Genesis 17:11

Amplified Bible

"And you shall be circumcised in the flesh of your foreskins, and it shall be the sign (symbol, memorial) of the covenant between Me and you.

Parallel Translations

English Standard Version
You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you.

Update Bible Version
And you shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant between me and you.

New Century Version
Cut away your foreskin to show that you are prepared to follow the agreement between me and you.

New English Translation
You must circumcise the flesh of your foreskins. This will be a reminder of the covenant between me and you.

Webster's Bible Translation
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

World English Bible
You shall be circumcised in the flesh of your foreskin. It will be a token of a covenant between me and you.

Wycliffe Bible (1395)
and ye schulen circumside the fleisch of youre mannes yeerd, that it be in to a signe of boond of pees bytwixe me and you.

Young's Literal Translation
and ye have circumcised the flesh of your foreskin, and it hath become a token of a covenant between Me and you.

Berean Standard Bible
You are to circumcise the flesh of your foreskin, and this will be a sign of the covenant between Me and you.

Complete Jewish Bible
You are to be circumcised in the flesh of your foreskin; this will be the sign of the covenant between me and you.

American Standard Version
And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt me and you.

Bible in Basic English
In the flesh of your private parts you are to undergo it, as a mark of the agreement between me and you.

Bishop's Bible (1568)
Ye shal circumcise the fleshe of your foreskyn, and it shalbe a token of the couenaunt betwixt me and you.

Darby Translation
And ye shall circumcise the flesh of your foreskin; and [that] shall be a sign of the covenant between me and you.

Easy-to-Read Version
You will cut the skin to show that you follow the agreement between me and you.

JPS Old Testament (1917)
And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you.

King James Version (1611)
And ye shall circumcise the flesh of your foreskinne; and it shal be a token of the couenant betwixt me and you.

King James Version
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

New Life Bible
In this religious act the skin is cut off from the end of your sex part. This will be the special act of the agreement between Me and you.

New Revised Standard
You shall circumcise the flesh of your foreskins, and it shall be a sign of the covenant between me and you.

J.B. Rotherham Emphasized Bible
So shall ye be circumcised in the flesh of your foreskin, - So shall it become a sign of a covenant, betwixt me and you.

Geneva Bible (1587)
That is, ye shall circumcise the foreskin of your flesh, and it shalbe a signe of the couenant betweene me and you.

George Lamsa Translation
And you shall circumcise the flesh of your foreskin; and it shall be a token of the covenant between me and you.

Good News Translation
From now on you must circumcise every baby boy when he is eight days old, including slaves born in your homes and slaves bought from foreigners. This will show that there is a covenant between you and me.

Douay-Rheims Bible
And you shall circumcise the flesh of your foreskin, that it may be for a sign of the covenant between me and you.

Revised Standard Version
You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you.

Brenton's Septuagint (LXX)
And ye shall be circumcised in the flesh of your foreskin, and it shall be for a sign of a covenant between me and you.

English Revised Version
And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt me and you.

Christian Standard Bible®
You must circumcise the flesh of your foreskin to serve as a sign of the covenant between me and you.

Hebrew Names Version
You shall be circumcised in the flesh of your foreskin. It will be a token of a covenant between me and you.

Lexham English Bible
And you shall circumcise the flesh of your foreskin, and it shall be a sign of the covenant between me and you.

Literal Translation
And you shall circumcise the flesh of your foreskin. And it shall be a token of the covenant between Me and you.

Miles Coverdale Bible (1535)
and ye shall circumcyde the foreskynne of yor flesh. This same shalbe a token of the couenaunt betwene me and you.

New American Standard Bible
"And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you.

New King James Version
and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you.

New Living Translation
You must cut off the flesh of your foreskin as a sign of the covenant between me and you.

New American Standard Bible (1995)
"And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you.

Legacy Standard Bible
And you shall be circumcised in the flesh of your foreskin, and it shall be the sign of the covenant between Me and you.

Contextual Overview

⁷"I will establish My covenant between Me and you and your descendants after you throughout their generations for an everlasting covenant, to be God to you and to your descendants after you. ⁸"I will give to you and to your descendants after you the land in which you are a stranger [moving from place to place], all the land of Canaan, as an everlasting possession [of property]; and I will be their God." ⁹Further, God said to Abraham, "As for you [your part of the agreement], you shall keep and faithfully obey [the terms of] My covenant, you and your descendants after you throughout their generations. ¹⁰"This is [the sign of] My covenant, which you shall keep and faithfully obey, between Me and you and your descendants after you: Every male among you shall be circumcised. ¹¹"And you shall be circumcised in the flesh of your foreskins, and it shall be the sign (symbol, memorial) of the covenant between Me and you.¹²"Every male among you who is eight days old shall be circumcised throughout your generations, [including] a servant whether born in the house or one who is purchased with [your] money from any foreigner, who is not of your descendants. ¹³"A servant who is born in your house or one who is purchased with your money must be circumcised; and [the sign of] My covenant shall be in your flesh for an everlasting covenant. ¹⁴"And the male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant."

