TRV
Translation
See on the biblical-era map
In the KJVVerse 297 of 31,102
Study This Verse
Commentary on Genesis 11 verses 27–32
27 ¶ Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
28 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.
29 And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
30 But Sarai was barren; she had no child.
31 And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
32 And the days of Terah were two hundred and five years: and Terah died in Haran.
Here begins the story of Abram, whose name is famous, henceforward, in both Testaments. We have here,
I. His country: Ur of the Chaldees. This was the land of his nativity, an idolatrous country, where even the children of Eber themselves had degenerated. Note, Those who are, through grace, heirs of the land of promise, ought to remember what was the land of their nativity, what was their corrupt and sinful state by nature, the rock out of which they were hewn.
II. His relations, mentioned for his sake, and because of their interest in the following story. 1. His father was Terah, of whom it is said (Jos 24:2) that he served other gods, on the other side of the flood, so early did idolatry gain footing in the world, and so hard is it even for those that have some good principles to swim against the stream. Though it is said (Gen 11:26) that when Terah was seventy years old he begat Abram, Nahor, and Haran (which seems to tell us that Abram was the eldest son of Terah, and was born in his seventieth year), yet, by comparing Gen 11:32, which makes Terah to die in his 205th year, with Act 7:4 (where it is said that he was but seventy-five years old when he removed from Haran), it appears that he was born in the 130th year of Terah, and probably was his youngest son; for, in God's choices, the last are often first and the first last. We have, 2. Some account of his brethren. (1.) Nahor, out of whose family both Isaac and Jacob had their wives. (2.) Haran, the father of Lot, of whom it is here said (Gen 11:28) that he died before his father Terah. Note, Children cannot be sure that they shall survive their parents; for death does not go by seniority, taking the eldest first. The shadow of death is without any order, Job 10:22. It is likewise said that he died in Ur of the Chaldees, before the happy removal of the family out of that idolatrous country. Note, It concerns us to hasten out of our natural state, lest death surprise us in it. 3. His wife was Sarai, who some think, was the same with Iscah, the daughter of Haran. Abram himself says of her that she was the daughter of his father, but not the daughter of his mother, Gen 20:12. She was ten years younger than Abram.
III. His departure out of Ur of the Chaldees, with his father Terah, his nephew Lot, and the rest of his family, in obedience to the call of God, of which we shall read more, Gen 12:1, etc. This chapter leaves them in Haran, or Charran, a place about mid-way between Ur and Canaan, where they dwelt till Terah's head was laid, probably because the old man was unable, through the infirmities of age, to proceed in his journey. Many reach to Charran, and yet fall short of Canaan; they are not far from the kingdom of God, and yet never come thither.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–32. Public domain.
Copy as
BedeAD 735
Commentary on Genesis (Hexaemeron)
But Sarai was barren and had no children. By the counsel of Divine Providence, it happened that she was barren in her youth, so that in her old age, by bearing the son of promise, she might symbolize the holy Church, to whom it is said, "Rejoice, O barren woman who does not bear" (Galatians IV, 27), and so on. For it was fitting that she, who in the figure of unique faith and our hope was to bear one son of promise, should give birth to him not in Chaldea, nor in Mesopotamia, but in the land of promise.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Genesis 11:30 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 11:30, declaring "But Sarai was barren; she [had] no child," serves as a pivotal narrative and theological statement at the culmination of Terah's genealogy. This stark pronouncement of Sarai's natural inability to conceive immediately precedes God's extraordinary call to Abram and His seemingly impossible promise of countless descendants, thereby establishing a profound tension that underscores divine power triumphing over human limitation and the essential role of faith in the unfolding of God's covenant purposes.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 11:30 succinctly states Sarai's condition: "But Sarai was barren; she [had] no child." This seemingly simple declaration carries profound theological weight, setting the stage for the miraculous intervention of God in the life of Abram and Sarai.
