And the field of Ephron, which [was] in Machpelah, which [was] before Mamre, the field, and the cave which [was] therein, and all the trees that [were] in the field, that [were] in all the borders round about, were made sure
17. So the field of Ephron ] This and the following verses contain, in language of legal minuteness, the description of the purchase. The sentence probably represents the form of a deed of sale, such as was included in Hebrew contracts. Similar minute details are found in Babylonian legal deeds of sale. Notice the particular mention of “the field,” “the cave,” “all the trees,” “all the border,” “made sure,” “in the presence of,” “all that went in at the gate of his city.”
before Mamre ] i.e. “in front of” = “to the east of,” as in Gen 23:19, cf. Gen 16:12, Gen 25:18; Num 21:11; Deu 32:49 (“over against”). For Mamre, a locality either identified with, or contiguous to, Hebron, cf. Gen 13:18, Gen 35:27.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 17. All the trees that were in the field] It is possible that all these were specified in the agreement.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the field of Ephron, which [was] in Machpelah,…. This clearly shows that Machpelah is the proper name of a place or tract of ground, and not an appellative, or to be rendered the double cave, since a field could never be said to be in a cave: and yet some have been so stupid, as Vatablus observes, as to render the words,
“the field of Ephron, which was in the double cave,”
whereas, on the contrary, the cave was in that field; and so the Vulgate version, to better sense, though not agreeably to the Hebrew text,
“the field of Ephron, in which was the double cave:”
which [was] before Mamre; or over against it, the place where Abraham dwelt, which was in Hebron, Ge 13:18;
the field, and the cave which [was] therein, and all the trees that [were] in the field, that [were] in all the borders round about, were made sure; or “rose”, or “stood up” f. Jarchi thinks the reason of this phrase, or way of speaking, is, because this field, with all belonging to it, came into the hands of a greater person; out of the hands of a private man into the hands of a king; and so Abraham indeed is called by some Heathen writers g; but Aben Ezra and Ben Melech much better interpret it,
“it was confirmed and stood;”
that is, it was ensured to him, and remained with him, even that, and all upon it and in it, throughout the whole circumference of it.
f Heb. “surrexit”, Munster, Vatablus, Piscator; “stetit”, Montanus, Schmidt. g Nicolaus Damascenus apud Euseb. Praepar. l. 9. c. 6. p. 417. Justin. e Trogo, l. 38. c. 2.
Fuente: John Gill’s Exposition of the Entire Bible
“ Thus arose ( ) the field…to Abraham for a possession; ” i.e., it was conveyed to him in all due legal form. The expression “the field of Ephron which is at Machpelah” may be explained, according to Gen 23:9, from the fact that the cave of Machpelah was at the end of the field, the field, therefore, belonged to it. In Gen 23:19 the shorter form, “cave of Machpelah,” occurs; and in Gen 23:20 the field is distinguished from the cave. The name Machpelah is translated by the lxx as a common noun, , from doubling; but it had evidently grown into a proper name, since it is sued not only of the cave, but of the adjoining field also (Gen 49:30; Gen 50:13), though it undoubtedly originated in the form of the cave. The cave was before, i.e., probably to the east of, the grove of Mamre, which was in the district of Hebron. This description cannot be reconciled with the tradition, which identifies Mamre and the cave with Ramet el Khalil, where the strong foundation-walls of an ancient heathen temple (according to Rosenmller’s conjecture, an Idumaean one) are still pointed out as Abraham’s house, and where a very old terebinth stood in the early Christian times; for this is an hour’s journey to the north of modern Hebron, and even the ancient Hebron cannot have stretched so far over the mountains which separate the modern city from Rameh, but must also, according to Gen 37:14, have been situated in the valley (see Robinson’s later Biblical Researches, pp. 365ff.). There is far greater probability in the Mohammedan tradition, that the Harem, built of colossal blocks with grooved edges, which stands on the western slope of the Beabireh mountain, in the north-western portion of the present town, contains hidden within it the cave of Machpelah with the tomb of the patriarchs (cf. Robinson, Pal. ii. 435ff.); and Rosen. is induced to look for Mamre on the eastern slope of the Rumeidi hill, near to the remarkable well Ain el Jedid.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 17-20:
The contract for the purchase of the field and cave of Machpelah contained the specifications of the property, just as do modern deeds. Included in the written terms was a description of all trees, foundations, buildings, etc. that appertained to it. The gathering of the men of the city to witness the purchase is true to Oriental life. The entire population gathers around the contracting parties, and all argue the pros and cons of the matter, just as if they themselves were making the purchase. The transaction was ratified in strict conformity to law and custom. It secured the title and ownership of the cave and field, in perpetuity.
