Genesis 17:10

This is My covenant, that you shall observe between My Word and you, and your sons after you:--Every male of you being circumcised, though he have not a father to circumcise him.

זאת בריתי, just as I keep and observe my end as spelled out in verse 7, so you must keep and observe it. The Torah employs the plural mode when speaking of Avraham and his descendants, i.e. תשמרו, as it had done in verse 9 when spelling the word אחריך, "after you,: with the letter י indicating such a plural. This covenant was to be between G'd (sing.) and the Jewish people (ph.)

ביני וביניכם, a reference to Avraham, Yitzchok, and Yaakov, seeing that Avraham was still alive for 15 years of Yaakov's life.

ובין זרעך אחריך, a reference to Yaakov's descendants.

המול לכם כל זכר, every male of you shall be circumcised. By saying לכם, he included that both he and his descendants were meant. After Avraham had heard the words כל זכר, he understood that this circumcision was to be performed on the male member, the reproductive organ. It was to be the area of the body where the difference between the sexes was most notable. Our sages in Kidushin 29 say that the word לכם, meant that if a baby had no father, the commandment to have the circumcision performed devolves on the court in the respective city in which the child lives.

המול, an infinitive in the passive conjugation נפעל, meaning that the subject about whom the Torah speaks, the Jewish nation, is "to have each male circumcised." The root of the verb is נמל, it is parallel to such roots as שקל, הנדף, עשן, (compare Psalms 68,3). According to my opinion the word הנדף in that erse is a noun, as I have explained in my book שער הדקדוק. In accordance with that theory the word המול is also a noun with an additional letter ה, such as we find it when fully spelled out as הנמול, "the circumcised one," parallel to הנדף, "the dispersed one." Alternatively, the root of the verb is מול as in Amos 4,12 הכון, from the root כון.