Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_17
- Primary Witness Text: 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. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. 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. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 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. 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. And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. 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. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. 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 stran...
Connected dataset overlay
- Connected ID:
Genesis_17
- Chapter Blob Preview: 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. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many n...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 17:1
Hebrew
וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִֽים׃vayehiy-'averam-ven-tishe'iym-shanah-vetesha'-shaniym-vayera'-yehvah-'el-'averam-vayo'mer-'elayv-'aniy-'el-shaday-hitehalekhe-lefanay-veheyeh-tamiym
KJV: 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.
AKJV: And when Abram was ninety years old and nine, the LORD appeared to Abram, and said to him, I am the Almighty God; walk before me, and be you perfect.
ASV: And when Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am God Almighty; walk before me, and be thou perfect.
YLT: And Abram is a son of ninety and nine years, and Jehovah appeareth unto Abram, and saith unto him, ‘I am God Almighty, walk habitually before Me, and be thou perfect;
Exposition: Genesis 17:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:2
Hebrew
וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹֽד׃ve'etenah-veriytiy-veyniy-vveynekha-ve'areveh-'votekha-vime'od-me'od
KJV: And I will make my covenant between me and thee, and will multiply thee exceedingly.
AKJV: And I will make my covenant between me and you, and will multiply you exceedingly.
ASV: And I will make my covenant between me and thee, and will multiply thee exceedingly.
YLT: and I give My covenant between Me and thee, and multiply thee very exceedingly.'
Commentary Witness (Generated)Genesis 17:2Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:2
Genesis 17:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And I will make my covenant between me and thee, and will multiply thee exceedingly.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:2
Exposition: Genesis 17:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will make my covenant between me and thee, and will multiply thee exceedingly.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:3
Hebrew
וַיִּפֹּל אַבְרָם עַל־פָּנָיו וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹֽר׃vayifol-'averam-'al-fanayv-vayedaver-'itvo-'elohiym-le'mor
KJV: And Abram fell on his face: and God talked with him, saying,
AKJV: And Abram fell on his face: and God talked with him, saying,
ASV: And Abram fell on his face: and God talked with him, saying,
YLT: And Abram falleth upon his face, and God speaketh with him, saying,
Commentary WitnessGenesis 17:3Quoted commentary witness
Commentary Witness
Genesis 17:3
Verse 3 And Abram fell on his face - The eastern method of prostration was thus: the person first went down on his knees, and then lowered his head to his knees, and touched the earth with his forehead. A very painful posture, but significative of great humiliation and reverence.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:3
Source lane
Apologetics Bible source bundle
Exposition: Genesis 17:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abram fell on his face: and God talked with him, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:4
Hebrew
אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִֽם׃'aniy-hineh-veriytiy-'itakhe-vehayiyta-le'av-hamvon-gvoyim
KJV: As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.
AKJV: As for me, behold, my covenant is with you, and you shall be a father of many nations.
ASV: As for me, behold, my covenant is with thee, and thou shalt be the father of a multitude of nations.
YLT: ‘I--lo, My covenant is with thee, and thou hast become father of a multitude of nations;
Commentary Witness (Generated)Genesis 17:4Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:4
Genesis 17:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:4
Exposition: Genesis 17:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:5
Hebrew
וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּֽיךָ׃velo'-yiqare'-'vod-'et-shimekha-'averam-vehayah-shimekha-'averaham-khiy-'av-hamvon-gvoyim-netatiykha
KJV: 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.
AKJV: Neither shall your name any more be called Abram, but your name shall be Abraham; for a father of many nations have I made you.
ASV: Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.
