In those days
This phrase sets the historical context, indicating a specific period in the ancient Near East. It suggests a time when tribal and city-state kings were common, and alliances were often formed for mutual benefit or conquest. The phrase invites readers to consider the historical and cultural backdrop of the patriarchal era, a time when God's chosen people were beginning to establish their identity amidst surrounding nations.

Amraphel king of Shinar
"Amraphel" is a name that has intrigued scholars, with some associating it with Hammurabi, the famous Babylonian king, though this is debated. "Shinar" is often identified with the region of ancient Mesopotamia, specifically Babylon. This highlights the geopolitical significance of the area, known for its early advancements in civilization and its role as a center of power and culture. The mention of Shinar connects the narrative to the broader biblical theme of Babylon as a symbol of human pride and rebellion against God.

Arioch king of Ellasar
"Arioch" is a name that appears elsewhere in ancient texts, suggesting a historical basis for the character. "Ellasar" is less clearly identified but is thought to be a city or region in Mesopotamia. This reference underscores the interconnectedness of ancient Near Eastern politics, where local rulers often engaged in alliances and conflicts. It also reflects the biblical theme of God's sovereignty over all nations, regardless of their power or influence.

Kedorlaomer king of Elam
"Kedorlaomer" is a name of Elamite origin, indicating a ruler from Elam, an ancient kingdom located to the east of Mesopotamia, in what is now southwestern Iran. Elam was a significant power in the region, known for its military prowess. The inclusion of Kedorlaomer in this coalition highlights the far-reaching influence and ambition of these kings. It also sets the stage for the unfolding narrative of God's intervention in the affairs of nations, demonstrating His ultimate authority.

Tidal king of Goiim
"Tidal" is a name that some scholars associate with Hittite or Anatolian origins, though its exact identification remains uncertain. "Goiim" is a Hebrew term meaning "nations" or "peoples," suggesting a coalition of various tribes or groups. This phrase emphasizes the diversity and complexity of ancient political landscapes, where alliances were often fluid and based on mutual interests. It also reflects the biblical theme of God's concern for all nations, as He works through history to fulfill His purposes.

that they waged war
The phrase "waged war" indicates a deliberate and organized conflict. In Hebrew, the root word for "war" is "לחם" (lacham), which conveys the idea of engaging in battle or combat. This reflects the historical context of the ancient Near East, where city-states frequently engaged in warfare to assert dominance, protect resources, or expand territories. The spiritual implication here is the ever-present reality of conflict in a fallen world, reminding believers of the spiritual battles they face and the need for God's guidance and protection.

against Bera king of Sodom
"Bera" is a name that may mean "gift" or "evil," reflecting the dual nature of leadership that can either bless or curse a people. Sodom, known for its eventual destruction due to wickedness, serves as a cautionary tale of moral decay. The mention of Bera as king highlights the responsibility of leaders to guide their people in righteousness, a theme echoed throughout Scripture.

Birsha king of Gomorrah
The name "Birsha" could mean "with iniquity," which is fitting given Gomorrah's reputation for sinfulness. This city, alongside Sodom, symbolizes the consequences of turning away from God's laws. The historical context of these cities, later destroyed by divine judgment, serves as a powerful reminder of the importance of living in accordance with God's will.

Shinab king of Admah
"Shinab" might mean "splendor of the father," suggesting a heritage or legacy that can be either positive or negative. Admah, like Sodom and Gomorrah, was part of the cities of the plain that faced destruction. This highlights the theme of generational influence and the impact of a leader's choices on their people.

Shemeber king of Zeboiim
The name "Shemeber" could mean "soaring on high," indicating ambition or pride. Zeboiim, another city of the plain, shares in the fate of its neighbors. This serves as a warning against pride and self-exaltation, which often precede a fall, as seen throughout biblical history.

and the king of Bela (that is, Zoar)
"Bela" means "destruction," while "Zoar" means "small" or "insignificant." Zoar was spared from the destruction that befell the other cities, symbolizing God's mercy and the possibility of redemption even in the midst of judgment. This duality underscores the biblical theme of hope and salvation for those who seek refuge in the Lord.

All these latter kings
This phrase refers to the coalition of kings mentioned earlier in Genesis 14. The Hebrew word for "kings" is "מְלָכִים" (melachim), which denotes rulers or sovereigns. In the ancient Near Eastern context, kings often formed alliances for mutual protection or to wage war. This coalition reflects the political dynamics of the time, where city-states and small kingdoms frequently engaged in warfare and alliances to maintain power and control over territories.

joined forces
The Hebrew root for "joined forces" is "חָבַר" (chabar), meaning to ally or unite. This action signifies a strategic alliance, emphasizing the necessity of unity in the face of a common threat. In the biblical narrative, such alliances often foreshadow significant events, underscoring the importance of cooperation and shared goals among leaders. This unity among the kings serves as a backdrop for the unfolding drama involving Abram, highlighting the contrast between worldly alliances and divine intervention.

in the Valley of Siddim
The "Valley of Siddim" is identified with the area near the Dead Sea. The Hebrew "שִׂדִּים" (Siddim) suggests a plain or field, possibly indicating a fertile area before the destruction of Sodom and Gomorrah. Archaeological evidence suggests that this region was once more hospitable, supporting the biblical account of its transformation. The valley's mention sets the stage for the battle and subsequent events, illustrating the transient nature of earthly power and the enduring consequences of sin.

(that is, the Salt Sea)
The "Salt Sea" refers to the Dead Sea, known for its high salinity and inhospitable environment. The Hebrew "יָם הַמֶּלַח" (Yam HaMelach) literally means "Sea of Salt." This geographical marker not only provides historical context but also symbolizes desolation and judgment. In the biblical narrative, the Salt Sea serves as a reminder of God's judgment on sin, as seen in the destruction of Sodom and Gomorrah. It underscores the theme of divine justice and the ultimate futility of human endeavors apart from God.

