the Third Week after Easter
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Green's Literal Translation
Genesis 17:14
Bible Study Resources
Concordances:
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- CondensedParallel Translations
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."
And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.
And as for any uncircumcised male who has not circumcised the flesh of his foreskin, that person shall be cut off from his people. He has broken my covenant.
Any male who is not circumcised will be cut off from his people, because he has broken my agreement."
Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people—he has failed to carry out my requirement."
"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."
"But as for an uncircumcised male, one who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant."
But the vncircumcised man childe, in whose flesh the foreskin is not circumcised, euen that person shall be cut off from his people, because he hath broken my couenant.
But an uncircumcised 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."
Any man who isn't circumcised hasn't kept his promise to me and cannot be one of my people.
Any uncircumcised male who will not let himself be circumcised in the flesh of his foreskin — that person will be cut off from his people, because he has broken my covenant."
And the uncircumcised male who hath not been circumcised in the flesh of his foreskin, that soul shall be cut off from his peoples: he hath broken my covenant.
Abraham, this is the agreement between you and me: Any male who is not circumcised will be cut off from his people because he has broken my agreement."
Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant."
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; for he has broken my covenant.
Any male who has not been circumcised will no longer be considered one of my people, because he has not kept the covenant with me."
If any male is not circumcised in the flesh of his foreskin, that man will be cut off from his people; he has broken my covenant.”
And yf there shalbe any manchilde vncircumcided in the foreskinne of his flesh, his soule shalbe roted out from his people, because he hath broken my couenaunt.
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken my covenant.
And any male who does not undergo circumcision will be cut off from his people: my agreement has been broken by him.
And the vncircumcised manchylde, in whose fleshe the foreskyn is not circumcised, that soule shalbe cut of from his people, because he hath broken my couenaunt.
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.'
And the vncircumcised man-child, whose flesh of his foreskinne is not circumcised, that soule shall be cut off from his people: hee hath broken my couenant.
And the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from its family, for he has broken my covenant.
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken my covenant.
But if any male is not circumcised, he will be cut off from his people; he has broken My covenant."
A man whos fleisch of his yerde schal not be circumsidid, thilke man schal be doon a wei fro his puple; for he made voide my couenaunt.
and an uncircumcised one, a male, the flesh of whose foreskin is not circumcised, even that person hath been cut off from his people; My covenant he hath broken.'
And the uncircumcised male-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.
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."
And the uncircumcised male child, who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant."
Any male who fails to be circumcised will be cut off from the covenant family for breaking the covenant."
But the man who has not had this religious act done, of cutting off his piece of skin, will be cut off from his people. He has broken My agreement."
Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant."
But, as for the uncircumcised male who shall not be circumcised in the flesh of his foreskin, - that person shall be cut off from among his people, - my covenant, hath he made void.
The male whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he hath broken my covenant.
Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant."
And 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.
"But an uncircumcised 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."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
cut: Exodus 4:24-26, Exodus 12:15, Exodus 12:19, Exodus 30:33, Exodus 30:38, Leviticus 7:20, Leviticus 7:21, Leviticus 7:25, Leviticus 7:27, Leviticus 18:29, Leviticus 19:8, Numbers 15:30, Numbers 15:31, Joshua 5:2-12
broken: Psalms 55:20, Isaiah 24:5, Isaiah 33:8, Jeremiah 11:10, Jeremiah 31:32, 1 Corinthians 11:27, 1 Corinthians 11:29
Reciprocal: Leviticus 17:4 - be cut off Leviticus 23:29 - he shall be Leviticus 23:30 - General Leviticus 26:15 - break Numbers 9:13 - forbeareth Numbers 19:20 - shall not Ezekiel 44:7 - broken Galatians 5:12 - cut
Cross-References
and I will make My covenant between Me and you, and will multiply you very much.
And a son of eight days shall be circumcised among you, every male in your generation, he that is born in the house, or bought with silver from any son of a foreigner who is not of your seed.
And as to Ishmael, I have heard you. Behold, I have blessed him and will make him fruitful and will multiply him exceedingly. He shall father twelve chiefs, and I will make him a great nation.
And I will establish My covenant with Isaac, whom Sarah shall bear to you at this time next year.
And Abraham was a son of ninety nine years when being circumcised in the flesh of his foreskin.
In the same day that Abraham was circumcised, Ishmael his son also was .
You shall eat unleavened bread seven days. Indeed, on the first day you shall cause leaven to cease from your houses. For anyone eating any leaven, that soul shall be cut off from Israel, from the first day until the seventh day.
For seven days no leaven shall be found in your houses. For anyone eating any leaven, that soul shall be cut off from the congregation of Israel, among the aliens, and among the natives of the land.
If a man prepares any like it, or who gives from it to a stranger, he shall be cut off from his people.
If a man makes any like it, to smell of it, he shall be cut off from his people.
Gill's Notes on the Bible
And the uncircumcised man child, whose flesh of his foreskin is not circumcised,.... Whose circumcision was neglected by his father, or by his mother, or by the civil magistrate, or by himself; for each of these, according to the Jewish canons, were obliged to see this performed;
"the commandment lies upon a father to circumcise his son, and upon a master to circumcise his servants born in his house, or bought with money m:''
and it is elsewhere said n,
"if a father does not circumcise his son, the sanhedrim are bound to circumcise him; and if they do not circumcise him, he is obliged when he is grown up to circumcise himself; and if he does not circumcise himself, he is guilty of cutting off,''
as it here follows:
that soul shall be cut off from his people; which Jarchi interprets of his being childless, and dying before his time; and which, according to some in Aben Ezra, is, when a man dies before he is fifty two years of age; and some erroneous persons, as the same writer calls them, thought that if a child died, and was not circumcised, it had no part in the world to come. The simplest and plainest meaning of the phrase seems to be, that such should be cut off, and deprived of all civil and religious privileges with the Israelites in the land of Canaan, and be reckoned as Heathens. Concerning this matter, Maimonides o thus writes;
"a father or a mother that transgress, and circumcise not, make void the affirmative commandment, but are not guilty of cutting off; for no cutting off depends but upon the uncircumcised person himself; and the sanhedrim are commanded to circumcise a son or a servant in its time, that they may not leave an uncircumcised person in Israel, nor among their servants; if the thing is hid from the sanhedrim, and they do not circumcise him, when he is grown up, he is bound to circumcise himself; and every day that passes over him, after he is grown up, and he does not circumcise himself, lo, he maketh the commandment to cease; but he is not guilty of cutting off until he dies, and he is a presumptuous uncircumcised person;''
and so, according to him, this must respect his punishment after death in another world:
he hath broken my covenant; made it null and void, neglecting the token of it, circumcision.
m Maimon. ut supra, (Hilchot Milah) c. 1. sect. 1. n Schulchan Aruch, ib. c. 361. sect. 1. o Maimon. Hilchot. Milah, c. 1. sect. 1, 2.
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 17:14. The uncircumcised - shall be cut off from his people — 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. Reader, on what is thy hope of heaven founded?