YLT: and thy name is no more called Abram, but thy name hath been Abraham, for father of a multitude of nations have I made thee;
Commentary WitnessGenesis 17:5Quoted commentary witness
Commentary Witness
Genesis 17:5
Verse 5 Thy name shall be Abraham - Abram אברם literally signifies a high or exalted father. Ab-ra-ham אברהם differs from the preceding only in one letter; it has ה he before the last radical. Though this may appear very simple and easy, yet the true etymology and meaning of the word are very difficult to be assigned. The reason given for the change made in the patriarch's name is this: For a father of many nations have I made thee, אב המון גוים ab-hamon goyim, "a father of a multitude of nations." This has led some to suppose that אברהם Abraham, is a contraction for אב רב המון ab-rab-hamon, "the father of a great multitude." Aben Ezra says the name is derived from אביר המון abir-hamon, "a powerful multitude." Rabbi Solomon Jarchi defines the name cabalistically, and says that its numeral letters amount to two hundred and forty-eight, which, says he, is the exact number of the bones in the human body. But before the ה he was added, which stands for five, it was five short of this perfection. Rabbi Lipman says the ה he being added as the fourth letter, signifies that the Messiah should come in the fourth millenary of the world. Clarius and others think that the ה he, which is one of the letters of the Tetragrammaton, (or word of four letters, יהוה YeHoVaH), was added for the sake of dignity, God associating the patriarch more nearly to himself, by thus imparting to him a portion of his own name. Having enumerated so many opinions, that of William Alabaster, in his Apparatus to the Revelation, should not be passed by. He most wisely says that ab-ram or ab-rom signifies father of the Romans, and consequently the pope; therefore Abraham was pope the first! This is just as likely as some of the preceding etymologies. From all these learned as well as puerile conjectures we may see the extreme difficulty of ascertaining the true meaning of the word, though the concordance makers, and proper name explainers find no difficulty at all in the case; and pronounce on it as readily and authoritatively as if they had been in the Divine council when it was first imposed. Hottinger, in his Smegma Orientale, supposes the word to be derived from the Arabic root rahama, which signifies to be very numerous. Hence ab raham would signify a copious father or father of a multitude. This makes a very good sense, and agrees well with the context. Either this etymology or that which supposes the inserted ה he to be an abbreviation of the word המן hamon, multitude, is the most likely to be the true one. But this last would require the word to be written, when full, אב רם המון ab-ram-hamon. The same difficulty occurs, Gen 17:15, on the word Sarai, שרי which signifies my prince or princess, and Sarah, שרה where the whole change is made by the substitution of a ה he for a י yod. This latter might be translated princess in general; and while the former seems to point out her government in her own family alone, the latter appears to indicate her government over the nations of which her husband is termed the father or lord; and hence the promise states that she shall be a mother of nations, and that kings of people should spring from her. See Gen 17:15, Gen 17:16. Now as the only change in each name is made by the insertion of a single letter, and that letter the same in both names, I cannot help concluding that some mystery was designed by its insertion; and therefore the opinion of Clarius and some others is not to be disregarded, which supposes that God shows he had conferred a peculiar dignity on both, by adding to their names one of the letters of his own: a name by which his eternal power and Godhead are peculiarly pointed out. From the difficulty of settling the etymology of these two names, on which so much stress seems to be laid in the text, the reader will see with what caution he should receive the lists of explanations of the proper names in the Old and New Testaments, which he so frequently meets with, and which I can pronounce to be in general false or absurd.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 17:15
- Gen 17:16
Named authorities or texts detected in the witness
- Aben Ezra
- Abraham
- Tetragrammaton
- William Alabaster
- Revelation
- Romans
- Hottinger
- Smegma Orientale
- Sarai
- Sarah
- New Testaments
Exposition: Genesis 17:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:6
Hebrew
וְהִפְרֵתִי אֹֽתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵֽאוּ׃vehiferetiy-'otekha-vime'od-me'od-vnetatiykha-legvoyim-vmelakhiym-mimekha-yetze'v
KJV: And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
AKJV: And I will make you exceeding fruitful, and I will make nations of you, and kings shall come out of you.
ASV: And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
YLT: and I have made thee exceeding fruitful, and made thee become nations, and kings go out from thee.
Commentary Witness (Generated)Genesis 17:6Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:6
Genesis 17:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:6
Exposition: Genesis 17:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:7
Hebrew
וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵֽאלֹהִים וּֽלְזַרְעֲךָ אַחֲרֶֽיךָ׃vahaqimotiy-'et-veriytiy-veyniy-vveynekha-vveyn-zare'akha-'achareykha-ledorotam-liveriyt-'volam-liheyvot-lekha-le'lohiym-vlezare'akha-'achareykha
KJV: 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.
AKJV: And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant, to be a God to you, and to your seed after you.
ASV: And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee.