For twelve years
This phrase sets the stage for understanding the duration of subjugation experienced by the kings of the region. The number twelve in biblical terms often symbolizes governmental perfection or completeness. The twelve years of subjugation suggest a complete cycle of domination, indicating that the kings had been under the rule of Chedorlaomer for a significant period, enough to establish a pattern of control and tribute.

they had been subject
The Hebrew root for "subject" is "עָבַד" (avad), which means to serve or to be in bondage. This implies a forced servitude, where the kings were not merely allies but were under the oppressive control of Chedorlaomer. This servitude was likely marked by heavy tributes and loss of autonomy, reflecting a common practice in ancient Near Eastern politics where stronger kings imposed their will on weaker ones.

to Chedorlaomer
Chedorlaomer is identified as the king of Elam, an ancient civilization located in what is now southwestern Iran. His name, of Elamite origin, suggests he was a powerful ruler, possibly leading a coalition of kings. Historically, Elam was known for its military prowess and influence, which aligns with Chedorlaomer's role as a dominant figure in this narrative. His leadership over the coalition indicates his significant influence and the fear he instilled in the surrounding regions.

but in the thirteenth year
The thirteenth year marks a pivotal moment of change. Biblically, the number thirteen can symbolize rebellion or apostasy, which is fitting in this context. The transition from the twelfth to the thirteenth year signifies a breaking point, where the subjugated kings decide to challenge the established order. This year becomes a turning point, highlighting the courage and desperation of the rebelling kings.

they rebelled
The Hebrew word for "rebelled" is "מָרַד" (marad), which conveys the idea of revolt or uprising. This act of rebellion was a significant and risky decision, as it meant defying a powerful overlord. Historically, such rebellions were not uncommon, as subjected peoples often sought to regain their freedom and autonomy. This rebellion sets the stage for the ensuing conflict and demonstrates the universal desire for self-determination and resistance against oppression.

In the fourteenth year
This phrase sets a specific historical context, indicating a precise time frame within the narrative. The "fourteenth year" refers to the period after the rebellion of the kings mentioned earlier in Genesis 14. This specificity underscores the historical nature of the events described, reminding us that the Bible often intertwines divine revelation with real-world history. The number fourteen, being twice seven, can also symbolize completeness or a double measure of divine intervention in biblical numerology.

Chedorlaomer
Chedorlaomer is identified as the king of Elam and the leader of the coalition of kings. His name, of Elamite origin, suggests a historical figure of significant power and influence. Elam, located in present-day southwestern Iran, was a formidable ancient kingdom. Chedorlaomer's role as a central figure in this narrative highlights the geopolitical dynamics of the ancient Near East and God's sovereignty over all nations and rulers.

and the kings allied with him
This phrase indicates a coalition of rulers united under Chedorlaomer's leadership. The alliance of these kings suggests a formidable military force, emphasizing the scale of the conflict. In a broader theological context, it reflects the recurring biblical theme of human alliances and power structures, which often stand in contrast to God's ultimate authority and plan.

went out and defeated
The action of "went out and defeated" conveys a sense of military campaign and conquest. This phrase underscores the might and aggression of Chedorlaomer's coalition. In the biblical narrative, such military actions often serve as a backdrop for God's intervention and the unfolding of His divine purposes, reminding believers of the transient nature of human power.

the Rephaim in Ashteroth-karnaim
The Rephaim are often described in the Bible as a race of giants or mighty warriors, suggesting formidable opponents. Ashteroth-karnaim, likely located in the region of Bashan, was a significant city. The defeat of the Rephaim here signifies the overwhelming power of Chedorlaomer's forces. Spiritually, it can symbolize the overcoming of seemingly insurmountable challenges through divine providence.

the Zuzites in Ham
The Zuzites, also known as Zamzummim in Deuteronomy 2:20, were another group of ancient people, possibly giants. The location "Ham" is less certain but is thought to be in the Transjordan region. This victory further illustrates the extent of Chedorlaomer's campaign. Theologically, it serves as a reminder of God's control over all lands and peoples, regardless of their strength or reputation.

the Emites in Shaveh-kiriathaim
The Emites, like the Rephaim and Zuzites, were considered a powerful people. Shaveh-kiriathaim is believed to be in the region of Moab. The mention of these specific groups and locations highlights the thoroughness of the conquest. In a spiritual sense, it reflects the comprehensive nature of God's plans, which encompass all nations and peoples, working through history to fulfill His purposes.

and the Horites
The term "Horites" refers to an ancient group of people who lived in the region of Mount Seir. The Hebrew root for "Horites" is "חֹרִי" (Hori), which is often associated with cave dwellers or troglodytes. Historically, the Horites are considered to be one of the early inhabitants of Edom, a region south of the Dead Sea. Their mention here highlights the diverse and ancient cultures that populated the land before the Israelites. The Horites' presence in the biblical narrative underscores the deep historical roots of the land and God's sovereignty over all nations and peoples.

in the area of Mount Seir
"Mount Seir" is a mountainous region that later became associated with the descendants of Esau, Jacob's brother. The Hebrew "שֵׂעִיר" (Seir) can mean "hairy" or "shaggy," possibly describing the rugged terrain. This area is significant in biblical history as it represents the land given to Esau and his descendants, the Edomites. The mention of Mount Seir in this context serves as a geographical marker, emphasizing the extent of the campaign described in Genesis 14. It also foreshadows the future interactions between the Israelites and the Edomites, reminding readers of the complex relationships between the descendants of Abraham.

as far as El-paran
"El-paran" is a location that is somewhat obscure in modern geography but is believed to be near the wilderness of Paran. The prefix "El" in Hebrew (אֵל) often denotes "God" or "mighty," suggesting that El-paran might have been a place of significance or strength. The mention of El-paran indicates the far-reaching impact of the military campaign, extending into the wilderness areas. This highlights the thoroughness and determination of the kings involved in the conflict, as well as the vastness of the land that was affected by their actions.

which is near the desert
The phrase "near the desert" situates El-paran in a wilderness context, likely referring to the desert of Paran. The Hebrew word for "desert" is "מִדְבָּר" (midbar), which can also mean "wilderness" or "pasture." This setting evokes the image of a harsh, uninhabited land, often associated with testing and divine encounters in the Bible. The desert is a place where God's people are often refined and where they experience His provision and guidance. In this verse, the desert serves as a boundary marker, emphasizing the expansive reach of the events described and setting the stage for future biblical narratives that unfold in these wilderness areas.

