Genesis 21:27

KJV

And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant.

KJV (with Strong's)

And Abraham {H85} took {H3947} sheep {H6629} and oxen {H1241}, and gave {H5414} them unto Abimelech {H40}; and both of them {H8147} made {H3772} a covenant {H1285}.

Complete Jewish Bible

Avraham took sheep and cattle and gave them to Avimelekh, and the two of them made a covenant.

Berean Standard Bible

So Abraham brought sheep and cattle and gave them to Abimelech, and the two men made a covenant.

American Standard Version

And Abraham took sheep and oxen, and gave them unto Abimelech; and they two made a covenant.

Commentary

### SUMMARY
Genesis 21:27 records a pivotal moment in the life of Abraham, detailing his presentation of sheep and oxen to Abimelech, which formally sealed a covenant between the two men. This act resolved a prior dispute over a well at Beer-sheba, establishing a binding agreement that secured Abraham's rights to the land and water, fostering peace and reconciliation between their respective peoples.

### CONTEXT
* **Literary Context:** This verse is situated within a significant narrative arc in the book of Genesis, specifically following the birth of Isaac and the expulsion of Hagar and Ishmael. The immediate preceding verses (Genesis 21:22-26) detail Abimelech's approach to Abraham, acknowledging God's favor upon him, and Abraham's subsequent complaint regarding a well seized by Abimelech's servants. The covenant in [Genesis 21:27](/genesis/21-27 "Abraham and Abimelech make a covenant") serves as the formal resolution to this conflict, leading directly into the naming of Beer-sheba in [Genesis 21:31](/genesis/21-31 "The naming of Beer-sheba") as the "well of the oath," commemorating this very agreement. It marks a period of peace and stability for Abraham in the land of Gerar before his ultimate test in [Genesis 22](/genesis/22 "The testing of Abraham").

* **Historical & Cultural Context:** In the ancient Near East, covenants (Hebrew: _berith_) were foundational to social, political, and economic life. They were solemn, binding agreements, often ratified through symbolic actions such as the exchange of gifts, shared meals, or the cutting of animals (as seen in [Genesis 15:9-10](/genesis/15-9-10 "God's covenant with Abraham")). The giving of sheep and oxen, as described in [Genesis 21:27](/genesis/21-27 "Abraham and Abimelech make a covenant"), was a common practice to solemnize such pacts, signifying a material pledge, a transfer of assets, and a demonstration of good faith. The dispute over water rights was also a common and critical issue in arid regions, making the resolution of the well conflict particularly vital for the survival and prosperity of both Abraham's nomadic group and Abimelech's settled kingdom.

* **Key Themes:** This passage contributes to several overarching themes in Genesis. It reinforces the theme of **God's faithfulness to Abraham's covenant** by demonstrating how God's blessing on Abraham allows him to secure his position and rights even among foreign kings, as seen in Abimelech's recognition of God's presence with Abraham in [Genesis 21:22](/genesis/21-22 "Abimelech's recognition of God's favor on Abraham"). The resolution of the well dispute highlights the theme of **peacemaking and reconciliation**, emphasizing the importance of formal agreements to prevent conflict and establish stable relationships. Furthermore, Abraham's actions reflect the theme of **integrity and witness**, as his righteous conduct and God's evident blessing lead a pagan king to seek a binding agreement with him, demonstrating the impact of a life lived in accordance with God's will. The establishment of rights over the well also touches upon the theme of **land and inheritance**, a recurring motif throughout the patriarchal narratives, as Abraham begins to secure tangible claims in the land promised to his descendants.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **took (Hebrew, _lâqach'_):** This primitive root signifies "to take" in a wide variety of applications, including to accept, acquire, or receive. In this context, Abraham actively "took" (H3947) the livestock from his own possessions, highlighting his initiative and the intentionality of his gift as a formal act of covenant-making, rather than a casual exchange.
* **oxen (Hebrew, _bâqâr'_):** Referring to beef cattle or animals of the ox family (H1241), this term denotes substantial wealth and utility in an agrarian society. The inclusion of oxen, alongside sheep, indicates a significant offering, underscoring the gravity and value Abraham placed on the covenant being established. It was a tangible transfer of valuable assets.
* **made (Hebrew, _kârath'_):** This primitive root means "to cut (off, down or asunder)," and by implication, "to destroy" or "to covenant" (H3772). The specific usage here, "to make a covenant," refers to the ancient practice of cutting flesh and passing between the pieces to solemnize an agreement, symbolizing the dire consequences for breaking the pact. This emphasizes the binding and serious nature of the agreement between Abraham and Abimelech.
* **covenant (Hebrew, _bᵉrîyth'_):** Derived from a root meaning "to cut" (H1285), this term refers to a compact or solemn agreement. The etymology itself points to the ancient practice of cutting animals to ratify a covenant, signifying a deeply binding and often sacred oath. In this verse, it denotes a formal, mutual, and legally recognized agreement that establishes a lasting relationship and defines mutual obligations and rights.