Bible Verse Review
  from Treasury of Scripure Knowledge

the flesh: Exodus 4:25, Joshua 5:3, 1 Samuel 18:25-27, 2 Samuel 3:14

a token: Acts 7:8, Romans 4:11

Reciprocal: Genesis 9:12 - General Genesis 17:10 - Every Genesis 34:14 - uncircumcised Exodus 12:13 - the blood Exodus 31:16 - a perpetual covenant Leviticus 12:3 - General

Cross-References

Genesis 17:25
And Ishmael his son was thirteen years old when he was circumcised.

Genesis 17:27
All the men [servants] of his household, both those born in the house and those purchased with money from a foreigner, were circumcised along with him [as the sign of God's covenant with Abraham].

Exodus 4:25
Then Zipporah took a flint knife and cut off the foreskin of her son and threw it at Moses' feet, and said, "Indeed you are a husband of blood to me!"

Exodus 12:48
"If a stranger living temporarily among you wishes to celebrate the Passover to the LORD, all his males must be circumcised, and then he may participate and celebrate it like one that is born in the land. But no uncircumcised person may eat it.

Deuteronomy 10:16
"So circumcise [that is, remove sin from] your heart, and be stiff-necked (stubborn, obstinate) no longer.

Joshua 5:3
So Joshua made flint knives and circumcised the sons of Israel at Gibeath-haaraloth.

2 Samuel 3:14
So David sent messengers to Ish-bosheth, Saul's son, saying, "Give me my wife Michal, to whom I was betrothed for [the price of] a hundred foreskins of the Philistines."

Acts 7:8
"And God gave Abraham a covenant [a formal agreement to be strictly observed] of [which] circumcision [was the sign]; and so [under these circumstances] Abraham became the father of Isaac, and circumcised him on the eighth day; and Isaac [became the father] of Jacob, and Jacob [became the father] of the twelve patriarchs.

Romans 4:11
He received the sign of circumcision, a seal or confirmation of the righteousness which he had by faith while [he was still] uncircumcised—this was so that he would be the [spiritual] father of all who believe without being circumcised—so that righteousness would be credited to them,

Gill's Notes on the Bible

And ye shall circumcise the flesh of your foreskin,.... Or "the foreskin of your flesh" u; by an hypallage v, the manner in which this was performed may be seen in the Jewish writers w, as well as the cure of the wound made, is particularly described by Leo Modena x, and which when performed, they used to provide a dish full of sand to put the foreskin into; which was done, as Buxtorf y relates, to show that their seed should be as the sand of the sea, and to call to mind what Balaam said of them, Numbers 23:10; and with respect to the old serpent that deceived man, whose food is the dust of the earth, Genesis 3:14: the instrument with which this operation was performed, according to the Jewish canons, was as follows z,

"they may circumcise with anything, with a flint, or with glass, and with anything that cuts, excepting with a cane or reed, because of danger; but it is best to circumcise with an iron instrument, either with a knife or a razor; all Israelites use a knife.''

The persons who might perform it, according to their rules, are these;

"all are fit to circumcise (says Maimonides a), even an uncircumcised person, and a servant, and a woman, and a little one may circumcise where there is no man, but a Gentile may not circumcise at all; and if he does circumcise, there is no need to repeat it, and to circumcise a second time.''

It is a little differently expressed by another b writer of theirs,

"all are fit to circumcise, even a servant, a woman, and a little one, and an uncircumcised Israelite, whose brethren died through circumcision; but it there is an Israelite grown, and knows how to circumcise, he is to be preferred before them all; (some say a woman may not circumcise;) but an idolater, though he is circumcised, may not circumcise at all; but if he does, there is no need to repeat it, and to circumcise else a second time:''

