Beersheba

or the well of the oath; so named from a well which Abraham dug in this place, and the covenant which he here made with Abimelech, king of Gerar, Genesis 20:31. Here also he planted a grove, as it would appear, for the purpose of retirement for religious worship. In process of time, a considerable town was built on the same spot, which retained the same name. Beersheba was given by Joshua to the tribe of Judah, and afterward transferred to Simeon, Jos 15:28. It was situated twenty miles south of Hebron, in the extreme south of the land of Israel, as Dan was on the north. The two places are frequently thus mentioned in Scripture, as “from Dan to Beersheba,” to denote the whole length of the country.

Be-er’-sheba or Be-er-she’ba. (well of the oath). The name of one of the old places in Palestine, which formed the southern limit of the country. There are two accounts of the origin of the name. According to the first, the well was dug by Abraham, and the name given to Judah, Jos 15:28, and then to Simeon, Jos 19:2; 1Ch 4:28.

In the often-quoted, "from Dan even unto Beersheba," Jdg 20:1, it represents the southern boundary of Canaan, as Dan, the northern. In the time of Jerome, it was still a considerable place, and still retains its ancient name -- Bir es-Seba.

There are at present on the spot, two principal wells and five smaller ones. The two principal wells are on, or close to, the northern bank of the Wady es-Seba. The larger of the two, which lies to the east, is, according to Dr. Robinson, 12 1/2 feet in diameter, and at the time of his visit, (April 12), was 44 1/2 feet to the surface of the water. The masonry which encloses the well extends downward 28 1/2 feet. The other well is 5 feet in diameter, and was 42 feet to the water.

The curb-stones around the mouth of both wells are worn into deep grooves by the action of the ropes of so many centures. These wells are in constant use today. The five lesser wells are in a group in the bed of the wady. On some low hills, north of the large wells, are scattered the foundations and ruins of a town of moderate size.

Beersheba means "well of the oath". The southern limit of the Holy Land, as Dan in the N.: "from Dan to Beersheba" (compare in David’s census, 1Ch 21:2; 2Sa 24:2-7) comprehends the whole. Called so from the oath of peace between Abraham and Abimelech, king of the Philistines (Gen 21:31), else from the seven (sheba’ ) ewe lambs slain there: indeed sheba’, an oath, is from the custom of binding one’s self by seven things, as Abraham made the seven ewe lambs a pledge of his covenant with Abimelech. Again, from the like oath between Abimelech (with Phichol, his captain) and Isaac, it being not uncommon for an event to be recorded as occurring apparently for the first time, which has been recorded as occurring earlier before: so Bethel (Gen 26:31-33).

The well dug by Abraham and secured to him by oath had been covered and lost. It is found by Isaac’s servants just after the covenant made between him and Abimelech. The series of events recalls to Isaac’s mind the original name and that which gave rise to the name; so he restores both the well itself and the name. Seven (sheba’ which also may explain the name) wells are at the place, so that a different one may have been named by Isaac from that named by Abraham. They all pour their streams into the wady es Seba, and are called Bir es seba, the largest 12 ft. diameter, and masonry round reaching 28 ft. down, and 44 from bottom to surface of the water. The second, at a hundred yards distance, 5 in diameter, 42 in depth. The other five further off. The stones around the mouth are worn into grooves by the action of ropes for so many ages. Around the large are nine stone troughs; around the smaller, five.

The water is excellent, and grass with crocuses and lilies abounds. Abraham planted here a" grove" (’eshel) (distinct from the idol grove, Asheerah, or Astarte Baal), or tree, the tamarisk, long living, of hard wood, with long, clustering, evergreen leaves, as a type of the ever enduring grace of the faithful, covenant keeping God (Gen 21:33), "and called on the name (the self manifested character and person) of Jehovah, the everlasting God." (See BAAL.) Here it was that Isaac lived when Jacob stole from his father the blessing already forfeited by Esau’s profane sale of his birthright (Gen 26:33; Gen 26:27; Gen 28:10). Long afterward, on Jacob’s descent to Egypt, he halted there, sacrificed unto the God of Isaac, and had a vision of God encouraging him to go down. The dispensation of the promise, which began with Abraham’s call from Ur to Canaan, ended on the last night of the sojourn of his grandson Israel in Canaan.

