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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Genesis 14 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/genesis/14.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/genesis/14-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > Genesis 14</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../genesis/13.htm" title="Genesis 13">◄</a> Genesis 14 <a href="../genesis/15.htm" title="Genesis 15">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/genesis/14-1.htm">Genesis 14:1</a></div><div class="verse">And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;</div><div class="comm"><span class="cmt_sub_title">Verse 1.</span> - <span class="cmt_word">And it came to pass.</span> After the separation of Abram and Lot, the latter of whom now appears as a citizen of Sodom, and not merely a settler in the Jordan circle; perhaps about the eighty-fourth year of Abram's life (Hughes). The present chapter, "the oldest extant record respecting Abraham" (Ewald), but introduced into the Mosaic narrative by the Jehovistic editor (Knobel, Tuch, Bleek, Davidson), possesses traces of authenticity, of which not the least is the chronological definition with which it commences (Havernick). <span class="cmt_word">In the days of Amraphel</span>. Sanscrit, <span class="accented">Amrapala</span>, keeper of the gods (Gesenius); <span class="accented">Arphaxad</span> (Furst); powerful people (Young, 'Analytical Concordance'); root unknown (Murphy, Kalisch). <span class="cmt_word">King of Skinar</span>. <span class="accented">Babel</span> (Onkelos); Bagdad (Arabic version of Erpenius); <span class="accented">Pontus</span> (Jonathan); the successor of Nimrod (<span class="accented">vide</span> <a href="/genesis/10-10.htm">Genesis 10:10</a>). <span class="cmt_word">Arioch</span>. Sanscrit, <span class="accented">Arjaka</span>, venerated (Bohlen, Gesenius, Furst); probably from the root <span class="hebrew">אֲרִי</span>, a lion, hence leonine (Gesenius, Murphy). The name, which re. appears in <a href="/daniel/2-14.htm">Daniel 2:14</a>, has been compared, though doubtfully, with the Urukh of the inscriptions (<span class="accented">vide</span> 'Records of the Past,' vol. 3. p. 9). <span class="cmt_word">King of Ellasar</span>. <span class="accented">Pontus</span> (Symmachus, Vulgate); the region between Babylon and Elymais (Gesenius); identified with Larsa or Laranka, the <span class="greek">Λάρισσα</span> or <span class="greek">λαράχων</span> of the Greeks, now <span class="accented">Senkereh</span>, a town of Lower Babylonia, between <span class="accented">Mugheir</span> (Ur) and <span class="accented">Wrarka</span> (Erech), on the left bank of the Euphrates (Rawlinson). <span class="cmt_word">Chedorlaomer</span>. A "handful of sheaves," if the word be Phoenicio-Shemitie, though probably its true etymology should be sought in ancient Persian (Gesenius, Furst). The name has been detected by archaeologists in <span class="accented">Kudur-mapula</span>, the Ravager of the West, whom monumental evidence declares to have reigned over Babylon in the <span class="date">twentieth century B.C.</span>; and "<span class="accented">Kudurnanhundi</span> the Elamite, the worship of the great gods who did not fear," and the conqueror of Chaldaea, <span class="date">B.C. 2280</span>; but in both instances the identifications are problematical. The name Chedorlaomer in Babylonian would be <span class="accented">Kudur-lagamer</span>; but as yet this name has not been found on the inscriptions (<span class="accented">vide</span> 'Records of the Past,' vol. 3 pp. 7, 19). <span class="cmt_word">King of Elam</span>. East of Babylonia, on the north of the Persian Gulf (cf. <a href="/genesis/10-22.htm">Genesis 10:22</a>). <span class="cmt_word">And Tidal</span>. "Fear, veneration" (Gesenius); terror (Murphy); "splendor, renown" (Furst); though the name may not be Shemitic. <span class="cmt_word">King of nations</span>. The Scythians (Symmachus); the Galilean heathen (Clericus, Rosenmüller, Delitzsch), which are inappropriate in this connection nomadic races (Rawlinson); probably some smaller tribes so gradually subjugated by Tidal as to render it "impossible to describe him briefly with any degree of accuracy" (Kalisch). </div> <div class="versenum"><a href="/genesis/14-2.htm">Genesis 14:2</a></div><div class="verse"><i>That these</i> made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - That these <span class="cmt_word">made war.</span> The LXX. connect the present with the preceding verse by reading "that Arioch," &c. Ewald interpolates "of Abram," before "that Amraphel." <span class="cmt_word">With Bera</span>. "Gift - <span class="hebrew">בֶּש־רַע</span> (Gesenius). <span class="cmt_word">King of Sodom</span>. "Burning, conflagration," as being built on bituminous soil, and therefore subject to volcanic eruptions; from <span class="hebrew">סָדַם</span>, conjectured to mean to burn (Gesenius). "Lime place," or "enclosed place;' from <span class="hebrew">סָדָה</span>, to surround (Furst). A mountain with fossil salt at the present day is called Hagv Usdum; and Galen also knew of a Sodom mountain. <span class="cmt_word">And with Birsha</span> = <span class="hebrew">בֶּן־רֶשַׁע</span> "son of wickedness" (Gesenius); "long and thick" (Murphy); "strong, thick" (Furst). <span class="cmt_word">King of Gomorrah.