He gave him the covenant of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs.
Parallel Translations
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He gave him the covenant of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs.
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And he gave him the covenaunt of circumcision. And he begat Isaac and circumcised him the viii. daye and Isaac begat Iacob and Iacob the twelve patriarkes.
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Hee gaue him also the couenant of circumcision: and so Abraham begate Isaac, and circumcised him the eight day: and Isaac begate Iacob, and Iacob the twelue Patriarkes.
Cross-references (18)
Passages linked to Acts 7:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 17:9-14 God said to Abraham, “As for you, you will keep my covenant, you and your offspring after you throughout their generations. This is my covenant, which you shall keep, between me and you and your offspring after you. Every male among you shall be circumcised. You shall be circumcised in the flesh of your foreskin. It will be a token of the covenant between me and you. He who is eight days old will be circumcised among you, every male throughout your generations, he who is born in the house, or bought with money from any foreigner who is not of your offspring. He who is born in your house, and he who is bought with your money, must be circumcised. My covenant will be in your flesh for an everlasting covenant. The uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people. He has broken my covenant.”
- Genesis 35:23-26 The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. The sons of Rachel: Joseph and Benjamin. The sons of Bilhah (Rachel’s servant): Dan and Naphtali. The sons of Zilpah (Leah’s servant): Gad and Asher. These are the sons of Jacob, who were born to him in Paddan Aram.
- Genesis 21:1-4 Yahweh visited Sarah as he had said, and Yahweh did to Sarah as he had spoken. Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him. Abraham called his son who was born to him, whom Sarah bore to him, Isaac. Abraham circumcised his son, Isaac, when he was eight days old, as God had commanded him.
- Genesis 25:21-26 Isaac entreated Yahweh for his wife, because she was barren. Yahweh was entreated by him, and Rebekah his wife conceived. The children struggled together within her. She said, “If it is like this, why do I live?” She went to inquire of Yahweh. Yahweh said to her, “Two nations are in your womb. Two peoples will be separated from your body. The one people will be stronger than the other people. The elder will serve the younger.” When her days to be delivered were fulfilled, behold, there were twins in her womb. The first came out red all over, like a hairy garment. They named him Esau. After that, his brother came out, and his hand had hold on Esau’s heel. He was named Jacob. Isaac was sixty years old when she bore them.
- Genesis 29:31–30:24 Yahweh saw that Leah was hated, and he opened her womb, but Rachel was barren. Leah conceived, and bore a son, and she named him Reuben. For she said, “Because Yahweh has looked at my affliction; for now my husband will love me.” She conceived again, and bore a son, and said, “Because Yahweh has heard that I am hated, he has therefore given me this son also.” She named him Simeon. She conceived again, and bore a son. She said, “Now this time my husband will be joined to me, because I have borne him three sons.” Therefore his name was called Levi. She conceived again, and bore a son. She said, “This time I will praise Yahweh.” Therefore she named him Judah. Then she stopped bearing. When Rachel saw that she bore Jacob no children, Rachel envied her sister. She said to Jacob, “Give me children, or else I will die.” Jacob’s anger burned against Rachel, and he said, “Am I in God’s place, who has withheld from you the fruit of the womb?” She said, “Behold, my maid Bilhah. Go in to her, that she may bear on my knees, and I also may obtain children by her.” She gave him Bilhah her servant as wife, and Jacob went in to her. Bilhah conceived, and bore Jacob a son. Rachel said, “God has judged me, and has also heard my voice, and has given me a son.” Therefore she called his name Dan. Bilhah, Rachel’s servant, conceived again, and bore Jacob a second son. Rachel said, “I have wrestled with my sister with mighty wrestlings, and have prevailed.” She named him Naphtali. When Leah saw that she had finished bearing, she took Zilpah, her servant, and gave her to Jacob as a wife. Zilpah, Leah’s servant, bore Jacob a son. Leah said, “How fortunate!” She named him Gad. Zilpah, Leah’s servant, bore Jacob a second son. Leah said, “Happy am I, for the daughters will call me happy.” She named him Asher. Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother, Leah. Then Rachel said to Leah, “Please give me some of your son’s mandrakes.” Leah said to her, “Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes, also?” Rachel said, “Therefore he will lie with you tonight for your son’s mandrakes.” Jacob came from the field in the evening, and Leah went out to meet him, and said, “You must come in to me; for I have surely hired you with my son’s mandrakes.” He lay with her that night. God listened to Leah, and she conceived, and bore Jacob a fifth son. Leah said, “God has given me my hire, because I gave my servant to my husband.” She named him Issachar. Leah conceived again, and bore a sixth son to Jacob. Leah said, “God has endowed me with a good dowry. Now my husband will live with me, because I have borne him six sons.” She named him Zebulun. Afterwards, she bore a daughter, and named her Dinah. God remembered Rachel, and God listened to her, and opened her womb. She conceived, bore a son, and said, “God has taken away my reproach.” She named him Joseph, saying, “May Yahweh add another son to me.”
