Genesis 24:62 — Word Study
WLCוְיִצְחָק֙ בָּ֣א מִבּ֔וֹא בְּאֵ֥ר לַחַ֖י רֹאִ֑י וְה֥וּא יוֹשֵׁ֖ב בְּאֶ֥רֶץ הַנֶּֽגֶב׃
BSA◂Now IsaacYitschâq [son of Abraham and Sarah, meaning 'he laughs'] had just returnedbôwʼ■ [come back, arrived] frombôwʼ Beer-lahai-roiBᵉʼêr la-Chay Rôʼîy [well of the Living One seeing me, a desert well] ◂for hehûwʼ was livingyâshab [dwelling, residing] in the Negevnegeb [the southern district, south country]
| Greek | English | Parsing |
|---|---|---|
| וְיִצְחָק֙ | and Isaac | Conjunction, noun proper masculine |
| בָּ֣א | he came | Verb, Qal, perfect third person masculine singular |
| מִבּ֔וֹא | from going | Preposition, verb qal infinitive construct common |
| בְּאֵ֥ר | Beer | Noun proper |
| לַחַ֖י | Lahai | Noun proper |
| רֹאִ֑י | Roi | Noun proper |
| וְה֥וּא | and he | Conjunction, pronoun |
| יוֹשֵׁ֖ב | [was] dwelling | Verb, Qal, participle (active) masculine singular |
| בְּאֶ֥רֶץ | in [the] land of | Preposition, noun common feminine singular construct |
| הַנֶּֽגֶב׃ | the Negev | Particle, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now Isaac had just returned from Beer-lahai-roi, for he was living in the Negev. |
| KJV | And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country. |
| ASV | And Isaac came from the way of Beer-lahai-roi; for he dwelt in the land of the South. |
| YLT | And Isaac hath come in from the entrance of the Well of the Living One, my Beholder; and he is dwelling in the land of the south, |
| WEB | Isaac came from the way of Beer Lahai Roi, for he lived in the land of the South. |
| BBE | Now Isaac had come through the waste land to Beer-lahai-roi; for he was living in the South. |
The translations are consistent in their rendering of the key elements of this verse.
The structure consists of a main clause followed by a prepositional phrase and an explanatory clause, emphasizing Isaac's return and current residence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיִצְחָק
verbבּוֹא
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 24:62
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 — Isaac's Journeygenerated
Genesis 24:62 describes Isaac's return from Beer-lahai-roi, a significant well in his life. This location is mentioned in connection with God's provision and presence, as it is where Hagar encountered the Lord. Isaac's dwelling in the Negev signifies his life in a region often associated with challenges and divine encounters, setting the stage for the events that follow in his life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 16:14 | Therefore the well was called Beer-lahai-roi. It is located between Kadesh and Bered. |
| 2 | Genesis 25:11 | After Abraham’s death, God blessed his son Isaac, who lived near Beer-lahai-roi. |
| 3 | Genesis 12:9 | And Abram journeyed on toward the Negev. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יִצְחָק, ve.yitz.Chakgenerated
The name יִצְחָק (Yitzchak) means 'he laughs' and signifies joy and laughter, reflecting the miraculous nature of his birth to Abraham and Sarah. Isaac is a pivotal figure in the patriarchal narratives, being the father of Jacob and Esau, and his name is derived from a root associated with laughter.
In this verse, Isaac's return is marked by the verb בָּ֣א (ba'), meaning 'he came' or 'he arrived'. This indicates a physical movement, emphasizing his journey back to a place of significance in his life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the key elements of the verse.
Sentence Structuregenerated
The main verb בָּ֣א (ba'), meaning 'he came', governs the structure of the sentence. It is followed by a prepositional phrase indicating the origin of Isaac's journey, and another clause describing his current living situation.
The sentence structure highlights Isaac's movement from Beer-lahai-roi to his dwelling in the Negev, emphasizing the transition in his life.
Septuagint Backgroundgenerated
The Septuagint translates Isaac's name as ισαακ (Isaak), maintaining the connection to the original Hebrew meaning of laughter. This reflects the continuity of Isaac's identity across translations.
The Greek translation captures the essence of the narrative, focusing on Isaac's return and his dwelling in the Negev, aligning closely with the Hebrew text.
In plain words — the whole versegenerated
Genesis 24:62 tells us that Isaac returned from Beer-lahai-roi, a well significant in his life, and he was living in the Negev, the southern region of Judah. This verse highlights Isaac's journey and his current dwelling place.
Frequently Asked Questionsgenerated
Beer-lahai-roi means 'well of the Living One seeing me', a place where Hagar encountered God.
