Genesis 26:21 — Word Study
WLCוַֽיַּחְפְּרוּ֙ בְּאֵ֣ר אַחֶ֔רֶת וַיָּרִ֖יבוּ גַּם־ עָלֶ֑יהָ וַיִּקְרָ֥א שְׁמָ֖הּ שִׂטְנָֽה׃
BSAThen they dugchâphar▸ [searched deeply, excavated] anotherʼachêr [next, different] wellbᵉʼêr [water source, spring] and quarreledrîyb▸ [argued, contended] overʻal that one {also}gam [too, even] so he namedqârâʼ▸ [called out to, identified] itshêm SitnahSiṭnâh△ [strife, opposition, enmity]
| Greek | English | Parsing |
|---|---|---|
| וַֽיַּחְפְּרוּ֙ | and they dug | Verb, Qal, sequential imperfect third person masculine plural |
| בְּאֵ֣ר | a well | Noun common, feminine singular absolute |
| אַחֶ֔רֶת | another | Adj |
| וַיָּרִ֖יבוּ | and they disputed | Verb, Qal, sequential imperfect third person masculine plural |
| גַּם־ | also | Adverb |
| עָלֶ֑יהָ | on it | Preposition, suffix |
| וַיִּקְרָ֥א | and he called | Verb, Qal, sequential imperfect third person masculine singular |
| שְׁמָ֖הּ | name its | Noun common masculine singular construct, suffix |
| שִׂטְנָֽה׃ | Sitnah | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then they dug another well and quarreled over that one also; so he named it Sitnah. |
| KJV | And they digged another well, and strove for that also: and he called the name of it Sitnah. |
| ASV | And they digged another well, and they strove for that also: and he called the name of it Sitnah. |
| YLT | and they dig another well, and they strive also for it, and he calleth its name 'Hatred.' |
| WEB | They dug another well, and they argued over that, also. So he called its name Sitnah. |
| BBE | Then they made another water-hole, and there was a fight about that, so he gave it the name of Sitnah. |
The translations agree on the name שִׂטְנָה — see How Translations Differ.
The sentence structure presents a main action followed by the consequences of that action, highlighting the sequence of events.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbחָפַר
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 26:21
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 Wellsgenerated
Genesis 26:21 describes how Isaac's servants dug another well after quarreling over the previous one. This reflects the ongoing conflict between Isaac and the Philistines regarding access to water, a vital resource in the arid region. The naming of the well Sitnah signifies the strife that characterized these interactions, illustrating the challenges faced by Isaac as he sought to establish his presence in the land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:6 | At the beginning of the reign of Xerxes, an accusation was lodged against the people of Judah and Jerusalem. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — שִׂטְנָה, sit.Nahgenerated
The word שִׂטְנָה (sitnah) is a noun meaning hostility or strife. It is derived from a root that conveys the idea of enmity or opposition. In this context, it signifies the contention and conflict that arose over the well dug by Isaac.
The usage of שִׂטְנָה emphasizes the relational dynamics between Isaac and the Philistines, highlighting how disputes over resources can lead to significant tension. The choice of this name reflects not just the immediate conflict but also the broader theme of struggle in Isaac's life.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַיַּחְפְּרוּ֙ (and they dug) governs the clause, with two additional clauses following it: one describing the action of quarreling and the other stating the naming of the well. The structure emphasizes the sequence of actions taken by Isaac's servants.
The Hebrew word order places the action of digging first, highlighting the initiative of Isaac's servants, followed by their conflict and the resulting naming of the well.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּחְפְּרוּ֙ as ὤρυχεν (oruchen), indicating a straightforward rendering of the action of digging. This choice aligns closely with the Hebrew meaning, maintaining the focus on the act of excavation.
The Greek term for שִׂטְנָה is ἐξθρία, which conveys a sense of opposition, paralleling the Hebrew connotation of strife and conflict.
In plain words — the whole versegenerated
Genesis 26:21 tells us that Isaac's servants dug another well after quarreling over the previous one. They named this well Sitnah, which means strife. This reflects the ongoing conflict Isaac faced with the Philistines over access to water.
Frequently Asked Questionsgenerated
Sitnah signifies strife or hostility, reflecting the conflict that arose over the well dug by Isaac.
The quarreling arose because the herdsmen of Gerar claimed the water as theirs, leading to disputes over resources.
This verse illustrates the difficulties Isaac faced in establishing himself in the land, particularly in relation to the Philistines.
This story highlights the recurring theme of conflict and struggle in Isaac's life as he navigated his relationship with the Philistines.
