1
Ἐγένετο δὲ Αβραμ ἐτῶν ἐνενήκοντα ἐννέα, καὶ ὤφθη κύριος τῷ Αβραμ καὶ εἶπεν αὐτῷ· Ἐγώ εἰμι ὁ θεός σου· εὐαρέστει ἐναντίον ἐμοῦ καὶ γίνου ἄμεμπτος,
Now Abram was ninety-nine years old, and the LORD appeared to Abram and said to him: 'I am your God; be well-pleasing before me and be blameless,'
The δέ marks a new scene after the Hagar episode of ch.16 (where Abram was 86 at 16:16). The age-formula (Αβραμ ἐτῶν ἐνενήκοντα ἐννέα) is a standard LXX preface to a covenant theophany; thirteen years have elapsed since Ishmael's birth. The divine self-declaration Ἐγώ εἰμι ὁ θεός σου renders MT אֲנִי אֵל שַׁדַּי, suppressing the divine title El Shaddai and foregrounding the relational formula that becomes the Decalogue preamble (Exod 20:2). The two imperatives εὐαρέστει and γίνου ἄμεμπτος precede the covenant grants of vv.2–8 — obligation frames promise.
Word-by-word analysis· 25 words
Ἐγένετοcame to passAor Mid Indic 3 Sg · γίνομαιnarrative frame opener (existential: 'it came to pass that Abram was...')→ constative aorist (inaugurating a new narrative episode)γίνομαι: 'come to pass / become'; used impersonally as a temporal frame with ἐτῶν; LXX calque of וַיְהִי; cf. Ruth 1:1; Gen 14:1 for the same formula opening a chapter-episode.
δὲnowpostpositive continuative particle (scene transition from ch.16)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ΑβραμAbramindeclinable proper noun, subject (pre-covenant name, final occurrences in vv.1, 3, 5a)→ participant identificationΑβραμ: transliteration of אַבְרָם, 'exalted father'; renamed Αβρααμ at v.5; these first verses deliberately retain the old name to mark the threshold of transformation. Indeclinable in LXX.
ἐτῶνyearsGenitivegenitive of age ('of ninety-nine years')→ relational specificationἔτος: 'year'; the genitive-of-age construction is the standard LXX formula for recording a patriarch's age at a theophany or covenant event (cf. 16:16 — Abram at 86; 17:24 — Abraham at 99; 17:25 — Ishmael at 13). Thirteen years separate Ishmael's birth from this encounter.
ἐνενήκονταninetynumeral modifier (part of age-genitive)→ measure or countἐνενήκοντα: meaning 'ninety'; numeral expression contributing count or measure in context.
ἐννέαninenumeral modifier (completing 'ninety-nine')→ measure or countἐννέα: meaning 'nine'; numeral expression contributing count or measure in context.
καὶandnarrative conjunction (sequential event: the theophany follows the age-note)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὤφθηappearedAor Pass Indic 3 Sg · ὁράωmain verb (theophanic appearance formula)→ divine passive: God's self-revelation; constative aorist (single event)ὁράω / ὤφθη: the passive-of-divine-appearing renders the Niphal of רָאָה ('was seen'); the standard LXX theophany verb (cf. 12:7; 18:1; 26:2; Exod 3:2); the divine passive avoids explaining how God becomes visible and places the initiative wholly with God.
κύριοςthe LORDNominativesubject of ὤφθη (divine name, anarthrous in theophany formula)→ participant prominenceκύριος: standard LXX rendering of יהוה; anarthrous with the theophanic verb (cf. v.3 ὁ θεός — the LXX alternates κύριος/θεός to reflect the MT's alternation between divine names YHWH and Elohim).
τῷtoDativearticle with dative (indirect object of ὤφθη)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβραμAbramindeclinable proper noun, dative indirect object of ὤφθη ('appeared to Abram')→ participant identificationΑβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, dative indirect object of ὤφθη ('appeared to Abram').
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative indirect object of εἶπεν→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object of εἶπεν.
ἘγώINominativepersonal pronoun, subject (emphatic divine self-identification)→ participant referenceἐγώ: emphatic; the formula Ἐγώ εἰμι ὁ θεός σου renders MT אֲנִי אֵל שַׁדַּי ('I am El Shaddai'), suppressing the divine title in favour of the relational ὁ θεός σου. This Ἐγώ εἰμι formula becomes the template for the Sinai preamble (Exod 20:2 LXX: Ἐγώ εἰμι κύριος ὁ θεός σου) and underlies John 8:58.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (divine self-predication)→ gnomic present (permanent, unalterable identity)εἰμί: the LXX makes the predication explicit with εἰμι where MT has a nominal clause (אֲנִי אֵל שַׁדַּי); gnomic force — 'I always am your God.'
ὁtheNominativearticle (specifying divine title θεός σου)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativepredicate nominative (divine title in covenant self-declaration)→ participant prominenceθεός: in ὁ θεός σου ('your God') the LXX renders אֵל שַׁדַּי with a relational title foregrounding the covenant bond; the same formula recurs in the Decalogue (Exod 20:2) and becomes the standard LXX covenant-preamble pattern.
σουyourGenitivegenitive of possession or relationship (modifying θεός: 'your God')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession or relationship (modifying θεός: 'your God').
εὐαρέστειbe well-pleasingPres Act Impv 2 Sg · εὐαρεστέωmain verb (first divine command, introducing moral obligation)→ customary / progressive present imperative (ongoing lifestyle of pleasing God)εὐαρεστέω: 'be acceptable / well-pleasing'; renders MT הִתְהַלֵּךְ לְפָנַי ('walk before me'), replacing the spatial-locomotion idiom with a relational-evaluative one. Crucially, the same verb describes Enoch (5:22, 24: εὐηρέστησεν Ενωχ τῷ θεῷ) and Noah (6:9 LXX: Νωε ... εὐηρέστησεν τῷ θεῷ) — Abraham is summoned to the posture of the two antediluvian exemplars. Heb 11:5–6 cites Enoch's εὐαρεστέω as the paradigm of faith; the connection to this verse is deliberate.
ἐναντίονbeforeimproper preposition + genitive (relational: 'in my presence / before my face')→ spatial or relational framingἐναντίον ἐμοῦ: renders לְפָנַי ('before me'); the LXX uses ἐναντίον (rather than πρό) to convey the moral sense of accountability lived out in the divine gaze.
ἐμοῦmeGenitivegenitive object of ἐναντίον (the divine person)→ relational specificationἐμοῦ: meaning 'me'; it serves as genitive object of ἐναντίον (the divine person).
καὶandcoordinating conjunction (adding the second imperative)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γίνουbePres Mid Impv 2 Sg · γίνομαιmain verb (second divine command)→ progressive present imperative (ongoing moral becoming)γίνομαι: 'become'; γίνου ἄμεμπτος renders MT הְיֵה תָמִים ('be perfect / complete / blameless'); the choice of γίνομαι (a process verb) rather than εἶναι implies continuous moral formation, not merely a static state.
ἄμεμπτοςblamelessNominativepredicate nominative (complement of γίνου)→ participant prominenceἄμεμπτος: 'blameless / without fault'; renders תָּמִים ('complete / whole'); used of Job at Job 1:1 LXX; Paul echoes this exact command when he describes his pre-conversion Torah observance as κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος (Phil 3:6) — using the same γίνομαι + ἄμεμπτος pairing from this very verse.
2
καὶ θήσω τὴν διαθήκην μου ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον σοῦ καὶ πληθυνῶ σε σφόδρα.
'and I will establish my covenant between me and you, and I will multiply you greatly.'
The divine speech of v.1 continues; the two covenant promises — θήσω τὴν διαθήκην (establishment of the covenant) and πληθυνῶ σε (multiplication) — are the divine response to the obligation imposed in v.1. The bipartite prepositional idiom ἀνὰ μέσον ἐμοῦ ... καὶ ἀνὰ μέσον σοῦ ('between me ... and between you') is the standard LXX bilateral-covenant formula, recalling 15:17–18.
Word-by-word analysis· 16 words
καὶandnarrative continuation of divine speech→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θήσωI will establishFut Act Indic 1 Sg · τίθημιmain verb (first covenant promise: establishment)→ predictive future (certain divine commitment)τίθημι: 'put / place / establish'; θήσω τὴν διαθήκην ('I will place my covenant') is one of two verbs used with διαθήκη in this chapter — τίθημι (vv.2, 5 implied) and ἵστημι / στήσω (vv.7, 19, 21); the two may reflect different nuances of the Hebrew נָתַן and הֵקִים ('give' and 'confirm/raise up').
τὴνtheAccusativearticle (with covenant noun, anaphoric: the covenant already implied in God's history with Abram)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of θήσω→ object specificationδιαθήκη: 'covenant / disposition'; LXX rendering of Hebrew בְּרִית ('covenant, binding agreement'); the theological key-term of ch.17, occurring 13 times. In Greek, διαθήκη normally means 'will / testament' (the testamentary sense exploited by Heb 9:15–17 and Gal 3:15–17) — the LXX's use to render בְּרִית imports a unilateral, gracious quality into the covenant concept.
μουmyGenitivegenitive of possession (modifying διαθήκην)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying διαθήκην).
ἀνὰbetweenpreposition (ἀνὰ μέσον = 'between,' first occurrence in bilateral formula)→ spatial or relational framingἀνὰ μέσον: 'between / in the midst of'; renders Hebrew בֵּין; this bipartite idiom (ἀνὰ μέσον X ... καὶ ἀνὰ μέσον Y) is the standard LXX bilateral-covenant formula.
μέσονmidstAccusativeprepositional phrase (part of bilateral idiom 'between me')→ spatial or relational framingμέσον: meaning 'midst'; here it marks the relation signaled by prepositional phrase (part of bilateral idiom 'between me').
ἐμοῦmeGenitivegenitive after ἀνὰ μέσον (first party to the covenant)→ relational specificationἐμοῦ: meaning 'me'; it serves as genitive after ἀνὰ μέσον (first party to the covenant).
καὶandcoordinating conjunction (linking the two parties in the bilateral formula)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetweenpreposition (second part of bilateral formula)→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (second part of bilateral formula).
μέσονmidstAccusativeprepositional phrase (part of bilateral idiom 'between you')→ spatial or relational framingμέσον: meaning 'midst'; here it marks the relation signaled by prepositional phrase (part of bilateral idiom 'between you').
σοῦyouGenitivegenitive after ἀνὰ μέσον (second party: Abram)→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive after ἀνὰ μέσον (second party: Abram).
καὶandcoordinating conjunction (adding second promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πληθυνῶI will multiplyFut Act Indic 1 Sg · πληθύνωmain verb (second divine promise: multiplication)→ predictive future (certain divine act)πληθύνω: 'multiply / increase greatly'; the multiplication-promise is a refrain of the Abrahamic covenant (13:16; 15:5; 16:10; 17:2; 22:17); the LXX uses the same verb for the creation mandate (Gen 1:28: αὐξάνεσθε καὶ πληθύνεσθε) — the covenant restores and extends the creational vocation; Paul alludes to the promise in Rom 4:17–18.
σεyouAccusativedirect object of πληθυνῶ→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of πληθυνῶ.
σφόδραgreatlyadverb of degree (intensifying the multiplication promise)→ clausal contributionσφόδρα: 'greatly / exceedingly'; renders מְאֹד; v.6 will reduplicate it (σφόδρα σφόδρα) for additional intensification — a common LXX device for the superlative of hyperbole in covenant promise language.
3
καὶ ἔπεσεν Αβραμ ἐπὶ πρόσωπον αὐτοῦ, καὶ ἐλάλησεν αὐτῷ ὁ θεὸς λέγων·
And Abram fell on his face, and God spoke to him, saying:
The prostration ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ is the standard theophanic-worship gesture (cf. v.17; Num 14:5; 16:4). The switch from κύριος (v.1) to ὁ θεός (v.3) reflects the MT's alternation between YHWH and Elohim; the pleonastic λέγων calques the Hebrew לֵאמֹר and introduces the fuller oracle of vv.4–8.
Word-by-word analysis· 12 words
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔπεσενfellAor Act Indic 3 Sg · πίπτωmain verb (prostration before the divine)→ constative aorist (single act of worship)πίπτω: 'fall'; ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ ('fell on his face') is the standard LXX expression for prostration before the divine, rendering הִפֹּל עַל-פָּנָיו; the same gesture recurs at v.17 (Abraham's laughter). It combines reverence and receptivity.
ΑβραμAbramindeclinable proper noun, subject (third and penultimate occurrence of the pre-covenant name)→ participant identificationΑβραμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, subject (third and penultimate occurrence of the pre-covenant name).
ἐπὶonpreposition + accusative (direction of prostration: 'onto')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (direction of prostration: 'onto').
πρόσωπονfaceAccusativeobject of ἐπί (in idiom 'upon his face')→ object specificationπρόσωπον: 'face'; ἐπὶ πρόσωπον αὐτοῦ renders עַל-פָּנָיו; the idiom denotes total prostration — the face pressed to the ground, the posture of the servant before the sovereign.
αὐτοῦhisGenitivegenitive of possession (modifying πρόσωπον)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying πρόσωπον).
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (introduction of the fuller divine oracle of vv.4–8)→ constative aoristλαλέω: 'speak'; the resumption of speech with ἐλάλησεν ... λέγων is a pleonastic Hebraism calquing the Hebrew construction וַיְדַבֵּר ... לֵאמֹר; it marks the opening of a new and more extended section of the divine address.
αὐτῷto himDativedative indirect object of ἐλάλησεν→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object of ἐλάλησεν.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of ἐλάλησεν (divine name, now θεός rather than κύριος)→ participant prominenceθεός: the switch from κύριος (v.1) to ὁ θεός (v.3) reflects the underlying MT alternation between the divine names YHWH and Elohim that characterises the Abrahamic covenant texts; the LXX renders each faithfully.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωpleonastic participle (Hebraizing idiom 'speaking, saying')→ verbal action or stateλέγων: a pleonastic participle calquing the Hebrew לֵאמֹר ('saying') appended to verbs of speech — a ubiquitous LXX Hebraism with no natural Greek equivalent, ubiquitous in narrative-introduction formulae.
4
Καὶ ἐγὼ ἰδοὺ ἡ διαθήκη μου μετὰ σοῦ, καὶ ἔσῃ πατὴρ πλήθους ἐθνῶν·
'And I — behold, my covenant is with you, and you shall be father of a multitude of nations;'
The verse opens with the emphatic Καὶ ἐγὼ ἰδοὺ ('And I — behold') — a solemn presentative formula that stakes divine authority behind the covenant. The verbless clause ἡ διαθήκη μου μετὰ σοῦ is a nominal sentence of covenant self-commitment. The promise ἔσῃ πατὴρ πλήθους ἐθνῶν introduces the theme of universal fatherhood that v.5 will intensify to πολλῶν ἐθνῶν (cited in Rom 4:17–18).
Word-by-word analysis· 13 words
Καὶandnarrative/discourse conjunction (resuming the divine speech after Abram's prostration)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγὼINominativepersonal pronoun, subject (emphatic — marked contrast: 'and I [for my part]')→ participant referenceἐγώ: emphatic; the Καὶ ἐγὼ ἰδοὺ formula stresses God's personal and sovereign commitment to the covenant; a Hebraism of וַאֲנִי הִנֵּה, the solemn divine self-engagement formula.
ἰδοὺbeholdpresentative particle (drawing attention to the covenant as now present reality)→ discourse linkage or contrastἰδού: 'behold / look'; LXX calque of הִנֵּה; used here as a solemn presentative introducing the covenant declaration — 'behold [here it is]: my covenant is with you.'
ἡtheNominativearticle (with covenant noun: definite, anaphoric to the covenant established in God's purposes)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηcovenantNominativesubject of verbless clause ('my covenant [is] with you')→ participant prominenceδιαθήκη: key term of the chapter; the verbless clause ἡ διαθήκη μου μετὰ σοῦ ('my covenant is with you') is a nominal sentence of covenant self-commitment — the present-tense force implies the covenant is hereby enacted by divine word alone.
μουmyGenitivegenitive of possession (divine ownership of the covenant)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (divine ownership of the covenant).
μετὰwithpreposition + genitive (associative: 'with you')→ spatial or relational framingμετά + genitive: 'with'; the covenant is described as being 'with' Abram, rendering Hebrew אִתְּךָ ('with you') — a covenantal associative idiom.
