Genesis 21:6
Parallel Verses
English Standard Version
And Sarah said, “God has made laughter for me; everyone who hears will laugh over me.”

King James Bible
And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.

American Standard Version
And Sarah said, God hath made me to laugh. Every one that heareth will laugh with me.

Douay-Rheims Bible
And Sara said: God hath made a laughter for me: whosoever shall hear of it will laugh with me.

English Revised Version
And Sarah said, God hath made me to laugh; every one that heareth will laugh with me.

Webster's Bible Translation
And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.

Genesis 21:6 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

After this reparation, God healed Abimelech at Abraham's intercession; also his wife and maids, so that they could bear again, for Jehovah had closed up every womb in Abimelech's house on Sarah's account. אמהות, maids whom the king kept as concubines, are to be distinguished from שׁפחות female slaves (Genesis 20:14). That there was a material difference between them, is proved by 1 Samuel 25:41. כּל־רחם עצר כּל does not mean, as is frequently supposed, to prevent actual childbirth, but to prevent conception, i.e., to produce barrenness (1 Samuel 1:5-6). This is evident from the expression "He hath restrained me from bearing" in Genesis 16:2 (cf. Isaiah 66:9, and 1 Samuel 21:6), and from the opposite phrase, "open the womb," so as to facilitate conception (Genesis 29:31, and Genesis 30:22). The plague brought upon Abimelech's house, therefore, consisted of some disease which rendered the begetting of children (the coitus) impossible. This might have occurred as soon as Sarah was taken into the royal harem, and therefore need not presuppose any lengthened stay there. There is no necessity, therefore, to restrict ויּלדוּ to the women and regard it as equivalent to ותּלדנה, which would be grammatically inadmissible; for it may refer to Abimelech also, since ילד signifies to beget as well as to bear. We may adopt Knobel's explanation, therefore, though without approving of the inference that Genesis 20:18 was an appendix of the Jehovist, and arose from a misunderstanding of the word ויּלדוּ in Genesis 20:17. A later addition Genesis 20:18 cannot be; for the simple reason, that without the explanation give there, the previous verse would be unintelligible, so that it cannot have been wanting in any of the accounts. The name Jehovah, in contrast with Elohim and Ha-Elohim in Genesis 20:17, is obviously significant. The cure of Abimelech and his wives belonged to the Deity (Elohim). Abraham directed his intercession not to Elohim, an indefinite and unknown God, but to האלהים; for the God, whose prophet he was, was the personal and true God. It was He too who had brought the disease upon Abimelech and his house, not as Elohim or Ha-Elohim, but as Jehovah, the God of salvation; for His design therein was to prevent the disturbance of frustration of His saving design, and the birth of the promised son from Sarah.

But if the divine names Elohim and Ha-Elohim indicate the true relation of God to Abimelech, and here also it was Jehovah who interposed for Abraham and preserved the mother of the promised seed, our narrative cannot be merely an Elohistic side-piece appended to the Jehovistic account in Genesis 12:14., and founded upon a fictitious legend. The thoroughly distinctive character of this event is a decisive proof of the fallacy of any such critical conjecture. Apart from the one point of agreement-the taking of Abraham's wife into the royal harem, because he said she was his sister in the hope of thereby saving his own life (an event, the repetition of which in the space of 24 years is by no means startling, when we consider the customs of the age) - all the more minute details are entirely different in the two cases. In king Abimelech we meet with a totally different character from that of Pharaoh. We see in him a heathen imbued with a moral consciousness of right, and open to receive divine revelation, of which there is not the slightest trace in the king of Egypt. And Abraham, in spite of his natural weakness, and the consequent confusion which he manifested in the presence of the pious heathen, was exalted by the compassionate grace of God to the position of His own friend, so that even the heathen king, who seems to have been in the right in this instance, was compelled to bend before him and to seek the removal of the divine punishment, which had fallen upon him and his house, through the medium of his intercession. In this way God proved to the Philistine king, on the one hand, that He suffers no harm to befall His prophets (Psalm 105:15), and to Abraham, on the other, that He can maintain His covenant and secure the realization of His promise against all opposition from the sinful desires of earthly potentates. It was in this respect that the event possessed a typical significance in relation to the future attitude of Israel towards surrounding nations.

Genesis 21:6 Parallel Commentaries

Treasury of Scripture Knowledge

God.

Genesis 17:17 Then Abraham fell on his face, and laughed, and said in his heart, Shall a child be born to him that is an hundred years old?...

Genesis 18:12-15 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also...

1 Samuel 1:26-28 And she said, Oh my lord, as your soul lives, my lord, I am the woman that stood by you here, praying to the LORD...

1 Samuel 2:1-10 And Hannah prayed, and said, My heart rejoices in the LORD, my horn is exalted in the LORD: my mouth is enlarged over my enemies...

Psalm 113:9 He makes the barren woman to keep house, and to be a joyful mother of children. Praise you the LORD.

Psalm 126:2 Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen...

Isaiah 49:15,21 Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yes, they may forget...

Isaiah 54:1 Sing, O barren, you that did not bear; break forth into singing, and cry aloud, you that did not travail with child...

Luke 1:46-55 And Mary said, My soul does magnify the Lord...

John 16:21,22 A woman when she is in travail has sorrow, because her hour is come: but as soon as she is delivered of the child...

Galatians 4:27,28 For it is written, Rejoice, you barren that bore not; break forth and cry, you that travail not...

Hebrews 11:11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age...

to laugh. Sarah most likely remembered the circumstance mentioned in ch.

Genesis 18:12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?

; and also the name Isaac, which implies laughter.

will laugh.

Luke 1:14,58 And you shall have joy and gladness; and many shall rejoice at his birth...

Romans 12:15 Rejoice with them that do rejoice, and weep with them that weep.

Cross References
Genesis 17:17
Then Abraham fell on his face and laughed and said to himself, "Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?"

Genesis 18:13
The LORD said to Abraham, "Why did Sarah laugh and say, 'Shall I indeed bear a child, now that I am old?'

Psalm 126:2
Then our mouth was filled with laughter, and our tongue with shouts of joy; then they said among the nations, "The LORD has done great things for them."

Isaiah 54:1
"Sing, O barren one, who did not bear; break forth into singing and cry aloud, you who have not been in labor! For the children of the desolate one will be more than the children of her who is married," says the LORD.

Jeremiah 20:15
Cursed be the man who brought the news to my father, "A son is born to you," making him very glad.

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