Isaac's return marks a pivotal moment in his life, connecting him to the well and the divine presence associated with it.
Living in the Negev signifies a life in a challenging environment, often associated with God's provision and guidance.
Isaac's story is integral to the patriarchal narratives, linking him to the promises made to Abraham and the future of Israel.
Reflection Questionsgenerated
- What does Isaac's journey from Beer-lahai-roi teach us about God's guidance in our own lives?
- How can we find significance in our dwelling places, like Isaac did in the Negev?
- What role does laughter play in our understanding of joy and God's promises?
- In what ways can we reflect on the encounters we have had with God in our own lives?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Isaac's life, noting his significance in the patriarchal narratives and the spiritual lessons drawn from his experiences.
And he himself dwelt in the land of the south: and Isaac went forth to meditate in the field towards evening. The land of the south signifies Gerar, to which he had once been led by his father to be sacrificed.Early Church Fathers on Genesis 24 →
Therefore the servant took Rebekah and showed her to Isaac. However, let us see where she found him. “She found him at the well of the oath.” Look, brothers: Isaac’s servant found Rebekah at the well,Early Church Fathers on Genesis 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 24:62 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Isaac came from the way of the well Lahairoi,.... The well at which the angel met with Hagar, when she fled from her mistress, Genesis 16:7.
Read John Gill on Genesis 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Isaac came from the way of the well Lahai-roi; for he dwelt in the south country. Isaac came from the way of the well Lahai-roi.
Read Robert Jamieson on Genesis 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the southern parts of Canaan, as , at Beer-sheba, whither it seems, Abraham returned after Sarah’ s death.
Read Matthew Poole on Genesis 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 24:62 And Isaac came from the way of the well Lahairoi; for he dwelt in the south country.Ver. 62. The well Lahairoi.] Whereof see Genesis 16:14. To this well there was, likely, some convenient walk from Beersheba, where Isaac dwelt with his father.
Read John Trapp on Genesis 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(62) The well Lahai-roi.—Hagar’s well (Genesis 16:14), situated in the “south country,” that is, the Negeb (see Genesis 12:9). The oasis round it became Isaac’s favourite residence (Genesis 25:11), and was in the neighbourhood of Beer-sheba, where Abraham was dwelling when Sarah died at Hebron (Genesis 23:2). The journey of the servant would take some months, and during this time Abraham’s herds would be shifted from station to station, but it would be known where he was from the period of the year. As Isaac was at the station most remote from Charran, Rebekah would have visited all his homes before arriving at Beer-lahai-roi.
Read Charles John Ellicott on Genesis 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 62. And Isaac came] Concerning this well see Genesis 16:13-14, &c. As it appears from Genesis 25:11, that Isaac dwelt at the well Lahai-roi, it has been conjectured that he had now come on a visit to his aged father at Beersheba, where he waited in expectation of his bride. For he dwelt in the south country.] The southern part of the land of Canaan. See Genesis 12:9.
Read AdamClarke on Genesis 24 →CambridgeThe Cambridge Bible for Schools and Colleges62. from the way] The reading of LXX, through the wilderness, is supported by the Samaritan, and gives a good meaning. Isaac had been dwelling in the Negeb, and had now come, “through the wilderness,” to Beer-lahai-roi, to meet the returning messengers. The Hebrew text is probably corrupt. Literally rendered, it runs, “And Isaac came from the coming of the well”; this has been understood to mean “from the direction of the well,” Lat. per viam quae ducit ad puteum. The clause evidently intends to state that the vicinity of Beer-lahai-roi (Genesis 16:14, Genesis 25:11) is the scene of the meeting between Isaac and Rebekah. Conjectural emendations, e.g. “from Beer-sheba to Beer-lahai-roi,” or…
Read Cambridge on Genesis 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible62. Came from the way of the well — Better, came from going to Beer-lahai-roi.
Read Daniel Denison Whedon on Genesis 24 →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
Now Isaac had just returned from Beer-lahai-roi, for he was living in the Negev.
Isaac came from the way of Beer Lahai Roi, for he lived in the land of the South.
Now Isaac had just returned from Beer-lahai-roi, for he was living in the Negev.
Now Isaac came from Beer Lahai Roi, for he was living in the Negev.
Tyndale line
And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country.
And Isaac came from the way of Beer-lahai-roi; for he dwelt in the land of the South.
And Isaac came from the way of Beer-lahai-roi; for he dwelt in the land of the South.
And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country.
Nowe Izhak came from the way of Beer-lahai-roi, (for he dwelt in the South countrey)
Strictly literal
And Isaac had just returned from Beer-lahai-roi; for he was dwelling in the south country.
And Isaac hath come in from the entrance of the Well of the Living One, my Beholder; and he is dwelling in the land of the south,
And Isaac has come in from the entrance of the Well of the Living One, my Beholder; and he is dwelling in the land of the south,
And Isaac came from a walk to the well Lachai-roi; for he dwelt in the south country;
Now Isaac was living in the Negev, and had just returned from Beer Lahai Roi.
From the Latin
At the same time Isaac was walking along the way to the well which is called Of the living and the seeing: for he dwelt in the south country.
Simplified
Meanwhile Isaac, who was living in the Negev, had just come back from Beer-lahai-roi.
Now Isaac had come through the waste land to Beer-lahai-roi; for he was living in the South.
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 Septuagint largely agree, with the Septuagint providing a different word order. The Samaritan Pentateuch differs in three words, using 'מדבר' (desert) instead of 'בְּאֵ֥ר' (well) and 'ישׁב' (sit) instead of 'יוֹשֵׁ֖ב' (dwelling).
וְיִצְחָק֙ בָּ֣א מִבּ֔וֹא בְּאֵ֥ר לַחַ֖י רֹאִ֑י וְה֥וּא יוֹשֵׁ֖ב בְּאֶ֥רֶץ הַנֶּֽגֶב׃
7 of the 10 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.
ויצחק בא במדבר באר לחי ראה והוא ישׁב בארץ הנגב
3 words differ from the Masoretic Text: מדבר (desert), לחי ראה (Beer Lahai Roi), ישׁב (sit)
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 24:62
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.
יִצְחָק (Yitschaq) refers to Isaac, the son of Abraham and Sarah, whose name means 'he laughs.' The entries indicate that he is a significant figure in the Old Testament, mentioned first in Genesis 17:19, and is the father of Jacob and Esau. The word is built from the root associated with laughter or mockery.
יִצְחָק 108, יִשְׂחָק 4 n.pr.m. Isaac, son of Abr. and Sarah (he laugheth)
base
H3327 יִצְחָק, יִשְׂחָק Isaac, son of Abr. and Sarah (he laugheth)
3327 Yitschaq yits-khawk'
from 6711; laughter (i.e. mochery); Jitschak (or Isaac), son
of Abraham:--Isaac. Compare 3446.
see HEBREW for 06711
see HEBREW for 03446
יִצְחָק (yits.chaq) — Isaac.
A man living at the time of the Patriarchs, first mentioned at Gen.17.19;
son of: Abraham (H0085) and Sarah (H8283);
half-brother of: Ishmael (H3458), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); married to Rebekah (H7259);
father of: Esau (H6215) and Israel (H3478)
§ Isaac = "he laughs"
son of Abraham by Sarah his wife and father of Jacob and Esau
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
i'-zak:oIT- (CS:HebrewIT+`iruIT-/CS): Eldest son of Caleb (1Ch 4:15); probably to be read Ir, the syllable "-u" being the conjunction "and" belonging to the following word.
I. NAME
1. Root, Forms, Analogues
2. Implication
II. FAMILY AND KINDRED
1. Birth and Place in the Family
2. Relation to the Religious Birthright
3. Significance of Marriage
III. STORY OF LIFE
1. Previous to Marriage
2. Subsequent to Marriage
IV. BIBLICAL REFERENCES
1. In the Old Testament
2. In the New Testament
V. VIEWS OTHER THAN THE HISTORICAL
I. Name.
1. Root, Forms and Analogues:
This name has the double spelling, yitschaq, and yitschaq (Isaak), corresponding to the two forms in which appears the root meaning "to laugh"--a root that runs through nearly all the Semitic languages. In Hebrew both tsachaq and sachaq have their cognate nouns, and signify, in the simple stem, "to…
Isaac
Laughter. (1) Israel, or the kingdom of the ten tribes (Amos 7:9, 16).
(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Gen. 21:1-3). He was circumcised when eight days old (4-7); and when he was probably two years old a great feast was held in connection with his being weaned.
The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Gen. 22). (See ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Gen. 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (25:7-11), where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favourite son…
(laughter), the son whom Sara bore to Abraham, in the hundredth year of his age, at Gerar. (B.C. 1897.) In his infancy he became the object of Ishmael’s jealousy; and in his youth the victim, in intention, of Abraham’s great sacrificial act of faith. When forty years old he married Rebekah his cousin, by whom, when he was sixty, he had two sons, Esau and Jacob. Driven by famine to Gerar, he acquired great wealth by his flocks but was repeatedly dispossessed by the Philistines of the wells which he sunk at convenient stations. After the deceit by which Jacob acquired his father’s blessing Isaac sent his son to seek a wife in Padan-aram; and all that we know of him during the last forty-three years of his life in that he saw that GOD, with a large and prosperous family, return to him at Hebron. (Genesis 36:27) before he died there, at…
Laughter, Ge 17:17 18:12 21:6, one of the patriarchal ancestors of the Hebrew nation and of Christ, son of Abraham and Sarah, B. C. 1896-1705. His history is related in Ge 21:1-34 24:1-28:22 35:27-29. He is memorable for the circumstances attending his birth, as a child of prophecy and promise, in the old age of his parents. Even in childhood he was the object of dislike to his brother Ishmael, son of the bondwoman; and in this, a type of all children of the promise, Ga 4:29. Trained in the fear of God to early manhood, he showed a noble trust and obedience in his conduct during that remarkable trail of faith which established Abraham as the "father of the faithful;" and in his meek submission to all the will of God…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
בְּאֵר לַחַי רֹאִי n.pr.loc. (lit. well of the living One that seeth me)
base
H883 בְּאֵר לַחַי רֹאִי (lit. well of the living One that seeth me)
883 B'er la-Chay Ro'iy be-ayr' lakh-ah'ee ro-ee'
from 875 and 2416 (with prefix) and 7203; well of a living
(One) my Seer; Beer-Lachai-Roi, a place in the
Desert:--Beer-lahai-roi.
see HEBREW for 0875
see HEBREW for 02416
see HEBREW for 07203
בְּאֵר לַחַי רֹאִי (be.er la.chay ro.i) — Beer-lahai-roi.
§ Beer-lahai-roi = "well of the Living One seeing me"
a well west of Kadesh, south 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 לַחַי רֹאִי n.pr.loc. (lit. well of the living One that seeth me)
base
H883 בְּאֵר לַחַי רֹאִי (lit. well of the living One that seeth me)
883 B'er la-Chay Ro'iy be-ayr' lakh-ah'ee ro-ee'
from 875 and 2416 (with prefix) and 7203; well of a living
(One) my Seer; Beer-Lachai-Roi, a place in the
Desert:--Beer-lahai-roi.
see HEBREW for 0875
see HEBREW for 02416
see HEBREW for 07203
בְּאֵר לַחַי רֹאִי (be.er la.chay ro.i) — Beer-lahai-roi.
§ Beer-lahai-roi = "well of the Living One seeing me"
a well west of Kadesh, south of Israel
HNpl — Noun properHNpl
בְּאֵר לַחַי רֹאִי n.pr.loc. (lit. well of the living One that seeth me)
base
H883 בְּאֵר לַחַי רֹאִי (lit. well of the living One that seeth me)
883 B'er la-Chay Ro'iy be-ayr' lakh-ah'ee ro-ee'
from 875 and 2416 (with prefix) and 7203; well of a living
(One) my Seer; Beer-Lachai-Roi, a place in the
Desert:--Beer-lahai-roi.
see HEBREW for 0875
see HEBREW for 02416
see HEBREW for 07203
בְּאֵר לַחַי רֹאִי (be.er la.chay ro.i) — Beer-lahai-roi.
§ Beer-lahai-roi = "well of the Living One seeing me"
a well west of Kadesh, south of Israel
HNpl — Noun properHNpl
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)
Conj | Pron — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נֶ֫גֶב (negev) refers to the southern region of Judah, often characterized by its dry, parched landscape. The term can mean 'south-country' or simply 'south.' It is derived from an unused root associated with drought. The entries consistently identify it with the Negeb area, without significant disagreement among the lexicons.
נֶ֫גֶב n.[m.] south-country, Negeb, south
base
H5045 נֶ֫גֶב south-country, Negeb, south
5045 negeb neh'-gheb
from an unused root meaning to be parched; the south (from
its drought); specifically, the Negeb or southern district of
Judah, occasionally, Egypt (as south to Palestine):--south
(country, side, -ward).
נֶ֫גֶב (ne.gev) — Negeb.
region of southern Judah
Also named: ne.gev (נֶ֫גֶב "south" H5045H)
This name means south-country
נֶ֫גֶב (ne.gev) — south.
A sub-meaning of ne.gev (נֶ֫גֶב "Negeb" H5045)
§ 1) south-country, Nekeb, south
1a) south-country
1a1) region of southern Judah, boundaries not specific
1b) south
Art | N-ms — Particle · noun properHTd/Npl