σοῦyouGenitivegenitive object of μετά (the covenant partner: Abram)→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά (the covenant partner: Abram).
καὶandcoordinating conjunction (introducing the promise that flows from the covenant)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσῃyou shall beFut Mid Indic 2 Sg · εἰμίmain verb (covenant promise of identity transformation)→ predictive future (certain divine grant)εἰμί: the future ἔσῃ here expresses a divine promise of new identity ('you shall be') rather than a mere prediction; the pattern ἔσῃ πατήρ ... ἐθνῶν is the covenant formula of universal fatherhood.
πατὴρfatherNominativepredicate nominative (the new identity conferred by the covenant)→ participant prominenceπατήρ: 'father'; in the covenant formula ἔσῃ πατὴρ πλήθους ἐθνῶν the title conferred is not biological but covenantal and eschatological; v.5 will rephrase this as πατέρα πολλῶν ἐθνῶν (the form cited in Rom 4:17: κατέναντι οὗ ἐπίστευσεν θεοῦ ... ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε).
πλήθουςof a multitudeGenitivegenitive of description (modifying πατήρ: 'father of a multitude')→ relational specificationπλῆθος: 'multitude / mass'; renders Hebrew הֲמוֹן ('multitude / throng'); the phrase πλήθους ἐθνῶν anticipates the etymology of Αβρααμ at v.5 (πολλῶν ἐθνῶν = many nations) and the genealogical inclusivity of vv.12–13 (stranger and slave equally included under the covenant).
ἐθνῶνof nationsGenitivepartitive genitive (the multitude in question are nations)→ relational specificationἔθνος: 'nation / people / Gentile'; the promise 'father of a multitude of nations' points to the inclusion of non-Israelite peoples under the Abrahamic covenant — the exegetical foundation for Paul's argument in Gal 3:7–9 and Rom 4:9–12 that Abraham is father of the uncircumcised Gentile believer as well as the circumcised Jew.
5
καὶ οὐ κληθήσεται ἔτι τὸ ὄνομά σου Αβραμ, ἀλλ᾽ ἔσται τὸ ὄνομά σου Αβρααμ, ὅτι πατέρα πολλῶν ἐθνῶν τέθεικά σε·
'and your name shall no longer be called Abram, but your name shall be Abraham; for I have set you as father of many nations;'
The name change from Αβραμ to Αβρααμ is the theological pivot of the first movement. The LXX's ὅτι introduces the explanation as an etymology: πατέρα πολλῶν ἐθνῶν τέθεικά σε ('father of many nations I have set you'). Paul quotes this clause verbatim in Rom 4:17 as the scriptural warrant for Abraham's universal fatherhood of believing Gentiles, and alludes to it in Gal 3:8. The form τέθεικά σε (perfect active: 'I have set / placed you') implies an already-accomplished divine act — the covenant grant is as certain as a done deed.
Word-by-word analysis· 20 words
καὶandnarrative conjunction (continuing the divine speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐno longernegation (with ἔτι: 'no more')→ participant referenceοὐ: meaning 'no longer'; pronoun marking person, possession, or reference within the clause; here it functions as negation (with ἔτι: 'no more').
κληθήσεταιshall be calledFut Pass Indic 3 Sg · καλέωmain verb (divine decree abrogating the old name)→ predictive future (divine prohibition-decree: the name change is irrevocable)καλέω: 'call / name'; the passive κληθήσεται ('shall be called') renders the Niphal of קָרָא; the divine decree names and renames — the same verb recurs for Isaac's naming at v.19.
ἔτιstilltemporal adverb (with οὐ: 'no longer')→ clausal contributionἔτι: 'still / yet'; with negation, 'no longer'; marks the point of discontinuity — Αβραμ is permanently superseded.
τὸtheNominativearticle (with ὄνομά σου, subject of κληθήσεται)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameNominativesubject of κληθήσεται→ participant prominenceὄνομα: 'name'; in the ancient world a name was not merely a label but an expression of identity and destiny; the divine renaming confers a new vocation and social identity.
σουyourGenitivegenitive of possession (modifying ὄνομά)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying ὄνομά).
ΑβραμAbramindeclinable proper noun, predicate of κληθήσεται (old name being abrogated)→ participant identificationΑβραμ: the pre-covenant name; this is the final occurrence of Αβραμ as the patriarch's operative name in the Rahlfs LXX text of Genesis — from v.5b onward the narrator and God use Αβρααμ exclusively.
ἀλλ᾽butadversative conjunction (introducing the new name as replacement)→ discourse linkage or contrastἀλλά: strong adversative; the contrast between the abrogated name (Αβραμ) and the covenant name (Αβρααμ) is rhetorically emphatic — the new name is not additional but substitutive.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (divine decree establishing the new name)→ predictive future (divine grant of new identity)εἰμί (fut.): copula.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameNominativesubject of ἔσται→ participant prominenceὄνομά: meaning 'name'; it serves as subject of ἔσται.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΑβρααμAbrahamindeclinable proper noun, predicate of ἔσται (the new covenant name)→ participant identificationΑβρααμ: the covenant form of the name, transliterating Hebrew אַבְרָהָם. The LXX gives no explicit etymology here (the Hebrew explains it as a play on הֲמוֹן גּוֹיִם, 'multitude of nations'), but the following ὅτι clause provides the functional etymology: πατέρα πολλῶν ἐθνῶν τέθεικά σε. The extra ά/α of Αβρααμ over Αβραμ is minimal graphically but maximal theologically. The NT uses Αβρααμ throughout.
ὅτιforcausal conjunction (introducing the theological rationale / etymology)→ discourse linkage or contrastὅτι: causal here ('because / for'), introducing the name's explanation; the clause that follows is quoted verbatim by Paul in Rom 4:17.
πατέραfatherAccusativedouble accusative (object complement: 'I have set you [as] father')→ object specificationπατήρ: 'father'; in the double-accusative construction τέθεικά σε πατέρα ('I have set you as father'), the title is a covenantal appointment, not a biological description — Abraham becomes father of the nations by divine creative word, the logic Paul exploits in Rom 4:17 (θεοῦ τοῦ ζῳοποιοῦντος τοὺς νεκρούς).
πολλῶνof manyGenitivegenitive of description (modifying ἐθνῶν: 'of many nations')→ relational specificationπολύς: 'many'; v.4 had πλήθους ἐθνῶν ('multitude of nations'); here it is πολλῶν ἐθνῶν — the simpler form that Paul quotes at Rom 4:17, 18.
ἐθνῶνof nationsGenitivepartitive genitive (of which he is father)→ relational specificationἔθνος: 'nation / Gentile'; the formula πατέρα πολλῶν ἐθνῶν is the Pauline proof-text for the inclusion of Gentiles in the Abrahamic promise (Rom 4:17, 18; Gal 3:8); the ἔθνη are not just future Israelite tribes but all peoples — the word is the same used throughout Paul for 'Gentiles.'
τέθεικάI have setPerf Act Indic 1 Sg · τίθημιmain verb of ὅτι-clause (etymological rationale)→ intensive / extensive perfect (the appointment stands and is permanent)τίθημι: 'place / set / appoint'; the perfect τέθεικά ('I have set / appointed') frames the covenant grant as a completed and irreversible divine act — 'I have already placed you'; Paul exploits this perfect force in Rom 4:17's context of resurrection-creative power.
σεyouAccusativedirect object of τέθεικά (in double-accusative: 'I have set you [as] father')→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of τέθεικά (in double-accusative: 'I have set you [as] father').
6
καὶ αὐξανῶ σε σφόδρα σφόδρα καὶ θήσω σε εἰς ἔθνη καὶ βασιλεῖς ἐκ σοῦ ἐξελεύσονται.
'and I will make you exceedingly, exceedingly fruitful, and I will make you into nations, and kings shall come forth from you.'
Three divine promises escalate the scope: (1) extreme fruitfulness (σφόδρα σφόδρα — a reduplicated intensifier unparalleled in the Abrahamic promises); (2) national dimension (θήσω σε εἰς ἔθνη, 'I will make you into nations'); (3) royal dimension (βασιλεῖς ἐκ σοῦ ἐξελεύσονται). The royal promise anticipates Sarah's parallel blessing at v.16 and, distantly, the Davidic-messianic line.
Word-by-word analysis· 15 words
καὶandnarrative continuation→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐξανῶI will make fruitfulFut Act Indic 1 Sg · αὐξάνωmain verb (first of three escalating promises)→ predictive futureαὐξάνω: 'increase / make grow / make fruitful'; renders the Hiphil of פָּרָה ('make fruitful'); the same pair αὐξάνω / πληθύνω echoes the creation mandate of Gen 1:28 (LXX: αὐξάνεσθε καὶ πληθύνεσθε), framing the covenant promise as a restoration of the original blessing. The two-verb pair recurs at v.20 (for Ishmael).
σεyouAccusativedirect object of αὐξανῶ→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of αὐξανῶ.
σφόδραexceedinglyadverb of degree (first of reduplicated pair)→ clausal contributionσφόδρα: cf. v.2; reduplicated here (σφόδρα σφόδρα = 'exceedingly, exceedingly') to render the superlative intensity of the Hebrew מְאֹד מְאֹד — a double intensification unparalleled in the earlier Abrahamic multiplication promises.
σφόδραexceedinglyadverb of degree (second of reduplicated pair — maximum intensification)→ clausal contributionσφόδρα: meaning 'exceedingly'; it shapes the local clause or phrase relation in this passage.
καὶandcoordinating conjunction (second promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θήσωI will makeFut Act Indic 1 Sg · τίθημιmain verb (second promise: national dimension)→ predictive futureτίθημι: 'place / make'; θήσω σε εἰς ἔθνη = 'I will place/make you into nations'; the εἰς + accusative construction expresses transformation: Abraham himself becomes the source from which nations emerge.
σεyouAccusativedirect object of θήσω→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of θήσω.
εἰςintopreposition + accusative (transformation: 'make you into nations')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (transformation: 'make you into nations').
ἔθνηnationsAccusativeobject of εἰς (the result of the transformation)→ object specificationἔθνος: 'nation'; the promise is not that Abraham will become part of many nations but that he will be transformed into (εἰς) a source from which nations emerge — collective-origin language.
καὶandcoordinating conjunction (third promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
βασιλεῖςkingsNominativesubject of ἐξελεύσονται (fronted for emphasis: 'even kings shall come forth')→ participant prominenceβασιλεύς: 'king'; the promise of royal descent from Abraham is paired with the same promise for Sarah at v.16 (βασιλεῖς ἐθνῶν ἐξ αὐτῆς ἔσονται); the fulfilment passes through David and ultimately through the Davidic-messianic line.
ἐκfrompreposition + genitive (origin / source: 'from you')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (origin / source: 'from you').
σοῦyouGenitivegenitive of origin after ἐκ (Abraham as the royal source)→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of origin after ἐκ (Abraham as the royal source).
ἐξελεύσονταιshall come forthFut Mid Indic 3 Pl · ἐξέρχομαιmain verb (third promise: royal descendants)→ predictive futureἐξέρχομαι: 'come out / go forth'; ἐξελεύσονται ('shall come forth from you') renders יֵצְאוּ — the language of biological descent; the verb of royal emergence from the patriarch.
7
καὶ στήσω τὴν διαθήκην μου ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σέ, εἰς γενεὰς αὐτῶν, εἰς διαθήκην αἰώνιον, εἶναί σου θεὸς καὶ τοῦ σπέρματός σου μετὰ σέ.
'and I will confirm my covenant between me and you, and between your seed after you, throughout their generations, as an everlasting covenant, to be your God and the God of your seed after you.'
Verse 7 is the theological summit of the first movement: the covenant is extended to the σπέρμα ('seed') after Abraham, declared εἰς διαθήκην αἰώνιον ('as an everlasting covenant'), and defined by the covenant formula εἶναί σου θεός ('to be your God'). The Pauline and NT interpretation of 'seed' as singular (Gal 3:16: τῷ σπέρματί σου ... ὅς ἐστιν Χριστός) takes this verse as its premise. The phrase εἶναί σου θεός is the covenant-relationship formula distilled to its essence.
Word-by-word analysis· 35 words
καὶandnarrative continuation→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
στήσωI will confirmFut Act Indic 1 Sg · ἵστημιmain verb (covenant establishment — here στήσω vs. θήσω at v.2, reflecting different Hebrew verbs הֵקִים and נָתַן)→ predictive future (certain divine act)ἵστημι / στήσω: 'set up / establish / confirm'; renders Hebrew הֵקִים ('cause to stand / establish / confirm'), the stronger of the two Hebrew covenant-verbs; στήσω emphasises the permanent, unshakeable character of the covenant more than θήσω; cf. vv.19, 21 where the same verb is used for the covenant with Isaac.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of στήσω→ object specificationδιαθήκη: key term; this instance is qualified by αἰώνιον ('everlasting') later in the verse — the adjective that the NT uses when confirming the unbreakable character of the new covenant (Heb 13:20: ἐν αἵματι διαθήκης αἰωνίου).
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἀνὰbetweenpreposition (ἀνὰ μέσον = 'between', first party)→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (ἀνὰ μέσον = 'between', first party).
μέσονmidstAccusativepart of bilateral-covenant idiom→ object specificationμέσον: meaning 'midst'; it serves as part of bilateral-covenant idiom.
ἐμοῦmeGenitivegenitive after ἀνὰ μέσον (God as first party)→ relational specificationἐμοῦ: meaning 'me'; it serves as genitive after ἀνὰ μέσον (God as first party).
καὶandcoordinating in bilateral formula→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetweenpreposition (second party in bilateral formula)→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (second party in bilateral formula).
μέσονmidstAccusativepart of bilateral-covenant idiom→ object specificationμέσον: meaning 'midst'; it serves as part of bilateral-covenant idiom.
σοῦyouGenitivegenitive after ἀνὰ μέσον (Abraham as second party)→ relational specificationσοῦ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive after ἀνὰ μέσον (Abraham as second party).
καὶandcoordinating (extending the covenant to the third party: the seed)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetweenpreposition (third party in the now-tripartite formula)→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (third party in the now-tripartite formula).
μέσονmidstAccusativepart of covenant idiom→ object specificationμέσον: meaning 'midst'; it serves as part of covenant idiom.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματόςseedGenitivegenitive after ἀνὰ μέσον (the seed as third covenant party)→ relational specificationσπέρμα: 'seed / offspring / descendants'; the singular collective noun renders Hebrew זֶרַע ('seed / offspring'); Paul's argument in Gal 3:16 that σπέρμα is grammatically singular and thus refers to one descendant (Christ) exploits the LXX's use of this noun; the covenant with the σπέρμα is the exegetical premise of the entire argument.
σουyourGenitivegenitive of possession (modifying σπέρματός)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying σπέρματός).
μετὰafterpreposition + accusative (temporal: 'after you')→ spatial or relational framingμετά + accusative: 'after'; the phrase τοῦ σπέρματός σου μετὰ σέ ('your seed after you') is the standard LXX formula for the covenantal posterity — 'your descendants who come after you'; it recurs three times in vv.7–10.
σέyouAccusativeobject of μετά (temporal reference point: 'after you')→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετά (temporal reference point: 'after you').
εἰςthroughoutpreposition + accusative (temporal extent: 'throughout their generations')→ spatial or relational framingεἰς: meaning 'throughout'; here it marks the relation signaled by preposition + accusative (temporal extent: 'throughout their generations').
γενεὰςgenerationsAccusativeobject of εἰς (temporal scope of the covenant)→ object specificationγενεά: 'generation'; εἰς γενεὰς αὐτῶν ('throughout their generations') renders לְדֹרֹתָם — the standard covenant-duration formula marking the intergenerational perpetuity of the obligation and the promise.
αὐτῶνtheirGenitivegenitive of possession (modifying γενεάς: 'their generations')→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying γενεάς: 'their generations').
εἰςaspreposition + accusative (resultative / predicate: 'as an everlasting covenant')→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition + accusative (resultative / predicate: 'as an everlasting covenant').
διαθήκηνcovenantAccusativeobject of εἰς (predicate: 'as a covenant')→ object specificationδιαθήκην: meaning 'covenant'; it serves as object of εἰς (predicate: 'as a covenant').