No description is given of the embalming and burial process of Sarah. The science of embalming was highly developed at this time in Egypt, but there is no indication that Abraham did or did not follow this practice.
Fuente: Garner-Howes Baptist Commentary
(17) Before Mamre.That is, opposite to it. The Haram wherein the bodies of Abraham and Sarah lie, is situated on the eastern side of the valley, so that Abrahams oak-grove must have been on its western slope. The old Christian tradition, which places it at Ramet-el-Chalil, does not agree with this description, and is, moreover, too far away. The remains pointed out there as those of Abrahams house, are the ruins of a heathen temple. But it is useless to look for any remains of the abode of a nomad dwelling in tents, especially after the site has been occupied by a great city. Moreover, Hebron itself has changed its position. For Benjamin of Tudela, who visited it nearly seven centuries ago, says that the old Hebron was on the heights, but had been abandoned, and that the new city lay in the valley.
The field, and the cave . . . It is interesting to compare this document, so legally exact and full, with the numerous tablets of terra-cotta now in our museums, and which record with equal exactness the daily business transactions of the people of Ur-Chasdim, whence Abraham had migrated.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Field cave trees borders Observe how every thing is specified The importance of this is still understood . “It is not enough,” says Thomson, “that you purchase a well-known lot; the contract must mention every thing that belongs to it, and certify that fountains or wells in it, trees upon it, etc . , are sold with the field . If you rent a house, not only the building itself, but every room in it, above and below, down to the kitchen, pantry, stable, and hen-coop, must be specified . ” Land and Book, vol . ii, p . 383 .
Made sure The same word is repeated in Gen 23:20. This possession was publicly and legally confirmed to Abraham . On this Dr . Thomson also writes: “When any sale is now to be effected in a town or village, the whole population gather about the parties at the usual place of concourse . There all take part, and enter into the pros and cons with as much earnestness as if it were their own individual affair . By these means, the operation, in all its circumstances and details, is known to many witnesses, and the thing is made sure, without any written contract. In fact, up to this day, in this very city of Hebron, a purchase thus witnessed is legal, while the best-drawn deeds of a London lawyer, though signed and sealed, would be of no avail without such living witnesses.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘So the field of Ephron which was in Machpelah, which was before Mamre, the field and the cave which was in it, and all the trees that were in the field, that were in all the border of it round about, were made sure unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.’
This is the legal jargon by which the property transfer took place, outlining precisely what property was being sold together with its contents. Together with the stating of the price it is the centre of the covenant record. From now on the field and the cave are legally Abraham’s together with the feudal responsibilities entailed. The children of Heth were solemn witnesses to the transaction, confirming its legality. The mention of trees in such a transaction is typical of Hittite contracts.
Fuente: Commentary Series on the Bible by Peter Pett
The Burial of Sarah
v. 17. And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure v. 18. unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city. v. 19. And after this Abraham buried Sarah, his wife, in the cave of the field of Machpelah before Mamre; the same is Hebron, in the land of Canaan. v. 20. And the field, and the cave that is therein, were made sure unto Abraham for a possession of a burying-place by the sons of Heth.
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 23:17. Which was in Machpelah Houbigant is of opinion, that the original word rendered Machpelah, refers to the field, not to the cave; and he renders the passage, possessio agri Ephron, qui erat in eo flexu qui ad Mambre vergebat, tam agri, quam speluncae, omniumq; arborum, quae, &c. “the possession of the field of Ephron, which was in the turning which leads to Mamre, of the field as well as the cave, the trees, &c. that were there.” It cannot be supposed, that this cave, where Sarah was buried, had ever been used for that purpose by the Hittites. It was dedicated by Abraham to the immediate use of his own family: and it was secured to him in the presence of the children of Heth, Gen 23:18 who were witnesses to the transaction, and to whom consequently he might appeal in case any controversy should arise.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 38
ABRAHAM PURCHASING A BURYING-PLACE IN CANAAN
Gen 23:17-18. And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the care which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure unto Abraham for a possession, in the presence of the children of Heth, before all that went in at the gate of his city.
