TRV
Translation
King James Version
And he called it Shebah: therefore the name of the city is Beersheba unto this day.
Complete Jewish Bible
So he called it Shiv'ah [oath, seven], and for this reason the name of the city is Be'er-Sheva [well of seven, well of an oath] to this day.
Berean Standard Bible
So he called it Shibah, and to this day the name of the city is Beersheba.
American Standard Version
And he called it Shibah: therefore the name of the city is Beer-sheba unto this day.
World English Bible Messianic
He called it Shibah. Therefore the name of the city is Beersheba to this day.
Geneva Bible (1599)
So hee called it Shibah: therefore the name of the citie is called Beer-sheba vnto this day.
Young's Literal Translation
and he calleth it Shebah, oath, therefore the name of the city is Beer-Sheba, well of the oath, unto this day.
See also
See on the biblical-era map
In the KJVVerse 726 of 31,102
Study This Verse
Commentary on Genesis 26 verses 26–33
26 ¶ Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.
27 And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?
28 And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee;
29 That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.
30 And he made them a feast, and they did eat and drink.
31 And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.
32 And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him, We have found water.
33 And he called it Shebah: therefore the name of the city is Beersheba unto this day.
We have here the contests that had been between Isaac and the Philistines issuing in a happy peace and reconciliation.
I. Abimelech pays a friendly visit to Isaac, in token of the respect he had for him, Gen 26:26. Note, When a man's ways please the Lord he makes even his enemies to be at peace with him, Pro 16:7. King's hearts are in his hands, and when he pleases he can turn them to favour his people.
II. Isaac prudently and cautiously questions his sincerity in this visit, Gen 26:27. Note, In settling friendships and correspondences, there is need of the wisdom of the serpent, as well as the innocence of the dove; nor is it any transgression of the law of meekness and love plainly to signify our strong perception of injuries received, and to stand upon our guard in dealing with those that have acted unfairly.
III. Abimelech professes his sincerity, in this address to Isaac, and earnestly courts his friendship, Gen 26:28, Gen 26:29. Some suggest that Abimelech pressed for this league with him because he feared lest Isaac, growing rich, should, some time or other, avenge himself upon them for the injuries he had received. However, he professes to do it rather from a principle of love. 1. He makes the best of their behaviour towards him. Isaac complained they had hated him, and sent him away. No, said Abimelech, we sent thee away in peace. They turned him off from the land he held of them; but they suffered him to take away his stock, and all his effects, with him. Note, The lessening of injuries is necessary to the preserving of friendship; for the aggravating of them exasperates and widens breaches. The unkindness done to us might have been worse. 2. He acknowledges the token of God's favour to him, and makes this the ground of their desire to be in league with him: The Lord is with thee, and thou art the blessed of the Lord. As if he had said, "Be persuaded to overlook and pass by the injuries offered thee; for God had abundantly made up to thee the damage thou receivedst." Note, Those whom God blesses and favours have reason enough to forgive those who hate them, since the worst enemy they have cannot do them any real hurt. Or, "For this reason we desire thy friendship, because God is with thee." Note, It is good to be in covenant and communion with those who are in covenant and communion with God, Jo1 1:3; present address to him was the result of mature deliberation: We said, Let there be an oath between us. Whatever some of his peevish envious subjects might mean otherwise, he and his prime-ministers of state, whom he had now brought with him, designed no other than a cordial friendship. Perhaps Abimelech had received, by tradition, the warning God gave to his predecessor not to hurt Abraham (Gen 20:7), and this made him stand in such awe of Isaac, who appeared to be as much the favourite of Heaven as Abraham was.
IV. Isaac entertains him and his company, and enters into a league of friendship with him, Gen 26:30, Gen 26:31. Here see how generous the good man was, 1. In giving: He made them a feast, and bade them welcome. (2.) In forgiving. He did not insist upon the unkindnesses they had done him, but freely entered into a covenant of friendship with them, and bound himself never to do them any injury. Note, Religion teaches us to be neighbourly, and, as much as in us lies, to live peaceably with all men.
V. Providence smiled upon what Isaac did; for the same day that he made this covenant with Abimelech his servants brought him the tidings of a well of water they had found, Gen 26:32, Gen 26:33. He did not insist upon the restitution of the wells which the Philistines had unjustly taken from him, lest this should break off the treaty, but sat down silent under the injury; and, to recompense him for this, immediately he is enriched with a new well, which, because it suited so well to the occurrence of the day, he called by an old name, Beer-sheba, The well of the oath.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–33. Public domain.
Copy as
JeromeAD 420
Hebrew Questions on Genesis
(Verse 32 and 33.) And the servants of Isaac came and told him about the well that they had dug, and they said to him, 'We have found water.' So he called it Shebah. I don't know how it is translated in the Septuagint: 'And the servants of Isaac came and told him about the well that they had dug, and they said to him, 'We have not found water.' So he called it Oath.' What is the etymology behind calling it Oath just because they did not find water? On the contrary, in Hebrew, which Aquila and Symmachus agree with in interpretation, this signifies that they found water, and therefore the well itself was called Saturation, and the city was called Beersheba, which means well of saturation (Gen. XXI): for although above we asserted that Beersheba was called so from the word of the oath, or from the number seven of the sheep, which is called Sabee, now because water was found, Isaac turned slightly the letter to the name of the city, which was thus called alluding, and instead of the harsh sound of the Hebrews Sin, from which Sabee begins, he placed the Greek sigma, which is the Hebrew Samech: otherwise, according to the law of allegory, after so many wells at the end of virtues, it does not at all agree that Isaac did not find water.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Genesis 26:33 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 26:33 concludes the narrative of Isaac's peaceful resolution with Abimelech, the Philistine king, by formally establishing the name of the city as Beersheba, the "Well of the Oath." This verse encapsulates themes of divine provision, the establishment of peace through covenant, and the continuity of patriarchal legacy, as Isaac re-establishes a significant site first named by his father, Abraham, solidifying its identity as a place of divine encounter and covenant faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 26:33 succinctly records Isaac's act of naming the newly discovered well "Shebah," which in turn solidified the name of the patriarchal city as Beersheba. This act is not merely a geographical designation but a profound theological statement, marking the culmination of a period of strife and the establishment of peace and divine blessing.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices. Etiology is central, as the verse explains the origin of the name "Beersheba," linking it directly to the historical event of Isaac's oath and the discovery of the well. This etiological naming provides a theological justification for the place's significance. There is also a subtle Wordplay between "Shebah" (seven) and "shevu'ah" (oath), which enriches the meaning of Beersheba as the "Well of the Oath," emphasizing the covenantal aspect over a numerical one. The phrase "unto this day" functions as an Anachronism or Editorial Gloss, a common feature in historical narratives that connects the ancient past to the contemporary reality of the audience, lending credibility and continuity to the account. This device underscores the enduring legacy of the patriarchal narratives.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 26:33 stands as a powerful testament to God's unwavering faithfulness and sovereign provision, even in the face of human conflict and uncertainty. It demonstrates how God orchestrates circumstances—from the timely discovery of water to the recognition of His favor by an outsider king—to bring about peace and fulfill His covenant promises. The naming of Beersheba, the "Well of the Oath," transforms a physical location into a theological marker, signifying a place where God's presence was affirmed, covenants were established, and His people were blessed. It reinforces the biblical principle that God blesses those who walk in His ways and seek peace, providing for their needs in tangible and miraculous ways.
REFLECTION AND APPLICATION
The narrative culminating in Genesis 26:33 offers profound lessons for contemporary believers. Isaac's journey from contention over vital resources to the establishment of covenant peace, marked by God's evident provision, encourages us to prioritize reconciliation and trust in God's perfect timing for our blessings. In a world often characterized by strife and competition, Isaac's example reminds us that pursuing peace, even with those who may have wronged us, is a divine calling. It demonstrates a profound reliance on God's ultimate vindication and supply, rather than resorting to endless conflict. The immediate discovery of water after the oath serves as a powerful reminder that God not only provides for our physical needs but also affirms our righteous actions and blesses our peacemaking efforts. We are called to embody this spirit of peace, trusting that God will provide for us as we seek to live in harmony, echoing the New Testament call to live peaceably with all people (Romans 12:18).
Questions for Reflection
FAQ
Why is the name Beersheba significant in the Bible?
Answer: Beersheba, meaning "Well of the Oath," is profoundly significant as a recurring patriarchal site where pivotal covenants were made and God repeatedly appeared to Abraham and Isaac, reaffirming His promises. It represents a place of divine provision, peace established through solemn agreements, and the enduring continuity of the Abrahamic covenant across generations. It served as a spiritual and geographical anchor for the patriarchs.
Did Abraham and Isaac name Beersheba for the same reason?
Answer: While both Abraham (Genesis 21:31) and Isaac named or reaffirmed Beersheba after an oath with an Abimelech concerning a well, the specific circumstances differed. Abraham's oath was primarily about the ownership and rights to a specific well, while Isaac's oath was a broader covenant of peace and non-aggression after a period of significant conflict over multiple wells. However, both instances underscore the meaning "Well of the Oath," solidifying the site's identity as a place of covenant and divine faithfulness.
What does the discovery of water immediately after the oath symbolize?
Answer: The immediate discovery of fresh water after the oath in Genesis 26:32 symbolizes God's divine affirmation and abundant provision. In a land where water was scarce and a source of conflict, this miraculous timing demonstrates God's blessing upon Isaac, validating the covenant of peace and assuring Isaac of His presence and faithfulness in a tangible, life-sustaining way. It signifies that God honors righteous peacemaking and provides for those who trust in Him.
CHRIST-CENTERED FULFILLMENT
The themes of covenant, peace, and divine provision inherent in Genesis 26:33 find their ultimate and perfect fulfillment in Jesus Christ. Just as Isaac established peace through a covenant at the "Well of the Oath" and found physical provision, Christ is the ultimate source of true peace and the Mediator of a new and better covenant (Hebrews 8:6). He is the "living water" (John 4:10-14) who provides eternal satisfaction and reconciliation with God, far surpassing the physical provision of water at Beersheba. Through His sacrificial death, Christ became our peace (Ephesians 2:14), breaking down the wall of hostility and bringing us into an everlasting covenant relationship with God (Hebrews 9:15). Believers, through faith in Him, enter into this covenant of peace and receive abundant spiritual provision, finding their ultimate "Well of the Oath" in the finished work of Christ.