Genesis 17:24

Amplified Bible

So Abraham was ninety-nine years old when he was circumcised.

Parallel Translations

English Standard Version
Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

Update Bible Version
And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.

New Century Version
Abraham was ninety-nine years old when he was circumcised.

New English Translation
Now Abraham was 99 years old when he was circumcised;

Webster's Bible Translation
And Abraham [was] ninety and nine years old, when he was circumcised in the flesh of his foreskin.

World English Bible
Abraham was ninety-nine years old, when he was circumcised in the flesh of his foreskin.

Wycliffe Bible (1395)
Abraham was of nynti yeer and nyne whanne he circumsidide the fleisch of his yeerd,

Young's Literal Translation
And Abraham [is] a son of ninety and nine years in the flesh of his foreskin being circumcised;

Berean Standard Bible
So Abraham was ninety-nine years old when he was circumcised,

Complete Jewish Bible
(Maftir) Avraham was ninety-nine years old when he was circumcised in the flesh of his foreskin,

American Standard Version
And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.

Bible in Basic English
Abraham was ninety-nine years old when he underwent circumcision.

Bishop's Bible (1568)
Abraham also hym selfe was ninetie yere olde and nine when the fleshe of his foreskynne was circumcised.

Darby Translation
And Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

Easy-to-Read Version
Abraham was 99 years old when he was circumcised.

JPS Old Testament (1917)
And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.

King James Version (1611)
And Abraham was ninety yeeres old and nine, when he was circumcised in the flesh of his foreskinne.

King James Version
And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.

New Life Bible
Abraham was ninety-nine years old when he had the religious act done of cutting off his piece of skin.

New Revised Standard
Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

J.B. Rotherham Emphasized Bible
Now Abraham, was ninety-nine years old, - when he was circumcised in the flesh of his foreskin.

Geneva Bible (1587)
Abraham also himselfe was ninetie yeere olde and nine, when the foreskinne of his flesh was circumcised.

George Lamsa Translation
And Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

Good News Translation
Abraham was ninety-nine years old when he was circumcised,

Douay-Rheims Bible
Abraham was ninety and nine years old, when he circumcised the flesh of his foreskin.

Revised Standard Version
Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

Brenton's Septuagint (LXX)
And Abraam was ninety-nine years old, when he was circumcised in the flesh of his foreskin.

English Revised Version
And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.

Christian Standard Bible®
Abraham was ninety-nine years old when the flesh of his foreskin was circumcised,

Hebrew Names Version
Avraham was ninety-nine years old, when he was circumcised in the flesh of his foreskin.

Lexham English Bible
Abraham was ninety-nine years old when he circumcised the flesh of his foreskin.

Literal Translation
And Abraham was a son of ninety nine years when being circumcised in the flesh of his foreskin.

Miles Coverdale Bible (1535)
And Abraham was nyentie yeare olde and nyne, whan he cut of the foreskynne of his flesh.

THE MESSAGE
Abraham was ninety-nine years old when he was circumcised. His son Ishmael was thirteen years old when he was circumcised. Abraham and Ishmael were circumcised the same day together with all the servants of his household, those born there and those purchased from outsiders—all were circumcised with him.

New American Standard Bible
Now Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

New King James Version
Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

New Living Translation
Abraham was ninety-nine years old when he was circumcised,

New American Standard Bible (1995)
Now Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

Legacy Standard Bible
Now Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.

Contextual Overview

²³Then Abraham took Ishmael his son, and all the servants who were born in his house and all who were purchased with his money, every male among the men of Abraham's household, and circumcised the flesh of their foreskin the very same day, as God had said to him. ²⁴So Abraham was ninety-nine years old when he was circumcised.²⁵And Ishmael his son was thirteen years old when he was circumcised. ²⁶On the very same day Abraham was circumcised, as well as Ishmael his son. ²⁷All 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].

Bible Verse Review
  from Treasury of Scripure Knowledge

Genesis 17:1, Genesis 17:17, Genesis 12:4, Romans 4:11, Romans 4:19, Romans 4:20

Reciprocal: Genesis 18:11 - old Matthew 19:14 - Suffer Acts 10:47 - General

Cross-References

Genesis 12:4
So Abram departed [in faithful obedience] as the LORD had directed him; and Lot [his nephew] left with him. Abram was seventy-five years old when he left Haran.

Genesis 17:1
When Abram was ninety-nine years old, the LORD appeared to him and said, "I am God Almighty; Walk [habitually] before Me [with integrity, knowing that you are always in My presence], and be blameless and complete [in obedience to Me].

Genesis 17:17
Then Abraham fell on his face and laughed, and said in his heart, "Shall a child be born to a man who is a hundred years old? And shall Sarah, who is ninety years old, bear a child?"

Genesis 17:19
But God said, "No, Sarah your wife shall bear you a son indeed, and you shall name him Isaac (laughter); and I will establish My covenant with him for an everlasting covenant and with his descendants after him.

Genesis 17:20
"As for Ishmael, I have heard and listened to you; behold, I will bless him, and will make him fruitful and will greatly multiply him [through his descendants]. He will be the father of twelve princes (chieftains, sheiks), and I will make him a great nation.

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 Abraham [was] ninety years old and nine,.... See

Genesis 17:1. This circumstance of his age is observed the more to commend his faith and obedience, that though he was an old man, he did not consider his age, or make that an objection; that he was unable to bear the pain, or it would be shameful for a man of his years to be uncovered before his servants:

when he was circumcised in the flesh of his foreskin; who circumcised him is not said, very probably Eliezer his head servant: the Jews, who affect to know everything, say u, that he sent for Shem, the son of Noah, who circumcised him and his son Ishmael; but it is most likely that Ishmael was circumcised by Abraham himself, as seems from

Genesis 17:23; and Abraham might circumcise himself, as Ben Melech thinks.

u Pirke Eliezer, c. 29.

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).