the Week of Proper 23 / Ordinary 28
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Genesis 16:14
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Therefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.
Therefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.
Wherfore ye well was called the well of hym that lyueth and seeth me: and it is betweene Cades and Bared.
So the well there was called Beer Lahai Roi. It is between Kadesh and Bered.
Therefore the well was called Beer-la'hai-roi; it lies between Kadesh and Bered.
Therfor sche clepide thilke pit, the pit of hym that lyueth and seeth me; thilk pit is bitwixe Cades and Barad.
Wherefore the well was called, Beer-lahai-roi: Behold, It is betweene Cadesh and Bered.
Wherefore the well was called Beerlahairoi; behold, it is between Kadesh and Bered.
Therfore called she the well: The well of the liuinge that sawe me. Which (well) is betwene Cades and Bared.
That's how that desert spring got named "God-Alive-Sees-Me Spring." That spring is still there, between Kadesh and Bered.
Therefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.
Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.
So that fountain was named, Fountain of Life and Vision: it is between Kadesh and Bered.
Therefore the well was called Beer-lahai-roi; look, it is between Kadesh and Bered.
Wherefore the well was called Beer-la-hai-roi; behold, [it is] between Kadesh and Bered.
Therefore the well was called Beer-lahai-roi. Behold, it is between Kadesh and Bered.
That is why the well was called Beer Lahai Roi. (It is located between Kadesh and Bered.)
Therefore the well was called Beer Lahai Roi; [fn] observe, it is between Kadesh and Bered.
That's why people call the well between Kadesh and Bered, "The Well of the Living One Who Sees Me."
This is why the well has been called Be'er-Lachai-Ro'i [well of the one who lives and sees]; it lies between Kadesh and Bered.
Therefore the well was named Beer-lahai-roi: behold, it is between Kadesh and Bered.
Wherefore the well was called, Beerlahai-roi. lo, it is betweene Kadesh and Bered.
Therefore she called the well, Beer-di-khaya-khizan (which means, the well of the Living One who saw me). Behold, it is between Rakim and Gadar.
That is why people call the well between Kadesh and Bered "The Well of the Living One Who Sees Me."
Therefore the well was called Be'er-Lachai-Ro'i. Behold, it is between Kadesh and Bered.
Wherefore the well was called 'Beer-lahai-roi; behold, it is between Kadesh and Bered.
So that well was named Beer-lahai-roi (which means "well of the Living One who sees me"). It can still be found between Kadesh and Bered.
So the well was called Beer-lahai-roi. It is between Kadesh and Bered.
Therefore the well was called Beer-lahai-roi; it lies between Kadesh and Bered.
Therefore she called the well, The well of him whom I have openly seen; behold it is between Cades and Barad.
Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.
Therefore the well was called Beer-lahai-roi. It is located between Kadesh and Bered.
On this account, is the well called, the well of the life of vision, lo! it is between Kadesh and Bered.
Therefore she called that well, the well of him that liveth and seeth me. The same is between Cades and Barad.
Therefore the well was called Beer-Lahai-Roi; behold, it is between Kadesh and Bered.
On account of this, the well was called, The Well of the Living One Seeing Me. Behold, it is between Kadesh and Bered.
Therefore the well was called Beer-lahai-roi; it lies between Kadesh and Bered.
So the well there, between Kadesh and Bered, was called Beer Lahai Roi.
That is why she named the spring, "A Well of the Living One Who Sees Me." It is located between Kadesh and Bered.
therefore hath one called the well, `The well of the Living One, my beholder;' lo, between Kadesh and Bered.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Beer-lahri-roi, That is, The well of him that liveth and seeth me. Genesis 21:31, Genesis 24:62, Genesis 25:11
Kadesh: Numbers 13:26
Reciprocal: Genesis 14:7 - Kadesh Genesis 20:1 - Kadesh Genesis 22:14 - called Hebrews 7:1 - the slaughter
Cross-References
Then they turned back and came to En-mishpat (that is, Kadesh), and subdued all the country of the Amalekites, and also the Amorites who lived in Hazazon-tamar.
Therefore that place was called Beersheba (Well of the Oath or Well of the Seven), because there the two of them swore an oath.
Now Isaac had returned from going to Beer-lahai-roi (Well of the Living One Who Sees Me), for he was living in the Negev.
Now after the death of Abraham, God blessed his son Isaac; and Isaac lived at Beer-lahai-roi.
they came to Moses and Aaron and to all the congregation of the sons of Israel in the Wilderness of Paran at Kadesh, and brought back word to them and to all the congregation, and showed them the land's fruit.
