shall I bear, even I who am old?

Miles Coverdale Bible (1535)
Then sayde ye LORDE vnto Abraham: Wherfore doth Sara laugh, and saye: Is this true in dede, that I shal beare, and yet am olde?

THE MESSAGE
God said to Abraham, "Why did Sarah laugh saying, ‘Me? Have a baby? An old woman like me?' Is anything too hard for God ? I'll be back about this time next year and Sarah will have a baby."

New American Standard Bible
But the LORD said to Abraham, "Why did Sarah laugh, saying, 'Shall I actually give birth to a child, when I am so old?'

New King James Version
And the LORD said to Abraham, "Why did Sarah laugh, saying, "Shall I surely bear a child, since I am old?'

New Living Translation
Then the Lord said to Abraham, "Why did Sarah laugh? Why did she say, ‘Can an old woman like me have a baby?'

New American Standard Bible (1995)
And the LORD said to Abraham, "Why did Sarah laugh, saying, 'Shall I indeed bear a child, when I am so old?'

Legacy Standard Bible
And Yahweh said to Abraham, "Why did Sarah laugh, saying, ‘Shall I indeed bear a son, when I am so old?'

Contextual Overview

⁹Then they said to him, "Where is Sarah your wife?" And he said, "There, in the tent." ¹⁰He said, "I will surely return to you at this time next year; and behold, Sarah your wife will have a son." And Sarah was listening at the tent door, which was behind him. ¹¹Now Abraham and Sarah were old, well advanced in years; she was past [the age of] childbearing. ¹²So Sarah laughed to herself [when she heard the LORD'S words], saying, "After I have become old, shall I have pleasure and delight, my lord (husband) being also old?" ¹³And the LORD asked Abraham, "Why did Sarah laugh [to herself], saying, 'Shall I really give birth [to a child] when I am so old?'¹⁴"Is anything too difficult or too wonderful for the LORD? At the appointed time, when the season [for her delivery] comes, I will return to you and Sarah will have a son." ¹⁵Then Sarah denied it, saying, "I did not laugh"; because she was afraid. And He (the LORD) said, "No, but you did laugh."

Bible Verse Review
  from Treasury of Scripure Knowledge

Wherefore: John 2:25

Reciprocal: Genesis 18:10 - he said Genesis 18:12 - laughed Genesis 43:1 - General Mark 10:27 - With men Acts 12:11 - I know

Cross-References

John 2:25
and He did not need anyone to testify concerning man [and human nature], for He Himself knew what was in man [in their hearts—in the very core of their being].

Gill's Notes on the Bible

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,

which am old? suggesting there was no reason for it, and signifying his displeasure and indignation at it.

Barnes' Notes on the Bible

- The Visit of the Lord to Abraham

2. השׂתחיה vayı̂śtachû “bow,” or bend the body in token of respect to God or man. The attitude varies from a slight inclination of the body to entire prostration with the forehead touching the ground.

6. סאה s^e'ah a “seah,” about an English peck, the third part of an ephah. The ephah contained ten omers. The omer held about five pints.

This chapter describes Abraham’s fellowship with God. On the gracious assurance of the Redeemer and Vindicator, “Fear not, I am thy shield and thy exceeding great reward,” he ceased to fear, and believed. On the solemn announcement of the Conqueror of evil and the Quickener of the dead, “I am God Almighty; walk before me and be perfect,” he began anew to walk with God in holiness and truth. The next step is, that God enters into communion with him as a man with his friend Isaiah 41:8; John 14:23. Hitherto he has appeared to him as God offering grace and inclining the will to receive it. Now, as God who has bestowed grace, he appears to him who has accepted it and is admitted into a covenant of peace. He visits him for the twofold purpose of drawing out and completing the faith of Sarah, and of communing with Abraham concerning the destruction of Sodom.

Genesis 18:1-15

The Lord visits Abraham and assures Sarah of the birth of a son. Abraham is sitting in the tent door in the heat of the day, reposing. “Three men stood before him.” Whenever visitants from the celestial world appear to men, they have the form of man. This is the only form of a rational being known to us. It is not the design of God in revealing his mercy to us to make us acquainted with the whole of the nature of things. The science of things visible or invisible he leaves to our natural faculties to explore, as far as occasion allows. Hence, we conclude that the celestial visitant is a real being, and that the form is a real form. But we are not entitled to infer that the human is the only or the proper form of such beings, or that they have any ordinary or constant form open to sense. We only discern that they are intelligent beings like ourselves, and, in order to manifest themselves to us as such, put on that form of intelligent creatures with which we are familiar, and in which they can intelligibly confer with us. For the same reason they speak the language of the party addressed, though, for ought we know, spiritual beings use none of the many languages of humanity, and have quite a different mode of communicating with one another. Other human acts follow on the occasion. They accept the hospitality of Abraham and partake of human food. This, also, was a real act. It does not imply, however, that food is necessary to spiritual beings. The whole is a typical act representing communion between God and Abraham. The giving and receiving of a meal was the ground of a perpetual or inviolable friendship.

He ran to meet him. - This indicates the genuine warmth of unsophisticated nature. “Bowed himself to the earth.” This indicates a low bow, in which the body becomes horizontal, and the head droops. This gesture is employed both in worship and doing obeisance.

