Notes · Gen 14:1–24

The War of the Kings, the Rescue of Lot, and Melchizedek

23 approved team notes on Gen 14:1–24.

Read Gen 14:1–24

Gen 14:1

exegeticalGen 14:1–12

The war of the kings

SaysFour kings from the east make war on five kings of the plain; after a revolt they strike the peoples of 14:5–7, defeat the five in the Valley of Siddim, and carry off Lot, who is dwelling in Sodom; BSB differs from the Hebrew at “In those days,” Goiim, the allies, the tar pits, and Lot’s description.
ImpliesThe persons and the campaign are real; 14:12 continues 13:12–13, which is pointed to and not taken up again.
UncertainIdentifications and dates remain open; Driver’s outline-may-be-historical view and his Amraphel and Arioch identifications, Skinner’s doubts, Calvin’s history, and Keil’s rejection of the generals reading are attributed; Driver’s independent-source view is pointed once to the two-accounts note; no ruling is given.

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exegeticalGen 14:1–24

New Testament reading

SaysHeb 7:1–4, Heb 7:6–10, and Heb 5:6 are the three New Testament passages treated as cross-references in this chapter, each from the BSB; no Greek form is claimed.
ImpliesHebrews names Abraham as the giver of the tenth and reads the meeting typologically, not as a later dogmatic verdict.
UncertainHeb 5:10 and Heb 6:20 stay as lookup; the Genesis 13 New Testament xrefs are not opened again.

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exegeticalGen 14:1–24

Overview of Genesis 14

SaysGenesis 14 has three sections: 14:1–12, the war of the kings and Lot’s capture; 14:13–16, Abram the Hebrew rescues Lot; and 14:17–24, Melchizedek, the blessing, and the refusal of Sodom’s goods.
ImpliesThe persons and the campaign are real; 14:12 continues 13:12–13; Abram rescues Lot and refuses Sodom’s goods; Melchizedek is a historical king-priest who blesses Abram by El Elyon, and Abram gives him a tenth; in 14:22 Abram identifies the Lord with El Elyon.
UncertainIdentifications and dates, the sources of the chapter, Melchizedek’s identity, the site of Salem, the name Dan, the sense of qoneh, and who gave the tenth remain open; each is set out on its grounds, and no verdict is given here.

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historicalGen 14:1–12

The war of the kings and Lot’s capture, in early reading

SaysGen 14:4–12: in the thirteenth year the five kings rebelled; four kings fought five in the Valley of Siddim, which was full of tar pits; the victors took Lot and his goods, for he was living in Sodom.
ImpliesBecause the war is dated “in those days” of named kings (14:1) and Lot is now living in Sodom (14:12) after moving his tent toward it (13:12), the narrative presents the campaign as a real event in Abram’s lifetime that continues the account of Lot’s choice.
UncertainThe date of the campaign and the route of the eastern kings are open; the early readings do not fix the meaning.

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historicalGen 14:1–24

The four kings, their realms, and Salem: places and persons in Genesis 14

SaysGen 14:1–4, 18: Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam and Tidal king of Goiim made war on the five kings, who had served Chedorlaomer twelve years; afterwards Melchizedek king of Salem came out.
UncertainThe identity of the four kings, the location of their realms, the date of the campaign and the site of Salem are open; no ancient Near Eastern text is cited or compared, and the identifications do not fix the meaning.

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languageGen 14:1–12

LXX Gen 14:1–12: king of nations, the salt valley and the giants

Says14:1 has βασιλεὺς ἐθνῶν, “king of nations,” for מֶלֶךְ גּוֹיִם.
Says14:3 and 14:8 have “the salt” ravine or valley for עֵמֶק הַשִּׂדִּים.
Says14:5 has τοὺς γίγαντας for רְפָאִים and ἔθνη ἰσχυρὰ ἅμα αὐτοῖς for וְאֶת־הַזּוּזִים בְּהָם.
Says14:7 has τοὺς ἄρχοντας, “the rulers,” where the MT has שְׂדֵה, “country.”
Says14:11 has τὴν ἵππον where the MT has רְכֻשׁ, “goods.”
UncertainNo lean is taken on the kings, the places, or Goiim.

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languageGen 14:1–4

Four kings, five kings and a revolt

Saysוַיְהִי בִּימֵי (“and it was in the days of”) opens the account; BSB has “In those days.” Four kings follow, each “king of” a land: אַמְרָפֶל מֶלֶךְ־שִׁנְעָר, אַרְיוֹךְ מֶלֶךְ אֶלָּסָר, כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם and וְתִדְעָל מֶלֶךְ גּוֹיִם. The last word is the common noun “nations,” and BSB keeps it as a name, “Goiim”; the Greek has “βασιλεὺς ἐθνῶν” (“king of nations”).
SaysIn 14:2 עָשׂוּ מִלְחָמָה (“they made war”) is waged on five kings. The written form צביים is read as “Zeboiim,” and the fifth is unnamed: וּמֶלֶךְ בֶּלַע הִיא־צֹעַר (“and the king of Bela, that is Zoar”). In 14:3 כָּל־אֵלֶּה חָבְרוּ is “all these joined together”; BSB has “The latter five came as allies.” They met אֶל־עֵמֶק הַשִּׂדִּים הוּא יָם הַמֶּלַח, “at the valley of Siddim, that is the Salt Sea.”
SaysIn 14:4 שְׁתֵּים עֶשְׂרֵה שָׁנָה עָבְדוּ אֶת־כְּדָרְלָעֹמֶר is “twelve years they served Chedorlaomer,” and וּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה מָרָדוּ is “and thirteen year they rebelled,” a cardinal used for the ordinal; the lexicon lists it “(as ordin.) Gn 14⁴.”
ImpliesThe kings are presented as real rulers of named lands, and the revolt as a real event that sets the campaign in motion.
UncertainWhich known rulers the four kings were, and whether the last word of 14:1 is a people or a place, are not settled by the text. No lean is taken here.

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Gen 14:5

exegeticalGen 14:5–7

The eastern campaign

SaysIn the fourteenth year the four kings strike the Rephaim, Zuzim, Emim, and Horites, then turn back to En-mishpat, that is Kadesh, and strike the Amalekite country and the Amorites of Hazazon-tamar; BSB and the Greek differ in the names.
UncertainIdentifications and the route remain open; Skinner’s view that the route is irreconcilable with the object of the campaign is attributed, and no ruling is given.

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languageGen 14:5–12

The campaign, the tar pits and Lot taken

Saysוּבְאַרְבַּע עֶשְׂרֵה שָׁנָה בָּא is “and in the fourteenth year came.” The kings struck רְפָאִים (“Rephaim”), הַזּוּזִים (“Zuzim,” “an ancient trans-Jordanic people, dwelling in” Ham) and הָאֵימִים (“Emim (terrors) ancient inhab. of Moab Gn 14⁵”). The Greek renders Rephaim as “τοὺς γίγαντας” (“the giants”). In 14:6 הַחֹרִי are the Horites, “ancient inhabitants of land of Edom Gn 14⁶.”
SaysIn 14:7 וַיָּשֻׁבוּ וַיָּבֹאוּ is “and they turned back and came,” the lexicon’s “turn back and do so and so: Gn 14⁷.” עֵין מִשְׁפָּט הִוא קָדֵשׁ is “En-mishpat, that is Kadesh,” the Greek “τὴν πηγὴν τῆς κρίσεως” (“the spring of judgment”).
SaysIn 14:10 וְעֵמֶק הַשִׂדִּים בֶּאֱרֹת בֶּאֱרֹת חֵמָר is “and the valley of Siddim was pits, pits of bitumen”: the doubled noun means “full of” (BSB “full of tar pits”). וַיָּנֻסוּ מֶלֶךְ־סְדֹם וַעֲמֹרָה has one “king” for two cities; BSB has “the kings of Sodom and Gomorrah” and supplies “some men.”
SaysIn 14:12 וַיִּקְחוּ אֶת־לוֹט וְאֶת־רְכֻשׁוֹ בֶּן־אֲחִי אַבְרָם is “and they took Lot and his goods, the son of Abram’s brother,” and וְהוּא יֹשֵׁב בִּסְדֹם is “and he was dwelling in Sodom.”
ImpliesLot, who in 13:12 pitched his tent toward Sodom, is now dwelling in it, and so is taken with its goods.

