Genesis 17:1-27

Genesis 17:1-27

Genesis 17:1-27

1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.

1. Et fuit Abram nonaginta et novem annorum: et visus est Jehova Abram, dixitque ad eum, Ego Deus Omnipotens, ambula coram me, et esto perfectus.

2. And I will make my covenant between me and thee, and will multiply thee exceedingly.

2. Et ponam pactum meum inter me et to, et multiplicabo to vehementissime.

3. And Abram fell on his face: and God talked with him, saying,

3. Tunc prostravit se Abram super faciem suam, et loquutus est cum eo Deus, dicendo,

4. As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.

4. Ego, ecce pactum meum tecum, et eris in patrem multitudinis gentium.

5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

5. Et non vocabitur ultra nomen tuum Abram, sed erit nomen tuum Abraham: quia patrem multitudinis gentium posui to.

6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.

6. Et multiplicabo to valde, et ponam to in gentes, et reges ex to egredientur.

7. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.

7. Et statuam foedus meum inter me et to, et inter semen tuum post to in generationes suas, in foedus perpetuum, ut sim tibi in Deum et semini tuo post to.

8. 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.

8. Daboque tibi et semini tuo post to terram peregrinationum tuarum, omnem terram Chenaan in possessionem perpetuam, et ero eis in Deum.

9. And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.

9. Praeterea dixit Deus ad Abraham, et tu pactum meum custodies, tu et semen tuum post to in generationibus suis.

10. This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

10. Hoc pactum meum quod custodietis inter me et vos, et inter semen tuum post to, ut circumcidatur in vobis omnis masculus:

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

11. Et circumcidetis carnem praeputii vestri: et erit in signum foederis inter me et vos.

12. 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.

12. Et filius octo dierum circumcidetur in vobis: omnis masculus in generations vestras, verna, et emptus argento ab omni filio alienigenae, qui non est de semine tuo.

13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.

13. Circumcidendo circumcidetur verna tuus, et emptus argento tuo: et erit pactum meum in carne vestra in pactum perpetuum.

14. 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.

14. Et praeputiatus masculus, cui non circumcisa fuerit carno praeputii sui, exterminabitur anima ipsa de populis suis, quia pactum meum irritum fecit.

15. And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be

15. Et dixit Deus ad Abraham, Sarai uxoris tuae non vocabis nomen Sarai, sed Sarah est nomen ejus.

16. And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.

16. Et benedicam ei, atque etiam dabo ex ea tibi filium, cui benedicam, et erit in gentes: reges populorum ex ea erunt.

17. Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?

17. Et prostravit se Abraham in faciem suam, et risit, dixitque in corde suo, Numquid viro centum annorum nascetur proles? Et an Sarah mulier nonaginta annorum pariet?

18. And Abraham said unto God, O that Ishmael might live before thee!

18. Et dixit Abraham ad Deum, Utinam Ismael vivat coram to.

19. And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.

19. Et dixit Deus, Vere Sarah uxor tua pariet tibi filium, et vocabis nomen ejus Isaac: et statuam pactum meum cum eo in pactum perpetuum, et cum semine ejus post eum.

20. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.

20. Et pro Ismael audivi to: ecce, benedixi ei, et crescere faciam eum, et multiplicare faciam eum supra modum: duodecim principes generabit, et ponam eum in gentem magnam.

21. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

21. Et pactum meum statuam cum Isaac, quem pariet tibi Sarah in tempore hoc, anno altero.

22. And he left off talking with him, and God went up from Abraham.

22. Et finivit loqui cum co, et ascendit Deus ab Abraham.

23. And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.

23. Tunc Abraham tulit Ismael filium suum, et omnes vernas domus suae, et omnem acquisitum argento suo: omnis masculi in viris domus suae circumcidit carnem praeputii eorum in ipsomet die, sicut loquutus fuerat cum eo Deus.

