Genesis 23:14 — Word Study
WLCוַיַּ֧עַן עֶפְר֛וֹן אֶת־ אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ׃
BSAEphronʻEphrôwn [the Canaanite, son of a noble family] answeredʻânâh▸ [replied, responded to] AbrahamʼAbrâhâm [the father of many nations, a key figure in God's plan]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֧עַן | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| עֶפְר֛וֹן | Ephron | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| אַבְרָהָ֖ם | Abraham | Noun proper masculine |
| לֵאמֹ֥ר | saying | Preposition, verb qal infinitive construct common |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ephron answered Abraham, |
| KJV | And Ephron answered Abraham, saying unto him, |
| ASV | And Ephron answered Abraham, saying unto him, |
| YLT | And Ephron answereth Abraham, saying to him, |
| WEB | Ephron answered Abraham, saying to him, |
| BBE | So Ephron said to Abraham, |
Where they part company is in the translation of עָנָה — see How Translations Differ.
The sentence is straightforward, with a single main clause that emphasizes Ephron's response.
3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
subjectעֶפְרוֹן
verbעָנָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 23:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Purchase of the Cave of Machpelahgenerated
Genesis 23:14 shows Ephron engaging with Abraham in a discussion about purchasing a burial site for Sarah. This interaction highlights the customs of negotiation and the significance of land ownership in the ancient Near East, particularly for Abraham, who sought a permanent resting place for his family.
Cross References
The Key Word — עָנָה, vai.Ya.'angenerated
The verb עָנָה (*anah*) is a Qal imperfect form meaning 'to answer' or 'to respond.' It is built from a root implying attention and response, and it encompasses a range of meanings from verbal answers to musical expressions of praise. In this context, it signifies Ephron's reply to Abraham's request.
The use of this verb indicates that Ephron is not merely acknowledging Abraham but is actively engaging in the conversation, reflecting the importance of dialogue in their cultural context.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses 'answered' for עָנָה.
Sentence Structuregenerated
The main verb וַיַּ֧עַן (*vai.Ya.'an*) governs the clause, indicating Ephron's action. The structure is straightforward, with Ephron as the subject responding to Abraham.
The sentence follows a typical Hebrew structure, placing the subject first, followed by the verb and the object, which emphasizes Ephron's response as the focal point of the interaction.
Septuagint Backgroundgenerated
The Septuagint translates עָנָה with ἀπεκρίθη (*apekrithē*), meaning 'he answered.' This choice aligns closely with the Hebrew meaning of responding, indicating a direct engagement in the conversation.
This translation choice reflects the continuity of meaning from Hebrew to Greek, preserving the essence of Ephron's reply.
In plain words — the whole versegenerated
Genesis 23:14 shows Ephron answering Abraham about the purchase of land for burial. Ephron acknowledges Abraham's request and indicates his willingness to discuss the terms. This interaction highlights the customs of negotiation in their culture.
Frequently Asked Questionsgenerated
Ephron's response reflects the norms of negotiation and the importance of land ownership in the ancient Near East, particularly for Abraham.
Ephron mentions the price to establish the value of the land and to negotiate the terms of the sale with Abraham.
Ephron is a Canaanite name, and in this context, it signifies the individual from whom Abraham is negotiating the purchase of the cave for burial.
This verse is part of the narrative that establishes Abraham's claim to the land of Canaan, which is significant for the future of his descendants.
Reflection Questionsgenerated
- What can we learn about negotiation from Ephron's response to Abraham?
- How does this interaction reflect the cultural values of the time?
- In what ways does land ownership play a role in the biblical narrative?
- How can we apply the principles of respectful dialogue seen here in our own interactions?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Genesis 23:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Ephron answered Abraham, saying unto him. The following words:
Read John Gill on Genesis 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Abraham bowed down himself before the people of the land. No JFB commentary on these verses.
Read Robert Jamieson on Genesis 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 23:14 And Ephron answered Abraham, saying unto him, Genesis 23:15 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.Ver. 14, 15. What is that between me and thee?] Who both are great friends, and well underlaid. See a like kind contestation between David and Araunah, 2 Samuel 24:22-23.
