Genesis 14

Translator Notes

1. This chapter introduces a unique narrative in Genesis — an account of inter-regional warfare involving named kings. It reads more like ancient Near Eastern royal annals than the family narratives surrounding it.
2. 'Shinar' is Mesopotamia (cf. 10:10; 11:2). 'Elam' is southwestern Iran. 'Goiim' (גּוֹיִם) means 'nations' — Tidal may be king of a coalition or a region known by this general term. Some have attempted to identify these kings with known historical figures (Amraphel with Hammurabi, for instance), but no consensus exists.

Translator Notes

1. The five cities of the plain — Sodom, Gomorrah, Admah, Zeboiim, and Bela/Zoar — are the coalition that faces the eastern kings. These are the same cities listed in 10:19 as part of the Canaanite territory.
2. The kings' names may carry symbolic meanings: 'Bera' could mean 'in evil'; 'Birsha' could mean 'in wickedness.' Whether these are historical names or narrative symbolism is uncertain.

Translator Notes

1. 'The Valley of Siddim' — identified with the Dead Sea (the Salt Sea, yam hammelach). The parenthetical note suggests the valley was later submerged, which aligns with the tradition that the destruction of Sodom transformed the region.

Translator Notes

1. The five kings of the plain had been vassals of Chedorlaomer of Elam for twelve years. Their rebellion triggers the punitive military campaign described in the following verses.

Translator Notes

1. The eastern coalition's campaign sweeps through Transjordan from north to south, defeating various peoples before confronting the rebellious five kings. The Rephaim, Zuzim, and Emim are all described elsewhere as ancient, giant peoples (cf. Deuteronomy 2:10–12, 20–21). Their defeat demonstrates the military power of the invading coalition.

Translator Notes

1. The Horites (Chorim) inhabited the region of Seir before the Edomites displaced them (Deuteronomy 2:12, 22). El-paran is at the southern extreme of the campaign — the wilderness of Paran, near the Sinai peninsula.

Translator Notes

1. 'En-mishpat' (עֵין מִשְׁפָּט) means 'spring of judgment,' identified with Kadesh — a significant location in Israel's later wilderness journey. 'Amalekites' is proleptic, as the Amalekites descend from Esau's grandson (36:12). Hazazon-tamar is identified with En-gedi on the western shore of the Dead Sea (2 Chronicles 20:2).

Translator Notes

1. The five kings of the plain finally confront the invaders in their own territory. The battle takes place in the Valley of Siddim, the same valley identified with the Dead Sea region.

Translator Notes

1. 'Four kings against five' — the terse summary highlights the military mismatch: the more powerful coalition of four eastern kings defeats the five local kings.

Translator Notes

1. 'Bitumen pits' (be'erot chemar, בֶּאֱרֹת חֵמָר) — natural tar pits in the Dead Sea region. The bitumen (chemar) is the same material used in building the Tower of Babel (11:3). The fleeing kings fall into these pits, compounding their defeat.

Translator Notes

1. The victors plunder Sodom and Gomorrah completely — goods and provisions. This sets the stage for Lot's capture in the next verse.

Translator Notes

1. 'He was living in Sodom' (vehu yoshev biSdom) — the progression is complete. In 13:12, Lot pitched his tent 'toward' Sodom; now he is 'living in' Sodom. His gradual movement toward the wicked city has resulted in full absorption. He is now a resident and shares in Sodom's fate.
2. Lot is identified as 'the son of Abram's brother' — his kinship with Abram is emphasized, which motivates Abram's response.

Key Terms

Translator Notes

1. 'Abram the Hebrew' (Abram ha'Ivri, אַבְרָם הָעִבְרִי) — this is the first use of the term 'Hebrew' (Ivri) in the Bible. The designation Ivri may mean: (1) 'descendant of Eber' (Ever, 10:21, 24–25); (2) 'one from beyond' (from the root avar, 'to cross over') — referring to crossing the Euphrates; (3) a social designation — the Habiru/Apiru, a class of semi-nomadic people attested in ancient Near Eastern texts. It is used here as an ethnic or social identifier distinguishing Abram from the local population.
2. 'Allies of Abram' (ba'alei berit-Abram, בַּעֲלֵי בְרִית אַבְרָם) — literally 'masters/lords of Abram's covenant.' These Amorites — Mamre, Eshcol, and Aner — have a covenant alliance with Abram. They will accompany him in the rescue mission (v. 24).

Translator Notes

1. 'His kinsman' (achiv, אָחִיו) — literally 'his brother,' but Lot is his nephew. The term ach is used broadly for kinship, as in 13:8.
2. 'Trained men' translates chanichav (חֲנִיכָיו), from the root ch-n-kh ('to dedicate, to train'). These are retainers or dependents trained for military service, born within Abram's household. The number 318 indicates a substantial household — Abram is a significant chieftain, not a simple nomad.
3. The rescue mission transforms Abram from a pastoral figure into a military leader. He pursues the victorious eastern kings all the way to Dan (the northern limit of Canaan), some 120 miles from Hebron.

Translator Notes

1. Abram employs a nighttime attack with divided forces — a classic military tactic that creates confusion (cf. Gideon in Judges 7:16–22). With 318 men and his Amorite allies, Abram defeats the coalition that had already vanquished multiple peoples and five kings. The campaign extends far north to Damascus — an extraordinary military achievement.
2. 'North of Damascus' — literally 'on the left of Damascus.' In Hebrew directional orientation, one faces east; 'left' is north.

Translator Notes

1. The rescue is complete — all captives and possessions are recovered. Abram accomplishes what the five kings of the plain could not: he defeats the eastern coalition and liberates the captives.

Translator Notes

1. 'The Valley of Shaveh, the King's Valley' — identified by Josephus and later tradition with the Kidron Valley near Jerusalem. The meeting with two kings — Sodom's king and Melchizedek — occurs in this significant location.

Key Terms

Translator Notes

1. 'Melchizedek' (Malki-tsedeq, מַלְכִּי צֶדֶק) means 'my king is righteousness' or 'king of righteousness' (cf. Hebrews 7:2). He is both king and priest — a dual role that has profound theological significance in later biblical tradition (Psalm 110:4; Hebrews 5–7).
2. 'King of Salem' (melekh Shalem) — Shalem (שָׁלֵם) means 'peace' (related to shalom) and is identified with Jerusalem (cf. Psalm 76:2). Melchizedek is thus 'king of peace' ruling in 'peace/Salem.'
3. 'Priest of God Most High' (kohen le-El Elyon) — El Elyon (אֵל עֶלְיוֹן) is a title meaning 'God Most High.' This is the first occurrence of the term 'priest' (kohen) in the Bible. Melchizedek appears without genealogy, without introduction, and without further explanation — a mysterious figure whose very lack of context becomes theologically significant (Hebrews 7:3).
4. The bread and wine may represent a simple provision of refreshment for the returning warriors or a more formal ritual meal. Later Christian tradition has seen in this a foreshadowing of the Eucharist.

Translator Notes

1. 'Maker of heaven and earth' translates qoneh shamayim va'arets (קֹנֵה שָׁמַיִם וָאָרֶץ). The word qoneh (from qanah) can mean 'possessor,' 'creator,' or 'acquirer.' The same root appeared in Eve's exclamation at Cain's birth (4:1, 'I have acquired'). The rendering follows the sense of 'maker/creator' here, connecting El Elyon to the creator God of Genesis 1.
2. Melchizedek blesses Abram — the priest of God Most High pronounces divine blessing on the patriarch. The fact that Abram accepts this blessing from a non-Israelite priest indicates that true worship of God existed outside Abram's family.

Translator Notes

1. 'Delivered your enemies into your hand' (miggen tsareikha beyadekha) — Melchizedek attributes Abram's military victory to God Most High. The victory was divine, not merely human.
2. 'A tenth of everything' (ma'aser mikkol, מַעֲשֵׂר מִכֹּל) — the first tithe in the Bible. Abram voluntarily gives a tenth of the spoils to Melchizedek, acknowledging his priestly authority and God's role in the victory. This becomes the basis for later tithing practices (cf. Leviticus 27:30–33; Hebrews 7:4–10).

Translator Notes

1. The king of Sodom's offer contrasts sharply with Melchizedek's blessing. Where Melchizedek gave and blessed, Sodom's king bargains — offering the material spoils in exchange for the recovered captives. The juxtaposition of the two kings presents Abram with a choice between two sources of wealth and two kinds of relationship.

Translator Notes

1. 'I have raised my hand' (harimoti yadi) — a gesture of oath-taking. Abram has sworn an oath to God.
2. Significantly, Abram identifies 'the LORD' (YHWH) with 'God Most High' (El Elyon), using Melchizedek's title alongside the covenant name. This theological equation means that Melchizedek's God and Abram's God are the same — the one true God who made heaven and earth.

Translator Notes

1. 'Not a thread or a sandal strap' (im-michut ve'ad serokh-na'al) — a proverbial expression for the smallest, most worthless items. Abram refuses everything — from the most trivial to the most valuable. His refusal is absolute.
2. Abram's motivation: he will not allow the king of Sodom to claim credit for his wealth. Abram's riches come from God's blessing (12:2), not from Sodom's king. To accept Sodom's goods would compromise the purity of the divine gift and create a debt relationship with a wicked city.

Translator Notes

1. Abram makes two exceptions: (1) the food already consumed by his warriors during the campaign; (2) the rightful share of his Amorite allies (Aner, Eshcol, Mamre). He cannot impose his own convictions on others — his allies deserve their portion. Abram's refusal is personal, not imposed on others.
2. The chapter presents Abram in a new light: military leader, diplomat, and man of principle. He defeats kings, receives blessing from a priest-king, and refuses wealth from a king of wickedness. The contrast between his reception of Melchizedek's blessing and his rejection of Sodom's offer defines his character.