- Genesis 35:16 They traveled from Bethel. There was still some distance to come to Ephrath, and Rachel travailed. She had hard labor.
- Genesis 35:18 As her soul was departing (for she died), she named him Benoni, but his father named him Benjamin.
- Exodus 1:1-4 Now these are the names of the sons of Israel, who came into Egypt (every man and his household came with Jacob): Reuben, Simeon, Levi, and Judah, Issachar, Zebulun, and Benjamin, Dan and Naphtali, Gad and Asher.
- 1 Chronicles 1:34 Abraham became the father of Isaac. The sons of Isaac: Esau and Israel.
- 1 Chronicles 2:1-2 These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Joseph, Benjamin, Naphtali, Gad, and Asher.
- Matthew 1:2 Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.
- John 7:22 Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy.
- Acts 2:29 “Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day.
- Romans 4:10 How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
- Romans 9:9-13 For this is a word of promise, “At the appointed time I will come, and Sarah will have a son.” Not only so, but Rebekah also conceived by one, by our father Isaac. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls, it was said to her, “The elder will serve the younger.” Even as it is written, “Jacob I loved, but Esau I hated.”
- Galatians 3:15 Brothers, speaking of human terms, though it is only a man’s covenant, yet when it has been confirmed, no one makes it void or adds to it.
- Galatians 3:17 Now I say this: A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect.
- Hebrews 7:4 Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best plunder.
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John Calvin 1540 · Public Domain 8. He gave him the covenant. When as he…
8. He gave him the covenant. When as he confesseth that circumcision is the covenant of God, he cleareth himself sufficiently of that crime which was laid to his charge; but, in the mean season, he showeth that the Jews deal amiss, if they place the beginning of their salvation in the external sign. For if Abraham was called, and the land and redemption promised to his seed before such time as he was circumcised, it appeareth that the glory of the whole stock cloth not depend upon circumcision. Paul useth the same argument in the 4th chapter to the Romans, (Romans 4:11.) For, seeing that Abraham obtained righteousness, and pleased God before he was circumcised, he gathereth thence that circumcision is not the cause of righteousness. Therefore we see that Stephen frameth no vain and idle narration; because this was very much appertinent unto the cause, that the Jews might remember how God had adopted them with their fathers, and it is to be thought that Stephen did plainly express both things; that although circumcision was given by God, that it might be a sign of grace, yet was the adoption before it both in order and in time. But we have no need to dispute any longer in this place concerning the nature and force of circumcision. Only let us note this, that God doth first promise those things to Abraham which he confirmeth afterward by circumcision, that we may know that the signs are vain and nothing worth, unless the word go before. Let us also note, that there is a profitable doctrine contained in the word covenant, to wit, that God maketh his covenant with us in the sacraments, that he may declare his love toward us; which thing, if it be true, first, they are not only works of external profession amongst men, but they gave great force inwardly before God, to confirm the faith. Secondly, they are no vain figures; because God, who is true figureth nothing there which he doth not perform.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 8 And he gave him the covenant of circumcision:…
