Genesis 14:1-24

The Blessing of Victory for God’s People

14:1 At that time ¹  Amraphel king of Shinar, ²  Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations ³  14:2 went to war ⁴  against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). ⁵  14:3 These last five kings ⁶  joined forces ⁷  in the Valley of Siddim (that is, the Salt Sea). ⁸  14:4 For twelve years ⁹  they had served Kedorlaomer, but in the thirteenth year ¹⁰  they rebelled. ¹¹  14:5 In the fourteenth year, Kedorlaomer and the kings who were his allies came and defeated ¹²  the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim, 14:6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. ¹³  14:7 Then they attacked En Mishpat (that is, Kadesh) again, ¹⁴  and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.

14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met ¹⁵  14:9 Kedorlaomer king of Elam, Tidal king of nations, ¹⁶  Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against ¹⁷  five. 14:10 Now the Valley of Siddim was full of tar pits. ¹⁸  When the kings of Sodom and Gomorrah fled, they fell into them, ¹⁹  but some survivors ²⁰  fled to the hills. ²¹  14:11 The four victorious kings ²²  took all the possessions and food of Sodom and Gomorrah and left. 14:12 They also took Abram’s nephew ²³  Lot and his possessions when ²⁴  they left, for Lot ²⁵  was living in Sodom. ²⁶ 

14:13 A fugitive ²⁷  came and told Abram the Hebrew. ²⁸  Now Abram was living by the oaks ²⁹  of Mamre the Amorite, the brother ³⁰  of Eshcol and Aner. (All these were allied by treaty ³¹  with Abram.) ³²  14:14 When Abram heard that his nephew ³³  had been taken captive, he mobilized ³⁴  his 318 trained men who had been born in his household, and he pursued the invaders ³⁵  as far as Dan. ³⁶  14:15 Then, during the night, ³⁷  Abram ³⁸  divided his forces ³⁹  against them and defeated them. He chased them as far as Hobah, which is north ⁴⁰  of Damascus. 14:16 He retrieved all the stolen property. ⁴¹  He also brought back his nephew Lot and his possessions, as well as the women and the rest of ⁴²  the people.

14:17 After Abram ⁴³  returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram ⁴⁴  in the Valley of Shaveh (known as the King’s Valley). ⁴⁵  14:18 Melchizedek king of Salem ⁴⁶  brought out bread and wine. (Now he was the priest of the Most High God.) ⁴⁷  14:19 He blessed Abram, saying,

“Blessed be Abram by ⁴⁸  the Most High God,

Creator ⁴⁹  of heaven and earth. ⁵⁰ 

14:20 Worthy of praise is ⁵¹  the Most High God,

who delivered ⁵²  your enemies into your hand.”

Abram gave Melchizedek ⁵³  a tenth of everything.

14:21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.” 14:22 But Abram replied to the king of Sodom, “I raise my hand ⁵⁴  to the Lord, the Most High God, Creator of heaven and earth, and vow ⁵⁵  14:23 that I will take nothing ⁵⁶  belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I ⁵⁷  who made Abram rich.’ 14:24 I will take nothing ⁵⁸  except compensation for what the young men have eaten. ⁵⁹  As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”

Genesis 24:2

24:2 Abraham said to his servant, the senior one ⁶⁰  in his household who was in charge of everything he had, “Put your hand under my thigh ⁶¹ 

Genesis 26:4

26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ⁶²  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ⁶³ 

Genesis 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ⁶⁴  in the days of Abraham. ⁶⁵  Isaac went to Abimelech king of the Philistines at Gerar.

Genesis 16:7

16:7 The Lord’s angel ⁶⁶  found Hagar near a spring of water in the desert – the spring that is along the road to Shur. ⁶⁷ 

Genesis 16:2

16:2 So Sarai said to Abram, “Since ⁶⁸  the Lord has prevented me from having children, have sexual relations with ⁶⁹  my servant. Perhaps I can have a family by her.” ⁷⁰  Abram did what ⁷¹  Sarai told him.

Genesis 14:4

14:4 For twelve years ⁷²  they had served Kedorlaomer, but in the thirteenth year ⁷³  they rebelled. ⁷⁴ 

Psalms 78:37

78:37 They were not really committed to him, ⁷⁵ 

and they were unfaithful to his covenant.

Isaiah 29:13

29:13 The sovereign master ⁷⁶  says,

“These people say they are loyal to me; ⁷⁷ 

they say wonderful things about me, ⁷⁸ 

but they are not really loyal to me. ⁷⁹ 

Their worship consists of

nothing but man-made ritual. ⁸⁰ 

Hosea 10:2

10:2 Their heart is slipping;

soon they will be punished for their guilt.

The Lord ⁸¹  will break their altars;

he will completely destroy their fertility pillars.

Acts 8:21

8:21 You have no share or part ⁸²  in this matter ⁸³  because your heart is not right before God!

James 1:8

1:8 since he is a double-minded individual, ⁸⁴  unstable in all his ways.

James 4:8

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ⁸⁵ 

[14:1]  ¹ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

[14:1]  ² sn Shinar (also in v. 9) is the region of Babylonia.