αἰώνιονeverlastingAccusativeattributive adjective (modifying διαθήκην: 'an everlasting covenant')→ object specificationαἰώνιος: 'everlasting / of the age'; renders Hebrew עוֹלָם ('eternity / perpetuity'); the designation διαθήκη αἰώνιος distinguishes this covenant from temporary or conditional arrangements; used again at v.19 for the covenant with Isaac and at v.13 for the covenant on the flesh. The NT echoes the phrase at Heb 13:20 (αἵματι διαθήκης αἰωνίου).
εἶναίto bePres Act Inf · εἰμίarticular infinitive (epexegetic: explaining the covenant's content)→ gnomic / permanent (the covenantal relationship is permanent)εἰμί / εἶναι: the articular infinitive εἶναί σου θεός ('to be your God') is the LXX rendering of לִהְיוֹת לְךָ לֵאלֹהִים — the covenant-relationship formula in its most concentrated form; this clause defines what the covenant IS. The formula 'I will be their God and they will be my people' echoes throughout the prophets and is fulfilled in Rev 21:3.
σουyourGenitivegenitive of relationship (modifying θεός: 'your God')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (modifying θεός: 'your God').
θεὸςGodNominativepredicate nominative of εἶναι (the covenant content: God-ship over Abraham)→ participant prominenceθεὸς: meaning 'God'; it serves as predicate nominative of εἶναι (the covenant content: God-ship over Abraham).
καὶandcoordinating (extending the covenant-relationship to the seed)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματόςseedGenitivegenitive of relationship (modifying θεός in second instance: 'God of your seed')→ relational specificationσπέρματός: meaning 'seed'; it serves as genitive of relationship (modifying θεός in second instance: 'God of your seed').
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μετὰafterpreposition (temporal: 'after you')→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition (temporal: 'after you').
σέyouAccusativeobject of μετά→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετά.
8
καὶ δώσω σοι καὶ τῷ σπέρματί σου μετὰ σέ τὴν γῆν ἣν παροικεῖς, πᾶσαν τὴν γῆν Χανααν, εἰς κατάσχεσιν αἰώνιον, καὶ ἔσομαι αὐτοῖς θεός.
'and I will give to you and to your seed after you the land in which you sojourn, all the land of Canaan, as an everlasting possession, and I will be their God.'
Verse 8 closes the first divine speech-movement (A: 17:1–8) with the land promise: πᾶσαν τὴν γῆν Χανααν εἰς κατάσχεσιν αἰώνιον ('all the land of Canaan as an everlasting possession'). The covenant-relationship formula ἔσομαι αὐτοῖς θεός ('I will be their God') at the close echoes and completes v.7's εἶναί σου θεός — the movement is bookended by the God-relationship formula. The verb παροικεῖς ('in which you sojourn') is pointed: Abraham is currently a resident-alien; the promise is to give him what he temporarily occupies.
Word-by-word analysis· 24 words
καὶandnarrative continuation→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb (land-grant promise)→ predictive future (certain divine grant)δίδωμι: 'give'; the land-grant uses δίδωμι as in 12:7; 13:15, 17; 15:18; the promise of giving the land is the central covenantal grant alongside multiplication and the covenant-relationship.
σοιto youDativedative indirect object (first recipient: Abraham himself)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (first recipient: Abraham himself).
καὶandcoordinating (extending the grant to the seed)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtheDativearticle (dative, marking the second recipient)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματίseedDativedative indirect object (second recipient: the seed)→ sphere or referenceσπέρματί: meaning 'seed'; it serves as dative indirect object (second recipient: the seed).
σουyourGenitivegenitive of possession (modifying σπέρματί)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying σπέρματί).
μετὰafterpreposition (temporal: 'after you')→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition (temporal: 'after you').
σέyouAccusativeobject of μετά→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετά.
τὴνtheAccusativearticle (marking the direct object of δώσω)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of δώσω (the land to be granted)→ object specificationγῆ: 'land / earth'; γῆν Χανααν is the promised territory; the current status παροικεῖς ('you sojourn in') gives poignancy — the promise is to give the alien his homeland.
ἣνwhichAccusativerelative pronoun, accusative (object of παροικεῖς: 'in which you sojourn')→ participant referenceἣν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun, accusative (object of παροικεῖς: 'in which you sojourn').
παροικεῖςyou sojourn inPres Act Indic 2 Sg · παροικέωrelative clause predicate (describing Abraham's current status as resident-alien)→ progressive present (ongoing sojourn)παροικέω: 'sojourn / dwell as a foreign resident'; renders Hebrew גּוּר; Abraham is a גֵּר ('sojourner / alien') in Canaan — the promise is to transform alien occupation into covenantal possession (κατάσχεσις). The same contrast (sojourning now, possessing later) drives Stephen's speech at Acts 7:5–7.
πᾶσανallAccusativeattributive adjective (appositive intensifying the scope: 'all the land of Canaan')→ object specificationπᾶς: 'all'; the appositive πᾶσαν τὴν γῆν Χανααν expands and specifies the antecedent τὴν γῆν — the entire land, not a portion, is the grant.
τὴνtheAccusativearticle (in appositive expansion)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativehead noun in appositive (restating the direct object with fuller specification)→ object specificationγῆν: meaning 'land'; it serves as head noun in appositive (restating the direct object with fuller specification).
ΧαναανCanaanindeclinable proper noun, genitive of specification ('land of Canaan')→ participant identificationΧανααν: transliteration of כְּנַעַן ('Canaan'); indeclinable; the land-name is not defined geographically here but theologically — it is the land of the covenant, the goal of the patriarchal journey, and the object of the conquest narrative.
εἰςaspreposition (resultative / predicate: 'as a possession')→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition (resultative / predicate: 'as a possession').
κατάσχεσινpossessionAccusativeobject of εἰς (the nature of the grant: permanent possession)→ object specificationκατάσχεσις: 'possession / holding'; renders Hebrew אֲחֻזָּה ('property / possession held in perpetuity'); a term used throughout Genesis for the covenantal land-grant (23:4; 47:11; 48:4); Paul's statement in Acts 7:5 quotes the promise and notes its non-fulfilment in Abraham's lifetime.
αἰώνιονeverlastingAccusativeattributive adjective (modifying κατάσχεσιν: 'an everlasting possession')→ object specificationαἰώνιος: 'everlasting'; the same adjective used of the covenant at vv.7, 13, 19 — the land grant is co-extensive in duration with the covenant itself.
καὶandcoordinating conjunction (closing promise: the God-relationship)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσομαιI will beFut Mid Indic 1 Sg · εἰμίmain verb (covenant-relationship formula: 'I will be their God')→ predictive future (certain divine commitment)εἰμί / ἔσομαι: the covenant formula ἔσομαι αὐτοῖς θεός ('I will be their God') echoes v.7's εἶναί σου θεός and will be fulfilled in the complete formula 'I will be their God and they will be my people' (Jer 31:33 LXX; Ezek 37:27; Rev 21:3); the movement from v.7 (singular σου) to v.8 (plural αὐτοῖς) signals the extension to the entire covenant community.
αὐτοῖςtheirDativedative of relationship (predicate dative: 'God to/for them')→ participant reference or interestαὐτοῖς: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as dative of relationship (predicate dative: 'God to/for them').
θεόςGodNominativepredicate nominative (the content of the self-commitment: 'their God')→ participant prominenceθεός: meaning 'God'; it serves as predicate nominative (the content of the self-commitment: 'their God').
9
Εἶπεν δὲ ὁ θεὸς πρὸς Αβρααμ· Σὺ δὲ τὴν διαθήκην μου διατηρήσεις, σὺ καὶ τὸ σπέρμα σου μετὰ σέ, εἰς τὰς γενεὰς αὐτῶν.
God said to Abraham: 'You, for your part, shall keep my covenant, you and your seed after you, throughout their generations.'
A new divine speech (Εἶπεν δέ) opens movement B. The emphatic Σύ δέ ('you, for your part') at the head of the command creates a rhetorical counterpoint to the divine ἐγώ of v.4 — God has made his commitment; now Abraham must make his. The covenant obligation (διατηρήσεις τὴν διαθήκην) is framed as an obedient keeping, not a renegotiation. The first use of the new name Αβρααμ (now fully operative from v.5 onward) opens this section.
Word-by-word analysis· 23 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction: new section of divine discourse)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲnowpostpositive continuative-adversative particle (new speech segment)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of Εἶπεν→ participant prominenceθεὸς: meaning 'God'; it serves as subject of Εἶπεν.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΑβρααμAbrahamindeclinable proper noun, object of πρός (addressee, now using the new covenant name)→ participant identificationΑβρααμ: first occurrence as the operating name after the decree of v.5; the narrator now uses the covenant form exclusively. Indeclinable.
ΣὺyouNominativepersonal pronoun, subject (emphatic — 'you, for your part')→ participant referenceσύ: emphatic personal pronoun; the fronted Σύ δέ creates a rhetorical antithesis with the divine ἐγώ of v.4 — God has committed (ἐγώ); now the human partner must commit (σύ).
δὲfor your partpostpositive contrastive particle (marking Abraham's side of the bilateral commitment)→ discourse linkage or contrastδὲ: meaning 'for your part'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (fronted direct object of διατηρήσεις)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of διατηρήσεις (fronted for emphasis)→ object specificationδιαθήκη: here the object of the human obligation — 'keep my covenant'; διατηρέω ('guard / keep carefully') renders the Qal of שָׁמַר ('keep / observe'), the standard verb for covenant obligation throughout Deuteronomy.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
διατηρήσειςyou shall keepFut Act Indic 2 Sg · διατηρέωmain verb (covenant obligation — future used as imperative)→ predictive-imperatival future (command expressed as certain expectation)διατηρέω: 'keep carefully / guard / observe'; the dia- prefix intensifies τηρέω — 'keep through and through'; renders שָׁמַר; the future indicative here functions as a command — a common LXX (and Hebrew) idiom where the future expresses what must be done.
σὺyouNominativepersonal pronoun (appositive resumption of the subject, adding emphasis before the extension to the seed)→ participant referenceσὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as personal pronoun (appositive resumption of the subject, adding emphasis before the extension to the seed).
καὶandcoordinating conjunction (extending obligation to the seed)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαseedNominativesubject (co-subject of the obligation alongside σύ)→ participant prominenceσπέρμα: the covenant obligation passes to the descendants — the entire line is bound by the sign.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μετὰafterpreposition (temporal: 'after you')→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition (temporal: 'after you').
σέyouAccusativeobject of μετά→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετά.
εἰςthroughoutpreposition (temporal extent: 'throughout their generations')→ spatial or relational framingεἰς: meaning 'throughout'; here it marks the relation signaled by preposition (temporal extent: 'throughout their generations').
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeobject of εἰς (temporal scope of the obligation)→ object specificationγενεά: cf. v.7; the generational scope mirrors the divine promise — the obligation is as intergenerational as the grant.
αὐτῶνtheirGenitivegenitive of possession (modifying γενεάς)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying γενεάς).
10
Καὶ αὕτη ἡ διαθήκη ἣν διατηρήσεις ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον τοῦ σπέρματός σου μετὰ σέ εἰς τὰς γενεὰς αὐτῶν· περιτμηθήσεται ὑμῶν πᾶν ἀρσενικόν,
'And this is the covenant which you shall keep between me and you and between your seed after you throughout their generations: every male among you shall be circumcised,'
The demonstrative αὕτη ἡ διαθήκη ('this is the covenant') introduces the specific content of the obligation just commanded in v.9. The relative clause ἣν διατηρήσεις repeats the same verb, tightening the link. The content is announced in the second clause: περιτμηθήσεται ὑμῶν πᾶν ἀρσενικόν — the subject pᾶν ἀρσενικόν ('every male') is fronted by genitive ὑμῶν, emphasising the universality within the household.
Word-by-word analysis· 27 words
Καὶandnarrative conjunction (continuation of divine speech)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὕτηthisNominativedemonstrative pronoun, subject (predicative: 'this is the covenant')→ participant referenceαὕτη: feminine nominative, agreeing with ἡ διαθήκη; the demonstrative pronoun αὕτη ('this') picks up the obligation of v.9 and identifies its specific content as the circumcision covenant.
ἡtheNominativearticle (part of predicate nominative with demonstrative)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηcovenantNominativesubject (in nominative clause: 'this covenant')→ participant prominenceδιαθήκη: meaning 'covenant'; it serves as subject (in nominative clause: 'this covenant').
ἣνwhichAccusativerelative pronoun, accusative (object of διατηρήσεις in relative clause)→ participant referenceἣν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun, accusative (object of διατηρήσεις in relative clause).
διατηρήσειςyou shall keepFut Act Indic 2 Sg · διατηρέωrelative clause predicate (reprising the obligation of v.9)→ imperatival futureδιατηρέω: meaning 'you shall keep'; it carries the action, process, or state of the clause; here it functions as relative clause predicate (reprising the obligation of v.9).
ἀνὰbetweenpreposition (ἀνὰ μέσον = 'between')→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (ἀνὰ μέσον = 'between').
μέσονmidstAccusativepart of bilateral-covenant idiom→ object specificationμέσον: meaning 'midst'; it serves as part of bilateral-covenant idiom.
ἐμοῦmeGenitivegenitive (God as first party)→ relational specificationἐμοῦ: meaning 'me'; it serves as genitive (God as first party).
καὶandcoordinating (second party)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὑμῶνyou (pl.)Genitivegenitive after ἀνὰ μέσον (second party: Abraham and his household — shift from σοῦ to ὑμῶν marks extension to the whole community)→ relational specificationὑμῶν: plural; the shift from σοῦ (v.9: singular address to Abraham) to ὑμῶν (v.10: plural, Abraham's whole household) signals that the circumcision covenant binds the entire community, not just the patriarch personally.
καὶandcoordinating (extending to the seed)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetweenpreposition (third party in formula)→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (third party in formula).
μέσονmidstAccusativepart of bilateral-covenant idiom→ object specificationμέσον: meaning 'midst'; it serves as part of bilateral-covenant idiom.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματόςseedGenitivegenitive after ἀνὰ μέσον (the third party: the seed)→ relational specificationσπέρματός: meaning 'seed'; it serves as genitive after ἀνὰ μέσον (the third party: the seed).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μετὰafterpreposition (temporal: 'after you')→ spatial or relational framingμετὰ: meaning 'after'; here it marks the relation signaled by preposition (temporal: 'after you').
σέyouAccusativeobject of μετά→ participant referenceσέ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετά.
εἰςthroughoutpreposition (temporal extent)→ spatial or relational framingεἰς: meaning 'throughout'; here it marks the relation signaled by preposition (temporal extent).
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeobject of εἰς (temporal scope)→ object specificationγενεὰς: meaning 'generations'; it serves as object of εἰς (temporal scope).
αὐτῶνtheirGenitivegenitive of possession→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
περιτμηθήσεταιshall be circumcisedFut Pass Indic 3 Sg · περιτέμνωmain verb (announcing the covenant sign)→ predictive-imperatival future (divine law expressed as certain command)περιτέμνω: 'circumcise'; the word occurs 15 times in ch.17 in various forms — the chapter's dominant lexeme for the covenant sign. The passive voice (περιτμηθήσεται, 'shall be circumcised') implies the act is done to the male, not by him — it is received, not self-performed (except in the patriarch's case).
ὑμῶνamong youGenitivepartitive genitive (with πᾶν ἀρσενικόν: 'every male among you')→ relational specificationὑμῶν: meaning 'among you'; pronoun marking person, possession, or reference within the clause; here it functions as partitive genitive (with πᾶν ἀρσενικόν: 'every male among you').
πᾶνeveryNominativeattributive adjective (universal quantifier: 'every male')→ participant prominenceπᾶς: 'every / all'; with ἀρσενικόν — no exception, no age qualification at this point (age comes in v.12); the universality is total: every male is to be circumcised.
ἀρσενικόνmaleNominativesubject of περιτμηθήσεται (the category required to bear the sign)→ participant prominenceἀρσενικός: 'male'; renders Hebrew זָכָר ('male'); the circumcision covenant is gender-specific — it marks the male body as the bearer of the covenant sign, the body from which the seed proceeds.
11
καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν, καὶ ἔσται ἐν σημείῳ διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν.
'and you shall circumcise the flesh of your foreskin, and it shall be a sign of the covenant between me and you.'
