the Week of Proper 23 / Ordinary 28
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Genesis 17:8
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- CondensedParallel Translations
And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God."
And I will give to you, and to your seed after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.
You live in the land of Canaan now as a stranger, but I will give you and your descendants all this land forever. And I will be the God of your descendants."
I will give the whole land of Canaan—the land where you are now residing—to you and your descendants after you as a permanent possession. I will be their God."
And I will give to thee, and to thy seed after thee, the land in which thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
I will give to you, and to your seed after you, the land where you are traveling, all the land of Canaan, for an everlasting possession. I will be their God."
and Y schal yyue to thee and to thi seed after thee the lond of thi pilgrymage, al the lond of Chanaan, in to euerlastynge possessioun, and Y schal be the God of hem.
and I have given to thee, and to thy seed after thee, the land of thy sojournings, the whole land of Canaan, for a possession age-during, and I have become their God.'
And to you and your descendants I will give the land of your sojourn-all the land of Canaan-as an eternal possession; and I will be their God."
I will give you and them the land in which you are now a foreigner. I will give the whole land of Canaan to your family forever, and I will be their God.
I will give you and your descendants after you the land in which you are now foreigners, all the land of Kena‘an, as a permanent possession; and I will be their God."
And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.
And to you and to your seed after you, I will give the land in which you are living, all the land of Canaan for an eternal heritage; and I will be their God.
And I wyll geue vnto thee and to thy seede after thee, the lande wherein thou art a strauger [euen] al the lande of Chanaan, for an euerlastyng possession, and wyll be their God.
And I give to thee, and to thy seed after thee, the land of thy sojourning, all the land of Canaan, for an everlasting possession; and I will be a God to them.
And I will give this land to you and to all your descendants. I will give you the land you are traveling through—the land of Canaan. I will give you this land forever, and I will be your God."
And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.'
And I will giue vnto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an euerlasting possession, and I will be their God.
And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
I will give to you and your children after you the land in which you are a stranger, all the land of Canaan for yourselves forever. And I will be their God."
And I will give to you, and to your offspring after you, the land where you are now an alien, all the land of Canaan, for a perpetual holding; and I will be their God."
And I will give to thee and to thy seed after thee the land of thy sojournings - all the land of Canaan, for an age-abiding possession - And I will be to them a God.
And I will giue thee and thy seede after thee the land, wherein thou art a stranger, euen all the land of Canaan, for an euerlasting possession, and I will be their God.
And I will give to you, and your descendants after you, the land in which you sojourn, all the land of Canaan, for an everlasting inheritance; and I will be their God.
I will give to you and to your descendants this land in which you are now a foreigner. The whole land of Canaan will belong to your descendants forever, and I will be their God."
And I will give to thee, and to thy seed, the land of thy sojournment, all the land of Chanaan, for a perpetual possession, and I will be their God.
And I will give to you, and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God."
And I will give to thee and to thy seed after thee the land wherein thou sojournest, even all the land of Chanaan for an everlasting possession, and I will be to them a God.
And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.
And to you and your future offspring I will give the land where you are residing—all the land of Canaan—as a permanent possession, and I will be their God.”
I will give to you, and to your seed after you, the land where you are traveling, all the land of Kana`an, for an everlasting possession. I will be their God."
And I will give to you and to your offspring after you the land in which you are living as an alien, all the land of Canaan, as an everlasting property. And I will be to them as God."
And I will give to you and to your seed after you the land of your sojourning, all the land of Canaan, for an everlasting possession and I will be their God.
And vnto the and to thy sede after the, will I geue the lande, wherin thou art a straunger: euen all the lande of Canaan for an euerlastinge possession, and will be their God.
"And I will give to you and to your descendants after you the land where you live as a stranger, all the land of Canaan, as an everlasting possession; and I will be their God."
Also I give to you and your descendants after you the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and I will be their God."
And I will give the entire land of Canaan, where you now live as a foreigner, to you and your descendants. It will be their possession forever, and I will be their God."
"I will give to you and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God."
