5<\/strong>. Abram<\/em> ] The shorter form is here used for the last time. Except in Genesis, it only occurs in 1Ch 1:27<\/span>, Neh 9:7<\/span>.<\/p>\n thy name shall be Abraham<\/em> ] The change from “Abram” to “Abraham” is associated with the covenant promise that the patriarch shall be “the father of a multitude of nations” ( ’ab hamn gyym<\/em>). As in many other instances, we have here a resemblance through assonance, and not a real derivation of a proper name. There is no such word as raham<\/em> meaning “a multitude.” “Abraham” and “Abram” have, until recently, been regarded as forms of the same name, “Abiram,” which meant “exalted father,” or “the father is Ram,” i.e. “the exalted one.” But the longer name has been found in several Babylonian monuments belonging to the reign of Ammi-zaduga, who was tenth in the dynasty founded by Hammurabi. According to the distinguished Assyriologist, Ungnad, the Babylonian pronunciation was Abaram<\/em>, and the meaning “He loves the father.”<\/p>\n a multitude of nations<\/em> ] The promise of the covenant in P contemplates not only the nation of Israel (as J, Gen 12:2<\/span>, Gen 18:18<\/span>, and E, Gen 46:3<\/span>), but also the kindred nations of Edom and Ishmael.<\/p>\n Gen 17:5-6<\/span><\/p>\n Neither shall thy name any more be called Abram, but Abraham; for a father of many nations have I made thee<\/em><\/p>\n Spiritual parentage<\/strong><\/p>\n The change of name here made was founded on a change of character. <\/p>\n 1.<\/strong> Faith is an inheritance. <\/p>\n 2.<\/strong> Faith is the sign of our descent. <\/p>\n 3.<\/strong> Faith may be transmitted. (The Homiletic Review.<\/em>)<\/p>\n<\/p>\n Abraham a father of many nations<\/strong><\/p>\n Abram the Hebrew stands at the head of many a great stream of history, like the river of Eden which parted into four. Of the leading faiths of the world, there are three which cherish his name with equal veneration; and these three are the only monotheistic faiths. To the Jew, the Moslem, and the Christian alike, the prophet Abraham forms a common ancestor. Trace these three forms of belief to their fountainhead, and they meet in the tent of that ancient confessor, exiled in the dawn of the world for his faith in the unity of God. Divided in so much else, the Englishman and the Turk, the Moor and the Arab, the Catholic and the Jew, agree in deriving their spiritual, if not also their natural, descent from that primeval friend of God. Most literally has the promise of his new name been fulfilled. He has become a father of many nations. (J. O. Dykes, D. D.<\/em>)<\/p>\n Verse 5<\/span>. Thy name shall be Abraham<\/B><\/I>] Abram literally signifies a high<\/I> or exalted father<\/I>. Ab-ra-ham differs from the preceding only in one letter; it has he<\/I> before the last radical. Though this may appear very simple and easy, yet the true etymology and meaning of the word are very difficult to be assigned. The reason given for the change made in the patriarch’s name is this: For a father of many nations have I made thee<\/I>, ab-hamon goyim, “a father of a multitude of nations.” This has led some to suppose that Abraham<\/I>, is a contraction for ab-rab-hamon<\/I>, “the father of a great multitude.”<\/P> <\/P> Aben Ezra<\/I> says the name is derived from abir-hamon<\/I>, “a powerful multitude.”<\/P> <\/P> Rabbi Solomon Jarchi<\/I> defines the name cabalistically<\/I>, and says that its numeral letters<\/I> amount to two hundred<\/I> and forty-eight<\/I>, which, says he, is the exact number of the bones in the human<\/I> body<\/I>. But before the he<\/I> was added, which stands for five<\/I>, it was five short of this perfection.<\/P> <\/P> Rabbi Lipman<\/I> says the he<\/I> being added as the fourth letter,<\/I> signifies that the Messiah should come in the fourth millenary of the world.<\/P> <\/P> Clarius<\/I> and others think that the he<\/I>, which is one of the letters of the Tetragrammaton, (or word of four letters, Ye<\/I>Ho<\/I>Va<\/I>H,) was added for the sake of dignity<\/I>, God associating the patriarch more nearly to himself, by thus imparting to him a portion of his own name.<\/P> <\/P> Having enumerated so many opinions, that of William Alabaster<\/I>, in his Apparatus to the Revelation<\/I>, should not be passed by. He most wisely says that ab-ram<\/I> or ab-rom<\/I> signifies father of the<\/I> Romans<\/I>, and consequently the pope<\/I>; therefore Abraham was pope the<\/I> first<\/I>! This is just as likely as some of the preceding etymologies.<\/P> <\/P> From all these learned as well as puerile conjectures we may see the extreme difficulty of ascertaining the true meaning of the word, though the concordance makers, and proper name explainers<\/I> find no difficulty at all in the case; and pronounce on it as readily and authoritatively as if they had been in the Divine council when it was first imposed.