Acts 7 16

Acts 7:16 kjv

And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.

Acts 7:16 nkjv

And they were carried back to Shechem and laid in the tomb that Abraham bought for a sum of money from the sons of Hamor, the father of Shechem.

Acts 7:16 niv

Their bodies were brought back to Shechem and placed in the tomb that Abraham had bought from the sons of Hamor at Shechem for a certain sum of money.

Acts 7:16 esv

and they were carried back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem.

Acts 7:16 nlt

Their bodies were taken to Shechem and buried in the tomb Abraham had bought for a certain price from Hamor's sons in Shechem.

Acts 7 verses

Acts 7 16 Meaning

This verse describes the final resting place of Jacob and "the fathers" (referring to his sons), stating they were brought to Shechem and laid in a tomb purchased by Abraham from the sons of Hamor. It speaks of the fulfillment of patriarchal burial wishes and underscores the connection of God's covenant people to the promised land, even in death, serving as a physical claim to the land promised to their ancestors.

Acts 7 16 Context

Acts 7:16 is part of Stephen's long discourse, delivered as his defense before the Sanhedrin, immediately preceding his martyrdom. Stephen is accused of blasphemy against the Law, Moses, and the Temple. In his speech, he recounts the history of Israel from Abraham to Solomon, demonstrating God's consistent working outside of the Mosaic Law and the Jerusalem Temple, often in circumstances where Israel rejected His chosen leaders. His aim is to show that God's presence and covenant relationship were not confined to these institutions, but existed with Abraham and the patriarchs even before they came into being. This specific verse, addressing the burial of the patriarchs, highlights their ultimate claim on the land promised by God, a testament to God's enduring covenant, despite their nomadic lives and rejection by some. The apparent discrepancies with Old Testament accounts serve a rhetorical purpose, possibly reflecting condensed oral traditions, or emphasizing a collective patriarchal inheritance and a long-standing claim to the land, rather than presenting a chronological factual error.

Acts 7 16 Word analysis

• and were carried back: Greek: ἀνεκομίσθησαν (anekomisthēsan). This verb signifies "they were brought up," "returned," or "carried back." It denotes movement to a former place or a significant carrying. It points to the prior state of being in Egypt, emphasizing the long journey their remains undertook.
• to Shechem: Greek: Συχέμ (Sychem). An ancient city in central Canaan, located between Mount Ebal and Mount Gerizim. It was strategically significant and often associated with the Abrahamic and Jacobite narratives (Gen 12:6-7, Gen 33:18-20, Josh 24:1-32). Joseph's bones were indeed buried here (Josh 24:32).
• and laid: Greek: ἐτέθησαν (etethesan). "They were laid" or "they were placed." Refers to the act of interment.
• in the tomb: Greek: εἰς τὸ μνῆμα (eis to mnēma). "Mnēma" refers to a monument, memorial, or tomb. It implies a place designed for memory and burial.
• that Abraham: Greek: ὃ ἠγοράσατο Ἀβραάμ (ho ēgorasato Abraam). "Ho" (that) refers to the tomb. "Abraham" is the patriarch, first recipient of the land promise.
• had bought: Greek: ἠγοράσατο (ēgorasato). Aorist middle indicative, indicating a past completed action done by the subject for their own benefit. While Abraham bought the cave of Machpelah (Gen 23), Jacob bought the parcel of land in Shechem (Gen 33:19) where Joseph was buried (Josh 24:32). This is a central point of scholarly discussion regarding Stephen's phrasing.
• for a sum of money: Greek: τιμῆς ἀργυρίου (timēs argyriou). Literally, "price of silver." Indicates a financial transaction was made, underscoring legitimate ownership through purchase.
• from the sons of Hamor: Greek: παρὰ τῶν υἱῶν Ἑμμόρ (para tōn huiōn Hemmor). "Hamor" was the father of Shechem (the person, not the city), from whom Jacob bought the land. This direct reference links back to Gen 33:19.
• in Shechem: Greek: ἐν Συχέμ (en Sychem). Reinforces the location of the tomb and the purchase.

