5 Your name will no more be called Abram, but your name will be Abraham; for I have made you the father of a multitude of nations.
6 I will make you exceedingly fruitful, and I will make nations of you. Kings will come out of you.
7 I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be a God to you and to your offspring after you.
8 I will give to you, and to your offspring after you, the land where you are traveling, all the land of Canaan, for an everlasting possession. I will be their God.”
9 God said to Abraham, “As for you, you shall keep my covenant, you and your offspring after you throughout their generations.
10 This is my covenant, which you shall keep, between me and you and your offspring after you. Every male among you shall be circumcised.
11 You shall be circumcised in the flesh of your foreskin. It will be a token of the covenant between me and you.
12 He who is eight days old shall be circumcised among you, every male throughout your generations, he who is born in the house, or bought with money from any foreigner who is not of your offspring.
13 He who is born in your house, and he who is bought with your money, must be circumcised. My covenant shall be in your flesh for an everlasting covenant.
14 The uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people. He has broken my covenant.”
15 God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but her name shall be Sarah.
16 I will bless her, and moreover I will give you a son by her. Yes, I will bless her, and she will be a mother of nations. Kings of peoples will come from her.”
17 Then Abraham fell on his face, and laughed, and said in his heart, “Will a child be born to him who is one hundred years old? Will Sarah, who is ninety years old, give birth?”
18 Abraham said to God, “Oh that Ishmael might live before you!”
19 God said, “No, but Sarah, your wife, will bear you a son. You shall call his name Isaac. I will establish my covenant with him for an everlasting covenant for his offspring after him.
20 As for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He will become the father of twelve princes, and I will make him a great nation.
21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.”
22 When he finished talking with him, God went up from Abraham.
23 Abraham took Ishmael his son, all who were born in his house, and all who were bought with his money: every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the same day, as God had said to him.
24 Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.
25 Ishmael, his son, was thirteen years old when he was circumcised in the flesh of his foreskin.
26 In the same day both Abraham and Ishmael, his son, were circumcised.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 17:10–26But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place. And Abram inquiring also concerning Ismael, whether he should live or not, God signified to him that he should live to be very old, and should be the father of great nations. Abram therefore gave thanks to God for these blessings; and then he, and all his family, and his son Ismael, were circumcised immediately; the son being that day thirteen years of age, and he ninety-nine.
But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place. And Abram inquiring also concerning Ismael, whether he should live or not, God signified to him that he should live to be very old, and should be the father of great nations. Abram therefore gave thanks to God for these blessings; and then he, and all his family, and his son Ismael, were circumcised immediately; the son being that day thirteen years of age, and he ninety-nine.
Josephus, Antiquities of the Jews, Antiquities 1.10.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 17:14HE WHO DOES NOT CIRCUMCISE HIMSELF) as soon as he reaches the age when he is legally liable to punishment, ונכרתה THEN HE SHALL BE CUT OFF — his father, however, who did not have him circumcised is not punished on his account with כרת (excision, “being cut off from his people”), but is merely transgressing an עשה “a positive commandment” (for which the punishment is flagellation). ונכרתה הנפש THAT SOUL SHALL BE CUT OFF — i. e. he shall depart hence childless and shall suffer an untimely death.
HE WHO DOES NOT CIRCUMCISE HIMSELF) as soon as he reaches the age when he is legally liable to punishment, ונכרתה THEN HE SHALL BE CUT OFF — his father, however, who did not have him circumcised is not punished on his account with כרת (excision, “being cut off from his people”), but is merely transgressing an עשה “a positive commandment” (for which the punishment is flagellation). ונכרתה הנפש THAT SOUL SHALL BE CUT OFF — i. e. he shall depart hence childless and shall suffer an untimely death.