#### Verse Breakdown
* **"And Abraham took sheep and oxen":** This phrase describes Abraham's deliberate action of selecting and preparing a substantial offering from his own wealth. The mention of both sheep (_tsôʼn_, H6629) and oxen (_bâqâr_, H1241) indicates a significant gift, far beyond a mere token. In the ancient Near East, such livestock represented valuable assets, and their presentation served as a tangible demonstration of Abraham's sincerity, generosity, and commitment to the impending agreement. It was a material pledge, signifying the value he placed on resolving the dispute and establishing peace.
* **"and gave them unto Abimelech;":** This clause emphasizes the transfer of these valuable assets from Abraham to Abimelech. The verb "gave" (_nâthan_, H5414) signifies a formal presentation, not merely a casual hand-off. This act of giving was integral to the covenant-making ritual, serving as a material ratification of the agreement. It was a public and observable demonstration of goodwill and a pledge of fidelity, establishing a foundation of trust between the two parties.
* **"and both of them made a covenant.":** This concluding clause states the ultimate outcome of the preceding actions: the formal establishment of a _berith_ (H1285), a solemn and binding agreement. The phrase "both of them" (_shᵉnayim_, H8147) highlights the mutual consent and participation in the covenant. The verb "made" (_kârath_, H3772) often implies "cutting" a covenant, referring to the ancient practice of cutting animals and passing between the halves, symbolizing the consequences of breaking the oath. This covenant was not a casual promise but a legally and socially binding pact, securing peace and defining rights, particularly concerning the disputed well at Beer-sheba.

#### Literary Devices
The passage employs several literary devices to convey its meaning and significance. **Action-oriented language** is prominent, with verbs like "took," "gave," and "made" emphasizing the concrete, deliberate steps taken by Abraham and Abimelech to formalize their agreement. This highlights the practical and tangible nature of ancient Near Eastern covenants. The use of **Symbolism** is also central, as the "sheep and oxen" are not merely gifts but potent symbols of wealth, peace, and the material ratification of a solemn pact. Their exchange underscores the value and permanence of the agreement. Furthermore, the narrative employs **Foreshadowing**, as this covenant, which establishes Abraham's rights to a well in the land, subtly anticipates the greater promise of land and inheritance that God has made to Abraham and his descendants, a theme that will be continually developed throughout the patriarchal narratives.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 21:27 profoundly illustrates the biblical emphasis on the power and importance of covenants, not only as human agreements but also as a reflection of God's own covenantal relationship with humanity. This human-to-human covenant, sealed through tangible gifts, underscores the principles of peace, justice, and reconciliation that are deeply embedded in God's character and His dealings with His people. It demonstrates that even in the midst of potential conflict, a path to mutual understanding and lasting peace can be forged through integrity and formal agreement.

* [Genesis 9:8-17](/genesis/9-8-17 "God's Covenant with Noah")
* [Genesis 15:18-21](/genesis/15-18-21 "God's Covenant with Abraham")
* [Jeremiah 31:31-34](/jeremiah/31-31-34 "The New Covenant Promised")

### REFLECTION AND APPLICATION
The covenant between Abraham and Abimelech in [Genesis 21:27](/genesis/21-27 "Abraham and Abimelech make a covenant") offers timeless lessons for navigating disputes and fostering harmony in our own lives. It reminds us that true reconciliation often requires more than just words; it demands tangible actions, clear agreements, and a willingness to offer valuable resources—whether time, effort, or material goods—to establish trust and secure peace. In our personal relationships, workplaces, and communities, how often do misunderstandings escalate because we shy away from direct, honest communication and the establishment of clear boundaries or agreements? Abraham's proactive approach to resolving the well dispute, culminating in a formal covenant, challenges us to be peacemakers who are willing to invest in lasting solutions, not just temporary ceasefires. This passage calls us to cultivate integrity in our dealings, ensuring that our word is our bond and that our commitments are backed by demonstrable good faith, thereby building bridges of trust and fostering environments of mutual respect.

#### Questions for Reflection
* **What current conflict or misunderstanding in your life might benefit from a more formal or explicit "covenant" of understanding and commitment?**
* **In what ways can you tangibly demonstrate your commitment to peace and reconciliation in a difficult relationship?**
* **How does Abraham's integrity in dealing with Abimelech challenge your own approach to resolving disputes with those outside your immediate circle of trust?**
* **What "sheep and oxen"—resources, time, or effort—are you willing to offer to secure lasting peace and clarity in your relationships?**

### FAQ
**What is the significance of "sheep and oxen" in this covenant?**

Answer: The giving of sheep and oxen was a customary and profoundly significant practice in the ancient Near East for solemnizing a treaty or covenant. It was not merely a casual gift but a tangible demonstration of good faith, commitment, and the material ratification of the agreement. These animals represented considerable wealth and utility, symbolizing the value and permanence of the pact. By offering such a substantial gift, Abraham underscored the gravity of the agreement and pledged his resources to its fulfillment, ensuring its binding nature and fostering trust between the parties. This act was a common way to seal alliances and secure peace in a world where formal legal systems were often based on personal oaths and public displays of commitment, as seen in other ancient Near Eastern treaties.

**Why did Abraham and Abimelech need a formal covenant if Abimelech denied knowing about the well dispute?**

Answer: While Abimelech denied direct knowledge of his servants' actions regarding the well, the dispute had created significant tension and uncertainty regarding property rights and future interactions. A formal covenant was essential to move beyond mere verbal assurances and establish a legally and socially binding agreement. It provided a clear framework for defining boundaries, securing Abraham's rightful claim to the well, and ensuring future peace and stability between their respective peoples. Without such a formal pact, the underlying mistrust and potential for future conflicts over resources would have remained, jeopardizing the peaceful coexistence that both parties ultimately desired. The covenant served as a public, undeniable commitment to a new, peaceful relationship, preventing similar disputes from arising again.

### CHRIST-CENTERED FULFILLMENT
The covenant established between Abraham and Abimelech, which secured peace and defined rights through a tangible exchange, serves as a profound earthly shadow of the ultimate covenant of peace established through Jesus Christ. While Abraham's covenant resolved a temporal dispute over a well, Christ's New Covenant, inaugurated by His sacrificial death, resolves humanity's deepest conflict with God—the problem of sin and separation. This divine covenant is sealed not with the blood of sheep and oxen, but with the precious blood of the [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Through Christ, God offers eternal peace, complete forgiveness, and the promise of an everlasting inheritance to all who believe, fulfilling the deepest human need for lasting harmony with God and one another. Abraham's pursuit of reconciliation and a binding agreement with Abimelech points to the greater reconciliation accomplished by Christ, who is our [peace](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace") and the mediator of a [superior covenant](/hebrews/8-6 "Hebrews 8:6 - Christ, Mediator of a Better Covenant"), one that is eternal and transforms hearts, as prophesied in [Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant Written on Hearts").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 18:3

Then Jonathan and David made a covenant, because he loved him as his own soul.

Proverbs 21:14

¶ A gift in secret pacifieth anger: and a reward in the bosom strong wrath.

Isaiah 32:8

But the liberal deviseth liberal things; and by liberal things shall he stand.

Genesis 14:22

And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,

Genesis 14:23

That I will not [take] from a thread even to a shoelatchet, and that I will not take any thing that [is] thine, lest thou shouldest say, I have made Abram rich:

Proverbs 17:8

¶ A gift [is as] a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.

Genesis 31:44

Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.