YLT: ‘And I have established My covenant between Me and thee, and thy seed after thee, to their generations, for a covenant age-during, to become God to thee, and to thy seed after thee;
Commentary WitnessGenesis 17:7Quoted commentary witness
Commentary Witness
Genesis 17:7
Verse 7 An everlasting covenant - ברית עולם berith olam. See note on Gen 13:15. Here the word olam is taken in its own proper meaning, as the words immediately following prove - to be a God unto thee, and thy seed after thee; for as the soul is to endure for ever, so it shall eternally stand in need of the supporting power and energy of God; and as the reign of the Gospel dispensation shall be as long as sun and moon endure, and its consequences eternal, so must the covenant be on which these are founded.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 13:15
Exposition: Genesis 17:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:8
Hebrew
וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת ׀ אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִֽים׃venatatiy-lekha-vlezare'akha-'achareykha-'et- -'eretz-megureykha-'et-khal-'eretz-khena'an-la'achuzat-'volam-vehayiytiy-lahem-le'lohiym
KJV: 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.
AKJV: And I will give to you, and to your seed after you, the land wherein you are a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. ¶
ASV: 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.
YLT: 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.'
Commentary WitnessGenesis 17:8Quoted commentary witness
Commentary Witness
Genesis 17:8
Verse 8 Everlasting possession - Here עולם 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. See the note on Gen 21:33.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 21:33
Named authorities or texts detected in the witness
- Gospel
Exposition: Genesis 17:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:9
Hebrew
וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אֽ͏ַחֲרֶיךָ לְדֹרֹתָֽם׃vayo'mer-'elohiym-'el-'averaham-ve'atah-'et-veriytiy-tishemor-'atah-vezare'akha-'achareykha-ledorotam
KJV: And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.
AKJV: And God said to Abraham, You shall keep my covenant therefore, you, and your seed after you in their generations.
ASV: And God said unto Abraham, And as for thee, thou shalt keep my covenant, thou, and thy seed after thee throughout their generations.
YLT: And God saith unto Abraham, ‘And thou dost keep My covenant, thou and thy seed after thee, to their generations;
Commentary Witness (Generated)Genesis 17:9Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:9
Genesis 17:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:9
Named authorities or texts detected in the witness
- Abraham
Exposition: Genesis 17:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:10
Hebrew
זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָֽר׃zo't-veriytiy-'asher-tishemerv-veyniy-vveyneykhem-vveyn-zare'akha-'achareykha-himvol-lakhem-khal-zakhar
KJV: 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.
AKJV: This is my covenant, which you shall keep, between me and you and your seed after you; Every man child among you shall be circumcised.
ASV: This is my covenant, which ye shall keep, between me and you and thy seed after thee: every male among you shall be circumcised.
YLT: this is My covenant which ye keep between Me and you, and thy seed after thee: Every male of you is to be circumcised;
Commentary WitnessGenesis 17:10Quoted commentary witness
Commentary Witness
Genesis 17:10
Verse 10 Every man - child - shall be circumcised - Those who wish to invalidate the evidence of the Divine origin of the Mosaic law, roundly assert that the Israelites received the rite of circumcision from the Egyptians. Their apostle in this business is Herodotus, who, lib. ii., p. 116, Edit. Steph. 1592, says: "The Colchians, Egyptians, and Ethiopians, are the only nations in the world who have used circumcision απ' αρχης, from the remotest period; and the Phoenicians and Syrians who inhabit Palestine acknowledge they received this from the Egyptians." Herodotus cannot mean Jews by Phoenicians and Syrians; if he does he is incorrect, for no Jew ever did or ever could acknowledge this, with the history of Abraham in his hand. If Herodotus had written before the days of Abraham, or at least before the sojourning of the children of Israel in Egypt, and informed us that circumcision had been practiced among them απ' αρχης, from the beginning, there would then exist a possibility that the Israelites while sojourning among them had learned and adopted this rite. But when we know that Herodotus flourished only 484 years before the Christian era, and that Jacob and his family sojourned in Egypt more than 1800 years before Christ, and that all the descendants of Abraham most conscientiously observed circumcision, and do so to this day, then the presumption is that the Egyptians received it from the Israelites, but that it was impossible the latter could have received it from the former, as they had practiced it so long before their ancestors had sojourned in Egypt.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Egyptians
- Herodotus
- Edit
- Steph
- The Colchians
- Ethiopians
- Syrians
- Abraham
- Egypt
- Christ
- Israelites
Exposition: Genesis 17:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:11
Hebrew
וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶֽם׃vnemaletem-'et-veshar-'arelatekhem-vehayah-le'vot-veriyt-veyniy-vveyneykhem
KJV: And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.