And I will give to you and to your seed after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
And I: Genesis 12:7, Genesis 13:15, Genesis 13:17, Genesis 15:7-21, Psalms 105:9, Psalms 105:11
wherein thou art a stranger: Heb. of thy sojournings, Genesis 23:4, Genesis 28:4
everlasting: Genesis 48:4, Exodus 21:6, Exodus 31:16, Exodus 31:17, Exodus 40:15, Leviticus 16:34, Numbers 25:13, Deuteronomy 32:8, 2 Samuel 23:5, Psalms 103:17, Hebrews 9:15
their: Exodus 6:7, Leviticus 26:12, Deuteronomy 4:37, Deuteronomy 14:2, Deuteronomy 26:18, Deuteronomy 29:13
Reciprocal: Genesis 9:9 - General Genesis 15:13 - thy Genesis 15:18 - Unto thy Genesis 24:7 - which spake Genesis 24:12 - O Lord Genesis 26:3 - unto thee Genesis 36:6 - went Genesis 36:7 - the land Genesis 37:1 - wherein his father was a stranger Genesis 50:24 - sware Exodus 3:6 - I am Exodus 3:15 - The Lord Exodus 6:4 - established Exodus 12:24 - General Exodus 13:5 - sware Exodus 20:2 - the Lord Leviticus 10:15 - for ever Leviticus 14:34 - which I Leviticus 26:45 - for their Numbers 34:2 - is the land Deuteronomy 1:8 - which Deuteronomy 9:5 - that he may Deuteronomy 26:3 - which the Judges 2:1 - I will never 2 Kings 13:23 - because of his covenant 1 Chronicles 16:17 - an everlasting 1 Chronicles 16:18 - Unto thee Nehemiah 9:8 - madest Nehemiah 9:23 - which thou Psalms 47:9 - the God Psalms 74:20 - Have Psalms 105:10 - an everlasting Psalms 105:12 - and strangers Proverbs 11:21 - the seed Proverbs 13:22 - leaveth Isaiah 44:7 - since Jeremiah 11:4 - ye be Jeremiah 25:5 - for Jeremiah 31:1 - will Jeremiah 31:33 - and will Jeremiah 32:22 - which Ezekiel 37:23 - they be Ezekiel 47:14 - lifted up mine hand Micah 7:20 - General Habakkuk 3:9 - according Matthew 19:14 - Suffer Mark 12:26 - I am John 20:17 - your God Acts 2:39 - the promise Acts 7:5 - yet Acts 13:17 - God Acts 13:19 - Chanaan Romans 3:29 - General 2 Corinthians 6:16 - I will be 2 Corinthians 11:22 - the seed Galatians 3:16 - to Galatians 3:17 - the covenant Galatians 4:7 - heir Hebrews 8:10 - I will be Hebrews 11:8 - which Hebrews 11:9 - he sojourned Hebrews 11:16 - to be Revelation 21:3 - they shall
Cross-References
for all the land which you see I will give to you and to your descendants forever.
"Arise, walk (make a thorough reconnaissance) around in the land, through its length and its width, for I will give it to you."
"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.
"I will bless her, and indeed I will also give you a son by her. Yes, I will bless her, and she shall be a mother of nations; kings of peoples will come from her."
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?"
"But My covenant [My promise, My solemn pledge], I will establish with Isaac, whom Sarah will bear to you at this time next year."
"I am a stranger and a sojourner (resident alien) among you; give (sell) me property for a burial place among you so that I may bury my dead [in the proper manner]."
"May He also give the blessing of Abraham to you and your descendants with you, that you may inherit the [promised] land of your sojournings, which He gave to Abraham."
and said to me, 'Behold, I will make you fruitful and numerous, and I will make you a great company of people, and will give this land to your descendants after you as an everlasting possession.'
'Then I will take you for My people, and I will be your God; and you shall know that I am the LORD your God, who redeemed you and brought you out from under the burdens of the Egyptians.
Gill's Notes on the Bible
And I will give unto thee, and to thy seed after thee,.... To him in right, and to them in possession, and for an inheritance:
the land wherein thou art a stranger; or "the land of sojournings" or "pilgrimages" l, which were many; for he often removed from place to place, and sometimes sojourned in one place, and sometimes in another:
all the land of Canaan, for an everlasting possession; this respects only the natural seed of Abraham, and those in the line of Isaac and Jacob, to whom this land was given to hold for ever, in case they were obedient to the will of God; and therefore whenever they were disobedient, they were carried captive from it, as they are at this day; but when they shall be converted, they will return to this land and possess it to the end of the world; and which was a figure of the heavenly inheritance, which is an eternal one, and will be enjoyed by all his spiritual seed to all eternity:
and I will be their God; as he was to all the natural seed of Abraham in a spiritual sense, to whom the adoption belonged, and whom he chose and separated as a peculiar people to himself, and bestowed in providence many peculiar favours upon them, both in a civil and religious way; and as he is to all his spiritual seed in an evangelic sense, to whom he stands in the relation of their covenant God and Father in Christ, in whom he blesses them with all spiritual blessings, and will continue to be so unto death, and to all eternity.
l ×רץ ××ר×× "terram peregrinationum tuarum", Pagninus, Montanus, &c.
