Kejadian 14:1-24
Konteks14:1 At that time 1 Amraphel king of Shinar, 2 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 3 14:2 went to war 4 against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 5 14:3 These last five kings 6 joined forces 7 in the Valley of Siddim (that is, the Salt Sea). 8 14:4 For twelve years 9 they had served Kedorlaomer, but in the thirteenth year 10 they rebelled. 11 14:5 In the fourteenth year, Kedorlaomer and the kings who were his allies came and defeated 12 the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim, 14:6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. 13 14:7 Then they attacked En Mishpat (that is, Kadesh) again, 14 and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.
14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met 15 14:9 Kedorlaomer king of Elam, Tidal king of nations, 16 Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against 17 five. 14:10 Now the Valley of Siddim was full of tar pits. 18 When the kings of Sodom and Gomorrah fled, they fell into them, 19 but some survivors 20 fled to the hills. 21 14:11 The four victorious kings 22 took all the possessions and food of Sodom and Gomorrah and left. 14:12 They also took Abram’s nephew 23 Lot and his possessions when 24 they left, for Lot 25 was living in Sodom. 26
14:13 A fugitive 27 came and told Abram the Hebrew. 28 Now Abram was living by the oaks 29 of Mamre the Amorite, the brother 30 of Eshcol and Aner. (All these were allied by treaty 31 with Abram.) 32 14:14 When Abram heard that his nephew 33 had been taken captive, he mobilized 34 his 318 trained men who had been born in his household, and he pursued the invaders 35 as far as Dan. 36 14:15 Then, during the night, 37 Abram 38 divided his forces 39 against them and defeated them. He chased them as far as Hobah, which is north 40 of Damascus. 14:16 He retrieved all the stolen property. 41 He also brought back his nephew Lot and his possessions, as well as the women and the rest of 42 the people.
14:17 After Abram 43 returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram 44 in the Valley of Shaveh (known as the King’s Valley). 45 14:18 Melchizedek king of Salem 46 brought out bread and wine. (Now he was the priest of the Most High God.) 47 14:19 He blessed Abram, saying,
“Blessed be Abram by 48 the Most High God,
Creator 49 of heaven and earth. 50
14:20 Worthy of praise is 51 the Most High God,
who delivered 52 your enemies into your hand.”
Abram gave Melchizedek 53 a tenth of everything.
14:21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.” 14:22 But Abram replied to the king of Sodom, “I raise my hand 54 to the Lord, the Most High God, Creator of heaven and earth, and vow 55 14:23 that I will take nothing 56 belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I 57 who made Abram rich.’ 14:24 I will take nothing 58 except compensation for what the young men have eaten. 59 As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”
Kejadian 6:12
Konteks6:12 God saw the earth, and indeed 60 it was ruined, 61 for all living creatures 62 on the earth were sinful. 63
Kejadian 6:14
Konteks6:14 Make 64 for yourself an ark of cypress 65 wood. Make rooms in the ark, and cover 66 it with pitch inside and out.
Kejadian 6:16
Konteks6:16 Make a roof for the ark and finish it, leaving 18 inches 67 from the top. 68 Put a door in the side of the ark, and make lower, middle, and upper decks.
[14:1] 1 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
[14:1] 2 sn Shinar (also in v. 9) is the region of Babylonia.
[14:1] 3 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).
[14:2] sn Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them).
[14:2] 5 sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.
[14:3] 6 tn Heb “all these,” referring only to the last five kings named. The referent has been specified as “these last five kings” in the translation for clarity.
[14:3] 7 tn The Hebrew verb used here means “to join together; to unite; to be allied.” It stresses close associations, especially of friendships, marriages, or treaties.
[14:3] 8 sn The Salt Sea is the older name for the Dead Sea.
[14:4] 9 tn The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.
[14:4] 10 tn This is another adverbial accusative of time.
[14:4] 11 sn The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east – to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram’s life taught future generations that God can give victory over such threats – that people did not have to live in servitude to tyrants from the east.
[14:5] 12 tn The Hebrew verb נָכָה (nakhah) means “to attack, to strike, to smite.” In this context it appears that the strike was successful, and so a translation of “defeated” is preferable.
[14:6] 13 sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.
[14:7] 14 tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”
[14:9] 16 tn Or “Goyim.” See the note on the word “nations” in 14:1.
[14:9] 17 tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.
[14:10] 18 tn Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.”
[14:10] sn The word for “tar” (or “bitumen”) occurs earlier in the story of the building of the tower in Babylon (see Gen 11:3).
[14:10] 19 tn Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם (sham) with the directional heh (שָׁמָּה, shammah) can mean “into it, therein” (BDB 1027 s.v. שָׁם).
[14:10] 21 sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.
[14:11] 22 tn Heb “they”; the referent (the four victorious kings, see v. 9) has been supplied in the translation for clarity.
[14:12] 23 tn Heb “Lot the son of his brother.”
[14:12] 25 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[14:12] 26 tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.
[14:13] 27 tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.
[14:13] 28 sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).
[14:13] 29 tn Or “terebinths.”
[14:13] 30 tn Or “a brother”; or “a relative”; or perhaps “an ally.”
[14:13] 31 tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.
[14:13] 32 tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.
[14:14] 33 tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).
[14:14] 34 tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.
[14:14] 35 tn The words “the invaders” have been supplied in the translation for clarification.
[14:14] 36 sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.
[14:15] 37 tn The Hebrew text simply has “night” as an adverbial accusative.
[14:15] 38 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[14:15] 39 tn Heb “he divided himself…he and his servants.”
[14:15] 40 tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.
[14:16] 41 tn The word “stolen” is supplied in the translation for clarification.
[14:16] 42 tn The phrase “the rest of “ has been supplied in the translation for clarification.
[14:17] 43 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[14:17] 44 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.
[14:17] 45 sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.
[14:18] 46 sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the
[14:18] 47 tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.
[14:18] sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served “God Most High” (אֵל עֶלְיוֹן, ’el ’elyon) – one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother.
[14:19] 48 tn The preposition לְ (lamed) introduces the agent after the passive participle.
[14:19] 49 tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”
[14:19] 50 tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.
[14:20] 51 tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.
[14:20] 52 sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.
[14:20] 53 tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.
[14:22] 54 tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”
[14:22] 55 tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.
[14:23] 56 tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the
[14:23] 57 tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.
[14:24] 58 tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.
[14:24] 59 tn Heb “except only what the young men have eaten.”
[6:12] 60 tn Or “God saw how corrupt the earth was.”
[6:12] 61 tn The repetition in the text (see v. 11) emphasizes the point.
[6:12] 62 tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.
[6:12] 63 tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).
[6:14] 64 sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the
[6:14] 65 tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).
[6:14] 66 tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).
[6:16] 68 tn Heb “to a cubit you shall finish it from above.” The idea is that Noah was to leave an 18-inch opening from the top for a window for light.
