Abraham rose up, and bowed himself to the people of the land, to the children of Heth. He talked with them, saying, “If you agree that I should bury my dead out of my sight, hear me, and entreat for me to Ephron the son of Zohar, that he may sell me the cave of Machpelah, which he has, which is in the end of his field. For the full price let him sell it to me among you as a possession for a burial place.”
Now Ephron was sitting in the middle of the children of Heth. Ephron the Hittite answered Abraham in the hearing of the children of Heth, even of all who went in at the gate of his city, saying, “No, my lord, hear me. I give you the field, and I give you the cave that is in it. In the presence of the children of my people I give it to you. Bury your dead.”
Abraham bowed himself down before the people of the land. He spoke to Ephron in the audience of the people of the land, saying, “But if you will, please hear me. I will give the price of the field. Take it from me, and I will bury my dead there.”
Ephron answered Abraham, saying to him, “My lord, listen to me. What is a piece of land worth four hundred shekels of silver between me and you? Therefore bury your dead.”
Abraham listened to Ephron. Abraham weighed to Ephron the silver which he had named in the hearing of the children of Heth, four hundred shekels of silver, according to the current merchants’ standard.
John Calvin 1540 · Public Domain On vv7, 8, 11, 16 7. And Abraham stood up. He declines the favor…
7. And Abraham stood up. He declines the favor offered by the Hittites, as, some suppose, with this design, that he might not lay himself under obligation to them in so small a matter. But he rather wished to show, in this way, that he would receive no gratuitous possession from those inhabitants who were to be ejected by the hand of Gods in order that he might succeed in their place: for he always kept all his thoughts fixed on God, so that he far preferred His bare promise, to present dominion over the land. Moses also commends the modesty of the holy man, when he says that he ‘rose up to do reverence to the people of the land.’ As to the use of the word signifying ‘to adore,’ it is simply taken for the reverence, which any one declares, either by bowing the knee, or any other gesture of the body. This may be paid to men, as well as to God, but for a different end; men mutually either bend the knee, or bow the head, before each other, for the sake of civil honor; but if the same thing be done to them, for the sake of religion, it is profanation. For religion allows of no other worship them that of the true God. And they childishly trifle who make a pretext for their idolatry, in the words dulia and latria, since the Scripture, in general terms, forbids adoration to be transferred to men. But lest any one should be surprised that Abraham acted so suppliantly, and so submissively, we must be aware that it was done from common custom and use. For it is well known that the Orientals were immoderate in their use of ceremonies. If we compare the Greeks or Italians with ourselves, we are more sparing in the use of them than they. But Aristotle, in speaking of the Asiatics and other barbarians notes this fault, that they abound too much in adorations. Wherefore we must not measure the honor which Abraham paid to the princes of the land by our customs.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv8, 9, 10, 12, 15 Hebrew, in your soul.
Hebrew, in your soul.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7, 8, 9, 10, 11, 12, 13, 14, 16 Gen 23:7 And Abraham stood up, and bowed himself…
Gen 23:7 And Abraham stood up, and bowed himself to the people of the land, [even] to the children of Heth.
Ver. 7. Abraham stood up and bowed himself, &c.] It is very comely in Christians to salute willingly; and in words and gestures to show civil respect even to wicked men. Abraham’s behaviour to these Hittites may shame the most Christians; yea, the very Hittites themselves may teach them good manners. Even the savage cannibals, saith a grave divine, {a} may receive an answer of outward courtesy. If a very dog fawn upon us, we stroke him on the head, and clap him on the side. Much less is the common band of humanity untied by grace. If Elisha bade his man, or our Saviour his disciples, salute no man by the way, that was for haste’s sake; they should not hinder themselves in their journey by overmuch courtesy. Our Saviour was sweet and sociable in his whole conduct, and the proud Pharisees upbraided him for it. He never refused to go to any man’s table when invited, yea, to Zaccheus’ he invited himself, not for the pleasure of the dishes, but for the benefit of so winning a conversation. Courtesy allureth men’s minds, as fair flowers do their eyes. Pomponius Atticus so carried himself at Athens, ut communis infimis, par principibus videretur. {b} Alexander the Great, got the hearts of his foot soldiers, by calling them pezetairouv , his fellow footmen, {c} Aristotle, the better to insinuate into his hearers, read not to them (as other philosophers used to do) from a lofty seat or desk, but walking and talking with them familiarly, as with his friends, in Apollo’s porch, he made them great philosophers. {d} Vespasian was as highly esteemed by the people for his courtesy, as Coriolanus contemned and condemned of all for his rusticity. With one churlish breath Rehoboam lost ten tribes, whom he would, and might not, recover with his blood. But whatsoever David did pleased the people. What a deal of courtesy passed between Boaz and his reapers! "The Lord be with you," said he; "The Lord bless thee," said they. {Rth 2:4} The Turks’ salutation at this day is, Salaum aleek, Peace be to thee: the reply is, Aleek salaum, Peace be to thee also. {e} The Romans had their χαιρς and their υγιαινε, answerable to our Good day, and Good evening. {f} That finger next to the thumb they called Salutaris, because they put that finger to their mouth (as at this day the Roman dames do) when they saluted any. {g} Charles V is renowned for his courtesy: when he passed by John Frederick the elector of Saxony, he always took off his hat and bowed to him, though he were his prisoner, and had been taken by him in battle. And when he had in his power Melancthon, Pomeran, and other divines of the reformed religion, he courteously dismissed them. {h} As he is the best Christian that is most humble; so is he the truest gentleman that is most courteous. Your haughty upstarts, the French call gentle-villains.