8 And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.
Ver. 8-18] {See Trapp on "Gen 17:11"} {See Trapp on "Gen 37:28"} {See Trapp on "Gen 41:37"} {See Trapp on "Gen 42:1"} {See Trapp on "Gen 45:4"} {See Trapp on "Gen 45:16"} {See Trapp on "Gen 46:27"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He gave him, Abraham, of whom he was speaking,…
He gave him, Abraham, of whom he was speaking, the convenant of circumcision; of which covenant, circumcision was the sign and seal by which, on the part of Abraham and his seed it was stipulated, that they should put off all carnal affections.
Begat Isaac, after the promise: so that the promises were not given for Isaac’s sake, but Isaac was given for the promise’ sake; which made these things more fit to represent gospel grace, of which St. Stephen was preaching.
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The twelve patriarchs; the heads of the tribes, from whom they were denominated. Of this genealogy, see Mat 1:1,2, &c., and the history of it in Genesis.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And he gave him the covenant of circumcision,.... Or…
And he gave him the covenant of circumcision,.... Or the covenant, of which circumcision was a sign or token, Gen 17:11. Stephen speaks here in the language of the Jews, who are wont to speak of circumcision after this manner; hence in the Jewish liturgy, there is a collect, , "for the covenant of circumcision" (h); and so it is said (i),
"when Joseph died, they made void the "covenant of circumcision":''
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and so Abraham begat Isaac, and circumcised him the eighth day; according to the express command in Gen 17:12
and Jacob begat the twelve patriarchs; the heads of the twelve tribes of Israel.
(h) Seder Tephillot, fol. 197. 1. Ed. Basil. Vid. Kimchi in Mal. iii. 1. (i) Shemot Rabba, sect. 1. fol. 90. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And so he begat Isaac - After the covenant…
And so he begat Isaac - After the covenant was given, of which circumcision was the seal. Gen. xvii, 10.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8. He gave him the covenant of circumcision]…
Verse 8. He gave him the covenant of circumcision] That is, he instituted the rite of circumcision, as a sign of that covenant which he had made with him and his posterity. See Ge 17:10, c.
And so Abraham begat Isaac] και ουτως, And thus, in this covenant, he begat Isaac and as a proof that he was born under this covenant, was a true son of Abraham and inheritor of the promises, he circumcised him the eighth day; and this rite being observed in the family of Isaac, Jacob and his twelve sons were born under the covenant; and thus their descendants, the twelve tribes, being born under the same covenant, and practising the same rite, were, by the ordinance of Gods legal inheritors of the promised land, and all the secular and spiritual advantages connected with it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And he gave him - That is, God appointed…
And he gave him - That is, God appointed or commanded this, Gen 17:9-13.
The covenant - The word “covenant” denotes properly “a compact or agreement between two or more persons,” usually attended with seals, pledges, or sanctions. In Gen 17:7, and elsewhere, it is said that God would establish his “covenant” with Abraham; that is, he made him certain definite promises, attended with pledges and seals, etc. The idea of a strict “compact” or “agreement” between God and man, as between “equal parties”; is not found in the Bible. The word is commonly used, as here, to denote “a promise on the part of God,” attended with pledges, and demanding, on the part of man, in order to avail himself of its benefits, a specified course of conduct. The “covenant” is therefore another name for denoting two things on the part of God:
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A “command,” which man is not at liberty to reject, as he would be if it were a literal covenant; and, A “promise,” which is to be fulfilled only on the condition of obedience. The covenant with Abraham was simply a “promise” to give him the land, and to make him a great nation, etc. It was never proposed to Abraham with the supposition that he was at liberty to reject it, or to refuse to comply with its conditions. Circumcision was appointed as the mark or indication that Abraham and those thus designated were the persons included in the gracious purpose and promise. It served to separate them as a special people; a people whose unique characteristic it was that they obeyed and served the God who had made the promise to Abraham. The phrase “covenant of circumcision” means, therefore, the covenant or promise which God made to Abraham, of which circumcision was the distinguishing “mark” or “sign.”