• and were carried back to Shechem and laid: This phrase implies the journey of the deceased. While Joseph's bones were indeed carried back and buried in Shechem (Josh 24:32), Jacob and the other patriarchs were buried in the Cave of Machpelah near Hebron (Gen 49:29-32; 50:13). Stephen's concise summary here appears to compress distinct historical events or use a figure of speech known as "condensation," attributing a shared destiny or final destination for all.
• in the tomb that Abraham had bought: This is the most debated part of the verse. Abraham bought the cave of Machpelah near Hebron (Gen 23). Jacob, not Abraham, bought the parcel of land in Shechem where Joseph was buried (Gen 33:19, Josh 24:32). Scholars interpret this in several ways: (1) Stephen is speaking inclusively, referring to Abraham as the progenitor of the whole patriarchal lineage, and thus attributing his collective heirs' purchase to Abraham; (2) He might be combining the Abrahamic right to the land with Jacob's specific Shechem purchase; (3) It could be a simple summary intended for a knowing audience; (4) Some ancient textual traditions or common Jewish understandings of the time might have associated Abraham more broadly with the purchase of burial lands. It underscores the patriarchal claim to the land by divine promise, even if specific purchase details are compressed.
• from the sons of Hamor in Shechem: This part of the verse accurately reflects the Old Testament account (Gen 33:19) concerning Jacob's purchase of land in Shechem. This accuracy within the disputed clause indicates Stephen's knowledge of the details, suggesting a deliberate narrative choice rather than error regarding the "Abraham" part.

Acts 7 16 Bonus section

The apparent discrepancy in Acts 7:16 has been widely discussed throughout Christian history, influencing interpretations of biblical inerrancy and hermeneutics. Rabbinic tradition often employs a method called "semiḥut parashiyyot" (juxtaposition of passages), where disparate texts are placed side by side to imply a connection, allowing for such narrative condensation. Similarly, other figures of speech like "brachylogy" (terse expression) or "anacoluthon" (grammatical inconsistency) could be at play, reflecting common patterns in ancient rhetoric where the full details were less important than the overall narrative flow and theological point. Stephen's broader argument is that God's work is not limited by human structures or geographical locations, a point reinforced by the patriarchs' lives of faith and even their final resting places in various parts of the promised land. Their burials in purchased land within Canaan signified their claim to the divine promise, anticipating a future fulfillment far greater than just physical territory. This expectation mirrors the longing for a "better country" found in Heb 11, underscoring the enduring spiritual significance of their earthly land claims.

Acts 7 16 Commentary

Acts 7:16 is a challenging verse due to its apparent discrepancies with Old Testament accounts concerning the burial places and land purchases of the patriarchs. Stephen, in his historical review, connects the "fathers" (specifically Jacob and his sons) to a Shechem burial site bought by Abraham from Hamor's sons. While Jacob was buried in Hebron (Gen 50:13) and Joseph in Shechem (Josh 24:32), it was Jacob who purchased the Shechem land (Gen 33:19), not Abraham, who instead bought the Machpelah cave in Hebron (Gen 23).

This is best understood as Stephen's use of a condensed rhetorical style, characteristic of ancient historiography, rather than a factual error. He is not primarily a historian focused on precise lineage and location minutiae, but a theologian delivering a defense. Stephen emphasizes a deeper theological truth: the collective claim of the patriarchs, under Abraham's headship, to the Promised Land. The burials signify their faith in God's covenant and ultimate inheritance. Abraham is the fount of the covenant promises; thus, attributing the land acquisition and burial rights, even in part, to him as the federal head of the patriarchs serves to unify the narrative and highlight God's unchanging promises to Israel through their ancestors. It points to a corporate understanding of the patriarchs and their inheritance, with Abraham symbolizing the initial grant of the land.