<\/P> <\/P> Hottinger<\/I>, in his Smegma Orientale<\/I>, supposes the word to be derived from the Arabic root [Arabic] rahama<\/I>, which signifies to<\/I> be very numerous<\/I>. Hence [Arabic] ab raham<\/I> would signify a copious<\/I> father<\/I> or father of a multitude<\/I>. This makes a very good sense, and agrees well with the context. Either this etymology or that which supposes the inserted he<\/I> to be an abbreviation of the word hamon, multitude<\/I>, is the most likely to be the true one. But this last would require the word to be written, when full, ab-ram-hamon<\/I>.<\/P> <\/P> The same difficulty occurs, Ge 17:15<\/span>, on the word Sarai<\/I>, which signifies my prince<\/I> or princess<\/I>, and Sarah<\/I>, where the whole change is made by the substitution of a he<\/I> for a yod<\/I>. This latter might be translated princess<\/I> in general; and while the former seems to point out her government in her own family alone<\/I>, the latter appears to indicate her government over the nations<\/I> of which her husband is termed the father<\/I> or lord<\/I>; and hence the promise states that she shall be a<\/I> mother of nations<\/I>, and that kings of people should spring from<\/I> her<\/I>. See Ge 17:15-16<\/span>.<\/P> <\/P> Now as the only change in each name is made by the insertion of a single letter, and that letter the same in both<\/I> names, I cannot help concluding that some mystery<\/I> was designed by its insertion; and therefore the opinion of Clarius<\/I> and some others is not to be disregarded, which supposes that God shows he had conferred a peculiar dignity<\/I> on both, by adding to their names one of the letters of his own: a name by which his eternal power and Godhead are peculiarly pointed out.<\/P> <\/P> From the difficulty of settling the etymology of these two names, on which so much stress seems to be laid in the text, the reader will see with what caution he should receive the lists of<\/I> explanations<\/I> of the proper names in the Old and New Testaments, which he so frequently meets with, and which I can pronounce to be in general false<\/I> or absurd<\/I>.<\/P> <\/p>\n Abraham, <\/B>i.e. the father of a multitude; Ham<\/I> in the Hebrew being put for Hamon, <\/I>which signifies a multitude, <\/I>by a figure called apocope, <\/I>which is usual in proper names. <\/P> <\/p>\n 5. but thy name shall be Abraham<\/B>InEastern countries a change of name is an advertisement of some newcircumstance in the history, rank, or religion of the individual whobears it. The change is made variously, by the old name beingentirely dropped for the new, or by conjoining the new with the old;or sometimes only a few letters are inserted, so that the alteredform may express the difference in the owner’s state or prospects. Itis surprising how soon a new name is known and its import spreadthrough the country. In dealing with Abraham and Sarai, God waspleased to adapt His procedure to the ideas and customs of thecountry and age. Instead of Abram, “a high father,” he wasto be called Abraham, “father of a multitude of nations”(see Re 2:17<\/span>).<\/P><\/p>\n Neither shall thy name be any more called Abram<\/strong>,…. Which signifies an “high father”, which name he bore for many years before he was the father of anyone:<\/p>\n but thy name shall be Abraham<\/strong>: with all addition of the letter inserted into it, and makes the last syllable two, “raham”: which word in the Arabic language, as Hottinger g observes, signifies “numerous” h; so that with this addition his name Abraham may be interpreted, the father of a numerous offspring; and with this agrees the reason of it, as follows:<\/p>\n for a father of many nations have I made thee<\/strong>; not that he was so already in fact, but in the purpose and promise of God, Ro 4:17<\/span>; Abraham has not only been the father of many nations, in a literal sense, as before observed, but in a mystical sense, of the whole world; that is, of all in it that believe, whether Jews or Gentiles; and so the Rabbins i interpret it: at first, they say, he was the father of Aram, and therefore his name was called Abram, but now he is the father of the whole world, and therefore called Abraham; and so Maimonides k himself says, quoting this passage,<\/p>\n “behold he is the father of the whole world, who are gathered under the wings of the Shechinah.”<\/p>\n g Smegma Oriental. p. 88. h , “numerus”, “copiosus”, Golius, col. 1055, 1056. Castel. col. 3537. i In Massechet Biccurim, apud Galat. in Arcan. Cathol. Ver. l. 5, 13. & 9, 12. in Maimon. in Misn. ib. c. 1. sect. 4. k Hilchot Biccurim, c. 4. sect. 3.<\/p>\n (5) Abram.<\/strong>That is, high father.