Genesis 23:11

11. the field give I thee, &c.] As in Gen_23:6, we have here the complimentary style of bargaining. Observe the successive stages: Abraham in Gen_23:9 asks to buy the cave only; Ephron in Gen_23:11 offers to give the whole field and the cave in it for nothing; Abraham in Gen_23:13 offers to pay for the field; Ephron in Gen_23:15 mentions the price for the land; Abraham in Gen_23:16 duly pays for the field and the cave (Gen_23:17).

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.

Gen 23:11 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.

Ver. 11. The field give I thee, &c.] A brave speech of a bountiful spirit, to a stranger especially; and in that respect beyond that of Araunah the noble Jebusite to David, his liege lord; "All these things did Araunah as a king give to the king". {2Sa 24:23} Indeed, to give is a kingly employment; making men like to "the Father of lights, from whom comes every good gift and perfect giving". {Jas 1:17} Kings are styled benefactors; {a} and of the ancient kings of Egypt it is recorded, and was rehearsed among other of their praises, that they were ευμεταδοτοι, και κοινωνικοι, "willing to distribute, ready to communicate," which are the apostle’s two words in 1Ti 6:18. Cyrus took more delight in giving than possessing, as his soldiers could say of him in Xenophon. {b} It is not only better, but sweeter to do good, than to receive good, said Epicurus. {c} It is a "more blessed" thing, saith our Saviour. Titus would say, when he had done no good, he had lost a day: et molestius erat Severo Imperatori nihil peti, quam dare . Our General Norrice, like that Bishop of Lincoln, never thought he had that thing, which he did not give. Few such now-a-days.

{a} ευεργεκαι. - Diodor. Sic., lib. i. {Luk 22:25}

{b} Dιδους μαλλον η κτωμενος ηδεται

{c} του ευ παχειν το ευ ποιειν, ου καλλιον μονον αλλα κια ηδιον. - Epicur.

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.

Gen 23:11. The field I give thee — Thus Ephron manifests his generosity. So far was he from needing to be entreated to sell it, that, upon the first mention, he freely gives it. In the presence of my people — Grants, or contracts, were then made before all the people, or their representatives. And the gates of cities were in those days, and for many centuries after, the places of judicature and common resort, for transacting business. We may observe that Abraham finds favour in the sight of every people wherever he goes. And we need not wonder at this, considering of what a noble, candid, upright, and generous character he was. Undoubtedly, however, the peculiar favour he found among all people was chiefly owing to the providence of God: for the Scriptures always teach us to ascribe our finding favour with men to the divine blessing.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

23:11 Ephron did not intend to give the cave to Abraham; Abraham was expected to “give” the full price in return. Ephron wanted to sell as much as he could to avoid responsibility for caring for the cave and to receive as high a price as possible.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Ephron answered, Nay, my lord, &c.--Here is a great show of generosity, but it was only a show; for while Abraham wanted only the cave, he joins "the field and the cave"; and though he offered them both as free gifts, he, of course, expected some costly presents in return, without which, he would not have been satisfied. The patriarch, knowing this, wished to make a purchase and asked the terms.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11. Hear me. Although Ephron earnestly insisted upon giving the field freely to Abraham, the holy man adheres to his purpose, and at length compels him, by his entreaties, to sell the field. Ephron, in excusing himself, says that the price was too small for Abraham to insist upon giving; yet he estimates it at four hundred shekels. Now, since Josephus says that the shekel of the sanctuary was worth four Attic drachms, if he is speaking of these, we gather from the computation of Budaeus that the price of the field was about two hundred and fifty pounds of French money; if we understand the common shekel, it will be half that amount. Abraham was not so scrupulous but that he would have received a greater gift, if there had not been a sufficient reason to prevent him. He had been presented with considerable gifts both by the king of Egypt and the king of Gerar, but he observed this rule; that he would neither receive all things, nor in all places, nor from all persons. And I have lately explained, that he bought the field, in order that he might not possess a foot of land, by the gift of any man.

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.

(11) The field give I thee.—Only the cave had! been mentioned, but for its quiet possession the land around was necessary. In the thrice repeated “give I it thee,” there is the same courtly idea as in Gen_23:6, that they were not buying and selling, but making mutual presents.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Nay, my lord, hear me,.... Or not so, my lord, as Aben Ezra paraphrases it; not that he denied his request entirely, or refused him the cave at any rate, but that he should not buy it of him, he would give it to him, and therefore he desires he would hear what he had to say further:

the field give I thee, and the cave that is therein I give it thee; which was more than Abraham asked to purchase; he only desired to have the cave, which lay in one corner of the field, but Ephron proposes both to give him the cave, and the field also:

in the presence of the sons of my people give I it thee; both field and cave; three times he says, "I give it thee", to show that he freely gave it, and that Abraham was welcome to it, and for the confirmation of the grant:

bury thy dead; in the cave, at once, immediately, without any more ado.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11. Give I thee — Three times over this princely son of Zohar offers to give field, cave, and all. And yet, doubtless, like the modern sheik, he would expect a splendid present in return, or, by his show of kindness and profuse liberality, prevent Abraham from objecting to his price when once named.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee an Oriental mode of expressing willingness to sell. Ephron would make a present of cave and field to the patriarch, just so have I had a hundred houses, and fields, and horses given to me" ("Land and Book," p. 578), the design being either to obtain a valuable compensation in return, or to preclude any abatement in the price (Keil), though possibly the offer to sell the entire field when he might have secured a good price for the cave alone was an indication of Ephron"s good intention (Lange). At least it seems questionable to conclude that Ephron"s generous phrases, which have now become formal and hollow courtesies indeed, meant no more in that simpler age when the ceremonies of intercourse were newer, and more truly reflected its spirit (Dykes, "Abraham, the Friend of God," p. 287). In the presence of the ions of my people give I it thee (literally, have I given, the transaction being viewed as finished): bury thy dead.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The field give I thee - Abraham thought he must be intreated to sell it, but upon the first mention, without intreaty, he freely gives it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

לא אדני NAY, MY LORD — You are not to buy it with money.

נתתי לך I HAVE GIVEN IT TO THEE (a perfect tense) — See, it is as though I have already given it to you.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

IN THE PRESENCE OF THE SONS OF MY PEOPLE. The intent thereof is to state: “Behold, all the people are present, and they are knowledgeable witnesses to the sale. Therefore do not fear denial or retraction, and so bury thy dead from now on, for it is yours and I cannot retract.” But Abraham did not do so for even after he paid its full value in silver he first took symbolic legal possession of the field and the cave. He established them as his possession in the presence of the people of the city, and all those who came in at the gate of the city, the merchants and the residents who happened to be there, and after that he buried her.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

No, my master, hear me. There is no need for the leaders of the community to intercede with me.

I have given you the field. In my mind I gave it to you the moment you spoke.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.

לא אדוני שמעני, not like you say that you want to pay the full value of the property. Take it for free, as a gift, and not only the cave, but I am also donating the field to you.

נתתי, I have already given it to you as a gift,

לעיני בני עמי, in front of the members of my people who are all witnesses to this transaction between me and you.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.