Reflection Questionsgenerated
- What are some conflicts in my life that require resolution, similar to Isaac's situation?
- How can I approach disputes with others in a way that seeks peace rather than strife?
- In what ways can I trust God to provide for my needs, as Isaac did?
- What lessons can I learn from Isaac's perseverance in the face of opposition?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the significance of the name Sitnah as it relates to enmity, based on translations by Aquila and Symmachus.
And they dug another well, and they quarreled over it. And he called its name Enmity. Concerning enmity, because Aquila and Symmachus translated it as τὴν ἀντικειμένην, and ἐναντίωσιν, which means opposing and contrary,Early Church Fathers on Genesis 26 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 26:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they digged another well,.... That is, Isaac's servants: and strove for that also; the herdsmen of Gerar disputed their right to that also, and strove to get it from them: and he called the name
Read John Gill on Genesis 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they digged another well, and strove for that also: and he called the name of it Sitnah. Sitnah , [ SiTnaah (H7856)] - hatred, accusation. Wilton suggests that this well was dug in Wady esh-Shutein.
Read Robert Jamieson on Genesis 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 26:21 And they digged another well, and strove for that also: and he called the name of it Sitnah.Ver. 21. And he called the name of it Sitnah.] Of Satan; to hate deadly, as the devil doth. So the Preacher in his Travels tells us of a place called, The mouth of hell. And we read of a country called, Terra del fuego. Savoy, for the strait passages infested with thieves, was once called Malvoy; till a worthy adventurer cleared the coasts, and then it was called Salvoy, or Savoy, quasi salva via. So, King Alfred, as he divided the kingdom into shires, so the subjects, in the several shires, into tens, or tithings; every of which should give bond for the good bearing of each other. The…
Read John Trapp on Genesis 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18-22) Isaac digged again the wells . . . —This activity of Isaac called forth anew the opposition of the Philistines, His first well was in the wady of Gerar, and was the more valuable because it was not the mere remains of the water of the torrent, but was fed by a spring, as we learn from its being called “a well of living water.” But though Isaac had a right to these wells by reason of the old covenant between his father and the king, yet when his claim was resisted he abandoned the well, but in token of displeasure called it Esek, contention. When compelled to resign his next well he called it by a harsher name—Sitnah, enmity; for their opposition was developing into bitter…
Read Charles John Ellicott on Genesis 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. They digged another well] Never did any man more implicitly follow the Divine command, Resist not evil, than Isaac; whenever he found that his work was likely to be a subject of strife and contention, he gave place, and rather chose to suffer wrong than to have his own peace of mind disturbed. Thus he overcame evil with good.
Read AdamClarke on Genesis 26 →CambridgeThe Cambridge Bible for Schools and Colleges21. Sitnah] That is, Enmity. This name is connected with the same root as the word satan, “adversary”; cf. Numbers 20:22; 1 Samuel 29:4. It has been doubtfully identified with a modern name, Wady-Sutem.
Read Cambridge on Genesis 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20-22. Esek… Sitnah… Rehoboth — These appear to have been new wells digged, in addition to the old ones re-opened, and the names mean, respectively, Strife, Opposition, (from the same root as Satan,) and Broad Places, Room.
Read Daniel Denison Whedon on Genesis 26 →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
Then they dug another well and quarreled over that one also; so he named it Sitnah.
They dug another well, and they argued over that, also. So he called its name Sitnah.
Then they dug another well and quarreled over that one also; so he named it Sitnah.
His servants dug another well, but they quarreled over it too, so Isaac named it Sitnah.
Tyndale line
And they digged another well, and strove for that also: and he called the name of it Sitnah.
And they digged another well, and they strove for that also: and he called the name of it Sitnah.
And they digged another well, and they strove for that also: and he called the name of it Sitnah.
And they digged another well, and contended for that also: and he called the name of it Sitnah.
Afterwarde they digged another well, and stroue for that also, and he called the name of it Sitnah.
Strictly literal
And they dug another well, and they strove for that also; and he called the name of it Sitnah.
and they dig another well, and they strive also for it, and he calleth its name 'Hatred.'
and they dig another well, and they strive also for it, and he calls its name “Hatred.”
And they dug another well, and they strove for that also: and he called the name of it Sitnah.
Then they dug another well, and they quarreled over that, too, so he gave it the name of “Sitnah.”
From the Latin
And they digged also another; and for that they quarrelled likewise, and he called the name of it, Enmity.