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 11:30 masterfully employs several literary devices to amplify its theological significance. Foreshadowing is prominent, as Sarai's barrenness immediately sets the stage for the miraculous birth of Isaac, an event that will demonstrate God's power to bring life from what is naturally impossible. This declaration also creates profound Irony: a woman whose name, Sarai, means "my princess" or "my lady," is unable to fulfill the most basic expectation of a woman in her culture—to bear children. This ironic contrast highlights the human predicament against the backdrop of divine promise. Furthermore, the verse functions as a stark Contrast, juxtaposing human inability with divine omnipotence. The barrenness represents the limit of human capacity, against which God's limitless power to create and sustain life will be dramatically displayed, underscoring that His covenant promises are not contingent on human strength but on His sovereign will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Sarai's barrenness is not merely a biological fact but a profound theological statement, setting the stage for God to demonstrate His absolute sovereignty and faithfulness. It underscores that God's plans are not contingent on human ability or natural circumstances but on His divine will and power alone. This human impossibility necessitates an act of pure faith from Abram and Sarai, establishing a foundational theme of the Abrahamic narrative: God works through those who are weak or naturally disadvantaged to magnify His glory. The resolution of Sarai's barrenness through the miraculous birth of Isaac becomes a foundational miracle, demonstrating God's ability to create life where none is naturally possible, foreshadowing greater spiritual realities.
REFLECTION AND APPLICATION
Genesis 11:30 offers profound encouragement that God's grand purposes are never thwarted by our human limitations, perceived impossibilities, or the seemingly insurmountable obstacles we face. When confronted with significant challenges, apparent dead ends, or situations where our natural abilities and resources fall woefully short, this verse serves as a powerful reminder to shift our gaze beyond our own finite capabilities and place our trust entirely in God's supernatural power and perfect timing. Our weaknesses, our barren places, and our impossibilities can become the very platforms upon which God chooses to display His immense strength and unwavering faithfulness, leading to outcomes far grander and more glorious than we could ever conceive, much like the miraculous birth of Isaac. It compels us to surrender our perceived limitations to a God who specializes in bringing life from death, fruitfulness from barrenness, and hope from despair.
Questions for Reflection
FAQ
Why was Sarai's barrenness significant to God's plan?
Answer: Sarai's barrenness was not an oversight or a mere biographical detail, but a deliberate and crucial element of God's sovereign plan. Its significance lies in its role as the ultimate human obstacle to the fulfillment of the Abrahamic covenant's central promise: the multiplication of descendants. By making His promise to a couple who were naturally incapable of having children, God ensured that the eventual birth of Isaac would be unequivocally understood as a divine miracle, a testament to His power alone, not human strength or natural ability. This compelled Abram and Sarai to exercise profound faith, demonstrating that God's promises are fulfilled not by human means but by His supernatural intervention, thereby magnifying His glory throughout salvation history (see Romans 4:18-21).
CHRIST-CENTERED FULFILLMENT
Sarai's barrenness and the subsequent miraculous birth of Isaac serve as a profound Old Testament type, foreshadowing the ultimate act of divine intervention in the person and work of Jesus Christ. Just as physical life sprang forth from a physically barren womb through God's power, spiritual life and new creation emerge from humanity's spiritually barren and dead condition through Christ. Humanity, by nature "dead in trespasses and sins" (Ephesians 2:1), is utterly incapable of producing spiritual life or righteousness on its own. Yet, through the virgin birth of Jesus, God Himself entered human history, and through His atoning death and resurrection, He brings forth a new spiritual lineage—a multitude of believers, a "holy nation" (1 Peter 2:9), from a spiritually dead world. Christ's resurrection, like Isaac's birth, is the ultimate testament to God's power to bring life from death, fulfilling the promise of a spiritual seed that is "as the stars of the sky and as the sand on the seashore" through faith in Him (Romans 4:16; Galatians 3:29). He is the true "seed" through whom all the families of the earth are blessed (Galatians 3:16), bringing spiritual fruitfulness where there was only spiritual barrenness.