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Gen 14:13

exegeticalGen 14:13–16

Abram rescues Lot

SaysAn escapee tells Abram the Hebrew; he empties out 318 trained men born in his house, pursues as far as Dan, divides his men by night, and brings back Lot and the goods; BSB has “his relative” for “his brother,” and “north of Damascus” for “on the left of Damascus.”
ImpliesAbram rescues Lot, who had chosen the plain; that earlier reading is pointed to and not taken up again; the persons are real.
UncertainDan may be the later name used proleptically (Driver, Skinner), another Dan (Keil’s Dan-Jaan), or a later gloss; the Targum and Jubilees are attributed, and no ruling is given.

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exegeticalGen 14:13

Abram the Hebrew

SaysThe escaped one tells Abram the Hebrew, dwelling by the terebinths of Mamre the Amorite, who with Eshcol and Aner are bound by covenant to Abram; BSB has “Oaks of Mamre” and “bound by treaty”; the Greek has “the one from across” and a singular oak.
ImpliesThe phrase at Mamre repeats 13:18 and adds “the Amorite”; that verbal xref is not a reversal of the 13:18–18:1 xref; the Mamre altar of 13:18 is pointed to and not taken up again.
UncertainWhether “Hebrew” marks descent from Eber, one from across as the Greek takes it, or a wider class is not explained in the verse; no lean is taken here.

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historicalGen 14:13–16

Abram the Hebrew rescues Lot, in early reading

SaysGen 14:13–16: a fugitive told Abram the Hebrew; Abram led out his 318 trained men born in his house, pursued as far as Dan, struck the kings by night as far as Hobah north of Damascus, and brought back Lot, his goods, the women and the people.
ImpliesBecause Abram, who had let Lot choose the plain (13:8–11), now hears that “his brother” is captured (14:14) and brings him back (14:16), the narrative presents the rescue as kinsman acting for kinsman.
UncertainWhere this Dan lay and what “Hebrew” conveys here are open; the Targum’s expansions are its own, and the early readings do not fix the meaning.

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languageGen 14:13–16

LXX Gen 14:13–16: Abram “the one from across” and the night pursuit

Says14:13 has τῷ περάτῃ for הָעִבְרִי and the singular τῇ δρυὶ for בְּאֵלֹנֵי.
Impliesτῷ περάτῃ reads הָעִבְרִי as a description, not a people-name.
Says14:14 has ἠρίθμησεν, “he numbered,” for וַיָּרֶק.
Says14:15 has ἐπέπεσεν, “he fell upon,” where the MT has וַיֵּחָלֵק.
UncertainNo lean is taken on the sense of הָעִבְרִי or on which Dan is meant.

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languageGen 14:13

“Abram the Hebrew” and Mamre’s allies

Saysוַיָּבֹא הַפָּלִיט is “and the escaped one came”; the lexicon has “escaped one, fugitive.” The news goes to Abram הָעִבְרִי, “the Hebrew,” a gentilic with the article, the first time the word is used. The Greek has “τῷ περάτῃ” (“the one from across”).
Saysוְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי is “and he was dwelling by the terebinths of Mamre the Amorite” (BSB “the Oaks of Mamre the Amorite”); the lexicon lists the trees as “distinguished by owner or ruler.” Here Mamre is a person, אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר (“brother of Eshcol and brother of Aner”). The Greek has the singular, “ἐν τῇ δρυὶ.”
Saysוְהֵם בַּעֲלֵי בְרִית־אַבְרָם is “and they were masters of a covenant of Abram”; BSB has “bound by treaty to Abram.”
ImpliesAbram is named as a member of a people among the Amorites, and he has sworn allies when the news comes.
UncertainWhether “Hebrew” here marks descent from Eber (10:21), one “from across” the river as the Greek takes it, or a wider class of people is not explained in the verse. No lean is taken here.

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Gen 14:14

languageGen 14:14–16

The 318, the night attack and Dan

Saysוַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו is “and Abram heard that his brother had been taken captive”; BSB has “his relative.” וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ is “and he emptied out his trained men, born of his house”: the verb is “make empty, empty out,” here of calling out all his men. The noun for “trained men” occurs only here. The Greek has “ἠρίθμησεν τοὺς ἰδίους οἰκογενεῖς αὐτοῦ” (“he counted his own household-born”), and the Samaritan text in von Gall’s edition has the verb וידק.
Saysשְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת is “eight and ten and three hundred,” and וַיִּרְדֹּף עַד־דָּן is “and he pursued as far as Dan.” In 14:15 וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו is “and he divided himself against them by night, he and his servants,” the lexicon’s “1. reflex., divide oneself Gn 14¹⁵.” Hobah is אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק, “on the left of Damascus,” where “left” means north to one facing east (BSB “north of Damascus”).
SaysIn 14:16 וַיָּשֶׁב אֵת כָּל־הָרְכֻשׁ is “and he brought back all the goods,” and with them Lot, the women and the people.
UncertainDan may be the later name of Laish (Josh 19:47; Judg 18:29) used for the reader, or another place of that name. No lean is taken here.

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Gen 14:17

exegeticalGen 14:17–20

Melchizedek, the blessing, and the tenth

SaysThe king of Sodom meets Abram in the King’s Valley; Melchizedek, king of Salem and priest of El Elyon, brings out bread and wine, blesses Abram by El Elyon, qoneh of heaven and earth, and a tenth is given; BSB supplies “Creator” and the names of giver and receiver.
ImpliesMelchizedek is a historical king-priest who blesses Abram by El Elyon, and Abram gives him a tenth, as Hebrews reads from the BSB xrefs, not as a later dogmatic verdict.
UncertainQoneh may mean Creator or Possessor; some understand the tithes as given to Abram, which Calvin records and the Apostle, he notes, speaks otherwise; no ruling is given.

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historicalGen 14:17–24

Melchizedek, the blessing, and the tenth, in early reading

SaysGen 14:18–22: Melchizedek king of Salem, priest of God Most High, brought out bread and wine and blessed Abram, and Abram gave him a tenth of everything; Abram swore by the Lord God Most High. Heb 7:3–4 says Melchizedek was without father, mother or genealogy and that Abraham gave him a tenth of the plunder.
ImpliesBecause Melchizedek is named as king of Salem and priest of God Most High who blesses Abram and receives a tenth (14:18–20; Heb 7:1–4), and Abram swears by “the Lord God Most High” (14:22), the narrative presents him as a real king-priest and Abram as naming the Lord as God Most High.
UncertainWhether Melchizedek was Shem or is read as a type only is open; the early readings do not fix the meaning.

✓ Approved BSB public domain OSHB CC BY 4.0 Etheridge public domain Josephus (Whiston) public domain Augustine, City of God (NPNF1 vol. 2) public domain

languageGen 14:17–18

Melchizedek, king of Salem and priest

Saysוַיֵּצֵא מֶלֶךְ־סְדֹם לִקְרָאתוֹ is “and the king of Sodom went out to meet him,” אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת (“after his return from striking”) the kings. He met him אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ, “at the valley of Shaveh, that is the King’s Valley”; the Greek has “τὸ πεδίον βασιλέως.”
SaysIn 14:18 וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם is “and Melchizedek king of Salem.” The name is written as two words, “my king is righteousness” or “king of righteousness.” He הוֹצִיא לֶחֶם וָיָיִן, “brought out bread and wine.” Then וְהוּא כֹהֵן לְאֵל עֶלְיוֹן is a clause of its own, “and he was priest of El Elyon,” the first use of “priest” in the Bible; BSB has “since he was priest of God Most High.” The Greek has “ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου.”
ImpliesMelchizedek is presented as a king and a priest at once, who serves El Elyon and meets Abram with food after the battle.
UncertainWho Melchizedek was beyond what the verse says is read in several ways: a local king-priest, Shem, or a figure shaped as a type. Salem is set beside Zion in Ps 76:2, and others place it elsewhere. No lean is taken here.

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languageGen 14:17–24

LXX Gen 14:17–24: God Most High “who created” and the oath without the divine name

Says14:18 has τοῦ θεοῦ τοῦ ὑψίστου for לְאֵל עֶלְיוֹן.
Says14:19 has ὃς ἔκτισεν, “who created,” for קֹנֵה.
Says14:22 has πρὸς τὸν θεὸν τὸν ὕψιστον with no word for יְהוָה.
Says14:24 lists Ἐσχώλ, Αὐνάν, Μαμβρή where the MT has עָנֵר אֶשְׁכֹּל וּמַמְרֵא.
Impliesἔκτισεν reads קֹנֵה as “Creator”; this early reading does not settle its sense.
UncertainNo lean is taken on Melchizedek, Salem, the tenth, or קֹנֵה.

