Genesis 18:10

Gen 18:10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard [it] in the tent door, which [was] behind him.

Ver. 10. According to the time af life.] That is, when this time shall return again; this time twelve month. {See Trapp on "Gen 18:14"}

Sarah heard it in the tent-door.] She was listening out of womanish curiosity. Yet some think, the angel asked for her on purpose, that she hearing her name mentioned might listen.

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.

Gen 18:10. I will certainly return unto thee, and visit thee according to the time of life — That is, nine months hence, and, in fulfilment of my promise, Sarah shall have a son. God will return to those that bid him welcome.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

18:10 I will return: The Hebrew verb means “to intervene in someone’s life to change their destiny.” The statement announced a coming dramatic change.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, about this time when she shall be alive, or when the child shall come into this life.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)

Sarah heard it in the tent door, which was behind him--The women's apartment is in the back of the tent, divided by a thin partition from the men's.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. I will certainly return] Abraham was now ninety-nine years of age, and this promise was fulfilled when he was a hundred; so that the phrase according to the time of life must mean either a complete year, or nine months from the present time, the ordinary time of pregnancy. Taken in this latter sense, Abraham was now in the ninety-ninth year of his age, and Isaac was born when he was in his hundredth year.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. I will certainly return unto thee Jerome translates its ‘I will return, life attending me:’ as if God, speaking in the manner of men, had said, ‘I will return if I live.’ But it would be absurd, that God, who here so magnificently proclaims his power, should borrow from man a form of speech which would suppose him to be mortal. What majesty, I pray, would this remarkable oracle possess, which treats of the eternal salvation of the world? That interpretation, therefore, can by no means be approved, which entirely enervates the force and authority of the promise. Literally it is, according to the time of life. Which some expound of Sarah; as if the angel had said, Sarah shall survive to that period. But it is more properly explained of the child; for God promises that He will come, at the just and proper time of bringing forth, that Sarah might become the mother of a living child.

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.

(10) According to the time of life.—Heb., according to the living time. It is evident from Gen_18:14, and 2Ki_4:16-17, that these words denote some fixed period, but the exact rendering is in dispute. “When the season revives” = next spring, is entirely remote from Oriental thought, and the rendering of Zunz “at the living time” is poetical, but meaningless. The true rendering is probably “a year hence,” as when the year is over it dies, and a new year lives in its place. Jewish tradition is strongly in favour of this view, translating “according to this time next year,” and adding that the season was the Passover. The only other tenable rendering is “in course of time.”

Which was behind him.—The LXX. has a preferable reading, and she was behind it. The door, as we have seen, was an opening made by looping back the curtain, which would effectually conceal Sarah’s person.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. I will certainly] A first hint of Divine knowledge of the parents’ grief over their childlessness.

when the season cometh round] R. V. marg. Heb. liveth, or, reviveth. A strange phrase, probably meaning “at this time a year hence,” as in Gen_17:21. Cf. 2Ki_4:16-17, LXX κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας, Lat. tempore isto, vita comite. Skinner conjectures, with a slight alteration of the vowel points, “according to the time of a pregnant woman,” on the ground that the Heb. word for “liveth” means in modern Heb. “a woman in child-birth.”

Sarah … in the tent door] Sarah was not visible, but the conversation of the men under the tree was easily audible to her at the tent opening.

heard] Better, “was listening,” which reproduces the Heb. participle.

which was behind him] Probably the LXX preserves the right reading, “and she was behind it,” i.e. the door.

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.

And he said,.... The same that put the question, Jehovah himself, as appears by what follows:

I will certainly return unto thee according to the time of life; not by a personal appearance as now, but by the fulfilment of his promise which he had before given to Abraham, that he should have a son by Sarah, and now renews it; and this would be about the same time in the next year, perhaps at the spring of the year, which may be called "a time of life", when all things revive, which in the winter season seem to be dead; a fit emblem this of the case and condition of Abraham and Sarah, both as they now were, and afterwards would be; for, though their bodies were as it were dead and unfit for generation, yet nature would revive in them again: unless it be understood of the whole time of the conception, quickening, and birth of an infant, at the usual time a woman goes with child, which is nine months, when the infant is a perfect living child. All the Targums paraphrase it,"in which ye shall be alive,''safe and well, and so most of the Jewish commentators; as if it was a promise to Abraham and Sarah, that they should live to see the promise made good next given; but this seems not so agreeable as either of the former, see Kg2 4:16,

and, lo, Sarah thy wife shall have a son; it was by degrees that this was made known to Abraham; first he was told he should have a son, but it was not said by whom he should have it; some years after that he is informed he should have a son by Sarah, but not when; but now it is revealed to him, that he should have one by her the next year:

and Sarah heard it in the tent door, which was behind him; or, "and it was behind him" (u); that is, the tent door was at the back of the person speaking; Sarah, hearing her name mentioned, got to the tent door to listen to what might be further said; and the place where she was, was behind the speaker, who stood between her and Abraham, with whom he was conversing; Abraham was before high, and Sarah behind him, so that he could not see her when she laughed, and yet he knew she did; and for the sake of that, this circumstance is remarked: both the Targums of Jonathan and Jerusalem paraphrase the clause,"and Ishmael stood behind it,''the tent door; and the former adds, and hearkened to what the angel said.

(u) "et ipsum post eum", Montanus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Time, or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form. (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).

I will certainly return unto thee, not in a visible shape, but with my powerful and effectual presence, to fulfil my promise.

According to the time of life: this time may respect, either,

1. Abraham and Sarah, in the time of life, i.e. when you shall be both alive and in health. But if it belonged to them, it might seem better to understand it thus; in the time when God shall restore life, i.e. vigour and activity to you; for till then both Abraham’s body and Sarah’s womb are expressly said to be dead, Rom 4:19, to which deadness this life may be opposite; and the time of restoring this lost power of generation may well be called a time of life, it being a kind of life from the dead, and an empowering of him for a vital action from which he was before disenabled, and for the conveying of life to a child, and perpetuating his own life in him. Or,

2. To the child, according to the time of life, i.e. in the time which is usual for the conception, quickening, and bringing forth of a living child. Which interpretation receiveth some countenance from 2Ki 4:16, where we have the same phrase. Or,

3. To the year, according to the time, or this time of life, or living time, i.e. when this time or season of the year shall revive, i.e. return or be restored; as cities and buildings are said to be revived, when they are repaired or rebuilt, as 1Ch 11:8; Neh 4:2. And this season might more properly be said to revive, and be called the time of life, because it may be gathered from the heat, Gen 18:1, and their refreshing themselves under the shadow of a tree, that it was the spring time, when herbs and plants and trees, which seem to be dead in the winter, recover and show forth their life and vigour: and so the sense may be this, according to this time, which is a time of life, or reviving, wherein as the beauty and fruits of the earth will be renewed and revived, so thou and Sarah shall be revived, or receive, as it were, a new life in the son that shall be born to you. This sense seems more probable than either of the former, because he speaks of a certain set or appointed time, Gen 18:14; Rom 9:9; Gen 21:2, and that time was about a year after this, as may appear by comparing Gen 17:24, and Gen 21:5.

In the tent door which was behind him, i.e. at the back of the angel that spoke with him; which is here added, to show that he knew her laughter, not by the sight of his eyes, but by his all-seeing knowledge.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. He said — The question of Gen_18:9 was common to the three — “they said.” Now HE, the prominent One, whom Abraham, in Gen_18:3, called “My Lord,” speaks in the person of the Almighty, assuming power to accomplish what he promises.

I will certainly return — He speaks as if about departing. Like a passing traveller, he will now depart, but he will return again.

According to the time of life — Reference to what he had previously promised, in a very recent revelation, “at this set time next year.” Gen_17:21.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he said (the Principal Guest, as above, who, by the very nature and terms of his announcement, identifies himself with Jehovah), I will certainly return unto thee according to the time of life. Literally, at the time reviving; i.e. when the year shall have been renewed, in the next year, or rather spring (vide Ewald, "Hebrews Synt.," Rosenm Drusius, Keil, Kalisch, Lange, Ainsworth, "Speaker"s Commentary"); though other interpretations of the phrase have been suggested, as, e.g., "according to the time of that which is born," i.e. at the end of nine months (Willet, Calvin, Bush, Murphy). And, lo, Sarah thy wife shall have a son. Ie. at the time specified. And Sarah heard it in the tent door, which was behind him.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I will certainly return unto thee - And visit thee. God will return to those that bid him welcome.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