Read John Trapp on Genesis 23 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Ephron answered Abraham,
Ephron answered Abraham, saying to him,
Ephron answered Abraham,
Ephron answered Abraham, saying to him,
Tyndale line
And Ephron answered Abraham, saying unto him,
And Ephron answered Abraham, saying unto him,
And Ephron answered Abraham, saying unto him,
And Ephron answered Abraham, saying to him,
Ephron then answered Abraham, saying vnto him,
Strictly literal
And Ephron answered Abraham, saying to him,
And Ephron answereth Abraham, saying to him,
And Ephron answers Abraham, saying to him,
And Ephron answered Abraham, saying unto him,
Ephron answered Abraham, saying,
From the Latin
And Ephron answered:
Simplified
Ephron replied to Abraham, telling him,
So Ephron said to Abraham,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads וַיַּ֧עַן עֶפְר֛וֹן אֶת־ אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ׃, while the Septuagint corresponds closely, although it presents the words in a different order. The Samaritan Pentateuch differs by including 'לא' (not), suggesting a variation in the phrasing but not in the core meaning.
וַיַּ֧עַן עֶפְר֛וֹן אֶת־ אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויען עפרון את אברהם לאמר לא
1 word differs from the Masoretic Text: לא (not)
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 23:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עֶפְרוֹן (Ephrown) refers to a Hittite man from whom Abraham purchased the cave of Machpelah, as well as a city and a mountain in the region of Benjamin and Judah, respectively. The name means 'fawn-like.' The entries indicate that there are multiple references to different individuals and locations associated with this name, including a son of Joseph.
עֶפְרוֹן n.pr.
m. Hittite, Abr.’s time
loc. Kt
mont. on N. border of Judah
base
H6085 עֶפְרוֹן
6085 `Ephrown ef-rone'
from the same as 6081; fawn-like; Ephron, the name of a
Canaanite and of two places in Palestine:--Ephron, Ephrain
(from the margin).
see HEBREW for 06081
עֶפְרוֹן (eph.ron) — Ephron.
A man living at the time of the Patriarchs, first mentioned at Gen.23.8;
son of: Zohar (H6714)
§ Ephron = "fawn-like"
a Hittite, son of Zohar and the one from whom Abraham bought the field and cave of Machpelah
עֶפְרוֹן (eph.ron) — (Mount) Ephron.
Ephron = "fawn-like"
a city on the borders of Benjamin
Also named: yam (יָם "Ephron" H3220)
עֶפְרוֹן (eph.ron) — Ephron.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
Another name of eph.ra.yim (אֶפְרַ֫יִם "Ephraim" H0669G)
§ Ephron = "fawn-like"
N-proper — Noun proper masculineHNpm
Ephron
Fawn-like. (1.) The son of Zohar a Hittite, the owner of the field and cave of Machpelah (q.v.), which Abraham bought for 400 shekels of silver (Gen. 23:8-17; 25:9; 49:29, 30).
(2.) A mountain range which formed one of the landmarks on the north boundary of the tribe of Judah (Josh. 15:9), probably the range on the west side of the Wady Beit-Hanina.
(fawn-like), the son of Zochar, a Hittite, from whom Abraham bought the field and cave of Machpelah. (Genesis 23:8-17; 25:9; 49:29,30; 50:13) (B.C. 1860.)
A Hittite, dwelling at Hebron in the time of Abraham, Ge 23:1- 20. The charming account of his transaction with Abraham, and the frequent subsequent mention of his name, point him out as a prince in the land.
dust
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word אַבְרָם (*Abram*) refers to the biblical figure later known as אַבְרָהָם (*Abraham*), meaning 'father of a multitude.' He is first mentioned in Genesis 11:26 as the son of Terah and is notable for being the patriarch of the Hebrew nation through God's covenant. The name reflects his role as a significant ancestor.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H85 אַבְרָם Abram = אַבְרָהָם Abraham
85 'Abraham ab-raw-hawm'
contracted from 1 and an unused root (probably meaning to be
populous); father of a multitude; Abraham, the later name of
Abram:--Abraham.
see HEBREW for 01
אַבְרָהָם (av.ra.ham) — Abraham.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
§ Abraham = "father of a multitude" or "chief of multitude"
friend of God and founder of Hebrew nation via God's elective covenant
N-proper — Noun proper masculineHNpm
a'-bra-ham:
I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory
I. Name.
1. Various Forms:
In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…
Abraham
Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…
(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the…
Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms