the Week of Proper 23 / Ordinary 28
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Genesis 18:15
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But Sarah denied it, saying, "I did not laugh," for she was afraid. He said, "No, but you did laugh."
Then Sarah denied [it], saying, I didn't laugh; for she was afraid. And he said, No; but you did laugh.
Sarah was afraid, so she lied and said, "I didn't laugh." But the Lord said, "No. You did laugh."
Then Sarah lied, saying, "I did not laugh," because she was afraid. But the Lord said, "No! You did laugh."
Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
Then Sarah denied, saying, "I didn't laugh," for she was afraid." He said, "No, but you did laugh."
Sare was aferd for drede, and denyede, seiynge, Y leiyede not. Forsothe the Lord seide, It is not so, but thou leiyedist.
And Sarah denieth, saying, `I did not laugh;' for she hath been afraid; and He saith, `Nay, but thou didst laugh.'
But Sarah denied it, saying, "I did not laugh." For she was afraid. "No," replied the LORD, "but you did laugh."
Sarah was so frightened that she lied and said, "I didn't laugh." "Yes, you did!" he answered.
(ii) Sarah denied it, saying, "I didn't either laugh," because she was afraid. He said, "Not so — you did laugh."
Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
Then Sarah said, I was not laughing; for she was full of fear. And he said, No, but you were laughing.
The Sara denied it, saying: I laughed not: for she was afrayde. And he sayde: it is not so, but thou laughedst.
And Sarah denied, saying, I did not laugh; for she was afraid. And he said, No; but thou didst laugh.
Sarah said, "I didn't laugh!" (She said this because she was afraid.) Then the Lord said, "No, I know that is not true. You did laugh!"
Then Sarah denied, saying: 'I laughed not'; for she was afraid. And He said: 'Nay; but thou didst laugh.'
Then Sarah denied, saying, I laughed not: for she was afraid. And he said, Nay, but thou diddest laugh.
Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
But Sarah said, "I did not laugh," because she was afraid. And He said, "No, but you did laugh."
But Sarah denied, saying, "I did not laugh"; for she was afraid. He said, "Oh yes, you did laugh."
And Sarah denied, saying, I laughed not, For she was afraid. And he said - Nay! but thou didst laugh!
But Sarah denied, saying, I laughed not: for she was afraide. And he said, It is not so: for thou laughedst.
Then Sarah denied, saying, I did not laugh; because she was afraid. And he said, No; but you did laugh.
Because Sarah was afraid, she denied it. "I didn't laugh," she said. "Yes, you did," he replied. "You laughed."
Sara denied, saying: I did not laugh: for she was afraid. But the Lord said: Nay; but thou didst laugh.
But Sarah denied, saying, "I did not laugh"; for she was afraid. He said, "No, but you did laugh."
But Sarrha denied, saying, I did not laugh, for she was afraid. And he said to her, Nay, but thou didst laugh.
Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.
Sarah denied it. “I did not laugh,” she said, because she was afraid.
Then Sarah denied, saying, "I didn't laugh," for she was afraid." He said, "No, but you did laugh."
But Sarah denied it, saying, "I did not laugh," because she was afraid. He said, "No, but you did laugh."
And Sarah denied, saying, I did not laugh; for she was afraid. And He said, No, but you did laugh.
Then Sara denyed it, and sayde: I laughed not, for she was afrayed. But he sayde: It is not so, thou dyddest laughe.
Sarah lied. She said, "I didn't laugh," because she was afraid. But he said, "Yes you did; you laughed."
Sarah denied it, however, saying, "I did not laugh"; for she was afraid. And He said, "No, but you did laugh."
But Sarah denied it, saying, "I did not laugh," for she was afraid. And He said, "No, but you did laugh!"
Sarah was afraid, so she denied it, saying, "I didn't laugh." But the Lord said, "No, you did laugh."
Sarah denied it however, saying, "I did not laugh"; for she was afraid. And He said, "No, but you did laugh."
