Genesis 11:30
But Sarai was barren; she had no child.
Cross-reference
Genesis 15:3 continues Abram's complaint of having no seed due to Sarai's barrenness.
In Genesis 25:21, Isaac prays for Rebekah, who is also barren, and God grants conception—similar divine intervention.
In Genesis 21:2, God fulfills His promise by enabling Sarai to conceive Isaac, directly reversing her barrenness.
Genesis 21:1 records God visiting Sarah as promised, fulfilling the resolution of her barrenness.
In Genesis 18:12, Sarah laughs at the promise, disbelieving due to her barrenness and age.
Genesis 18:11 explains Sarah's age and physical inability, reinforcing the barrenness stated here.
In Genesis 16:2, Sarai proposes using Hagar because the Lord restrained her from bearing, building on her barrenness.
In Genesis 15:2, Abram laments his childlessness directly stemming from Sarai's barrenness stated here.
Genesis 24:36 reveals Sarah later bore Isaac, contrasting the earlier barrenness with God's provision.
In Genesis 30:2, Jacob attributes barrenness to God’s sovereignty, reinforcing the theological view of divine control over childbirth.
In Genesis 29:31, Rachel is barren like Sarai, while Leah has children—another instance of God's role in fertility.
In Genesis 30:1, Rachel’s barrenness drives her to desperation, echoing the distress of barren women in Scripture.
In 1 Samuel 1:2, Hannah’s barrenness in a polygamous setting mirrors Sarai’s situation, leading to prayer for a child.
In Luke 1:7, Elizabeth is barren and old, directly paralleling Sarai’s condition before the miraculous birth of John.
In Luke 1:36, Gabriel cites Elizabeth’s conception in old age as evidence that nothing is impossible with God, linking to Sarai’s story.
In Judges 13:2, Manoah’s wife is barren until an angel announces Samson’s birth—another OT instance of barrenness reversed by God.
In Psalm 113:9, God is praised for giving the barren woman a home and children—a general celebration of this reversal.