And he gave him the covenant of circumcision, and so he begot Isaac, and circumcised him the eighth day; and Isaac begot Jacob; and Jacob the twelve patriarchs.

And he gave to him the covenant of circumcision; and thus he begat Isaac and circumcised him the eighth day; and Isaac Jacob, and Jacob the twelve patriarchs.

And He gave to him a covenant of circumcision, and so he begat Isaac, and did circumcise him on the eighth day, and Isaac begat Jacob, and Jacob, the twelve patriarchs;

"Then He gave him the Covenant of circumcision, and under this Covenant he became the father of Isaac - whom he circumcised on the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve Patriarchs.

And he made with him the agreement of which circumcision was the sign. And so Abraham had a son, Isaac, and gave him circumcision on the eighth day; and Isaac had a son, Jacob, and Jacob was the father of the twelve heads of the families of Israel.

And he gave him the covenant of circumcision. And so he conceived Isaac and circumcised him on the eighth day. And Isaac conceived Jacob, and Jacob, the twelve Patriarchs.

Then God made with Abraham the covenant of circumcision; and under it Abraham became the father of Isaac, and circumcised him when he was eight days old; and Isaac became the father of Jacob; and Jacob of the Twelve Patriarchs.

He gave him the covenant. When as he confesseth that circumcision is the covenant of God, he cleareth himself sufficiently of that crime which was laid to his charge; but, in the mean season, he showeth that the Jews deal amiss, if they place the beginning of their salvation in the external sign. For if Abraham was called, and the land and redemption promised to his seed before such time as he was circumcised, it appeareth that the glory of the whole stock cloth not depend upon circumcision. Paul useth the same argument in the 4th chapter to the Romans, (Romans 4:11.) For, seeing that Abraham obtained righteousness, and pleased God before he was circumcised, he gathereth thence that circumcision is not the cause of righteousness. Therefore we see that Stephen frameth no vain and idle narration; because this was very much appertinent unto the cause, that the Jews might remember how God had adopted them with their fathers, and it is to be thought that Stephen did plainly express both things; that although circumcision was given by God, that it might be a sign of grace, yet was the adoption before it both in order and in time. But we have no need to dispute any longer in this place concerning the nature and force of circumcision. Only let us note this, that God doth first promise those things to Abraham which he confirmeth afterward by circumcision, that we may know that the signs are vain and nothing worth, unless the word go before. Let us also note, that there is a profitable doctrine contained in the word covenant, to wit, that God maketh his covenant with us in the sacraments, that he may declare his love toward us; which thing, if it be true, first, they are not only works of external profession amongst men, but they gave great force inwardly before God, to confirm the faith. Secondly, they are no vain figures; because God, who is true figureth nothing there which he doth not perform.

And he gave him - That is, God appointed or commanded this, Genesis 17:9-13.
The covenant - The word "covenant" denotes properly "a compact or agreement between two or more persons," usually attended with seals, pledges, or sanctions. In Genesis 17:7, and elsewhere, it is said that God would establish his "covenant" with Abraham; that is, he made him certain definite promises, attended with pledges and seals, etc. The idea of a strict "compact" or "agreement" between God and man, as between "equal parties"; is not found in the Bible. The word is commonly used, as here, to denote "a promise on the part of God," attended with pledges, and demanding, on the part of man, in order to avail himself of its benefits, a specified course of conduct. The "covenant" is therefore another name for denoting two things on the part of God:
(1) A "command," which man is not at liberty to reject, as he would be if it were a literal covenant; and,
(2) A "promise," which is to be fulfilled only on the condition of obedience. The covenant with Abraham was simply a "promise" to give him the land, and to make him a great nation, etc. It was never proposed to Abraham with the supposition that he was at liberty to reject it, or to refuse to comply with its conditions. Circumcision was appointed as the mark or indication that Abraham and those thus designated were the persons included in the gracious purpose and promise. It served to separate them as a special people; a people whose unique characteristic it was that they obeyed and served the God who had made the promise to Abraham. The phrase "covenant of circumcision" means, therefore, the covenant or promise which God made to Abraham, of which circumcision was the distinguishing "mark" or "sign."
The twelve patriarchs - The word "patriarch" properly denotes "the father and ruler of a family." But it is commonly applied, by way of eminence, to "the progenitors" of the Jewish race, particularly to "the twelve sons of Jacob." See the notes on Acts 2:29.

He gave him the covenant of circumcision - That is, he instituted the rite of circumcision, as a sign of that covenant which he had made with him and his posterity. See Genesis 17:10, etc.
And so Abraham begat Isaac - Και οὑτως, And thus, in this covenant, he begat Isaac; and as a proof that he was born under this covenant, was a true son of Abraham and inheritor of the promises, he circumcised him the eighth day; and this rite being observed in the family of Isaac, Jacob and his twelve sons were born under the covenant; and thus their descendants, the twelve tribes, being born under the same covenant, and practising the same rite, were, by the ordinance of Gods legal inheritors of the promised land, and all the secular and spiritual advantages connected with it.

And he gave him the covenant of circumcision,.... Or the covenant, of which circumcision was a sign or token, Genesis 17:11. Stephen speaks here in the language of the Jews, who are wont to speak of circumcision after this manner; hence in the Jewish liturgy, there is a collect, , "for the covenant of circumcision" (h); and so it is said (i),
"when Joseph died, they made void the "covenant of circumcision":''
and so Abraham begat Isaac, and circumcised him the eighth day; according to the express command in Genesis 17:12
and Jacob begat the twelve patriarchs; the heads of the twelve tribes of Israel.
(h) Seder Tephillot, fol. 197. 1. Ed. Basil. Vid. Kimchi in Malachi. iii. 1. (i) Shemot Rabba, sect. 1. fol. 90. 1.

the covenant of circumcision--that is, the covenant of which circumcision was the token.
and so--that is, according to the terms of this covenant, on which Paul reasons (Galatians. 3:1-26).
the twelve patriarchs--so called as the founders of the twelve tribes of Israel.

And he gave him the covenant of circumcision. After his call and the promise of Christ. See Genesis 17:1-14. The covenant of Christ was for all; circumcision for the Jews.

And so he begat Isaac - After the covenant was given, of which circumcision was the seal. Genesis 17:10.