and it shall be a token of the covenant betwixt me and you: of the promise of God to Abraham, that he should be the father of many nations. The apostle explains it, Romans 4:11; to be a seal, or what gave assurance to Abraham, or was a sure token to him, that righteousness would be wrought out by Christ, by his obedience, and the shedding of his blood, which is received by faith; and that this was imputed to him while he was uncircumcised, Genesis 15:6; and that this also would "be in the uncircumcision", or uncircumcised Gentiles that should believe as he did, and be imputed to them, as to him, and so he would appear to be the father of them all. Moreover, this was a sign or token of that part of the promise or covenant, which gave to his seed the land of Canaan: this was a seal of the lease of that land, which was made while Abraham was in it, and which the Israelites were obliged to submit to, upon entrance into it in Joshua's time, as a token of it; and which they were to observe while in it until the Messiah's coming, and by which they were distinguished from other nations, and kept a distinct nation, that it might appear he came of them: and to use the words of Tacitus c, this rite was instituted "ut diversitate noscantur", that they might be distinguished and known from others; it was typical of Christ, the end of it, who submitted to it, that it might appear he was really man, a son of Abraham, and a minister of the circumcision, and was made under the law, and so laid under obligation to fulfil it; and that he was to satisfy for the sins of men by the effusion of his blood, and endure pains and sufferings, signified thereby: it was also an emblem of spiritual circumcision, or circumcision of the heart, which ties in the putting off the body of sin, in renouncing man's own righteousness, and in his being by the grace of God, and blood of Christ, cleansed from the impurity of his nature, propagated by carnal generation, in which the member circumcised has a principal concern.

u את בשר ערלתכם "praeputium carnis vestrae", Drusius, Piscator. v According to E. W. Bullinger, "hypallage" "relates to an interchange of construction whereby an adjective or other word, which `logically' belongs to one connection, is grammatically united with another, so that what is said or attributed to one things ought to be said or attributed to another". w Maimon. Hilchot Milah, c. 2. sect 2. Schulchan Aruch, par. 2. Jore Dea Hilchot Milah, c. 264. sect. 3. x History of the present Jews, part 4. c. 8. p. 206. y Synagog. Jud. c. 4. p. 104, 105. z Maimon. ib. c. 2. sect. 1. Schulchan Aruch, ib. sect. 2. a Maimon. ib. Schulchan Aruch, ib. sect. l. b Schulchan Aruch, ib sect 1. c Hist. l. 5. c. 5.

Barnes' Notes on the Bible

- The Sealing of the Covenant

1. שׁדי shaday, Shaddai, “Irresistible, able to destroy, and by inference to make, Almighty.” שׁדד shādad “be strong, destroy.” This name is found six times in Genesis, and thirty-one times in Job.

5. אברהם 'abrâhām, Abraham, from אברם 'abrām “high-father,” and הם hām the radical part of המין hāmôn a “multitude,” is obtained by a euphonic abbreviation אברהם 'abrâhām, “father of a multitude.” The root רהם rhm is a variation of רום rvm; affording, however, a link of connection in sound and sense with the root המה hāmâh “hum, be tumultuous,” from which comes המון hāmôn a “multitude.” The confluence of the biliterals רם rm and הם hm yields the triliteral רהם rhm occurring in Arabic, though not elsewhere in our written Hebrew. The law of formation here noticed is interesting and real, though רהם rhm may not have been an actual result of it.

11. נמלתם n^emaltem formed from נמל nāmal, “circumcised.” מוּל mûl “cut, circumcise.”

15. שׂרה śārâh Sarah, “princess.”

19. יצהק yı̂tschāq Jitschaq, “laughing.”

The present form of the covenant is not identical with the former. That referred chiefly to the land; this chiefly to the seed. That dwelt much on temporal things; this rises to spiritual things. That specifies only Abram; this mentions both Abram and Sarai. At the former period God formally entered into covenant with Abram ברית כרת kārat b^erı̂yt, Genesis 15:18); at present he takes the first step in the fufillment of the covenant ברית נתן nātan b^erı̂yt, seals it with a token and a perpetual ordinance, and gives Abram and Sarai new names in token of a new nature. There was an interval of fourteen years at least between the ratification of the covenant and the preparation for the fulfillment of its conditions, during which Abraham’s faith had time to unfold.

Genesis 17:1-8

The covenant in its spiritual aspect. “The Lord,” the Author of existence and performance. “God Almighty,” El Shaddai. “El,” the Lasting, Eternal, Absolute. “Shaddai,” the Irresistible, Unchangeable, Destructive Isaiah 13:6; Joel 1:15. This term indicates on the one hand his judicial, punitive power, and points to his holiness; and on the other hand, his alterative, reconstructive power, and points to his providence. The complex name, therefore, describes God as the Holy Spirit, who works in the development of things, especially in the punishment and eradication of sin and its works, and in the regeneration and defense of holiness. It refers to potence, and potence combined with promise affords ground for faith.

