21:1 The Lord visited 1 Sarah just as he had said he would and did 2 for Sarah what he had promised. 3 21:2 So Sarah became pregnant 4 and bore Abraham a son in his old age at the appointed time that God had told him. 21:3 Abraham named his son – whom Sarah bore to him – Isaac. 5 21:4 When his son Isaac was eight days old, 6 Abraham circumcised him just as God had commanded him to do. 7 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 8
21:6 Sarah said, “God has made me laugh. 9 Everyone who hears about this 10 will laugh 11 with me.” 21:7 She went on to say, 12 “Who would 13 have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”
21:8 The child grew and was weaned. Abraham prepared 14 a great feast on the day that Isaac was weaned. 15 21:9 But Sarah noticed 16 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 17 21:10 So she said to Abraham, “Banish 18 that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”
21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. 19 21:12 But God said to Abraham, “Do not be upset 20 about the boy or your slave wife. Do 21 all that Sarah is telling 22 you because through Isaac your descendants will be counted. 23 21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”
21:14 Early in the morning Abraham took 24 some food 25 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 26 and sent her away. So she went wandering 27 aimlessly through the wilderness 28 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 29 the child under one of the shrubs. 21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot 30 away; for she thought, 31 “I refuse to watch the child die.” 32 So she sat across from him and wept uncontrollably. 33
21:17 But God heard the boy’s voice. 34 The angel of God called to Hagar from heaven and asked her, “What is the matter, 35 Hagar? Don’t be afraid, for God has heard 36 the boy’s voice right where he is crying. 21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 21:19 Then God enabled Hagar to see a well of water. 37 She went over and filled the skin with water, and then gave the boy a drink.
21:20 God was with the boy as he grew. He lived in the wilderness and became an archer. 21:21 He lived in the wilderness of Paran. 38 His mother found a wife for him from the land of Egypt. 39
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 40 in all that you do. 21:23 Now swear to me right here in God’s name 41 that you will not deceive me, my children, or my descendants. 42 Show me, and the land 43 where you are staying, 44 the same loyalty 45 that I have shown you.” 46
21:24 Abraham said, “I swear to do this.” 47 21:25 But Abraham lodged a complaint 48 against Abimelech concerning a well 49 that Abimelech’s servants had seized. 50 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 51 you did not tell me. I did not hear about it until today.”
21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. 52 21:28 Then Abraham set seven ewe lambs apart from the flock by themselves. 21:29 Abimelech asked Abraham, “What is the meaning of these 53 seven ewe lambs that you have set apart?” 21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof 54 that I dug this well.” 55 21:31 That is why he named that place 56 Beer Sheba, 57 because the two of them swore 58 an oath there.
21:32 So they made a treaty 59 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 60 to the land of the Philistines. 61 21:33 Abraham 62 planted a tamarisk tree 63 in Beer Sheba. There he worshiped the Lord, 64 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 65
22:1 Some time after these things God tested 66 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 67 replied. 22:2 God 68 said, “Take your son – your only son, whom you love, Isaac 69 – and go to the land of Moriah! 70 Offer him up there as a burnt offering 71 on one of the mountains which I will indicate to 72 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 73 He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out 74 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 75 the place in the distance. 22:5 So he 76 said to his servants, “You two stay 77 here with the donkey while 78 the boy and I go up there. We will worship 79 and then return to you.” 80
22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, 81 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 82 “My father?” “What is it, 83 my son?” he replied. “Here is the fire and the wood,” Isaac said, 84 “but where is the lamb for the burnt offering?” 22:8 “God will provide 85 for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.
22:9 When they came to the place God had told him about, Abraham built the altar there 86 and arranged the wood on it. Next he tied up 87 his son Isaac and placed him on the altar on top of the wood. 22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter 88 his son. 22:11 But the Lord’s angel 89 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 90 the angel said. 91 “Do not do anything to him, for now I know 92 that you fear 93 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 94 and saw 95 behind him 96 a ram caught in the bushes by its horns. So he 97 went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” 98 It is said to this day, 99 “In the mountain of the Lord provision will be made.” 100
22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ 101 decrees the Lord, 102 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 103 and I will greatly multiply 104 your descendants 105 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 106 of the strongholds 107 of their enemies. 22:18 Because you have obeyed me, 108 all the nations of the earth will pronounce blessings on one another 109 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 110 for Beer Sheba where Abraham stayed. 111
22:20 After these things Abraham was told, “Milcah 112 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 113 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 114 Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.
23:1 Sarah lived 127 years. 115 23:2 Then she 116 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 117
23:3 Then Abraham got up from mourning his dead wife 118 and said to the sons of Heth, 119 23:4 “I am a temporary settler 120 among you. Grant 121 me ownership 122 of a burial site among you so that I may 123 bury my dead.” 124
23:5 The sons of Heth answered Abraham, 125 23:6 “Listen, sir, 126 you are a mighty prince 127 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 128 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 129 the sons of Heth. 23:8 Then he said to them, “If you agree 130 that I may bury my dead, 131 then hear me out. 132 Ask 133 Ephron the son of Zohar 23:9 if he will sell 134 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 135 for the full price, 136 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 137 replied to Abraham in the hearing 138 of the sons of Heth – before all who entered the gate 139 of his city – 23:11 “No, my lord! Hear me out. I sell 140 you both the field and the cave that is in it. 141 In the presence of my people 142 I sell it to you. Bury your dead.”
