Kejadian 17:1-6
Konteks17:1 When Abram was 99 years old, 1 the Lord appeared to him and said, 2 “I am the sovereign God. 3 Walk 4 before me 5 and be blameless. 6 17:2 Then I will confirm my covenant 7 between me and you, and I will give you a multitude of descendants.” 8
17:3 Abram bowed down with his face to the ground, 9 and God said to him, 10 17:4 “As for me, 11 this 12 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 13 Abram. Instead, your name will be Abraham 14 because I will make you 15 the father of a multitude of nations. 17:6 I will make you 16 extremely 17 fruitful. I will make nations of you, and kings will descend from you. 18
Kejadian 17:10-14
Konteks17:10 This is my requirement that you and your descendants after you must keep: 19 Every male among you must be circumcised. 20 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 21 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 22 must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. 17:13 They must indeed be circumcised, 23 whether born in your house or bought with money. The sign of my covenant 24 will be visible in your flesh as a permanent 25 reminder. 17:14 Any uncircumcised male 26 who has not been circumcised in the flesh of his foreskin will be cut off 27 from his people – he has failed to carry out my requirement.” 28
Kejadian 17:23-27
Konteks17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 29 and circumcised them 30 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 31 when he was circumcised; 32 17:25 his son Ishmael was thirteen years old 33 when he was circumcised. 17:26 Abraham and his son Ishmael were circumcised on the very same day. 17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.
[17:1] 1 tn Heb “the son of ninety-nine years.”
[17:1] 2 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 3 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 4 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 5 tn Or “in my presence.”
[17:1] 6 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[17:2] 7 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 8 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 9 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
[17:3] 10 tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.
[17:4] 12 tn Heb “is” (הִנֵּה, hinneh).
[17:5] 13 tn Heb “will your name be called.”
[17:5] 14 sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.
[17:5] 15 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 16 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 17 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 18 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:10] 19 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 20 sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.
[17:12] 22 tn Heb “the son of eight days.”
[17:13] 23 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
[17:13] 24 tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:13] 25 tn Or “an eternal.”
[17:14] 26 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 27 tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.
[17:14] sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.
[17:14] 28 tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:23] 29 tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”
[17:23] 30 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[17:24] 31 tn Heb “the son of ninety-nine years.”
[17:24] 32 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).