Barnes' Notes on the Bible
- The Sealing of the Covenant
1. ש××× shaday, Shaddai, âIrresistible, able to destroy, and by inference to make, Almighty.â ש××× shaÌdad âbe strong, destroy.â This name is found six times in Genesis, and thirty-one times in Job.
5. ××ר×× 'abraÌhaÌm, Abraham, from ×××¨× 'abraÌm âhigh-father,â and ×× haÌm the radical part of ×××× haÌmoÌn a âmultitude,â is obtained by a euphonic abbreviation ××ר×× 'abraÌhaÌm, âfather of a multitude.â The root ר×× rhm is a variation of ר×× rvm; affording, however, a link of connection in sound and sense with the root ××× haÌmaÌh âhum, be tumultuous,â from which comes ×××× haÌmoÌn a âmultitude.â The confluence of the biliterals ×¨× rm and ×× hm yields the triliteral ר×× rhm occurring in Arabic, though not elsewhere in our written Hebrew. The law of formation here noticed is interesting and real, though ר×× rhm may not have been an actual result of it.
11. × ×××ª× nemaltem formed from × ×× naÌmal, âcircumcised.â ××Ö¼× muÌl âcut, circumcise.â
15. ש××¨× sÌaÌraÌh Sarah, âprincess.â
19. ×צ×ק yıÌtschaÌq Jitschaq, âlaughing.â
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 ×ר×ת ×רת kaÌrat berıÌyt, Genesis 15:18); at present he takes the first step in the fufillment of the covenant ×ר×ת × ×ª× naÌtan berıÌyt, 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 Abrahamâs faith had time to unfold.
Genesis 17:1-8
The covenant in its spiritual aspect. âThe Lord,â the Author of existence and performance. âGod Almighty,â El Shaddai. âEl,â the Lasting, Eternal, Absolute. âShaddai,â 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 âfear notâ - 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. âWalkâ - act in the most comprehensive sense of the term; âbefore me,â and not behind, as one conscious of doing what is, not displeasing, but pleasing to me; âand be perfect,â 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. âI will grant,â carry into effect, the provisions of it. âMultiply thee.â 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. âGod talked with him.â 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. âFather of many nations.â 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, Keturahâs descendants, and the dukes of Edom sprang from him. But it is to be more magnificently realized in a spiritual sense. âNationsâ 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. âAbraham.â 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. âTo be a God unto thee, and to thy seed after thee.â 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. âA perpetual covenant.â 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 manâs 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, âfor a perpetual possession,â and God engages to âbe their God.â The phrase âperpetual possessionâ 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. âAnd thou.â The other party to the covenant now learns his obligation. âEvery male of you shall be circumcised.â 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 parentsâ 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 âcut off from his peopleâ 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, âprincess.â Aptly is she so named, for she is to bear the child of promise, to become nations, and be the mother of kings. âAbraham fell upon his face and laughed.â From the reverential attitude assumed by Abraham we infer that his laughter sprang from joyful and grateful surprise. âSaid in his heart.â 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, âOh that Ishmael might live before thee.â He asks âlifeâ for his beloved son - that is, a share in the divine favor; and that âbefore Godâ - 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. Abramâs 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, âGod wentâ 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 17:8. Everlasting possession — Here ×¢××× olam appears to be used in its accommodated meaning, and signifies the completion of the Divine counsel in reference to a particular period or dispensation. And it is literally true that the Israelites possessed the land of Canaan till the Mosaic dispensation was terminated in the complete introduction of that of the Gospel. But as the spiritual and temporal covenants are both blended together, and the former was pointed out and typified by the latter, hence the word even here may be taken in its own proper meaning, that of ever-during, or eternal; because the spiritual blessings pointed out by the temporal covenant shall have no end. And hence it is immediately added, I will be their God, not for a time, certainly, but for ever and ever. Genesis 21:33.