Verse 11 specifies what is circumcised (τὴν σάρκα τῆς ἀκροβυστίας — 'the flesh of the foreskin') and what the act signifies (ἐν σημείῳ διαθήκης — 'as a sign of the covenant'). The σημεῖον ('sign') language links circumcision to the rainbow sign (9:12–13) and the Passover sign (Exod 12:13); Paul exploits this semiotic status explicitly at Rom 4:11 (σημεῖον ἔλαβεν περιτομῆς — 'he received the sign of circumcision').
Word-by-word analysis· 17 words
καὶandnarrative continuation→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
περιτμηθήσεσθεyou shall circumciseFut Pass Indic 2 Pl · περιτέμνωmain verb (the circumcision act specified)→ imperatival future (command expressed as certainty)περιτέμνω: passive used in a reflexive-medial sense ('you shall have circumcised' or 'you shall circumcise yourselves'); the plural 2nd person (ὑμεῖς) continues the community-wide scope established in v.10.
τὴνtheAccusativearticle (accusative of respect / direct object)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σάρκαfleshAccusativeaccusative of respect (specifying what is circumcised: 'the flesh of the foreskin')→ object specificationσάρξ: 'flesh'; the phrase τὴν σάρκα τῆς ἀκροβυστίας ('the flesh of the foreskin') is the LXX formula for the prepuce; σάρξ here is the physical material, not the theological 'flesh' of Pauline usage — though Paul's theological use of σάρξ as the locus of the old Adam is built partly on the circumcision idiom of this passage.
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκροβυστίαςforeskinGenitivegenitive of description (specifying which flesh: the flesh of the foreskin)→ relational specificationἀκροβυστία: 'foreskin / uncircumcision'; a LXX coinage (or specialisation) rendering Hebrew עָרְלָה; the word became the standard NT term for 'uncircumcision / Gentile status' (Rom 2:25–27; 3:30; 4:10–12; Gal 2:7; 5:6; 6:15; Col 2:13; 3:11) — the entire NT debate about the status of uncircumcised Gentiles inherits this lexeme from this chapter.
ὑμῶνyour (pl.)Genitivegenitive of possession (extending the circumcision to the whole community)→ relational specificationὑμῶν: meaning 'your (pl.)'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (extending the circumcision to the whole community).
καὶandcoordinating conjunction (explaining the theological significance)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb (establishing the semiotic function of circumcision)→ predictive future (divinely established significance)εἰμί / ἔσται: the future ἔσται ('it shall be') establishes a divine definition — God declares what circumcision IS; cf. the analogous ἔσται ἐν σημείῳ for the rainbow covenant (9:13).
ἐνaspreposition + dative (predicative: 'it shall be as / in the capacity of a sign')→ spatial or relational framingἐν σημείῳ: 'as a sign / in the role of a sign'; the beth-essentiae idiom from Hebrew (בְּאוֹת) carried over into LXX Greek — a Hebraism; the preposition gives ἐν a predicative force.
σημείῳsignDativepredicate dative (the semiotic role: circumcision as sign)→ sphere or referenceσημεῖον: 'sign / token'; Paul cites this semiotic status at Rom 4:11 (σημεῖον ἔλαβεν περιτομῆς σφραγῖδα τῆς δικαιοσύνης — 'he received the sign of circumcision as a seal of the righteousness [he had] by faith'), arguing that the sign is subsequent to and confirmatory of faith, not its basis.
διαθήκηςof covenantGenitivegenitive of description (the sign is characterised by its covenant reference)→ relational specificationδιαθήκη: an objective genitive — the sign points to and represents the covenant; this phrase (σημεῖον διαθήκης) is the LXX's theological formulation for all covenant signs.
ἀνὰbetweenpreposition (bilateral formula: 'between me and you')→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (bilateral formula: 'between me and you').
μέσονmidstAccusativepart of bilateral idiom→ object specificationμέσον: meaning 'midst'; it serves as part of bilateral idiom.
ἐμοῦmeGenitivegenitive (God as first party in the sign-relationship)→ relational specificationἐμοῦ: meaning 'me'; it serves as genitive (God as first party in the sign-relationship).
καὶandcoordinating in bilateral formula→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὑμῶνyou (pl.)Genitivegenitive (the covenant community as second party: community-wide sign)→ relational specificationὑμῶν: meaning 'you (pl.)'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (the covenant community as second party: community-wide sign).
12
καὶ παιδίον ὀκτὼ ἡμερῶν περιτμηθήσεται ὑμῖν, πᾶν ἀρσενικὸν εἰς τὰς γενεὰς ὑμῶν, ὁ οἰκογενὴς καὶ ὁ ἀργυρώνητος ἀπὸ παντὸς υἱοῦ ἀλλοτρίου, ὃς οὐκ ἔστιν ἐκ τοῦ σπέρματός σου·
'And a child of eight days shall be circumcised among you — every male throughout your generations, both the home-born and the one purchased from any foreign person, who is not of your seed;'
Verse 12 provides the two key specifications of the circumcision law: (1) the timing — παιδίον ὀκτὼ ἡμερῶν, 'a child of eight days' (the eighth-day rule cited at Luke 2:21 for Jesus's circumcision and at Phil 3:5 for Paul's; the number eight has no explicit explanation in the text but became symbolically freighted in later tradition); (2) the scope — both the οἰκογενής (home-born slave) and the ἀργυρώνητος (purchased slave), even those from entirely foreign stock. The verse anticipates v.27's summary of the complete household circumcision.
Word-by-word analysis· 28 words
καὶandnarrative continuation (adding the age specification)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παιδίονa childNominativesubject of περιτμηθήσεται (fronted: 'a child of eight days shall be circumcised')→ participant prominenceπαιδίον: 'young child / infant'; renders Hebrew יֶלֶד; the specification 'child of eight days' (ὀκτὼ ἡμερῶν) sets the latest possible time for circumcision — it must occur on the eighth day, not earlier or later.
ὀκτὼeightnumeral (part of genitive-of-age phrase: 'of eight days')→ measure or countὀκτώ: 'eight'; the eighth-day rule (παιδίον ὀκτὼ ἡμερῶν) becomes a marker of Jewish identity in the NT: Jesus is circumcised on the eighth day (Luke 2:21); Paul boasts of being circumcised on the eighth day (Phil 3:5: περιτομῇ ὀκταήμερος) as a mark of full covenant standing. The number eight in later Christian typology was associated with new creation and resurrection (the eighth day beyond the Sabbath), but this typological reading is post-textual.
ἡμερῶνdaysGenitivegenitive of age / temporal description ('of eight days old')→ relational specificationἡμέρα: 'day'; the genitive construction παιδίον ὀκτὼ ἡμερῶν is a standard LXX age-genitive; the eighth day specifically suggests that the first seven days (the week of creation) must be completed before the covenant sign is administered.
περιτμηθήσεταιshall be circumcisedFut Pass Indic 3 Sg · περιτέμνωmain verb (the binding rule: eighth-day circumcision is compulsory)→ imperatival futureπεριτέμνω: meaning 'shall be circumcised'; it carries the action, process, or state of the clause; here it functions as main verb (the binding rule: eighth-day circumcision is compulsory).
ὑμῖνamong youDativedative of advantage / sphere (among Abraham's community)→ participant reference or interestὑμῖν: meaning 'among you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage / sphere (among Abraham's community).
πᾶνeveryNominativeuniversal quantifier (appositive expanding παιδίον: 'every male')→ participant prominenceπᾶν: meaning 'every'; it serves as universal quantifier (appositive expanding παιδίον: 'every male').
ἀρσενικὸνmaleNominativeappositive subject (restating who must be circumcised, with full generational scope)→ participant prominenceἀρσενικός: cf. v.10; the repetition of πᾶν ἀρσενικόν across vv.10 and 12 underlines total inclusivity — no male is exempt.
εἰςthroughoutpreposition (temporal extent: 'throughout your generations')→ spatial or relational framingεἰς: meaning 'throughout'; here it marks the relation signaled by preposition (temporal extent: 'throughout your generations').
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενεὰςgenerationsAccusativeobject of εἰς (intergenerational scope)→ object specificationγενεὰς: meaning 'generations'; it serves as object of εἰς (intergenerational scope).
ὑμῶνyour (pl.)Genitivegenitive of possession→ relational specificationὑμῶν: meaning 'your (pl.)'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὁtheNominativearticle (with first category: ὁ οἰκογενής)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκογενὴςhome-born slaveNominativenominative appositive (first category of the all-inclusive household scope)→ participant prominenceοἰκογενής: 'house-born / born in the household'; renders Hebrew יְלִיד בַּיִת ('born of the house'); a slave born to existing household slaves; also used at v.13, 23, 27. The inclusion of household slaves in the circumcision covenant is remarkable — it defines the covenant community by household membership, not ethnicity alone.
καὶandcoordinating conjunction (listing second category)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with second category: ὁ ἀργυρώνητος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀργυρώνητοςpurchased for silverNominativenominative appositive (second category: purchased slaves)→ participant prominenceἀργυρώνητος: 'purchased for silver / bought with money'; a compound of ἄργυρος ('silver') + ὠνέομαι ('buy'); renders Hebrew מִקְנַת כֶּסֶף ('acquired with silver'); the term recurs at vv.13, 23, 27. The inclusion of purchased non-Israelites demonstrates that the covenant sign is for all household members regardless of origin.
ἀπὸfrompreposition + genitive (specifying origin: 'from any foreign person')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (specifying origin: 'from any foreign person').
παντὸςanyGenitiveuniversal quantifier (modifying υἱοῦ: 'from any...')→ relational specificationπαντὸς: meaning 'any'; it serves as universal quantifier (modifying υἱοῦ: 'from any...').
υἱοῦsonGenitivegenitive object of ἀπό (source from which the slave is purchased)→ relational specificationυἱός: here in the sense 'person / descendant'; υἱὸς ἀλλότριος = 'a foreign person / someone else's son' — the purchased slave comes from outside the covenant family.
ἀλλοτρίουforeignGenitivegenitive adjective (modifying υἱοῦ: 'foreign person / alien')→ relational specificationἀλλότριος: 'belonging to another / foreign / alien'; renders Hebrew נֵכָר ('foreigner / alien'); the foreigner's slave, once purchased into the household, comes under the covenant obligation. This is the logic Acts 7:8 cites (ἔδωκεν αὐτῷ διαθήκην περιτομῆς).
ὃςwhoNominativerelative pronoun (resumptive: describing the purchased slave as ethnically non-Abrahamic)→ participant referenceὃς: meaning 'who'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (resumptive: describing the purchased slave as ethnically non-Abrahamic).
οὐκnotnegation→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἔστινisPres Act Indic 3 Sg · εἰμίrelative clause predicate (defining the alien status of the purchased slave)→ gnomic presentεἰμί: 'be'; οὐκ ἔστιν αὐτοῖς = 'which do not have.'
ἐκfrompreposition + genitive (origin: 'not of your seed')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (origin: 'not of your seed').
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματόςseedGenitivegenitive after ἐκ (the Abrahamic lineage the purchased slave does not belong to)→ relational specificationσπέρματός: meaning 'seed'; it serves as genitive after ἐκ (the Abrahamic lineage the purchased slave does not belong to).
σουyourGenitivegenitive of possession (Abraham's seed as the ethnic-covenantal baseline)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Abraham's seed as the ethnic-covenantal baseline).
13
περιτομῇ περιτμηθήσεται ὁ οἰκογενής σου καὶ ὁ ἀργυρώνητος, καὶ ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν εἰς διαθήκην αἰώνιον.
'The home-born slave of yours and the purchased slave shall indeed be circumcised, and my covenant shall be upon your flesh as an everlasting covenant.'
The cognate-figure περιτομῇ περιτμηθήσεται (a Hebraism of the infinitive-absolute construction מוֹל יִמּוֹל) intensifies the command with absolute certainty: 'by circumcision they shall certainly be circumcised.' The two categories (οἰκογενής, ἀργυρώνητος) are repeated from v.12 to close the loop. The result clause ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν ('my covenant shall be upon your flesh') frames the bodily mark as the covenant itself made visible — flesh as the inscription surface of the divine commitment.
Word-by-word analysis· 20 words
περιτομῇby circumcisionDativecognate dative (Hebraism of the infinitive-absolute: intensifying the following verb)→ sphere or referenceπεριτομή: 'circumcision'; here in the dative as a cognate-figure with περιτμηθήσεται — a direct LXX Hebraism of the מוֹל יִמּוֹל construction ('circumcising he shall be circumcised'), used to express certainty and absolute obligation. The same Hebraism appears at Gen 2:17 (θανάτῳ ἀποθανεῖσθε) and elsewhere. The NT inherits the noun περιτομή as both a physical rite and a theological identity marker (Rom 2:25–29; 4:11–12; Phil 3:3).
περιτμηθήσεταιshall indeed be circumcisedFut Pass Indic 3 Sg · περιτέμνωmain verb (absolute obligation intensified by cognate dative)→ imperatival future (reinforced by cognate-figure: absolute certainty)περιτέμνω: meaning 'shall indeed be circumcised'; it carries the action, process, or state of the clause; here it functions as main verb (absolute obligation intensified by cognate dative).
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκογενήςhome-born slaveNominativesubject of περιτμηθήσεται (first category, reprised from v.12)→ participant prominenceοἰκογενής: meaning 'home-born slave'; it serves as subject of περιτμηθήσεται (first category, reprised from v.12).
σουyourGenitivegenitive of possession (Abraham's household slave)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Abraham's household slave).
καὶandcoordinating (second category)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀργυρώνητοςpurchased slaveNominativesubject (co-subject with οἰκογενής: both categories must be circumcised)→ participant prominenceἀργυρώνητος: meaning 'purchased slave'; it serves as subject (co-subject with οἰκογενής: both categories must be circumcised).
καὶandcoordinating (introducing the consequence / covenant result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (the covenant located on the flesh as its medium)→ predictive future (divine establishment)εἰμί (fut.): copula.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηcovenantNominativesubject of ἔσται (the covenant itself located on the flesh)→ participant prominenceδιαθήκη: the phrase ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν ('my covenant upon your flesh') makes the body the medium and locus of the covenant; Paul will argue in Gal 3:1–5 that the Spirit, not flesh, is the true medium of God's promise.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐπὶuponpreposition + genitive (location: 'upon your flesh')→ spatial or relational framingἐπί + genitive: 'upon'; the covenant rests upon the flesh as a visible mark; the spatial preposition makes the body the writing-surface of the covenant.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σαρκὸςfleshGenitivegenitive object of ἐπί (the covenant's physical medium)→ relational specificationσάρξ: 'flesh'; the phrase εἰς διαθήκην αἰώνιον grounds the eternal covenant in the physical — the body bears what words proclaim; Paul's contrast (Gal 6:15: οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία) contests this bodily focus.
ὑμῶνyour (pl.)Genitivegenitive of possession (the entire covenant community's flesh)→ relational specificationὑμῶν: meaning 'your (pl.)'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the entire covenant community's flesh).
εἰςaspreposition (resultative / predicate: 'as an everlasting covenant')→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition (resultative / predicate: 'as an everlasting covenant').
διαθήκηνcovenantAccusativeobject of εἰς (predicate: 'as a covenant')→ object specificationδιαθήκην: meaning 'covenant'; it serves as object of εἰς (predicate: 'as a covenant').
αἰώνιονeverlastingAccusativeattributive adjective (fourth use of αἰώνιος in the chapter: vv.7, 8, 13, 19)→ object specificationαἰώνιον: meaning 'everlasting'; it serves as attributive adjective (fourth use of αἰώνιος in the chapter: vv.7, 8, 13, 19).
14
καὶ ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς, ὅτι τὴν διαθήκην μου διεσκέδασεν.
'and any uncircumcised male who is not circumcised in the flesh of his foreskin on the eighth day — that person shall be utterly destroyed from his people, because he has broken my covenant.'
Verse 14 is the karet ('cutting off') formula: ἐξολεθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ γένους αὐτῆς ('that soul shall be utterly destroyed from its people') renders the Hebrew וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ ('that soul shall be cut off from its people'). The LXX renders כָּרַת with the more extreme ἐξολεθρεύω ('utterly destroy'), intensifying the penalty. The reason clause ὅτι τὴν διαθήκην μου διεσκέδασεν ('because he broke/scattered my covenant') names the transgression. This formula became the standard definition of covenant excision in Second Temple halakah.
Word-by-word analysis· 28 words
καὶandnarrative conjunction (introducing penalty clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπερίτμητοςuncircumcisedNominativepredicate adjective / appositive (resumptive subject: characterising the offending male)→ participant prominenceἀπερίτμητος: 'uncircumcised'; compound of ἀ- (privative) + περιτέμνω; renders Hebrew עָרֵל ('uncircumcised / with foreskin'); the word is used in the NT at Acts 7:51 (ἀπερίτμητοι τῇ καρδίᾳ — 'uncircumcised in heart') where Stephen applies the LXX language spiritually.
ἄρσηνmaleNominativesubject (the male who violates the covenant sign)→ participant prominenceἄρσην: 'male'; LXX uses both ἄρσην (here) and ἀρσενικός (vv.10, 12) for 'male'; ἄρσην is more common in the NT (Gal 3:28; Rev 12:5, 13).
ὃςwhoNominativerelative pronoun (introducing the defining condition for the penalty)→ participant referenceὃς: meaning 'who'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (introducing the defining condition for the penalty).
οὐnotnegation→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation.
περιτμηθήσεταιshall be circumcisedFut Pass Indic 3 Sg · περιτέμνωrelative clause predicate (the condition for excision: failure to be circumcised)→ imperatival future negated (the violation of what must happen)περιτέμνω: meaning 'shall be circumcised'; it carries the action, process, or state of the clause; here it functions as relative clause predicate (the condition for excision: failure to be circumcised).
τὴνtheAccusativearticle (accusative of respect)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σάρκαfleshAccusativeaccusative of respect (specifying what must be circumcised)→ object specificationσάρκα: meaning 'flesh'; it serves as accusative of respect (specifying what must be circumcised).
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκροβυστίαςforeskinGenitivegenitive of description (specifying which flesh)→ relational specificationἀκροβυστίας: meaning 'foreskin'; it serves as genitive of description (specifying which flesh).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τῇon theDativearticle with dative of time→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (specific day: 'on the eighth day')→ sphere or referenceἡμέρα: 'day'; τῇ ἡμέρᾳ τῇ ὀγδόῃ ('on the eighth day') — the only explicit time reference in the penalty clause, making non-circumcision on this specific day the covenant violation.
τῇtheDativearticle (with ordinal: attributive position)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀγδόῃeighthDativeattributive adjective (ordinal numeral: 'the eighth')→ sphere or referenceὄγδοος: 'eighth'; the eighth day; cf. v.12 notes.
ἐξολεθρευθήσεταιshall be utterly destroyedFut Pass Indic 3 Sg · ἐξολεθρεύωmain verb of the penalty clause (the excision / karet formula)→ predictive-imperatival future (certain divine sentence)ἐξολεθρεύω: 'utterly destroy / extirpate'; renders כָּרַת Niphal ('be cut off') but with greater intensity — the ἐξ- prefix and ὀλεθρεύω ('destroy') together suggest total annihilation. The LXX's choice of this stronger verb renders the karet penalty more final than the Hebrew; cf. Acts 3:23 (LXX allusion: ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ).
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ψυχὴpersonNominativesubject of ἐξολεθρευθήσεται (the individual under sentence)→ participant prominenceψυχή: 'soul / person / living being'; here renders Hebrew נֶפֶשׁ in its corporate-individual sense — 'that person'; the phrase ἡ ψυχὴ ἐκείνη is the standard LXX karet formula; ψυχή here = the individual, not the immortal soul.
ἐκείνηthatNominativedemonstrative adjective (specifying the guilty individual: 'that person')→ participant prominenceἐκείνη: meaning 'that'; it serves as demonstrative adjective (specifying the guilty individual: 'that person').
ἐκfrompreposition + genitive (the community from which the person is excised)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (the community from which the person is excised).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
γένουςpeopleGenitivegenitive after ἐκ (the covenant community from which excision occurs)→ relational specificationγένος: 'people / race / kin'; LXX renders עַמֶּיהָ ('her/his people') — the karet formula involves excision from the covenant community, not necessarily physical death, though the precise meaning of כָּרַת is debated.
αὐτῆςhis/herGenitivegenitive of possession (modifying γένους — the ψυχή's people)→ relational specificationαὐτῆς: feminine because ψυχή is grammatically feminine in Greek; Hebrew has 'her people' referring back to נֶפֶשׁ.
ὅτιbecausecausal conjunction (giving the reason for excision)→ discourse linkage or contrastὅτι: meaning 'because'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (fronted object: 'the covenant ... he has broken')→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of διεσκέδασεν (fronted for emphasis)→ object specificationδιαθήκην: meaning 'covenant'; it serves as direct object of διεσκέδασεν (fronted for emphasis).
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
διεσκέδασενhe has brokenAor Act Indic 3 Sg · διασκεδάζωmain verb of ὅτι-clause (the act of covenant violation)→ constative aorist (completed violation)διασκεδάζω: 'scatter / disperse / break up'; renders Hebrew פָּרַר ('break / annul / violate'); the word vividly describes covenant violation as a scattering or shattering — making the covenant incoherent by refusing its sign. The perfect result of the aorist implies that the covenant is rendered null on the person's side.
15
Εἶπεν δὲ ὁ θεὸς τῷ Αβρααμ· Σαρα ἡ γυνή σου, οὐ κληθήσεται τὸ ὄνομα αὐτῆς Σαρα, ἀλλὰ Σαρρα ἔσται τὸ ὄνομα αὐτῆς.
God said to Abraham: 'Sarai your wife — her name shall no longer be called Sarai, but Sarah shall be her name.'
A new divine speech, parallel in form to v.9's opening. The verse is the second name change of the chapter: Σαρα (the pre-covenant LXX form of שָׂרַי, 'my princess') becomes Σαρρα (the covenant form of שָׂרָה, 'princess/noblewoman'). The LXX marks the new form by doubling the rho (Σαρρα rather than Σαρα). The name change is paired immediately with the birth oracle of v.16 — the new name is the carrier of new destiny. Note: in this verse both occurrences of the old name are Σαρα; from v.16 onward the narrator and God use Σαρρα exclusively.
Word-by-word analysis· 22 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (new speech-introduction: third major divine speech in the chapter)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲnowpostpositive continuative particle (new speech segment)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of Εἶπεν→ participant prominenceθεὸς: meaning 'God'; it serves as subject of Εἶπεν.
τῷtoDativearticle with dative (indirect object)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamindeclinable proper noun, dative indirect object (addressee: the covenant name now operative)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, dative indirect object (addressee: the covenant name now operative).
ΣαραSaraiindeclinable proper noun, topic (casus pendens: 'Sarai your wife — [as for her]...')→ participant identificationΣαρα: the LXX pre-covenant form (שָׂרַי, 'my princess'); this is the last occurrence of the pre-covenant form as her operative name; v.15b will announce Σαρρα as the replacement. The doubled subject (Σαρα ... τὸ ὄνομα αὐτῆς Σαρα) mirrors the Αβραμ/Αβρααμ structure of v.5.
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνήwifeNominativenominative appositive to Σαρα (identifying her relation to Abraham)→ participant prominenceγυνή: 'woman / wife'; the appositive ἡ γυνή σου grounds Sarah's covenant renewal in her marriage to Abraham — her new destiny is inseparable from his.
σουyourGenitivegenitive of possession (modifying γυνή)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (modifying γυνή).
οὐno longernegation (divine abrogation of the old name)→ participant referenceοὐ: meaning 'no longer'; pronoun marking person, possession, or reference within the clause; here it functions as negation (divine abrogation of the old name).
κληθήσεταιshall be calledFut Pass Indic 3 Sg · καλέωmain verb (divine decree: old name abolished)→ predictive-imperatival futureκαλέω (fut. pass.): 'be called / named'; renders נִקְרָא; the passive 'his name shall be called' establishes a permanent communal designation — a stigma fixed by the people's usage and memory.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameNominativesubject of κληθήσεται→ participant prominenceὄνομα: meaning 'name'; it serves as subject of κληθήσεται.
αὐτῆςherGenitivegenitive of possession→ relational specificationαὐτῆς: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΣαραSaraiindeclinable proper noun, predicate of κληθήσεται (the name being abrogated — second and final use of the pre-covenant form)→ participant identificationΣαρα: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, predicate of κληθήσεται (the name being abrogated — second and final use of the pre-covenant form).
ἀλλὰbutstrong adversative conjunction (introducing the new name as replacement)→ discourse linkage or contrastἀλλὰ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ΣαρραSarahindeclinable proper noun, subject / predicate (the new covenant name)→ participant identificationΣαρρα: the covenant form of שָׂרָה ('princess / noblewoman' — with the final he rather than yod); the LXX marks the distinction from Σαρα by doubling the rho. From this verse forward, the LXX uses Σαρρα exclusively. The NT follows suit (Heb 11:11 Σαρρα; 1 Pet 3:6 Σαρρα).
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (divine decree: new name established)→ predictive future (certain divine grant)εἰμί (fut.): copula.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameNominativesubject of ἔσται (the name henceforth operative)→ participant prominenceὄνομα: meaning 'name'; it serves as subject of ἔσται (the name henceforth operative).
αὐτῆςherGenitivegenitive of possession→ relational specificationαὐτῆς: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
16
καὶ εὐλογήσω αὐτὴν καὶ δώσω σοι ἐξ αὐτῆς τέκνον· καὶ εὐλογήσω αὐτήν, καὶ ἔσται εἰς ἔθνη, καὶ βασιλεῖς ἐθνῶν ἐξ αὐτῆς ἔσονται.
'and I will bless her and I will give you a child from her; and I will bless her, and she shall become nations, and kings of nations shall come from her.'
Four promises cascade in rapid succession: (1) blessing on Sarah (εὐλογήσω αὐτήν, first); (2) a child given from her to Abraham (δώσω σοι ἐξ αὐτῆς τέκνον); (3) blessing again (εὐλογήσω αὐτήν, second — the LXX repeats the blessing, possibly reflecting a double statement in the Vorlage); (4) nations and kings from her. The parallel with Abraham's promises (v.6: εἰς ἔθνη ... βασιλεῖς ἐκ σοῦ) is deliberate — Sarah shares Abraham's universal destiny.
Word-by-word analysis· 22 words
καὶandcontinuation of divine speech→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐλογήσωI will blessFut Act Indic 1 Sg · εὐλογέωmain verb (first blessing promise for Sarah)→ predictive futureεὐλογέω: 'bless'; the divine blessing of Sarah is parallel to God's blessing of Abraham throughout the Abrahamic narrative (12:2–3; 17:20; 22:17–18); the repetition in this verse (two occurrences of εὐλογήσω αὐτήν) emphasises the certainty and fullness of Sarah's blessing.
αὐτὴνherAccusativedirect object of εὐλογήσω→ participant referenceαὐτὴν: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εὐλογήσω.
καὶandcoordinating (second promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb (birth promise: God grants the child as a gift)→ predictive futureδίδωμι: 'give'; δώσω σοι ἐξ αὐτῆς τέκνον ('I will give you a child from her') frames Isaac's birth as a divine gift — not the natural result of Abraham's biological power but of God's giving. Paul's language in Gal 4:23 (ἐκ τῆς ἐλευθέρας δι' ἐπαγγελίας — 'from the free woman through promise') exploits this framing.
σοιto youDativedative indirect object (Abraham as recipient of the gift)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (Abraham as recipient of the gift).
ἐξfrompreposition + genitive (source: 'from her / through her')→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from her / through her').
αὐτῆςherGenitivegenitive of source (Sarah as the child's mother)→ relational specificationαὐτῆς: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of source (Sarah as the child's mother).
τέκνονchildAccusativedirect object of δώσω (the promised child — not yet named here)→ object specificationτέκνον: 'child'; the gender-neutral τέκνον is used here rather than υἱόν ('son'); the specific son Isaac is not named until v.19, maintaining anticipation.
καὶandcoordinating (repeating the blessing)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐλογήσωI will blessFut Act Indic 1 Sg · εὐλογέωmain verb (second blessing — LXX repetition for emphasis or reflecting doubled text)→ predictive futureεὐλογέω: 'bless'; renders בֵּרַךְ; the climactic promise — God's coming issues in blessing; the same verb that described God's blessing of the Sabbath (v. 11) now describes his blessing of the worshipper; true worship is met not with terror but with grace.
αὐτήνherAccusativedirect object (Sarah, again)→ participant referenceαὐτήν: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (Sarah, again).
καὶandcoordinating (third promise: national scope for Sarah)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιshe shall becomeFut Mid Indic 3 Sg · εἰμίmain verb (Sarah transformed into the source of nations)→ predictive futureεἰμί (fut.): copula.
εἰςintopreposition (transformative: 'shall become nations')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition (transformative: 'shall become nations').
ἔθνηnationsAccusativeobject of εἰς (the result of the transformation: nations from Sarah)→ object specificationἔθνη: parallel to Abraham's promise at v.6 (θήσω σε εἰς ἔθνη); Sarah's destiny mirrors Abraham's — both become the source of nations.
καὶandcoordinating (fourth promise: royal lineage from Sarah)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
βασιλεῖςkingsNominativesubject of ἔσονται (fronted for emphasis, echoing v.6)→ participant prominenceβασιλεύς: cf. v.6; Sarah's royal promise parallels Abraham's (βασιλεῖς ἐκ σοῦ ἐξελεύσονται); the fulfilment passes through the Davidic line.
ἐθνῶνof nationsGenitivepartitive genitive (kings from among the nations)→ relational specificationἐθνῶν: meaning 'of nations'; it serves as partitive genitive (kings from among the nations).
ἐξfrompreposition + genitive (origin: 'from her')→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (origin: 'from her').
αὐτῆςherGenitivegenitive of source (Sarah as the mother of kings)→ relational specificationαὐτῆς: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of source (Sarah as the mother of kings).
ἔσονταιshall comeFut Mid Indic 3 Pl · εἰμίmain verb (the royal promise for Sarah's line)→ predictive futureεἰμί (fut. ἔσονται): in periphrasis with the participle διώκοντες ('they will be pursuing'), a Hebraizing construction stressing continuous pursuit.
17
Καὶ ἔπεσεν Αβρααμ ἐπὶ πρόσωπον αὐτοῦ καὶ ἐγέλασεν, καὶ εἶπεν ἐν τῇ καρδίᾳ αὐτοῦ λέγων· Εἰ τῷ ἑκατονταετεῖ γενήσεται; καὶ εἰ Σαρρα ἐνενήκοντα ἐτῶν οὖσα τέξεται;
And Abraham fell on his face and laughed, and said in his heart: 'Can a child be born to a man of a hundred years? And will Sarah, being ninety years old, give birth?'
Verse 17 is the narrative hinge of movement C. Abraham's double reaction — prostration (ἔπεσεν ἐπὶ πρόσωπον) and laughter (ἐγέλασεν) — is interior ('in his heart') and thus distinct from Sarah's exterior, rebuked laughter at 18:12–15. The LXX does not censure Abraham's laughter; it is the foundational act for the name Isaac. The verb ἐγέλασεν (aorist of γελάω, 'laugh') etymologically grounds the name Ισαακ (יִצְחָק), announced at v.19. The questions are rhetorical; they express wonder, not unbelief — or at least the text permits both readings. Note: first occurrence of Σαρρα (the covenant form) in the narrator's own voice.
Word-by-word analysis· 26 words
Καὶandnarrative conjunction (sequential: Abraham's response to the oracle of v.16)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔπεσενfellAor Act Indic 3 Sg · πίπτωmain verb (prostration — second occurrence in the chapter, cf. v.3)→ constative aoristπίπτω: cf. v.3; the gesture of falling on his face here accompanies laughter — the two are not contradictory; the prostration signals reverence, the laughter astonishment or joy.
ΑβρααμAbrahamindeclinable proper noun, subject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, subject.
ἐπὶonpreposition + accusative (direction: 'onto his face')→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + accusative (direction: 'onto his face').
πρόσωπονfaceAccusativeobject of ἐπί (prostration idiom)→ object specificationπρόσωπον: meaning 'face'; it serves as object of ἐπί (prostration idiom).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction (simultaneous action: prostration and laughter)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγέλασενlaughedAor Act Indic 3 Sg · γελάωmain verb (Abraham's laughter — the etymological root of Isaac's name)→ constative aorist (single, definite act)γελάω: 'laugh'; ἐγέλασεν is the LXX aorist of the same root as Hebrew צָחַק ('laugh'), from which יִצְחָק (Isaac) is derived; the LXX's Greek does not make the etymological connection explicit (Greek γελάω ≠ Ισαακ phonologically), but the naming at v.19 (Ισαακ) recalls this moment. Cf. 18:12 (Sarah's laughter) and 21:6 (Sarah says 'God has made laughter for me'); the laughter motif threads through the Isaac narrative.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (interior monologue speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ἐνinpreposition + dative (locative: interior location of the speech)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: interior location of the speech).