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

24. Abraham autem erat vir nonaginta et novem annorum, quando circumcisa fuit carno praeputii ipsius.

25. And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.

25. Et Ismael filius ejus erat tredecim annorum, quando circumcisus est ipse in carne praeputii sui,

26. In the selfsame day was Abraham circumcised, and Ishmael his son.

26. In ipsomet die circumcisus est Abraham et Ismael filius ejus.

27. And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.

27. Et omnes viri domus ejus, verna domus, et emptus argento a filio alienigenae, circumcisi sunt cum ipso.

1. And when Abram was ninety years old and nine Moses passes over thirteen years of Abram’s life, not because nothing worthy of remembrance had in the meantime occurred; but because the Spirit of God, according to his own will, selects those things which are most necessary to be known. He purposely points out the length of time which had elapsed from the birth of Ishmael to the period when Isaac was promised, for the purpose of teaching us that he long remained satisfied with that son who should, at length, be rejected, and that he was as one deluded by a fallacious appearance. Meanwhile, we see in what a circuitous course the Lord led him. It was even possible that he brought this delay upon himself by his own fault, in having precipitately entered into second nuptials; yet as Moses declares no such thing, I leave it undetermined. Let it suffice to accept what is certain; namely, that Abram being contented with his only son, ceased to desire any other seed. The want of offspring had previously excited him to constant prayers and sighings; for the promise of God was so fixed in his mind, that he was ardently carried forward to seek its fulfillment. And now, falsely supposing that he had obtained his wish, he is led away by the presence of his son according to the flesh, from the expectation of a spiritual seed. Again the wonderful goodness of God shows itself, in that Abram himself is raised, beyond his own expectation and desire, to a new hope, and he suddenly hears, that what it never came into his mind to ask, is granted unto him. If he had been daily offering up importunate prayers for this blessing, we should not so plainly have seen that it was conferred upon him by the free gift of God, as when it is given to him without his either thinking of it or desiring it. Before however we speak of Isaac, it will repay our labor, to notice the order and connection of the words.

First, Moses says that the Lord appeared unto him, in order that we may know that the oracle was not pronounced by secret revelation, but that a vision at the same time was added to it. Besides the vision was not speechless, but had the word annexed, from which word the faith of Abram might receive profit. Now that word summarily contains this declaration, that God enters into covenant with Abram: it then unfolds the nature of the covenant itself, and finally puts to it the seal, with the accompanying attestations.

I am the Almighty God The Hebrew noun El, which is derived from power, is here put for God. The same remark applies to the accompanying word שדי (shaddai,) as if God would declare, that he had sufficient power for Abram’s protection: because our faith can only stand firmly, while we are certainly persuaded that the defense of God is alone sufficient for use and can sincerely despise everything in the world which is opposed to our salvation. God, therefore, does not boast of that power which lies concealed within himself; but of that which he manifests towards his children; and he does so, in order that Abram might hence derive materials for confidence. Thus, in these words, a promise is included.

Note 400. אל שדי, (El Shaddai,) a title of Jehovah, apparently of plural form, Gesenius calls it the plural of majesty. It seems chiefly intended to convey the notion of Omnipotence. Some render the words, ‘God all sufficient; ‘but the original root of שדי conveys the notion, rather of overwhelming, than of sustaining power. The word is therefore better rendered, as in our version, Almighty. It corresponds with the Greek παντοκράτωρ, and with the Latin Omnipotens. — Ed

Walk before me The force of this expression we have elsewhere explained. In making the covenant, God stipulates for obedience, on the part of his servant. Yet He does not in vain prefix the declaration that he is ‘the Almighty God,’ and is furnished with power to help his own people: because it was necessary that Abram should be recalled from all other means of help, that he might entirely devote himself to God alone. For no one will ever retake himself to God, but he who keeps created things in their proper place, and looks up to God alone. Where, indeed, the power of God has been once acknowledged, it ought so to transport us with admiration, and our minds ought so to be filled with reverence for him, that nothing should hinder us from worshipping him. Moreover, because the eyes of God look for faith and truth in the heart, Abram is commanded to aim at integrity. For the Hebrews call him a man of perfections, who is not of a deceitful or double mind, but sincerely cultivates rectitude. In short, the integrity here mentioned is opposed, to hypocrisy. And surely, when we have to deal with God, no place for dissimulation remains. Now, from these words, we learn for what end God gathers together for himself a church; namely, that they whom he has called, may be holy. The foundation, indeed, of the divine calling, is a gratuitous promise; but it follows immediately after, that they whom he has chosen as a peculiar people to himself, should devote themselves to the righteousness of God. For on this condition, he adopts children as his own, that he may, in return, obtain the place and the honor of a Father. And as he himself cannot lie, so he rightly demands mutual fidelity from his own children. Wherefore, let us know, that God manifests himself to the faithful, in order that they may live as in his sight; and may make him the arbiter not only of their works, but of their thoughts. Whence also we infer, that there is no other method of living piously and justly than that of depending upon God.

Note 401. “Ab aliis omnibus.” “De tous autres moyens.” “From all other means.” — French Tr

Note 402. “ Yield yourselves unto God, as those that are alive from the dead and your members as instruments of righteousness unto God.” Romans 6:13. — Ed

