Genesis 21:31 — Word Study
WLCעַל־ כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם׃
BSASoʻal thathûwʼ placemâqôwm [a location, a city] was calledqârâʼ■ [named, designated] BeershebaBᵉʼêr Shebaʻ [well of the sevenfold oath, a city in Palestine] becausekîy [for the reason that, since] it was thereshâm [in that location, at that time] that the twoshᵉnayim [a pair, both] of them swore an oathshâbaʻ■ [Abraham and Abimelech, made a promise, took an oath, a vow, a pledge]
| Greek | English | Parsing |
|---|---|---|
| עַל־ | there- | Preposition |
| כֵּ֗ן | -fore | Adverb |
| קָרָ֛א | he called | Verb, Qal, perfect third person masculine singular |
| לַמָּק֥וֹם | the place | Preposition, noun common masculine singular absolute |
| הַה֖וּא | that | Particle, pronoun |
| בְּאֵ֣ר | Beer | Noun proper |
| שָׁ֑בַע | Sheba | Noun proper |
| כִּ֛י | for | Particle |
| שָׁ֥ם | there | Adverb |
| נִשְׁבְּע֖וּ | they swore an oath | Verb, Niphal, perfect third person common plural |
| שְׁנֵיהֶֽם׃ | [the] two of them | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So that place was called Beersheba, because it was there that the two of them swore an oath. |
| KJV | Wherefore he called that place Beer-sheba; because there they sware both of them. |
| ASV | Wherefore he called that place Beer-sheba; because there they sware both of them. |
| YLT | therefore hath he called that place 'Beer-Sheba,' for there have both of them sworn. |
| WEB | Therefore he called that place Beersheba, because they both swore an oath there. |
| BBE | So he gave that place the name Beer-sheba, because there the two of them had given their oaths. |
The translations agree on the essential meaning of the verse.
The sentence consists of one main clause followed by a reason and a description of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 21:31
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 Covenant at Beershebagenerated
Genesis 21:31 describes how Abraham and Abimelech established a covenant by swearing an oath at a well, which led to the naming of the location Beersheba. This event highlights the importance of oaths in establishing agreements and the significance of names in biblical narratives. The context also connects to earlier events in Abraham's life, where wells and oaths play a crucial role in his interactions with others, as seen in Genesis 26:33.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 26:33 | So he called it Shibah, and to this day the name of the city is Beersheba. |
| 2 | Genesis 21:14 | Early in the morning, Abraham got up, took bread and a skin of water, put them on Hagar’s shoulders, and sent her away with the boy. She left and wandered in the Wilderness of Beersheba. |
| 3 | Genesis 26:23 | From there Isaac went up to Beersheba, |
| 4 | Joshua 15:28 | Hazar-shual, Beersheba, Biziothiah, |
| 5 | Judges 20:1 | Then all the Israelites from Dan to Beersheba and from the land of Gilead came out, and the congregation assembled as one man before the LORD at Mizpah. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שָׁ֑בַע, sha.va'generated
The Hebrew word שָׁבַע (*shaba'*) means to swear or take an oath. It is derived from a root that suggests binding oneself, often associated with the number seven, which symbolizes completeness in Hebrew thought. The parsing as a perfect third person common plural indicates that the action was completed by both parties involved.
In this verse, the act of swearing an oath signifies a formal agreement between Abraham and Abimelech, establishing trust and commitment. The use of this verb highlights the seriousness of their promise and the cultural importance of oaths in their society.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse.
Sentence Structuregenerated
The main verb of the sentence is קָרָ֛א, he called, which governs the structure of the verse. The sentence includes a prepositional phrase indicating the location, a noun phrase identifying the place, and a clause explaining the reason for the naming.
The word order places emphasis on the act of naming, followed by the explanation of the oath. This structure highlights the connection between the naming of Beersheba and the covenant established by the two men.