Rashi, Commentary on the Torah, on 17:14; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 17:17–18AND ABRAHAM FELL UPON HIS FACE AND LAUGHED — This word ויצחק Onkelos translates by וחדי which signifies joy (“and he rejoiced’’) … From this you may understand that Abraham had faith and rejoiced … SHALL A CHILD BE BORN TO ONE WHO IS A HUNDRED YEARS OLD? — There are some questions expressing astonishment which do not imply a doubt but rather affirm the certainty that the circumstance referred to has happened or will happen … This question, too, affirms the certainty that it is possible for God to cause Abraham, at the age of hundred, to beget a son and this is in effect what he said to himself: Would there be done to another man one hundred years old this favour that the Holy One, blessed be He, is doing to me”? … O THAT ISHMAEL MIGHT LIVE: I am unworthy to receive such a reward! … LIVE BEFORE THEE — live in reverence of thee
AND ABRAHAM FELL UPON HIS FACE AND LAUGHED — This word ויצחק Onkelos translates by וחדי which signifies joy (“and he rejoiced’’) … From this you may understand that Abraham had faith and rejoiced … SHALL A CHILD BE BORN TO ONE WHO IS A HUNDRED YEARS OLD? — There are some questions expressing astonishment which do not imply a doubt but rather affirm the certainty that the circumstance referred to has happened or will happen … This question, too, affirms the certainty that it is possible for God to cause Abraham, at the age of hundred, to beget a son and this is in effect what he said to himself: Would there be done to another man one hundred years old this favour that the Holy One, blessed be He, is doing to me”? … O THAT ISHMAEL MIGHT LIVE: I am unworthy to receive such a reward! … LIVE BEFORE THEE — live in reverence of thee
Rashi, Commentary on the Torah, on 17:17–18; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 17:9–13As formerly, covenants were not only committed to public records, but were also wont to be engraven in brass, or sculptured on stones, … so in the present instance, God inscribes his covenant in the flesh of Abraham. For circumcision was as a solemn memorial of that adoption, by which the family of Abraham had been elected to be the peculiar people of God. … Although God promised alike to males and females, what he afterwards sanctioned by circumcision, he nevertheless consecrated, in one sex, the whole people to himself. … For the covenant of God was graven on the bodies of the males, with this condition annexed, that the females also should as their associates be partakers of the same sign. … When God commands Abraham to circumcise all whom he has under his power, his special love towards holy Abraham is conspicuous in this, that He embraces his whole family in His grace. We know that formerly slaves were scarcely reckoned among the number of men. But God, out of regard to his servant Abraham, adopts them as his own sons: to this mercy nothing whatever can be added.
As formerly, covenants were not only committed to public records, but were also wont to be engraven in brass, or sculptured on stones, … so in the present instance, God inscribes his covenant in the flesh of Abraham. For circumcision was as a solemn memorial of that adoption, by which the family of Abraham had been elected to be the peculiar people of God. … Although God promised alike to males and females, what he afterwards sanctioned by circumcision, he nevertheless consecrated, in one sex, the whole people to himself. … For the covenant of God was graven on the bodies of the males, with this condition annexed, that the females also should as their associates be partakers of the same sign. … When God commands Abraham to circumcise all whom he has under his power, his special love towards holy Abraham is conspicuous in this, that He embraces his whole family in His grace. We know that formerly slaves were scarcely reckoned among the number of men. But God, out of regard to his servant Abraham, adopts them as his own sons: to this mercy nothing whatever can be added.
John Calvin, Commentaries, on 17:9–12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 17:17–18Hence also we infer that he laughed, not because he either despised, or regarded as fabulous, or rejected, the promise of God; but, as is commonly wont to happen in things which are least expected, partly exulting with joy, and partly being carried beyond himself in admiration, he breaks forth into laughter. For I do not assent to the opinion of those who suppose, that this laughter flowed solely from joy; but I rather think that Abraham was as one astonished … The novelty of the thing so strikes him, that for a short time he is confounded; yet he humbles himself before God … His language, however, is that of a mind still perturbed and vacillating, O that (or I wish that) Ishmael might live! For, as if he did not dare to hope for all that God promises, he fixes his mind upon the son already born; not because he would reject the promise of fresh offspring, but because he was contented with the favor already received … Some think that Abraham spoke thus, because he was afraid for his firstborn. But there is no reason why we should suppose that Abraham was smitten with any such fear
Hence also we infer that he laughed, not because he either despised, or regarded as fabulous, or rejected, the promise of God; but, as is commonly wont to happen in things which are least expected, partly exulting with joy, and partly being carried beyond himself in admiration, he breaks forth into laughter. For I do not assent to the opinion of those who suppose, that this laughter flowed solely from joy; but I rather think that Abraham was as one astonished … The novelty of the thing so strikes him, that for a short time he is confounded; yet he humbles himself before God … His language, however, is that of a mind still perturbed and vacillating, O that (or I wish that) Ishmael might live! For, as if he did not dare to hope for all that God promises, he fixes his mind upon the son already born; not because he would reject the promise of fresh offspring, but because he was contented with the favor already received … Some think that Abraham spoke thus, because he was afraid for his firstborn. But there is no reason why we should suppose that Abraham was smitten with any such fear
John Calvin, Commentaries, on 17:17–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 17:18–20This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. … It is the duty of parents to pray for their children, for all their children … Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. … God's answer to his prayer; and it is an answer of peace. … As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him. … Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family.
This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. … It is the duty of parents to pray for their children, for all their children … Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. … God's answer to his prayer; and it is an answer of peace. … As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him. … Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family.
Matthew Henry, Commentary on the Whole Bible, on 17:15–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 17:14By being cut off some have imagined that a sudden temporal death was implied; but the simple meaning seems to be that such should have no right to nor share in the blessings of the covenant, which we have already seen were both of a temporal and spiritual kind; and if so, then eternal death was implied, for it was impossible for a person who had not received the spiritual purification to enter into eternal glory. The spirit of this law extends to all ages, dispensations, and people; he whose heart is not purified from sin cannot enter into the kingdom of God.
By being cut off some have imagined that a sudden temporal death was implied; but the simple meaning seems to be that such should have no right to nor share in the blessings of the covenant, which we have already seen were both of a temporal and spiritual kind; and if so, then eternal death was implied, for it was impossible for a person who had not received the spiritual purification to enter into eternal glory. The spirit of this law extends to all ages, dispensations, and people; he whose heart is not purified from sin cannot enter into the kingdom of God.
Adam Clarke, Commentary on the Holy Bible, on 17:14; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 17:5–16As a pledge of this promise God changed his name אברם, i.e., high father, into אברהם, i.e., father of the multitude, from אב and רהם, Arab. ruhâm = multitude. In this name God gave him a tangible pledge of the fulfilment of His covenant, inasmuch as a name which God gives cannot be a mere empty sound, but must be the expression of something real, or eventually acquire reality. … The appointment of the sign of the covenant was followed by this further revelation as to the promised seed, that Abram would receive it through his wife Sarai. In confirmation of this her exalted destiny, she was no longer to be called Sarai (שׂרי, probably from שׂרר with the termination ai, the princely), but שׂרה, the princess; for she was to become nations, the mother of kings of nations.
As a pledge of this promise God changed his name אברם, i.e., high father, into אברהם, i.e., father of the multitude, from אב and רהם, Arab. ruhâm = multitude. In this name God gave him a tangible pledge of the fulfilment of His covenant, inasmuch as a name which God gives cannot be a mere empty sound, but must be the expression of something real, or eventually acquire reality. … The appointment of the sign of the covenant was followed by this further revelation as to the promised seed, that Abram would receive it through his wife Sarai. In confirmation of this her exalted destiny, she was no longer to be called Sarai (שׂרי, probably from שׂרר with the termination ai, the princely), but שׂרה, the princess; for she was to become nations, the mother of kings of nations.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 17:4–8 and 17:15–21; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 17
Genesis 17:5–26, World English Bible
Genesis 17 in the Bible · Told in the Story: Chapter 3, Hagar and Ishmael, Chapter 4, His Name Is John
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 17:10–26But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place. And Abram inquiring also concerning Ismael, whether he should live or not, God signified to him that he should live to be very old, and should be the father of great nations. Abram therefore gave thanks to God for these blessings; and then he, and all his family, and his son Ismael, were circumcised immediately; the son being that day thirteen years of age, and he ninety-nine.
Josephus, Antiquities of the Jews, Antiquities 1.10.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 17:14HE WHO DOES NOT CIRCUMCISE HIMSELF) as soon as he reaches the age when he is legally liable to punishment, ונכרתה THEN HE SHALL BE CUT OFF — his father, however, who did not have him circumcised is not punished on his account with כרת (excision, “being cut off from his people”), but is merely transgressing an עשה “a positive commandment” (for which the punishment is flagellation). ונכרתה הנפש THAT SOUL SHALL BE CUT OFF — i. e. he shall depart hence childless and shall suffer an untimely death.
Rashi, Commentary on the Torah, on 17:14; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 17:17–18AND ABRAHAM FELL UPON HIS FACE AND LAUGHED — This word ויצחק Onkelos translates by וחדי which signifies joy (“and he rejoiced’’) … From this you may understand that Abraham had faith and rejoiced … SHALL A CHILD BE BORN TO ONE WHO IS A HUNDRED YEARS OLD? — There are some questions expressing astonishment which do not imply a doubt but rather affirm the certainty that the circumstance referred to has happened or will happen … This question, too, affirms the certainty that it is possible for God to cause Abraham, at the age of hundred, to beget a son and this is in effect what he said to himself: Would there be done to another man one hundred years old this favour that the Holy One, blessed be He, is doing to me”? … O THAT ISHMAEL MIGHT LIVE: I am unworthy to receive such a reward! … LIVE BEFORE THEE — live in reverence of thee
Rashi, Commentary on the Torah, on 17:17–18; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 17:9–13As formerly, covenants were not only committed to public records, but were also wont to be engraven in brass, or sculptured on stones, … so in the present instance, God inscribes his covenant in the flesh of Abraham. For circumcision was as a solemn memorial of that adoption, by which the family of Abraham had been elected to be the peculiar people of God. … Although God promised alike to males and females, what he afterwards sanctioned by circumcision, he nevertheless consecrated, in one sex, the whole people to himself. … For the covenant of God was graven on the bodies of the males, with this condition annexed, that the females also should as their associates be partakers of the same sign. … When God commands Abraham to circumcise all whom he has under his power, his special love towards holy Abraham is conspicuous in this, that He embraces his whole family in His grace. We know that formerly slaves were scarcely reckoned among the number of men. But God, out of regard to his servant Abraham, adopts them as his own sons: to this mercy nothing whatever can be added.
John Calvin, Commentaries, on 17:9–12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 17:17–18Hence also we infer that he laughed, not because he either despised, or regarded as fabulous, or rejected, the promise of God; but, as is commonly wont to happen in things which are least expected, partly exulting with joy, and partly being carried beyond himself in admiration, he breaks forth into laughter. For I do not assent to the opinion of those who suppose, that this laughter flowed solely from joy; but I rather think that Abraham was as one astonished … The novelty of the thing so strikes him, that for a short time he is confounded; yet he humbles himself before God … His language, however, is that of a mind still perturbed and vacillating, O that (or I wish that) Ishmael might live! For, as if he did not dare to hope for all that God promises, he fixes his mind upon the son already born; not because he would reject the promise of fresh offspring, but because he was contented with the favor already received … Some think that Abraham spoke thus, because he was afraid for his firstborn. But there is no reason why we should suppose that Abraham was smitten with any such fear
John Calvin, Commentaries, on 17:17–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 17:18–20This he speaks, not as desiring that Ishmael might be preferred before the son he should have by Sarah; but, dreading lest he should be abandoned and forsaken of God, he puts up this petition on his behalf. … It is the duty of parents to pray for their children, for all their children … Abraham would not have it thought that, when God promised him a son by Sarah, which he so much desired, then his son by Hagar was forgotten; no, still he bears him upon his heart, and shows a concern for him. … God's answer to his prayer; and it is an answer of peace. … As for Ishmael, whom thou art in so much care about, I have heard thee; he shall find favour for thy sake; I have blessed him, that is, I have many blessings in store for him. … Twelve princes shall he beget. We may charitably hope that spiritual blessings also were bestowed upon him, though the visible church was not brought out of his loins and the covenant was not lodged in his family.
Matthew Henry, Commentary on the Whole Bible, on 17:15–22; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 17:14By being cut off some have imagined that a sudden temporal death was implied; but the simple meaning seems to be that such should have no right to nor share in the blessings of the covenant, which we have already seen were both of a temporal and spiritual kind; and if so, then eternal death was implied, for it was impossible for a person who had not received the spiritual purification to enter into eternal glory. The spirit of this law extends to all ages, dispensations, and people; he whose heart is not purified from sin cannot enter into the kingdom of God.
Adam Clarke, Commentary on the Holy Bible, on 17:14; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 17:5–16As a pledge of this promise God changed his name אברם, i.e., high father, into אברהם, i.e., father of the multitude, from אב and רהם, Arab. ruhâm = multitude. In this name God gave him a tangible pledge of the fulfilment of His covenant, inasmuch as a name which God gives cannot be a mere empty sound, but must be the expression of something real, or eventually acquire reality. … The appointment of the sign of the covenant was followed by this further revelation as to the promised seed, that Abram would receive it through his wife Sarai. In confirmation of this her exalted destiny, she was no longer to be called Sarai (שׂרי, probably from שׂרר with the termination ai, the princely), but שׂרה, the princess; for she was to become nations, the mother of kings of nations.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 17:4–8 and 17:15–21; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.