</span> <span class="greek">ΓομάῥῬα</span> (LXX.); perhaps "culture, habitation" (Gesenius); "rent, fissure" (Furst). Shinab. "<span class="accented">Father's</span> tooth" (Gesenius); "splendor of Ab" (Furst); "coolness" (Murphy). King of Admah. Fruit region, farm city (Furst). And Shemeber. "Soaring aloft" (Gesenius). King of Zeboiim. Place of hyenas (Gesenius); gazelles (Murphy); a wild place (Furst). And the king of Bela. "Devoured," or "devouring" (Gesenius). Which is Zoar. "The small," a name afterwards given to the city (<a href="/genesis/19-22.htm">Genesis 19:22</a>), and here introduced as being better known than the more ancient one. </div> <div class="versenum"><a href="/genesis/14-3.htm">Genesis 14:3</a></div><div class="verse">All these were joined together in the vale of Siddim, which is the salt sea.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">All these</span> - the last-named princes - <span class="cmt_word">were joined together</span> - <span class="accented">i.e.</span> as confederates (so. and came with their forces) - in (literally, <span class="accented">to</span>) <span class="accented"><span class="cmt_word"></span>the vale of Siddim</span>. The salt valley (LXX.); a wooded vale (Vulgate); a plain filled with rocky hollows (Gesenius), with which Ver. 10 agrees; the valley of plains or fields (Onkelos, Raschi, Keil, Murphy). <span class="cmt_word">Which is the salt sea.</span> <span class="accented">i.e.</span> where the salt sea afterwards arose, on the destruction of the cities of the plain - <a href="/genesis/19-24.htm">Genesis 19:24, 25</a> (Keil, Havernick; cf. Josephus, ' Bell. Jud.,' 4:08, 4); but the text scarcely implies that the cities were submerged-only the valley (cf. Quarry, p. 207). The extreme depression of the Dead Sea, being 1300 feet below the level of the Mediterranean ("the most depressed sheet of water in the world:" Stanley's 'Sinai and Palestine,' <a href="/genesis/7.htm">Genesis 7</a>.), conjoined with its excessive saltness (containing 26.25 per cent of saline particles), renders it one of the most remarkable of inland lakes. Its shores are clothed with loom and desolation. Within a mile from northern embouchure the verdure of the rich Jordan valley dies away. Strewn along its desolate margin lie broken canes and willow branches, with trunks of palms, poplars, and other trees, half embedded in slimy mud, and all covered with incrustations of salt. At its south-western corner stands the mountain of rock salt, with its columnar fragments, which Josephus says, in his day was regarded as the pillar of Lot s wife. </div> <div class="versenum"><a href="/genesis/14-4.htm">Genesis 14:4</a></div><div class="verse">Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">Twelve years</span> - dating from the commencement of his reign (Murphy) - <span class="cmt_word">they served</span> - and paid tribute (cf. <a href="/2_kings/18-7.htm">2 Kings 18:7</a>) - <span class="cmt_word">Chedorlaomer.</span> If the king of Elam was a Shemite prince, this was m accordance with the Noachic prophecy (<a href="/genesis/9-26.htm">Genesis 9:26</a>); but according to the monuments the Elamits dynasty was Turanian. <span class="cmt_word">And in the thirteenth year</span> - during the whole of the thirteenth year (<span class="accented">vide</span> Ewald's 'Hebrews Synt.,' § 300, <span class="accented">a</span>; cf. Ver. 5) - <span class="cmt_word">they rebelled</span>, or had rebelled. </div> <div class="versenum"><a href="/genesis/14-5.htm">Genesis 14:5</a></div><div class="verse">And in the fourteenth year came Chedorlaomer, and the kings that <i>were</i> with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">And in</span> (or during) <span class="cmt_word">the fourteenth year came Chedorlaomer, and the kings that were with him, and smote</span> (because of actual or probable rebellion) <span class="cmt_word">the Rephaims</span>. <span class="greek">Γίγαντας</span> (<span class="accented">LXX</span>.), <span class="accented">a tribe of gigantic stature (from an Arabic root, to be high), the iron bed of whose last king, Og, measured nine yards in length and four in breadth (<a href="/deuteronomy/3-11.htm">Deuteronomy 3:11</a>); forming a portion of the aboriginal inhabitants of Palestine prior to the invasion of the Canaanites, though existing as a remnant as late as the conquest (<a href="/genesis/2-20.htm">Genesis 2:20</a>; <a href="/genesis/3-11.htm">Genesis 3:11, 13</a>). <span class="cmt_word">In Ashteroth Karnaim</span>. Literally, <span class="accented">Ashteroth of the Two Horns</span>; so called either from its situation between two horn-shaped hills (Jewish interpreters), or because of the horned cattle with which it abounded (Hillery), or in honor of the goddess Ashtaroth, Astarte, or Venus, whose image was such as to suggest the idea of a horned figure (A Lapide, Gesenius, Kalisch); identified by some with the capital of Og (Keil), but by others distinguished from it (Wetstein); of uncertain