23:12 Abraham bowed before the local people 23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay 143 to you the price 144 of the field. Take it from me so that I may 145 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 146 400 pieces of silver, 147 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 148 and weighed 149 out for him 150 the price 151 that Ephron had quoted 152 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 153
23:17 So Abraham secured 154 Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border, 23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. 155
23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan. 23:20 So Abraham secured the field and the cave that was in it as a burial site 156 from the sons of Heth.
1 sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the
2 tn Heb “and the
3 tn Heb “spoken.”
4 tn Or “she conceived.”
5 tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.
6 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
7 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
8 tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80).
9 tn Heb “Laughter God has made for me.”
10 tn The words “about this” are supplied in the translation for clarification.
11 sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).
12 tn Heb “said.”
13 tn The perfect form of the verb is used here to describe a hypothetical situation.
14 tn Heb “made.”
15 sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.
16 tn Heb “saw.”
17 tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.
18 tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.
19 tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.
20 tn Heb “Let it not be evil in your eyes.”
21 tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.
22 tn The imperfect verbal form here draws attention to an action that is underway.
23 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.
24 tn Heb “and Abraham rose up early in the morning and he took.”
25 tn Heb “bread,” although the term can be used for food in general.
26 tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”
27 tn Heb “she went and wandered.”
28 tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.
29 tn Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85.
30 sn A bowshot would be a distance of about a hundred yards (ninety meters).
31 tn Heb “said.”
32 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.
33 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.
34 sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the
35 tn Heb “What to you?”
36 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
37 tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.
38 sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.
39 tn Heb “And his mother took for him a wife from the land of Egypt.”
40 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
41 tn Heb “And now swear to me by God here.”
42 tn Heb “my offspring and my descendants.”
43 tn The word “land” refers by metonymy to the people in the land.
44 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
45 tn Or “kindness.”
46 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
47 tn Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.
48 tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.
49 tn Heb “concerning the matter of the well of water.”
50 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
51 tn Heb “and also.”
52 tn Heb “cut a covenant.”
53 tn Heb “What are these?”
54 tn Heb “that it be for me for a witness.”
55 sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.
56 tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”
57 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.
58 sn The verb forms a wordplay with the name Beer Sheba.
59 tn Heb “cut a covenant.”
60 tn Heb “arose and returned.”
61 sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.
62 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
63 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.
64 tn Heb “he called there in the name of the
65 tn Heb “many days.”
66 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
67 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
68 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
69 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
70 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
71 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
72 tn Heb “which I will say to.”
73 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
74 tn Heb “he arose and he went.”
75 tn Heb “lifted up his eyes and saw.”
76 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
77 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
78 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
79 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
80 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.
81 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
82 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
83 tn Heb “Here I am” (cf. Gen 22:1).
84 tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.
85 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
86 sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?
87 sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.
88 tn Heb “in order to slaughter.”
89 sn Heb “the messenger of the
90 tn Heb “Do not extend your hand toward the boy.”
91 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
92 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
93 sn In this context fear refers by metonymy to obedience that grows from faith.
94 tn Heb “lifted his eyes.”
95 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
96 tc The translation follows the reading of the MT; a number of Hebrew
97 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
98 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
99 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
100 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
101 tn Heb “By myself I swear.”
102 tn Heb “the oracle of the
103 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
104 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
105 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
106 tn Or “inherit.”
107 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
108 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
109 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
110 tn Heb “and they arose and went together.”
111 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
112 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
113 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.
114 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
115 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
116 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
117 sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD3 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).
118 tn Heb “And Abraham arose from upon the face of his dead.”
119 tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
120 tn Heb “a resident alien and a settler.”
121 tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.
122 tn Or “possession.”
123 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
124 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
125 tn Heb “answered Abraham saying to him.”
126 tn Heb “Hear us, my lord.”
127 tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.
128 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
129 tn Heb “to the people of the land” (also in v. 12).
130 tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).
131 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
132 tn Or “hear me.”
133 tn Heb “intercede for me with.”
134 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
135 tn Heb “in your presence.”
136 tn Heb “silver.”
137 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
138 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
139 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.
140 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.
141 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.
142 tn Heb “in the presence of the sons of my people.”
143 tn Heb “give.”
144 tn Heb “silver.”
145 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
146 tn The word “worth” has been supplied in the translation for stylistic reasons.
147 sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).
148 tn Heb “listened to Ephron.”
149 tn Heb “and Abraham weighed out.”
150 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
151 tn Heb “silver.”
152 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
153 tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.
154 tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.
155 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.
156 tn Heb “possession of a grave.”
157 tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.