AKJV: And you shall circumcise the flesh of your foreskin; and it shall be a token of the covenant between me and you.
ASV: And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt me and you.
YLT: and ye have circumcised the flesh of your foreskin, and it hath become a token of a covenant between Me and you.
Commentary WitnessGenesis 17:11Quoted commentary witness
Commentary Witness
Genesis 17:11
Verse 11 And it shall be a token - לאות leoth, for a sign of spiritual things; for the circumcision made in the flesh was designed to signify the purification of the heart from all unrighteousness, as God particularly showed in the law itself. See Deu 10:16; see also Rom 2:25-29;Col 2:11. And it was a seal of that righteousness or justification that comes by faith, Rom 4:11. That some of the Jews had a just notion of its spiritual intention, is plain from many passages in the Chaldee paraphrases and in the Jewish writers. I borrow one passage from the book Zohar, quoted by Ainsworth: "At what time a man is sealed with this holy seal, (of circumcision), thenceforth he seeth the holy blessed God properly, and the holy soul is united to him. If he be not worthy, and keepeth not this sign, what is written? By the breath of God they perish, (Job 4:9), because this seal of the holy blessed God was not kept. But if he be worthy, and keep it, the Holy Ghost is not separated from him."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rom 2:25-29
- Col 2:11
- Rom 4:11
- Job 4:9
Named authorities or texts detected in the witness
- Zohar
- Ainsworth
Exposition: Genesis 17:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:12
Hebrew
וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִֽזַּרְעֲךָ הֽוּא׃vven-shemonat-yamiym-yimvol-lakhem-khal-zakhar-ledoroteykhem-yeliyd-vayit-vmiqenat-khesef-mikhol-ven-nekhar-'asher-lo'-mizare'akha-hv'
KJV: 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.
AKJV: 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 your seed.
ASV: 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.
YLT: ‘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;
Commentary WitnessGenesis 17:12Quoted commentary witness
Commentary Witness
Genesis 17:12
Verse 12 He that is eight days old - Because previously to this they were considered unclean, Lev 12:2, Lev 12:3, 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, Lev 22:27.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Lev 12:2
- Lev 12:3
- Lev 22:27
Exposition: Genesis 17:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:13
Hebrew
הִמּוֹל ׀ יִמּוֹל יְלִיד בּֽ͏ֵיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָֽם׃himvol- -yimvol-yeliyd-veytekha-vmiqenat-khasefekha-vehayetah-veriytiy-vivesharekhem-liveriyt-'volam
KJV: 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.
AKJV: He that is born in your house, and he that is bought with your money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.
ASV: 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.
YLT: he is certainly circumcised who is born in thine house, or bought with thy money; and My covenant hath become in your flesh a covenant age-during;
Commentary WitnessGenesis 17:13Quoted commentary witness
Commentary Witness
Genesis 17:13
Verse 13 He that is born in thy house - The son of a servant; he that is bought with thy money - a slave on his coming into the family. According to the Jewish writers the father was to circumcise his son; and the master, the servant born in his house, or the slave bought with money. If the father or master neglected to do this, then the magistrates were obliged to see it performed; if the neglect of this ordinance was unknown to the magistrates, then the person himself, when he came of age, was obliged to do it.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:13
Source lane
Apologetics Bible source bundle
Exposition: Genesis 17:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:14
Hebrew
וְעָרֵל ׀ זָכָר אֲשֶׁר לֹֽא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַֽר׃ve'arel- -zakhar-'asher-lo'-yimvol-'et-veshar-'arelatvo-venikheretah-hanefesh-hahiv'-me'ameyha-'et-veriytiy-hefar
KJV: 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.
AKJV: And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he has broken my covenant. ¶
ASV: 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.
YLT: 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.'
Commentary WitnessGenesis 17:14Quoted commentary witness
Commentary Witness
Genesis 17:14
Verse 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?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Reader
Exposition: Genesis 17:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:15
Hebrew
וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא־תִקְרָא אֶת־שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָֽהּ׃vayo'mer-'elohiym-'el-'averaham-sharay-'ishetekha-lo'-tiqera'-'et-shemah-sharay-khiy-sharah-shemah
KJV: And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
AKJV: And God said to Abraham, As for Sarai your wife, you shall not call her name Sarai, but Sarah shall her name be.