site, though claimed to sin-rive in the ruins of <span class="accented">Tell Ashtereh</span>, near the ancient Edrei (Ritter); in those of <span class="accented">Afineh</span>, eight miles from Buzrah (Porter); in the modern village <span class="accented">Mesarib</span> (Burckhardt); or in <span class="accented">El Kurnem</span> or <span class="accented">Ophein</span> in Ledsha (Robinson). <span class="cmt_word">And the Zuzims</span>. Probably the Zamzummims between the Arnon and the Jabbok (<a href="/deuteronomy/2-20.htm">Deuteronomy 2:20</a>). <span class="cmt_word">In Ham</span>. "Possibly the ancient name of Rabba of the Ammonites (<a href="/deuteronomy/3-11.htm">Deuteronomy 3:11</a>), the remains being still preserved in the ruins of Amman" (Keil). <span class="cmt_word">And the Emims</span>. <span class="accented">Fearful and terrible men</span>, the primitive inhabitants of Moab (<a href="/deuteronomy/2-10.htm">Deuteronomy 2:10, 11</a>); called also Rephaims, as being of colossal stature. <span class="cmt_word">In Shaveh Kiriathaim.</span> Literally, <span class="accented">the plain of Kiriatkaim</span>, or <span class="accented">the plain of the two cities</span>, situated in the district afterwards assigned to Reuben (<a href="/numbers/32-37.htm">Numbers 32:37</a>); identified with <span class="accented">Coraiatha</span>, the modern <span class="accented">Koerriath</span> or <span class="accented">Kereyat</span>, ten miles west of Medebah (Eusebias, Jerome, Kalisch), which, however, rather corresponds with <span class="accented">Kerioth, in</span> <a href="/jeremiah/48-24.htm">Jeremiah 48:24</a> (Keil). </div> <div class="versenum"><a href="/genesis/14-6.htm">Genesis 14:6</a></div><div class="verse">And the Horites in their mount Seir, unto Elparan, which <i>is</i> by the wilderness.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">And the Horites</span>. Literally, <span class="accented">dwelling in caves</span>; from char, a cave. In their mount Seir. Literally, wooded (Gesenius); hairy (Furst); rugged (Lange); probably with reference to the thick brushwood and forests that grew upon its sides. The cave men of Seir were the earlier inhabitants of the region lying between the Dead Sea and the Gulf of Elam, afterwards taken possession of by the Edomites (<a href="/deuteronomy/2-12.htm">Deuteronomy 2:12</a>; <a href="/jeremiah/49-16.htm">Jeremiah 49:16</a>; <a href="/obadiah/1-3.htm">Obadiah 1:3, 4</a>). <span class="cmt_word">Unto El-paran</span> <span class="accented">I.e.</span> the oak or terebinth of Paran. <span class="cmt_word">Which is by the wilderness</span>. Between the land of Edom and the fertile country of Egypt, and to the southward of Palestine, identified as the plateau of the <span class="accented">Tih</span>, across which the Israel-itish march lay from Sinai (Stanley, 'Sinai and Palestine,' p. 92). </div> <div class="versenum"><a href="/genesis/14-7.htm">Genesis 14:7</a></div><div class="verse">And they returned, and came to Enmishpat, which <i>is</i> Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">And they returned</span> - from the oak of Paran, the southernmost point reached by the invaders - <span class="cmt_word">and came to</span> <span class="cmt_word">En-mishpat</span> - the Well of Judgment, regarded as a prolepsis by those who derive the name from the judgment pronounced on Moses and Aaron (A Lapide); but more probably the ancient designation of the town, which was so styled because the townsmen and villagers settled their disputes at the well in its neighborhood (Kalisch) - <span class="cmt_word">which is Kadesh</span>, of which (<a href="/numbers/20-14.htm">Numbers 20:14</a>) the exact site cannot now be ascertained, though the spring <span class="accented">Ain Kades</span>, on the heights of <span class="accented">Jebel Hals</span>, <span class="accented">twelve miles east-south-east <span class="accented">of Moyle</span>, the halting-place of caravans (Rowland, Keil, Kalisch), and <span class="accented">Petra</span> (Josephus, Stanley), have been suggested as marking the locality. <span class="cmt_word">And smote all the country of the Amalekites.</span> <span class="accented">i.e.</span> afterwards possessed by them, to the west of Edom. Amalek was a grandson of Esau (<span class="accented">vide</span> <a href="/genesis/36-12.htm">Genesis 36:12</a>). <span class="cmt_word">And also the Amorites.</span> The mountaineers, as distinguished from the Canaanites or lowlanders (cf. <a href="/genesis/10-16.htm">Genesis 10:16</a>). <span class="cmt_word">That dwelt in Huezon-tamar</span>. "The pruning of the palm;" afterwards Engedi, "the fountain of the wild goat," situated midway up the western shore of the Dead Sea, and now called <span class="accented">Ain-jidy</span> (cf. <a href="/joshua/15-62.htm">Joshua 15:62</a>; <a href="/1_samuel/24-1.htm">1 Samuel 24:1, 2</a>; <a href="/2_chronicles/20-2.htm">2 Chronicles 20:2</a>; <a href="/ezekiel/47-10.htm">Ezekiel 47:10</a>). </div> <div class="versenum"><a href="/genesis/14-8.htm">Genesis 14:8</a></div><div class="verse">And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same <i>is</i> Zoar;) and they joined battle with them in the vale of Siddim;</div><div class="comm"><span class="cmt_sub_title">Verses 8, 9.