The twelve patriarchs - The word “patriarch” properly denotes “the father and ruler of a family.” But it is commonly applied, by way of eminence, to “the progenitors” of the Jewish race, particularly to “the twelve sons of Jacob.” See the notes on Act 2:29.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The covenant, or the testament,[1] and alliance of circumcision,…
The covenant, or the testament,[1] and alliance of circumcision, by which the Israelites should be known to be the elect people of God. (Witham) --- Literally, he gave them the alliance of circumcision; he made with him an alliance, of which circumcision was the seal. (Bible de Vence)
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[BIBLIOGRAPHY]
Testamentum, Greek: ten diatheken. See Hebrews ix. 16.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the covenant of circumcision--that is, the covenant of which…
the covenant of circumcision--that is, the covenant of which circumcision was the token.
and so--that is, according to the terms of this covenant, on which Paul reasons (Gal. 3:1-26).
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the twelve patriarchs--so called as the founders of the twelve tribes of Israel.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 8. Gave… covenant of circumcision—Circumcision was both a sign…
8. Gave… covenant of circumcision—Circumcision was both a sign of the covenant and a part of the covenant, for it was a part of the covenant to perform the rite of circumcision as its seal. Covenant means compact or agreement; and it is said that God gave the covenant as being a gracious favour, God graciously prescribing both sides of the compact.
And so—In accordance with the covenant of circumcision.
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Begat the twelve patriarchs—Under the covenant of circumcision. And the mention of these serves both to complete the Abrahamic period and to furnish connecting links with Joseph.
Patriarchs—Derived from the Greek πατηρ, father, and αρχη, government; for patriarchy was the government of a family or tribe by its progenitor, and the patriarchs were the permanent and historical heads of the twelve tribes.
8. Joy—Not merely wonder and perplexity at mere prodigies, but joy, as at a divine and blessed salvation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. the covenant of circumcision] Given the year before…
8. the covenant of circumcision] Given the year before Isaac was born (Gen_17:21).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) And he gave him the covenant . .…
(8) And he gave him the covenant . . .—Here we trace an indirect reference to the charge that he had spoken “against the customs.” He does not deny the specific charge that he had said that Jesus of Nazareth should change them. He probably had taught that the change was about to come. He does assert (1) that the covenant of circumcision followed on the promise to Abraham, and therefore was not the ground of his election, and so lays the foundation for St. Paul’s argument in Gal_3:17; (2) that, though part of a provisional, not of a permanent, system, it came from God’s appointment, and therefore was to be spoken of with all reverence, and so he clears himself from the charge of blasphemy.
The twelve patriarchs.—On the meaning of the word see Note on Act_2:29. Here it is applied to the sons of Jacob, as being, each of them, the founder of a patria, or family.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Jacob the twelve for Jacob begat the twelve, A.V.…
Jacob the twelve for Jacob begat the twelve, A.V. He gave him the covenant of circumcision, subsequently to the gift of the land by promise. The argument suggested is apparently the same as St. Paul"s in Rom_4:10-17.
Vers. 8-19. Israel and Egypt: Divine providence.