✓ Approved LXX (Swete) CC BY-SA 4.0 OSHB CC BY 4.0 Abbott-Smith public domain

Gen 14:18

exegeticalGen 14:18–20

Priest of God Most High

SaysMelchizedek is presented as king of Salem and priest of El Elyon; Ps 110:4 takes the priest and the name, and Ps 76:2 sets Salem beside Zion.
ImpliesMelchizedek is a historical king-priest; Abram’s identification of the Lord with El Elyon in 14:22 is not denied.
UncertainIdentity may be read as a historical king-priest, as Shem, as a type of Christ, or typologically only, as Hebrews reads; Salem may be Jerusalem or another site; El Elyon may have a Canaanite background; all views are attributed, and no verdict is given.

✓ Approved BSB public domain OSHB CC BY 4.0 LXX (Swete) CC BY-SA 4.0 Etheridge public domain

Gen 14:19

languageGen 14:19–20

The blessing by El Elyon and the tenth

Saysוַיְבָרְכֵהוּ is “and he blessed him.” בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן is “blessed be Abram by El Elyon,” and the title goes on קֹנֵה שָׁמַיִם וָאָרֶץ, a participle with “heavens and earth”; BSB has “Creator of heaven and earth.” The Greek has a relative clause, “ὃς ἔκτισεν” (“who created”).
SaysIn 14:20 וּבָרוּךְ אֵל עֶלְיוֹן is “and blessed be El Elyon,” אֲשֶׁר־מִגֵּן צָרֶיךָ בְּיָדֶךָ, “who delivered your foes into your hand.” The verb has the consonants of מָגֵן (“shield”) in 15:1. וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּל is “and he gave him a tenth of all,” with no name for either man; BSB has “Then Abram gave Melchizedek a tenth of everything.” The Greek has “καὶ ἔδωκεν αὐτῷ δεκάτην ἀπὸ πάντων.”
ImpliesThe blessing has two parts: Abram is blessed by El Elyon, and El Elyon is blessed for the victory.
UncertainThe participle can mean “maker” or “owner” of heaven and earth. Who gave the tenth is not stated in 14:20; Heb 7:4 reads it as Abraham. What “El Elyon” meant to a priest of Salem is not explained here, though Abram joins the title to the Lord’s name in 14:22. No lean is taken here.

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Gen 14:21

exegeticalGen 14:21–24

Abram’s refusal of Sodom’s goods

SaysThe king of Sodom asks for the persons and offers Abram the goods; Abram swears he has raised his hand to the Lord, El Elyon, and will not take a thread or a sandal strap, save what the young men have eaten and the share of his allies.
ImpliesIn the Hebrew text Abram takes up Melchizedek’s title and names the Lord as El Elyon; he refuses Sodom’s goods.
UncertainThe Greek has no word for the name, and the Samaritan text has “God” in its place; those are box lines; Driver’s later-glossator view is attributed, and it does not overturn Abram’s identification in the Hebrew text.

✓ Approved BSB public domain OSHB CC BY 4.0 LXX (Swete) CC BY-SA 4.0 von Gall, Sam. Pent. public domain

languageGen 14:21–24

Abram’s oath: not a thread or a sandal strap

Saysתֶּן־לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח־לָךְ is “give me the persons, and the goods take for yourself”; BSB has “the people” for the collective singular.
SaysIn 14:22 הֲרִימֹתִי יָדִי is “I have raised my hand,” the oath gesture; the Greek has the future “Ἐκτενῶ τὴν χεῖρά μου.” אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ is “to the Lord, El Elyon, maker of heavens and earth.” The Greek has “πρὸς τὸν θεὸν τὸν ὕψιστον” with no word for the name, and the Samaritan text in von Gall’s edition has האלהים (“God”) in its place.
SaysIn 14:23 אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל (“if from a thread to a sandal strap”) is an oath form that means “I will not.” It ends וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָם (“and you shall not say, ‘I made Abram rich’”). In 14:24 וְחֵלֶק הָאֲנָשִׁים is “and the share of the men,” the lexicon’s “1. portion, share: a. of booty.”
ImpliesIn the Hebrew text Abram takes up Melchizedek’s title and names the Lord as El Elyon.
UncertainDriver allows that the name may come from “a later glossator” and Skinner holds it “probably an addition to the text.” The Hebrew text reads the name. No lean is taken here.

✓ Approved OSHB CC BY 4.0 BSB public domain BDB CC BY 4.0 von Gall, Sam. Pent. public domain LXX (Swete) CC BY-SA 4.0