שוב אשוב I WILL CERTAINLY RETURN — The angel was not announcing that he would return to him, but he was speaking to him as God’s agent (meaning that God would return). Similar is, (16:10) “And the angel of the Lord said to her, I will greatly multiply thy seed, but he had no power to multiply, and was speaking only as God’s agent. So also here, he spoke thus as God’s agent. Elisha said to the Shunamite (2 Kings 4:16), “At this season when the time cometh round thou shalt embrace a son”, and she said, “Nay, my lord, thou man of God, do not lie unto thy handmaid; see, those angels who made the announcement to Sarah said “at the appointed time I will return”! Elisha in effect said to her, “Those angels who live and endure for ever could indeed promise “at the appointed time I will return”, but I am only flesh and blood (human), alive today and dead tomorrow — but whether I live or die, “at this season [thou shalt embrace a son]” (Genesis Rabbah 53:2).

כעת חיה means at this time next year — it was the Passover, and on the next Passover Isaac was born — since we do not read כְּעֵת (at “a” time) but כָּעֵת (at this time).

The words כעת חיה signify: at this time when there will be life to you — when you will all be healthy and alive.

והוא אחריו AND IT (literally, HE) WAS BEHIND HIM — The door was behind the angel.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

I WILL CERTAINLY RETURN UNTO THEE WHEN THE SEASON COMETH AROUND. Rashi comments, “The angel was not announcing that he would return to him, but he was speaking to him as G-d’s agent, [meaning that G-d would return]. This is similar to the verse: And the angel of the Eternal said to her [Hagar], I will multiply thy seed exceedingly., 16:10. But he [the angel] has no power to multiply, and he was therefore speaking as G-d’s agent. So also here, he spoke as G-d’s agent.”Now the Rabbi, Note 139. found it necessary to say so because the Holy One, blessed be He, told Abraham here, At the set time I will return unto thee.. However, whether it be a reference to the angel or to the Holy One, blessed be He, we do not find it recorded that at the set time He returned. Perhaps a reference to this return is included in the expression, And the Eternal remember-ed Sarah, as He had said, and the Eternal did unto Sarah as He had spoken. Rabbi Abraham ibn Ezra said that the verse beginning, And the Eternal said to Abraham,. means that the angel said it in the name of Him Who sent him, and he did return at the set time which he had told him, even though it is not written in Scripture.The correct interpretation appears to me to be that [the expression, shov ashuv (I will certainly return)], is akin to the phrase, liteshuvath hashanah (at the return of the year). The verse is thus stating: “I will surely bring back to thee a time as this time, that you will be alive and Sarah your wife will have a son.” This is similar to what was said to Abraham, At this set time in the next year. The word ashuv will then be like, ‘Veshav’ (And) the Eternal your G-d (will bring back) thy captivity and have compassion upon thee and will return and gather thee. there means “and He will bring back.” Here too the word ashuv means “I will bring back a time, like the present, in which you will be alive, and in which time, in addition to your being alive, Sarah will have a son.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ויאמר, the senior angel, the one whom Avraham had addressed in verse 3 with the words אם נא מצאתי חן בעיניך. שוב אשוב אליך, this was the one whose task it was to tell Sarah that she would bear a son. He spoke of his return visit a year from the present time. The other two were to destroy Sodom and to rescue Lot respectively. Three angels were required as no angel is charged with more than one mission at a time. (Bereshit Rabbah 50,2)

כעת חיה, at about this time of year next year Sarah will be giving birth. We find the term חיה used to describe giving birth in Yuma 73. On the other hand, the word may also refer to a time frame, i.e. at this time next year, seeing that you will both be alive, Sarah will bear a son. G’d had spoken of למועד הזה בשנה האחרת (compare Genesis 17,21) whereas the angel expressed the same thought in the words כעת חיה. The angel did not spell out to Avraham precisely when this birth would take place, as had G’d in the previous chapter.

ושרה שומעת פתח האהל, she had been inside her tent; when she heard the voices of the angel and Avraham. She went to the entrance of her tent to overhear what was being said. Neither the angel nor Avraham saw her at the time. seeing both their backs were turned towards the entrance. This is the meaning of the words והוא אחריו, i.e. Sarah’s tent was behind the angel who was doing the talking.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.