Then they turned back
This phrase indicates a strategic movement by the coalition of kings led by Chedorlaomer. The Hebrew root for "turned back" is "שׁוּב" (shuv), which often implies a return or a change in direction. This suggests a deliberate and calculated decision to revisit or attack a previously encountered area, demonstrating the kings' intent to assert dominance and control over the region.

to En-mishpat (that is, Kadesh)
En-mishpat, meaning "spring of judgment," is identified with Kadesh, a significant location in biblical history. Kadesh is often associated with pivotal events, such as the Israelites' encampment during the Exodus. The mention of Kadesh here underscores its importance as a strategic and possibly spiritual site. The dual naming highlights the historical and geographical significance of the location, serving as a reminder of God's judgment and presence in the land.

and they conquered
The Hebrew word "נָכָה" (nakah) is used here, meaning to strike, smite, or defeat. This term conveys the idea of a decisive victory, emphasizing the power and might of the invading kings. The use of this word reflects the thoroughness of their conquest, leaving no doubt about their military prowess and the extent of their campaign.

the whole territory of the Amalekites
The Amalekites were a nomadic tribe, often seen as perennial enemies of Israel. Their mention here is significant, as it foreshadows future conflicts between Israel and Amalek. The phrase "whole territory" suggests a comprehensive defeat, indicating that the coalition's campaign was extensive and left a lasting impact on the region.

as well as the Amorites
The Amorites were another significant group in the ancient Near East, often depicted as formidable opponents in the Bible. Their inclusion in this verse highlights the widespread nature of the coalition's campaign. The Amorites' presence in the narrative serves as a reminder of the diverse and often hostile peoples inhabiting the Promised Land, setting the stage for future interactions with the Israelites.

who lived in Hazazon-tamar
Hazazon-tamar, later known as En-gedi, is an oasis on the western shore of the Dead Sea. Its mention here provides a geographical anchor, situating the events in a real and identifiable location. The strategic importance of Hazazon-tamar, with its water resources and defensible position, underscores the significance of its conquest. This location would later become a refuge for David, highlighting its enduring importance in biblical history.

Then the kings of Sodom, Gomorrah, Admah, Zeboiim, and Bela (that is, Zoar)
This phrase introduces us to a coalition of five kings from the cities of the plain. The mention of these cities, particularly Sodom and Gomorrah, is significant in biblical history due to their later destruction as a result of their wickedness (Genesis 19). The Hebrew word for "kings" is "מְלָכִים" (melachim), which denotes rulers or leaders with authority over a city or region. The cities mentioned were located in the fertile Jordan Valley, an area known for its prosperity and strategic importance. Historically, these cities were part of a confederation, which suggests a level of political organization and mutual defense. The inclusion of Bela, also known as Zoar, highlights its lesser-known status compared to the infamous Sodom and Gomorrah, yet it was significant enough to be part of this alliance.

marched out and arrayed themselves for battle
The phrase "marched out" indicates a deliberate and organized movement towards conflict. The Hebrew root "יָצָא" (yatsa) means to go out or come forth, often used in military contexts. This suggests a proactive stance taken by these kings, possibly in response to aggression or as a preemptive strike. "Arrayed themselves for battle" implies a strategic preparation for warfare, with the Hebrew "עָרַךְ" (arak) meaning to arrange or set in order. This reflects the seriousness of the conflict and the readiness of these kings to defend their territories. The imagery of battle preparation is a reminder of the constant state of conflict in the ancient Near East, where city-states frequently engaged in warfare to protect their interests and expand their influence.

in the Valley of Siddim
The Valley of Siddim is identified as the location of this significant battle. The Hebrew "עֵמֶק" (emeq) means valley, often a place of strategic military encounters due to its geographical features. The Valley of Siddim is later described as being full of tar pits (Genesis 14:10), which would have been a challenging terrain for battle. This location is traditionally associated with the area south of the Dead Sea, a region rich in natural resources but also fraught with geological hazards. The choice of this valley as a battleground underscores the tactical considerations of ancient warfare, where terrain could be as much an ally or adversary as the opposing forces. The historical and geographical context of the Valley of Siddim provides insight into the challenges faced by these ancient kings and the significance of their alliance in the face of external threats.

against Chedorlaomer king of Elam
The name "Chedorlaomer" is of Elamite origin, suggesting a historical connection to the ancient kingdom of Elam, located in what is now southwestern Iran. Elam was a significant power in the ancient Near East, often interacting with Mesopotamian civilizations. Chedorlaomer is depicted as a powerful king, leading a coalition of forces. His role in this narrative highlights the geopolitical dynamics of the time, where city-states and kingdoms frequently engaged in warfare for dominance and control. The mention of Elam underscores the historical reality of these events, grounding the biblical narrative in a real-world context.

Tidal king of Goiim
The name "Tidal" is less clear in its etymology, but "Goiim" is a Hebrew term often translated as "nations" or "peoples." This suggests that Tidal may have been a ruler over a confederation of tribes or a multi-ethnic region. The inclusion of Tidal in this coalition indicates the widespread nature of the conflict, involving diverse groups and regions. It reflects the complexity of ancient Near Eastern politics, where alliances were often formed across ethnic and cultural lines for mutual benefit or survival.