So God’s promise was repeated for the last time (Gen 46:1-5). Possibly the 430 years (Gal 3:17) dates from this, the end, not from the beginning, of the dispensation of the promise. Beersheba was given to Simeon, in the extreme S. of Judah (Jos 15:28; Jos 19:1-2; 1Ch 4:28). Samuel’s sons, Joel and Abiah, were judges there (1Sa 8:2), its distance preventing his going in circuit to it, as he did to others yearly (1Sa 7:16-17). Here Elijah left his confidential servant (narow) on his way to Horeb (1Ki 19:3-4).

"From Geba to Beersheba" or "from Beersheba to mount Ephraim" was the formula comprehending the southern kingdom of Judah after the severance of Israel’s ten tribes (2Ki 23:8; 2Ch 19:4), and on the return from Babylon still narrower, "from Beersheba to the valley of Hinnom" (Neh 11:30). Ahaziah’s wife, Zibiah, mother of Joash, was of Beersheba (2Ki 12:1.) It became seat of an idolatry akin to that of Bethel or Gilgal, so that it was a formula of superstition, "the manner (cultus, or religion, as in Act 9:2 the new religion of Christ is designated "this way") of Beersheba liveth" (Amo 5:5; Amo 8:14). In Christian times, it became an episcopal city under the Bishop of Jerusalem.

The last person who has carefully examined this locality is lieut. Conder, who thus describes it (Tent-work in Palestine, ii, 94 sq.):

“The scenery was tame and featureless, with a single dark tell in front, and white marl peaks capped with flint to the west.. We ascended the tell or mound of Seba, which is two and a half miles east of the wells of Beersheba, and thence we had a fine view of the great boundary valley which limited our work on the south, joiniing the long raville which comes down from Hebron, anil running west in a broad, flat, gravelly bed, between high walls of brown earth. The pebbles were white and dry, yet water-worn, for, as we found in the following spring, a river will occasionally flow for hours along the wady bed. East of us were remarkable chalk-hills called el Ghurrah, and on the west a low ridge shut out the maritime plain. To the north were the hills of Judah, dotted with lotus-trees; and to the south stretched the endless desert of the wanderings. The desert of Beersheial is a beautiful pasture-land in spring, when the grass and flowers cover the gray mud, as in the Jordan valley; but in November it is very desolate. Not a tree exists near the wells, and only the foundation of a once flourishing town of the 4th century remains. The sides of all the wells are furrowed with the ropes of the water-drawers; but we made one discovery which was rather disappointing, namely, that the masonry is not very ancient. Fifteen courses down, on the south side of the large well, there is a stone with an inscription in Arabic, on a tablet dated, as well as I could make out, A. H. 505, or in the 12th century. The stone must be at least as old as those at the mouth. The wells have no parapets.” SEE WELL. Canon Tristram thus describes the ancient remains on the north of the wady (Bible Places, p. 22):

“Long lines of foundations mark the ancient city, or rather village — a very large, unwalled place with a garrison. The ruins are about half a mile in extent, but scattered, and include the foundations of a Greek church, with apse, sacristy, and aisles. Only a figment of the lapse remains above the pavement, although in the 14th century some of the churches were still standing among the ruins are the traces of a Jewish forrtress — a circular tower or keep of double walls, each four feet thick, and with a like space between them. There are manly fragments of pottery strewn about, with occasional bits of glass, and the squares or tesserae of Roman mosaics.”

[Beer’-sheba]

This name, signifying well of the oath, was given to the place where Abraham and Abimelech made a covenant not to molest each other, and confirmed it by an oath. It afterwards became the dwelling place of Abraham and of Isaac, who also digged a well there, and a city is spoken of as bearing the same name. Gen 21:14; Gen 21:31-33; Gen 22:19; Gen 26:23; Gen 26:33; Gen 28:10. It became a part of Simeon’s lot, Jos 19:1-2; and after the settlement of the land it is constantly referred to as the most southern part of the land possessed, as Dan is pointed to as the most northern; thus ’from Dan to Beer-sheba’ was the common expression for the whole territory even in the days of Solomon. 1Ki 4:25.

The prophet Amos warns the people not to trust in any places of renown or of former blessing, as Bethel, Gilgal, nor Beersheba; the glory of all had faded: they must seek Jehovah, and they should live. Amo 5:5-6; Amo 8:14. On the return of the exiles some of them dwelt at Beer-sheba, and from thence northward to the valley of Hinnom. Neh 11:27; Neh 11:30. Beer-sheba is identified with Bir es Seba, 31° 15’ N, 34° 48’ E. There are still two principal wells in the district giving excellent water, besides five smaller ones.

BEERSHEBA.—A halting-place of Abraham (Gen 21:31), where Hagar was sent away (Gen 21:14), and where he made a covenant with Abimelech, from which the place is alleged to take its name (‘well of the covenant,’ according to one interpretation). Isaac after his disputes with the Philistines settled here (Gen 26:23), and discovered the well Shibah, another etymological speculation (Gen 26:33). Hence Jacob was sent away (Gen 28:10), and returned and sacrificed on his way to Egypt (Gen 46:1). It was assigned to the tribe of Judah (Jos 15:28), but set apart for the Simeonites (Jos 19:2). Here Samuel’s sons were judges (1Sa 8:2), and hither Elijah fled before Jezebel (1Ki 19:3). Zibiah, the mother of Joash, belonged to Beersheba (2Ki 12:1). It was an important holy place: here Abraham planted a sacred tree (Gen 21:33), and theophanies were vouchsafed to Hagar (Gen 21:17), to Isaac (Gen 26:24), to Jacob (Gen 46:2), and to Elijah (1Ki 19:5). Amos couples it with the shrines of Bethel and Gilgal (Amo 5:6), and oaths by its numen are denounced (Amo 8:14). It is recognized as the southern boundary of Palestine in the frequent phrase ‘from Dan unto Beersheba’ (Jdg 20:1 etc.). Seven ancient wells exist here, and it has been suggested that these gave its name to the locality; the suffixed numeral being perhaps due to the influence of the syntax of some pre-Semitic language, as in Kiriath-arba (‘Tetrapolis’). The modern name is Bir es-Seba’, where are extensive remains of a Byzantine city; the ancient city is probably at Tell es-Seba’, about 2 miles to the east. Till recently the site was deserted by all but Bedouin; now a modern town has sprung up, built from the ruins of the ancient structures, and has been made the seat of a sub-governor.

R. A. S. Macalister.

(Hebrew: well of seven, or well of swearing) Ancient town at the southern extremity of Palestine, 28 miles southwest Hebron. The expression "Dan to Bersabee" was used to denote the entire length of Palestine (Judges 1:20). This locality is the cradle of the Hebrew race, connected with memories of Agar, Ismael, and Abraham (Genesis 21), of Isaac (Genesis 26), Jacob who was born there, and his sons (Genesis 28 and 46). Bertha (Teutonic: bright, famous), Queen of Kent (died c.612). She was the Christian wife of the pagan King Ethelbert, and welcomed Saint Augustine on his mission to England, 597. Though sometimes called saint, no evidence of her cult exists.

bē-ẽr-shē´ba (בּאר שׁבע, b^e’ēr shēbha‛; Βηρσαβέε, Bērsabée): Allotted originally to Simeon (Jos 19:2), one of “the uttermost cities of the tribe of the children of Judah” (Jos 15:28).

1. The Meaning of the Name

The most probable meaning of Beersheba is the “well of seven.” “Seven wells” is improbable on etymological grounds; the numeral should in that case be first. In Gen 21:31 Abraham and Abimelech took an oath of witness that the former had dug the well and seven ewe lambs were offered in sacrifice, “Wherefore he called that place Beer-sheba; because there they sware both of them.” Here the name is ascribed to the Hebrew root שׁבע, shābha‛, “to swear,” but this same root is connected with the idea of seven, seven victims being offered and to take an oath, meaning “to come under the influence of seven.”

Another account is given (Gen 26:23-33), where Isaac takes an oath and just afterward, “the same day Isaac’s servants came, and told him concerning the well which they had digged (dug), and said unto him, We have found water. And he called it Shibah: therefore the name of the city is Beer-sheba unto this day.”

2. A Sacred Shrine

Beersheba was a sacred shrine. “Abraham planted a tamarisk tree in Beer-sheba, and called there on the name of Yahweh, the Everlasting God” Gen (Gen 21:33). Theophanies occurred there to Hagar (Gen 21:17), to Isaac (Gen 26:24), to Jacob (Gen 46:2), and to Elijah (1Ki 19:5). By Amos (Amo 5:5) it is classed with Bethel and Gilgal as one of the rival shrines to the pure worship of Yahweh, and in another place (Amo 8:14) he writes “They shall fall, and never rise up again,” who sware, “As the way (i.e. cult) of Beersheba liveth.” The two unworthy sons of Samuel were Judges in Beersheba (1Sa 8:2) and Zibiah, mother of King Jehoash, was born there (2Ki 12:1; 2Ch 24:1).

3. Its Position

Geographically Beersheba marked the southern limit of Judah, though theoretically this extended to the “river of Egypt” (Gen 15:18) - the modern Wady el‛Avı̄sȟ - 60 miles farther south. It was the extreme border of the cultivated land. From Dan to Beersheba (2Sa 17:11, etc.) or from Beersheba to Dan (1Ch 21:2; 2Ch 30:5) were the proverbial expressions, though necessarily altered through the changed conditions in later years to “from Geba to Beer-sheba” (2Ki 23:8) or “from Beer-sheba to the hill-country of Ephraim” (2Ch 19:4).

4. Modern Beersheba

Today Beersheba is Bı̂r es-Seba‛ in the Wady es Seba‛, 28 miles Southwest of Hebron on “the southern border of a vast rolling plain broken by the torrent beds of Wady Khalil and Wady Seba” (Robinson). The plain is treeless but is covered by verdure in the spring; it is dry and monotonous most of the year. Within the last few years this long-deserted spot - a wide stretch of shapeless ruins, the haunt of the lawless Bedouin - has been re-occupied; the Turks have stationed there an enlightened Kaimerkhan (subgovernor); government offices and shops have been built; wells have been cleared, and there is now an abundant water supply pumped even to the separate houses. Robinson (BW, XVII, 247ff) has described how he found seven ancient wells there - probably still more will yet be found. The whole neighborhood is strewn with the ruins of the Byzantine city which once flourished there; it was an episcopal see. It is probable that the city of Old Testament times stood where Ṭell es Seba‛ now is, some 2 1/2 miles to the East; from the summit a commanding view can be obtained (PEF, III, 394, Sheet XXIV).

Originally Beersheba was the name given to a well that Abraham dug in the dry southern region of Palestine known as the Negeb. Some years later, opponents of the Hebrews filled the well in, and Isaac had to dig it again (Gen 21:25-33; Gen 26:18; Gen 26:32-33). The town that grew up around the well was also called Beersheba. Abraham, Hagar, Isaac, Jacob and the sons of Jacob all at some time either lived in or passed through Beersheba (Gen 21:14; Gen 22:19; Gen 26:23; Gen 28:10; Gen 46:1-5).

A number of important roads passed through Beersheba. Among these were the main north-south route from Canaan to Egypt, and the main west-east route from the Philistine coast to Edom (Gen 46:1-6; 2Ki 3:8). (For a map of Palestine’s main traffic routes see PALESTINE.)

After Israel’s settlement in Canaan, the people of Israel commonly thought of Beersheba as the southernmost town of the occupied territory. The expression ‘from Dan to Beersheba’ meant ‘from the northern boundary to the southern’ (Jdg 20:1; 2Sa 3:10; 2Sa 17:11; 2Sa 24:2; 1Ki 4:25). Centuries later, when the Jews reconstructed their nation after the captivity in Babylon, Beersheba again became an important settlement. The present-day town of Beersheba stands next to the ancient site and still marks the junction of well used traffic routes (Neh 11:25-30).