Walk before me and be perfect. - In the institution of the covenant we had “fear not” - an encouragement to the daunted or the doubting. In its confirmation we have a command, a rule of life, prescribed. This is in keeping with the circumstances of Abraham. For, first, he has now faith in the Lord, which is the fruit of the new man in him prevailing over the old, and is therefore competent to obey; and, next, the Lord in whom he believes is God Almighty, the all-efficient Spirit, who worketh both to will and to do in the destroying of sin and building up of holiness. “Walk” - act in the most comprehensive sense of the term; “before me,” and not behind, as one conscious of doing what is, not displeasing, but pleasing to me; “and be perfect,” not sincere merely, unless in the primitive sense of duty, but complete, upright, holy, not only in walk, which is provided for in the previous clause, but in heart, the spring of action.

Genesis 17:2

My covenant - which I have already purposed and formally closed. “I will grant,” carry into effect, the provisions of it. “Multiply thee.” The seed is here identified with the head or parent seat of life. The seed now comes forward as the prominent benefit of the covenant.

Genesis 17:3-6

Abram fell on his face. - This is the lowliest form of reverence, in which the worshipper leans on his knees and elbows, and his forehead approaches the ground. Prostration is still customary in the East. Abram has attained to loftier notions of God. “God talked with him.” Yahweh, El Shaddai, is here called God. The Supreme appears as the Author of existence, the Irresistible and Everlasting, in this stage of the covenant relation.

Genesis 17:4

As for me. - The one party to the covenant is here made prominent, as in Genesis 17:9 the other party is brought out with like emphasis. The exalted Being who has entered into it imparts a grandeur, solemnity, and excellence to the covenant. “Father of many nations.” The promise of seed is here expanded and particularized. A multitude of nations and kings are to trace their descent from Abram. This is true in a literal sense. The twelve tribes of Israel and many Arab tribes, the twelve princes of Ishmael, Keturah’s descendants, and the dukes of Edom sprang from him. But it is to be more magnificently realized in a spiritual sense. “Nations” is a term usually applied, not to the chosen people, but to the other great branches of the human race. This points to the original promise, that in him should all the families of the earth be blessed. “Abraham.” The father of many nations is to be called by a new name, as he has come to have a new nature, and been elevated to a new dignity. The high father has become the father of the multitude of the faithful.

Genesis 17:7

Next, the spiritual part of the covenant comes into view. “To be a God unto thee, and to thy seed after thee.” Here we find God, in the progress of human development, for the third time laying the foundations of a covenant of grace with man. He dealt with Adam and with Noah, and now be deals with Abraham. “A perpetual covenant.” This covenant will not fail, since God has originated it, notwithstanding the moral instability of man. Though we cannot as yet see the possibility of fulfilling the condition on man’s side, yet we may be assured that what God purposes will somehow be accomplished. The seed of Abraham will eventually embrace the whole human family in fellowship with God.

Genesis 17:8

Thirdly, the temporal and the spiritual are brought together. The land of promise is made sure to the heir of promise, “for a perpetual possession,” and God engages to “be their God.” The phrase “perpetual possession” has here two elements of meaning - first, that the possession, in its coming form of a certain land, shall last as long as the co-existing relations of things are continued; and, secondly, that the said possession in all the variety of its ever grander phases will last absolutely forever. Each form will be perfectly adequate to each stage of a progressive humanity. But in all its forms and at every stage it will be their chief glory that God is their God.

Genesis 17:9-14

The sign of the covenant. “And thou.” The other party to the covenant now learns his obligation. “Every male of you shall be circumcised.” Circumcision, as the rainbow, might have been in existence before it was adopted as the token of a covenant. The sign of the covenant with Noah was a purely natural phenomenon, and therefore entirely independent of man. That of the Abrahamic covenant was an artificial process, and therefore, though prescribed by God, was dependent on the voluntary agency of man. The former marked the sovereignty of God in ratifying the covenant and insuring its fulfillment, notwithstanding the mutability of man; the latter indicates the responsibility of man, the trust he places in the word of promise, and the assent he gives to the terms of the divine mercy. As the former covenant conveys a common natural blessing to all mankind and contemplates a common spiritual blessing, so the latter conveys a special spiritual blessing and contemplates its universal acceptance. The rainbow was the appropriate natural emblem of preservation from a flood; and the removal of the foreskin was the fit symbol of that removal of the old man and renewal of nature, which qualified Abraham to be the parent of a holy seed. And as the former sign foreshadows an incorruptible inheritance, so the latter prepares the way for a holy seed, by which the holiness and the heritage will at length be universally extended.