Amraphel king of Shinar
"Amraphel" is traditionally associated with the region of Shinar, which is often identified with ancient Sumer or Babylonia. Shinar is a significant location in the biblical narrative, known for its early civilization and the infamous Tower of Babel. The mention of Amraphel connects this account to the broader Mesopotamian cultural and historical milieu, emphasizing the interconnectedness of these ancient societies. It also serves as a reminder of the biblical theme of human ambition and the consequences of pride, as seen in the Babel narrative.

Arioch king of Ellasar
The name "Arioch" may have Akkadian roots, and "Ellasar" is thought to be a city-state in Mesopotamia, possibly corresponding to the historical city of Larsa. This further situates the narrative within the context of Mesopotamian history, where city-states like Larsa played crucial roles in regional politics. Arioch's inclusion in the coalition highlights the alliances formed among these city-states, often driven by the need for mutual defense or territorial expansion.

four kings against five
This phrase succinctly captures the essence of the conflict—a coalition of four kings waging war against a group of five. It underscores the theme of conflict and alliance, a recurring motif in the biblical narrative. The numerical aspect also invites reflection on the nature of power and the dynamics of warfare, where numbers do not always guarantee victory, as later biblical accounts will illustrate. This phrase sets the stage for the unfolding drama, where divine intervention and human agency intersect in the biblical worldview.

Now the Valley of Siddim
The "Valley of Siddim" is believed to be located near the Dead Sea, an area known for its unique geological features. The Hebrew word for "Siddim" suggests a place of fields or plains, indicating a fertile area that was likely attractive for settlement and agriculture. Historically, this valley was a battleground for the kings mentioned in Genesis 14, highlighting its strategic importance. The valley's location near the Dead Sea, a region rich in minerals, underscores the wealth and resources that were at stake in this conflict.

was full of tar pits
The "tar pits" are significant both geologically and symbolically. The Hebrew term used here can refer to bitumen or asphalt, substances that were abundant in the region. These tar pits were natural traps, illustrating the dangers and unpredictability of the terrain. Symbolically, they represent the moral and spiritual pitfalls that can ensnare individuals and nations. The presence of these pits in the narrative serves as a reminder of the consequences of straying from God's path, as seen in the fate of Sodom and Gomorrah.

as the kings of Sodom and Gomorrah fled
The "kings of Sodom and Gomorrah" were leaders of cities known for their wickedness, as later chapters in Genesis reveal. Their flight from battle signifies a moment of desperation and defeat. Historically, these cities were part of a coalition that rebelled against the rule of Chedorlaomer, king of Elam. The flight of these kings can be seen as a metaphor for the inevitable downfall of those who oppose God's will and live in sin. It serves as a cautionary tale about the futility of relying on human strength and alliances instead of seeking divine guidance.

they fell into them
The phrase "they fell into them" indicates a literal and figurative downfall. The Hebrew verb used here conveys a sense of stumbling or being ensnared, which can be interpreted as both a physical and moral collapse. The kings' fall into the tar pits symbolizes the consequences of their rebellion and sin. It is a vivid illustration of how pride and self-reliance can lead to one's downfall. This event foreshadows the ultimate destruction of Sodom and Gomorrah, emphasizing the theme of divine justice throughout the Scriptures.

but the rest fled to the hill country
The "hill country" offered refuge and safety, contrasting with the treacherous valley below. In biblical times, hills and mountains often symbolized places of protection and divine encounter. The act of fleeing to the hill country can be seen as a search for sanctuary and a turning point for those who escaped. It highlights the mercy and grace available to those who seek refuge in God, even amidst judgment and chaos. This phrase serves as a reminder of the hope and redemption that God offers to those who turn to Him in times of trouble.

The four kings
This phrase refers to the coalition of kings led by Chedorlaomer, king of Elam, who had been oppressing the cities of the plain, including Sodom and Gomorrah. Historically, this reflects the common practice of ancient Near Eastern kings forming alliances to strengthen their military campaigns. The Hebrew term for "kings" (מְלָכִים, melachim) emphasizes their authority and power, which they wielded to dominate and plunder other regions.

seized
The Hebrew root for "seized" (לָקַח, laqach) conveys the act of taking or capturing by force. This word underscores the aggressive and violent nature of the conquest. In the biblical narrative, it highlights the vulnerability of Sodom and Gomorrah, cities that were later known for their moral depravity, suggesting a divine allowance for their temporary subjugation.

all the goods
The term "goods" (רְכוּשׁ, rekush) refers to possessions or property. In the ancient world, wealth was often measured by tangible assets such as livestock, precious metals, and other valuable items. The plundering of these goods signifies a complete stripping of the cities' wealth, leaving them impoverished and humiliated.

of Sodom and Gomorrah
These cities are infamous in biblical history for their wickedness and eventual destruction by divine judgment. Their mention here foreshadows their later fate and serves as a reminder of the consequences of living in opposition to God's will. Archaeological evidence suggests that these cities were located near the Dead Sea, an area known for its inhospitable terrain, which may symbolize the spiritual barrenness of their inhabitants.

and all their food
The capture of "all their food" (מַאֲכָל, ma'akal) indicates a total deprivation of sustenance, further emphasizing the severity of the conquest. In ancient times, food was a critical resource, and its loss would have led to famine and desperation. This detail highlights the thoroughness of the kings' victory and the dire situation faced by the people of Sodom and Gomorrah.

and they went on their way
This phrase suggests a sense of finality and completion in the kings' campaign. The Hebrew verb "went" (יָלַךְ, yalak) often implies movement with purpose or intent. The kings, having achieved their objective, continue their journey, leaving behind a trail of devastation. This action reflects the transient nature of earthly power and the fleeting triumphs of those who oppose God's people, as Abram soon intervenes to rescue Lot and recover the plundered goods.

They also carried off
This phrase indicates a forceful action, suggesting a military or aggressive context. The Hebrew root for "carried off" is "לָקַח" (laqach), which means to take, seize, or capture. This reflects the violent nature of the raid by the kings who attacked Sodom and Gomorrah. Historically, this was a common practice in ancient warfare, where victors would take captives and spoils as a demonstration of power and dominance.

Abram’s nephew Lot
Lot is identified as Abram's nephew, emphasizing the familial connection and the personal stake Abram has in the unfolding events. The Hebrew term for "nephew" is "בֶּן אָח" (ben ach), literally "son of a brother," highlighting the close kinship. Lot's presence in the narrative serves as a catalyst for Abram's subsequent actions, showcasing themes of family loyalty and responsibility. This relationship also foreshadows future events where Abram will intercede for Lot, demonstrating the importance of kinship in biblical narratives.

and his possessions
The mention of Lot's possessions underscores the material loss suffered during the raid. In ancient Near Eastern culture, wealth was often measured by one's possessions, including livestock, servants, and goods. The Hebrew word for "possessions" is "רְכוּשׁ" (rekush), which can refer to property or goods. This detail highlights the totality of Lot's loss and sets the stage for Abram's rescue mission, emphasizing the theme of restoration and divine provision.

since he was living in Sodom
This phrase provides context for Lot's capture, indicating his residence in Sodom. The Hebrew verb "יָשַׁב" (yashab) means to dwell or settle, suggesting a sense of permanence. Lot's choice to live in Sodom, a city known for its wickedness, is significant. It reflects a moral and spiritual compromise that ultimately leads to his capture. This serves as a cautionary tale about the dangers of aligning oneself with ungodly environments, reinforcing the biblical theme of separation from sin.

Then a survivor came
The phrase "Then a survivor came" introduces us to a lone escapee from the battle described earlier in Genesis 14. The Hebrew word for "survivor" is "פָּלִיט" (palit), which implies someone who has escaped or fled from a disaster. This survivor's arrival is significant as it sets the stage for Abram's involvement in the rescue of Lot. Historically, this reflects the common practice of messengers or survivors bringing news of battles or calamities to those not directly involved.

and told Abram the Hebrew
The designation "Abram the Hebrew" is noteworthy. The term "Hebrew" (עִבְרִי, Ivri) is derived from "Eber," an ancestor of Abram, and it signifies Abram's identity and lineage. This is the first occurrence of the term in the Bible, highlighting Abram's distinctiveness among the peoples of the region. It also underscores his role as a sojourner and a man set apart by God, living in a land not yet his own.

who was living near the oaks of Mamre the Amorite
Abram's residence "near the oaks of Mamre" situates him geographically and socially. The "oaks of Mamre" were likely a significant landmark, possibly a grove of trees used for meetings or religious purposes. Mamre, identified as an Amorite, indicates the presence of different ethnic groups in the region. The Amorites were a prominent people in Canaan, and Abram's association with them suggests a level of integration and cooperation with the local inhabitants.

a brother of Eshcol and Aner
This phrase introduces Mamre's familial connections, indicating a network of alliances. Eshcol and Aner, like Mamre, are Amorites, and their mention here highlights the importance of kinship and alliances in the ancient Near Eastern context. These relationships would have been crucial for survival and mutual protection in a time of frequent conflicts.

all of whom were bound by treaty with Abram
The phrase "bound by treaty" suggests a formal agreement or covenant, known in Hebrew as "בְּרִית" (berit). This covenantal relationship between Abram and the Amorite brothers reflects the ancient practice of forming alliances for mutual benefit and protection. It underscores Abram's wisdom and diplomacy in securing peace and support from his neighbors, which would be vital for his mission and survival in Canaan.

And when Abram heard
The name "Abram" means "exalted father" in Hebrew, reflecting his role as a patriarch. This phrase marks a pivotal moment where Abram transitions from a passive recipient of God's promises to an active participant in God's plan. His immediate response upon hearing the news demonstrates his leadership and commitment to family, embodying the biblical principle of taking decisive action in times of crisis.

that his relative had been taken captive
The term "relative" refers to Lot, Abram's nephew. This familial connection underscores the importance of kinship and loyalty in the ancient Near Eastern culture. The capture of Lot symbolizes the vulnerability of God's people in a fallen world, yet it also sets the stage for divine intervention through Abram's actions.

he mobilized the 318 trained men
The number "318" is specific and significant, indicating a well-prepared and organized household. These "trained men" were likely skilled in combat, reflecting Abram's foresight in preparing for potential conflicts. This preparation aligns with the biblical theme of being ready to act in faith when called upon by God.

born in his household
This phrase highlights the patriarchal structure of Abram's household, where loyalty and service were cultivated among those born into his care. It emphasizes the strength and unity within Abram's community, which is a microcosm of the larger community of faith that God is building through Abram.

and they set out in pursuit
Abram's decision to pursue the captors demonstrates his courage and determination. The act of pursuit is a metaphor for the Christian life, where believers are called to actively seek justice and righteousness, trusting in God's guidance and provision.

as far as Dan
"Dan" refers to a region in the northern part of ancient Israel. This geographical reference indicates the extent of Abram's pursuit, showcasing his commitment to rescuing Lot. It also foreshadows the future territorial boundaries of Israel, connecting Abram's actions to God's larger redemptive plan for His people.

During the night
The phrase "during the night" indicates a strategic and unexpected attack. In ancient warfare, night attacks were rare due to the lack of visibility and the high risk of confusion. Abram's decision to attack at night demonstrates his wisdom and reliance on God's guidance. The Hebrew word for "night" (לַיְלָה, laylah) often symbolizes a time of divine intervention or significant change, suggesting that God was actively involved in Abram's victory.

Abram divided his forces
Abram's division of his forces shows his tactical acumen. The Hebrew root for "divided" (חָלַק, chalaq) implies a careful and deliberate distribution of resources. This action reflects Abram's leadership and trust in God's promise to protect and bless him. It also highlights the importance of preparation and strategy in fulfilling God's purposes.

and routed them
The term "routed" indicates a decisive victory. The Hebrew word used here (נָכָה, nakah) can mean to strike or defeat. This victory was not just a military success but a fulfillment of God's promise to bless those who bless Abram and curse those who curse him (Genesis 12:3). It underscores the theme of divine justice and protection for God's chosen people.

pursuing them as far as Hobah
The pursuit "as far as Hobah" shows Abram's determination to completely defeat the enemy. Hobah, identified in historical records as a location north of Damascus, signifies the extent of Abram's commitment to rescuing Lot and defeating the kings. This relentless pursuit reflects the biblical principle of perseverance in the face of adversity, trusting in God's strength to achieve victory.

north of Damascus
The mention of "north of Damascus" provides a geographical context that situates the event in a real historical setting. Damascus, one of the oldest continuously inhabited cities, was a significant location in the ancient Near East. This reference not only authenticates the historical accuracy of the narrative but also emphasizes the far-reaching impact of Abram's actions. It serves as a reminder of God's sovereignty over all nations and His ability to use His people to influence the world.

He recovered all the goods
The phrase "recovered all the goods" signifies a complete restoration of what was lost. In the Hebrew context, the word for "recovered" (שׁוּב, shuv) often implies a return or restoration, which is a recurring theme in the Bible, symbolizing God's power to restore what has been taken or lost. This act of recovery by Abram is not just a physical retrieval but also a spiritual victory, demonstrating God's faithfulness and provision. Historically, this reflects the ancient Near Eastern practice of raiding and the subsequent recovery of goods, which was a common occurrence in tribal conflicts.

and brought back his relative Lot
The phrase "brought back his relative Lot" highlights Abram's familial loyalty and courage. The Hebrew word for "relative" (אָח, ach) can mean brother or kinsman, emphasizing the close bond and responsibility Abram felt towards Lot. This act of rescue is a testament to Abram's character and his role as a protector of his family. It also foreshadows the biblical theme of redemption, where God brings back His people from captivity or danger.

and his possessions
The mention of "his possessions" underscores the material aspect of Lot's recovery. In the ancient world, possessions were not just wealth but also a sign of God's blessing and provision. The Hebrew term for possessions (רְכוּשׁ, rekush) indicates wealth or property, which in Lot's case, had been taken by the invading kings. The restoration of these possessions signifies God's justice and the restoration of rightful ownership.

together with the women
The inclusion of "the women" in this verse is significant, as it highlights the comprehensive nature of Abram's rescue mission. In ancient times, women were often taken as captives during raids, and their recovery would have been a crucial aspect of restoring the community's integrity and honor. This phrase underscores the value and dignity of every individual in God's eyes, regardless of gender.

and the rest of the people
The phrase "and the rest of the people" indicates that Abram's rescue was not limited to Lot and his immediate family but extended to all who were taken. This reflects the communal nature of ancient societies, where the well-being of the entire group was interconnected. It also illustrates the biblical principle of collective responsibility and care for one's community, a theme that resonates throughout Scripture.

After Abram returned
This phrase marks a significant transition in the narrative, highlighting Abram's successful military campaign. The Hebrew root for "returned" is "שׁוּב" (shuv), which often implies a turning back or restoration. Abram's return signifies not only a physical journey back but also a spiritual and moral victory, as he has acted as a protector and deliverer. This sets a precedent for his role as a patriarch and a man of faith, emphasizing the divine favor and guidance he receives.

from defeating Kedorlaomer
The defeat of Kedorlaomer, a powerful king, underscores Abram's unexpected military prowess. Historically, Kedorlaomer is identified as a king of Elam, a region east of Mesopotamia. The Hebrew word for "defeating" is "נָכָה" (nakah), meaning to strike or smite. This victory is not just a physical conquest but a testament to God's providence and Abram's faith. It illustrates the theme of divine intervention where God empowers the seemingly weak to overcome the mighty.

and the kings allied with him
This phrase indicates a coalition of kings, suggesting a formidable alliance against which Abram was victorious. The Hebrew term for "allied" is "חָבַר" (chabar), meaning to join or unite. This coalition represents worldly power and opposition, yet it is overcome by Abram, who is supported by divine promise rather than human strength. This victory foreshadows the triumph of God's people over worldly powers throughout biblical history.

the king of Sodom came out to meet him
The king of Sodom's approach to Abram is significant, as it sets the stage for the subsequent interaction with Melchizedek. The Hebrew word for "meet" is "קָרָא" (qara), which can imply a calling or encounter. This meeting in the narrative highlights the contrast between the king of Sodom, representing worldly wealth and corruption, and Abram, who is about to be blessed by Melchizedek, a priest of the Most High God. It serves as a reminder of the choices between worldly allure and divine blessing.

in the Valley of Shaveh (that is, the King’s Valley)
The Valley of Shaveh, identified as the King’s Valley, is a location of significant historical and symbolic importance. The Hebrew "שָׁוֵה" (shaveh) means level or plain, suggesting a place of equality or judgment. This valley becomes a meeting place for kings and a site of divine encounter, as Melchizedek will soon bless Abram here. The King’s Valley symbolizes a place where divine and earthly realms intersect, foreshadowing the coming of the ultimate King, Jesus Christ, who bridges heaven and earth.