THERE is something in a holy life which wonderfully conciliates the minds of men. At first indeed, like a strong influx of light, it offends their eyes; and the beholders, unable to bear the effulgence of its beams, turn away from it, or perhaps desire its utter extinction. But when it has shone for a long time before them, and they have had sufficient opportunity to contemplate its worth, they are constrained to acknowledge, that the righteous is more excellent than his neighbour: and they begin to venerate the character, whose virtues at first were occasions of offence. We have a striking instance of this in the chapter before us. The children of Heth were not acquainted with Abrahams principles: but they had seen his exemplary deportment for many years: and when the death of his wife necessitated him to ask a favour at their hands, they were as glad to confer it, as he could possibly be to receive it. The purchase of a burying-place does not indeed appear at first sight to be an incident worthy of notice: but in the present instance there is much that deserves attention. We would make some remarks upon,
I.
The manner in which the agreement was made
No records, human or divine, afford us a more admirable pattern for transacting the common business of life than the history before us. All parties seemed to be penetrated with the same spirit: they vied with each other in all that was amiable and praiseworthy. We may notice in particular,
1.
Their courteousness
[Abraham, in his address to the chief persons of the city, testified all the respect due to their character, standing up before them, and bowing to them: and they, on the other hand, addressed him as a mighty prince, whom they were forward and happy to oblige. It were well if, in all our intercourse with mankind, we were careful to maintain a similar deportment. But there are many Christians who seem almost to forget that God has said unto them, Be courteous [Note: 1Pe 3:8.]. They are arrogant and assuming towards their superiors; they are haughty and imperious towards their inferiors; they are ready to claim as their right what they ought to ask as a favour; and, if they grant a favour, they confer it in so ungracious a way, as to destroy all sense of obligation in him who receives it. Some allowance indeed must be made for natural disposition, and for defects of education: yet, after all, the Christian ought to be the most polite of men, because he ought to feel in his heart all that others express in their conduct: he should esteem others better than himself [Note: Php 2:3.], and prefer them in honour before himself [Note: Rom 12:10.], and make himself the servant of all for his Masters sake [Note: 1Co 9:19.]. He should have in subjection all that pride and selfishness, that stimulates to contention [Note: Eph 4:31-32.] ; and maintain in exercise that divine philanthropy, which is the foundation and cement of all civilized society [Note: Col 3:12-14.]. Whatsoever is lovely and of good report, he should revolve it in his thoughts, and manifest it in his actions [Note: Php 4:8.].]
2.
Their equity
[Gladly would Ephron have given to Abraham both the sepulchre which he desired, and the field in which it was contained: but Abraham entreated that he might be permitted to pay for it a valuable consideration. Accordingly the price was fixed on the one part with perfect equity, and paid, on the other, with perfect cheerfulness. Would to God that all men would adopt this mode of dealing, and buy and sell according to this pattern! Would to God that even professed Christians would copy after this example! How much falsehood, how much imposition, would then be avoided! Solomon has drawn to the life the characters of many, who depreciate every thing which they wish to buy, and then go away boasting of the advantageous bargains they have made; It is naught, it is naught, saith the buyer; and when he is gone his way, he boasteth [Note: Pro 20:14.]. But this is beneath the character of a good man. We should not wish to obtain more, or to pay less, for a thing, than it is worth. We should not advance the price on account of the purchasers necessity, or refuse what is right on account of the necessity of the seller: but, whether we buy or sell, should act towards our neighbour as we in a change of circumstances would have him do to us.]
3.
Their prudence
[To Abraham especially it was of importance that the purchase should be known and ratified. Had he accepted the sepulchre as a present, or bought it in a private way, his title to it might at some future period have been disputed, and his descendants been deprived of that which he was desirous of securing to them. But all fears of this kind were effectually prevented by the publicity of the transaction. The chief persons of the city were not only witnesses of it, but agents, by whose mediation Ephron was induced to conclude the bargain. Moreover, all who went in or out of the gate of the city, were witnesses; so that, after possession was once taken, no doubt could ever arise respecting the transfer of the property, or the title of Abrahams descendants to possess it.
