Genesis 23:2 kjv

And Sarah died in Kirjatharba; the same is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her.

Genesis 23:2 nkjv

So Sarah died in Kirjath Arba (that is, Hebron) in the land of Canaan, and Abraham came to mourn for Sarah and to weep for her.

Genesis 23:2 niv

She died at Kiriath Arba (that is, Hebron) in the land of Canaan, and Abraham went to mourn for Sarah and to weep over her.

Genesis 23:2 esv

And Sarah died at Kiriath-arba (that is, Hebron) in the land of Canaan, and Abraham went in to mourn for Sarah and to weep for her.

Genesis 23:2 nlt

she died at Kiriath-arba (now called Hebron) in the land of Canaan. There Abraham mourned and wept for her.

Genesis 23 verses

Genesis 23 2 Meaning

Gen 23:2 describes Abraham's profound grief and actions upon the death of his beloved wife, Sarah. He physically arrives or approaches to engage in the customary rituals of mourning and the personal act of weeping for her passing. This verse emphasizes his deep sorrow and acknowledgment of the end of Sarah's life.

Genesis 23 2 Context

Genesis chapter 23 immediately follows the testing of Abraham regarding Isaac in chapter 22. Sarah, Abraham's beloved wife and the mother of Isaac through whom the promise was to be continued, dies at the age of 127 in Kirjath-arba (Hebron). This event marks the first death recorded of the matriarchs. The rest of the chapter details Abraham's purchase of the cave of Machpelah from the sons of Heth, ensuring a permanent burial site for Sarah and, eventually, himself and other patriarchs in the promised land. This verse highlights Abraham's immediate, profound, and customary response to Sarah's passing, demonstrating his deep love and respect, and establishing the somber tone for the chapter's focus on burial and the beginning of Abraham's claim to land in Canaan for his family.

Genesis 23 2 Word analysis

• And Abraham came (וַיָּבֹא אַבְרָהָם - vayavo Avraham):

  • Vayavo (וַיָּבֹא) is a waw-consecutive imperfect verb, conveying sequential action. It implies a deliberate arrival or approach.
  • Scholarly insights suggest Abraham may have been elsewhere (perhaps Beersheba, as in Gen 22:19, or away for Isaac's upbringing) and returned or came to the vicinity of Sarah's dwelling place (Kiriath-Arba) to properly perform the funerary rites. This "coming" emphasizes his active participation in her burial and his deep commitment to her.

• to mourn (לִסְפֹּד - lispod):

  • The Hebrew verb סָפַד (safad) implies lamentation, often public and ritualized. It involves striking the breast, wailing, and eulogizing the deceased.
  • This was a customary practice in the ancient Near East, signifying profound sorrow and respect. It was a formal public acknowledgment of loss.
  • It also carried an element of speaking highly of the departed, celebrating their life and virtues.

• for Sarah (לְשָׂרָה - l'Sarah):

  • l' is a preposition meaning "for" or "to."
  • Sarah (שָׂרָה) means "princess" or "noblewoman." Her identity as Abraham's cherished wife, partner in God's covenant, and mother of the heir, Isaac, makes her passing especially poignant.
  • Her long life (127 years, Gen 23:1) suggests a deep, enduring bond and an even deeper loss.

• and to weep (וְלִבְכּוֹת - velivkoth):

  • The Hebrew verb בָּכָה (bakah) refers to shedding tears, sobbing, and expressing sorrow through crying.
  • While safad implies a more ritualized and possibly public lament, bakah denotes a more personal, emotional, and often unrestrained display of grief.
  • The conjunction "and" (וְ - ve) links these two aspects of grief, indicating both the customary (mourning) and deeply personal (weeping) nature of Abraham's sorrow. This duality shows both a societal expectation fulfilled and an intensely personal agony expressed.

Words-group by words-group analysis:

• "And Abraham came to mourn for Sarah": This phrase highlights Abraham's dutiful and public acknowledgment of his loss. It underscores his role as the head of the household who orchestrates the mourning rites for his wife, showcasing a culturally significant and ritualistic aspect of grief in the ancient world. It is an active "coming to" fulfill his responsibilities.
• "and to weep for her": This phrase emphasizes the deep, personal, and emotional dimension of Abraham's sorrow. It portrays his raw, unconstrained grief, demonstrating that his lamentation was not merely performative but sprang from genuine heartbreak. The inclusion of both "mourn" and "weep" paints a full picture of the depth and scope of Abraham's grief, combining both formal lamentation and intimate personal sorrow. This deeply human response from such a prominent figure of faith makes his grief relatable and powerful.

Genesis 23 2 Bonus section

The depth of Abraham's grief, though briefly described, contrasts starkly with the stoic resolve he displayed in Gen 22 during the binding of Isaac. While God intervened to spare Isaac, Sarah's death was a natural consequence of human mortality. This verse reminds us that even with divine promises and miraculous provisions (like Isaac's birth in their old age), the human experience involves death and sorrow. This serves as a vital anchor, showing that covenant blessings do not remove the pain of a fallen world entirely. Furthermore, this is the first explicit mention of a death and subsequent burial ritual in the biblical narrative after the very long lifespan of Adam's line (Gen 5) and the Flood accounts. It marks a significant transition to an era where the focus shifts from longevity to the continuation of the covenant through the chosen line, even across generations who would die and need burial within the Promised Land. Abraham’s urgent desire to purchase land for Sarah’s burial site (the first recorded land purchase in Canaan by an Israelite) foreshadows the ultimate fulfillment of God's land promise to his descendants, effectively "planting" his family in the promised inheritance.

Genesis 23 2 Commentary

Genesis 23:2 paints a poignant picture of Abraham, the man of faith, as a deeply human figure overwhelmed by the loss of his beloved Sarah. His act of "coming" to "mourn and to weep" for her speaks volumes about his profound love and attachment. The distinct Hebrew terms used (safad for public lamentation and bakah for personal weeping) illustrate the duality of grief: the observance of societal customs for the dead, combined with an intense, unburdened display of personal sorrow. Abraham, who steadfastly walked by faith through numerous trials, here demonstrates that even the greatest men of faith are not exempt from the pain and natural process of grieving loved ones. This moment of raw human emotion underlines the depth of their companionship, a bond that endured throughout incredible life events and God's promises. It further solidifies his humanity and offers a powerful witness to the enduring nature of love and loss within the divine narrative. It also prepares the ground for the upcoming practical concern: securing a burial place, which Abraham will pursue with great diligence and cultural astuteness in the rest of the chapter, anchoring his and his family's future in the promised land, even in death.

Examples:

• For the believer: Just as Abraham grieved openly and genuinely, it is acceptable and even healthy for believers to experience deep sorrow at loss, demonstrating their humanity. Faith does not negate grief, but it offers a profound hope that transforms the nature of sorrow (1 Thess 4:13).
• For leaders: Even patriarchs and leaders are susceptible to profound emotional experiences like grief, and their vulnerability can be a testament to their authentic humanity rather than a sign of weakness.
• For pastoral care: Understanding the dual nature of mourning—public/ritualistic and private/personal—is crucial in ministering to those who grieve. Both expressions are valid and necessary for the healing process.