Wherefore the well was called Beer-lahai-roi; behold, [it is] between Kadesh and Bered.
14. Beer-lahai-roi ] The R.V. marg. the well of the living one who seeth me is an impossible translation of the text. Another rendering is, “Well of the Seeing alive,” i.e. “Where one sees God and remains alive.” The popular belief was, that he who saw God would die. See previous note.
Probably the name Beer-lahai-roi was explained by a popular etymology which connected its pronunciation with the sound of the Hebrew words ai = “living” and roi = “vision.” A well, or spring, in a desert was generally deemed by the early nomad peoples to be frequented by a Divine presence.
between Kadesh and Bered ] For Kadesh, see note on Gen 14:7. Bered has not been identified. Hagar’s well is commonly supposed to be the same as Ain Muweileh, a spot where there are springs, S. of Beersheba, and on the caravan road to Egypt.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 14. Wherefore the well was called Beer-lahai-roi] It appears, from Ge 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 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This name may have respect, either,
1. To God, The well of him that liveth (i.e. of the true and living God) and seeth me, i.e. taketh care of me. Or,
2. To Hagar, The well of her that liveth, i.e. who though she gave up herself for dead and lost, yet now is likely to live, both in her person and in her posterity, and seeth, or did see, namely, God present with her.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Wherefore the well was called Beerlahairoi,…. That is, the fountain where the angel found her, Ge 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,
Ge 21:19:
behold, [it is] between Kadesh and Bered; Kadesh is the same with Kadesh Barnea in the wilderness, Nu 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, Ge 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.
Fuente: John Gill’s Exposition of the Entire Bible
14. Wherefore the well was called (398) I subscribe to the opinion of those who take the word יקרא ( yekra,) indefinitely, which is usual enough in the Hebrew language. In order that the sense may be the clearer it is capable of being resolved into the passive voice, that ‘the well was called.’ (399) Yet I think this common appellation originated with Hagar, who, not content with one simple confession, wished that the mercy of God should be attested in time to come; and therefore she transmitted her testimony, as from hand to hand. Hence we infer how useful it is, that they who do not freely humble themselves, should be subdued by stripes. Hagar, who had always been wild and rebellious, and who had, at length, entirely shaken off the yoke; now, when the hardness of her heart was broken by afflictions, appears altogether another person. She was not, however, reduced to order by stripes only; but a celestial vision was also added, which thoroughly arrested her. And the same thing is necessary for us; namely, that God, while chastising us with his hand, should also bring us into a state of submissive meekness by his Spirit. Some among the Hebrews say that the name of the well was given to it, as being a testimony of a twofold favor, because Ishmael was revived from death, and God had respect to Hagar, his mother. But they foolishly mutilate things joined together: for Hagar wished to testify that she had been favourably regarded by Him who was the Living God, or the Author of life.
(398) “ Idcirco vocavit puteum, Puteum viventis videntis me.” “Therefore she called the well, The well of him who liveth and seeth me.”
(399) As in the English version.
Fuente: Calvin’s Complete Commentary
(14) Beer-lahai-roi.That is, Well of the living-seeing (of God), the well where God has been seen, and the beholder still lives. It became afterwards a favourite dwelling-place of Isaac (Gen. 25:11), and was probably, therefore, surrounded by pastures, but its site has not been identified. For Kadesh see Gen. 14:7. Bered is absolutely unknown.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Beer-lahai-roi , well of life of sight, or, well of living vision; that is: well where one saw God and remained alive after the vision . This well is mentioned again in Gen 24:62; Gen 25:11. Its location, between Kadesh and Bered, is now unknown . On the identification of Kadesh with Ain Qadees, see note on Gen 14:7. The spring el Muweileh, far to the south of Beer-sheba, has been suggested as Hagar’s well, but this suggestion has not been sufficiently confirmed .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For this reason the well was called Beer-lahai-roi (‘the well of the Living One Who sees me’). Consider, it is between Kadesh and Bered.’
We do not know whether this was a new name for the site or an old name applied to a new situation. It is possible that the name was originally given because it had been a lifesaver to someone who had arrived there in great need who gave credit to ‘the Living One’ for deliverance. Alternately it could mean ‘the well of he who sees me and lives’ referring to the well. It had no doubt been a lifesaver to many. But either way the name is given a significance, or a new significance, through Hagar’s experience. If the name was old it was taken over and converted so that it represented Hagar’s God.
“Between Kadesh and Bered” identifies its position to those unfamiliar with it, and shows the writer, or someone who added the description as a subsequent guide, knew it well.
The fact that this record is favourable to Hagar and yet retained in the covenant records of the tribe which became Israel, confirms its ancient origin. It was clearly recorded and kept in the tribe at a time when Hagar and Ishmael were an integral part of that tribe, and the probability must be that when Hagar returned to the tribe the covenant was immediately recorded as a part of God’s covenant with Abram, by a sympathetic scribe selected by Abram.
God Expands His Covenant With Abram Under the Sign of Circumcision and Promises Prosperity to All his Descendants and a Son to Abram (Abraham) Born of Sarai (Sarah) (16:15-17:27).
Events have gone forward and with the birth of Ishmael things have become more complicated, so Yahweh now renews His covenant with Abram, bringing in Ishmael and promising the blessing of the birth of peoples and nations through him as well, while at the same time signifying that the promised line will be through a son of Sarai. This is thus an advancement on previous covenants. But at the same time the position of Ishmael within the covenant situation is made clear. He will enjoy the blessings of the wider covenant, but the original more direct and personal covenant is with Isaac (verse 21).
This change in emphasis is made clear in a number of ways. Both Abram and Sarai have their names changed, a sign of a new beginning, and Yahweh speaks as ‘El Shaddai’ because He is speaking to a wider group than the original ‘chosen line’, speaking to some for whom He will not be Yahweh, the personal covenant God.
Fuente: Commentary Series on the Bible by Peter Pett
Wherefore the well was called Beerlahairoi; behold, it is between Kadesh and Bered.
This name means ‘The Well of Him that lives and looketh on.’
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 16:14 Wherefore the well was called Beerlahairoi; behold, [it is] between Kadesh and Bered.
Ver. 14. Beer-lahai-roi, ] i.e., “The well of him that liveth and seeth me,” that is, of the living God, who hath seen to my safety. So rich men are “charged” to “trust not in uncertain riches, but in God,” who both “liveth” and “giveth”. 1Ti 6:17
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Beer-lahai-roi = the well of living after seeing.
Fuente: Companion Bible Notes, Appendices and Graphics
Beerlahairoi
i.e. The well of him that liveth and seeth me. Gen 24:62; Gen 25:11.
Fuente: Scofield Reference Bible Notes
Beer-lahri-roi, That is, The well of him that liveth and seeth me. Gen 21:31, Gen 24:62, Gen 25:11
Kadesh: Num 13:26
Reciprocal: Gen 14:7 – Kadesh Gen 20:1 – Kadesh Gen 22:14 – called Heb 7:1 – the slaughter
Fuente: The Treasury of Scripture Knowledge
Gen 16:14. The well was called Beer-lahai-roi The well of him that lives and sees me. It is likely Hagar put this name upon it, and it was retained long after. This was the place where the God of glory manifested the special care he took of a poor woman in distress. Those that are graciously admitted into communion with God, and receive seasonable comforts from him, should tell others what he has done for their souls, that they also may be encouraged to seek him and trust in him.