ASV: And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
YLT: And God saith unto Abraham, ‘Sarai thy wife--thou dost not call her name Sarai, for Sarah is her name;
Commentary Witness (Generated)Genesis 17:15Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:15
Genesis 17:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:15
Named authorities or texts detected in the witness
- Abraham
- Sarai
Exposition: Genesis 17:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:16
Hebrew
וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵֽרַכְתִּיהָ וְהָֽיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיֽוּ׃vverakhetiy-'otah-vegam-natatiy-mimenah-lekha-ven-vverakhetiyha-vehayetah-legvoyim-malekhey-'amiym-mimenah-yiheyv
KJV: 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.
AKJV: And I will bless her, and give you a son also of her: yes, I will bless her, and she shall be a mother of nations; kings of people shall be of her.
ASV: And I will bless her, and moreover I will give thee a son of her: yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.
YLT: and I have blessed her, and have also given to thee a son from her; and I have blessed her, and she hath become nations--kings of peoples are from her.'
Commentary WitnessGenesis 17:16Quoted commentary witness
Commentary Witness
Genesis 17:16
Verse 16 I will bless her, etc. - Sarah certainly stands at the head of all the women of the Old Testament, on account of her extraordinary privileges. I am quite of Calmet's opinion that Sarah was a type of the blessed Virgin. St. Paul considers her a type of the New Testament and heavenly Jerusalem; and as all true believers are considered as the children of Abraham, so all faithful holy women are considered the daughters of Sarah, Gal 4:22, Gal 4:24, Gal 4:26. See also 1Pet 3:6.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gal 4:22
- Gal 4:24
- Gal 4:26
- 1Pet 3:6
Named authorities or texts detected in the witness
- Old Testament
- Virgin
- St
- Jerusalem
- Abraham
- Sarah
Exposition: Genesis 17:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:17
Hebrew
וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָֽה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵֽד׃vayifol-'averaham-'al-fanayv-vayitzechaq-vayo'mer-velivvo-haleven-me'ah-shanah-yivaled-ve'im-sharah-havat-tishe'iym-shanah-teled
KJV: 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?
AKJV: Then Abraham fell on his face, and laughed, and said in his heart, Shall a child be born to him that is an hundred years old? and shall Sarah, that is ninety years old, bear?
ASV: Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?
YLT: And Abraham falleth upon his face, and laugheth, and saith in his heart, ‘To the son of an hundred years is one born? or doth Sarah--daughter of ninety years--bear?’
Commentary WitnessGenesis 17:17Quoted commentary witness
Commentary Witness
Genesis 17:17
Verse 17 Then Abraham - laughed - I am astonished to find learned and pious men considering this as a token of Abraham's weakness of faith or unbelief, when they have the most positive assurance from the Spirit of God himself that Abraham was not weak but strong in the faith; that he staggered not at the promise through unbelief, but gave glory to God, Rom 4:19, Rom 4:20. It is true the same word is used, Gen 18:12, concerning Sarah, in whom it was certainly a sign of doubtfulness, though mixed with pleasure at the thought of the possibility of her becoming a mother; but we know how possible it is to express both faith and unbelief in the same way, and even pleasure and disdain have been expressed by a smile or laugh. By laughing Abraham undoubtedly expressed his joy at the prospect of the fulfillment of so glorious a promise; and from this very circumstance Isaac had his name. יצחק yitschak, which we change into Isaac, signifies laughter; and it is the same word which is used in the verse before us: Abraham fell on his face, ויצחק vaiyitschak, and he laughed; and to the joy which he felt on this occasion our Lord evidently alludes, Joh 8:56 : Your father Abraham Rejoiced to see my day; and he saw it, and was Glad. And to commemorate this joy he called his son's name Isaac. See note on Gen 21:6.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rom 4:19
- Rom 4:20
- Gen 18:12
- Joh 8:56
- Gen 21:6
Named authorities or texts detected in the witness
- Sarah
- Isaac
- Glad
Exposition: Genesis 17:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:18
Hebrew
וַיֹּאמֶר אַבְרָהָם אֶל־הֽ͏ָאֱלֹהִים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶֽיךָ׃vayo'mer-'averaham-'el-ha'elohiym-lv-yishema'e'l-yicheyeh-lefaneykha
KJV: And Abraham said unto God, O that Ishmael might live before thee!