Simplified
He had another well dug, and they argued over that one too. He named the well, “Opposition.”
Then they made another water-hole, and there was a fight about that, so he gave it the name of Sitnah.
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 states, "וַֽיַּחְפְּרוּ֙ בְּאֵ֣ר אַחֶ֔רֶת וַיָּרִ֖יבוּ גַּם־ עָלֶ֑יהָ וַיִּקְרָ֥א שְׁמָ֖הּ שִׂטְנָֽה," which translates to, "Then they dug another well and quarreled over that one also; so he named it Sitnah." The Septuagint closely matches this text, providing a word-for-word correspondence with the same meaning. The Samaritan Pentateuch agrees with the Masoretic Text word for word, affirming the same details. The Dead Sea Scrolls (4Q12) contain fragments that align with the Masoretic Text but are incomplete, as they have been supplemented by an editor to provide a full reading. Overall, the witnesses agree on the content of this verse, confirming the narrative of the well and the quarrel over it.
וַֽיַּחְפְּרוּ֙ בְּאֵ֣ר אַחֶ֔רֶת וַיָּרִ֖יבוּ גַּם־ עָלֶ֑יהָ וַיִּקְרָ֥א שְׁמָ֖הּ שִׂטְנָֽה׃
9 of the 9 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.
ויחפרו באר אחרת ויריבו גם עליה ויקרא שׁמה שׂטנה
Agrees with the Masoretic Text here, word for word.
[ויחפרו] [באר] [אחרת] [ויריבו] [גם] [עלי׳ה] [ויקרא] [שמ׳ה] [שטנה]
nothing on the leather here — 9 supplied entire by an editor.
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 26:21
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.
חָפַר (chaphar) is a Hebrew verb meaning to dig or search for. It is a primitive root that conveys the idea of prying into something, exploring, or delving deeper. The entries consistently highlight its use in contexts related to digging and searching.
חָפַר vb. dig, search for
base
H2658 חָפַר dig, search for
2658 chaphar khaw-far'
a primitive root; properly, to pry into; by implication, to
delve, to explore:--dig, paw, search out, seek.
חָפַר (cha.phar) — to search.
1) to dig, search for
1a) (Qal)
1a1) to dig
1a2) to search, search out, explore
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
בְּאֵר (be'er) refers to a well or pit, often created by digging. It can denote a spring as well. The term appears in Genesis 26:21 and is also used as a proper noun for a location in the desert, situated north of Eleutheropolis.
בְּאֵר n.f. Gn 26:21 well, pit
a well, often as made by digging
pit
as n.pr.loc.
a station of Isr. in desert
8 miles north of Eleutheropolis
base
H875 בְּאֵר well, pit
875 'er be-ayr'
from 874; a pit; especially a well:--pit, well.
see HEBREW for 0874
בְּאֵר (be.er) — well.
well, pit, spring
N-fs — Noun common · feminine singular absoluteHNcfsa
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAafsa
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp3fs
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
The Hebrew word שִׂטְנָה (*sitnah*) refers to 'hostility' and is also the name of a well associated with Isaac in Genesis 26:21. It is linked to the concept of 'strife' and is derived from a related term, שִׂטְנָה (*sitnan*), which has a similar meaning.
שִׂטְנָה n.pr.putei (hostility) Gn 26:21 (J).
ref
H7856 שִׂטְנָה (hostility)
7856 Sitnan sit-naw'
the same as 7855; Sitnah, the name of a well in
Pal:--Sitnah.
see HEBREW for 07855
שִׂטְנָה (sit.nah) — Sitnah.
§ Sitnah = "strife"
the 2nd of the 2 wells dug by Isaac in the valley of Gerar
N-proper — Noun properHNpl
sit'-na (siTnah, "hatred," "hostility"; echthria): The name of the second of the two wells dug by the herdsmen of Isaac, the cause of further "enmity" with the herdsmen of Gerer (Ge 26:21, margin "That is, Enmity"). The site is unknown, but Palmer (PEFS, 1871) finds an echo of the name in Shutnet er Rucheibeh, the name of a small valley near Rucheibeh.
See REHOBOTH.
Sitnah
Strife, the second of the two wells dug by Isaac, whose servants here contended with the Philistines (Gen. 26:21). It has been identified with the modern Shutneh, in the valley of Gerar, to the west of Rehoboth, about 20 miles south of Beersheba.
(strife), the second of the two wells dug by Isaac in the valley of Gerar, the possession of which the herdmen of the valley disputed with him. (Genesis 26:21)
hatred