Genesis 23:11

KJV

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.

KJV (with Strong's)

Nay {H3808}, my lord {H113}, hear me {H8085}: the field {H7704} give I {H5414} thee, and the cave {H4631} that is therein, I give it {H5414} thee; in the presence {H5869} of the sons {H1121} of my people {H5971} give {H5414} I it thee: bury {H6912} thy dead {H4191}.

Complete Jewish Bible

"No, my lord, listen to me: I'm giving you the field, with its cave - I'm giving it to you. In the presence of my people I give it to you."

Berean Standard Bible

“No, my lord. Listen to me. I give you the field, and I give you the cave that is in it. I give it to you in the presence of my people. Bury your dead.”

American Standard Version

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 children of my people give I it thee: bury thy dead.

Commentary

### SUMMARY
Genesis 23:11 captures Ephron the Hittite's public declaration to Abraham, offering the field of Machpelah and its cave as a gift for the burial of Sarah. This pivotal moment, observed by the Hittite community, marks a crucial step in Abraham's acquisition of the first tangible piece of the Promised Land, even as he steadfastly insists on purchasing it at full market value, thereby securing undisputed ownership.

### CONTEXT
* **Literary Context:** This verse is situated within a critical narrative in the life of Abraham, immediately following the death of his beloved wife, Sarah, in Kirjath-arba, which is Hebron. Abraham, a sojourner in the land God promised him, now faces the practical need for a permanent burial place for his deceased wife. The preceding verses ([Genesis 23:1-4](/genesis/23-1-4 "Sarah's Death and Abraham's Request")) describe Abraham's lament and his subsequent approach to the Hittite community at the city gate. He appeals to them as "a stranger and a sojourner" among them, requesting to purchase a "possession of a burying place." The Hittites, recognizing Abraham's esteemed status as a "prince of God," initially offer him the choice of their best tombs. However, Abraham specifically requests the cave of Machpelah, which belongs to Ephron. Genesis 23:11 is Ephron's public response, setting the stage for the intricate negotiation that follows, culminating in Abraham's purchase of the land. This event is significant as it marks the first piece of the Promised Land that Abraham legally owns, a tangible, albeit small, fulfillment of God's covenant promises.
* **Historical & Cultural Context:** The transaction described in Genesis 23 is a vivid illustration of ancient Near Eastern land purchase customs. Negotiations were typically conducted at the city gate, which served as the public forum, marketplace, and legal court where community elders and prominent citizens gathered. The presence of "the sons of my people" (Hittite elders/witnesses) was crucial for validating the transaction and ensuring its legality and enforceability. It was customary for sellers to initially offer land as a "gift" (as Ephron does here), a polite but strategic opening move in the negotiation. This public magnanimity was intended to enhance the seller's honor and subtly inflate the perceived value of the property, setting the stage for a higher price. The buyer, in turn, was expected to insist on paying a fair price to ensure clear, undisputed ownership, avoiding any future claims or obligations associated with a gift. The emphasis on a proper burial site also reflects the high cultural and religious importance placed on honoring the dead and ensuring their rest, often in ancestral lands.
* **Key Themes:** This passage contributes to several major themes within Genesis and the broader biblical narrative. Firstly, it underscores the theme of **God's Covenant Promise and its Incremental Fulfillment**. While God had promised Abraham all the land of Canaan ([Genesis 12:7](/genesis/12-7 "God's Promise of Land to Abraham")), this purchase represents the first tangible, legal possession of that land, a significant step towards the ultimate inheritance. Secondly, the narrative highlights **Abraham's Integrity and Wisdom**. His insistence on paying for the land, despite Ephron's initial "gift" offer, demonstrates his commitment to transparent and honorable dealings, ensuring clear title and avoiding future disputes. This integrity sets a precedent for righteous conduct. Thirdly, the passage illuminates **Ancient Near Eastern Social and Legal Customs**, providing valuable insight into the elaborate etiquette and legal processes of the time, particularly regarding property transactions. Finally, it emphasizes the **Importance of Burial and Ancestral Ties**, reflecting the profound cultural reverence for the deceased and the desire for family continuity, even in death. The cave of Machpelah would become the burial site for Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah ([Genesis 49:29-31](/genesis/49-29-31 "Jacob's Burial Instructions for Machpelah")), solidifying its significance as a family plot within the Promised Land.

### EXPOSITION AND ANALYSIS
Genesis 23:11 captures Ephron's initial, seemingly generous, response to Abraham's request for a burial plot. The setting at the city gate, "in the presence of the sons of my people," underscores the public and legally binding nature of the transaction.