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
καρδίᾳheartDativedative of location (εἶπεν ἐν τῇ καρδίᾳ = interior monologue, not spoken aloud)→ sphere or referenceκαρδία: 'heart'; εἶπεν ἐν τῇ καρδίᾳ αὐτοῦ ('said in his heart') is the standard LXX idiom for interior reflection or silent speech, rendering אָמַר בְּלִבּוֹ ('said in his heart'); this marks the thought as private, not spoken to God — which is why there is no divine rebuke, unlike Sarah's equivalent statement at 18:12.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωpleonastic participle (Hebraizing speech-introduction: לֵאמֹר)→ verbal action or stateλέγω (pres. ptcp.): renders the quotative לֵאמֹר ('saying').
Εἰcaninterrogative-conditional particle (rhetorical question: 'Is it possible that...?')→ discourse linkage or contrastεἰ: in a direct question, εἰ introduces an indirect or deliberative question; here it renders the Hebrew הֲ- interrogative particle, introducing a rhetorical question expressing wonder or incredulity.
τῷto theDativearticle with dative (beneficiary / recipient of birth: 'to a hundred-year-old man')→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑκατονταετεῖhundred-year-old manDativedative substantive adjective (the implied man of a hundred years — Abraham himself)→ sphere or referenceἑκατονταετής: 'hundred years old'; a rare compound adjective (ἑκατόν + ἔτος); used at Rom 4:19 (καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα [ἤδη] νενεκρωμένον, ἑκατονταετής που ὤν — 'being about a hundred years old'), where Paul cites Abraham's condition as the backdrop for his faith.
γενήσεταιshall it happenFut Mid Indic 3 Sg · γίνομαιmain verb of rhetorical question (the birth as the uncertain event)→ dubitative future (expressing incredulity)γίνομαι: 'happen / come about'; γενήσεται here = 'can it happen?' — the future used in a deliberative-incredulous question.
καὶandcoordinating (second rhetorical question, about Sarah)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰwillinterrogative-conditional particle (second rhetorical question)→ discourse linkage or contrastεἰ: meaning 'will'; conjunction or particle linking this unit with the surrounding discourse.
ΣαρραSarahindeclinable proper noun, subject (now using the covenant name, first appearance in narrator's direct speech)→ participant identificationΣαρρα: the covenant form (from v.15 onward); this is the narrative's first use of the new name in a non-divine context — the narrator's reference to her in Abraham's thought.
ἐνενήκονταninetynumeral (part of age-genitive: 'of ninety years')→ measure or countἐνενήκοντα: meaning 'ninety'; numeral expression contributing count or measure in context.
ἐτῶνyearsGenitivegenitive of age→ relational specificationἐτῶν: meaning 'years'; it serves as genitive of age.
οὖσαbeingPres Act Ptcp Nom Sg Fem · εἰμίcircumstantial participle (concessive or causal: 'being ninety years old')→ conative / circumstantialεἰμί / οὖσα: the circumstantial participle with an age-genitive frames the question — 'being ninety years old, will she give birth?' The participle highlights the absurdity that makes the question rhetorical.
τέξεταιwill she give birthFut Mid Indic 3 Sg · τίκτωmain verb of second rhetorical question→ dubitative futureτίκτω: 'give birth / bear'; the same verb used of Sarah's actual birth of Isaac at 21:2–3; the verb carries ironic force here — the question marks it as impossible by normal means, which is precisely why the divine declaration of v.19 is astonishing.
18
Εἶπεν δὲ Αβρααμ πρὸς τὸν θεόν· Ισμαηλ οὗτος ζήτω ἐναντίον σου.
Abraham said to God: 'May Ishmael live before you!'
Abraham's brief petition — Ισμαηλ οὗτος ζήτω ἐναντίον σου ('may Ishmael live before you') — functions as an advocacy prayer for his firstborn son. The optative ζήτω ('may he live') expresses a wish / petition. The deictic οὗτος ('this one / this very child') points to Ishmael as the existing son and covenant candidate in Abraham's mind. God's reply (v.19) will affirm both Ishmael (v.20) and Isaac (v.19), but reserve the covenant for Isaac.
Word-by-word analysis· 11 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Abraham's speech introduction)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲnowpostpositive particle (new turn in the exchange: Abraham's response)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ΑβρααμAbrahamindeclinable proper noun, subject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, subject.
πρὸςtopreposition + accusative (direction of speech: 'to God')→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech: 'to God').
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeobject of πρός (the divine addressee)→ object specificationθεόν: meaning 'God'; it serves as object of πρός (the divine addressee).
ΙσμαηλIshmaelindeclinable proper noun, subject of ζήτω (fronted for emphasis: 'as for Ishmael')→ participant identificationΙσμαηλ: transliteration of יִשְׁמָעֵאל ('God hears'); the name given in 16:11 (ἐπήκουσεν κύριος τῇ ταπεινώσει σου); Abraham's petition ironically asks God to continue 'hearing' in the case of his son. Indeclinable.
οὗτοςthis oneNominativedemonstrative pronoun, co-subject with Ισμαηλ (emphatic: 'this very one')→ participant referenceοὗτος: 'this one'; the deictic pronoun points to Ishmael as present to Abraham's mind — perhaps he is literally present (v.23 will confirm he is circumcised with his father on the same day); the demonstrative adds urgency to the prayer.
ζήτωmay he livePres Act Impv 3 Sg · ζάωmain verb (petition-optative / hortatory imperative: Abraham's prayer for Ishmael)→ present imperative (petition for ongoing life)ζάω: 'live'; the imperative ζήτω ('let him live / may he live') is used as a petition — 'may Ishmael live before you'; cf. the parallel petition for Ishmael's life in 21:16. The phrase ζήτω ἐναντίον σου ('may he live before you') asks for Ishmael to live under God's favour — ἐναντίον σου echoes the εὐαρέστει ἐναντίον ἐμοῦ of v.1.
ἐναντίονbeforeimproper preposition + genitive (relational: 'before you / in your presence')→ spatial or relational framingἐναντίον σου: recalls the moral imperative of v.1 (εὐαρέστει ἐναντίον ἐμοῦ); Abraham prays that Ishmael might live in the divine presence — perhaps implicitly asking for his inclusion in the covenant.
σουyouGenitivegenitive object of ἐναντίον (God as the one before whom Ishmael would live)→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐναντίον (God as the one before whom Ishmael would live).
19
Εἶπεν δὲ ὁ θεὸς τῷ Αβρααμ· ναί· ἰδοὺ Σαρρα ἡ γυνή σου τέξεταί σοι υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ισαακ· καὶ στήσω τὴν διαθήκην μου μετ᾿ αὐτοῦ εἰς διαθήκην αἰώνιον καὶ τῷ σπέρματι αὐτοῦ μετ᾿ αὐτόν.
God said to Abraham: 'Yes! Behold, Sarah your wife shall bear you a son, and you shall call his name Isaac; and I will confirm my covenant with him as an everlasting covenant, and with his seed after him.'
The single particle ναί ('yes') is a direct divine affirmation of Abraham's prayer: Ishmael will be heard (addressed in v.20), but the conversation must move to the covenant heir. The naming of Isaac (Ισαακ) in this verse is the narrative payoff of v.17's ἐγέλασεν — the name means 'he laughs.' The covenant is designated with two terms: εἰς διαθήκην αἰώνιον ('as an everlasting covenant') and extended to Isaac's seed (τῷ σπέρματι αὐτοῦ μετ᾿ αὐτόν) — the premise of Paul's Gal 3:16 argument.
Word-by-word analysis· 37 words
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech introduction)→ constative aoristΕἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲnowpostpositive continuative particle→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of Εἶπεν→ participant prominenceθεὸς: meaning 'God'; it serves as subject of Εἶπεν.
τῷtoDativearticle with dative→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβρααμAbrahamindeclinable proper noun, dative indirect object (addressee)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, dative indirect object (addressee).
ναίyesaffirmative particle (divine affirmation — the single-word answer to v.18's petition)→ discourse linkage or contrastναί: 'yes / indeed'; a simple but theologically massive affirmation — God says 'yes' to Abraham's prayer for Ishmael before pivoting to the covenant heir; cf. 2 Cor 1:20 (ὅσαι γὰρ ἐπαγγελίαι θεοῦ, ἐν αὐτῷ τὸ Ναί) — all God's promises are 'yes' in Christ.
ἰδοὺbeholdpresentative particle (marking the announcement of Isaac's birth as momentous)→ discourse linkage or contrastἰδού: calque of הִנֵּה; introduces the birth oracle as a solemn announcement.
ΣαρραSarahindeclinable proper noun, subject (using the covenant name in divine direct speech)→ participant identificationΣαρρα: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, subject (using the covenant name in divine direct speech).
ἡtheNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνήwifeNominativeappositive to Σαρρα (identifying her relationship to Abraham)→ participant prominenceγυνή: meaning 'wife'; it serves as appositive to Σαρρα (identifying her relationship to Abraham).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τέξεταίshall bearFut Mid Indic 3 Sg · τίκτωmain verb (birth oracle — answering v.17's incredulous question)→ predictive future (certain divine promise)τίκτω: 'give birth / bear'; the same verb used in v.17's incredulous question (τέξεται;); now declared as certain divine promise: the question asked in wonder becomes a promise affirmed. Heb 11:11 cites Sarah's faith at this point.
σοιto youDativedative indirect object (the child will be given to Abraham)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (the child will be given to Abraham).
υἱόνa sonAccusativedirect object of τέξεταί (specifying gender: a son, not merely a child as at v.16)→ object specificationυἱός: 'son'; the specification υἱόν (not the gender-neutral τέκνον of v.16) makes the heir explicit — a son, the seed who will inherit the covenant.
καὶandcoordinating (adding the naming command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καλέσειςyou shall callFut Act Indic 2 Sg · καλέωmain verb (divine naming command)→ imperatival future (divine command expressed as certain act)καλέω: 'call / name'; the divine naming command καλέσεις τὸ ὄνομα αὐτοῦ Ισαακ is parallel to the naming oracle for Ishmael at 16:11 (καλέσεις τὸ ὄνομα αὐτοῦ Ισμαηλ); God names the covenant son directly.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of καλέσεις→ object specificationὄνομα: meaning 'name'; it serves as direct object of καλέσεις.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΙσαακIsaacindeclinable proper noun, predicate of καλέσεις (the divinely appointed name)→ participant identificationΙσαακ: transliteration of יִצְחָק ('he laughs / laughter'), from צָחַק ('laugh'); the name etymologically commemorates Abraham's laughter (v.17: ἐγέλασεν) and Sarah's (18:12); the LXX does not translate the name but preserves it as a proper noun. The NT uses Ισαακ throughout (Rom 9:7; Gal 4:28; Heb 11:17–20).
καὶandcoordinating (adding the covenant designation for Isaac)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
στήσωI will confirmFut Act Indic 1 Sg · ἵστημιmain verb (covenant establishment for Isaac — cf. vv.7, 21)→ predictive futureἵστημι / στήσω: cf. v.7; the same verb used for the establishment of the intergenerational covenant; here the covenant is specifically with Isaac (μετ᾿ αὐτοῦ), distinguishing him from Ishmael who receives a blessing but not the covenant.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διαθήκηνcovenantAccusativedirect object of στήσω→ object specificationδιαθήκην: meaning 'covenant'; it serves as direct object of στήσω.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
μετ᾿withpreposition + genitive (associative: 'with him')→ spatial or relational framingμετ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (associative: 'with him').
αὐτοῦhimGenitivegenitive object of μετά (Isaac as the covenant recipient)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά (Isaac as the covenant recipient).
εἰςaspreposition (resultative: 'as an everlasting covenant')→ spatial or relational framingεἰς: meaning 'as'; here it marks the relation signaled by preposition (resultative: 'as an everlasting covenant').
διαθήκηνcovenantAccusativeobject of εἰς (predicate designation)→ object specificationδιαθήκην: meaning 'covenant'; it serves as object of εἰς (predicate designation).
αἰώνιονeverlastingAccusativeattributive adjective→ object specificationαἰώνιος: fifth use of the adjective in the chapter (vv.7, 8, 13, 19, 21); its application specifically to the covenant with Isaac (not with Ishmael) is Paul's exegetical basis for distinguishing the 'children of the promise' from the 'children of the flesh' in Rom 9:7–9.
καὶandcoordinating (extending the covenant to Isaac's seed)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtheDativearticle with dative→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματιseedDativedative indirect object (the covenant extended: Isaac's descendants as covenant inheritors)→ sphere or referenceσπέρμα: here Isaac's seed specifically — the narrowing of the covenant to Isaac's line (not Ishmael's) is the exegetical crux Paul uses in Gal 3:16, Rom 9:7.
αὐτοῦhisGenitivegenitive of possession (Isaac's seed)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Isaac's seed).
μετ᾿afterpreposition (temporal: 'after him')→ spatial or relational framingμετ᾿: meaning 'after'; here it marks the relation signaled by preposition (temporal: 'after him').
αὐτόνhimAccusativeobject of μετά (temporal reference: 'after Isaac')→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as object of μετά (temporal reference: 'after Isaac').
20
Καὶ περὶ Ισμαηλ δὲ ἰδοὺ ἐπήκουσά σου· ἰδοὺ εὐλόγηκα αὐτὸν καὶ αὐξανῶ αὐτὸν καὶ πληθυνῶ αὐτὸν σφόδρα· δώδεκα ἔθνη γεννήσει, καὶ δώσω αὐτὸν εἰς ἔθνος μέγα.
'And as for Ishmael — behold, I have heard you; behold, I have blessed him and I will make him fruitful and I will multiply him greatly; he shall father twelve nations, and I will make him into a great nation.'
God's response to Abraham's petition (v.18) is both generous and precise: Ishmael receives the divine hearing (ἐπήκουσά σου — 'I have heard you'), a perfect-tense blessing (εὐλόγηκα — already accomplished), fruitfulness (αὐξανῶ), multiplication (πληθυνῶ σφόδρα), twelve nations (δώδεκα ἔθνη), and greatness (ἔθνος μέγα). But the next verse (v.21) immediately pivots: τὴν δὲ διαθήκην μου στήσω πρὸς Ισαακ — 'but my covenant I will confirm with Isaac.' The δέ of v.21 makes the contrast explicit: Ishmael receives blessings; Isaac alone receives the covenant.
Word-by-word analysis· 26 words
Καὶandnarrative conjunction (pivoting to God's response about Ishmael)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
περὶconcerningpreposition + genitive (topic marker: 'as for Ishmael / with regard to Ishmael')→ spatial or relational framingπερί + genitive: 'concerning / with regard to'; the phrase Καὶ περὶ Ισμαηλ δέ ('and also with regard to Ishmael') takes up the specific petition of v.18.
ΙσμαηλIshmaelindeclinable proper noun, object of περί (the topic of God's response)→ participant identificationΙσμαηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, object of περί (the topic of God's response).
δὲalsopostpositive particle (additive-contrastive: 'and also... [but see v.21]')→ discourse linkage or contrastδὲ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbeholdpresentative particle (marking the divine attention to Ishmael as notable)→ discourse linkage or contrastἰδοὺ: meaning 'behold'; conjunction or particle linking this unit with the surrounding discourse.
ἐπήκουσάI have heardAor Act Indic 1 Sg · ἐπακούωmain verb (divine acknowledgment of the petition)→ constative aorist (Abraham's prayer has been heard — certain divine response)ἐπακούω: 'hear / listen to / heed'; the compound ἐπ- intensifies ('give ear to'); ἐπήκουσά σου ('I have heard you') directly acknowledges v.18's petition ζήτω ἐναντίον σου. The same root underlies the name Ισμαηλ (16:11: ἐπήκουσεν κύριος — 'the LORD heard'), making the divine response quietly etymological.
σουyouGenitivegenitive object of ἐπήκουσα (Abraham as the one heard)→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of ἐπήκουσα (Abraham as the one heard).
