Chapter 20
1: And from there Abraham (abraham father of the exceedingly wealthy and great) set out (nasa - moved on, left, traveled on, tore up, let loose, broke camp, set out and journeyed) toward the land (eretz) of the Negeb (negeb - geographical region South of Judah, its center at Beersheba, the south or southern region) and dwelt (yasab inhabited, and resided) between Kadesh (qadash set apart and consecrated, a desert North of Israel, on Orontes) and between Shur (shur rampart, or fort, South West of Palestine, on the East border of Egypt) and lived as a stranger (gur to be in a place with a focus that one is living as a guest or stranger in that place) in Gerar (gerar journeying, a lounging place on a journey, located South of Gaza).
2: And Abraham said (amar) concerning Sarah (sarah - meaning to strive and contend with, to be empowered by, and to persevere) his wife, She is my sister (achoth). And Abimelek (abimelek father of the king) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Gerar (gerar journeying, a lounging place on a journey, located South of Gaza) sent out for (shalach reached out for) and grasped hold of (laqah - selected and took) Sarah.
3: And God (eloyhm) came to (bow') Abimelek in a dream (chalowm - series of feelings, images, and revelations) in the night (layil time of darkness and gloom, the absence of light) and said (amar), to him Behold (hinneh) you are dead (muwth) on account of the women who relationally (asher) you have grasped hold of (laqah - selected and took) when she is married (ba'al) to a husband (ba'al).
4: And Abimelek did not come near (lo qarab did not approach) to her, and he said (amar), My Father and Upright One (edon/'eden - upright pillar and head of the family) also an upright, truthful, and vindicating (tsadaq - consistent with the standard and beneficial, justifying and saving) gentile nation (goyim) you will put to death (harag - slay).
5: Did not he himself say (amar) to me, She is my sister and she herself also she said (amar), He is my brother. In blameless innocence (tom in a state or condition of moral goodness, with a focus of not having guilt or sin) of my heart (lebab - the source of the life of the inner person in various aspects, with a focus on feelings, thoughts, volition, and other areas of inner life, conscience, the psychological faculty to distinguish right and wrong), I have prepared and produced (`asah - caused to happen, made, gained and profited from, dealt with, ordained, fashioned, and brought about) this. The palms of my hands (kaph) are clean (niqqayon innocent and pure).
6: And God (elohym) said (`amar - spoke with a focus on the content to follow; God thought, intended, commanded, and promised that) to him in the dream (chalowm - series of feelings, images, and revelations) also (gam), I recognize (yada' - realize, acknowledge, and know) that indeed (kiy) in blameless innocence (tom in a state or condition of moral goodness, with a focus of not having guilt or sin) of your heart (lebab - the source of the life of the inner person in various aspects, with a focus on feelings, thoughts, volition, and other areas of inner life, conscience, the psychological faculty to distinguish right and wrong), you have prepared and produced (`asah - caused to happen, made, gained and profited from, dealt with, ordained, fashioned, and brought about) this. And also I kept you back (chasak withheld you and restrained you) from sinning (chata being wicked, offending the standard, Yahuwehs standard, i.e. the Torah, and thus incurring moral guilt) toward me. Therefore (al ken) I did not allow (nathan - grant one an occasion or opportunity to happen, derived from the primary meaning of nathan, to give, so literally I did not give an opportunity) you to touch (naga' - make contact with) her.
7: And now return (suwb - bring back and restore) the mans wife, indeed (kiy) he is a prophetic spokesmen (nabi prophet, one who proclaims the message of a god or God, in this case Yahuweh God), and he will pray (palal - intervene and mediate, interceding and arbitrating) on behalf of (ba'ad) you, and you will be restored to life (chayah - remain alive after being renewed, continue to live once revived, be spared, saved, and preserved), and if and whenever (im) you do not (ayin) return (suwb - bring back and restore) her, recognize (yada' - realize, acknowledge, and know) that indeed (kiy) you will die (muwth) a physical death (muwth - be assassinated or killed), and all (kol) who relationally (asher) concern you.
8: And Abimelek rose early (shakem do early, also means shoulder) in the beginning of the day (boqer - morning or sunrise; from baqar, meaning to seek, search, enquire, and consider; to reflect) and summoned (qara' called out for) all of (kol) his servants (ebed bond servant, one who is owned by another for service until sold to another, or worked his way out of slavery, or a servant, one who helps in the service to another, but not necessarily a possession of another) and spoke (dabar delivered a message, and delivered the word) of all of these words (dabar) in their ears (ozen), and the mortal men (enowsh) were exceedingly (meod) in awe (yare' - out of respect and awe, they were intimidated and afraid).
9: And Abimelek called out (qara' called and summoned) to Abraham and said (amar) to him, What have you caused to happen (`asah - made, gained and profited from, dealt with, ordained, fashioned, and brought about) to us? And how have I sinned (chata been wicked, offended the standard, Yahuwehs standard, i.e. the Torah, and thus incurred moral guilt) against you? Indeed (kiy) you have brought (bow') upon me and upon my kingdom (mamlakah his empire, realm, the area or people ruled by him, his reign, royal power, and kingship) great (gadowl - enormous, substantial and severe) sin (chata'ah - an offense against the moral standard, Yahuwehs moral standard, with a focus on the guilt or condemnation incurred by that offense). Works (ma'aseh - labors, deeds, and undertakings) which relationally (asher) are not to be prepared and produced (`asah - caused to happen, made, gained and profited from, dealt with, ordained, fashioned, and brought about) you have prepared and produced (asah - caused to happen, made, gained and profited from, dealt with, ordained, fashioned, and brought about) against (im) me.
10: And Abimelek said (amar) to Abraham, What did you see and consider (ra'ah - inspect and perceive) that indeed (kiy) you prepared and produced (`asah - caused to happen, made, gained and profited from, dealt with, ordained, fashioned, and brought about) these things of which we are talking (dabar).
11: And Abraham said (amar), Indeed (kiy) I said to myself (amar), Surely there is no reverence (req ayin yirah there is no piety or respect toward) of God (elohym) in this place (maqowm - this standing place and abode), and they will kill (harag put to death, usually implies intention, thus murdered) me on account of my conversing and conveying (dabar) she is my wife.
12: And also, truly (amanah) she is my sister, the daughter of my father, only not my mothers daughter, and she exists (hayah) to me as a wife.
13: And it came to exist (hayah) in this manner (k'a) when relationally (asher) God (elohym) had me wander (ta'ah - travel from place to place, but without one specific, immediate goal) from my fathers (ab) household (bayit - home, house, tabernacle, temple, and family), that I said (amar) to her, This unfailing kindness, and devotion (chesed - loyal love, enduring kindness, steadfast affection, glory and favor) that relationally (asher) you must prepare and produce (`asah - cause to happen, make, gain and profit from, deal with, and bring about) with me, at all of (kol) the places (maqowm - this standing places and abodes) which relationally (asher) we come to (bow' arrive at) say concerning me, He is my brother.
14: And Abimelek grasped hold of (laqah - selected and took) a flock of small animals (tson usually sheep, goats or other clean animals), and a herd of large mammals (baqar usually cattle, oxen, horses, camels, etc), and male servants (ebed bond servant, one who is owned by another for service until sold to another, or worked his way out of slavery, or a servant, one who helps in the service to another, but not necessarily a possession of another) and female servants (shiphchah female bond servants, female slave, a person owned by another for service, usually of low social status, but with some societal rights) and placed them (nathan gave, set, committed, entrusted. delivered, and bestowed in a healthy and enduring fashion) to Abraham, and returned (suwb - brought back and restored) to him Sarah, his wife.
15-16: And Abimelek said (amar), Behold (hinneh) my land (eretz region and area) in your presence (pen) if it is good (towb - pleasant and agreeable, excellent and valuable, prosperous and beneficial) in your eyes (ayin - in your sight and presence, from your point of view, perspective, perception, and understanding) dwell (yasab inhabit and reside). And to Sarah he said (amar), Behold (hinneh) to your brother I have placed (nathan gave, set, committed, entrusted. delivered, and bestowed in a healthy and enduring fashion) placed (nathan gave, set, committed, entrusted. delivered, and bestowed in a healthy and enduring fashion) one thousand silver (keseph), behold (hinneh) it is to you a garment (kesuwth - covering) of the eyses (ayin) to all who relationally (asher) are with you, and with all (kol) be vindicated (yakach be made right, having had a reasoned legal dialogue so as to resolve the dispute).
17: And Abraham prayed (palal - intervened and mediated, interceded and arbitrated) to God, and God healed (rapha - restored to heath, and repaired) Abimelek, and his wife, and his slave women (amah female servants), and they bore children (yalad).
18: Because indeed (kiy) Yahuweh completely and utterly restrained (atsar atsar had completely stopped, completely held back, and completely kept) all of (kol) wombs (rechem - womb as in matrix, a spatial position indicative of the source, point of origin; from racham, meaning love, mercy and compassion) among the household (bayit - home, house, tabernacle, temple, and family) of Abimelek, on account of the happenings (dabar) of Sarah, Abrahams wife.
Chapter 21
1: And Yahuweh become acquainted with, and would attend to (paqad eth - Yahuweh sought out and inspected the circumstances associated with) Sarah (sarah - meaning to strive and contend with, to be empowered by, and to persevere) as relationally (ka' asher) he had said (`amar spoken, thought, intended, commanded, and promised), and Yahuweh made happen (asah - performed and fashioned) to Sarah what relationally (asher) he had spoken (dabar conversed, discussed, and promised, alternatively).
2: And Sarah conceived (harah - became pregnant) and gave birth (yalad) to Abraham (abraham - a compound of ab, father, and hamon, of the abundantly wealthy) a son, in his old age (zaqun), according to the specific appointed meeting and the designated time (mo'ed assemblies set by the authority for a particular purpose as a sign and signal) which relationally (asher) was according to Gods (elohym) Word (dabar) to him.
3: And Abraham called (qara proclaimed and declared) the name (shem personal and proper name and designation) of his son, bore to him (yalad), which relationally (asher) Sarah bore to (yalad) to him, Yitshaq (yitshaq - laughter).
4: And Abraham circumcised (mul - removed the foreskin of the penis) Yitschaq his son, a son of eight days, as relationally (asher) God (elohym) had directed (tsawah - instructed, spoke loudly and clearly).
5: Abraham was a son of a hundred years when Yitschaq his son was bore to (yalad) him.
6: And Sarah said (amar), God (elohym) has made (asah - performed and fashioned) laughter (tschaq) among me, all (kol) who hear (shama' - receive news of) will laugh (tschaq) on behalf of me.
7: And she said (amar), Who would have proclaimed or uttered (malal spoke; used mostly in poetic writings instead of dabar) to Abraham that Sarah would give nourishment feeding a son from her breasts (hanaq ben)? Yet indeed, surely and truly (kiy) I have borne (yalad) a son, in his old age (zaqun).
8: And the child (yeled young boy) became greater and older (gadowl - more enormous in magnitude and intensity, mighty, important and distinguished) and was weaned (gamel was reared, cared for, was raised; pertaining to the care of a child in his early time of life as an extension of the act of weaning a child). And Abraham made (asah - performed and fashioned) a great (gadowl enormous in magnitude and intensity, mighty, important and distinguished) feast (mishteh a meal and banquet, an eating event either as a common meal or usually a special festive dinner, often including much drinking of wine), concerning the day Yitschaq was weaned (gamel was reared, cared for, was raised; pertaining to the care of a child in his early time of life as an extension of the act of weaning a child).
9: And Sarah saw (ra'ah) the son (ben) of Hagar (hagar - meaning to scream like the braying of a camel or donkey) the Egyptian (misriyt - meaning the crucible and contentious) who relationally (asher) bore a child (yalad) to Abraham, laughing (sahaq - mocking).
10: And she said to Abraham, Cast out and banish (garas - remove, expel, divorce, and drive away) this slave woman (amah - female servant) and her child, because indeed (kiy) the son of the slave woman shall not be an heir (yaras) with my son, with Yitschaq.
11: And this statement (dabar - these words and manner of speaking) was outwardly (ayin - appeared) exceedingly (ma'od - powerfully and strongly, greatly) distressing (ra'a' - troubling and hurtful, displeasing and sad) to (al) Abraham on account of (odot - because of) his son.
12: But God (elohym - the Mighty Ones) said (amar - explained) to (el) Abraham, Do not (al) show a distressed outward appearance (ayin ra'ah - dont look displeased or troubled) regarding your teenage boy (na'ar - young male child) with the slave woman. Everything (kol) which relationally (asher) Sarah says (amar) to you, listen to and obey (shama' - hear and heed, submit to) her voice. Indeed (kiy - truly), through (ba - in conjunction with) Yitschaq your offspring (zera' - seed and descendants) will be summoned (qara' - called and invited).
13: And also (gam) the son of the slave woman I will cause (siym I will place, plant and I will preserve) to be a gentile nation (gowy - to be gentiles, heathens, pagans, an uncultured nation, an animalistic herd) because (kiy) he is your seed (zera').
14: And Abraham rose early in the morning (sakam boqer - started the day at dawn and) grabbed hold of (laqah - obtained) a loaf of bread (lehem) and a skin of water (hemet mayim) and gave them (natan - brought and handed them) to ('el) Hagar, placing (sym) them and the child (yeled) on (al) her shoulder (sakem - lower neck and upper back) and sent her away (salah - dispatched, divorced, and exiled them, casting them out). And she wandered in error (ta'ah - went astray intoxicated, staggering around without understanding) into (ba) lifelessness, desolation (midbar - desert wasteland, the wilderness) of Beer Shaba (beer shaba the well of the solemn oath and promise).
15: The water (mayim) from (min) the skin (hemet) was all gone (kalah - finished), so she threw (salak - flung and cast down) the young male child (yeled) under (tahat - below) one (ehad) of the bushes (siah - shrubs).
16: And she walked (halak), settling down (yasab) in front of him (neged - opposite him), about as far away (rahaq) as you could shoot and arrow (tahah) from (min) a bow (qeset), and she said, Dont (al) let me witness (ra'ah - look upon and see) the death (muwt) of my child. As she sat (yasab) opposite him, she raised (nasa' - lifted) her voice and wailed (bakah cried, wept).
17: And God (elohym) heard (shama' - received news of) the voice of (qol - the sound of a cry or shout of sorrow) the boy (na'ar young male child or teen, a lost sheep who has strayed) and a messenger (mal'ak - envoy and representative) of God (elohym) called out (qara) to Hagar from heaven (samayim) and said (amar) to her, What concerns you Hagar? Dont (al) fear (yare') because indeed (kiy) God (elohym) has heard (shama' - received news of) the voice of (qol - the sound of a cry or shout of sorrow) the boy (na'ar young male child or teen, a lost sheep who has strayed) who relationally (asher) is here.
18: Stand up (quwm), lift up (nasa') the boy (na'ar young male child or teen, a lost sheep who has strayed) firmly (hazaq - strongly and resolutely) with your hand (yad - power) for I will cause (sym) him to be a powerful (gadol) gentile nation (gowy - animalistic people, godless community, and non-Yahuwdym nation).
19: And God (elohym) opened her eyes (paqah ayin opened her eyes so she could see what she couldnt before) and she saw (ra'ah) a pit (beer - well or spring) of water (mayim). And she walked over (halak) and filled up (male') the skin (hemet) with water and gave the boy (na'ar young male child or teen, a lost sheep who has strayed) a drink.
20: And God (elohym) existed (hayah) against (eth) the (ha) the boy (na'ar young male child
21-22: And Abraham grasped hold of (laqah - selected and took) a flock of small animals (tson usually sheep, goats or other clean animals), and a herd of large mammals (baqar usually cattle, oxen, horses, camels, etc) and gave (nathan placed, set, committed, entrusted, delivered, and bestowed in a healthy and enduring fashion) them to Abimelek, and the two of them cut a covenant (or teen, a lost and Pikol (pikol mouth of all), commander of (sar captain, military officer, prince, government official) his army (tsaba military congregation, large fighting unit), said (amar) to Abraham saying (amar), God is with (im among, near and associated with) you in all (kol) which relationally (asher) you do and perform (asah).
23: And now (attah at this point in time) make a solemn oath and promise (shaba) by God (elohym) to me here and now (hinneh) that you Will Not (im) deal falsely (shaqar - be unfaithful and deceive) concerning me and concerning my offspring (n'iyn children of a successive generation) and concerning my posterity (neked - progeny), according to the unfailing kindness, and devotion (chesed - loyal love, enduring kindness, steadfast affection, glory and favor) which relationally (asher) I have practiced and preformed (asah) with you, you will practice and preform (asah) with me, and with the region (erets) which relationally (asher) you lived as a stranger (gur to be in a place with a focus that one is living as a guest or stranger in that place) in.
24: And Abraham said (amar), I make a solemn oath and promise (shaba).
25: And Abraham reasoned using the law (yakach argued a legal case for, rebuked and accused) with Abimelek concerning and on account of (al owdowth - a marker of the cause or reason of a situation or event with a focus on the object that is the cause) the water (mayim) of a well (beer a water well) which relationally (asher) a servant of (ebed from —abad meaning implement who serves) Abimeleks had seized (gazal - gained possession of without a proper agreement between parties).
26: And Abimelek said (amar), I do not know (lo yada' I am not aware of) who has done (mi asah who has caused to happen, who has performed) this that you have spoken (dabar conversed, discussed), and also (gam) you yourself (attah) did not inform (lo nagad did not report to and tell) me, and also (gam) I did not hear (lo shama' did not receive news of) besides (belti except for) today (yowm).
27: Karath beriyth - make a solemn agreement between parties, with stipulations, benefits, and responsibilities, making an oath of partnership, treaty, or pledge between individuals, a binding promise, league, alliance, agreement, and compact as an extension of cutting or destroying an animal in the making of a covenant).
28: And Abraham stood (nasab) with seven ewe-lambs (kibsah) of the flock of small animals (tson usually sheep, goats or other clean animals) alone (lebad).
29: And Abimelek said (amar) to Abraham, What are these seven ewe-lambs (kibsah) which relationally (asher) you stand (nasab) alone (lebad) with?
30: And he said (—amar), Indeed (kiy) you will grasp hold of (laqah take and select) these seven ewe-lambs (kibsah) from my hand (yad - a metaphor for individual power, capacity, and strength) on behalf of and for the sake of (ba abur) it existing (hayah) to me to witness (edah - an object which is given as a memorial or remembrance of an agreement) that indeed (kiy) I dug (chaphar made a hole) this well (beer).
31-32: Upon thus (al ken) that place (maqom standing place, area, home, dwelling, office, and source) was called (qara' - proclaimed, summoned and invited, appointed and endowed) Beer Shaba (beer shaba the well of the solemn oath and promise) because indeed (kiy) there the two of them made a solemn oath and promise (shaba), and they cut a covenant (karath beriyth - made a solemn agreement between parties, with stipulations, benefits, and responsibilities, making an oath of partnership, treaty, or pledge between individuals, a binding promise, league, alliance, agreement, and compact as an extension of cutting or destroying an animal in the making of a covenant) in Beer Shaba (beer shaba the well of the solemn oath and promise). And Abimelek (abimelek father of the king) and Pikol (pikol mouth of all), commander of (sar captain, military officer, prince, government official) his army (tsaba military congregation, large fighting unit), arose (qum stood up) and returned (suwb - went back) to the land and region (eretz) of Philistim (philistim land of wanders, land of strangers, Palestine).
33: And [Abraham] planted (nata' - established, firmly embedded the seed for) a tamarisk tree (eshel) in Beer Shaba (beer shaba the well of the solemn oath and promise) and there called out (qara' - proclaimed, summoned and invited) in the name (shem - proper designation and renown) of Yahuweh, Everlasting God (el olam forever, past the future and into eternity God).
34: And Abraham lived as a stranger (gur to be in a place with a focus that one is living as a guest or stranger in that place) in land and region (eretz) of Philistim (philistim land of wanders, land of strangers, Palestine) a great many days (rab yowm).
Chapter 22
1: And now (wa) it came to exist (hayah) after (achar - following) these accounts (dabar - statements and events) that God (elohym) endeavored to ascertain the true nature of (nasah - examined by providing a test with multiple choices, implying a different outcome were possible based on the choice, for) Abraham (abraham - a compound of ab, father, and hamon, of the abundantly wealthy) and speaking (amar) to Abraham, he said (amar) to him, Behold (hinneh - look here to see), I Am (aniy - an affirmation that He is present).
2: He said, Please (na' - I implore) grasp hold of (laqah) your (atah) son (ben), your only child (yahid - unique, special, and solitary begotten son), Yitshaq (—yitshaq from ysh, individual and shaq, laughter), whom by way of relationship (asher) you love (ahab - adore, desire, prefer, and have affection for in a close familial and friendly relationship) and (wa) walk (halak - travel) to (el - toward God in) the land (erets - region and realm) of Mowriyah (mowriyah visible of Yahuweh, chosen of Yahuweh, provided by Yahuweh) and ascend and offer him up (ala hu' - take him up and lift him up) there (sam) as a burnt offering (olah - as that which goes up, expressing the ascension of the soul) on (al - upon) one (echad) mountain (har) which relationally (asher) I will speak (`amar - speak with a focus on the content to follow, I intended, commanded, and promised that) to you.
3: So (wa) Abraham (abraham - father of the abundantly enriched) rose early in the morning (sakam boqer), saddled (habas - restrained and placed bindings upon) his donkey (hamor - a male ass, a beast of burden used to carry heavy loads) and grabbed hold of (laqah - grasped by the hand and took) two (sanayim) of his young men (na'ar young male children or teens, lost sheep who have strayed) and his son (ben) Yitschaq, and he divided (baqa' - cut and split) the wood (es - tree, upright timber, and gallows) of the offering (olah - that which facilitates the ascension of the soul) which restores, establishes, and raises up (quwm - which stands upright enabling others to stand), and then (wa) walked (halak) to the (ha) place (maqowm - the site, the source, the home, and the office) which relationally (asher) God (elohym) had spoken to (amar) him about.
4: On the third (salisi) day (yowm) Abraham lifted up (nasa' - raised) his eyes (ayin - came to understand) and saw (ra'ah - looked upon and pondered) the place (maqowm - site, source, home, and office) from afar (rahoq - from a distance).
5: Abraham said to his young men (na'ar young male children or teens, lost sheep who have strayed), You stay (yasab - settle down and have a seat) here (poh) with (im) the donkey. The boy (na'ar) and I will walk (halak) up to (ad - and exist eternally) there and show honor and respect to the life giver (chawah) and return restored (suwb - come back changed and renewed) to you.
6: Abraham grasped (laqah - accepted) the wood (es - tree, upright timber, and gallows) of the offering (olah - which facilitates the ascension of the soul) and placed it (sym - set it, laid it) upon (al) —Yitshaq , his son (ben). And took in his hand the flame (esh - fire) and knife (ma'akelet - cutting instrument, from akal, to nourish through death), and the two walked (halak) together (yahdaw - as one, completely unified, in one accord, united in counsel and communion, alike and the same, strengthened by their reciprocal relationship).
7: And Yitshaq spoke to Abraham his father (ab), and said (amar), My father (ab). And he said (amar), Behold (hineh - look and see), I am here (aniy - an affirmation that I am present), my son (ben). He said (amar), Behold, I see the fire (esh) and the wood (es - tree, upright timber, and gallows), but where is (aheh) the lamb (seh) for (la - in accordance with) the offering (olah)?
8: Ana Abraham said, God (elohym) Himself (hu') will come into view and provide (ra'ah - be seen and be present as) the lamb (seh) for the offering (olah), my son. So the two walked (halak) together as one (yahdaw - completely unified, in one accord, united in counsel and communion, alike and the same, strengthened by their reciprocal relationship).
9: When they arrived at (bow' - pursued and were included in) the place (maqowm - home and dwelling) which relationally (asher) God (elohym) had spoken (amar) to him, Abraham built (banah - established) an altar (mizbah) arranging the wood in an orderly fashion (arak es - preparing the timbers for their intended purpose) and bound (aqad - fastened) Yitshaq , his son (ben), placing (sym - setting) him on top of (ma'al) the altar of wood (es - upright timbers).
10-11: Then Abraham stretched out (salah - extended and sent out) his hand (yad) and grasped hold of (laqah) the knife (ma'akelet) to kill (sahat - sacrifice) his son. And a messenger (malak - envoy and representative) of (el) Yahuweh summoned him (qara' - called out to him) from heaven (samayim), saying (amar - declaring), Abraham! Abraham! And he said, Behold, look and see, here I am.
12: And he said, Do not stretch out your hand toward the young boy (na'ar) nor do (asah) anything (al) to him. Indeed because (kiy - on account of) I now (atah) know (yada' - recognize and have been made aware) that you revere and respect (yare') God (elohym). You have not withheld (hasak) your son (ben), your only begotten son (yahid) from (min) Me.
13: Abraham raised (nasa' -lifted up and elevated) his eyes (ownah - spiritual perceptions) and looked (ra'ah -perceived, considered, discerned, and was shown); behold (hineh -pay attention), sometime later (achar -pertaining to a subsequent event in another time) a sacrificial male lamb (ayil -a masculine noun for clean and perfect ram used for atonement; a masculine noun referring to a gateway, doorposts, lintel, or upright pillar; a masculine noun meaning leader, a mighty man who is an upright pillar and an example) caught in (achaz -grasped, taken hold of, seized, and possessed by) interwoven thickets (cobek -thorn bush; from cabak, meaning to interweave and wrap) by his shining horns of radiant light (qeren -brilliant flashing rays of light similar to lightning from a supernatural source; symbolic of status and might; a trumpet for signaling and the summit of a mountain). Abraham (abaraham - father of abundance) walked over (halak) and accepted (laqach - chose, grasped hold of, took in his hand, received, and possessed) the sacrificial lamb (ayil - perfect ram used for atonement; the gateway and upright pillar, the mighty one and perfect example) for (la) the ascending (ala - uplifting) offering (olah) in place of (tachath - instead of and in exchange for) his son (ben).
14: And Abraham proclaimed (qara' - called out, the basis of miqra') the name (shem
- proper designation and renown) of this place (maqom - home and place of business): See Yahuweh and He will provide (ra'ah - look upon, view, and inspect, be present with, experienced and met with Yahuweh who supports and supplies what is required) relationally (asher). And it is said (amar) to this day (yowm): Upon (ba) this mountain (har) Yahuweh can be seen offering what is required (ra'ah - be looked upon, viewed, and inspected providing what is needed, be experienced supporting and supplying what is essential).
15-17: And a messenger (malak - envoy and representative) of (el) Yahuweh called out (qara' - summoned) unto Abraham again from heaven (samayim), and said (amar), By I Am I make a solemn oath and promise (shaba), prophetically declares (neum) Yahuweh, that indeed (kiy) because (ya'an on account of) relationally (asher) you have done (asah performed and fashioned) that which I spoke to you of (dabar what I conversed with you about, what I told you), and did not I keep back (chasak withhold or restrain) your son, your only child (yahid - unique, special, and solitary begotten son), indeed (kiy) I will surely adore and bless (barak barak- love, favorably and eternally endured with, and empower, I will kneel down and greet you, and I will lift you up), and surely I will multiply (rabah rabah I will cause to become exceedingly great and numerous, enlarging, reaching a very high point) your offspring (zera' - seed and descendants), like the stars (ko'kob heavenly powers, luminaries that light the sky) in the heavens (samayim the spiritual world), and like the sand (chul) which is relationally (asher) on the lip (saphah - he area of land which meets a river as a body of water) of the sea (yam), and your offspring (zera' - seed and descendants) will inherit the gates to the land of his enemy (yaras sha'ar ayab hawah they will take possession of, driving those who are openly hostile to them out of the gates of the land, dispossessing them of their gated cities).
18: And in, with, by, among, and because of (ba) your offspring (zera' - seed and descendants) will be blessed (barak - loved, favorably and eternally endured with, and empowered, God will kneel down and greet, and will lift up) all of (kol) the gentile people and nations (goyim) of the land (erets region or world) because of, on account of, as recompense and reward for (eqeb - the end result of) that which relationally (asher) you listened to and obeyed (shama' - heard and heeded) in My voice (qol).
19: And Abraham returned restored (suwb - came back changed and renewed) unto his young men (na'ar young male children or teens, lost sheep who have strayed) and they arose (qum) and they walked (halak departed and moved on, journeyed) unto Beer Shaba (beer shaba the well of the solemn oath and promise), and Abraham dwelt (yashab sat, remained and abided) in Beershaba
20-23: And it came to exist (hayah) after (achar) these accounts (dabar - statements and events, this conversation) and it was reported to and told to (nagad) Abraham to say (amar), Behold (hinneh) Milcah (milkah queen, female ruler, and royal wife) she also (gam) has borne (yalad) sons to Nahor (nahor snorting, breathing hard, slayer, inflamed, heated, possibly town in North Syria near Habor River) your brother, Uz (uts consider, devise, plan, And Bethuwel fathered (yalad) Ribqah (ribqah - ensnarer), these eight Milcah bore (yalad) to Nahor, Abrahams brother.
24: And also his concubine (pilegesh - female in a formal, societally recognized, polygamous marriage relationship with a husband, usually with less rights than a wife), her name (shem) was Reuwmah (reuwmah exalted and raised up), she also (gam) bore (yalad), Tebah (tebah confidence, and slayer of beasts or men), and Gacham (gacham - having large and flaming eyes, sunburnt, flaming, blackness), and Tachash (tachash leathery sea animal), and Maakah (ma'akah - oppression).
Chapter 23
1: And it came to exist (hayah) Sarah (sarah - meaning to strive and contend with, to be empowered by, and to persevere) lived (chay) one hundred and twenty seven years, the years of Sarahs life (chay).
2: And Sarah died (muwth a physical death, the absence of life) in Qiryath-Arba (qiryath-arba a city South West of Jerusalem, city of four), itself Hebron (chebron confederation, conjunction, alliance, union, city South West of Jerusalem), in the land (erets) of Canaan(kana'an - people East of the Mediterranean including the Canaanite/Phoenicians; from kana', meaning humbled and subdued, brought into subjection), and Abraham (abraham - a compound of ab, father, and hamon, of the abundantly wealthy) came to and arrived (bow) to mourn (sapad - wail and lament in a state of sorrow) concerning Sarah, and to weep (bakah cry) for her.
3-4: And Abraham rose up (qum stood up) from before the presence of (paneh the face of) his dead (muwth) and spoke (dabar delivered a message, and delivered the word) to the sons of Heth (chath fear, terrible, dread, an annoyance, Hittites), to say (amar), I am an alien (ger - strangers and foreigners, temporary inhabitants lacking political status and rights) and a guest (tosab - one associated as a temporary resident with a family, but still of the same ethnic class) among (im) you, give (nathan place, set, commit, entrust. deliver, and bestow in a healthy and enduring fashion) to me property to possess (achuzzah - an area of any size, with a focus that this area belonging to a certain one in this case —Abraham) among (im) you, as a tomb (qeber - burial site and sepulcher), and I will entomb (qabar prepare and place a body in a tomb or bury it) my dead (muwth) away from my presence (paneh my face).
5-6: And the sons of Heth (chath fear, terrible, dread, an annoyance, Hittites) humbling themselves answered (anah - responded) Abraham, to say (amar) to him, Hear (sama' - heed and obey, listen to, understand) us my lord (adon), you are a leader (nasi ruler, chief or prince) of God (`elohym), in the midst (tawek - middle or center) of us, in the best (mibchar the choicest, that which by consensus is considered the best) of our tombs (qeber - burial sites and sepulchers) entomb (qabar prepare and place a body in a tomb or bury it) your dead (muwth), each man (iysh) from us, his tombs (qeber - burial sites and sepulchers) he will not restrain (lo kala' will not shut up or close, will not withhold, and will not hinder) from you, from entombing (qabar preparing and placing a body in a tomb or burying it) your dead (muwth).
7: And Abraham arose and stood up (qum) and bowed and announced (chawah bow as a sign of respect, but not necessarily in worship, also to tell or explain) to the families (am people and kin) of the land (erets), to the sons of Heth (chath fear, terrible, dread, an annoyance, Hittites).
9: And he spoke (dabar delivered a message, and delivered the word) with them to say (amar declare), If there exists (yesh) according to your soul (nephesh - mind, heart, and body), to entomb (qabar prepare and place a body in a tomb or bury it) my dead (muwth) away from my presence (paneh my face), listen to and obey (shama' - heard and heeded) me and meet (paga' intercede with, plead with, make physical contact with) concerning me with Ephron (ephron a great and choice fawn) the son of Zohar (tsohar whiteness, light or shinning), and give (nathan set, commit, entrust, deliver, and bestow in a healthy and enduring fashion) to me the protective shelter and place of refuge mearah) of Makpelah (makpelah - double), which relationally (asher) is concerning him, which relationally (asher) is in the extremities (qatseh the ends, the corners of) of his field (sadeh - cultivated area for growing). With silver (keseph) overflowing (male' - filled, satisfied, wholeheartedly in compliance) he can give (nathan set, commit, entrust, deliver, and bestow in a healthy and enduring fashion) it to me, in the midst (tawek - middle or center) of you concerning property to possess (achuzzah - an area of any size, with a focus that this area belonging to a certain one in this case —Abraham) as a tomb (qeber - burial site and sepulcher).
10-11: And Ephron (ephron a great and choice fawn) dwelt (yashab sat, remained and abided) in the midst (tawek - middle or center) of the sons of Heth (chath fear, terrible, dread, an annoyance, Hittites), and Ephron the Hittite (chitti an annoyance, an annoyer, a dread, a fear) humbled himself and answered (anah responded to) Abraham in the ears (ozen) of the sons of Heth (chath fear, terrible, dread, an annoyance, Hittites), to all (kol) coming to and arriving (bow) at the gates (sha'ar - entryways) of his city (`iwr - inhabited population center), to say (amar), No, hear (sama' - heed and obey, listen to, understand) me my lord (adon) the field (sadeh - cultivated area for growing) I give (nathan set, commit, entrust, deliver, and bestow in a healthy and enduring fashion) to you, and the protective shelter and place of refuge (mearah) which relationally (asher) is in it, I give (nathan set, commit, entrust, deliver, and bestow in a healthy and enduring fashion), in the eyes ('ayin) of the sons of my family (am people and kin) I give (nathan set, commit, entrust, deliver, and bestow in a healthy and enduring fashion) her to you to entomb (qabar prepare and place a body in a tomb or bury it) your dead (muwth).
12-13: And Abraham bowed (chawah bow as a sign of respect, but not necessarily in worship, also to tell or explain) toward the presence (paneh my face) of the family (am people and kin) of the land (erets), and he spoke (dabar delivered a message, and delivered the word) unto Ephron, in the ear (ozen) of the the family (am people and kin) of the land (erets) to say (amar), 'Only (ak) if you (im atta) hear (sama' - heed and obey, listen to, understand) me only if (lu - a marker of an emphatic condition, with an implication that the speaker is deeply involved in the setting) I give (nathan set, commit, entrust, deliver, and bestow in a healthy and enduring fashion) silver (keseph) for the field (sadeh - cultivated area for growing), take (laqach grasp hold of and receive) it from me, and I will entomb (qabar prepare and place a body in a tomb or bury it) my dead (muwth) there.
14-15: And Ephron humbled himself and answered (anah responded to) Abraham to say (amar) to him, Hear (sama' - heed and obey, listen to, understand) me my lord (adon), a region (erets) worth four hundred shekel (sheqel - unit of weight, i.e., a monetary unit made of precious metal, varying in weight of about a third to just under half an ounce (10 to 13 grams)) of silver (keseph), what is between me and between you? Entomb (qabar prepare and place a body in a tomb or bury it) your dead (muwth).
16: And Abraham heard (sama' - listened to, and understood) Ephron, and Abraham weighed out (shaqal paid according to a scale) to Ephron the silver (keseph) which relationally (asher) he had spoken (dabar conversed, discussed, and promised) in the hearing (ozen) with the sons of Heth (chath fear, terrible, dread, an annoyance, Hittites), four hundred shekel (sheqel - unit of weight, i.e., a monetary unit made of precious metal, varying in weight of about a third to just under half an ounce (10 to 13 grams)) of silver (keseph), for the sake (abur for your behalf) of the merchant (sochar traders, one who buys, sells and barters goods).
17-18: And Ephron established (qum raised up, conformed, decreed, strengthened and confirmed) the field (sadeh - cultivated area for growing) which relationally (asher) is in Makpelah (makpelah - double) which relationally (asher) was in the presence (paneh) of Mamre (mamre - seeing), the field (sadeh - cultivated area for growing) with the protective shelter and place of refuge (mearah) which relationally (asher) was in it, and all of (kol) the trees (`ets) which relationally (asher) are in the field (sadeh - cultivated area for growing) which relationally (asher) in all of (kol) its territory (gebul - the space included within certain borders, limits, territory) barriers (sabib - surrounding walls and perimeter), for Abraham in order for it to be bought (miqnah acquired, or purchased, the act or condition of obtaining something) in the eyes (ayin - in the sight and presence, from the point of view, perspective, perception, and understanding) of the sons of Heth (chath fear, terrible, dread, an annoyance, Hittites) among all (kol) who come to and enter (bo') the gates (sha'ar - entryways) of his city (iwr).
19: And after this Abraham entombed (qabar prepared and placed the body in a tomb) Sarah his wife, in the protective shelter and place of refuge (mearah) of the field (sadeh - cultivated area for growing) of Makpelah (makpelah - double) in the presence (paneh) of Mamre (mamre - seeing) itself Hebron (chebron confederation, conjunction, alliance, union, city South West of Jerusalem) in the land (erets) of Canaan(kana'an - people East of the Mediterranean including the Canaanite/Phoenicians; from kana', meaning humbled and subdued, brought into subjection).
20: And the field (sadeh - cultivated area for growing) and the protective shelter and place of refuge (mearah) which relationally (asher) was in it, were established (qum raised up, conformed, decreed, strengthened and confirmed) on behalf of Abraham as property to possess (achuzzah - an area of any size, with a focus that this area belonging to a certain one in this case —Abraham) as a tomb (qeber - burial site and sepulcher) from among the sons of Heth (chath fear, terrible, dread, an annoyance, Hittites).