Gill's Notes on the Bible
Wherefore the well was called Beerlahairoi,.... That is, the fountain where the angel found her, Genesis 16:7; this, from the appearance of God to her at it, was afterwards called by her and others by this name, which signifies "the well of him that liveth and seeth me"; that is, of the living and all seeing God, and who had taken a special care of her, and favoured her with a peculiar discovery of his love to her: or this may have respect to herself, and be rendered, "the well of her that liveth and seeth"; that had had a sight of God, and yet was alive; lived though she had seen him, and after she had seen him, and was still indulged with a sight of him. Aben Ezra says, the name of this well, at the time he lived, was called Zemum, he doubtless means Zemzem, a well near Mecca, which the Arabs say z is the well by which Hagar sat down with Ishmael, and where she was comforted by the angel,
Genesis 21:19:
behold, [it is] between Kadesh and Bered; Kadesh is the same with Kadesh Barnea in the wilderness, Numbers 13:3. The Targums of Onkelos and Jonathan call it Rekam, the same with Petra, the chief city of Arabia Petraea, inhabited in later times by the Nabathaeans, the posterity of Ishmael: and Bered is nowhere else mentioned, it is called by Onkelos Chagra or Hagra, by which he interprets Shur, Genesis 16:7; and by the Targum of Jonathan it is called Chaluza, a noted town in Idumea, the same with Chelus, mentioned with Kades in the Apocrypha;
"And to all that were in Samaria and the cities thereof, and beyond Jordan unto Jerusalem, and Betane, and Chelus, and Kades, and the river of Egypt, and Taphnes, and Ramesse, and all the land of Gesem,'' (Judith 1:9)
and so Jerom a speaks of a place called Elusa, near the wilderness of Kadesh, which in his times was inhabited by Saracens, the descendants of Ishmael; and this bids fair to the Bered here spoken of, and seems to be its Greek name, and both are of the same signification; for Bered signifies hail, as does Chalaza in Greek, which the Targumists here make Chaluza; between Kadesh and Barath, as Jerom b calls it, Hagar's well was shown in his days.
z See Pitts's Account of the Mahometans, c. 7. p. 103. a In Vita Hilarionis, fol. 84. 1. b De loc. Heb. fol. 89. E.
Barnes' Notes on the Bible
- The Birth of Ishmael
1. הנר hāgār, Hagar, “flight.” Hejrah, the flight of Muhammed.
7. מלאך mal'ak “messenger, angel.” A deputy commissioned to discharge a certain duty for the principal whom he represents. As the most usual task is that of bearing messages, commands, or tidings, he is commonly called a “messenger” ἄγγελος angelos). The word is therefore a term of office, and does not further distinguish the office-bearer than as an intelligent being. Hence, a מלאך mal'ak may be a man deputed by a man Genesis 32:3; Job 1:14, or by God Haggai 1:13; Malachi 3:1, or a superhuman being delegated in this case only by God. The English term “angel” is now especially appropriated to the latter class of messengers.
1st. The nature of angels is spiritual Hebrews 1:14. This characteristic ranges over the whole chain of spiritual being from man up to God himself. The extreme links, however, are excluded: man, because he is a special class of intelligent creatures; and God, because he is supreme. Other classes of spiritual beings may be excluded - as the cherubim, the seraphim - because they have not the same office, though the word “angelic” is sometimes used by us as synonymous with heavenly or spiritual. They were all of course originally good; but some of them have fallen from holiness, and become evil spirits or devils Matthew 25:31, Matthew 25:41; Jude 1:6; Revelation 12:7. The latter are circumscribed in their sphere of action, as if confined within the walls of their prison, in consequence of their fallen state and malignant disposition Genesis 3:0; Job 1:2; 1 Peter 2:4; Revelation 20:2. Being spiritual, they are not only moral, but intelligent. They also excel in strength Psalms 103:20. The holy angels have the full range of action for which their qualities are adapted. They can assume a real form, expressive of their present functions, and affecting the senses of sight, hearing, and touch, or the roots of those senses in the soul. They may even perform innocent functions of a human body, such as eating Genesis 18:8; Genesis 19:3. Being spirits, they can resolve the material food into its original elements in a way which we need not attempt to conceive or describe. But this case of eating stands altogether alone. Angels have no distinction of sex Matthew 22:30. They do not grow old or die. They are not a race, and have not a body in the ordinary sense of the term.
2d. Their office is expressed by their name. In common with other intelligent creatures, they take part in the worship of God Revelation 7:11; but their special office is to execute the commands of God in the natural world Psalms 103:20, and especially to minister to the heirs of salvation Hebrews 1:14; Matthew 18:10; Luke 15:10; Luke 16:22. It is not needful here to enter into the uniquenesses of their ministry.
3d. The angel of Jehovah. This phrase is especially employed to denote the Lord himself in that form in which he condescends to make himself manifest to man; for the Lord God says of this angel, “Beware of him, and obey his voice; provoke him not, for he will not pardon your transgressions; for my name is in his inmost” Exodus 23:21; that is, my nature is in his essence. Accordingly, he who is called the angel of the Lord in one place is otherwise denominated the Lord or God in the immediate context (Genesis 16:7, Genesis 16:13; Genesis 22:11-12; Genesis 31:11, Genesis 31:13; Genesis 48:15-16; Exodus 3:2-15; Exodus 23:20-23; with Exodus 33:14-15). It is remarkable, at the same time, that the Lord is spoken of in these cases as a distinct person from the angel of the Lord, who is also called the Lord. The phraseology intimates to us a certain inherent plurality within the essence of the one only God, of which we have had previous indications Genesis 1:26; Genesis 3:22. The phrase “angel of the Lord,” however, indicates a more distant manifestation to man than the term Lord itself. It brings the medium of communication into greater prominence. It seems to denote some person of the Godhead in angelic form. שׁוּר shûr, Shur, “wall.” A city or place probably near the head of the gulf of Suez. The desert of Shur is now Jofar.
11. ישׁמעאל yı̂shmā‛ē'l, Jishmael, “the Mighty will hear.”
13. ראי אל 'êl rŏ'ı̂y, “God of vision or seeing.”
14. ראי לחי באר be'ēr-lachay-ro'ı̂y, Beer-lachai-roi, “well of vision to the living.” ברד bered, Bered, “hail.” The site is not known.
Sarah has been barren probably much more than twenty years. She appears to have at length reluctantly arrived at the conclusion that she would never be a mother. Nature and history prompted the union of one man to one wife in marriage, and it might have been presumed that God would honor his own institution. But the history of the creation of man was forgotten or unheeded, and the custom of the East prompted Sarai to resort to the expedient of giving her maid to her husband for a second wife, that she might have children by her.
Genesis 16:1-6
A Mizrite handmaid. - Hagar was probably obtained, ten years before, during their sojourn in Egypt. “The Lord hath restrained me.” It was natural to the ancient mind to recognize the power and will of God in all things. “I shall be builded by her,” אבנה 'ı̂bāneh, built as the foundation of a house, by the addition of sons or daughters (בנים bānı̂ym or בנית bānôt). She thought she had or wished to have a share in the promise, if not by herself personally, yet through her maid. The faith of Sarah had not yet come fully to the birth. Abram yields to the suggestion of his wife, and complies with the custom of the country. Ten years had elapsed since they had entered the land they were to inherit. Impatience at the long delay leads to an invention of their own for obtaining an heir. The contempt of her maid was unjustifiable. But it was the natural consequence of Sarai’s own improper and imprudent step, in giving her to her husband as a concubine. Unwilling, however, to see in herself the occasion of her maid’s insolence, she transfers the blame to her husband, who empowers or reminds her of her power still to deal with her as it pleased her. Hagar, unable to bear the yoke of humiliation, flees from her mistress.
Genesis 16:7-12
The angel of the Lord either represents the Lord, or presents the Lord in angelic form. The Lord manifests himself to Hagar seemingly on account of her relationship to Abram, but in the more distant form of angelic visitation. She herself appears to be a believer in God. The spring of water is a place of refreshment on her journey. She is on the way to Shur, which was before Mizraim as thou goest rewards Asshur Genesis 25:18, and therefore fleeing to Egypt, her native land. The angel of the Lord interrogates her, and requires her to return to her mistress, and humble herself under her hands.
Genesis 16:10
I will multiply. - This language is proper only to the Lord Himself, because it claims a divine prerogative. The Lord is, therefore, in this angel. He promises to Hagar a numerous offspring. “Ishmael.” “El,” the Mighty, will hear; but “Jehovah,” the Lord (Yahweh), heard her humiliation. Yahweh, therefore, is the same God as El. He describes Ishmael and his progeny in him as resembling the wild ass. This animal is a fit symbol of the wild, free, untamable Bedouin of the desert. He is to live in contention, and yet to dwell independently, among all his brethren. His brethren are the descendants of Heber, the Joctanites, composing the thirteen original tribes of the Arabs, and the Palgites to whom the descendants of Abram belonged. The Ishmaelites constituted the second element of the great Arab nation, and shared in their nomadic character and independence. The character here given of them is true even to the present day.
Genesis 16:13-16
God of my vision - (El-roi). Here we have the same divine name as in Ishmael. “Have I even still seen” - continued to live and see the sun after having seen God? Beer-lahai-roi, the well of vision (of God) to the living. To see God and live was an issue contrary to expectation Exodus 33:20. The well is between Kadesh and Bered. The site of the latter has not been ascertained. R. Jonathan gives חוּצא chelûtsā' the Ἔλουσα elousa of Ptolemy, now el-Khulasa, about twelve miles south of Beersheba. Rowland finds the well at Moyle or Muweilah, still further south in the same direction. The birth of Ishmael is in the sixteenth year after Abram’s call, and the eleventh after his arrival in Kenaan.
Clarke's Notes on the Bible
Verse Genesis 16:14. Wherefore the well was called Beer-lahai-roi — It appears, from Genesis 16:7, that Hagar had sat down by a fountain or well of water in the wilderness of Shur, at which the Angel of the Lord found her; and, to commemorate the wonderful discovery which God had made of himself, she called the name of the well אר לחי ראי beer-lachai-roi, "A well to the Living One who seeth me." Two things seem implied here:
1. A dedication of the well to Him who had appeared to her; and,
2. Faith in the promise: for he who is the Living One, existing in all generations, must have it ever in his power to accomplish promises which are to be fulfilled through the whole lapse of time.