#### Key Word Analysis
* **Nay (Hebrew, _lôʼ'_):** This primitive particle (H3808) signifies a simple or absolute negation, often implying "no" or "not." In this context, "Nay, my lord" serves as a polite but firm refusal of Abraham's initial offer to pay, immediately preceding Ephron's counter-offer of a "gift." It sets the tone for a negotiation where social custom dictates an initial show of generosity, even if it's not a genuine act of charity.
* **lord (Hebrew, _ʼâdôwn'_):** Derived from an unused root meaning "to rule," this word (H113) refers to a sovereign, controller, master, or owner, whether human or divine. Ephron's address of Abraham as "my lord" is a respectful and deferential title, acknowledging Abraham's esteemed status and authority, even as Ephron engages him in a shrewd negotiation. It reflects the social hierarchy and politeness expected in such public dealings.
* **give (Hebrew, _nâthan'_):** This primitive root (H5414) is used with great latitude, meaning "to give," but also "to put," "to make," "to appoint," or "to bestow." Here, Ephron's repeated declaration of "give I thee" emphasizes his public magnanimity and apparent generosity. In ancient Near Eastern land transactions, it was common for sellers to initially offer land as a gift, often to establish their honorable standing or to subtly inflate the perceived value before naming a price. This was a strategic rhetorical move, not a genuine act of charity, as revealed by the subsequent negotiation where a significant price is agreed upon.

#### Verse Breakdown
* **"Nay, my lord, hear me":** This opening phrase, delivered by Ephron, functions as a polite yet strategic refusal of Abraham's initial request to purchase the land at a specified price. The deferential "my lord" acknowledges Abraham's respected status, while "hear me" signals Ephron's intention to propose an alternative, which, in the cultural context, is a customary opening gambit in a land negotiation, setting the stage for a public display of generosity.
* **"the field give I thee, and the cave that [is] therein, I give it thee":** Ephron's repeated and emphatic declaration of "give I thee" (using the verb H5414, _nâthan_) publicly presents his offer as a magnanimous gift. This is a crucial element of ancient Near Eastern land transactions, where the seller would initially offer the property freely to enhance their honor and reputation among their peers. The inclusion of "the field" alongside "the cave" indicates that Ephron is offering the entire property, not just the burial site, signaling a comprehensive, albeit feigned, generosity.
* **"in the presence of the sons of my people give I it thee":** This clause highlights the public and legally binding nature of Ephron's declaration. The transaction is not a private agreement but is conducted before the community elders and prominent citizens ("the sons of my people," H1121 _bên_ and H5971 _ʻam_), who serve as witnesses (H5869 _ʻayin_). This public pronouncement was essential for legitimizing the transfer of property, ensuring transparency, and preventing future disputes over ownership. It also places Abraham in a position where refusing the "gift" might appear disrespectful, yet accepting it would leave the ownership ambiguous.
* **"bury thy dead":** This concluding phrase directly addresses Abraham's immediate need and the purpose of his request. By framing his offer as a solution to Abraham's sorrow and need for a burial place, Ephron subtly reinforces his image as a compassionate and honorable individual, while simultaneously maintaining the appearance of generosity in a public negotiation. It underscores the cultural importance of a proper burial and the respect accorded to the deceased.

#### Literary Devices
The passage employs several significant literary devices. **Repetition** is prominent in Ephron's repeated phrase, "give I thee," which underscores his feigned generosity and public magnanimity, a common rhetorical strategy in ancient Near Eastern negotiations. This repetition, however, also serves to highlight the **irony** of the situation, as Ephron's "gift" is clearly a strategic maneuver that will ultimately lead to Abraham paying a significant sum for the land. The public setting at the city gate, "in the presence of the sons of my people," functions as a form of **dramatic staging**, emphasizing the legal and social weight of the transaction and setting the scene for a formal, witnessed agreement. Furthermore, the dialogue itself reflects **formulaic language** characteristic of ancient Near Eastern land sales, where politeness, overt generosity, and public witnessing were integral parts of the process, revealing the cultural nuances of the narrative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal moment in Genesis 23:11, where Ephron offers the land of Machpelah, is deeply intertwined with the overarching theme of God's covenant promises to Abraham. While God had promised Abraham and his descendants all the land of Canaan, this purchase marks the first tangible, legal possession of that land. It is a small but profoundly significant step in the fulfillment of God's word, establishing a permanent foothold for Abraham's lineage in the Promised Land, even if only as a burial site. Abraham's insistence on purchasing the land rather than accepting it as a gift demonstrates his integrity and foresight, ensuring undisputed ownership and setting a precedent for righteous dealings. This act of acquisition, though driven by a personal need, becomes a foundational moment for the future inheritance of Israel, symbolizing the certainty of God's promises, even when their full realization seems distant.