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{a} Dr Hall.
{b} Corn. Nepos in Vita Attici.
{c} Harpocrat. in voce πεζεταιρος.
{d} των διδασκαλικων επιβεβηκοτες θρονων. - Diog.
{e} Blount’s Voyage into the Levant.
{f} Dio in Vita Adriani.
{g} Becman., De Origin. in verbo Digitus .
{h} Parei Hist. Profan. Medul., p. 906. - Peacham’s Complete Gentaleman.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7, 8, 9, 10, 13, 15, 16 i.e. Showed a civil respect to them in testimony…
i.e. Showed a civil respect to them in testimony of his thankfulness. Religion allows and requires civility, and those gestures which express it.
To the people of the land; to the governors of the people, who managed all public affairs in the people’s name and stead, and for their good.
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The children of Heth, so called from Heth the son of Canaan, Gen 10:15.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v16 We have here the conclusion of the treaty between…
We have here the conclusion of the treaty between Abraham and Ephron about the burying-place. The bargain was publicly made before all the neighbours, in the presence and audience of the sons of Heth, Gen 23:16, Gen 23:17. Note, Prudence, as well as justice, directs us to be fair, and open, and above-board, in our dealings. Fraudulent contracts hate the light, and choose to be clandestine; but those that design honestly in their bargains care not who are witnesses to them. Our law countenances sales made in market - overt, and by deed enrolled. Observe, 1. Abraham, without fraud, covin, or further delay, pays the money, Gen 23:16. He pays it readily, without hesitation, - pays it in full, without diminution, - and pays it by weight, current money with the merchant, without deceit. See how anciently money was used for the help of commerce; and see how honestly money should be paid where it is due. Observe, Though all the land of Canaan was Abraham's by promise, yet, the time of his possessing not having come, what he had now occasion for he bought and paid for. Note, Dominion is not founded in grace. The saints' title to an eternal inheritance does not entitle them to the possessions of this world, nor justify them in doing wrong. 2. Ephron honestly and fairly makes him a good title to the land, Gen 23:17, Gen 23:18, Gen 23:20. The field, with all its appurtenances, is conveyed to Abraham and his heirs for ever, in open court, not by writing (it does not appear that writing was then used), but by such a public solemn declaration before witnesses as was sufficient to pass it. Note, As that which is bought must be honestly paid for, so that which is sold must be honestly paid for, so that which is sold must be honestly delivered and secured. 3. Abraham, thereupon, takes possession, and buries Sarah in the cave or vault (whether framed by nature or art is not certain) which was in the purchased field. It is probable that Abraham had buried servants out of his family since he came to Canaan, but the graves of the common people (Kg2 23:6) might suffice for them; now that Sarah was dead a peculiar place must be found for her remains. It is worth noting, (1.) That a burying-place was the first spot of ground Abraham possessed in Canaan. Note, When we are entering into the world it is good to think of our going out of it; for, as soon as we are born, we begin to die. (2.) That it was the only piece of land he ever possessed, though the country was all his own in reversion. Those that have least of this earth find a grave in it. Abraham provided, not cities, as Cain and Nimrod, but a sepulchre, [1.] To be a constant memorandum of death to himself and his posterity, that he and they might learn to die daily. This sepulchre is said to be at the end of the field (Gen 23:9); for, whatever our possessions are, there is a sepulchre at the end of them. [2.] To be a token of his belief and expectation of the resurrection; for why should such care be taken of the body if it be thrown away for ever, and must not rise again? Abraham, in this, said plainly that he sought a better country, that is, a heavenly. Abraham is content to be still flitting, while he lives, but secures a place where, when he dies his flesh may rest in hope.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–16 And Abraham stood up,.... For, having made his speech…
And Abraham stood up,.... For, having made his speech to the children of Heth, he sat down waiting for an answer; or rather perhaps they obliged him to sit down, out of reverence to so great a personage; and when they had done speaking, he rose up:
and bowed himself to the people of the land; the principal of them, in token of the grateful sense he had of the honour they had done him, and of the great civility with which they had used him:
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even to the children of Heth; this seems to be added to distinguish them from the common people, and as an explanation of the preceding clause; See Gill on Gen 23:3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 11, 13, 15 Abraham returns them thanks for their kind offer, with…
Abraham returns them thanks for their kind offer, with all possible decency and respect. Religion teaches good manners, and those abuse it that place it in rudeness and clownishness.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 10, 13, 15, 16 Verse 8. Entreat for me to Ephron] Abraham had…
Verse 8. Entreat for me to Ephron] Abraham had already seen the cave and field, and finding to whom they belonged, and that they would answer his purpose, came to the gate of Hebron, where the elders of the people sat to administer justice, &c., and where bargains and sales were made and witnessed, and having addressed himself to the elders, among whom Ephron was, though it appears he was not personally known to Abraham, he begged them to use their influence with the owner of the cave and field to sell it to him, that it might serve him and his family for a place of sepulture.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 11, 13 Gen 23:7. Abraham bowed himself — Thus returning them…
Gen 23:7. Abraham bowed himself — Thus returning them thanks for their kind offer, with all proper decency and respect. Religion not only allows, but requires civility and good manners, and those gestures which express it, and every professor of it should carefully avoid rudeness and clownishness. “Love doth not behave itself unseemly.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 16 Bowed down to the people. Adoravit, literally, adored. But…
Bowed down to the people. Adoravit, literally, adored. But this word here, as well as in many other places in the Latin Scriptures, is used to signify only an inferior honour and reverence paid to men, expressed by a bowing down of the body.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9, 10, 11, 15, 16 Machpelah--the "double cave."
Machpelah--the "double cave."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8, 9, 10, 11, 12, 13, 15, 16 8. He communed with them — Thus it appears…
8. He communed with them — Thus it appears there was a large amount of talking on the occasion.
Entreat for me — He seeks the mediation and help of these Hittites that he may obtain his desire. Much depends, in such transactions, on influence brought to bear on the owner.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7, 8, 9, 10, 11, 12, 13, 15, 16 7. bowed himself] Abraham’s humble demeanour towards the people…
7. bowed himself] Abraham’s humble demeanour towards the people of the land doubtless conforms to the elaborate usages of Oriental bargaining. But it is also probably here emphatically recorded as indicating Abraham’s loneliness among the people of the land, and, therefore, in ironical contrast with the time when his descendants would conquer the Canaanites and possess their country.
the people of the land] Cf. Gen_42:6 (P). This is the phrase, ’am ha-âreṣ, so common in post-exilic literature for “the heathen”: compare “peoples of the land,” Ezr_10:2; Ezr_10:11; Neh_10:28; Neh_10:30.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9, 10, 11, 12, 13, 15, 16 (9) The cave of Machpelah.—That is, the double cave,…
(9) The cave of Machpelah.—That is, the double cave, consisting probably of an outer and an inner compartment. As the land around is also called “the field of Machpelah” (Gen_49:30; Gen_1:13), some imagine that it was the valley that was double; but more probably’it took its name from the cavern. For a description of the Haram, within which the bones of Abraham and Sarah probably still lie, see Palmer, Desert of the Exodus, p. 397; Stanley, Sinai and Palestine, p. 101; and also the Appendix to his Sermons in the East.
For as much money as it is worth.—Heb., for full silver, rendered “the full price” in 1Ch_21:22.
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A buryingplace amongst you.—This translation is quite wrong. Abraham had no wish that Sarah should be buried amongst the Hittites, but required that the sale should be duly attested. The Heb. is. Let him give it me in the midst of you (that is, in a general assembly of the people), for a possession and a buryingplace.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7, 8, 10, 11, 12, 14, 16 And Abraham stood up (the customary posture among Orientals…
And Abraham stood up (the customary posture among Orientals in buying and selling being that of sitting), and bowed himself to the people of the land, even to the children of Hath an act of respect quite accordant with modern Oriental manners (vide Thomson, "Land and Book," p. 579).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v16 And Abraham
And Abraham
(See Scofield "Gen 23:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 The Purchase of Machpelah
The Purchase of Machpelah
v. 10. And Ephron dwelt among the children of Heth. And Ephron, the Hittite, answered Abraham in the audience of the children of Heth, even of all that went in at the gate of his city, saying,
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v. 11. Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee; bury thy dead. The same Oriental politeness continued to be exercised throughout. The offer of Ephron, the Hittite, made before the ears of all the members of his tribe and of all his fellow-citizens, was hardly intended seriously; for if Abraham had accepted his offer, he would, according to custom, have expected a very rich counter-present, and, in case Abraham chose to purchase the land, Ephron’s offer was designed to prevent any abatement of the price he had fixed in his mind.
v. 12. And Abraham bowed down himself before the people of the land. He once more gratefully acknowledged the kind intention of the Hittites, also in this offer as made by Ephron; he was not to be outdone in politeness.
v. 13. And he spake unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee, hear me: I will give thee money for the field; take it of me, and I will bury my dead there. The words of Abraham at this point indicate some measure of agitation and a shade of impatience: But if thou-Oh, that thou wouldest listen to me! As he had indicated from the start, he did not want the cave as a gift, but had come prepared to pay for it.
v. 14. And Ephron answered Abraham, saying unto him,
v. 15. My lord, hearken unto me: the land is worth four hundred shekels of silver; what is that betwixt me and thee? Bury therefore thy dead. Ephron here named his price: "The field-four hundred shekels silver; between me and thee, what is that?" It is named in courtly terms and intimates an apology for the demand, since Abraham would insist upon having it thus. The silver shekel being worth about 50 cents, the piece of land with the cave Machpelah cost Abraham two hundred dollars. "A piece of land of so little value could not be the matter of a long transaction between two rich men. "
v. 16. And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver which he had named in the audience of the sons of Heth, four hundred shekels of silver, current money with the merchant. There were no stamped coins with a fixed value in Canaan at that time, but there seem to have been pieces of silver of a definite weight, which could readily be weighed out. In a transaction such as that recorded here, these pieces were weighed out in order to show that no fraud was being attempted. Abraham weighed out full measure, as it was required with the merchants, in honest business Christians, as the apostle rightly says, will avoid even the appearance of evil. Abraham here gave evidence of his faith by buying a small piece of land in the country which was promised to his descendants, being sure that the Lord would keep His promise.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 10, 12, 14 bowed down
bowed down
This means to bend over or kneel down very low to humbly express respect and honor toward someone. (See: Symbolic Language)
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to the people of the land, to the sons of Heth
"to the sons of Heth who lived in the area"
the sons of Heth
Here "sons" stands for those who descended from Heth. See how you translated this in Genesis 23:3. AT: "the descendants of Heth" (See: How to Translate Names)
my dead
The nominal adjective "dead" can be stated as a verb or simply as "wife." AT: "my wife who has died" or "my wife" (See: Nominal Adjectives)
Ephron ... Zohar
These are names of men. (See: How to Translate Names)
the cave of Machpelah, which he owns, which is at the end of his field
"his cave that is at the end of his field in Machpelah"
the cave of Machpelah
"the cave in Machpela." Machpela was the name of an area or region. Ephron owned a field in Machpela and the cave that was in the field. (See: How to Translate Names)
which he owns
This tells something about the cave. Ephron owned the cave. (See: Distinguishing versus Informing or Reminding)
which is at the end of his field
This also tells something about the cave. The cave was at the end of Ephron's field. (See: Distinguishing versus Informing or Reminding)
sell it to me publicly
"sell it to me in front of you all" or "sell it to me in your presence"
as a property
"as a piece of land that I may own and use"
translationWords
Abraham
bow
grave
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 9, 11, 12, 15, 16 23:7-16 Abraham wanted to buy Ephron’s cave at Machpelah,…
23:7-16 Abraham wanted to buy Ephron’s cave at Machpelah, but Ephron wanted him to buy the entire field.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.