2. And I will make my covenant He now begins more fully and abundantly to explain what he had before alluded to briefly. We have said that the covenant of God with Abram had two parts. The first was a declaration of gratuitous love; to which was annexed the promise of a happy life. But the other was an exhortation to the sincere endeavor to cultivate uprightness, since God had given, in a single word only, a slight taste of his grace; and then immediately had descended to the design of miscalling; namely, that Abram should be upright. He now subjoins a more ample declaration of his grace, in order that Abram may endeavor more willingly to form his mind and his life, both to reverence towards God, and to the cultivation of uprightness; as if God had said ‘See how kindly I indulge thee: for I do not require integrity from thee simply on account of my authority, which I might justly do; but whereas I owe thee nothing, I condescend graciously to engage in a mutual covenant.’ He does not, however, speak of this as of a new thing: but he recalls the memory of the covenant which he had before made, and now fully confirms and establishes its certainty. For God is not wont to utter new oracles, which may destroy the credit, or obscure the light, or weaken the efficacy of those which preceded; but he continues, as in one perpetual tenor, those promises which he has once given. Wherefore, by these words, he intends nothing else than that the covenant, of which Abram had heard before should be established and ratified: but he expressly introduces that principal point, concerning the multiplication of seed, which he afterwards frequently repeats.

3. And Abram fell on his face We know that this was the ancient rite of adoration. Moreover, Abram testifies, first, that he acknowledges God, in whose presence all flesh ought to keep silence, and to be humbled; and, secondly that he reverently receives and cordially embraces whatever God is about to speak. If, however, this was intended as a confession of faith, we must observe, that the faith which relies upon the grace of God cannot be disjoined from a pure conscience. God, in offering his grace to Abram, requires of him a sincere disposition to live justly and homily. Abram, in prostrating himself, declares that he obediently receives both. Let us therefore remember, that in one and the same bond of faith, the gratuitous adoption in which our salvation is placed, is to be combined with newness of life. And although Abram utters not a word, he declares more fully by his silence, than if he had spoken with a loud and sounding voice, that he yields obedience to the word of God.

Note 403. That is, both the promise of grace, and the command to yield obedience. — Ed.

4. As for me, behold, my covenant is with thee They who translate the passage, ‘Behold, I make a covenant with thee,’ or, ‘Behold, I and my covenant with thee;’ do not seem to me faithfully to represent the meaning of Moses. For, first, God declares that he is the speaker, in order that absolute authority may appear in his words. For since our faith can rest on no other foundation than his eternal veracity, it becomes, above all things, necessary for us to be informed that what is proposed to us, has proceeded from his sacred mouth. Therefore, the pronoun I, is to be read separately as a preface to the rest; in order that Abram might have a composed mind, and might engage, without hesitation, in the proposed covenant. Whence a useful doctrine is deduced, that faith necessarily has reference to God: because, although all angels and men should speak to us, never would their authority appear sufficiently great to confirm our minds. And it cannot but be, that we should at times waver, until that voice sounds from heaven, ‘I am.’ Whence also it appears what kind of religion is that of the Papacy: where, instead of the word of God, the fictions of men are alone the subject of boast. And they are justly exposed to continual fluctuation, who, depending upon the word of men, act unjustly towards God, by ascribing to them more than is right. But let us have no other foundation of our faith than this word ‘I’, not as spoken indifferently by any mouth whatever, but by the mouth of God alone. If, however, myriads of men set themselves in opposition, and proudly exclaim, ‘We, we,’ let this single word of God suffice to dissipate the empty sound of multitudes.

Note 404. “Ego, ecce pactum meum tecum.” “I, behold, my covenant is with thee.”

And thou shalt be a father of many nations It is asked what is this multitude of nations? It obviously appears, that different nations had their origin from the holy Patriarch: for Ishmael grew to a great people: the Idumeans, from another branch were spread far and wide; large families also sprung from other sons, whom he had by Keturah. But Moses looked still further, because, indeed, the Gentiles were to be, by faith, inserted into the stock of Abram, although not descended from him according to the flesh: of which fact Paul is to us a faithful interpreter and witness. For he does not gather together the Arabians, Idumeans, and others, for the purpose of making Abram the father of many nations; but he so extends the name of father, as to make it applicable to the whole world, in order that the Gentiles, in other respects strangers, and separated from each other, might, from all sides combine in one family of Abram. I grant, indeed, that, for a time, the twelve tribes were as so many nations; but only in order to form a prelude to that immense multitude, which, at length, is collected together as the one family of Abram. And that Moses speaks of those sons, who, being regenerate by faith, acquire the name, and pass over into the stock of Abram, is sufficiently proved by this one consideration. For the carnal race of Abram could not be divided into different nations, without causing those who had departed from the unity, to be immediately accounted strangers. Thus the Church rejected the Ishmaelites, the Idumeans, and others, and regarded them as foreigners. Abram therefore was not called the father of many nations, because his seed was to be divided into many nations; but rather, because many nations were to be gathered together unto him. A change also of his name is added as a token. For he begins to be called Abraham, in order that the name itself may teach him, that he should not be the father of one family only; but that a progeny should rise up to him from an immense multitude, beyond the common course of nature. For this reason, the Lord so often renews this promise; because the very repetition of it shows that no common blessing was promised.

Note 405. “Multitudinis gentium.” “Of a multitude of nations.”