</span> - <span class="cmt_word">And there went out</span> (to resist the onslaught of the victorious Asiatics) <span class="cmt_word">the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela</span> (the <span class="cmt_word">same is Zoar</span>); (<span class="accented">i.e.</span> the five revolted monarchs of the Pentapolis) <span class="cmt_word">and they joined battle with them in the vale of Siddim</span> (<span class="accented">vide</span> Ver. 3); <span class="cmt_word">with Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.</span> </div> <div class="versenum"><a href="/genesis/14-9.htm">Genesis 14:9</a></div><div class="verse">With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.</div><div class="comm"></div> <div class="versenum"><a href="/genesis/14-10.htm">Genesis 14:10</a></div><div class="verse">And the vale of Siddim <i>was full of</i> slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="cmt_word">And the vale of Siddim was full of slime-pits</span>. Literally, <span class="accented">was</span> <span class="accented">pits</span>, <span class="accented">pits</span> (cf. <a href="/2_kings/3-16.htm">2 Kings 3:16</a>; <a href="/ezekiel/42-12.htm">Ezekiel 42:12</a> for examples of repeated nouns) <span class="accented">of slime</span>, bitumen or asphalte, and therefore unfavorable for flight. "Some of the wells near the Dead Sea are 116 feet deep, with a stratum of bitumen fifteen feet in depth, and as black as jet" (Inglis). <span class="cmt_word">And the kings of Sodom and Gomorrah fled and fell there.</span> Stumbled into the pits and perished (Keil, Lange, Murphy), though if the king of Sodom escaped (Ver. 17), the language may only mean that they were overthrown there (Knobel, Rosenmüller, Bush, 'Speaker's Commentary'). <span class="cmt_word">And they that remained fled to the mountain, of Moab, with its numerous defiles.</span> </div> <div class="versenum"><a href="/genesis/14-11.htm">Genesis 14:11</a></div><div class="verse">And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">And they</span> (the conquering kings) <span class="cmt_word">took all the goods of Sodom and Gomorrah, and all their victuals, and went their way,</span> ascending up the valley of the Jordan <span class="accented">en</span> <span class="accented">route</span> for Damascus. </div> <div class="versenum"><a href="/genesis/14-12.htm">Genesis 14:12</a></div><div class="verse">And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">And they took Lot, Abram's brother's son, who dwelt in Sodom.</span> The last view of Lot saw him driving off his flocks and herds from Bethel. It betokens a considerable declension in spiritual life to behold him a citizen of Sodom. <span class="cmt_word">And his goods</span> (all the property he had acquired through his selfish choice of the Jordan circle), <span class="cmt_word">and departed.</span> <span class="p"><br /><br /></span> CHAPTER 14:13-16 </div> <div class="versenum"><a href="/genesis/14-13.htm">Genesis 14:13</a></div><div class="verse">And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these <i>were</i> confederate with Abram.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> - <span class="cmt_word">And there came one that had escaped</span>. Literally, <span class="accented">the fugitive party</span>, the article denoting the genus, as in "the Canaanite," <a href="/genesis/12-6.htm">Genesis 12:6</a> (<span class="accented">vide</span> Ewald's ' Hebrew Syntax,' § 277, a.). <span class="cmt_word">And told Abram the Hebrew.</span> "The immigrant" <span class="accented">trans fluvialis</span>, <span class="greek">ὁ περάτης</span>, from beyond the Euphrates, if applied to the patriarch by the inhabitants of Palestine (LXX., Aquila, Origen, Vulgate, Keil, Lange, Kalisch); but more probably, if simply inserted by the historian to distinguish Abram from Mature the Amorite, "the descendant of Eber" (Lyra, Drusius, Calvin, Bush, Candlish, Murphy, 'Speaker's Commentary;' <span class="accented">vide</span> on Genesis 10:21). <span class="cmt_word">For he dwelt</span> - literally, and (sc. at that time) <span class="accented">he was dwelling</span> - <span class="cmt_word">in the plain</span> - rather "oak groves" (<span class="accented">vide</span> <a href="/genesis/13-18.htm">Genesis 13:18</a>) - <span class="cmt_word">of Mature the Amorite, the brother of Eshcol, and brother of Anor,</span> concerning whom nothing is certainly known beyond the fact that they were Canaanitish chieftains (probably possessing some remnant of the true faith, like Melchisedeck) with whom the patriarch entered into an offensive and defensive alliance. <span class="cmt_word">And these were confederate</span> - literally, <span class="accented">lords of covenant</span>, <span class="accented">i.e.</span> masters or possessors of a treaty (cf. "lord or possessor of dreams," <a href="/genesis/37-19.htm">Genesis 37:19</a>; "lords or masters of arrows," <a href="/2_kings/1-8.htm">2 Kings 1:8</a>); rendered <span class="greek">συνωμόται</span> (LXX.) - lords of the oath, as in <a href="/nehemiah/6-18.htm">Nehemiah 6:18</a>, <span class="greek">ἔνορκοι</span> (LXX.) - <span class="cmt_word">wit Abram.</span> </div> <div class="versenum"><a href="/genesis/14-14.htm">Genesis 14:14</a></div><div class="verse">And when Abram heard that his brother was taken captive, he armed his trained <i>servants</i>, born in his own house, three hundred and eighteen, and pursued <i>them</i> unto Dan.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> - <span class="cmt_word">And when Abram heard that his brother</span> - so called as his brother's son, or simply as his relative (<a href="/genesis/42-8.htm">Genesis 42:8</a>) - <span class="cmt_word">was taken captive, he</span> - literally, <span class="accented">and he</span> - <span class="cmt_word">armed</span> - literally, <span class="accented">caused to pour forth, i.e.</span> drew out in a body, from a toot signifying "to pour out" (Gesenius, Furst); from a root meaning to unsheath or draw out anything as from a scabbard, and hence equivalent to <span class="accented">expedivit</span>, he got ready (Onkelos, Saadias, Rosenmüller, Bush, 'Speaker's Commentary'). Kalisch connects both senses with the root. The LXX., Vulgate, and others translate "numbered," reading later <span class="hebrew">יָּדֵּק</span> for <span class="hebrew">יָּרֵק</span> <span class="cmt_word">his trained</span> - literally, <span class="accented">initiated</span>, instructed, but not necessarily practiced in arms (Keil); perhaps only familiar with' domestic duties (Kalisch), since it is the intention of the writer to show that Abram conquered not by arms, but by faith - <span class="cmt_word">servants, born in his own house</span> - <span class="accented">i.e.</span> the children of his own patriarchal family, and neither purchased nor taken in war - <span class="cmt_word">three hundred and eighteen</span> - which implied a household of probably more than a thousand souls - <span class="cmt_word">and</span> - along with these and his allies (<span class="accented">vide</span> Ver. 24) - pursued them - the victorious Asiatics - <span class="cmt_word">unto Dan</span> - which is here substituted for its older name Laish, for which <span class="accented">vide</span> <a href="/joshua/19-47.htm">Joshua 19:47</a> (Ewald), though regarded by some as not the Laish Dan conquered by the Danites, but probably Dan-jaan, mentioned in <a href="/2_samuel/24-6.htm">2 Samuel 24:6</a> (Havernick, Keil, Kalisch); against which, however, is the statement of Jose. phus ('Ant.,' 1:10), that this Dan was one of the sources of the Jordan. Murphy regards Dan as the original designation of the town, which was changed under the Sidonians to Laish (lion), and restored at the conquest. Clericus suggests that the Jordan fountain may have been styled Dan, "Judge," and the neighboring town Laish, and that the Danites, observing the coincidence of the former with the name of their own tribe, gave it to the city they had conquered. Alford is doubtful whether <span class="accented">Dan-juan was</span> really different from Laish. </div> <div class="versenum"><a href="/genesis/14-15.htm">Genesis 14:15</a></div><div class="verse">And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which <i>is</i> on the left hand of Damascus.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - <span class="cmt_word">And he divided himself</span> (<span class="accented">i.e.</span> his forces) <span class="cmt_word">against them, he and his servants</span> (along with the troops of his allies), by night, and (falling on them unexpectedly from different quarters) <span class="cmt_word">smote them, and pursued them unto Hobah</span>. A place Choba is mentioned in Judith 15:5 as that to which the Assyrians were pursued by the victorious Israelites. A village of the same name existed near Damascus in the time of Eusebius, and is "probably preserved in the village <span class="accented">Hoba</span>, mentioned by Troilo, a quarter of a mile to the north of Damascus" (Keil); or in that of <span class="accented">Hobah</span>, two miles outside the walls (Stanley, ' Syria and Palestine,' 414, k.), or in <span class="accented">Burzeh</span>, where there is a Moslem wady, or saint's tomb, called the sanctuary of Abraham (Porter's 'Handbook,' p. 492). <span class="cmt_word">Which is to the left of</span> (<span class="accented">i.e.</span> to the north of, the spectator being supposed to look eastward) <span class="cmt_word">Damascus</span>. The metropolis of Syria, on the river Chrysorrhoas, in a large and fertile plain at the foot of Antilibanus, the oldest existing city in the world, being possessed at the present day of 150,000 inhabitants. </div> <div class="versenum"><a href="/genesis/14-16.htm">Genesis 14:16</a></div><div class="verse">And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> - <span class="cmt_word">And he brought back all the goods</span>. <span class="accented">Col-harecush The LXX</span>. translate <span class="greek">τὴν ἵππον</span>, <span class="accented">as</span> if they read <span class="hebrew">רֶכֶשׁ</span> for <span class="hebrew">רְכֻשׁ</span>. <span class="cmt_word">And also brought again his brother Lot, and his goods.</span> <span class="greek">Καὶ πάντα τὰ ὑπάρχοντα αὐτοῦ</span> (LXX.). <span class="cmt_word">And the women also, and the people.</span> <span class="p"><br /><br /></span> CHAPTER 14:17-24 </div> <div class="versenum"><a href="/genesis/14-17.htm">Genesis 14:17</a></div><div class="verse">And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that <i>were</i> with him, at the valley of Shaveh, which <i>is</i> the king's dale.</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> - <span class="cmt_word">And the king of Sodom</span> - Bera, or his successor (<span class="accented">vide</span> Ver. 10) - <span class="cmt_word">went out to meet him</span> (<span class="accented">i.e.</span> Abram) <span class="cmt_word">after his return from the slaughter</span> (perhaps too forcible an expression for mere defeat) <span class="cmt_word">of Chedorlaomer, and the kings that were with him</span> (the entire clause from "after" is parenthetical), <span class="cmt_word">at the valley of Shaveh.</span> A valley about two stadia north of Jerusalem (Josephus, 'Ant.,' 8:10), supposed to be the valley of the Upper Kedron, where Absalom s pillar was after. wards erected (<a href="/2_samuel/18-10.htm">2 Samuel 18:10</a>); which may be correct if the Salem afterwards mentioned was Jerusalem (<span class="accented">vide infra</span>); but if it was not, then the exact site of Shaveh must be left undetermined. <span class="cmt_word">Which is the king's dale</span>. Or valley (<span class="accented">emek</span>); so styled because suitable for kingly sports or military exercises (Onkelos); because of its beauty (Poole); because Melchisedeck had his camp and palace there (Malvenda); or most likely because of the interview between him and Abram which there occurred (Keil, Lange), with which agrees the rendering <span class="greek">τὸ πεδίον τῶν βασιλέων</span>, (LXX.). </div> <div class="versenum"><a href="/genesis/14-18.htm">Genesis 14:18</a></div><div class="verse">And Melchizedek king of Salem brought forth bread and wine: and he <i>was</i> the priest of the most high God.</div><div class="comm"><span class="cmt_sub_title">Verse 18.</span> - <span class="cmt_word">And Melchisedeck</span>. "<span class="accented">King</span> of righteousness" (<a href="/hebrews/7-2.htm">Hebrews 7:2</a>); an indication that the Canaanitish language was Shemitie, having been probably 'adopted from the original Shemite inhabitants of the country. Not a titular designation, like Augustus, Pharaoh, or Malek-ol-adel (<span class="accented">rexjustus</span>) of the Mohammedan kings (Cajetan), but the name of a person; neither an angel (Origen), nor the Holy Ghost (Hieracas), nor some great Divine power (the Melchisedecians), all of which interpretations are baseless conjectures; nor Christ (Ambrose), which is contrary to <a href="/hebrews/6-20.htm">Hebrews 6:20</a>; Norghem (Targums, Lyre, Willet, Luther, Ainsworth), which <a href="/hebrews/7-3.htm">Hebrews 7:3</a> sufficiently negatives; but most probably a Canaanitish prince by whom the true faith was retained amid the gloom of surrounding heathenism (Josephus, Irenaeus, Eusebius, Calvin, A Lapide, Delitzsch, Keil, Rosenmüller, Candlish, Bush), though it has been suggested that "the enlightenment of the king of Salem was but a ray of the sun of Abram's faith" (Kalisch), an opinion difficult to harmonize with <a href="/hebrews/7-4.htm">Hebrews 7:4</a>. <span class="cmt_word">King of Salem</span> = "king of peace (<a href="/hebrews/7-1.htm">Hebrews 7:1</a>). The capital of Melchisedeck was either Jerusalem, of which the ancient name was Salem, as in <a href="/psalms/76-2.htm">Psalm 76:2</a> (Josephus, Onkelos, Aben Ezra, Kimchi, Knobel, Delitzsch, Keil, Kalisch, Murphy, Bush); or a city on the other side Jordan en <span class="accented">route</span> from Damascus to Sodom (Ewald); or, though less likely, as being too remote from Sodom and the king's dale, Salem in the tribe of Ephraim, a city near Scythopolis, where the ruins of Melchisedeck's palace were said to exist (Jerome), and near to which John baptized (Bochart). <span class="cmt_word">Brought forth bread and wine.</span> As a refreshment to the patriarch and his soldiers (Josephus, Calvin, Clarke, Rosenmüller), which, however, was the less necessary since the spoils of the conquered foe were in possession of Abram and his men (Kalisch); hence mainly as a symbol, not of his transference of the soil of Canaan to the patriarch, bread and wine being the chief productions of the ground (Lightfoot), or of his gratitude to Abram, who had recovered for the land peace, freedom, and prosperity (Delitzsch), or of the institution of the Supper by the Lord Jesus Christ (Bush); but of the priestly benediction which followed and of the spiritual refreshment which it conferred upon the soul of Abram (Kalisch, Murphy). The Romish idea, that the act of Melchisedeck was sacrificial, is precluded by the statement that he brought forth the bread and wine before the people, and not before God. <span class="cmt_word">And he was the priest</span>. <span class="accented">Cohen</span>; one who undertakes another's cause, hence one who acts as mediator between God and man, though the primary signification of the root is doubtful and disputed. The necessity for this office has its ground in the sinfulness of man, which disqualifies him for direct intercourse with a holy Being (cf. Kurtz, 'Sacrificial Worship,' ch. 1. b.). The occurrence of this term, here mentioned for the flint time, implies the existence of a regularly-constituted form of worship by means of priests and sacrifice. Hence the Mosaic cultus afterwards instituted may only have been a resuscitation and further development of what had existed from the beginning. <span class="cmt_word">Of the most high God.</span> Literally, <span class="accented">El-Ellen</span>, a proper name for the Supreme Deity (occurring only here, in the narrative of Abram's interview with the kings); of which the first term, <span class="accented">El</span>, from the same root as Elohim (<a href="/genesis/1-1.htm">Genesis 1:1</a>, q.v.), signifies the Strong One, and is seldom applied to God without some qualifying attribute or cognomen, as El-Shaddai, or El, the God of Israel; and the second, '<span class="accented">Elion</span> (occurring frequently afterwards, as in <a href="/numbers/24-16.htm">Numbers 24:16</a>; <a href="/deuteronomy/32-8.htm">Deuteronomy 32:8</a>; Psalm 7:18 <span class="pc_st_rem">[</span>Psalm 7:17<span class="pc_st_rem">]</span>; Psalms 9:2), describes God as the High, the Highest, the Exalted, the Supreme, and is sometimes used in conjunction with Jehovah (Psalm. 7:18 <span class="pc_st_rem">[</span>Psalm 7:17<span class="pc_st_rem">]</span>), and with Elohim (Psalm 57:3 <span class="pc_st_rem">[</span>Psalm 57:2<span class="pc_st_rem">]</span>), while sometimes it stands alone (Psalm 21:8 <span class="pc_st_rem">[</span>Psalm 21:7<span class="pc_st_rem">]</span>). Most probably the designation here describes the name under which the Supreme Deity was worshipped by Melchisedeck and the king of Sodom, whom Abram recognizes as followers of the true God by identifying, as in Ver. 22, El-Elion with Jehovah (cf. Quarry, p. 426). </div> <div class="versenum"><a href="/genesis/14-19.htm">Genesis 14:19</a></div><div class="verse">And he blessed him, and said, Blessed <i>be</i> Abram of the most high God, possessor of heaven and earth:</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> - <span class="cmt_word">And he blessed him</span> (in which act appears his distinctively sacerdotal character), and said (the form of the benediction is poetical, consisting of two parallel stanzas), <span class="cmt_word">Blessed be Abram</span> - so Isaac blessed Jacob (<a href="/genesis/27-27.htm">Genesis 27:27</a>), and Jacob Joseph (<a href="/genesis/48-15.htm">Genesis 48:15</a>), conveying in each case a Divine bone-diction - <span class="cmt_word">of the most high God</span> - <span class="hebrew">לְ</span> after a passive verb indicating the efficient cause (<span class="accented">vide</span> Gesenius, § 143, 2, and cf. <a href="/genesis/31-15.htm">Genesis 31:15</a>; Proverbs 14:50) - <span class="cmt_word">possessor</span> - so Onkelos and Calvin; but <span class="accented">koneh</span>, from <span class="accented">kanah</span>, to erect, set up, hence found or create, means founder and creator (Gesenius), combines the meanings of <span class="greek">κτίζειν</span> and <span class="greek">κτᾶσθαι</span> (Keil), contains no indistinct allusion to the doctrine of <a href="/genesis/1-1.htm">Genesis 1:1</a> (Murphy), and is rendered <span class="greek">ο{ς ἔκτισε</span> (LXX.) and <span class="accented">qui creavit</span> (Vulgate) - <span class="cmt_word">of heaven and earth.</span> </div> <div class="versenum"><a href="/genesis/14-20.htm">Genesis 14:20</a></div><div class="verse">And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> - <span class="cmt_word">And blessed be the most high God</span> (cf. Genesis 9:56), <span class="cmt_word">who hath delivered</span> - <span class="accented">miggen</span>, a word peculiar to poetry - <span class="accented">nathan</span> (cf. <a href="/proverbs/4-9.htm">Proverbs 4:9</a>; <a href="/hosea/11-8.htm">Hosea 11:8</a>) - <span class="cmt_word">thine enemies</span> <span class="accented">- tsarecha</span>, also a poetical expression - <span class="accented">oyeb</span> (cf. <a href="/deuteronomy/32-27.htm">Deuteronomy 32:27</a>; <a href="/job/16-9.htm">Job 16:9</a>; <a href="/psalms/81-15.htm">Psalm 81:15</a>) - <span class="cmt_word">into thy hand. And he</span> - not Melchisedeck (Jewish interpreters), but Abram (Josephus, LXX., Jonathan, <a href="/hebrews/7-6.htm">Hebrews 7:6</a>) - <span class="cmt_word">gave him</span> (not Abram, but Melchisedeck) <span class="cmt_word">tithes</span> "tenths." These, being the customary offering to the Deity, were an acknowledgment of the Divine priesthood of Melchisedeck. The practice of paying tithes, primarily a voluntary tax for the servants of the sanctuary, appears to have obtained among different nations from the remotest antiquity (<span class="accented">vide</span> Dr. Ginsburg in 'Kitto's Cyclopedia,' art. Tithes). The tithal law was afterwards incorporated among the Mosaic statutes (<a href="/leviticus/27-30.htm">Leviticus 27:30-33</a>; <a href="/numbers/18-31.htm">Numbers 18:31-32</a>) - <span class="cmt_word">of all</span> - the spoils which he had taken (<a href="/hebrews/7-4.htm">Hebrews 7:4</a>.) </div> <div class="versenum"><a href="/genesis/14-21.htm">Genesis 14:21</a></div><div class="verse">And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> - <span class="cmt_word">And the king of Sodom</span> (who, though first coming, appears to have retired in favor of the greater personage, Melchisedeck, and to have witnessed the interview between him and Abram, but who now, on its termination, advances - <span class="cmt_word">said unto Abram</span>, - perhaps anticipating that like donations from the spoils might be made to him as to Melchisedeck, in which case he evinced a remarkable degree of generosity - <span class="cmt_word">Give me the persons</span> - literally, <span class="accented">the souls, i.e.</span> those of my people whom you have recovered (cf. <a href="/genesis/12-5.htm">Genesis 12:5</a>, in which the term is employed to describe domestic slaves) - <span class="cmt_word">and take the goods to thyself</span> (which, Michaelis observes, he was justly entitled to do by right of conquest). </div> <div class="versenum"><a href="/genesis/14-22.htm">Genesis 14:22</a></div><div class="verse">And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,</div><div class="comm"><span class="cmt_sub_title">Verse 22.</span> - <span class="cmt_word">And Abram said unto the king of Sodom, I have lift up mine hand</span> - a common form of swearing (<a href="/deuteronomy/32-40.htm">Deuteronomy 32:40</a>; <a href="/ezekiel/20-5.htm">Ezekiel 20:5, 6</a>; <a href="/daniel/12-7.htm">Daniel 12:7</a>; <a href="/revelation/10-5.htm">Revelation 10:5, 6</a>; cf. Virg., 'AEn.,' 12:195) - <span class="cmt_word">unto the Lord</span> (<span class="accented">Jehovah</span>; which, occurring in the present document, proves the antiquity of its use as a designation of the Deity), <span class="cmt_word">the most high God</span>, <span class="accented">- El-Elion</span>; thus identifying Jehovah with the God of Melchisedeck, and perhaps of the king of Sodom (<span class="accented">vide supra</span>) <span class="accented"><span class="cmt_word"></span>- the possessor of heaven and earth.</span> </div> <div class="versenum"><a href="/genesis/14-23.htm">Genesis 14:23</a></div><div class="verse">That I will not <i>take</i> from a thread even to a shoelatchet, and that I will not take any thing that <i>is</i> thine, lest thou shouldest say, I have made Abram rich:</div><div class="comm"><span class="cmt_sub_title">Verse 23.</span> - <span class="cmt_word">That I will not take</span> - literally, <span class="accented">if</span> (sc. I shall take); an abbreviation for "May God do so to me, if...!" (cf. <a href="/1_samuel/3-17.htm">1 Samuel 3:17</a>; <a href="/2_samuel/3-35.htm">2 Samuel 3:35</a>). The particle <span class="hebrew">אִם</span> has the force of a negative in adjuration - <span class="cmt_word">from a thread even to a shoe-latchet, and that I will not take any thing</span> (literally, and <span class="accented">if I shall take anything</span>) <span class="accented"><span class="cmt_word"></span>that is thine,</span> - literally, <span class="accented">of all that</span> (<span class="accented">sc</span>. belongs) <span class="accented">to thee - <span class="cmt_word"></span>lest thou shouldest say</span> (literally, <span class="accented">and thou shalt not say</span>), <span class="accented"><span class="cmt_word"></span>I have made Abram rich</span>. Though not averse to accept presents from heathen monarchs (<a href="/genesis/12-16.htm">Genesis 12:16</a>), the patriarch could not consent to share in the wealth of the impious Sodomites; in this a striking contrast to Lot. </div> <div class="versenum"><a href="/genesis/14-24.htm">Genesis 14:24</a></div><div class="verse">Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.</div><div class="comm"><span class="cmt_sub_title">Verse 24.</span> - <span class="cmt_word">Save</span> - <span class="hebrew">בִּלְעָדַי</span>, compounded of <span class="hebrew">בַּל</span>, not, and <span class="hebrew">עַד</span>, unto - not unto; a particle of deprecation, meaning, "nothing shall come unto me" (cf. <a href="/genesis/41-16.htm">Genesis 41:16</a>) - <span class="cmt_word">only that which the young men</span> - <span class="hebrew">נַעַר</span>, a primitive word (cf. Sanscrit, <span class="accented">nara</span>, man; <span class="accented">nari</span>, <span class="accented">nari</span>, woman; Zend., <span class="accented">naere</span>; Greek, <span class="greek">ἀνήρ</span>), applied to a new-born child (Exodus 2:26; <a href="/1_samuel/4-21.htm">1 Samuel 4:21</a>), a youth of about twenty (<a href="/genesis/34-19.htm">Genesis 34:19</a>; <a href="/genesis/41-15.htm">Genesis 41:15</a>), a servant, like <span class="greek">παῖς</span> (<a href="/genesis/37-2.htm">Genesis 37:2</a>; 2 Kings 5:50), a common soldier (<a href="/1_kings/20-15.htm">1 Kings 20:15, 17, 19</a>; <a href="/2_kings/19-6.htm">2 Kings 19:6</a>) - <span class="cmt_word">have eaten, and the portion of the men who went with me, Aner, Eshcol, and Mature; let them take their portion.</span> <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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