Then Sarah denied it however, saying, "I did not laugh"; for she was afraid. And He said, "No, but you did laugh."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
denied: Genesis 4:9, Genesis 12:13, Job 2:10, Proverbs 28:13, John 18:17, John 18:25-27, Ephesians 4:23, Colossians 3:9, 1 John 1:8
Nay: Psalms 44:21, Proverbs 12:19, Mark 2:8, John 2:25, Romans 3:19
Reciprocal: 1 Peter 3:6 - and
Cross-References
Then the LORD said to Cain, "Where is Abel your brother?" And he [lied and] said, "I do not know. Am I my brother's keeper?"
"Please tell them that you are my sister so that things will go well for me for your sake, and my life will be spared because of you."
"Far be it from You to do such a thing—to strike the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth do right [by executing just and righteous judgment]?"
Abraham answered, "Now behold, I who am but dust [in origin] and ashes have decided to speak to the Lord.
But he said to her, "You speak as one of the [spiritually] foolish women speaks [ignorant and oblivious to God's will]. Shall we indeed accept [only] good from God and not [also] accept adversity and disaster?" In [spite of] all this Job did not sin with [words from] his lips.
Would not God discover this? For He knows the secrets of the heart.
Truthful lips will be established forever, But a lying tongue is [credited] only for a moment.
He who conceals his transgressions will not prosper, But whoever confesses and turns away from his sins will find compassion and mercy.
Immediately Jesus, being fully aware [of their hostility] and knowing in His spirit that they were thinking this, said to them, "Why are you debating and arguing about these things in your hearts?
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
Then Sarah denied, saying, I laughed not,.... Some render the words, "Sarah lied" z; and indeed it was no other than a lie, to say she did not laugh when she did; which she might be tempted to say in her confusion, partly because the back of the speaker was to her, and he could not see her, and partly because it was inward, and very little at least discoverable in her countenance:
for she was afraid; of the reproof of her husband; and of the charge of ill manners to a stranger; and especially as she had reason to believe that it was the Lord himself that had spoken these words, and therefore could gladly have excused herself, and wiped off the reproach:
and he said, nay, but thou didst laugh; it is not true what thou sayest, for thou didst certainly laugh; this he knew, being the omniscient God, notwithstanding, as he appeared as a man, his back was to her, and though her laughter was more internal than external.
z ת××ש "mentita est", Drusius.
Barnes' Notes on the Bible
- The Visit of the Lord to Abraham
2. ×ש×ת××× vayıÌsÌtachuÌ âbow,â 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. ס×× se'ah a âseah,â about an English peck, the third part of an ephah. The ephah contained ten omers. The omer held about five pints.
This chapter describes Abrahamâs fellowship with God. On the gracious assurance of the Redeemer and Vindicator, âFear not, I am thy shield and thy exceeding great reward,â he ceased to fear, and believed. On the solemn announcement of the Conqueror of evil and the Quickener of the dead, âI am God Almighty; walk before me and be perfect,â 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. âThree men stood before him.â 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. âBowed himself to the earth.â 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 ××× × 'adonaÌy 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 âthe Lordâ 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 ââtheyâ said, So do Genesis 18:5, âtheyâ did eat Genesis 18:8, â theyâ said unto him, Where is Sarah thy wifeâ Genesis 18:9. Then the singular number is resumed in the phrase ââand he saidââ Genesis 18:10, and at length, âThe Lord said unto Abrahamâ Genesis 18:13, and then, âand he saidâ Genesis 18:15. Then we are told ââthe menâ rose up, and Abraham went with themâ Genesis 18:16. Then we have âThe Lord saidâ twice Genesis 18:17, Genesis 18:20. And lastly, it is said Genesis 18:22 ââthe menâ turned their faces and went toward Sodom, and Abraham was yet standing before the Lord.â 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 âa little water, a morsel of bread,â flow from a thoughtful courtesy. âTherefore are ye come.â 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. âThree seahs.â 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. âHearth cakes,â baked among the coals. âButterâ - 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. âWhere is Sarah thy wife?â The jealousy and seclusion of later times had not yet rendered such an inquiry uncourteous. Sarah is within hearing of the conversation. âI will certainly return unto thee.â This is the language of self-determination, and therefore suitable to the sovereign, not to the ambassador. âAt the time of life;â literally the living time, seemingly the time of birth, when the child comes to manifest life. âSarah thy wife shall have a son.â 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. âIs anything too hard for the Lord?â 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. âI have known him.â 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, âto 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.â 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. âDust and ashes.â 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.