Genesis 18:3-5

O Lord. - Abraham uses the word אדני 'adonāy denoting one having authority, whether divine or not. This the Masorites mark as sacred, and apply the vowel points proper to the word when it signifies God. These men in some way represent God; for “the Lord” on this occasion appeared unto Abraham Genesis 18:1. The number is in this respect notable. Abraham addresses himself first to one person Genesis 18:3, then to more than one Genesis 18:4-5. It is stated that “‘they’ said, So do Genesis 18:5, ‘they’ did eat Genesis 18:8, ‘ they’ said unto him, Where is Sarah thy wife” Genesis 18:9. Then the singular number is resumed in the phrase “‘and he said’” Genesis 18:10, and at length, “The Lord said unto Abraham” Genesis 18:13, and then, “and he said” Genesis 18:15. Then we are told “‘the men’ rose up, and Abraham went with them” Genesis 18:16. Then we have “The Lord said” twice Genesis 18:17, Genesis 18:20. And lastly, it is said Genesis 18:22 “‘the men’ turned their faces and went toward Sodom, and Abraham was yet standing before the Lord.” From this it appears that of the three men one, at all events, was the Lord, who, when the other two went toward Sodom, remained with Abraham while he made his intercession for Sodom, and afterward he also went his way. The other two will come before us again in the next chapter. Meanwhile, we have here the first explicit instance of the Lord appearing as man to man, and holding familiar conversation with him.

The narrative affords a pleasing instance of the primitive manners of the East. The hospitality of the pastoral tribes was spontaneous and unreserved. The washing of the feet, which were partly at least uncovered in walking, the reclining under the tree, and the offer of refreshment, are indicative of an unchanging rural simplicity. The phrases “a little water, a morsel of bread,” flow from a thoughtful courtesy. “Therefore are ye come.” In the course of events it has so fallen out, in order that you might be refreshed. The brief reply is a frank and unaffected acceptance of the hospitable invitation.

Genesis 18:6-8

Abraham hastened. - The unvarying customs of Eastern pastoral life here come up before us. There is plenty of flour and of live cattle. But the cakes have to be kneaded and baked on the hearth, and the calf has to be killed and dressed. Abraham personally gives directions, Sarah personally attends to the baking, and the boy or lad - that is, the domestic servant whose business it is - kills and dresses the meat. Abraham himself attends upon his guests. “Three seahs.” About three pecks, and therefore a superabundant supply for three guests. An omer, or three tenths of a seah, was considered sufficient for one man for a day Exodus 16:16. But Abraham had a numerous household, and plentifulness was the character of primitive hospitality. “Hearth cakes,” baked among the coals. “Butter” - seemingly any preparation of milk, cream, curds, or butter, all of which are used in the East.

Genesis 18:9-15

The promise to Sarah. The men now enter upon the business of their visit. “Where is Sarah thy wife?” The jealousy and seclusion of later times had not yet rendered such an inquiry uncourteous. Sarah is within hearing of the conversation. “I will certainly return unto thee.” This is the language of self-determination, and therefore suitable to the sovereign, not to the ambassador. “At the time of life;” literally the living time, seemingly the time of birth, when the child comes to manifest life. “Sarah thy wife shall have a son.” Sarah hears this with incredulous surprise, and laughs with mingled doubt and delight. She knows that in the nature of things she is past child-bearing. “Is anything too hard for the Lord?” Sarah laughed within herself, within the tent and behind the speaker; yet to her surprise her internal feelings are known to him. She finds there is One present who rises above the sphere of nature. In her confusion and terror she denies that she laughed. But he who sees what is within, insists that she did laugh, at least in the thought of her heart. There is a beautiful simplicity in the whole scene. Sarah now doubtless received faith and strength to conceive.

Verse 16-33

The conference concerning Sodom. The human manner of the interview is carried out to the end. Abraham convoys his departing guests. The Lord then speaks, apparently debating with himself whether he shall reveal his intentions to Abraham. The reasons for doing so are assigned. First. Abraham shall surely become a nation great and mighty, and therefore has the interest of humanity in this act of retribution on Sodom. All that concerns man concerns him. Second. Blessed in him shall be all the nations of the earth. Hence, he is personally and directly concerned with all the dealings of mercy and judgment among the inhabitants of the earth. Third. “I have known him.” The Lord has made himself known to him, has manifested his love to him, has renewed him after his own image; and hence this judgment upon Sodom is to be explained to him, that he may train his household to avoid the sins of this doomed city, “to keep the way of the Lord, to do justice and judgment; and all this to the further intent that the Lord may bring upon Abraham what he hath spoken of him.” The awful judgments of the Lord on Sodom, as before on the antediluvian world, are a warning example to all who are spared or hear of them. And those who, notwithstanding these monuments of the divine vengeance, will cease to do justice and judgment, may be certain that they will not continue to enjoy the benefits of the covenant of grace. For all these reasons it is meet that the secret of Lord be with him Psalms 25:11.

Genesis 18:20-22

The Lord now proceeds to unfold his design. There is justice in every step of the divine procedure. He comes down to inquire and act according to the merits of the case. The men now depart on their errand; but Abraham still stands before the Lord.

Genesis 18:23-33

Abraham intercedes for Sodom. His spiritual character is unfolded and exalted more and more. He employs the language of a free-born son with his heavenly Father. He puts forward the plea of justice to the righteous in behalf of the city. He ventures to repeat his intervention six times, every time diminishing the number of the righteous whom he supposes to be in it. The patience of the Lord is no less remarkable than the perseverance of Abraham. In every case he grants his petition. “Dust and ashes.” This may refer to the custom of burning the dead, as then coexistent with that of burying them. Abraham intimates by a homely figure the comparative insignificance of the petitioner. He is dust at first, and ashes at last.

This completes the full and free conversation of God with Abraham. He accepts his hospitable entertainment, renews his promise of a son by Sarah, communicates to him his counsel, and grants all his requests. It is evident that Abraham has now fully entered upon all the privileges of the sons of God. He has become the friend of God James 2:23.

Clarke's Notes on the Bible

Verse Genesis 18:13. 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. Genesis 16:7.