Their bones were carried back
This phrase refers to the remains of the patriarchs, specifically Joseph, whose bones were carried from Egypt to the Promised Land. The act of carrying bones back signifies a deep connection to the land promised by God to Abraham and his descendants. It reflects the fulfillment of God's promises and the faith of the patriarchs in God's covenant. The Greek word for "carried" (μετατίθημι, metatithēmi) implies a transfer or change of place, symbolizing the transition from a foreign land to the land of promise.

to Shechem
Shechem holds significant historical and spiritual importance in the Bible. It is the first place where Abraham built an altar to the Lord (Genesis 12:6-7) and later became a city of refuge. The choice of Shechem as the final resting place for the patriarchs' bones underscores its role as a spiritual and covenantal center for the Israelites. Archaeological evidence supports Shechem's existence as a major city during the biblical period, reinforcing its historical significance.

and placed in the tomb
The act of placing the bones in a tomb signifies respect and honor for the deceased, aligning with Jewish burial customs. Tombs were often family burial sites, indicating a sense of belonging and continuity with one's ancestors. The Greek word for "tomb" (μνημεῖον, mnēmeion) also conveys the idea of a memorial, a place to remember and honor the past.

that Abraham had bought
This phrase highlights the legal and rightful ownership of the land by Abraham, as recorded in Genesis 23. Abraham's purchase of the land for a burial site demonstrates his faith in God's promise of the land to his descendants. It also serves as a testament to the fulfillment of God's covenant, as the land becomes a tangible part of Israel's heritage.

from the sons of Hamor
Hamor was the father of Shechem, and the "sons of Hamor" refers to the Hivite inhabitants of the land. This transaction between Abraham and the sons of Hamor is a significant moment of peaceful negotiation and coexistence between the patriarch and the local inhabitants. It reflects the broader biblical theme of God's people living among and interacting with other nations.

at Shechem
Reiterating the location emphasizes its importance as a covenantal and historical site. Shechem is a place where God's promises and the faith of the patriarchs intersect, serving as a physical reminder of God's faithfulness and the hope of future fulfillment.

for a price he paid in silver
The mention of silver as the medium of exchange underscores the legitimacy and seriousness of the transaction. Silver was a common currency in ancient times, and its use here indicates a formal and binding agreement. This detail reinforces the notion of Abraham's rightful claim to the land, as it was acquired through a legitimate and recognized transaction. The purchase of the land with silver also symbolizes the enduring value and permanence of God's promises to His people.

(16) And were carried over into Sychem.--The words appear to include Jacob, who was buried not at Sychem, but Machpelah (Genesis 1:13). If we limit the verb to the patriarchs, which is in itself a tenable limitation, we are met by the fresh difficulty that the Old Testament contains no record of the burial of any of the Twelve Patriarchs, with the exception of Joseph, whose bones were laid, on the occupation of Canaan, in Shechem (Joshua 24:32); and Josephus states (Ant. iv. 8, ? 2) that they were buried at Hebron. This, however, only represents, at the best, a local tradition. In the time of Jerome (Ep. 86) the tombs of the Twelve Patriarchs were shown at Shechem, and this in its turn witnesses to a Samaritan tradition which continues to the present day (Palestine Exploration Report, Dec., 1877), and which Stephen, it may be, followed in preference to that of Judaea. Looking to the probabilities of the case, it was likely that the example set by Joseph would be followed by the other tribes, and that as Shechem was far more prominent than Hebron, as the centre of the civil and religious life of Israel in the time of Joshua, that should have been chosen as the burial-place of his brethren rather than Machpelah. Looking, again, to the fact that one of Stephen's companions, immediately after his death, goes to Samaria as a preacher, and that there are good grounds for believing that both had been previously connected with it (see Note on Acts 6:5), we may probably trace to this influence his adoption of the Samaritan version of the history. The hated Sychar (Ecclesiasticus 1:26; see Note on John 4:5) had, from Stephen's point of view, a claim on the reverence of all true Israelites, and his assertion of that claim may well have been one of the causes of the bitterness with which his hearers listened to him.

That Abraham bought for a sum of money.--Here we seem to come across a direct contradiction to the narrative of Genesis. The only recorded transaction in which Abraham appears as a buyer, was his purchase of the cave of Machpelah from Ephron the Hittite (Genesis 23:16). The only recorded transaction in which the sons of Emmor, or Hamor, appear as sellers, was in Jacob's purchase of the field at Shechem (Genesis 33:19; Joshua 24:32). What we have seen above, however, prepares us for there having been a Samaritan tradition carrying the associations of Shechem to a remoter past. And, assuming such a tradition, there are significant facts in the patriarchal history of which it furnishes an explanation. (1) Jacob gives as a special inheritance to Joseph, "one portion" (in the Hebrew, "one Shechem;" in the LXX., Sikima) above his brethren, which he had taken "out of the hands of the Amorites with his sword and his bow." Of that conquest--as it is clear that the words cannot refer to the massacre connected with the story of Dinah, which Jacob had severely condemned (Genesis 34:30)--the history contains no record, and to interpret the words as prophetic of future conquests is to strain them to a non-natural interpretation which they will hardly bear. Jacob did not come as an invader, nor had the time for thus taking possession of the whole land as yet arrived. The facts of the case suggest a special right claimed and asserted in regard to this one possession, and that right presupposes a previous purchase by some ancestor of Jacob's--i.e., by Abraham. This being done and the right asserted, to make the portion larger, and perhaps as a measure of conciliation, there followed the subsequent purchase of Genesis 33:19. (2) Shechem was the earliest settlement of Abraham on his entrance into Canaan, and there he built an altar (Genesis 12:7). But the feeling of reverence for holy places, always strong in the Hebrew race, as seen, e.g., in the case of David and Araunah, would hardly permit a man of Abraham's wealth and princely nobleness to offer burnt-offerings to the Lord of that which had cost him nothing (2Samuel 24:24); nor would a devout worshipper be content to see the altar so consecrated in the possession of another, and so exposed to desecration. The building of an altar involved, almost of necessity, as in the case just cited, the purchase of the ground on which it stood. (3) The Samaritans had an immemorial tradition (adopted by Dean Stanley, Ffouikes, Grove, and others) that the sacrifice of Isaac took place on the mountain of Moriah (Genesis 22:2), or Gerizim, which commands the plain of Moreh (Genesis 12:6), or Shechem; and, without now discussing the evidence for or against the tradition, it almost involved of necessity the assumption that Abraham had already an altar there, and with it a consecrated field which he could call his own. (4) Another Samaritan tradition, it may be noted, connected Shechem with the sacrifice offered by Melchizedek. This is enough to show the extent of the claims which were made by the Samaritans on behalf of their sacred places, and, taken together with the statement referred to in the previous Note as to the tombs of the Patriarchs, leads us to the conclusion that Stephen, more or less influenced by his recent associations with them, adopted their traditions. This seems, at any rate, the most probable solution of the difficulty which the statement at first sight presents. To do this in Jerusalem, before the very Sanhedrin, the members of which had reviled our Lord as a Samaritan (John 8:48), required a martyr's boldness, and, claiming as it did, a brotherhood for the hated Samaritans, the hereditary foes of Judah, had, we may believe, much to do with causing the fury that ended in his actual martyrdom. It may be added (1) that the manifest familiarity of St. Luke with Samaria and the Samaritans would dispose him to accept such a tradition without correction (see Introduction to St. Luke's Gospel); (2) that the Twelve, some of whom had sojourned for three days at Sychar (John 4:43), were likely to have become acquainted with it, and to have been ignorant of the Hebron traditions; (3) that the well-known substitution of Gerizim for Ebal in Deuteronomy 27:4, in the Samaritan Pentateuch, not less than their addition of a commandment to build an altar on Gerizim to the ten great laws of Exodus 20, shows a tendency to deal freely with the text and the facts of the Pentateuch, so as to support their own traditions as to their sacred places. . . .

Verse 16. - And they were for and were, A.V.; unto Shechem for into Sychem, A.V., i.e. the Hebrew for the Greek form of the name (Genesis 34:2); tomb for sepulcher, A.V.; a price in silver for a sum of money, A.V.; Hamor for Erect, A.V. (Hebrew for Greek form); in Shechem for the father of Sychem, A.V. and T.R. As regards the statement in the text, two distinct transactions seem at first sight to be mixed up. One, that Abraham bought the field of Machpelah of Ephron the Hittite for a burial-place, where he and Sarah, and Isaac and Rebekah, and Jacob and Leah, were buried (Genesis 24:16, 17, 19; Genesis 25:9, 10; Genesis 35:27-29; Genesis 49:29-31); the other, that Jacob "bought a parcel of a field..., at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money," where the bones of Joseph were buried by Joshua (Genesis 33:19; Genesis 50:25; Joshua 24:32), and where, according to a tradition still surviving in the days of St. Jerome, the other patriarchs were also buried ('Epistol.'86," She came to Sichem, now called Neapolis (or Nablous), and from thence visited the tombs of the twelve patriarchs"). See also Jerome, 'De Optimo Genere Interpretandi. All Jewish writers, however, are wholly silent" about this tradition, perhaps from jealousy of the Samaritans (Lightfoot, vol. 8. p. 423). And Josephus affirms that all but Joseph were buried at Hebron ('Ant. Jud.,'2. 8:2); and that their beautiful marble monuments were to be seen at Hebron in his day. In the cave of Machpelah, however, there is no tomb of any of the twelve patriarchs except Joseph; and his so-called tomb is of a different character and situation from the genuine ones (Stanley's 'Lectures on Jewish Church,' 1st series, pp. 498-500. See also 'Sermons in the East': 'The Mosque of Hebron'). But on looking closer at the text it appears pretty certain that only Shechem was in Stephen's mind. For first he speaks of Shechem at once, And were carried over unto Shechem. And adds and were laid in the tomb that Abraham bought for a price in silver of the sons of Hamor in Shechem. Except the one word "Abraham," the whole sentence points to Shechem. What he says of Shechem is exactly in accordance with Genesis 33:18, 19. And what he says of their fathers being carried over and buried at Shechem is exactly true of Joseph's bones, as related in Joshua 24:32. So that the one difficulty is the word "Abraham." It seems much more probable that this word should have been interpolated by some early transcriber, who saw no nominative case to ὠνήσατο, and who had in his mind a confused recollection of Abraham's purchase, than that Stephen, who shows such thorough knowledge of the Bible history, should have made a gross mistake in such a well-known and famous circumstance as the purchase of the field of Machpelah, or that Luke should have perpetuated it had he made it in the hurry of speech. It cannot be affirmed with certainty that Stephen confirms the story of the other patriarchs being buried at Shechem, though possibly he alludes to the tradition. The plural, "they were carried," etc., might be put generally, though only Joseph was meant (as Matthew 27:44; Matthew 26:8 compared with Luke 23:39; John 12:4), or "the bones of Joseph" might possibly be the subject, though not expressed. Lightfoot - followed by Bishop Wordsworth, who thinks that Abraham really did buy a field of Ephron in Sychem, when he was there (Genesis 12:6)-would thus be right in supposing that the point of Stephen's remark was that the patriarchs were buried in Shechem.

Parallel Commentaries ...


[Their bones]
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

were carried back
μετετέθησαν (metetethēsan)
Verb - Aorist Indicative Passive - 3rd Person Plural
Strong's 3346: From meta and tithemi; to transfer, i.e. transport, exchange, change sides, or pervert.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Shechem
Συχὲμ (Sychem)
Noun - Accusative Feminine Singular
Strong's 4966: Shechem. Of Hebrew origin; Sychem, the name of a Canaanite and of a place in Palestine.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

placed
ἐτέθησαν (etethēsan)
Verb - Aorist Indicative Passive - 3rd Person Plural
Strong's 5087: To put, place, lay, set, fix, establish. A prolonged form of a primary theo to place.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῷ (tō)
Article - Dative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

tomb
μνήματι (mnēmati)
Noun - Dative Neuter Singular
Strong's 3418: A tomb, monument, memorial. From mnaomai; a memorial, i.e. Sepulchral monument.

that
ᾧ (hō)
Personal / Relative Pronoun - Dative Neuter Singular
Strong's 3739: Who, which, what, that.

Abraham
Ἀβραὰμ (Abraam)
Noun - Nominative Masculine Singular
Strong's 11: Abraham, progenitor of the Hebrew race. Of Hebrew origin; Abraham, the Hebrew patriarch.

had bought
ὠνήσατο (ōnēsato)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 5608: To buy, purchase. Middle voice from an apparently primary onos; to purchase.

from
παρὰ (para)
Preposition
Strong's 3844: Gen: from; dat: beside, in the presence of; acc: alongside of.

the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

sons
υἱῶν (huiōn)
Noun - Genitive Masculine Plural
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of Hamor
Ἑμμὼρ (Hemmōr)
Noun - Genitive Masculine Singular
Strong's 1697: Hamor, a man whose sons sold a field at Shechem to Jacob. Of Hebrew origin; Emmor, a Canaanite.

at
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Shechem
Συχέμ (Sychem)
Noun - Dative Feminine Singular
Strong's 4966: Shechem. Of Hebrew origin; Sychem, the name of a Canaanite and of a place in Palestine.

for a price he paid
τιμῆς (timēs)
Noun - Genitive Feminine Singular
Strong's 5092: A price, honor. From tino; a value, i.e. Money paid, or valuables; by analogy, esteem, or the dignity itself.

in silver.
ἀργυρίου (argyriou)
Noun - Genitive Neuter Singular
Strong's 694: Neuter of a presumed derivative of arguros; silvery, i.e. cash; specially, a silverling.


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NT Apostles: Acts 7:16 And they were brought back to Shechem (Acts of the Apostles Ac)