Lexical Summary Béthsaida: Bethsaida Original Word: Βηθσαϊδά Strong's Exhaustive Concordance Bethsaida. Of Chaldee origin (compare bayith and tsayad); fishing-house; Bethsaida, a place in Palestine -- Bethsaida. see HEBREW bayith see HEBREW tsayad NAS Exhaustive Concordance Word Originof Aramaic origin Definition "house of fish," Bethsaida, the name of two cities on the shore of the Sea of Galilee NASB Translation Bethsaida (7). Thayer's Greek Lexicon STRONGS NT 966: Βηδσαιδα[Βηδσαιδα, given by L marginal reading Tr marginal reading in Luke 10:13 where Rec. etc. Βηθσαϊδά, which see] STRONGS NT 966: ΒηθσαϊδάΒηθσαϊδά (WH Βηθσαϊδά; see Iota) and (Matthew 11:21 R G T WH) Βηθσαϊδάν, ἡ, indeclinable but with accusative (which may, however, be only the alternate form just given; cf. WH's Appendix, p. 160) Βηθσαϊδάν (Buttmann, 17 (16f); Winers 61 (60); Tdf. Proleg., p. 119f), (Syriac )dYc tYB [ 1. a small city (πόλις, John 1:44 (45)) or a village (κώμη Mark 8:22, 23) on the western shore of the Lake of Gennesaret: John 1:44 (45); Matthew 11:21; Mark 6:45; Luke 10:13 (here L marginal reading Tr marginal reading Βηδσαιδα; cf. Tdf. Proleg. as above); John 12:21 (where τῆς Γαλιλαίας is added). 2. a village in lower Gaulanitis on the eastern shore of Lake Gennesaret, not far from the place where the Jordan empties into it. Philip the tetrarch so increased its population that it was reckoned as a city, and was called Julius in honor of Julia, the daughter of the emperor Augustus (Josephus, Antiquities 18, 2, 1; Pliny, h. n. 5, 15). Many think that this city is referred to in Luke 9:10, on account of Mark 6:32, 45; John 6:1; others that the Evangelists disagree. Cf. Winers RWB under the word; Raumer, p. 122f; (BB. DD. under the word, Bethsaida. 3. In John 5:2 Lachmann marginal reading WH marginal reading read Βηθσαϊδά; see under the word Βηθεσδά.) Situated on or near the northern shore of the Sea of Galilee, Bethsaida occupied a strategic location where the Jordan River enters the lake. The fertile plain, abundant fish, and nearby trade routes made it a natural gathering point for fishermen and travelers. Two closely related sites are attested: a western village in Galilee proper and an eastern settlement in Gaulanitis that was expanded and renamed “Julias” by Philip the tetrarch. The proximity of both sites to one another explains the ease with which Jesus and His disciples moved between them by boat or on foot. Historical Background In the early first century the region lay within Herod Philip’s jurisdiction, apart from the Galilean territory governed by Herod Antipas. Philip elevated the eastern town to city status, yet the older fishing village retained its humble character. Jewish culture dominated, but Hellenistic influence grew under Roman oversight. This mixed environment helps account for the presence of both devout Jews (such as Peter’s family) and Greek-speaking pilgrims (John 12:21). Biblical Occurrences and Contexts Miracles and Ministry of Jesus in Bethsaida Bethsaida formed part of a “triangle” of ministry with Chorazin and Capernaum. Here the Lord multiplied loaves and fish, revealed His compassion for the crowds, and taught the disciples lessons of dependence and faith. The two-stage healing (Mark 8:22–26) demonstrated both Christ’s sovereign power and the gradual opening of spiritual eyes—prefiguring the disciples’ dawning understanding of His identity. These signs rendered Bethsaida highly accountable to respond in repentance. Pronouncement of Woe The declaration in Matthew 11:21 echoes prophetic oracles against unrepentant cities. Jesus compared Bethsaida unfavorably with Tyre and Sidon—Gentile ports notorious for pride and idolatry—underscoring the severity of rejecting greater light. The warning stands as a sobering reminder that familiarity with divine works must lead to repentance, not complacency. Disciples Rooted in Bethsaida Philip, Andrew, and Peter illustrate how God often calls ordinary laborers to extraordinary service. Their hometown context provided fishing skills later redirected toward evangelism (“I will make you fishers of men,” Matthew 4:19). Bethsaida thus becomes emblematic of the Gospel’s trajectory: from local nets to worldwide harvest. Theological and Practical Implications 1. Accountability: Greater revelation demands greater response. Archaeological and Extra-Biblical Witness Et-Tell on the east and El-Araj closer to the shore have yielded fishing implements, coins of Philip, and Roman-period structures, providing tangible links to the New Testament narrative. Josephus notes Philip’s renaming of Bethsaida to Julias (Antiquities 18.28). These findings support the Gospel portrayal of a thriving fishing hub under Roman patronage. Summary Bethsaida stands at the intersection of privilege and peril: privileged to witness remarkable works of Christ, imperiled by failing to repent. Its account challenges readers to move beyond mere exposure to the Gospel toward heartfelt faith and obedience, following the example of those hometown fishermen who left their nets to follow the Savior. Englishman's Concordance Matthew 11:21 NGRK: οὐαί σοι Βηθσαϊδά ὅτι εἰ NAS: Woe to you, Bethsaida! For if KJV: woe unto thee, Bethsaida! for if INT: woe to you Bethsaida for if Mark 6:45 N Mark 8:22 N Luke 9:10 N Luke 10:13 N John 1:44 N John 12:21 N Strong's Greek 966 |
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