It is worthy of remark that in circumcision, after Abraham himself, the parent is the voluntary imponent, and the child merely the passive recipient of the sign of the covenant. Hereby is taught the lesson of parental responsibility and parental hope. This is the first formal step in a godly education, in which the parent acknowledges his obligation to perform all the rest. It is also, on the command of God, the formal admission of the believing parents’ offspring into the privileges of the covenant, and therefore cheers the heart of the parent in entering upon the parental task. This admission cannot be reversed but by the deliberate rebellion of the child.

Still further, the sign of the covenant is to be applied to every male in the household of Abraham. This indicates that the servant or serf stands in the relation of a child to his master or owner, who is therefore accountable for the soul of his serf, as for that of his son. It points out the applicability of the covenant to others, as well as the children of Abraham, and therefore its capability of universal extension when the fulness of time should come. It also intimates the very plain but very often forgotten truth, that our obligation to obey God is not cancelled by our unwillingness. The serf is bound to have his child circumcised as long as God requires it, though he may be unwilling to comply with the divine commandments.

Genesis 17:12-14

The time of circumcision is the eighth day. Seven is the number of perfection. Seven days are therefore regarded as a type of perfectage and individuality. At this stage, accordingly, the sign of sanctification is made on the child, betokening the consecration of the heart to God, when its rational powers have come into noticeable activity. To be “cut off from his people” is to be excluded from any part in the covenant, and treated simply as a Gentile or alien, some of whom seem to have dwelt among the Israelites. It was sometimes accompanied with the sentence of death Exodus 31:14; and this shows that it did not of itself imply such a doom. Excommunication, however, for the omission of circumcision, would be extremely rare, as no parent would intentionally neglect the sacred interest of his child. Yet the omission of this rite has not been unprecedented, as the children of Israel did not generally circumcise their children in the wilderness Joshua 5:5.

Genesis 17:15-22

Sarai is now formally taken into the covenant, as she is to be the mother of the promised seed. Her name is therefore changed to Sarah, “princess.” Aptly is she so named, for she is to bear the child of promise, to become nations, and be the mother of kings. “Abraham fell upon his face and laughed.” From the reverential attitude assumed by Abraham we infer that his laughter sprang from joyful and grateful surprise. “Said in his heart.” The following questions of wonder are not addressed to God; they merely agitate the breast of the astonished patriarch. Hence, his irrepressible smile arises not from any doubt of the fulfillment of the promise, but from surprise at the unexpected mode in which it is to be fulfilled. Laughing in Scripture expresses joy in the countenance, as dancing does in the whole body.

Genesis 17:18-20

Abraham seems up to this time to have regarded Ishmael as the promised seed. Hence, a feeling of anxiety instantly penetrates his breast. It finds utterance in the prayer, “Oh that Ishmael might live before thee.” He asks “life” for his beloved son - that is, a share in the divine favor; and that “before God” - that is, a life of holiness and communion with God. But God asseverates his purpose of giving him a son by Sarah. This son is to be called Isaac - he that laughs or he shall laugh, in reference to the various emotions of surprise and delight with which his parents regarded his birth. Abram’s prayer for Ishmael, however, is not unanswered. He is to be fruitful, beget twelve princes, and become a great nation. But Isaac is to be the heir of promise. At the present season next year he is to be born. The communication being completed, “God went” up from Abram.

Genesis 17:23-27

In the self-same day. - In this passage we have the prompt and punctual fulfillment of the command concerning circumcision detailed with all the minuteness due to its importance. Ishmael was thirteen years of age when he was circumcised. Josephus relates that the Arabs accordingly delay circumcision until the thirteenth year (Ant. I. 12. 2).

Clarke's Notes on the Bible

Verse Genesis 17:11. And it shall be a token — לאות leoth, for a sign of spiritual things; for the circumcision made in the flesh was designed to signify the purification of the heart from all unrighteousness, as God particularly showed in the law itself. See Deuteronomy 10:16; see also Romans 2:25-29; Colossians 2:11. And it was a seal of that righteousness or justification that comes by faith, Romans 4:11. That some of the Jews had a just notion of its spiritual intention, is plain from many passages in the Chaldee paraphrases and in the Jewish writers. I borrow one passage from the book Zohar, quoted by Ainsworth: "At what time a man is sealed with this holy seal, (of circumcision,) thenceforth he seeth the holy blessed God properly, and the holy soul is united to him. If he be not worthy, and keepeth not this sign, what is written? By the breath of God they perish, (Job 4:9), because this seal of the holy blessed God was not kept. But if he be worthy, and keep it, the Holy Ghost is not separated from him."