ἰδοὺbeholdpresentative particle (second ἰδοὺ — introducing the list of blessings)→ discourse linkage or contrastἰδού: the double ἰδοὺ (first marking the hearing, second the blessings) gives the verse a hymnic, oracle-like quality.
εὐλόγηκαI have blessedPerf Act Indic 1 Sg · εὐλογέωmain verb (the blessing already accomplished in the divine decision)→ intensive perfect (the blessing stands as a done deed from God's perspective)εὐλογέω: the perfect εὐλόγηκα ('I have blessed') places the divine blessing of Ishmael as a completed divine act — not conditional on anything Abraham or Ishmael does; contrast the futures αὐξανῶ and πληθυνῶ that follow.
αὐτὸνhimAccusativedirect object of εὐλόγηκα→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εὐλόγηκα.
καὶandcoordinating (adding future promises)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐξανῶI will make fruitfulFut Act Indic 1 Sg · αὐξάνωmain verb (fruitfulness promise for Ishmael — parallel to v.6 for Abraham)→ predictive futureαὐξάνω: cf. v.6; the same pair αὐξανῶ / πληθυνῶ used for Abraham (v.6) is now used for Ishmael — a deliberate parallelism that shows Ishmael receiving the creation-mandate blessing, though not the covenant.
αὐτὸνhimAccusativedirect object→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
καὶandcoordinating→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πληθυνῶI will multiplyFut Act Indic 1 Sg · πληθύνωmain verb (multiplication promise for Ishmael)→ predictive futureπληθύνω: 'multiply / increase / make many'; renders הִרְבָּה / הֶאֱרִיךְ context; 'multiply your days' = grant long life, the gift Solomon did not request (v. 11), now offered conditionally.
αὐτὸνhimAccusativedirect object→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object.
σφόδραgreatlyadverb of degree→ clausal contributionσφόδρα: meaning 'greatly'; it shapes the local clause or phrase relation in this passage.
δώδεκαtwelvenumeral (in accusative-of-object phrase with ἔθνη: 'twelve nations')→ clausal contributionδώδεκα: 'twelve'; the number twelve for Ishmael's descendants (δώδεκα ἔθνη) structurally mirrors the twelve tribes of Israel (cf. 25:13–16 where the twelve princes are named). The symmetry is noted by Jewish and Christian interpreters alike; Paul uses the contrast between the two sons — covenant and non-covenant — in Gal 4:22–31.
ἔθνηnationsAccusativedirect object of γεννήσει (Ishmael as father of twelve nations)→ object specificationἔθνη: meaning 'nations'; it serves as direct object of γεννήσει (Ishmael as father of twelve nations).
γεννήσειhe shall fatherFut Act Indic 3 Sg · γεννάωmain verb (biological paternity of twelve nations)→ predictive futureγεννάω: 'beget / father'; γεννήσει δώδεκα ἔθνη ('he shall father twelve nations') — the list of Ishmael's twelve sons is given at 25:13–16; the fulfilment is immediate and complete within the Genesis narrative.
καὶandcoordinating (final promise: national greatness)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσωI will makeFut Act Indic 1 Sg · δίδωμιmain verb (divine grant of national status for Ishmael)→ predictive futureδίδωμι (fut. δώσω): 'give'; Hannah's promise to give the child back to the LORD; the same verb δίδωμι runs through the chapter (gift/give/lend vocabulary), binding petition and dedication.
αὐτὸνhimAccusativedirect object of δώσω→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of δώσω.
εἰςintopreposition (transformative: 'into a great nation')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition (transformative: 'into a great nation').
ἔθνοςnationAccusativeobject of εἰς (the result: a great nation)→ object specificationἔθνος: meaning 'nation'; it serves as object of εἰς (the result: a great nation).
μέγαgreatAccusativeattributive adjective (modifying ἔθνος: 'a great nation')→ object specificationμέγας: 'great'; Ishmael receives ἔθνος μέγα ('a great nation') — a generous blessing, but notably not a covenant (cf. v.21's δέ: the covenant belongs to Isaac alone).
21
τὴν δὲ διαθήκην μου στήσω πρὸς Ισαακ, ὃν τέξεταί σοι Σαρρα εἰς τὸν καιρὸν τοῦτον ἐν τῷ ἐνιαυτῷ τῷ ἑτέρῳ.
'But my covenant I will confirm with Isaac, whom Sarah will bear to you at this time in the other year.'
The δέ is adversative after v.20's generosity toward Ishmael: 'but my covenant I will confirm with Isaac.' The fronting of τὴν ... διαθήκην μου ('my covenant') is highly emphatic — what follows is not a general blessing (as Ishmael received) but the specific covenant. The relative clause ὃν τέξεταί σοι Σαρρα ('whom Sarah will bear to you') pins the promise to the specific birth oracle of v.19 and adds a timeline: εἰς τὸν καιρὸν τοῦτον ἐν τῷ ἐνιαυτῷ τῷ ἑτέρῳ ('at this season in the coming year').
Word-by-word analysis· 20 words
τὴνtheAccusativearticle (fronted with covenant noun for emphasis)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutpostpositive adversative particle (strong contrast with Ishmael's blessings in v.20)→ discourse linkage or contrastδέ: adversative here — 'but'; the contrast is deliberate and structural: v.20 lists Ishmael's blessings (all generous, none covenantal); v.21 reserves the διαθήκη for Isaac alone. This is the exegetical ground for Paul's distinction in Rom 9:7 (οὐ πάντες οἱ ἐξ Ἰσραὴλ οὗτοι Ἰσραήλ — 'not all who are of Israel are Israel').
διαθήκηνcovenantAccusativedirect object of στήσω (fronted for emphasis: the covenant as the decisive topic)→ object specificationδιαθήκην: meaning 'covenant'; it serves as direct object of στήσω (fronted for emphasis: the covenant as the decisive topic).
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
στήσωI will confirmFut Act Indic 1 Sg · ἵστημιmain verb (the covenant establishment for Isaac — final occurrence of στήσω in the chapter)→ predictive futureἵστημι: 'set up / establish / confirm'; renders הֵקִים; στήσω τὴν διαθήκην ('I will establish my covenant') is covenant-confirmation language (Gen 17:7); the antithesis of the curse's διασκεδάσαι τὴν διαθήκην ('annul the covenant,' v. 15).
πρὸςwithpreposition + accusative (here: 'with / toward' — covenant relationship)→ spatial or relational framingπρός + accusative: 'with / toward'; in covenant contexts, πρός (rather than μετά) emphasises the directedness of the covenant toward Isaac as its specific heir.
ΙσαακIsaacindeclinable proper noun, object of πρός (the sole covenant heir)→ participant identificationΙσαακ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, object of πρός (the sole covenant heir).
ὃνwhomAccusativerelative pronoun, accusative (object of τέξεταί: 'whom Sarah will bear')→ participant referenceὃν: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun, accusative (object of τέξεταί: 'whom Sarah will bear').
τέξεταίwill bearFut Mid Indic 3 Sg · τίκτωrelative clause predicate (identifying Isaac by his birth — cf. v.19)→ predictive futureτίκτω: meaning 'will bear'; it carries the action, process, or state of the clause; here it functions as relative clause predicate (identifying Isaac by his birth — cf. v.19).
σοιto youDativedative indirect object (Abraham as the recipient of the child)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (Abraham as the recipient of the child).
ΣαρραSarahindeclinable proper noun, subject of τέξεταί (using the covenant form)→ participant identificationΣαρρα: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, subject of τέξεταί (using the covenant form).
εἰςatpreposition + accusative (temporal: 'at this time')→ spatial or relational framingεἰς: meaning 'at'; here it marks the relation signaled by preposition + accusative (temporal: 'at this time').
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
καιρὸνtimeAccusativeobject of εἰς (temporal reference: 'this season')→ object specificationκαιρός: 'time / season / appointed moment'; the appointment of a specific καιρός for the birth of Isaac underscores its character as a divine act, not a natural occurrence; cf. the same word at v.23 (ἐν τῷ καιρῷ τῆς ἡμέρας ἐκείνης).
τοῦτονthisAccusativedemonstrative adjective (modifying καιρόν: 'this very time')→ participant referenceτοῦτον: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative adjective (modifying καιρόν: 'this very time').
ἐνinpreposition + dative (temporal location: 'in the coming year')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal location: 'in the coming year').
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνιαυτῷyearDativedative of time (temporal location: 'in the year')→ sphere or referenceἐνιαυτός: 'year'; one of two LXX words for year (alongside ἔτος); τῷ ἐνιαυτῷ τῷ ἑτέρῳ ('the other year') means 'the next year / the coming year.'
τῷtheDativearticle (attributive: 'the other')→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑτέρῳotherDativeattributive adjective (modifying ἐνιαυτῷ: 'the coming / other year')→ sphere or referenceἕτερος: 'other / another'; τῷ ἐνιαυτῷ τῷ ἑτέρῳ = 'next year / the other year'; the birth of Isaac is specified as within the year — a precise divine timeline that makes the promise irrevocable and testable.
22
Συνετέλεσεν δὲ λαλῶν πρὸς αὐτόν, καὶ ἀνέβη ὁ θεὸς ἀπὸ Αβρααμ.
When he had finished speaking with him, God went up from Abraham.
The verse closes the divine speech with the standard formula for theophanic departure: ἀνέβη ὁ θεὸς ἀπὸ Αβρααμ ('God went up from Abraham'). The verb ἀναβαίνω ('go up') implies divine ascent from the earthly encounter back to the heavenly realm — a spatial theology of theophany consistent with the pillar of cloud/fire language and the ascents of Exod 24:18 and Ezek 1:28. The terse two-clause structure (finished speaking / went up) drives the narrative immediately toward Abraham's obedient response in vv.23–27.
Word-by-word analysis· 11 words
ΣυνετέλεσενfinishedAor Act Indic 3 Sg · συντελέωmain verb (completing the divine speech)→ constative aoristσυντελέω: 'complete / finish / bring to an end'; the aorist Συνετέλεσεν is the standard LXX termination formula for a sustained divine address; the compound prefix συν- ('together, completely') marks the speech as fully accomplished.
δὲnowpostpositive continuative particle (narrative transition to departure)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
λαλῶνspeakingPres Act Ptcp Nom Sg Masc · λαλέωcircumstantial participle (temporal: 'when he had finished speaking')→ anterior circumstantial (action completed before the main verb)λαλέω: 'speak'; the participial phrase Συνετέλεσεν λαλῶν ('finished speaking') is a common LXX construction (cf. 17:22; 18:33; 35:13) marking the end of an extended divine oracle.
πρὸςwithpreposition + accusative (direction: 'with him')→ spatial or relational framingπρὸς: meaning 'with'; here it marks the relation signaled by preposition + accusative (direction: 'with him').
αὐτόνhimAccusativeobject of πρός (Abraham as the human interlocutor)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as object of πρός (Abraham as the human interlocutor).
καὶandnarrative conjunction (sequential: the departure follows the end of speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέβηwent upAor Act Indic 3 Sg · ἀναβαίνωmain verb (theophanic departure formula)→ constative aorist (single completed act of divine withdrawal)ἀναβαίνω: 'go up / ascend'; ἀνέβη ὁ θεὸς ἀπὸ Αβρααμ ('God went up from Abraham') is a theophanic-departure formula rendering וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם; the ἀπό ('from') marks Abraham as the spatial locus of the encounter; the 'going up' implies a spatial heaven-earth theology. Cf. the similar formula at 35:13.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of ἀνέβη→ participant prominenceθεὸς: meaning 'God'; it serves as subject of ἀνέβη.
ἀπὸfrompreposition + genitive (spatial separation: God departs from Abraham)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (spatial separation: God departs from Abraham).
ΑβρααμAbrahamindeclinable proper noun, object of ἀπό (the human locus of the theophany)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, object of ἀπό (the human locus of the theophany).
23
Ἔλαβεν δὲ Αβρααμ Ισμαηλ τὸν υἱὸν αὐτοῦ καὶ πάντας τοὺς οἰκογενεῖς αὐτοῦ καὶ πάντας τοὺς ἀργυρωνήτους αὐτοῦ, πᾶν ἀρσενικὸν τῶν ἀνδρῶν τοῦ οἴκου Αβρααμ, καὶ περιέτεμεν τὰς ἀκροβυστίας αὐτῶν ἐν τῷ καιρῷ τῆς ἡμέρας ἐκείνης, καθὰ ἐλάλησεν αὐτῷ ὁ θεός.
Abraham took Ishmael his son and all the home-born slaves of his and all those purchased by him — every male among the men of the household of Abraham — and he circumcised their foreskins on that very day, just as God had spoken to him.
The transition from divine speech to narrative action is instant: Abraham acts on the day of the revelation (ἐν τῷ καιρῷ τῆς ἡμέρας ἐκείνης). The exhaustive list of those circumcised — Ishmael, every home-born slave, every purchased slave, every male — mirrors the universal scope of vv.12–13 and demonstrates total compliance. The closing formula καθὰ ἐλάλησεν αὐτῷ ὁ θεός ('just as God had spoken to him') is the obedience-confirmation formula, marking Abraham's action as complete fulfilment of the divine command.
Word-by-word analysis· 40 words
ἜλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (initiative: Abraham gathers those to be circumcised)→ constative aorist (single decisive act on the same day)λαμβάνω: 'take / receive'; Ἔλαβεν ('he took') begins the fulfilment narrative with an active verb — Abraham is the agent; he takes them proactively to circumcise them.
δὲnowpostpositive narrative particle (transition from speech to action)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ΑβρααμAbrahamindeclinable proper noun, subject→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, subject.
ΙσμαηλIshmaelindeclinable proper noun, first direct object of Ἔλαβεν (the patriarch's own son named first)→ participant identificationΙσμαηλ: named first as Abraham's son — despite being excluded from the covenant, Ishmael participates in the covenant sign; he is circumcised on the same day as his father.
τὸνtheAccusativearticle (in appositive: 'his son')→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸνsonAccusativeaccusative appositive to Ισμαηλ (identifying the relationship)→ object specificationυἱὸν: meaning 'son'; it serves as accusative appositive to Ισμαηλ (identifying the relationship).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating (adding the home-born slaves)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταςallAccusativeuniversal quantifier (with τοὺς οἰκογενεῖς: 'all the home-born slaves')→ object specificationπάντας: meaning 'all'; it serves as universal quantifier (with τοὺς οἰκογενεῖς: 'all the home-born slaves').
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκογενεῖςhome-born slavesAccusativedirect object (second category: the house-born)→ object specificationοἰκογενής: cf. vv.12, 13; the fulfilment narrative uses the exact categories specified in the law — home-born and purchased; no category is omitted.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating (adding the purchased slaves)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταςallAccusativeuniversal quantifier→ object specificationπάντας: meaning 'all'; it serves as universal quantifier.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀργυρωνήτουςpurchased slavesAccusativedirect object (third category: purchased slaves, reprised from vv.12–13)→ object specificationἀργυρώνητος: cf. vv.12, 13; the repetition of the exact vocabulary of the law in the fulfilment narrative confirms point-by-point compliance.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
πᾶνeveryAccusativeuniversal quantifier (resumptive appositive summarising the scope)→ object specificationπᾶν: meaning 'every'; it serves as universal quantifier (resumptive appositive summarising the scope).
ἀρσενικὸνmaleAccusativeappositive subject (summarising: 'every male')→ object specificationἀρσενικὸν: meaning 'male'; it serves as appositive subject (summarising: 'every male').
τῶνof theGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνδρῶνmenGenitivepartitive genitive (specifying who the 'every male' are drawn from)→ relational specificationἀνήρ: 'man'; τῶν ἀνδρῶν τοῦ οἴκου Αβρααμ = 'the men of the household of Abraham' — the administrative unit that constitutes Abraham's covenant community.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκουhouseholdGenitivegenitive of belonging (the household as the covenant unit)→ relational specificationοἶκος: 'house / household'; the recurring phrase οἶκος Αβρααμ / τοῦ οἴκου ('the household') defines the social unit of the covenant — everyone under Abraham's roof is part of the covenant community.
ΑβρααμAbrahamindeclinable proper noun, genitive of possession (the household belongs to Abraham)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, genitive of possession (the household belongs to Abraham).
καὶandnarrative conjunction (the action that follows the gathering)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
περιέτεμενhe circumcisedAor Act Indic 3 Sg · περιτέμνωmain verb (the act of circumcision completed)→ constative aorist (the comprehensive act accomplished)περιτέμνω: the active verb (Abraham as agent) — he performs the circumcision personally; cf. vv.26–27 where he himself is also circumcised.