Then Melchizedek
The name "Melchizedek" is derived from two Hebrew words: "melek," meaning "king," and "tsedeq," meaning "righteousness." Thus, Melchizedek is often understood as "king of righteousness." This title is significant as it prefigures the ultimate King of Righteousness, Jesus Christ, who is both King and Priest. Melchizedek's sudden appearance and lack of genealogy in the biblical narrative have intrigued scholars and theologians, leading to his typological association with Christ, as seen in Hebrews 7.

king of Salem
"Salem" is traditionally identified with Jerusalem, and the name itself means "peace." Thus, Melchizedek is not only a king of righteousness but also a king of peace. This dual kingship is a profound foreshadowing of Christ, who is the Prince of Peace and the ultimate King of Kings. The historical and geographical context of Salem as an ancient city that would become Jerusalem adds depth to the understanding of Melchizedek's role and significance.

brought out bread and wine
The act of bringing out "bread and wine" is rich with symbolic meaning. In the ancient Near East, bread and wine were staples of sustenance and hospitality, symbolizing provision and fellowship. In the Christian tradition, this act is seen as a precursor to the Eucharist, where bread and wine represent the body and blood of Christ. This connection underscores the continuity of God's redemptive plan from the Old Testament to the New Testament.

He was priest of God Most High
The title "priest of God Most High" is significant because it establishes Melchizedek as a priestly figure before the Levitical priesthood was instituted. The Hebrew term for "God Most High" is "El Elyon," emphasizing God's supreme sovereignty and authority. Melchizedek's priesthood is unique and eternal, as later expounded in the book of Hebrews, where Christ is described as a priest forever in the order of Melchizedek. This highlights the eternal and universal nature of Christ's priesthood, transcending the limitations of the Levitical system.

and he blessed Abram
The act of blessing in the Hebrew context, "barak," signifies a powerful invocation of divine favor. Melchizedek, the king of Salem and priest of God Most High, bestows this blessing upon Abram, acknowledging his role in God's unfolding plan. This blessing is not merely a wish for prosperity but a recognition of Abram's covenant relationship with God. It underscores the importance of divine approval and support in the life of a believer, reminding us that true success and favor come from God alone.

and said 'Blessed be Abram
The repetition of "blessed" emphasizes the significance of the blessing. It is a public declaration of God's favor upon Abram, setting him apart as a recipient of divine grace. This phrase highlights the importance of spoken blessings in the biblical narrative, where words carry the power to shape destinies. It serves as a reminder of the authority and impact of our words, encouraging believers to speak life and blessings over others.

by God Most High
The title "God Most High," or "El Elyon" in Hebrew, denotes God's supreme authority and sovereignty over all creation. It is a recognition of God's ultimate power and position above all other gods and rulers. This acknowledgment by Melchizedek reinforces the monotheistic belief central to the faith of Abram and his descendants. It serves as a reminder of God's unparalleled greatness and the assurance that He is in control of all circumstances.

Creator of heaven and earth
This phrase affirms God's role as the ultimate Creator, the one who brought the universe into existence. It is a declaration of God's omnipotence and His intimate involvement in the world He created. By acknowledging God as the Creator, Melchizedek aligns with the foundational truth of the biblical worldview: that everything originates from and is sustained by God. This recognition calls believers to worship and trust in God's providence, knowing that He who created all things is also able to sustain and bless His people.

And blessed be God Most High
The phrase "blessed be" is a form of praise and acknowledgment of God's supreme authority and benevolence. The Hebrew word for "blessed" is "barak," which means to kneel or to bless. This indicates a posture of reverence and worship. "God Most High" translates to "El Elyon" in Hebrew, emphasizing God's sovereignty and supremacy over all creation. This title is significant as it acknowledges God's ultimate authority and power, setting the stage for understanding His role in the events that unfold.

who has delivered your enemies into your hand
The word "delivered" comes from the Hebrew "magan," meaning to shield or protect. This implies that God actively intervened to ensure Abram's victory. The phrase "your enemies into your hand" signifies a complete and decisive victory, orchestrated by divine intervention. Historically, this reflects the belief that God is actively involved in the affairs of His people, providing protection and victory over adversaries. It underscores the theme of divine providence and the belief that God fights on behalf of His chosen ones.

Then Abram gave him a tenth of everything
The act of giving "a tenth" is the first recorded instance of tithing in the Bible. The Hebrew word for "tenth" is "ma'aser," which later becomes a foundational practice in the Israelite community as a form of worship and acknowledgment of God's provision. "Everything" indicates that Abram's offering was comprehensive, not limited to specific items, reflecting a heart of gratitude and recognition of God's role in his success. This act of giving to Melchizedek, a priest of God Most High, symbolizes Abram's acknowledgment of God's sovereignty and his submission to divine authority. It sets a precedent for the practice of tithing as an expression of faith and gratitude.

The king of Sodom
The identity of the king of Sodom is significant in this narrative. Historically, Sodom was one of the cities of the plain, known for its wickedness and eventual destruction by God. The king represents a worldly authority, often associated with moral corruption. In the Hebrew text, "Sodom" is linked to burning or scorched, symbolizing the spiritual desolation of the city. This encounter between Abram and the king of Sodom sets the stage for a contrast between divine blessing and earthly wealth.

said to Abram
Abram, later known as Abraham, is a central figure in the Bible, representing faith and obedience to God. His interactions with the king of Sodom highlight his role as a man of integrity and divine favor. The Hebrew root for "said" (אָמַר, 'amar) often implies a declaration or command, indicating the king's authoritative tone. However, Abram's response will demonstrate his allegiance to God over earthly rulers.

Give me the people
The request for "the people" (נֶפֶשׁ, nephesh) reflects the king's desire for human resources, which were considered valuable assets in ancient times. The term "nephesh" can mean soul, life, or person, emphasizing the intrinsic value of human life. This request underscores the king's priorities, valuing human capital over material wealth, which contrasts with Abram's values.

but take the goods for yourself
The offer to "take the goods" (רְכוּשׁ, rekush) reveals the king's willingness to part with material wealth. In the ancient Near East, spoils of war were a significant source of wealth, and the term "rekush" encompasses possessions, property, and goods. This phrase highlights the king's pragmatic approach, prioritizing the return of his people over the recovery of wealth. Abram's response to this offer will further illustrate his character and faith.

But Abram replied
Abram, later known as Abraham, is a central figure in the Bible, revered as the patriarch of the Israelites. His response here is significant, as it demonstrates his unwavering faith and commitment to God. The Hebrew root for "replied" (עָנָה, 'anah) implies a thoughtful and deliberate response, indicating Abram's careful consideration and firm resolve in his dealings with the king of Sodom.

to the king of Sodom
The king of Sodom represents the worldly and often corrupt powers that Abram encounters. Sodom, known for its eventual destruction due to wickedness, symbolizes the moral decay that Abram chooses to distance himself from. This interaction highlights the contrast between Abram's divine allegiance and the earthly temptations represented by Sodom.

I have raised my hand
This phrase signifies an oath or a solemn vow. In ancient Near Eastern culture, raising one's hand was a gesture of swearing an oath, often invoking a deity as a witness. Abram's action underscores his serious commitment to God, emphasizing the gravity of his promise and his dedication to uphold it.

to the LORD
The term "LORD" (יהוה, Yahweh) is the personal name of God, denoting His covenantal relationship with His people. Abram's invocation of this name reflects his personal and intimate relationship with God, acknowledging Him as the supreme authority in his life.

God Most High
The Hebrew term "El Elyon" (אֵל עֶלְיוֹן) is used here, emphasizing God's supreme sovereignty and authority over all creation. By using this title, Abram acknowledges God's ultimate power and dominion, setting Him above all other gods and earthly rulers.

Creator of heaven and earth
This phrase affirms God's role as the ultimate Creator, highlighting His omnipotence and the foundational truth of His creation. It serves as a reminder of God's authority over the entire universe, reinforcing Abram's trust in God's provision and protection. This acknowledgment of God as Creator also serves to distance Abram from the king of Sodom's materialistic worldview, aligning him instead with the divine order established by God.

that I will not accept
This phrase underscores Abram's firm resolve and integrity. The Hebrew root for "accept" is "laqach," which means to take or receive. Abram's refusal to take anything from the king of Sodom highlights his desire to rely solely on God's provision rather than human generosity. This decision reflects a deep trust in God's promises and a commitment to maintaining his witness and testimony before others.

even a thread
The mention of a "thread" signifies the smallest and most insignificant item. In the ancient Near Eastern context, this hyperbolic expression emphasizes Abram's determination to avoid any appearance of impropriety or indebtedness. It illustrates his commitment to purity and independence, ensuring that his wealth and success are attributed solely to God's blessing.

or a strap of a sandal
A "strap of a sandal" further emphasizes the minimal value of what Abram refuses to accept. Sandals were common footwear in the ancient world, and their straps were essential yet mundane components. By refusing even this, Abram demonstrates his complete rejection of any association with the king of Sodom's wealth, reinforcing his reliance on divine provision.

or anything that belongs to you
This phrase broadens the scope of Abram's refusal, indicating that he will not take anything from the king of Sodom. The Hebrew word "kol" (anything) signifies totality, underscoring Abram's comprehensive rejection of any potential claim the king might have over him. This decision reflects Abram's desire to maintain his integrity and independence.

lest you should say
Abram anticipates the potential for the king of Sodom to claim credit for his prosperity. The phrase "lest you should say" reveals Abram's foresight and wisdom in avoiding any situation that might compromise his testimony. It highlights the importance of maintaining a clear and unblemished witness before others, ensuring that God alone receives the glory.

‘I have made Abram rich.’
This statement encapsulates the potential boast of the king of Sodom. Abram's refusal to accept anything ensures that his wealth and success are attributed solely to God's blessing. This decision reflects a profound understanding of God's sovereignty and a commitment to giving God the glory for all achievements. Abram's actions serve as an example of faithfulness and reliance on God's promises, inspiring believers to trust in God's provision and maintain their integrity in all circumstances.

I will accept nothing
This phrase reflects Abram's integrity and reliance on God rather than material wealth. The Hebrew root for "accept" (לָקַח, laqach) often implies taking possession or receiving. Abram's refusal to take spoils from the king of Sodom underscores his commitment to God's promise rather than earthly riches. Historically, this act of refusal would have been counter-cultural, as victors typically claimed spoils. Abram's decision highlights his faith and trust in God's provision.

but what my men have eaten
Here, Abram acknowledges the practical needs of his men. The Hebrew word for "eaten" (אָכַל, akal) signifies consumption for sustenance. Abram ensures that his men are cared for, reflecting a leader's responsibility to his followers. This phrase also suggests a sense of fairness and justice, as Abram only claims what was necessary for survival, not excess.

and the share for the men who went with me
Abram distinguishes between his own refusal of wealth and the rights of his allies. The Hebrew word for "share" (חֵלֶק, cheleq) indicates a portion or allotment. This demonstrates Abram's respect for the contributions of others and his fairness in distributing rewards. It also highlights the importance of alliances and mutual respect among leaders in ancient times.

Aner, Eshcol, and Mamre
These names refer to Abram's allies, who were Amorite leaders. Their mention by name signifies the importance of their support in Abram's military campaign. Historically, alliances were crucial for survival and success in the ancient Near East. By acknowledging these men, Abram honors their partnership and ensures they receive their due reward.

They may take their portion
Abram's statement here is a declaration of justice and fairness. The Hebrew root for "portion" (חֵלֶק, cheleq) again emphasizes the rightful distribution of goods. Abram's decision allows his allies to benefit from the victory, reinforcing the principle that those who labor deserve their reward. This reflects a biblical ethic of fairness and the acknowledgment of others' contributions.