<\/em><\/p>\n Abraham <\/strong>= Father of a multitude, <\/em>raham being an Arabic word, perhaps current in Hebrew in ancient times. Another interpretation of Abram is that it is equivalent to Abi-aram, Father of Aram, or Syria. This too is an Arabic form, like Abimael in Gen. 10:28<\/span>. By some commentators the stress is thrown upon the insertion of the letter h, as being the representative of the name Yahveh or Yehveh. (Compare the change of Oshea into Jehoshua, Num. 13:16<\/span>.)<\/p>\n 5<\/strong>. <\/strong> Abram Abraham <\/strong> With the giving of the covenant of circumcision is given also a new name . Hence the custom of giving names at the time of circumcision . Abram <\/strong> signifies high father; <\/em> Abraham<\/strong>, father of a multitude, <\/em> (by the addition of apparently shortened form of , translated many, <\/em> or multitude, <\/em> in this same verse and in Gen 17:4<\/span>. This seems a simpler derivation than to assume, as Gesenius and others, a lost root, . ) Compare Gen 17:15<\/span>, where Sarai’s name is changed to Sarah . Thus the letter H, ( ,) which occurs twice in the memorial name Jehovah, <\/em> is incorporated in the new names of both the father and mother of the chosen seed . Comp . the “new name” of Rev 2:17<\/span>; Rev 3:12<\/span>. By these new names Abraham and Sarah become divinely consecrated, as they had not so fully been before .<\/p>\n Neither shall thy name anymore be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.<\/p>\n<\/p>\n The name Abram signifies a great Father: and Abraham, the Father of a multitude. It is pleasing to observe, that the Gospel Church when married to the Bridegroom hath her name changed: See Isa 62:2-4<\/span> . And is not every individual believer the same? See Rev 2:17<\/span> .<\/p>\n Gen 17:5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.<\/p>\n Ver. 5. Neither shall thy name any more, &c.<\/strong> ] This is reckoned for a high favour by those holy Levites. Neh 9:7 The Jews say, that for honour’s sake, God inserted one of the letters of his own incommunicable name Jehovah into the name of Abram, now Abraham. Sure it is, that by styling himself “the God of Abraham,” he doth him more honour, than if he had engraven the word Abraham upon the firmament, or in the clouds in letters of gold.<\/p>\n Abraham. The fifth letter of Hebrew alphabet (= H), put in middle of his name = No. 5, Grace. See App-10. Abram = exalted father; Abraham = father of a multitude. <\/p>\n Abram Or, high father. <\/p>\n Abraham Or, father of many nations. <\/p>\n but thy name: Gen 17:15, Gen 32:28, Num 13:16, 2Sa 12:25, Neh 9:7, Isa 62:2-4, Isa 65:15, Jer 20:3, Jer 23:6, Mat 1:21-23, Joh 1:42, Rev 2:17 <\/p>\n Abraham: i.e. father of a great multitude <\/p>\n Reciprocal: Gen 12:2 – General Gen 35:10 – General Gen 35:11 – a nation 1Ch 1:27 – Abram Jer 30:20 – children Rom 4:13 – For the Rom 4:17 – I have Phi 3:3 – we Heb 7:4 – Abraham<\/p>\n Gen 17:5. In token of this, his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was to confirm the faith of Abraham, while he was childless; perhaps even his own name was sometimes an occasion of grief to him: Why should he be called a high father, who was not a father at all? But now, God having promised him a numerous issue, and given him a name which signified so much, that name was his joy.<\/p>\n 17:5 Neither shall thy name any more be called Abram, but thy name shall be {b} Abraham; for a father of many nations have I made thee.<\/p>\n (b) The changing of his name is a seal to confirm God’s promise to him.<\/p>\n Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. 5. Abram ] The shorter form is here used for the last time. Except in Genesis, it only occurs in 1Ch 1:27, Neh 9:7. thy name shall be Abraham ] … Continue reading “Exegetical and Hermeneutical Commentary of Genesis 17:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-411","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/411","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=411"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/411\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=411"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=411"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=411"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I.<\/strong><\/p>\n
II.<\/strong> His fatherhood of Isaac was in consequence of special Divine interposition; and the fact is confirmatory and illustrative of the teaching of a spiritual sonship, so often alluded to in the New Testament. <\/p>\n
III.<\/strong> For faith-character he is made the father of the faithful, or the full-of-faith. Mere natural descent counts for nothing. Conclusions: <\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"