AKJV: And Abraham said to God, O that Ishmael might live before you!
ASV: And Abraham said unto God, Oh that Ishmael might live before thee!
YLT: And Abraham saith unto God, ‘O that Ishmael may live before Thee;’
Commentary WitnessGenesis 17:18Quoted commentary witness
Commentary Witness
Genesis 17:18
Verse 18 O that Ishmael might live before thee! - Abraham, finding that the covenant was to be established in another branch of his family, felt solicitous for his son Ishmael, whom he considered as necessarily excluded; on which God delivers that most remarkable prophecy which follows in Gen 17:20, and which contains an answer to the prayer and wish of Abraham: And as for Ishmael I have heard thee; so that the object of Abraham's prayer was, that his son Ishmael might be the head of a prosperous and potent people.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 17:20
Named authorities or texts detected in the witness
- Ray
- Abraham
- Ishmael
Exposition: Genesis 17:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham said unto God, O that Ishmael might live before thee!'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:19
Hebrew
וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָֽיו׃vayo'mer-'elohiym-'aval-sharah-'ishetekha-yoledet-lekha-ven-veqara'ta-'et-shemvo-yitzechaq-vahaqimotiy-'et-veriytiy-'itvo-liveriyt-'volam-lezare'vo-'acharayv
KJV: 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.
AKJV: And God said, Sarah your wife shall bear you a son indeed; and you shall call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.
ASV: And God said, Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant for his seed after him.
YLT: and God saith, ‘Sarah thy wife is certainly bearing a son to thee, and thou hast called his name Isaac, and I have established My covenant with him, for a covenant age-during, to his seed after him.
Commentary Witness (Generated)Genesis 17:19Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:19
Genesis 17:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:19
Named authorities or texts detected in the witness
- Isaac
Exposition: Genesis 17:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:20
Hebrew
וּֽלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה ׀ בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדֽוֹל׃vleyishema'e'l-shema'etiykha-hineh- -verakhetiy-'otvo-vehifereytiy-'otvo-vehireveytiy-'otvo-vime'od-me'od-sheneym-'ashar-neshiy'im-yvoliyd-vnetatiyv-legvoy-gadvol
KJV: 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.
AKJV: And as for Ishmael, I have heard you: 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.
ASV: 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.
YLT: As to Ishmael, I have heard thee; lo, I have blessed him, and made him fruitful, and multiplied him, very exceedingly; twelve princes doth he beget, and I have made him become a great nation;
Commentary WitnessGenesis 17:20Quoted commentary witness
Commentary Witness
Genesis 17:20
Verse 20 Twelve princes shall he beget, etc. - See the names of these twelve princes, Gen 25:12-16. From Ishmael proceeded the various tribes of the Arabs, called also Saracens by Christian writers. They were anciently, and still continue to be, a very numerous and powerful people. "It was somewhat wonderful, and not to be foreseen by human sagacity," says Bishop Newton, "that a man's whole posterity should so nearly resemble him, and retain the same inclinations, the same habits, and the same customs, throughout all ages! These are the only people besides the Jews who have subsisted as a distinct people from the beginning, and in some respects they very much resemble each other 1. The Arabs, as well as the Jews, are descended from Abraham, and both boast of their descent from the father of the faithful. 2. The Arabs, as well as the Jews, are circumcised, and both profess to have derived this ceremony from Abraham. 3. The Arabs, as well as the Jews, had originally twelve patriarchs, who were their princes or governors. 4. The Arabs, as well as the Jews, marry among themselves, and in their own tribes. 5. The Arabs, as well as the Jews, are singular in several of their customs, and are standing monuments to all ages of the exactness of the Divine predictions, and of the veracity of Scripture history. We may with more confidence believe the particulars related of Abraham and Ishmael when we see them verified in their posterity at this day. This is having, as it were, ocular demonstration for our faith." See Bp. Newton's Second Dissertation on the Prophecies, and See note on Gen 16:12.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 25:12-16
- Gen 16:12
Named authorities or texts detected in the witness
- Newton
- Arabs
- Bishop Newton
- The Arabs
- Jews
- Abraham
- See Bp
- Prophecies
Exposition: Genesis 17:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:21
Hebrew
וְאֶת־בְּרִיתִי אָקִים אֶת־יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶֽרֶת׃ve'et-veriytiy-'aqiym-'et-yitzechaq-'asher-teled-lekha-sharah-lamvo'ed-hazeh-vashanah-ha'acheret
KJV: But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.