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The connection of the people of God with the land of Egypt is profoundly interesting, and suggests valuable lessons for all time. We are reminded by the text of
I THE UNDULATORY CHARACTER OF OUR HUMAN LIFE. This in the eventful experiences of Joseph (vers. 9, 10). First rejoicing in his father"s peculiar favor, then sold into Egyptian slavery, then rising to a position of trust in the house of his master, then cast into prison, then raised to the premiership; up on the height of comfort, down into the depth of misfortune, up again on the crest of honor, then down again into the trough of shame, etc. So with Israel the man and Israel the people (vers. 11-19). The patriarch at first in a position of relief and advantage, then in one of distress and disadvantage; the nation falling into the dark gulf of bitter bondage until raised up "with a strong hand and stretched out arm into liberty. Thus is it with men and with nations. With none does the course of things prove to be a straight line, either of ascent or of descent. It is always undulatory. Light and shadow, sweetness and bitterness, hope and fear, joy and sorrow, alternate from the cradle to the grave.
II THE OVERRULING PROVIDENCE OF GOD. How clearly Joseph felt that his distresses had been overruled by the Divine hand, we know. (Gen_50:20) We can also see how the descent into Egypt and even the long slavery in that land of bondage were a discipline which wrought ultimate good, of the most solid and enduring kind, to Israel. By the sufferings which they endured together in those broiling brickfields, under those cruel taskmasters, and to which in happier times their sons looked back with such intense emotion; by the marvelous deliverances which they experienced together in the land of the enemy and in the "great and terrible wilderness," and of which their descendants sang with such reverence and such rapture; by these common sufferings and common mercies they were welded together as a nation, they became rich in those national memories which are a people"s strength, they became a country for which, through many a succeeding century, patriots would cheerfully risk all their hopes and proudly lay down their lives. We learn these lessons.
1. Be prepared for coming changes in circumstance. No man has a right to feel secure in anything but in a wise and holy character, in that which makes him ready for any event that may happen. At any hour human prosperity may pass into adversity, joy into sorrow, honor into shame; or at any hour straitness may be exchanged for abundance, lowliness for elevation, gloom for gladness. We all urgently need the fixed principles, the rest in God, the attachment to things eternal and Divine, the heritage in the heavenly future, which will keep us calm in the most agitating vicissitudes of earthly fortune.
2. Trust God when things are at their worst. In the first days of Egyptian slavery, and still more in Potiphar"s prison, things must have looked dark indeed to Joseph. "But God was with him" (vers. 9, 10). It was a terrible time, too, for the children of Israel when the king which knew not Joseph" dealt subtly with and, evil entreated them, slaying their young children at their birth (vers. 18, 19); but God saw their affliction (vers. 34, 35; Exo_3:7) and was preparing to send the deliverer in due time. And to the upright in any scene of disappointment and distress there will arise light in the darkness". (Psa_112:4) Trust and wait; the longest and severest storm will pass, and the sun shine again on the waters of life.
3. Realize that God has large and long purposes in view. Jacob died far off from the promised land, but his bones were to rest there in due course, and there his children were to have a goodly heritage. It matters little what happens to us as individuals; enough if we are taking a humble share in working out his great and beneficent designs. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 8. And he gave him the covenant of circumcision.…
8. And he gave him the covenant of circumcision. After his call and the promise of Christ. See Gen. 17:1–14. The covenant of Christ was for all; circumcision for the Jews.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 8. While the physical birth emblematizes regeneration, it is…
REGENERATION AND SANCTIFICATION
8. While the physical birth emblematizes regeneration, it is equally true that physical circumcision typifies sanctification. The Jewish law was to circumcise eight days after birth, illustrating the fact that we should get sanctified about eight days after conversion, thus giving a little time to receive light on inbred sin and intelligently seek its removal. John Wesley has a powerful sermon on the Circumcision of the heart, preached from
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Deu 30:6 : “I will circumcise thy heart, so as to love the Lord thy God with all thy heart, soul, mind and strength, that thou mayest live.”
Here we see that the circumcision of the heart is necessary to perfect love, which is the condition of spiritual life and admission into heaven.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain See notes on verse 5
See notes on verse 5
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:8 the covenant of circumcision: See Gen 17:9-14; see…
7:8 the covenant of circumcision: See Gen 17:9-14; see also “Circumcision in the New Testament” Theme Note.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.