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Genesis 14:1-24

Context
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 3:14

Context

3:14 The Lord God said to the serpent, 60 

“Because you have done this,

cursed 61  are you above all the wild beasts

and all the living creatures of the field!

On your belly you will crawl 62 

and dust you will eat 63  all the days of your life.

Deuteronomy 27:16-26

Context
27:16 ‘Cursed 64  is the one who disrespects 65  his father and mother.’ Then all the people will say, ‘Amen!’ 27:17 ‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’ 27:18 ‘Cursed is the one who misleads a blind person on the road.’ Then all the people will say, ‘Amen!’ 27:19 ‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’ 27:20 ‘Cursed is the one who has sexual relations with 66  his father’s former wife, 67  for he dishonors his father.’ 68  Then all the people will say, ‘Amen!’ 27:21 ‘Cursed is the one who commits bestiality.’ 69  Then all the people will say, ‘Amen!’ 27:22 ‘Cursed is the one who has sexual relations with his sister, the daughter of either his father or mother.’ Then all the people will say, ‘Amen!’ 27:23 ‘Cursed is the one who has sexual relations with his mother-in-law.’ Then all the people will say, ‘Amen!’ 27:24 ‘Cursed is the one who kills 70  his neighbor in private.’ Then all the people will say, ‘Amen!’ 27:25 ‘Cursed is the one who takes a bribe to kill an innocent person.’ Then all the people will say, ‘Amen!’ 27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Deuteronomy 28:15-20

Context
Curses as Reversal of Blessings

28:15 “But if you ignore 71  the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force: 72  28:16 You will be cursed in the city and cursed in the field. 28:17 Your basket and your mixing bowl will be cursed. 28:18 Your children 73  will be cursed, as well as the produce of your soil, the calves of your herds, and the lambs of your flocks. 28:19 You will be cursed when you come in and cursed when you go out. 74 

Curses by Disease and Drought

28:20 “The Lord will send on you a curse, confusing you and opposing you 75  in everything you undertake 76  until you are destroyed and quickly perish because of the evil of your deeds, in that you have forsaken me. 77 

Deuteronomy 29:19-21

Context
29:19 When such a person 78  hears the words of this oath he secretly 79  blesses himself 80  and says, “I will have peace though I continue to walk with a stubborn spirit.” 81  This will destroy 82  the watered ground with the parched. 83  29:20 The Lord will be unwilling to forgive him, and his intense anger 84  will rage 85  against that man; all the curses 86  written in this scroll will fall upon him 87  and the Lord will obliterate his name from memory. 88  29:21 The Lord will single him out 89  for judgment 90  from all the tribes of Israel according to all the curses of the covenant written in this scroll of the law.

Galatians 3:10

Context
3:10 For all who 91  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law. 92 
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[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.”

[3:14]  60 sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.

[3:14]  61 tn The Hebrew word translated “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.

[3:14]  62 tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.

[3:14]  63 sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.

[27:16]  64 tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  65 tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[27:20]  66 tn Heb “who lies with” (so NASB, NRSV); also in vv. 22, 23. This is a Hebrew idiom for having sexual relations (cf. NIV “who sleeps with”; NLT “who has sexual intercourse with”).

[27:20]  67 tn See note at Deut 22:30.

[27:20]  68 tn Heb “he uncovers his father’s skirt” (NASB similar). See note at Deut 22:30.

[27:21]  69 tn Heb “lies with any animal” (so NASB, NRSV). “To lie with” is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal).

[27:24]  70 tn Or “strikes down” (so NRSV).

[28:15]  71 tn Heb “do not hear the voice of.”

[28:15]  72 tn Heb “and overtake you” (so NIV, NRSV); NAB, NLT “and overwhelm you.”

[28:18]  73 tn Heb “the fruit of your womb” (so NAB, NIV, NRSV).

[28:19]  74 sn See note on the similar expression in v. 6.

[28:20]  75 tn Heb “the curse, the confusion, and the rebuke” (NASB and NIV similar); NRSV “disaster, panic, and frustration.”

[28:20]  76 tn Heb “in all the stretching out of your hand.”

[28:20]  77 tc For the MT first person common singular suffix (“me”), the LXX reads either “Lord” (Lucian) or third person masculine singular suffix (“him”; various codices). The MT’s more difficult reading probably represents the original text.

[29:19]  78 tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  79 tn Heb “in his heart.”

[29:19]  80 tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  81 tn Heb “heart.”

[29:19]  82 tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  83 tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”

[29:20]  84 tn Heb “the wrath of the Lord and his zeal.” The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.

[29:20]  85 tn Heb “smoke,” or “smolder.”

[29:20]  86 tn Heb “the entire oath.”

[29:20]  87 tn Or “will lie in wait against him.”

[29:20]  88 tn Heb “blot out his name from under the sky.”

[29:21]  89 tn Heb “set him apart.”

[29:21]  90 tn Heb “for evil”; NAB “for doom”; NASB “for adversity”; NIV “for disaster”; NRSV “for calamity.”

[3:10]  91 tn Grk “For as many as.”

[3:10]  92 tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”



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