[14:1]  ³ tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).

[14:2]  ⁴ tn Heb “made war.”

[14:2]  ⁵ sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.

[14:3]  ⁶ tn Heb “all these,” referring only to the last five kings named. The referent has been specified as “these last five kings” in the translation for clarity.

[14:3]  ⁷ tn The Hebrew verb used here means “to join together; to unite; to be allied.” It stresses close associations, especially of friendships, marriages, or treaties.

[14:3]  ⁸ sn The Salt Sea is the older name for the Dead Sea.

[14:4]  ⁹ tn The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.

[14:4]  ¹⁰ tn This is another adverbial accusative of time.

[14:4]  ¹¹ sn The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east – to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram’s life taught future generations that God can give victory over such threats – that people did not have to live in servitude to tyrants from the east.

[14:5]  ¹² tn The Hebrew verb נָכָה (nakhah) means “to attack, to strike, to smite.” In this context it appears that the strike was successful, and so a translation of “defeated” is preferable.

[14:6]  ¹³ sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.

[14:7]  ¹⁴ tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

[14:8]  ¹⁵ tn Heb “against.”

[14:9]  ¹⁶ tn Or “Goyim.” See the note on the word “nations” in 14:1.

[14:9]  ¹⁷ tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.

[14:10]  ¹⁸ tn Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.”

[14:10]  ¹⁹ tn Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם (sham) with the directional heh (שָׁמָּה, shammah) can mean “into it, therein” (BDB 1027 s.v. שָׁם).

[14:10]  ²⁰ tn Heb “the rest.”

[14:10]  ²¹ sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.

[14:11]  ²² tn Heb “they”; the referent (the four victorious kings, see v. 9) has been supplied in the translation for clarity.

[14:12]  ²³ tn Heb “Lot the son of his brother.”

[14:12]  ²⁴ tn Heb “and.”

[14:12]  ²⁵ tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

[14:12]  ²⁶ tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.

[14:13]  ²⁷ tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.

[14:13]  ²⁸ sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).

[14:13]  ²⁹ tn Or “terebinths.”

[14:13]  ³⁰ tn Or “a brother”; or “a relative”; or perhaps “an ally.”

[14:13]  ³¹ tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.

[14:13]  ³² tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

[14:14]  ³³ tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).

[14:14]  ³⁴ tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.

[14:14]  ³⁵ tn The words “the invaders” have been supplied in the translation for clarification.

[14:14]  ³⁶ sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.

[14:15]  ³⁷ tn The Hebrew text simply has “night” as an adverbial accusative.

[14:15]  ³⁸ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:15]  ³⁹ tn Heb “he divided himself…he and his servants.”

[14:15]  ⁴⁰ tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

[14:16]  ⁴¹ tn The word “stolen” is supplied in the translation for clarification.

[14:16]  ⁴² tn The phrase “the rest of “ has been supplied in the translation for clarification.

[14:17]  ⁴³ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ⁴⁴ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ⁴⁵ sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.

[14:18]  ⁴⁶ sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the Lord declares that the Davidic king is a royal priest after the pattern of Melchizedek.

[14:18]  ⁴⁷ tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.

[14:19]  ⁴⁸ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ⁴⁹ tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ⁵⁰ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[14:20]  ⁵¹ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ⁵² sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ⁵³ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[14:22]  ⁵⁴ tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”

[14:22]  ⁵⁵ tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

[14:23]  ⁵⁶ tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

[14:23]  ⁵⁷ tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

[14:24]  ⁵⁸ tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.

[14:24]  ⁵⁹ tn Heb “except only what the young men have eaten.”

[24:2]  ⁶⁰ tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).

[24:2]  ⁶¹ sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.

[26:4]  ⁶² tn Heb “your descendants.”

[26:4]  ⁶³ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[26:1]  ⁶⁴ tn Heb “in addition to the first famine which was.”

[26:1]  ⁶⁵ sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[16:7]  ⁶⁶ tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).

[16:7]  ⁶⁷ tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”

[16:2]  ⁶⁸ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

[16:2]  ⁶⁹ tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

[16:2]  ⁷⁰ tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

[16:2]  ⁷¹ tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”

[14:4]  ⁷² tn The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.

[14:4]  ⁷³ tn This is another adverbial accusative of time.

[14:4]  ⁷⁴ sn The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east – to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram’s life taught future generations that God can give victory over such threats – that people did not have to live in servitude to tyrants from the east.

[78:37]  ⁷⁵ tn Heb “and their heart was not firm with him.”

[29:13]  ⁷⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[29:13]  ⁷⁷ tn Heb “Because these people draw near to me with their mouth.”

[29:13]  ⁷⁸ tn Heb “and with their lips they honor me.”

[29:13]  ⁷⁹ tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.

[29:13]  ⁸⁰ tn Heb “their fear of me is a commandment of men that has been taught.”

[10:2]  ⁸¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[8:21]  ⁸² tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁸³ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[1:8]  ⁸⁴ tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

[4:8]  ⁸⁵ tn Or “two-minded” (the same description used in 1:8).