τὰςtheAccusativearticle (with accusative direct object)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκροβυστίαςforeskinsAccusativedirect object of περιέτεμεν (the flesh removed in the act)→ object specificationἀκροβυστία: plural here — 'their foreskins'; the concrete, physical completeness of the action is emphasised.
αὐτῶνtheirGenitivegenitive of possession (all members of the household)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (all members of the household).
ἐνonpreposition + dative (temporal: 'on that very day')→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal: 'on that very day').
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
καιρῷtimeDativedative of time (ἐν τῷ καιρῷ τῆς ἡμέρας ἐκείνης = 'on that very day')→ sphere or referenceκαιρός: 'appointed time / moment'; the phrase ἐν τῷ καιρῷ τῆς ἡμέρας ἐκείνης ('in/at the time of that day') emphasises same-day obedience — no delay; cf. v.21 (εἰς τὸν καιρὸν τοῦτον). The phrase renders Hebrew בְּעֶצֶם הַיּוֹם הַזֶּה ('on the very same day').
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdayGenitivegenitive of time within which the action occurs→ relational specificationἡμέρας: meaning 'day'; it serves as genitive of time within which the action occurs.
ἐκείνηςthatGenitivedemonstrative adjective (anaphoric: 'that [day, the day of the revelation]')→ relational specificationἐκείνης: meaning 'that'; it serves as demonstrative adjective (anaphoric: 'that [day, the day of the revelation]').
καθὰjust ascomparative conjunction (conformity-of-obedience formula: 'just as')→ discourse linkage or contrastκαθά (= καθ᾽ ἅ): 'just as / according as'; the obedience-conformity formula καθὰ ἐλάλησεν αὐτῷ ὁ θεός appears at the close of the fulfilment narrative to certify total compliance; the same formula marks Noah's building of the ark (6:22: ἐποίησεν Νωε πάντα ὅσα ἐνετείλατο αὐτῷ κύριος ὁ θεός).
ἐλάλησενhad spokenAor Act Indic 3 Sg · λαλέωmain verb of conformity-clause (the divine speech of vv.1–21 as the standard of compliance)→ constative aoristλαλέω: 'speak'; renders דִּבֶּר; 'all that the LORD spoke' refers to the ḥērem command of v. 3; the same verb recurs at vv. 16 (ἐλάλησεν κύριος).
αὐτῷto himDativedative indirect object (Abraham as the recipient of the command)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (Abraham as the recipient of the command).
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of ἐλάλησεν (the divine authority behind the command)→ participant prominenceθεός: meaning 'God'; it serves as subject of ἐλάλησεν (the divine authority behind the command).
24
Αβρααμ δὲ ἦν ἐνενήκοντα ἐννέα ἐτῶν, ἡνίκα περιετμήθη τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ.
Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.
Verse 24 records the patriarch's age at the moment of his own circumcision — ninety-nine, precisely the age stated at v.1. The chiastic structure (v.1 states the age; vv.2–23 record the covenant and its demands; v.24 restates the age at fulfilment) creates a literary frame around the whole chapter. This is also important for Paul's argument in Rom 4:10–11: Abraham was circumcised after he was justified by faith (ch.15), showing that circumcision is a sign confirming a righteousness already received, not its basis.
Word-by-word analysis· 13 words
ΑβρααμAbrahamindeclinable proper noun, subject (fronted for emphasis in age-notation)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, subject (fronted for emphasis in age-notation).
δὲnowpostpositive narrative particle (introducing the age-notation)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (background state at time of circumcision)→ progressive imperfect (age as a continuous state at that moment)εἰμί (impf. ἦν): the copula of the name-gloss.
ἐνενήκονταninetynumeral (part of age-genitive)→ measure or countἐνενήκοντα: meaning 'ninety'; numeral expression contributing count or measure in context.
ἐννέαninenumeral (completing ninety-nine)→ measure or countἐννέα: meaning 'nine'; numeral expression contributing count or measure in context.
ἐτῶνyearsGenitivegenitive of age→ relational specificationἔτος: cf. v.1; the repetition of ἐνενήκοντα ἐννέα ἐτῶν from v.1 at v.24 creates a ring-composition around the chapter — the age at theophany equals the age at circumcision; Paul cites this age at Rom 4:19 (ἑκατονταετής που ὤν).
ἡνίκαwhentemporal conjunction ('when / at which time')→ discourse linkage or contrastἡνίκα: 'when / at the time when'; a conjunction used in the LXX as a temporal marker for simultaneous events; recurs at v.25 for Ishmael's age.
περιετμήθηwas circumcisedAor Pass Indic 3 Sg · περιτέμνωmain verb of temporal clause (Abraham as the recipient of circumcision)→ constative aorist (the circumcision accomplished)περιτέμνω: the passive (περιετμήθη) shows Abraham himself submitted to the sign — despite being the patriarch who circumcised others (v.23), he too received the covenant sign. Paul points out at Rom 4:10 that this circumcision occurred after Abraham's justification by faith (Gen 15:6 LXX: ἐπίστευσεν δὲ Αβραμ τῷ θεῷ).
τὴνtheAccusativearticle (accusative of respect)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σάρκαfleshAccusativeaccusative of respect (specifying the body-part: 'in the flesh of his foreskin')→ object specificationσάρκα: meaning 'flesh'; it serves as accusative of respect (specifying the body-part: 'in the flesh of his foreskin').
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκροβυστίαςforeskinGenitivegenitive of description (the flesh in question: the foreskin)→ relational specificationἀκροβυστίας: meaning 'foreskin'; it serves as genitive of description (the flesh in question: the foreskin).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
25
Ισμαηλ δὲ ὁ υἱὸς αὐτοῦ ἦν τρισκαίδεκα ἐτῶν, ἡνίκα περιετμήθη τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ.
Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin.
Structurally parallel to v.24, v.25 records Ishmael's age (thirteen) at circumcision. The pair vv.24–25 creates a chiastic frame with the opening age-statement of v.1 (Abraham at ninety-nine; Ishmael thirteen years younger = born when Abraham was eighty-six, cf. 16:16). The thirteen-year gap matters: Ishmael was conceived outside the covenant-promise line but is circumcised within it — receiving the sign without the covenant substance. This is the historical basis for Muslim practice of circumcision at varying ages (not the eighth day) traced to Ishmael, as noted in various Jewish and Islamic traditions.
Word-by-word analysis· 15 words
ΙσμαηλIshmaelindeclinable proper noun, subject (fronted in parallel to v.24)→ participant identificationΙσμαηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, subject (fronted in parallel to v.24).
δὲnowpostpositive continuative particle (parallel to δέ in v.24, continuing the age-notations)→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with υἱὸς αὐτοῦ in appositive)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸςsonNominativenominative appositive to Ισμαηλ (his filial identity: 'his son')→ participant prominenceυἱὸς: meaning 'son'; it serves as nominative appositive to Ισμαηλ (his filial identity: 'his son').
αὐτοῦhisGenitivegenitive of possession (Abraham's son)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Abraham's son).
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (background state: Ishmael's age at time of circumcision)→ progressive imperfectεἰμί (impf. ἦν): the copula of the name-gloss.
τρισκαίδεκαthirteennumeral (in age-genitive: 'of thirteen years')→ clausal contributionτρισκαίδεκα: 'thirteen'; Ishmael is thirteen at circumcision — thirteen years older than the eighth-day prescription would require for future children; he is circumcised as an adult male who has lived outside the covenant sign until now; born when Abraham was 86 (16:16), and circumcised when Abraham is 99.
ἐτῶνyearsGenitivegenitive of age→ relational specificationἐτῶν: meaning 'years'; it serves as genitive of age.
ἡνίκαwhentemporal conjunction (parallel to v.24's ἡνίκα)→ discourse linkage or contrastἡνίκα: meaning 'when'; conjunction or particle linking this unit with the surrounding discourse.
περιετμήθηwas circumcisedAor Pass Indic 3 Sg · περιτέμνωmain verb (Ishmael's circumcision recorded)→ constative aoristπεριτέμνω: meaning 'was circumcised'; it carries the action, process, or state of the clause; here it functions as main verb (Ishmael's circumcision recorded).
τὴνtheAccusativearticle (accusative of respect)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
σάρκαfleshAccusativeaccusative of respect (τὴν σάρκα τῆς ἀκροβυστίας — direct verbal echo of v.24)→ object specificationσάρκα: meaning 'flesh'; it serves as accusative of respect (τὴν σάρκα τῆς ἀκροβυστίας — direct verbal echo of v.24).
τῆςof theGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀκροβυστίαςforeskinGenitivegenitive of description→ relational specificationἀκροβυστίας: meaning 'foreskin'; it serves as genitive of description.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
26
ἐν δὲ τῇ ἡμέρᾳ τῇ αὐτῇ περιετμήθη Αβρααμ καὶ Ισμαηλ ὁ υἱὸς αὐτοῦ.
On that same day Abraham was circumcised, and Ishmael his son.
The verse functions as a confirmatory summary of v.23: both the patriarch and his firstborn son were circumcised on the same day (ἐν τῇ ἡμέρᾳ τῇ αὐτῇ). The simultaneity emphasises the thoroughness and immediacy of the obedience. The Pauline observation that Abraham received circumcision as a sign of faith (Rom 4:11) focuses specifically on the father's circumcision; the simultaneous inclusion of Ishmael (who does not inherit the covenant) shows that the sign and the covenant-substance are not automatically identical.
Word-by-word analysis· 13 words
ἐνonpreposition + dative (temporal: 'on that same day')→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal: 'on that same day').
δὲnowpostpositive confirmatory particle→ discourse linkage or contrastδὲ: meaning 'now'; conjunction or particle linking this unit with the surrounding discourse.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time ('on that day')→ sphere or referenceἡμέρα: cf. v.23 (ἐν τῷ καιρῷ τῆς ἡμέρας ἐκείνης); the phrase ἐν τῇ ἡμέρᾳ τῇ αὐτῇ ('on that same day') underlines same-day obedience — the chapter's obedience motif reaches its peak.
τῇtheDativearticle (attributive with αὐτῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
αὐτῇsameDativeintensive pronoun in attributive position ('the same day')→ participant reference or interestαὐτός in attributive position: 'the same'; ἐν τῇ ἡμέρᾳ τῇ αὐτῇ = 'on the very same day'; the emphasis on simultaneity confirms that no one was delayed or exempted.
περιετμήθηwas circumcisedAor Pass Indic 3 Sg · περιτέμνωmain verb (the circumcision confirmed for Abraham)→ constative aoristπεριτέμνω: meaning 'was circumcised'; it carries the action, process, or state of the clause; here it functions as main verb (the circumcision confirmed for Abraham).
ΑβρααμAbrahamindeclinable proper noun, subject (Abraham's own circumcision — the patriarch himself)→ participant identificationΑβρααμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, subject (Abraham's own circumcision — the patriarch himself).
καὶandcoordinating (Ishmael as co-subject)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙσμαηλIshmaelindeclinable proper noun, co-subject of περιετμήθη→ participant identificationΙσμαηλ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, co-subject of περιετμήθη.
ὁtheNominativearticle (in appositive)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸςsonNominativenominative appositive to Ισμαηλ→ participant prominenceυἱὸς: meaning 'son'; it serves as nominative appositive to Ισμαηλ.
αὐτοῦhisGenitivegenitive of possession (Abraham's son)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Abraham's son).
27
καὶ πάντες οἱ ἄνδρες τοῦ οἴκου αὐτοῦ, καὶ οἱ οἰκογενεῖς καὶ οἱ ἀργυρώνητοι ἐξ ἀλλογενῶν ἐθνῶν, περιετμήθησαν μετ᾿ αὐτοῦ.
And all the men of his household — both the home-born and those purchased from foreign nations — were circumcised with him.
The chapter's final verse is a comprehensive summary that deliberately echoes the vocabulary of vv.12–13 and v.23: οἱ οἰκογενεῖς, οἱ ἀργυρώνητοι, all the men of the household. The single new word is ἀλλογενῶν ἐθνῶν ('from foreign nations'), emphasising that even slaves of entirely foreign origin were included. The final phrase μετ᾿ αὐτοῦ ('with him') closes the chapter by centering the obedience on Abraham: the whole household acted in solidarity with the patriarch. The chapter that began with Abraham ninety-nine years old receiving the covenant ends with the covenant sign inscribed on every male of his community — a narrative of complete, immediate obedience.
Word-by-word analysis· 19 words
καὶandnarrative conjunction (final summary: completing the household account)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάντεςallNominativeuniversal quantifier, subject (with οἱ ἄνδρες τοῦ οἴκου αὐτοῦ: 'all the men of his household')→ participant prominenceπᾶς: the comprehensive πάντες picks up every individual named and categorised in vv.12–13 and 23; the final verse confirms the account is exhaustive — there is no remainder.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνδρεςmenNominativehead noun in subject phrase ('all the men of his household')→ participant prominenceἀνήρ: 'man'; cf. v.23 (τῶν ἀνδρῶν τοῦ οἴκου Αβρααμ); the closure of the chapter uses the same phrase as the opening of the fulfilment narrative, creating an internal frame within movement D.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴκουhouseholdGenitivegenitive of belonging (the household as the covenant unit)→ relational specificationοἶκος: cf. v.23; the covenant community is the household — a spatial-social unit that crosses ethnic and legal lines (free and slave, born and purchased).
αὐτοῦhisGenitivegenitive of possession (Abraham's household)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Abraham's household).
καὶbothcorrelative conjunction (καὶ ... καὶ = 'both ... and')→ discourse linkage or contrastκαὶ: meaning 'both'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκογενεῖςhome-bornNominativeco-subject (first category: the home-born slaves)→ participant prominenceοἰκογενής: fourth and final occurrence (vv.12, 13, 23, 27); the word echoes the law of vv.12–13 and the fulfilment of v.23, confirming the completeness of compliance.
καὶandcorrelative conjunction (second part of καὶ ... καὶ)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀργυρώνητοιpurchased slavesNominativeco-subject (second category: purchased slaves)→ participant prominenceἀργυρώνητος: fourth and final occurrence (vv.12, 13, 23, 27); together with οἰκογενής, it encompasses the entire non-family male population of the household.
ἐξfrompreposition + genitive (origin: 'from foreign nations')→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (origin: 'from foreign nations').
ἀλλογενῶνforeignGenitivegenitive adjective (modifying ἐθνῶν: 'from foreign nations')→ relational specificationἀλλογενής: 'of foreign birth / alien'; a compound of ἄλλος + γένος ('other origin/stock'); renders Hebrew נֵכָר ('foreigner / alien'); stronger than ἀλλότριος (v.12) — ἀλλογενής emphasises genetic-ethnic foreignness. The word appears in Luke 17:18 (ὁ ἀλλογενής, the Samaritan leper — a Gentile outsider). The inclusion of these ἀλλογενεῖς under the covenant sign through household membership is theologically remarkable.
ἐθνῶνnationsGenitivegenitive of source (the nations from which the purchased slaves came)→ relational specificationἔθνος: 'nation / Gentile'; the slaves purchased from ἀλλογενῶν ἐθνῶν ('foreign nations') represent the very Gentile world that the covenant will eventually embrace in a different way — they are inside the covenant sign through purchase into Abraham's household, anticipating (ironically) the Gentile inclusion that Paul develops from the promises of vv.4–5 and 7.
περιετμήθησανwere circumcisedAor Pass Indic 3 Pl · περιτέμνωmain verb (the comprehensive circumcision of the entire household confirmed)→ constative aorist (the action fully accomplished)περιτέμνω: the plural passive (περιετμήθησαν) closes the chapter's circumcision vocabulary — the first use was the law (v.10: περιτμηθήσεται), and the final use is the fulfilment (v.27: περιετμήθησαν); the ring is closed.
μετ᾿withpreposition + genitive (associative solidarity: 'with him')→ spatial or relational framingμετά + genitive: 'with'; the final word-group μετ᾿ αὐτοῦ ('with him') centres the entire chapter's obedience on Abraham — the whole household acted in covenantal solidarity with the patriarch who had received the divine command. The chapter that opened with Abraham receiving the covenant (v.1) closes with his household united with him in the covenant sign.
αὐτοῦhimGenitivegenitive object of μετά (Abraham as the covenant centre)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of μετά (Abraham as the covenant centre).