How unlike to Abraham are many who call themselves his children! They embark in business, and enter into contracts, without due consideration: they transact their affairs without order, and leave them in confusion: and thus by their indiscreet conduct they involve their names in disgrace, and their families in ruin. Let us learn from him: let us act with caution: let not even affliction itself render us inattentive to the welfare of our posterity: let us conduct ourselves conformably to that sage advice of Solomon, Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house [Note: Pro 24:27.]. In other words, Let deliberation and foresight so regulate our conduct, that they who succeed us may applaud our wisdom, and reap the benefit of our care.]
If the manner of forming this agreement is profitable, much more shall we find it profitable to consider,
II.
The ends for which it was made
There was much more in the mind of Abraham than was known to the people among whom he sojourned. Besides the immediate and ostensible reason of making that purchase, he had others that were no less important. We shall mention them in their order. He bought the field,
1.
To bury his wife
[Sarah had lived with him to a good old age. But the dearest relatives, how long soever their union may continue, must part at last [Note: This idea is judiciously put into the mouths of both the parties at the time they betroth themselves to each other at the altar; Till death us do part.]. And when the time of separation is come, the most beloved object ceases to please. The soul having taken its flight, the body hastens to putrefaction; and we are as glad to have it removed out of our sight, as ever we were to enjoy communion with it. To give it a decent interment, and drop a tear over it at the grave, is the last office of love which we are able to shew to our clearest friend: and he who lives the longest, has only to perform this painful office the more frequently, till he sees himself, as it were, forsaken by all, and left desolate, unknowing, and unknown. O that we could all bear this in mind! We are born to die: the moment we drew our breath, we had one breath less to draw. Every hour we live, we approach nearer and nearer to our grave. If we continue our course, like the sun, from its rise to the meridian, and from its meridian to the close of day, still every moment shortens our duration; and while we are speaking to you now, we are hastening to the chambers of death. Let husbands and wives, parents and children, and friends who are to each other as their own soul, remember this. Let them sit loose to each other; and let the time that they enjoy the society of their friends, be regarded by them as the interval allotted to prepare for their interment.]
2.
To express his confidence in the divine promise
[God had promised to him and to his seed the land wherein he sojourned. But Abraham had continued there above sixty years without gaining in it so much as one foot of land [Note: Act 7:5.]. But was the promise therefore to be doubted? No. It was not possible that that could fail. Abraham was as much assured that the promise should be fulfilled, as if he had seen its actual accomplishment. Under this conviction, he purchased the field as a pledge and earnest of his future inheritance. In the prophecies of Jeremiah we have a similar compact made with precisely the same view. The prophet had foretold the speedy desolation of Jerusalem by Nebuchadnezzar, and the restoration of the Jews to their own land after a captivity of seventy years. His uncles son, alarmed, as it should seem, by the approach of the Chaldean army, determined to sell his estate; and offered it to Jeremiah first, because the right of redemption belonged to him. By Gods command Jeremiah bought the inheritance; and had the transfer signed and sealed in a public manner; and buried the writings in an earthen vessel; that, being preserved to the expiration of the Babylonish captivity, they might be an evidence of his title to the estate. This was done, not that the prophet, or his heirs, might be enriched by the purchase, but that his conviction of the truth of his own prophecies might be made manifest [Note: Jer 32:6-16; Jer 32:42-44.].]
3.
That he might perpetuate among his posterity the expectation of the promised land
[It was to be four hundred years before his seed were to possess the land of Canaan. In that length of time it was probable that the promise itself would be forgotten; and more especially during their Egyptian bondage. But their having a burying-place in Canaan, where their bones were to be laid with the bones of their father Abraham, was the most likely means of keeping alive in every succeeding generation the hope of ultimately possessing the whole land. Accordingly we find, it did produce this very effect: for as Abraham and Sarah were buried in that cave, so Isaac and Rebekah were, and Jacob and Leah, notwithstanding Jacob died in Egypt [Note: Gen 25:9-10; Gen 45:28; Gen 49:30-32; Gen 50:13.]. And Joseph also, though buried in Egypt, gave commandment, that when the Israelites should depart out of Egypt to possess the land of Canaan, they should carry up his bones with them, and bury them in the sepulchre of his progenitors [Note: Gen 50:24-25 with Heb 11:22.].]