* **Divine Promise and Tangible Possession:** While God had promised Abraham all the land of Canaan, this purchase of the cave of Machpelah marks the first piece of the Promised Land that Abraham legally possessed, a tangible, though small, fulfillment of God's covenant.
* [Genesis 12:7](/genesis/12-7 "God's Promise of Land to Abraham")
* [Genesis 23:16](/genesis/23-16 "Abraham Pays for the Field of Machpelah")
* **Ancestral Burial and Future Inheritance:** The cave of Machpelah became the burial ground for Sarah, and later for Abraham himself, Isaac, Rebekah, Leah, and Jacob, solidifying the patriarchs' connection to the promised land even in death, and foreshadowing the future inheritance of their descendants.
* [Genesis 49:29-31](/genesis/49-29-31 "Jacob's Burial Instructions for Machpelah")

### REFLECTION AND APPLICATION
Genesis 23:11, within its broader narrative, offers profound lessons on integrity, patience, and the nature of God's promises. Abraham's steadfastness in ensuring clear ownership, despite cultural pressures to accept a "gift," teaches us the paramount importance of transparent and honest dealings in all aspects of life. His refusal to take advantage of a seemingly generous offer, opting instead for a clear, purchased title, serves as a powerful example of integrity that transcends cultural expectations. This narrative also reminds us that God often works incrementally, bringing His grand plans to fruition through small, yet significant, steps. The acquisition of this single burial plot, a seemingly minor transaction, was a foundational moment for the vast inheritance promised to Abraham's descendants. For believers today, this passage encourages us to act with unwavering integrity in our personal and professional lives, and to patiently trust in God's timing and methods for fulfilling His promises, recognizing that even small, faithful steps can contribute to the unfolding of His magnificent purposes.

#### Questions for Reflection
* **How does Abraham's insistence on paying for the land, despite Ephron's offer, challenge modern notions of generosity or negotiation?**
* **In what areas of your life might you be tempted to compromise integrity for perceived gain, and how can Abraham's example guide you?**
* **Considering God's vast promises to Abraham, what does the incremental acquisition of the cave of Machpelah teach us about patience and trusting God's timing for our own lives?**

### FAQ
**Why did Ephron initially offer the field as a gift?**

Answer: In ancient Near Eastern land transactions, it was a common social custom for the seller to initially offer the property as a gift. This was not typically a genuine act of charity but a strategic move to appear magnanimous and honorable in public, while subtly setting the stage for a higher price negotiation. It was part of the elaborate etiquette of such dealings, as seen in many ancient legal texts, to establish a favorable position before the actual bargaining began.

**What is the significance of the phrase "in the presence of the sons of my people"?**

Answer: This phrase highlights the public and legally binding nature of the transaction. In ancient societies, land deals were conducted at the city gate, which served as a public forum, marketplace, and legal court. The "sons of my people" refers to the community elders or prominent citizens who acted as official witnesses, ensuring the legality, transparency, and enforceability of the agreement. Their presence meant the transaction was recognized and protected by the community's legal framework, preventing future disputes over ownership, as was crucial for Abraham's acquisition of this first piece of the [Promised Land](/genesis/12-7 "God's Promise of Land to Abraham").

**Why was Abraham so insistent on paying for the land, rather than accepting it as a gift?**

Answer: Abraham's insistence on paying the full price, as recorded in [Genesis 23:16](/genesis/23-16 "Abraham Pays for the Field of Machpelah"), was crucial for ensuring clear and undisputed ownership. Accepting it as a gift might have left room for future claims, obligations, or a lack of clear title. By purchasing it with silver, Abraham established an undeniable legal right to the land, which was vital as it represented the first tangible fulfillment of God's promise of land to his descendants. This act demonstrated his integrity, wisdom, and foresight, avoiding any potential indebtedness or ambiguity that could complicate his family's future claim to the land.

### CHRIST-CENTERED FULFILLMENT
The purchase of the cave of Machpelah, the first piece of the Promised Land legally possessed by Abraham, serves as a profound foreshadowing of the greater inheritance secured through Christ. While Abraham's acquisition was a physical plot for burial, a tangible, yet limited, earthly possession, Christ's death and resurrection secured for all believers an eternal spiritual inheritance. This inheritance is not merely a burial place but a "living hope" and an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" ([1 Peter 1:3-4](/1_peter/1-3-4 "A Living Hope and Incorruptible Inheritance")). Just as Abraham's family found their final earthly resting place in this purchased land, believers find their ultimate rest, belonging, and fulfillment in Christ, who is the true and ultimate fulfillment of all God's promises. His own burial and triumphant resurrection ([1 Corinthians 15:3-4](/1_corinthians/15-3-4 "The Gospel: Christ Died, Was Buried, and Rose Again")) guarantee our future resurrection and our secure inheritance in the new heavens and new earth ([Revelation 21:1-4](/revelation/21-1-4 "The New Heaven and New Earth")), a possession infinitely grander and more enduring than any earthly plot, secured not by silver, but by the precious blood of the Lamb of God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 19:24

And he said unto them that stood by, Take from him the pound, and give [it] to him that hath ten pounds.

Isaiah 32:8

But the liberal deviseth liberal things; and by liberal things shall he stand.

Deuteronomy 19:15

One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.

Ruth 4:11

And all the people that [were] in the gate, and the elders, said, [We are] witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem:

Genesis 23:6

Hear us, my lord: thou [art] a mighty prince among us: in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.

2 Samuel 24:20

And Araunah looked, and saw the king and his servants coming on toward him: and Araunah went out, and bowed himself before the king on his face upon the ground.

2 Samuel 24:24

And the king said unto Araunah, Nay; but I will surely buy [it] of thee at a price: neither will I offer burnt offerings unto the LORD my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver.