the Second Week after Easter
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New Revised Standard
Genesis 17:12
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He who is eight days old will be circumcised among you, every male throughout your generations, he who is born in the house, or bought with money of any foreigner who is not of your seed.
And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.
And at eight days of age you shall yourselves circumcise every male belonging to your generations and the servant born in your house and the one bought from any foreigner who is not from your offspring.
From now on when a baby boy is eight days old, you will circumcise him. This includes any boy born among your people or any who is your slave, who is not one of your descendants.
Throughout your generations every male among you who is eight days old must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.
"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.
"And every male among you who is eight days old shall be circumcised throughout your generations, including a slave who is born in the house or who is bought with money from any foreigner, who is not of your descendants.
And euery man childe of eight dayes olde among you, shalbe circumcised in your generations, aswell he that is borne in thine house, as he that is bought with money of any stranger, which is not of thy seede.
And every male among you who is eight days old shall be circumcised throughout your generations, one who is born in the house or one who is bought with money from any foreigner, who is not of your seed.
From now on, your family must circumcise every baby boy when he is eight days old. You must even circumcise any man or boy you have as a slave, both those born in your homes and those you buy from foreigners. This will be a sign that my promise to you will last forever.
Generation after generation, every male among you who is eight days old is to be circumcised, including slaves born within your household and those bought from a foreigner not descended from you.
And at eight days old shall every male in your generations be circumcised among you—he who is born in the house, and he who is bought with money, any stranger who is not of thy seed.
When the baby boy is eight days old, you will circumcise him. Every boy born among your people and every boy who is a slave of your people must be circumcised.
He who is eight days old among you shall be circumcised. Every male throughout your generations, whether born in your house or bought with your money from any foreigner who is not of your offspring,
And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any stranger, who is not of your descendants.
Throughout your generations, every male among you is to be circumcised at eight days old—every male born in your household or purchased from any foreigner and not your offspring.
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.
Euery manchilde whan it is eight dayes olde, shalbe circucyded thorow out youre posterities: In like maner all houÃholde folkes borne at home, or bought, or eny other also that is a strauger and not of thy sede.
And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner that is not of thy seed.
Every male among you, from one generation to another, is to undergo circumcision when he is eight days old, with every servant whose birth takes place in your house, or for whom you gave money to someone of another country, and not of your seed.
And euery man chylde of eyght dayes olde shalbe circumcised amongst you in your generations, both he that is borne in thy house, as he that is bought with money of any straunger, whiche is not of thy seede.
And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.
And he that is eight dayes olde, shalbe circumcised among you, euery man child in your generations, he that is borne in the house, or bought with money of any stranger, which is not of thy seed.
And the child of eight days old shall be circumcised by you, every male throughout your generations, and the servant born in the house and he that is bought with money, of every son of a stranger, who is not of thy seed.
And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.
Generation after generation, every male must be circumcised when he is eight days old, including those born in your household and those purchased from a foreigner-even those who are not your offspring.
A yong child of eiyte daies schal be circumsidid in you, al male kynde in youre generaciouns, as wel a borun seruaunt as a seruaunt bouyt schal be circumsidid, and who euere is of youre kynrede he schal be circumsidid;
`And a son of eight days is circumcised by you; every male to your generations, born in the house, or bought with money from any son of a stranger, who is not of thy seed;
And he that is eight days old shall be circumcised among you, every male-child in your generations, he that is born in the house, or bought with money of any stranger, who [is] not of thy seed.
He who is eight days old will be circumcised among you, every male throughout your generations, he who is born in the house, or bought with money of any foreigner who is not of your seed.
He who is eight days old among you shall be circumcised, every male child in your generations, he who is born in your house or bought with money from any foreigner who is not your descendant.
From generation to generation, every male child must be circumcised on the eighth day after his birth. This applies not only to members of your family but also to the servants born in your household and the foreign-born servants whom you have purchased.
Every male child among you who is eight days old must have this religious act done, through all time. The same must be done to all the men born in your house or bought with your money from any stranger, who is not one of your family.
And he that is eight days old, shall be circumcised to you every male to your generations, - he that is born of the house, and he that is bought with silver of any son of a stranger, who is, not of thy seed,
An infant of eight days old shall be circumcised among you, every man child in your generations: he that is born in the house, as well as the bought servant, shall be circumcised, and whosoever is not of your stock:
He that is eight days old among you shall be circumcised; every male throughout your generations, whether born in your house, or bought with your money from any foreigner who is not of your offspring,
And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner that is not of your seed.
"And every male among you who is eight days old shall be circumcised throughout your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
he that is eight days old: Heb. a son of eight days, Genesis 21:4, Leviticus 12:3, Luke 1:59, Luke 2:21, John 7:22, John 7:23, Acts 7:8, Romans 2:28, Philippians 3:5
is born: Genesis 17:23, Exodus 12:48, Exodus 12:49
Reciprocal: Genesis 14:14 - born Exodus 12:44 - circumcised Ecclesiastes 2:7 - and had Jonah 4:10 - came up in a night
Cross-References
And when he had finished talking with him, God went up from Abraham.
Then Abraham took his son Ishmael and all the slaves born in his house or bought with his money, every male among the men of Abraham's house, and he circumcised the flesh of their foreskins that very day, as God had said to him.
And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.
On the eighth day the flesh of his foreskin shall be circumcised.
On the eighth day they came to circumcise the child, and they were going to name him Zechariah after his father.
After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb.
Then he gave him the covenant of circumcision. And so Abraham became the father of Isaac and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs.
For a person is not a Jew who is one outwardly, nor is true circumcision something external and physical.
circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee;
Gill's Notes on the Bible
And he that is eight days old shall be circumcised among you,.... A son or infant of eight days old; it might not be circumcised before, but for some reasons might be deferred longer. The reasons why this rite was ordered to be performed in infancy, according to Maimonides d, were, because if it had been deferred to riper age it might have been neglected, and never performed; and because at such an age the pain is not so sensibly felt, by reason of the tenderness of the skin, and the weakness of the imagination; as also because the affections of parents are not then so strong as they are when one year, and especially three or four years old; and particularly it was ordered on the eighth day, because all animals, as soon as born, on account of their great humidity, are very weak, and scarce any other than they were in their mother's womb, until the end of seven days, after which they begin to be reckoned among those that perceive the air of this world; and so he remarks the same is to be observed in beasts, that seven days they were to be with their dam, Exodus 22:30. According to the Jewish canon e,
"an infant might be circumcised on the eighth, ninth, tenth, eleventh, and twelfth, neither less nor more; (not less than eight days, nor more than twelve f;) according to the usual custom on the eighth; if he was born between the two evenings, he is circumcised on the ninth; if between the two evenings of the evening of the sabbath, he is circumcised on the tenth; if on a festival day, after the sabbath, he is circumcised on the eleventh; if on the two days of the beginning of the year, he is circumcised on the twelfth: an infant that is sick, they do not circumcise it until it is well.''
Which sickness they interpret not of sore eyes, and the like, but of an ague or fever; and when a child on the eighth day is red or yellow, or a woman has lost her children through circumcision, two or three one after another, then it is deferred; and they reckon seven days from a child's recovery from sickness, and then circumcise it g; but circumcision on the eighth day was always reckoned most valid and authentic, and according to rule, Exodus 22:30- :; and the Jews were careful to do it on the eighth day as soon as they could, though only when and while it was day. Their canon or rule runs thus h,
"they do not circumcise until the sun shines out on the eighth day of a child's birth, and all the day is fit for circumcision; but they that are prepared hasten to the commandment, and circumcise immediately in the morning; and indeed circumcision, which is not in its proper time, is never performed but in the day:''
for they observe i, it is said on the eighth day, Leviticus 12:3; the day, and not the night. And this was to be done to
every man child in your generations; in all succeeding ages until the Messiah came, the end of the law; and when the lease of the land of Canaan, of which this was a seal, would be out; and when the righteousness of faith, it was also a seal of, would come upon the uncircumcised Gentiles:
he that is born in the house, or bought with money of any stranger,
which [is] not of thy seed; concerning which Maimonides k gives these rules,
"a servant is born in the power of an Israelite, and another that is taken from Heathens, the master is bound to circumcise them; but he that is born in the house is circumcised on the eighth day; and he that is bought with money is circumcised on the day that he is received, even if he received him on the day he is born, he is circumcised on that day; if he receives a grown servant of Heathens, and the servant is not willing to be circumcised, he bears with him a whole year, but more than that it is forbidden to keep him, seeing he is uncircumcised, but he must send him again to the Heathens.''
No man was to be forced to embrace the true religion, or obliged against his will to submit to its ordinances.
d Moreh Nevochim, par. 3. c. 49. p. 506. e Misn. Sabbat, c. 19. sect. 5. f Misn. Eracin, c. 2. sect. 2. g Maimon. Hilchot Milah, c. 1. sect. 16, 17, 18. Schulchan Aruch, ib. c. 262. sect. 2. 263. sect. 1, 2. h Schulchan Aruch, c. 262. sect. 1. i Maimon. Hilchot Milah, c. 1. sect. 8. k Ibid sect 3, 6.
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 17:12. He that is eight days old — Because previously to this they were considered unclean, Leviticus 12:2-3, and circumcision was ever understood as a consecration of the person to God. Neither calf, lamb, nor kid, was offered to God till it was eight days old for the same reason, Leviticus 22:27.