Septuagint Backgroundgenerated
The Septuagint translates שָׁ֑בַע with the Greek word ὤμοσαν (they swore), which maintains the meaning of the Hebrew but may carry a broader connotation of making a solemn promise. This choice reflects the translators' understanding of the significance of oaths in the context of covenant relationships.
The use of ἐπωνόμασεν for קָרָ֛א indicates a direct translation that preserves the action of naming, emphasizing the importance of the event.
In plain words — the whole versegenerated
Genesis 21:31 tells us that Abraham and Abimelech swore an oath at a well, leading to the naming of the place Beersheba. This event highlights the significance of oaths in their culture and the importance of names in biblical narratives.
Frequently Asked Questionsgenerated
Beersheba means 'well of the sevenfold oath,' reflecting the significance of the oath taken there.
Swearing an oath was a serious commitment in ancient times, establishing trust and accountability between parties.
Naming places often reflects key events or characteristics associated with those locations, serving as a reminder of historical or spiritual significance.
The two who swore an oath were Abraham and Abimelech, leaders who established a covenant at Beersheba.
Reflection Questionsgenerated
- What commitments have I made in my life that require accountability?
- How do names carry significance in my personal experiences or community?
- In what ways can I demonstrate trustworthiness in my promises to others?
- How can the concept of oaths influence my understanding of relationships and agreements?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 21:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore he called that place Beersheba,.... Either Abraham or Abimelech, or both, called it so; or it may be read impersonally, "therefore the place was called Beersheba" (t), for two reasons, one
Read John Gill on Genesis 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore he called that place Beersheba; because there they sware both of them. Wherefore he called that place Beer-sheba - [Hebrew, Beer-shaba here, and Beer-sheba in Genesis 26:33.
Read Robert Jamieson on Genesis 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich name was communicated unto a city adjoining: of which see 24:2.
Read Matthew Poole on Genesis 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 21:31 Wherefore he called that place Beersheba; because there they sware both of them.Ver. 31. They sware both of them.] Or, they were sworn. The Hebrew is passive ( πשׁας). To show that an oath is not rashly to he undertaken, but by a kind of necessity imposed. It comes of a root that signifies to satisfy; because he, to whom we swear, must therewith be contented. An oath is an end of strife, saith the apostle. The Greeks call it ορχοςψυασιερχος, a hedge, which a man may not break.
Read John Trapp on Genesis 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Beer-sheba.—That is, the well of seven, but with a covert allusion to the seven lambs having been used for the ratification of an oath. Robinson found the exact site in the Wady-es-Seba, with its name still preserved as Bir-es-Seba. There are there two wells of solid construction, the first twelve and a half feet in diameter; the other, situated about 200 yards to the south, much smaller, being only five feet in diameter. Both are lined with solid masonry, and reach down to never-failing springs in the rock. Around are stone troughs for watering the cattle, and the parapet of the larger well is worn into deep indentations, by the ropes used in drawing the water (Finn, Bye-ways in…
Read Charles John Ellicott on Genesis 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. He called that place Beer-sheba] באר שבע Beer-shaba, literally, the well of swearing or of the oath, because they both sware there-mutually confirmed the covenant.
Read AdamClarke on Genesis 21 →CambridgeThe Cambridge Bible for Schools and Colleges31. Beer-sheba] LXX φρέαρὁρκισμοῦ: the derivation here given is “because there they sware both of them.” The word in Heb. “they sware” (nishb‘u) is the reflexive form of the verb shaba‘. This derivation of Beer-sheba, as “the well of swearing,” is clearly not a complete explanation of the word. The correct derivation—“the well of seven”—is probably hinted at in Abraham’s pledge of the seven lambs. At Beer sheba, there were also “seven” wells, which can even now be identified. But there is a close connexion between the Heb. word “seven,” and the Heb. word “to swear”; and if, as seems probable, the Heb. nishba‘ “to swear” meant originally “to bind oneself by staking, or pledging, seven…
Read Cambridge on Genesis 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. Beer-sheba — Which means well of the oath, or, well of the seven, in allusion to the seven lambs by which Abraham here confirmed his covenant with Abimelech. In a broad valley, some twelve hours’ travel south of Hebron, Dr.
Read Daniel Denison Whedon on Genesis 21 →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
So that place was called Beersheba, because it was there that the two of them swore an oath.
Therefore he called that place Beersheba, because they both swore an oath there.
So that place was called Beersheba, because it was there that the two of them swore an oath.
That is why he named that place Beer Sheba, because the two of them swore an oath there.
Tyndale line
Wherefore he called that place Beer-sheba; because there they sware both of them.
Wherefore he called that place Beer-sheba; because there they sware both of them.
Wherefore he called that place Beer-sheba; because there they sware both of them.
Wherefore he called that place Beer-sheba: because there they swore both of them.
Wherefore the place is called Beer-sheba, because there they both sware.
Strictly literal
Therefore he called that place Beer-sheba, because there they had sworn, both of them.
therefore hath he called that place 'Beer-Sheba,' for there have both of them sworn.
therefore he has called that place “Beer-Sheba,” for both of them have sworn there.
Wherefore he called that place Beer-sheba; because there they swore, both of them.
So he called that place Beersheba, because there they both swore an oath.
From the Latin
Therefore that place was called Bersabee: because there both of them did swear.
Simplified
That's why he called the place Beersheba, because the two of them swore an oath to each other.
So he gave that place the name Beer-sheba, because there the two of them had given their oaths.
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 and the Samaritan Pentateuch agree word for word on this verse, confirming the consistency of the account. The Septuagint matches 9 of the 11 words, indicating a close alignment with the Hebrew text, though its word order differs.
עַל־ כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם׃
9 of the 11 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.
על כן קרא למקום ההוא באר שׁבע כי שׁם נשׁבעו שׁניהם
Agrees with the Masoretic Text here, word for word.
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 21:31
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 עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HD — AdverbHD
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
בְּאֵר שֶׁ֫בַע (B'er Sheba) refers to Beersheba, a location in Palestine. The name means 'well of an oath,' derived from the roots for 'well' and 'oath.' It is noted as a city at the southern edge of Israel.
בְּאֵר שֶׁ֫בַע n.pr.loc. Beersheba
base
H884 בְּאֵר שֶׁ֫בַע Beersheba
884 B'er Sheba` be-ayr' sheh'-bah
from 875 and 7651 (in the sense of 7650); well of an oath;
Beer-Sheba, a place in Palestine:--Beer-shebah.
see HEBREW for 0875
see HEBREW for 07651
see HEBREW for 07650
בְּאֵר שֶׁ֫בַע (be.er she.va) — Beersheba.
§ Beer-sheba = "well of the sevenfold oath"
a city at the south edge of Israel
N-proper — Noun properHNpl
be'-er (be'er; phrear; Latin puteus = "well"):
(1) A station on the march of the Israelites to the North of the Arnon (Nu 21:16). Here it was that they sang round the well this song: `Spring up O well; greet it with song, Well, that the princes have dug, The nobles of the people have bored, With the scepter--with their staves' (Nu 21:16 ff). The place is not identified.
(2) The town to which Jotham fled from his brother Abimelech after declaring his parable from Mt. Gerizim (Jud 9:21). This may be identical with BEEROTH, which see.
Beer
Well. (1.) A place where a well was dug by the direction of Moses, at the forty-fourth station of the Hebrews in their wanderings (Num. 21:16-18) in the wilderness of Moab. (See WELL.)
(2.) A town in the tribe of Judah to which Jotham fled for fear of Abimelech (Judg. 9:21). Some have identified this place with Beeroth.
(a well). One of the latest halting-places of the Israelites, lying beyond the Arnon. (Numbers 21:16-18) This is possibly the BEER-ELIM of (Isaiah 15:8) A place to which Jotham, the son of Gideon, fled for fear of his brother Abimelech. (Judges 9:21)
A well,
1. A station of the Hebrews in Moab, where God gave them water, Nu 21:16-18; Isa 15:8.
2. A town in Judah, according to Eusebius and Jerome a few miles west of Jerusalem, near Beth-shemesh. Jotham took refuge there from his brother Abimelech, Jud 9:21.
בְּאֵר שֶׁ֫בַע (B'er Sheba) refers to Beersheba, a location in Palestine. The name means 'well of an oath,' derived from the roots for 'well' and 'oath.' It is noted as a city at the southern edge of Israel.
בְּאֵר שֶׁ֫בַע n.pr.loc. Beersheba
base
H884 בְּאֵר שֶׁ֫בַע Beersheba
884 B'er Sheba` be-ayr' sheh'-bah
from 875 and 7651 (in the sense of 7650); well of an oath;
Beer-Sheba, a place in Palestine:--Beer-shebah.
see HEBREW for 0875
see HEBREW for 07651
see HEBREW for 07650
בְּאֵר שֶׁ֫בַע (be.er she.va) — Beersheba.
§ Beer-sheba = "well of the sevenfold oath"
a city at the south edge of Israel
HNpl — Noun properHNpl
Sheba
An oath, seven. (1.) Heb. shebha, the son of Raamah (Gen. 10:7), whose descendants settled with those of Dedan on the Persian Gulf.
(2.) Heb. id. A son of Joktan (Gen. 10:28), probably the founder of the Sabeans.
(3.) Heb. id. A son of Jokshan, who was a son of Abraham by Keturah (Gen. 25:3).
(4.) Heb. id. A kingdom in Arabia Felix. Sheba, in fact, was Saba in Southern Arabia, the Sabaeans of classical geography, who carried on the trade in spices with the other peoples of the ancient world. They were Semites, speaking one of the two main dialects of Himyaritic or South Arabic. Sheba had become a monarchy before the days of Solomon. Its queen brought him gold, spices, and precious stones (
one of the towns of the allotment of Simeon, (Joshua 19:2) probably the same as Shema. (Joshua 15:26)
1. Son of Raamah, Ge 10:7. His posterity is supposed to have settled near the head of the Persian Gulf. See CUSH and RAAMAH.
2. Son of Joktan, of the race of Shem, Ge 10:28. See SABEANS 2.
3. Son of Jokshan, and grandson of Abraham by Keturah, Ge 25:3. He is supposed to have settled in Arabia Deserta.
4. A turbulent Benjamite, who after the death of Absalom made a fruitless effort to excite a rebellion in Israel against David. Being pursued, and besieged in Abel-beth-maachah, near the southern part of Lebanon, he was beheaded by the people of the city, 2Sa 20:1-26.
captivity; old man; repose; oath
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
oth (shebhu`ah, probably from shebha`, "seven," the sacred number, which occurs frequently in the ritual of an oath; horkos; and the stronger word 'alah, by which a curse is actually invoked upon the oath-breaker Septuagint ara)): In Mt 26:70-74 Peter first denies his Lord simply, then with an oath (shebhu`ah), then invokes a curse ('alah), thus passing through every stage of asseveration.
1. Law Regarding Oaths:
The oath is the invoking of a curse upon one's self if one has not spoken the truth (Mt 26:74), or if one fails to keep a promise (1Sa 19:6; 20:17; 2Sa 15:21; 19:23). It played a very important part, not only in lawsuits (
Oath
A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and…
The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign’s name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are…
A solemn affirmation accompanied by an appeal to the Supreme Being. God has prohibited all false oaths, and all useless and customary swearing in ordinary discourse; but when the necessity or importance of a matter requires an oath, he allows men to swear by his name, Ex 22:11 Le 5:1. To swear by a false god was an act of idolatry, Jer 5:7 12:16.
Among the Hebrews an oath was administered by the judge, who stood up, and adjured the party who was to be sworn. In this manner our Lord was adjured by Caiaphas, Mt 26:63. Jesus had remained silent under long examination, when the high priest, rising up, knowing he had a sure mode of obtaining an answer said, "I adjure thee by the…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj | Suff — SuffixHAcbdc/Sp3mp