Address
1.
Let us seek an union that shall never be dissolved
[All earthly connexions must sooner or later be dissolved: and when once they are broken by death, they are terminated for ever. But an union formed with the Lord Jesus Christ shall never cease. If we are grafted into him as the living vine, we shall never be broken off: if we are made living members of his body, he will suffer nothing to separate us from him. Death, so far from destroying that union, shall confirm it, and bring us into a more intimate enjoyment of it. Let us then seek that union which is effected by faith in the Lord Jesus. If we consider only the present happiness arising from it, it infinitely transcends all other: but if we regard its continuance, the longest and dearest connexions upon earth are not worthy a thought in comparison of it.]
2.
Let us look forward to the possession of the heavenly Canaan
[There is a promise left us of entering into rest, even into that rest which remaineth for the people of God. But we may experience many difficulties and trials in our way thither. Nevertheless the promise is sure to all the seed: and our Forerunner is already entered into heaven, to take possession of it for us. Nay more, he has given us his Holy Spirit to he a pledge and earnest of our inheritance. Let us then be contented to live as pilgrims and sojourners in this world; and make it our chief labour to keep our title to that inheritance clear. Let us he anticipating the time when the promise shall bring forth, and all the seed of Abraham rejoice together in its full accomplishment.]
3.
Let all our intercourse with men be worthy of our professions and expectations
[If we have indeed been chosen of God to an eternal inheritance, we should shew a deadness to the things of this world, and an amiableness in the whole of our deportment. It is a shame to be outdone by heathens in any thing. We should excel in courteousness and generosity, in prudence and equity, as well as in heavenly-mindedness and devotion. In short, we should endeavour in all things to walk worthy of our high calling, and to shew forth the virtues, as well as the praises, of him who hath called us to his kingdom and glory. Such behaviour will go far towards conciliating our enemies. It will put to silence the ignorance of foolish men; and make those ashamed, who falsely accuse our good conversation in Christ: and, our light shining thus with uniform and engaging splendour, will constrain many to glorify our Father that is in heaven.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Gen 23:17 And the field of Ephron, which [was] in Machpelah, which [was] before Mamre, the field, and the cave which [was] therein, and all the trees that [were] in the field, that [were] in all the borders round about, were made sure
Ver. 17. Which was in Machpelah. ] Where was a double cave, one within another: and haply one for men, and another for women. This was not that purchased burying place whereof Stephen spake, Act 7:16 for that was in Sychem, this in Hebron; that was bought of Emor the father of Sychem, this of Ephron.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 23:17-20
17So Ephron’s field, which was in Machpelah, which faced Mamre, the field and cave which was in it, and all the trees which were in the field, that were within all the confines of its border, were deeded over 18to Abraham for a possession in the presence of the sons of Heth, before all who went in at the gate of his city. 19After this, Abraham buried Sarah his wife in the cave of the field at Machpelah facing Mamre (that is, Hebron) in the land of Canaan. 20So the field and the cave that is in it, were deeded over to Abraham for a burial site by the sons of Heth.
Gen 23:17 “were deeded over” The VERB (BDB 877, KB 1086, Qal IMPERFECT) means to raise or stand up. It came to refer to legal transactions as being established. Abraham now officially owned land in Palestine/Canaan. He was no longer a sojourner and alien.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the field: Gen 23:20, Gen 25:9, Gen 49:30-32, Gen 50:13, Act 7:16
made sure: Gen 23:20, Rth 4:7-10, Psa 112:5, Jer 32:7-14, Mat 10:16, Eph 5:15, Col 4:5
Reciprocal: Gen 33:19 – bought Gen 49:32 – General Lev 2:12 – the oblation Job 38:20 – the bound
Fuente: The Treasury of Scripture Knowledge
Abraham’s purchase of the cave of Machpelah (lit. double cave, or split cave) indicates his continuing faith in God’s promise to give the land of Canaan to him and his descendants. Similarly Jeremiah purchased property in the Promised Land on the eve of the Babylonian captivity to express his belief that God would bring the Israelites back there eventually (cf. Jer 32:6-15). One does not usually bury his family in a place unless he considers it his home and plans to be there a long time.