AKJV: But my covenant will I establish with Isaac, which Sarah shall bear to you at this set time in the next year.
ASV: But my covenant will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.
YLT: and My covenant I establish with Isaac, whom Sarah doth bear to thee at this appointed time in the next year;'
Commentary WitnessGenesis 17:21Quoted commentary witness
Commentary Witness
Genesis 17:21
Verse 21 My covenant will I establish with Isaac - All temporal good things are promised to Ishmael and his posterity, but the establishment of the Lord's covenant is to be with Isaac. Hence it is fully evident that this covenant referred chiefly to spiritual things - to the Messiah, and the salvation which should be brought to both Jews and Gentiles by his incarnation, death, and glorification.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Isaac
- Messiah
Exposition: Genesis 17:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:22
Hebrew
וַיְכַל לְדַבֵּר אִתּוֹ וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָֽם׃vayekhal-ledaver-'itvo-vaya'al-'elohiym-me'al-'averaham
KJV: And he left off talking with him, and God went up from Abraham.
AKJV: And he left off talking with him, and God went up from Abraham. ¶
ASV: And he left off talking with him, and God went up from Abraham.
YLT: and He finisheth speaking with him, and God goeth up from Abraham.
Commentary WitnessGenesis 17:22Quoted commentary witness
Commentary Witness
Genesis 17:22
Verse 22 God went up from Abraham - Ascended evidently before him, so that he had the fullest proof that it was no human being, no earthly angel or messenger, that talked with him; and the promise of a son in the course of a single year, at this set time in the next year, Gen 17:21, which had every human probability against it, was to be the sure token of the truth of all that had hitherto taken place, and the proof that all that was farther promised should be fulfilled in its due time. Was it not in nearly the same way in which the Lord went up from Abraham, that Jesus Christ ascended to heaven in the presence of his disciples? Luk 24:51.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 17:21
Named authorities or texts detected in the witness
- Jesus
- Abraham
Exposition: Genesis 17:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he left off talking with him, and God went up from Abraham.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:23
Hebrew
וַיִּקַּח אַבְרָהָם אֶת־יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל־יְלִידֵי בֵיתוֹ וְאֵת כָּל־מִקְנַת כַּסְפּוֹ כָּל־זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמָל אֶת־בְּשַׂר עָרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ אֱלֹהִֽים׃vayiqach-'averaham-'et-yishema'e'l-venvo-ve'et-khal-yeliydey-veytvo-ve'et-khal-miqenat-khasefvo-khal-zakhar-ve'aneshey-veyt-'averaham-vayamal-'et-veshar-'arelatam-ve'etzem-hayvom-hazeh-kha'asher-diver-'itvo-'elohiym
KJV: 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.
AKJV: 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 to him.
ASV: 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.
YLT: And Abraham taketh Ishmael his son, and all those born in his house, and all those bought with his money--every male among the men of Abraham's house--and circumciseth the flesh of their foreskin, in this self-same day, as God hath spoken with him.
Commentary Witness (Generated)Genesis 17:23Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:23
Genesis 17:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:23
Exposition: Genesis 17:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:24
Hebrew
וְאַבְרָהָם בֶּן־תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עָרְלָתֽוֹ׃ve'averaham-ven-tishe'iym-vatesha'-shanah-vehimolvo-veshar-'arelatvo
KJV: And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.
AKJV: And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.
ASV: And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.
YLT: And Abraham is a son of ninety and nine years in the flesh of his foreskin being circumcised;
Commentary Witness (Generated)Genesis 17:24Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:24
Genesis 17:24 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:24
Exposition: Genesis 17:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:25
Hebrew
וְיִשְׁמָעֵאל בְּנוֹ בֶּן־שְׁלֹשׁ עֶשְׂרֵה שָׁנָה בְּהִמֹּלוֹ אֵת בְּשַׂר עָרְלָתֽוֹ׃veyishema'e'l-venvo-ven-shelosh-'eshereh-shanah-vehimolvo-'et-veshar-'arelatvo
KJV: And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
AKJV: And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
ASV: And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
YLT: and Ishmael his son is a son of thirteen years in the flesh of his foreskin being circumcised;
Commentary Witness (Generated)Genesis 17:25Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:25
Genesis 17:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:25
Exposition: Genesis 17:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:26
Hebrew
בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנֽוֹ׃ve'etzem-hayvom-hazeh-nimvol-'averaham-veyishema'e'l-venvo
KJV: In the selfsame day was Abraham circumcised, and Ishmael his son.
AKJV: In the selfsame day was Abraham circumcised, and Ishmael his son.
ASV: In the selfsame day was Abraham circumcised, and Ishmael his son.
YLT: in this self-same day hath Abraham been circumcised, and Ishmael his son;
Commentary Witness (Generated)Genesis 17:26Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:26
Genesis 17:26 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'In the selfsame day was Abraham circumcised, and Ishmael his son.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:26
Exposition: Genesis 17:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'In the selfsame day was Abraham circumcised, and Ishmael his son.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 17:27
Hebrew
וְכָל־אַנְשֵׁי בֵיתוֹ יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מֵאֵת בֶּן־נֵכָר נִמֹּלוּ אִתּֽוֹ׃vekhal-'aneshey-veytvo-yeliyd-vayit-vmiqenat-khesef-me'et-ven-nekhar-nimolv-'itvo
KJV: And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
AKJV: And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.
ASV: And all the men of his house, those born in the house, and those bought with money of a foreigner, were circumcised with him.
YLT: and all the men of his house--born in the house, and bought with money from the son of a stranger--have been circumcised with him.
Commentary Witness (Generated)Genesis 17:27Generated editorial synthesis
Commentary Witness (Generated)
Genesis 17:27
Genesis 17:27 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 17:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 17:27
Exposition: Genesis 17:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
16
Generated editorial witnesses
11
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 17:1
- Gen 17:2
- Gen 17:3
- Gen 17:4
- Gen 17:5
- Gen 17:6-8
- Gen 17:9
- Gen 17:10
- Gen 17:11
- Gen 17:12
- Gen 17:13
- Gen 17:14
- Gen 17:15
- Gen 17:16
- Gen 17:17
- Gen 17:18
- Gen 17:19
- Gen 17:20
- Gen 17:21
- Gen 17:23-27
- Gen 15:1
- Mat 5:48
- Genesis 17:1
- Genesis 17:2
- Genesis 17:3
- Genesis 17:4
- Genesis 17:5
- Genesis 17:6
- Gen 13:15
- Genesis 17:7
- Gen 21:33
- Genesis 17:8
- Genesis 17:9
- Genesis 17:10
- Rom 2:25-29
- Col 2:11
- Rom 4:11
- Job 4:9
- Genesis 17:11
- Lev 12:2
- Lev 12:3
- Lev 22:27
- Genesis 17:12
- Genesis 17:13
- Genesis 17:14
- Genesis 17:15
- Gal 4:22
- Gal 4:24
- Gal 4:26
- 1Pet 3:6
- Genesis 17:16
- Rom 4:19
- Rom 4:20
- Gen 18:12
- Joh 8:56
- Gen 21:6
- Genesis 17:17
- Genesis 17:18
- Genesis 17:19
- Gen 25:12-16
- Gen 16:12
- Genesis 17:20
- Genesis 17:21
- Genesis 17:22
- Genesis 17:23
- Genesis 17:24
- Genesis 17:25
- Genesis 17:26
- Genesis 17:27
Named authorities or texts surfaced in commentary
- Ray
- God Almighty
- Abraham
- Sarah
- Ishmael
- Why
- Reader
- Atonement
- Aben Ezra
- Tetragrammaton
- William Alabaster
- Revelation
- Romans
- Hottinger
- Smegma Orientale
- Sarai
- New Testaments
- Gospel
- Egyptians
- Herodotus
- Edit
- Steph
- The Colchians
- Ethiopians
- Syrians
- Egypt
- Christ
- Israelites
- Zohar
- Ainsworth
- Old Testament
- Virgin
- St
- Jerusalem
- Isaac
- Glad
- Newton
- Arabs
- Bishop Newton
- The Arabs
- Jews
- See Bp
- Prophecies
- Messiah
- Jesus
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
Genesis 17:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 17:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness