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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-я глава книги Бытия, даже по признанию отрицательной критики, представляет собой документ глубокой древности и огромной исторической ценности. Целый ряд собственных имен царей и местностей, а также и детальность фактической стороны описания производят впечатление живой исторической правды; а новейшие исследования и раскопки в области указанной территории подтверждают и усиливают это впечатление.

Сопоставляя указания Библии с данными ориентологии, описываемое в данной главе событие мы должны отнести к эпохе «эламитского владычества» в Вавилоне. Следы этого владычества открыты в одной из надписей царя Ассурбанипала, в которой под 660: годом, между прочим, значится, что за 1635: лет до этого (следовательно, в 2280: г.) на Вавилон напал Кудурнакхунта, царь Элама, который ограбил этот город и увез его главную святыню — статую богини Кана. Этот факт обыкновенно и считается началом эламитского владычества над древневавилонской монархией.

Анализируя различные клинообразные документы, ученые установили, что владычество эламитян над Вавилоном не было особенно тяжелым для последнего: цари Элама по-прежнему продолжали жить в своей столице — Сузах, для управления же покоренными областями посылали своих наместников. В царствование одного из царей этой эламитской династии — Кудурлагомера, или, как точнее, это имя изображается на памятниках клинописи, Кудур-Лагамора, в то время, когда его вассальными наместниками состояли: в Вавилоне или библейском Сеннааре (10:10) — Амрафел (Ам-раипал, Хаммураби — надписей), в Ларсе (библ. Елласаре) — Ариох (Ериаку — надписей) и у остальных кочевых племен — Тидал (или Фаргал по LXX), и произошло то событие, о котором говорит здесь Библия и суть которого состоит в рассказе о двух походах эламитского царя и его вассалов против царей хананейских, имевших для последних оба раза печальный исход.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
The battle of the kings, Lot is taken (1–12)
prisoner. Abram rescues Lot. (13–16)
Melchizedek blesses Abram. (17–20)
Abram restores the spoil. (21–24.)

We have four things in the story of this chapter. I. A war with the king of Sodom and his allies, ver. 1-11. II. The captivity of Lot in that war, ver. 12. III. Abram's rescue of Lot from that captivity, with the victory he obtained over the conquerors, ver. 13-16. IV. Abram's return from the expedition, (ver. 17), with an account of what passed, 1. Between him and the king of Salem, ver. 18-20. 2. Between him and the king of Sodom, ver. 21-24. So that here we have that promise to Abram in part fulfilled, that God would make his name great.
Adam Clarke: Commentary on the Bible - 1831
The war of four confederate kings against the five kings of Canaan, Gen 14:1-3. The confederate kings overrun and pillage the whole country, Gen 14:4-7. Battle between them and the kings of Canaan, Gen 14:5, Gen 14:9. The latter are defeated, and the principal part of the armies of the kings of Sodom and Gomorrah slain, Gen 14:10; on which these two cities are plundered, Gen 14:11. Lot, his goods, and his family, are also taken and carried away, Gen 14:12. Abram, being informed of the disaster of his nephew, Gen 14:13, arms three hundred and eighteen of his servants, and pursues them, Gen 14:14; overtakes and routs them, and recovers Lot and his family, and their goods, Gen 14:15, Gen 14:16; is met on his return by the king of Sodom, and by Melchizedek, king of Salem, with refreshments for himself and men, Gen 14:17, Gen 14:18. Melchizedek blesses Abram, and receives from him, as priest of the most high God, the tenth of all the spoils, Gen 14:19, Gen 14:20. The king of Sodom offers to Abram all the goods he has taken from the enemy, Gen 14:21; which Abram positively refuses, having vowed to God to receive no recompense for a victory of which he knew God to be the sole author, Gen 14:22, Gen 14:23; but desires that a proportion of the spoils be given to Aner, Eshcol and Mamre, who had accompanied him on this expedition, Gen 14:24.
Albert Barnes: Notes on the Bible - 1834
- Abram Rescues Lot
1. אמרפל 'amrā pel, Amraphel; related: unknown. אלריוך 'aryô k, Ariok, "leonine?" related: ארי 'arı̂ y, "a lion:" a name re-appearing in the time of Daniel Dan 2:14. אלסר 'elā sā r Ellasar (related: unknown) is identified with Larsa or Larancha, the Λάρισσα Larissa or Λαράχων Larachō n of the Greeks, now Senkereh, a town of lower Babylonia, between Mugheir (Ur) and Warka (Erek) on the left bank of the Frat. כדרלעמר kedā rlā‛ omer, Kedorla'omer, was compared by Col. Rawlinson with Kudur-mapula or mabuk, whose name is found on the bricks of Chaldaea, and whose title is Apda martu, ravager of the west. He translates it "servant of Lagamer," one of the national divinities of Susiana. It is also compared with Kedar el-Ahmar, "Kedar the Red," a hero in Arabian story. תדעל tı̂ d‛ ā l, Tid'al, "terror." גוים gô yı̂ m, Goim, "nations."
2. ברע bera‛, Bera', "gift?" ברשׁע bı̂ rsha, Birsha', "long and thick?" Arabic שׁנאב shı̂ n'ā b, Shinab, "coolness?" אדמה 'admâ h, Admah, "red soil" שׁמאבר shem'ē ber, Shemeber, "high-soaring?" צביים; tsebô yı̂ ym, Tseboim, "gazelles." בלע bela‛, Bela', "devouring."
3. שׂדים śı̂ dı̂ ym, Siddim, "plains, fields."
5. רפאים repā'ı̂ ym, Rephaim, "the still, the shades, the giants." קרנים עשׁתרת (ashterot-qarnayı̂ m, 'Ashteroth-Qurnaim, "ewes of the two horns"; according to Gesenius, "stars of the two horns." The first word may be singular, "ewe," or "star." The latter meaning is gained by connecting the word with the Persian sitareh and the Greek ἀστήρ astē r, "star." Ashteroth is the moon or the planet Venus, whence Astarte. זוּזים zû zı̂ ym, Zuzim; related: "glance, gush." הם hā m, Ham, "rush, sound, crowd." אימים 'eymı̂ ym, Emim, "terrible." שׁיח־קריתים shā vē h-qı̂ ryā tā yı̂ m, Shaveh, "plain"; Qiriathaim, "two cities;" related: "meet."
6. חרי chorı̂ y, Chori, troglodyte; verb: "bore;" noun: "cave." שׁעיר sē‛ı̂ yr, Se'ir, "rough, shaggy." פארן איל 'eyl-pā'rā n, El, "tree, oak, terebinth, palm"; Paran, "bushy, or cavernous."
7. משׁפט עין ‛ eyn-mı̂ shpā ṭ, 'En-mishpat, "well of judgment." קדשׁ qā dē sh, Qadesh, "consecrated." עמלקי ‛ ǎ mā lē kı̂ y, 'Amaleki, "a people that licks up." תמר חצצן chatstson-tā mā r, Chatsatson-tamar, "cuttiny of the palm."
13. עברי ‛ı̂ brı̂ y 'Ibri, a descendant of Eber. אשׁכל 'eshkol, Eshkol, "cluster of grapes." ענר ‛ ǎ ner, 'Aner; related: unknown.
14. דן dan, Dan, "ruler, judge."
15. חיבה chô bâ h, Chobah, "hidden." דמושׂק dameś eq, Dammeseq. a quadraliteral; related: "hasty, active, alert."
18. מלכיצדק malkı̂ y-tsedeq, Malkitsedeq, "king of righteousness." שׁלם shā lē m, Shalem. "peace." אל 'ê l, El, "lasting, strong; strength."
20. מגן mı̂ gē n, "give, deliver;" related: "mag, may."
The community of feeling and of faith was not yet wholly broken up between Abram and Lot, or between them and the nations out of whom Abram had been called. An interesting glimpse is at the same time presented of the daring and doing of fierce ambition in those early times. A confederacy of potentates enter upon an extensive raid or foray, in which Lot is taken captive. This rouses the clannish or family affection of Abram, who pursues, overtakes, and defeats the retreating enemy, and recovers his friend, as well as all the prisoners, and property that had been taken. On his return he receives refreshment and blessing from a native prince who is priest to the most high God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 14:1, The battle of four kings against the king of Sodom and his allies; Gen 14:12, Lot is taken prisoner; Gen 14:14, Abram rescues him; Gen 14:17, Melchizedek blesses Abram at his return, who gives him tithes; Gen 14:21, The rest of the spoil, his partners having had their portions he restores to the king of Sodom.
John Gill
INTRODUCTION TO GENESIS 14
This chapter gives an account of a war that was waged, and a battle fought between four kings on one side, and five on the other, and of the occasion and issue of it, who were the first kings, and this the first battle the Scriptures speak of, Gen 14:1; Lot and his goods being taken and carried off, with those of Sodom, by the conquerors, Abram hearing of it armed his men, and pursued after them, and overtook and overcame them, and rescued Lot and his goods, with others, and returned, Gen 14:12; when he was met by the kings of Sodom and Salem, who congratulated him on his victory, Gen 14:17; and what passed between him, and those great personages, is related, Gen 14:20.
14:114:1: Եւ եղեւ ՚ի թագաւորութեանն Ամարփաղայ արքայի Սէնարայ, Արիովք արքայ Սեղ՚ղասարայ, եւ Քոդողագոմոր արքայ Ելամայ, եւ Թարգաղ արքայ ազգաց.
1 Սենաարի արքայ Ամարփաղի թագաւորութեան ժամանակ Սելլասարի արքայ Արիոքը, Ելամի արքայ Քոդողագոմորը եւ ազգերի արքայ Թարգաղը
14 Չորս թագաւորներ՝ Սենաարի Ամարփաղ թագաւորին, Ելլասարի Արիովք թագաւորին, Եղամի Քոդողագոմոր թագաւորին եւ Գոյիմի Թադգաղ թագաւորին ժամանակները,
Եւ եղեւ ի թագաւորութեանն Ամարփաղայ արքայի Սենաարայ, Արիովք արքայ Սելլասարայ եւ Քոդողագոմոր արքայ Ելամայ, եւ Թատգաղ արքայ ազգաց:

14:1: Եւ եղեւ ՚ի թագաւորութեանն Ամարփաղայ արքայի Սէնարայ, Արիովք արքայ Սեղ՚ղասարայ, եւ Քոդողագոմոր արքայ Ելամայ, եւ Թարգաղ արքայ ազգաց.
1 Սենաարի արքայ Ամարփաղի թագաւորութեան ժամանակ Սելլասարի արքայ Արիոքը, Ելամի արքայ Քոդողագոմորը եւ ազգերի արքայ Թարգաղը
14 Չորս թագաւորներ՝ Սենաարի Ամարփաղ թագաւորին, Ելլասարի Արիովք թագաւորին, Եղամի Քոդողագոմոր թագաւորին եւ Գոյիմի Թադգաղ թագաւորին ժամանակները,
zohrab-1805▾ eastern-1994▾ western am▾
14:11: И было во дни Амрафела, царя Сеннаарского, Ариоха, царя Елласарского, Кедорлаомера, царя Еламского, и Фидала, царя Гоимского,
14:1 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῇ ο the βασιλείᾳ βασιλεια realm; kingdom τῇ ο the Αμαρφαλ αμαρφαλ monarch; king Σεννααρ σεννααρ monarch; king Ελλασαρ ελλασαρ and; even Χοδολλογομορ χοδολλογομορ monarch; king Αιλαμ αιλαμ and; even Θαργαλ θαργαλ monarch; king ἐθνῶν εθνος nation; caste
14:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּ bi בְּ in ימֵי֙ ymˌê יֹום day אַמְרָפֶ֣ל ʔamrāfˈel אַמְרָפֶל Amraphel מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king שִׁנְעָ֔ר šinʕˈār שִׁנְעָר Shinar אַרְיֹ֖וךְ ʔaryˌôḵ אַרְיֹוךְ Arioch מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֶלָּסָ֑ר ʔellāsˈār אֶלָּסָר Ellasar כְּדָרְלָעֹ֨מֶר֙ kᵊḏorlāʕˈōmer כְּדָרְלָעֹמֶר Kedorlaomer מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king עֵילָ֔ם ʕêlˈām עֵילָם Elam וְ wᵊ וְ and תִדְעָ֖ל ṯiḏʕˌāl תִּדְעָל Tidal מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king גֹּויִֽם׃ gôyˈim גֹּויִם Goyim
14:1. factum est autem in illo tempore ut Amrafel rex Sennaar et Arioch rex Ponti et Chodorlahomor rex Aelamitarum et Thadal rex GentiumAnd it came to pass at that time, that Amraphel king of Sennaar, and Arioch king of Pontus, and Chodorlahomor king of the Elamites, and Thadal king of nations,
1. 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 Goiim,
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:

1: И было во дни Амрафела, царя Сеннаарского, Ариоха, царя Елласарского, Кедорлаомера, царя Еламского, и Фидала, царя Гоимского,
14:1
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῇ ο the
βασιλείᾳ βασιλεια realm; kingdom
τῇ ο the
Αμαρφαλ αμαρφαλ monarch; king
Σεννααρ σεννααρ monarch; king
Ελλασαρ ελλασαρ and; even
Χοδολλογομορ χοδολλογομορ monarch; king
Αιλαμ αιλαμ and; even
Θαργαλ θαργαλ monarch; king
ἐθνῶν εθνος nation; caste
14:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בִּ bi בְּ in
ימֵי֙ ymˌê יֹום day
אַמְרָפֶ֣ל ʔamrāfˈel אַמְרָפֶל Amraphel
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
שִׁנְעָ֔ר šinʕˈār שִׁנְעָר Shinar
אַרְיֹ֖וךְ ʔaryˌôḵ אַרְיֹוךְ Arioch
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֶלָּסָ֑ר ʔellāsˈār אֶלָּסָר Ellasar
כְּדָרְלָעֹ֨מֶר֙ kᵊḏorlāʕˈōmer כְּדָרְלָעֹמֶר Kedorlaomer
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
עֵילָ֔ם ʕêlˈām עֵילָם Elam
וְ wᵊ וְ and
תִדְעָ֖ל ṯiḏʕˌāl תִּדְעָל Tidal
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
גֹּויִֽם׃ gôyˈim גֹּויִם Goyim
14:1. factum est autem in illo tempore ut Amrafel rex Sennaar et Arioch rex Ponti et Chodorlahomor rex Aelamitarum et Thadal rex Gentium
And it came to pass at that time, that Amraphel king of Sennaar, and Arioch king of Pontus, and Chodorlahomor king of the Elamites, and Thadal king of nations,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «И было во дни Амрафела, царя Сеннаарского… и Фидала, царя Гоимского…» Хотя, по-видимому, все четыре названных здесь царя и выставляются в качестве равноправных союзников, но последующий контекст речи явно выделяет одного из них, именно Кедорлаомера, царя эламского (4–5: ст.), что стоит в полном согласии и с клинообразными текстами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-12: Lot Taken Captive.B. C. 1913.
1 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; 2 That these 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. 3 All these were joined together in the vale of Siddim, which is the salt sea. 4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. 5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, 6 And the Horites in their mount Seir, unto El-paran, which is by the wilderness. 7 And they returned, and came to En-mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar. 8 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 is Zoar;) and they joined battle with them in the vale of Siddim; 9 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. 10 And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain. 11 And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. 12 And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.
We have here an account of the first war that ever we read of in scripture, which (though the wars of the nations make the greatest figure in history) we should not have had the history of if Abram and Lot had not been concerned in it. Now, concerning this war, we may observe,
I. The parties engaged in it. The invaders were four kings, two of them no less than kings of Shinar and Elam (that is, Chaldea and Persia), yet probably not the sovereign princes of those great kingdoms in their own persons, but either officers under them, or rather the heads and leaders of some colonies which came out of those great nations, and settled themselves near Sodom, but retained the names of the countries from which they had their origin. The invaded were the kings of five cities that lay near together in the plain of Jordan, namely, Sodom, Gomorrah, Admah, Zeboiim, and Zoar. Four of them are named, but not the fifth, the king of Zoar or Bela, either because he was much more mean and inconsiderable or because he was much more wicked and inglorious than the rest, and worthy to be forgotten.
II. The occasion of this war was the revolt of the five kings from under the government of Chedorlaomer. Twelve years they served him. Small joy they had of their fruitful land, while thus they were tributaries to a foreign power, and could not call what they had their own. Rich countries are a desirable prey, and idle luxurious countries are an easy prey, to growing greatness. The Sodomites were the posterity of Canaan whom Noah had pronounced a servant to Shem, from whom Elam descended; thus soon did that prophecy begin to e fulfilled. In the thirteenth year, beginning to be weary of their subjection, they rebelled, denied their tribute, and attempted to shake off the yoke and retrieve their ancient liberties. In the fourteenth year, after some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to chastise and reduce the rebels, and, since he could not have it otherwise, to fetch his tribute from them on the point of his sword. Note, Pride, covetousness, and ambition, are the lusts from which wars and fightings come. To these insatiable idols the blood of thousands has been sacrificed.
III. The progress and success of the war. The four kings laid the neighbouring countries waste and enriched themselves with the spoil of them (v. 5-7), upon the alarm of which it had been the wisdom of the king of Sodom to submit, and desire conditions of peace; for how could he grapple with an enemy thus flushed with victory? But he would rather venture the utmost extremity than yield, and it sped accordingly. Quos Deus destruet eos dementat--Those whom God means to destroy he delivers up to infatuation. 1. The forces of the king of Sodom and his allies were routed; and, it should seem, many of them perished in the slime-pits who had escaped the sword, v. 10. In all places we are surrounded with deaths of various kinds, especially in the field of battle. 2. The cities were plundered, v. 11. All the goods of Sodom, and particularly their stores and provisions of victuals, were carried off by the conquerors. Note, When men abuse the gifts of a bountiful providence to gluttony and excess, it is just with God, and his usual way, by some judgment or other to strip them of that which they have so abused, Hos. ii. 8, 9. 3. Lot was carried captive, v. 12. They took Lot among the rest, and his goods. Now Lot may here be considered, (1.) As sharing with his neighbours in this common calamity. Though he was himself a righteous man, and (which is here expressly noticed) Abram's brother's son, yet he was involved with the rest in all this trouble. Note, All things come alike to all, Eccl. ix. 2. The best of men cannot promise themselves an exemption from the greatest troubles in this life; neither from our own piety nor our relation to those that are the favourites of heaven will be our security, when God's judgments are abroad. Note, further, Many an honest man fares the worse for his wicked neighbours. It is therefore our wisdom to separate ourselves, or at least to distinguish ourselves, from them (2 Cor. vi. 17), and so deliver ourselves, Rev. xviii. 4. (2.) As smarting for the foolish choice he made of a settlement here. This is plainly intimated when it is said, They took Abram's brother's son, who dwelt in Sodom. So near a relation of Abram should have been a companion and disciple of Abram, and should have abode by his tents; but, if he choose to dwell in Sodom, he must thank himself if he share in Sodom's calamities. Note, When we go out of the way of our duty we put ourselves from under God's protection, and cannot expect that the choices which are made by our lusts should issue to our comfort. Particular mention is made of their taking Lot's goods, those goods which had occasioned his contest with Abram and his separation from him. Note, It is just with God to deprive us of those enjoyments by which we have suffered ourselves to be deprived of our enjoyment of him.
Adam Clarke: Commentary on the Bible - 1831
14:1: In the days of Amraphel - Who this king was is not known; and yet, from the manner in which he is spoken of in the text, it would seem that he was a person well known, even when Moses wrote this account. But the Vulgate gives a different turn to the place, by rendering the passage thus: Factum est in illo tempore, ut Amraphel, etc. "It came to pass in that time that Amraphel, etc." The Chaldee Targum of Onkelos makes Amraphel king of Babylon, others make him king of Assyria; some make him the same as Nimrod, and others, one of his descendants.
Arioch king of Ellasar - Some think Syria is meant; but conjecture is endless where facts cannot be ascertained. Chedorlaomer king of Elam - Dr. Shuckford thinks that this was the same as Ninyas, the son of Ninus and Semiramis; and some think him to be the same with Keeumras, son of Doolaved, son of Arphaxad, son of Shem, son of Noah; and that Elam means Persia; see Gen 10:22. The Persian historians unanimously allow that Keeumras, whose name bears some affinity to Chedorlaomer, was the first king of the Peeshdadian dynasty.
Tidal king of nations - גוים goyim, different peoples or clans. Probably some adventurous person, whose subjects were composed of refugees from different countries.
Albert Barnes: Notes on the Bible - 1834
14:1-12
The raid is minutely described in Gen 14:1-12. The dominant confederacy consists of four kings. Many generations back the first world power, consisting of four cities, was established by Nimrod in the land of Shinar Gen 10:8-10. This has now given way to a world-confederacy, consisting of four kings. From the vicinity of the places in which they reigned it is evident that they were petty princes of domains varying from a town and its suburbs to a comparatively extensive territory. The first, Amraphel, is king of Shinar. He is therefore the successor of Nimrod, and the sovereign of the most ancient kingdoms, and on these grounds occupies the first place in the list. But this kingdom is no longer the sole or even the supreme power. Amraphel is probably the descendant of Nimrod, and a Kushite. The second, Ariok, is king of Ellasar. If this town be the same as Larsa, lying between the Frat and the Shat el-Hie, the land of Shinar has been divided between two sovereigns, and no longer belongs entirely to the successor of Nimrod. Lower Shinar includes also Ur of the Kasdim; and hence, Ariok probably represents that race.
The third, Kedorlaomer, is king of Elam, or Elymais, a country east of the lower Tigris, and separated by it from Shinar. He is probably a Shemite, as the country over which he ruled received its name from a son of Shem Gen 10:22. He is the lord paramount of the others, and commander-in-chief of the united forces. Hence, the Hamite seems to have already succumbed to the Shemite. The fourth, Tidel, is designated "king of Goim." Goim means nations; and it is doubtful whether it denotes here a special nation or a congeries of tribes. The Gentiles, especially so called, seem to have been Japhethites Gen 10:5. It is obvious that four nationalities are here leagued together, corresponding probably to the Kiprat arbat, four nations or tongues mentioned by Rawlinson (Anc. Mon. I. p. 69). But Kedorlaomer, king of Elam, is clearly not a Kushite. The only question seems to be whether he is a Shemite or a Japhethite, or Arian, in which race the Shemite was ultimately absorbed. If the former alternative be adopted, we may have two Shemite languages among the four. If the latter be accepted, Kedorlaomer is an Arian; Tidal, a Turanian; Amraphel, a Hamite; and Ariok, a Shemite. In either case the Kushite has become subordinate, and a Japhethite or a Shemite has attained the predominance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: am 2091, bc 1913
Shinar: Gen 10:10, Gen 11:2; Isa 11:11; Dan 1:2; Zac 5:11
Ellasar: Isa 37:12
Elam: Gen 10:22; Isa 21:2, Isa 22:6; Jer 25:25, Jer 49:34-39; Eze 32:24
Carl Friedrich Keil and Franz Delitzsch
14:1
The war, which furnished Abram with an opportunity, while in the promised land of which as yet he could not really call a single rood his own, to prove himself a valiant warrior, and not only to smite the existing chiefs of the imperial power of Asia, but to bring back to the kings of Canaan the booty that had been carried off, is circumstantially described, not so much in the interests of secular history as on account of its significance in relation to the kingdom of God. It is of importance, however, as a simple historical fact, to see that in the statement in Gen 14:1, the king of Shinar occupies the first place, although the king of Edom, Chedorlaomer, not only took the lead in the expedition, and had allied himself for that purpose with the other kings, but had previously subjugated the cities of the valley of Siddim, and therefore had extended his dominion very widely over hither Asia. If, notwithstanding this, the time of the war related here is connected with "the days of Amraphel, king of Shinar," this is done, no doubt, with reference to the fact that the first worldly kingdom was founded in Shinar by Nimrod (Gen 10:10), a kingdom which still existed under Amraphel, though it was now confined to Shinar itself, whilst Elam possessed the supremacy in inner Asia. There is no ground whatever for regarding the four kings mentioned in Gen 14:1 as four Assyrian generally or viceroys, as Josephus has done in direct contradiction to the biblical text; for, according to the more careful historical researches, the commencement of the Assyrian kingdom belongs to a later period; and Berosus speaks of an earlier Median rule in Babylon, which reaches as far back as the age of the patriarchs (cf. M. v. Niebuhr, Gesch. Assurs, p. 271). It appears significant also, that the imperial power of Asia had already extended as far as Canaan, and had subdued the valley of the Jordan, no doubt with the intention of holding the Jordan valley as the high-road to Egypt. We have here a prelude of the future assault of the worldly power upon the kingdom of God established in Canaan; and the importance of this event to sacred history consists in the fact, that the kings of the valley of the Jordan and the surrounding country submitted to the worldly power, whilst Abram, on the contrary, with his home-born servants, smote the conquerors and rescued their booty, - a prophetic sign that in the conflict with the power of the world the seed of Abram would not only not be subdued, but would be able to rescue from destruction those who appealed to it for aid.
Gen 14:1-2
In Gen 14:1-3 the account is introduced by a list of the parties engaged in war. The kings named here are not mentioned again. On Shinar, see Gen 10:10; and on Elam, Gen 10:22. It cannot be determined with certainty where Ellasar was. Knobel supposes it to be Artemita, which was also called Χαλάσαρ, in southern Assyria, to the north of Babylon. Goyim is not used here for nations generally, but is the name of one particular nation or country. In Delitzsch's opinion it is an older name for Galilee, though probably with different boundaries (cf. Josh 12:23; Judg 4:2; and Is 9:1). - The verb עשׂוּ (made), in Gen 14:2, is governed by the kings mentioned in Gen 14:1. To Bela, whose king is not mentioned by name, the later name Zoar (vid., Gen 19:22) is added as being better known.
Gen 14:3
"All these (five kings) allied themselves together, (and came with their forces) into the vale of Siddim (השׂדּים, prob. fields of plains), which is the Salt Sea;" that is to say, which was changed into the Salt Sea on the destruction of its cities (Gen 19:24-25). That there should be five kings in the five cities (πεντάπολις, Wis. 10:6) of this valley, was quite in harmony with the condition of Canaan, where even at a later period every city had its king.
Gen 14:4-6
The occasion of the war was the revolt of the kings of the vale of Siddim from Chedorlaomer. They had been subject to him for twelve years, "and the thirteenth year they rebelled." In the fourteenth year Chedorlaomer came with his allies to punish them for their rebellion, and attacked on his way several other cities to the east of the Arabah, as far as the Elanitic Gulf, no doubt because they also had withdrawn from his dominion. The army moved along the great military road from inner Asia, past Damascus, through Peraea, where they smote the Rephaims, Zuzims, Emims, and Horites. "The Rephaim in Ashteroth Karnaim:" all that is known with certainty of the Rephaim is, that they were a tribe of gigantic stature, and in the time of Abram had spread over the whole of Peraea, and held not only Bashan, but the country afterwards possessed by the Moabites; from which possessions they were subsequently expelled by the descendants of Lot and the Amorites, and so nearly exterminated, that Og, king of Bashan, is described as the remnant of the Rephaim (Deut 2:20; Deut 3:11, Deut 3:13; Josh 12:4; Josh 13:12). Beside this, there were Rephaim on this side of the Jordan among the Canaanitish tribes (Gen 15:20), some to the west of Jerusalem, in the valley which was called after them the valley of the Rephaim (Josh 15:8; Josh 18:16; 2Kings 5:18, etc.), others on the mountains of Ephraim (Josh 17:15); while the last remains of them were also to be found among the Philistines (2Kings 21:16.; 1Chron 20:4.). The current explanation of the name, viz., "the long-stretched," or giants (Ewald), does not prevent our regarding רפא as the personal name of their forefather, though no intimation is given of their origin. That they were not Canaanites may be inferred from the fact, that on the eastern side of the Jordan they were subjugated and exterminated by the Canaanitish branch of the Amorites. Notwithstanding this, they may have been descendants of Ham, though the fact that the Canaanites spoke a Semitic tongue rather favours the conclusion that the oldest population of Canaan, and therefore the Rephaim, were of Semitic descent. At any rate, the opinion of J. G. Mller, that they belonged to the aborigines, who were not related to Shem, Ham, and Japhet, is perfectly arbitrary. - Ashteroth Karnaim, or briefly Ashtaroth, the capital afterwards of Og of Bashan, was situated in Hauran; and ruins of it are said to be still seen in Tell Ashtereh, two hours and a half from Nowah, and one and three-quarters from the ancient Edrei, somewhere between Nowah and Mezareib (see Ritter, Erdkunde).
(Note: J. G. Wetztein, however, has lately denied the identity of Ashteroth Karnaim, which he interprets as meaning Ashtaroth near Karnaim, with Ashtaroth the capital of Og (see Reiseber. b. Hauran, etc. 1860, p. 107). But he does so without sufficient reason. He disputes most strongly the fact that Ashtaroth was situated on the hill Ashtere, because the Arabs now in Hauran assured him, that the ruins of this Tell (or hill) suggested rather a monastery or watch-tower than a large city, and associates it with the Bostra of the Greeks and Romans, the modern Bozra, partly on account of the central situation of this town, and its consequent importance to Hauran and Peraea generally, and partly also on account of the similarity in the name, as Bostra is the latinized form of Beeshterah, which we find in Josh 21:27 in the place of the Ashtaroth of 1Chron 6:56; and that form is composed of Beth Ashtaroth, to which there are as many analogies as there are instances of the omission of Beth before the names of towns, which is a sufficient explanation of Ashtaroth (cf. Ges. thes., p. 175 and 193).)
"The Zuzims in Ham" were probably the people whom the Ammonites called Zam zummim, and who were also reckoned among the Rephaim (Deut 2:20). Ham was possibly the ancient name of Rabba of the Ammonites (Deut 3:11), the remains being still preserved in the ruins of Ammn. - "The Emim in the plain of Kiryathaim:" the אימים or אמים (i.e., fearful, terrible), were the earlier inhabitants of the country of the Moabites, who gave them the name; and, like the Anakim, they were also reckoned among the Rephaim (Deut 2:11). Kiryathaim is certainly not to be found where Eusebius and Jerome supposed, viz., in Καριάδα, Coraiatha, the modern Koerriath or Kereyat, ten miles to the west of Medabah; for this is not situated in the plain, and corresponds to Kerioth (Jer 48:24), with which Eusebius and Jerome have confounded Kiryathaim. It is probably still to be seen in the ruins of el Teym or et Tueme, about a mile to the west of Medabah. "The Horites (from חרי, dwellers in caves), in the mountains of Seir," were the earlier inhabitants of the land between the Dead Sea and the Elanitic Gulf, who were conquered and exterminated by the Edomites (Gen 36:20.). - "To El-paran, which is by the wilderness:" i.e., on the eastern side of the desert of Paran (see Gen 21:21), probably the same as Elath (Deut 2:8) or Eloth (3Kings 9:26), the important harbour of Aila on the northern extremity of the so-called Elanitic Gulf, near the modern fortress of Akaba, where extensive heaps of rubbish show the site of the former town, which received its name El or Elath (terebinth, or rather wood) probably from the palm-groves in the vicinity.
Gen 14:7
From Aila the conquerors turned round, and marched (not through the Arabah, but on the desert plateau which they ascended from Aila) to En-mishpat (well of judgment), the older name of Kadesh, the situation of which, indeed, cannot be proved with certainty, but which is most probably to be sought for in the neighbourhood of the spring Ain Kades, discovered by Rowland, to the south of Bir Seba and Khalasa (Elusa), twelve miles E.S.E. of Moyle, the halting-place for caravans, near Hagar's well (Gen 16:14), on the heights of Jebel Halal (see Ritter, Erdkunde, and Num 13). "And they smote all the country of the Amalekites," i.e., the country afterwards possessed by the Amalekites (vid., Gen 26:12),
(Note: The circumstance that in the midst of a list of tribes who were defeated, we find not the tribe but only the fields (שׂדה) of the Amalekites mentioned, can only be explained on the supposition that the nation of the Amalekites was not then in existence, and the country was designated proleptically by the name of its future and well-known inhabitants (Hengstenberg, Diss. ii. p. 249, translation).)
to the west of Edomitis on the southern border of the mountains of Judah (Num 13:29), "and also the Amorites, who dwelt in Hazazon-Thamar," i.e., Engedi, on the western side of the Dead Sea (2Chron 20:2).
Gen 14:8-12
After conquering all these tribes to the east and west of the Arabah, they gave battle to the kings of the Pentapolis in the vale of Siddim, and put them to flight. The kings of Sodom and Gomorrah fell there, the valley being full of asphalt-pits, and the ground therefore unfavourable for flight; but the others escaped to the mountains (הרה for ההרה), that is, to the Moabitish highlands with their numerous defiles. The conquerors thereupon plundered the cities of Sodom and Gomorrah, and carried off Lot, who dwelt in Sodom, and all his possessions, along with the rest of the captives, probably taking the route through the valley of the Jordan up to Damascus.
Geneva 1599
14:1 And it came to pass in the days of Amraphel king of (a) Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of (b) nations;
(a) That is, of Babylon: by kings here, meaning, them that were governors of cities.
(b) Of a people gathered from various countries.
John Gill
14:1 And it came to pass, in the days of Amraphel king of Shinar,.... Or Babylon, as Onkelos, where Nimrod began his kingdom, Gen 10:8. This was Nimrod himself, as the Jewish writers generally says; though more likely Ninyas the son of Ninus and Semiramis, and grandson of Nimrod; or rather some petty prince or deputy governor of Shinar, under the king of Babylon; since, though named first, he was not the principal in this war, but fought under the king of Elam, and as an ally and auxiliary of his; and it may be the kingdom of Babylon was not as yet of any great extent and power, and that all those stories told of Ninus, Semiramis, and Ninyas, are mere fables; and indeed we hear nothing in Scripture of this kingdom, and the kings of it, from this time, until the times of Merodach Baladan, the son of Baladan king of Babylon, in the reign of Hezekiah king of Judah; nor of the Assyrian kingdom, and the kings of it, until Pul king of Assyria, in the times of Menahem king of Israel; wherefore it is greatly to be questioned, whether those kingdoms rose to any considerable height until these times: though some think that Shinar here does not intend Shinar in Chaldea or Babylon, which was too far distant from Abram, but Shinar in Mesopotamia, a large city at the foot of a mountain, three days distant from Mansil, which is now, in Arabic, called Singjar, and by Ptolemy, Singara (n).
Arioch king of Ellasar; or Telassar, according to the Targum of Jonathan, a place in Mesopotamia, inhabited by the children of Eden, Is 37:12; and Stephanus (o) makes mention of a city in Coelesyria, upon the borders of Arabia, called Ellas, of which this prince may be thought to be the governor; or rather he was king of a people called Elesari, whose country is placed by Ptolemy (p) in Arabia; and could Ninyas be thought to be Amraphel, this king would bid fair to be Ariaeus a king of Arabia, or a son of his of the same name, that was a confederate of Ninus, as Diodorus Siculus (q) relates out of Ctesias. Next follows:
Chedorlaomer king of Elam; or the Elamites, as the Vulgate Latin version, the Persians, see Acts 1:9. This led Diodorus (r) to say, that the war Moses speaks of is what the Persians waged against the Sodomites. This seems to have been the most powerful prince at this time, to whom the five kings of Sodom, &c. had been subject for twelve years, but now had rebelled, and to subdue them again he came forth, with three other kings his allies, see Gen 14:4; but if Elam is the same with Persia, as it often signifies, or with Elymais, a part of Persia, that kingdom could not be at this time so large and potent as it has been since; or Chedorlaomer would not have stood in need of the assistance of other princes against such petty kings as those of Sodom, &c. Nor does it seem credible that he should come out of Persia, and pass through so great a part of the world as the countries of Assyria, Chaldea, Mesopotamia, Syria, and part of Arabia and of Canaan, to bring five such small towns or cities into subjection to him, as he must, as Sir Walter Raleigh (s) observes; nor could the trifle of goods, as they may be comparatively called, he carried off, be an equivalent to the expense he must be at in so long a march. It is more probable, therefore, that this was the name of some place near to the land of Canaan, built by some of the posterity of Elam, the son of Shem, and called after the name of their ancestor; or it may be a colony of the Elamites in those parts, of which this prince was their head and chief:
and Tidal king of nations; that is, either of other nations distinct from those before mentioned, so Aben Ezra; or else, as he also observes, the name of a province; or as Jarchi and Ben Melech, the name of a place called Goim, because there were gathered together many out of various nations and places, and they set a man to reign over them, whose name was Tidal; just as one of the Galilees in later times was called Galilee of the nations, for a like reason. Sir Walter Raleigh (t) conjectures, that as there were many petty kingdoms joining to Phoenicia and Palestine, as Palmyrene, Batanea, Laodicene, Apamene, Chalcidice, Cassiotis and Celibonitis, these might be gathered together under this man. According to Eupolemus (u), an Heathen writer, these several princes were Armenians that fought with the Phoenicians, and overcame them, by whom Lot was carried captive. Josephus (w) indeed, accommodating himself to the Greek historians, and in favour of them, says that the Assyrians at this time were masters of Asia, and led out an army under four generals, and made the kings of Sodom, &c. tributary to them; and they rebelling against them, made another expedition upon them under these four kings as their generals, and conquered them: but it seems not likely that the Assyrian monarchy was so large at this time; or if it was, these live petty kings of the plain of Jordan, who had not so much ground as our Middlesex, as Sir Walter Raleigh (x) observes, and perhaps not a quarter of the people in it, would never have dared to have engaged with so powerful an adversary.
(n) Hyde Hist. Relig. Pers. c. 2. p. 46. (o) De Urbibus. (p) Geograph. l. 6. c. 7. (q) Bibliothec. l. 2. p. 90. (r) Apud Drusium in loc. (s) History of the World, par. 1. B. 2. c. 1. sect. 13. p. 138. (t) Ibid. sect. 11. p. 137. (u) Apud Euseb. Praepar. Evangel. l. 9. c. 17. p. 418. (w) Antiqu. l. 1. c. 9. (x) Ut supra, (History of the World, par. 1. B. 2. c. 1.) sect. 10. p. 136.
John Wesley
14:1 We have here an account of the first war that ever we read of in scripture, in which we may observe. [1.] The parties engaged in it. The invaders were four kings; two of them no less than kings of Shinar and Elam - That is, Chaldea and Persia; yet probably not the sovereign princes of those great kingdoms, but rather the heads of some colonies which came out thence, and settled themselves near Sodom, but retained the names of the countries from which they had their original. The invaded were the kings of five cities that lay near together in the plain of Jordan, Sodom and Gomorrah, Admah, Zeboiim, and Zoar. [2.] The occasion of this war was, the revolt of the five kings from under the government of Chedorlaomer.
Robert Jamieson, A. R. Fausset and David Brown
14:1 WAR. (Gen. 14:1-24)
And it came to pass--This chapter presents Abram in the unexpected character of a warrior. The occasion was this: The king of Sodom and the kings of the adjoining cities, after having been tributaries for twelve years to the king of Elam, combined to throw off his yoke. To chastise their rebellion, as he deemed it, Chedorlaomer, with the aid of three allies, invaded the territories of the refractory princes, defeated them in a pitched battle where the nature of the ground favored his army (Gen 14:10), and hastened in triumph on his homeward march, with a large amount of captives and booty, though merely a stranger.
14:214:2: ետուն պատերա՛զմ ընդ Բաղակայ արքայի Սոդոմացւոց, եւ ընդ Բարսայ արքայի Գոմորացւոց, եւ ընդ Սենայ արքայի Ադամաացւոց. եւ ընդ Սիմոբորայ արքայի Սեբոյիմացւոց. եւ ընդ թագաւորին Բաղակայ, ա՛յն ինքն է Սեգովր[102]։ [102] Ոմանք. Այս ինքն է Սեգովր։
2 պատերազմեցին սոդոմացիների արքայ Բաղակի, գոմորացիների արքայ Բարսայի, ադամաացիների արքայ Սենայի, սեբոյիմացիների արքայ Սիմոբորի, ինչպէս նաեւ Բաղակի՝ նոյն ինքը Սեգոր թագաւորի դէմ:
2 Սոդոմի Բարա թագաւորին եւ Գոմորի Բարսա թագաւորին ու Ադմայի Սենաբ թագաւորին եւ Սեբոյիմի Սիմոբոր թագաւորին ու Բաղայի (այսինքն Սեգովրի) թագաւորին հետ պատերազմեցան։
Ետուն պատերազմ ընդ Բաղակայ արքայի Սոդոմացւոց, եւ ընդ Բարսայ արքայի Գոմորացւոց, եւ ընդ Սենայ արքայի Ադամաացւոց, եւ ընդ Սիմոբորայ արքայի Սեբոյիմացւոց, եւ ընդ թագաւորին Բաղակայ, այն ինքն է Սեգովր:

14:2: ետուն պատերա՛զմ ընդ Բաղակայ արքայի Սոդոմացւոց, եւ ընդ Բարսայ արքայի Գոմորացւոց, եւ ընդ Սենայ արքայի Ադամաացւոց. եւ ընդ Սիմոբորայ արքայի Սեբոյիմացւոց. եւ ընդ թագաւորին Բաղակայ, ա՛յն ինքն է Սեգովր[102]։
[102] Ոմանք. Այս ինքն է Սեգովր։
2 պատերազմեցին սոդոմացիների արքայ Բաղակի, գոմորացիների արքայ Բարսայի, ադամաացիների արքայ Սենայի, սեբոյիմացիների արքայ Սիմոբորի, ինչպէս նաեւ Բաղակի՝ նոյն ինքը Սեգոր թագաւորի դէմ:
2 Սոդոմի Բարա թագաւորին եւ Գոմորի Բարսա թագաւորին ու Ադմայի Սենաբ թագաւորին եւ Սեբոյիմի Սիմոբոր թագաւորին ու Բաղայի (այսինքն Սեգովրի) թագաւորին հետ պատերազմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
14:22: пошли они войною против Беры, царя Содомского, против Бирши, царя Гоморрского, Шинава, царя Адмы, Шемевера, царя Севоимского, и против царя Белы, которая есть Сигор.
14:2 ἐποίησαν ποιεω do; make πόλεμον πολεμος battle μετὰ μετα with; amid Βαλλα βαλλα monarch; king Σοδομων σοδομα Sodoma; Sothoma καὶ και and; even μετὰ μετα with; amid Βαρσα βαρσα monarch; king Γομορρας γομορρα Gomorra καὶ και and; even Σεννααρ σεννααρ monarch; king Αδαμα αδαμα and; even Συμοβορ συμοβορ monarch; king Σεβωιμ σεβωιμ and; even βασιλέως βασιλευς monarch; king Βαλακ βαλακ Balak; Valak αὕτη ουτος this; he ἐστὶν ειμι be Σηγωρ σηγωρ Sēgōr; Sigor
14:2 עָשׂ֣וּ ʕāśˈû עשׂה make מִלְחָמָ֗ה milḥāmˈā מִלְחָמָה war אֶת־ ʔeṯ- אֵת together with בֶּ֨רַע֙ bˈeraʕ בֶּרַע Bera מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king סְדֹ֔ם sᵊḏˈōm סְדֹם Sodom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with בִּרְשַׁ֖ע biršˌaʕ בִּרְשַׁע Birsha מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king עֲמֹרָ֑ה ʕᵃmōrˈā עֲמֹרָה Gomorrah שִׁנְאָ֣ב׀ šinʔˈāv שִׁנְאָב Shinab מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַדְמָ֗ה ʔaḏmˈā אַדְמָה Admah וְ wᵊ וְ and שֶׁמְאֵ֨בֶר֙ šemʔˈēver שֶׁמְאֵבֶר Shemeber מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king צְבֹויִ֔םצביים *ṣᵊvôyˈim צְבֹאיִם Zeboiim וּ û וְ and מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king בֶּ֖לַע bˌelaʕ בֶּלַע Bela הִיא־ hî- הִיא she צֹֽעַר׃ ṣˈōʕar צֹעַר Zoar
14:2. inirent bellum contra Bara regem Sodomorum et contra Bersa regem Gomorrae et contra Sennaab regem Adamae et contra Semeber regem Seboim contraque regem Balae ipsa est SegorMade war against Bara king of Sodom, and against Bersa king of Gomorrha, and against Sennaab king of Adama, and against Semeber king of Seboim, and against the king of Bala, which is Segor.
2. that they 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 ( the same is Zoar).
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:

2: пошли они войною против Беры, царя Содомского, против Бирши, царя Гоморрского, Шинава, царя Адмы, Шемевера, царя Севоимского, и против царя Белы, которая есть Сигор.
14:2
ἐποίησαν ποιεω do; make
πόλεμον πολεμος battle
μετὰ μετα with; amid
Βαλλα βαλλα monarch; king
Σοδομων σοδομα Sodoma; Sothoma
καὶ και and; even
μετὰ μετα with; amid
Βαρσα βαρσα monarch; king
Γομορρας γομορρα Gomorra
καὶ και and; even
Σεννααρ σεννααρ monarch; king
Αδαμα αδαμα and; even
Συμοβορ συμοβορ monarch; king
Σεβωιμ σεβωιμ and; even
βασιλέως βασιλευς monarch; king
Βαλακ βαλακ Balak; Valak
αὕτη ουτος this; he
ἐστὶν ειμι be
Σηγωρ σηγωρ Sēgōr; Sigor
14:2
עָשׂ֣וּ ʕāśˈû עשׂה make
מִלְחָמָ֗ה milḥāmˈā מִלְחָמָה war
אֶת־ ʔeṯ- אֵת together with
בֶּ֨רַע֙ bˈeraʕ בֶּרַע Bera
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
סְדֹ֔ם sᵊḏˈōm סְדֹם Sodom
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
בִּרְשַׁ֖ע biršˌaʕ בִּרְשַׁע Birsha
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
עֲמֹרָ֑ה ʕᵃmōrˈā עֲמֹרָה Gomorrah
שִׁנְאָ֣ב׀ šinʔˈāv שִׁנְאָב Shinab
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַדְמָ֗ה ʔaḏmˈā אַדְמָה Admah
וְ wᵊ וְ and
שֶׁמְאֵ֨בֶר֙ šemʔˈēver שֶׁמְאֵבֶר Shemeber
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
צְבֹויִ֔םצביים
*ṣᵊvôyˈim צְבֹאיִם Zeboiim
וּ û וְ and
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
בֶּ֖לַע bˌelaʕ בֶּלַע Bela
הִיא־ hî- הִיא she
צֹֽעַר׃ ṣˈōʕar צֹעַר Zoar
14:2. inirent bellum contra Bara regem Sodomorum et contra Bersa regem Gomorrae et contra Sennaab regem Adamae et contra Semeber regem Seboim contraque regem Balae ipsa est Segor
Made war against Bara king of Sodom, and against Bersa king of Gomorrha, and against Sennaab king of Adama, and against Semeber king of Seboim, and against the king of Bala, which is Segor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «пошли они войною против Беры, царя Содомского… и против царя Белы, которая есть Сигор…» Очевидно, воинственный царь эламский, по обычаю всех азиатских владык, стремился к расширению своей монархии и, вероятно, искал даже дороги в богатый Египет; неудивительно, что на пути туда он успел поработить богатые и изнеженные ханаанские племена, и сделал это тем скорей и легче, что все эти племена жили одинокой, разобщенной жизнью и управлялись отдельными царьками, нередко даже враждовавшими между собой. Целый ряд подобных ханаанских царей, владения которых часто ограничивались пределами только одного города, и перечисляется здесь Моисеем.
Adam Clarke: Commentary on the Bible - 1831
14:2: These made war with Bera, etc. - It appears, from Gen 14:4, that these five Canaanitish kings had been subdued by Chedorlaomer, and were obliged to pay him tribute; and that, having been enslaved by him twelve years, wishing to recover their liberty, they revolted in the thirteenth; in consequence of which Chedorlaomer, the following year, summoned to his assistance three of his vassals, invaded Canaan, fought with and discomfited the kings of the Pentapolis or five cities - Sodom, Gomorrah, Zeboiim, Zoar, and Admab, which were situated in the fruitful plain of Siddim, having previously overrun the whole land.
Albert Barnes: Notes on the Bible - 1834
14:2-3
They made war. - Shinar was the central region from which the different branches of the human family dispersed after the confusion of tongues. It is possible that the mother country claimed some supremacy over the colonies. Shinar was also a great center of commerce, and the cities of the dale of Siddim formed another, of secondary importance. Intercourse between the two countries was therefore frequent. Abram himself had come from Ur Kasdim. The spirit of despotism had descended from Nimrod to the present potentates of the East, and prompted them to aim at universal empire. The five kings are the petty sovereigns, each of a single town and its neighborhood. The area in which these towns lay was very circumscribed. With the exception of the territory of Bela it was afterward submerged and formed part of the basin of the Salt Sea. Hence, Siddim is said to be the Salt Sea. The dale is the deep valley or glen in which these kings dwelt on the banks of the Jordan, or the salt lake into which it flowed. Of the five cities, Sodom was the chief in power, luxury, and wickedness; whence it is mentioned first. Bela is also called Zoar, "the little," and, hence, is placed last; even the name of its king is not given. "All these joined together." They formed a league in self-defense, and marched out to meet the enemy in the dale of Siddim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: Sodom: Gen 10:19, Gen 13:10, Gen 19:24; Isa 1:9, Isa 1:10
Admah: Deu 29:23; Hos 11:8
Zeboiim: Sa1 13:18; Neh 11:34
Zoar: Gen 19:20-30; Deu 34:3; Isa 15:5; Jer 48:34
John Gill
14:2 That these made war with Bera king of Sodom,.... A city in the plain of Jordan, which with the four following made the Pentapolis, or five cities of the plain. Strabo (y) says, in this place formerly were thirteen cities, the metropolis of which was Sodom, and which yet had remaining a compass of sixty furlongs; according to Dr. Lightfoot (z), it should be placed in the southern extremity of the lake Asphaltites, whereas it is usually set in the maps in the northern bounds of it:
and with Birsha king of Gomorrah; another city in the plain of Jordan, called by Solinus (a) Gomorrum:
Shinab king of Admah; a third city situated in the same plain:
and Shemeber king of Zeboiim; a fourth city of the plain, which seems to have its name from the pleasantness of its situation:
and the king of Bela, which is Zoar; so it was afterwards called by Lot, being a little city, Gen 19:20; but before, Bela; the name of its king is not mentioned, being a person of no great note and importance, and his city small.
(y) Geograph. l. 16. p. 526. (z) Works, vol. 2. p. 6. Vid. Reland. Palestina illustrata, tom. 2. p. 1020. (a) Polyhistor. c. 48.
14:314:3: Ամենեքեան սոքա՝ գումարեցան ՚ի ձորն աղի, որ է՝ ծո՛վ աղտից։
3 Սրանք բոլորը հաւաքուեցին Աղի ձորում, որ Աղի ծովն է:
3 Ասոնք ամէնքը հաւաքուեցան Սիդդիմ ձորին մէջ, որ է Աղի ծովը։
Ամենեքեան սոքա գումարեցան ի ձորն [201]աղի, որ է ծով աղտից:

14:3: Ամենեքեան սոքա՝ գումարեցան ՚ի ձորն աղի, որ է՝ ծո՛վ աղտից։
3 Սրանք բոլորը հաւաքուեցին Աղի ձորում, որ Աղի ծովն է:
3 Ասոնք ամէնքը հաւաքուեցան Սիդդիմ ձորին մէջ, որ է Աղի ծովը։
zohrab-1805▾ eastern-1994▾ western am▾
14:33: Все сии соединились в долине Сиддим, где [ныне] море Соленое.
14:3 πάντες πας all; every οὗτοι ουτος this; he συνεφώνησαν συμφωνεω agree ἐπὶ επι in; on τὴν ο the φάραγγα φαραγξ gorge τὴν ο the ἁλυκήν αλυκος salty αὕτη ουτος this; he ἡ ο the θάλασσα θαλασσα sea τῶν ο the ἁλῶν αλς salt
14:3 כָּל־ kol- כֹּל whole אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these חָֽבְר֔וּ ḥˈāvᵊrˈû חבר be united אֶל־ ʔel- אֶל to עֵ֖מֶק ʕˌēmeq עֵמֶק valley הַ ha הַ the שִּׂדִּ֑ים śśiddˈîm שִׂדִּים Siddim ה֖וּא hˌû הוּא he יָ֥ם yˌom יָם sea הַ ha הַ the מֶּֽלַח׃ mmˈelaḥ מֶלַח salt
14:3. omnes hii convenerunt in vallem Silvestrem quae nunc est mare SalisAll these came together into the woodland vale, which now is the salt sea.
3. All these joined together in the vale of Siddim ( the same is the Salt Sea).
All these were joined together in the vale of Siddim, which is the salt sea:

3: Все сии соединились в долине Сиддим, где [ныне] море Соленое.
14:3
πάντες πας all; every
οὗτοι ουτος this; he
συνεφώνησαν συμφωνεω agree
ἐπὶ επι in; on
τὴν ο the
φάραγγα φαραγξ gorge
τὴν ο the
ἁλυκήν αλυκος salty
αὕτη ουτος this; he
ο the
θάλασσα θαλασσα sea
τῶν ο the
ἁλῶν αλς salt
14:3
כָּל־ kol- כֹּל whole
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
חָֽבְר֔וּ ḥˈāvᵊrˈû חבר be united
אֶל־ ʔel- אֶל to
עֵ֖מֶק ʕˌēmeq עֵמֶק valley
הַ ha הַ the
שִּׂדִּ֑ים śśiddˈîm שִׂדִּים Siddim
ה֖וּא hˌû הוּא he
יָ֥ם yˌom יָם sea
הַ ha הַ the
מֶּֽלַח׃ mmˈelaḥ מֶלַח salt
14:3. omnes hii convenerunt in vallem Silvestrem quae nunc est mare Salis
All these came together into the woodland vale, which now is the salt sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «Все сии соединились в долине Сиддим, где ныне море Соленое…» Очевидно, общая неволя в рабстве эламитян заставила всех ханаанских владетелей, или, по крайней мере, наиболее видных из них, сплотиться между собою и поднять знамя общего восстания против своего поработителя. Местом их соединения послужила долина Сиддим, т. е. нижняя часть Иорданской долины, получившая свое имя от слова «Сид», что значит «горная смола», или «асфальт», чем богата была данная местность, где впоследствии образовалось так называемое Соленое или Мертвое море (19: гл.; Чис 34:3; Втор 3:17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: salt sea: Gen 19:24; Num 34:12; Deu 3:17; Jos 3:16; Psa 107:34 *marg.
Geneva 1599
14:3 All these were (c) joined together in the vale of Siddim, which is the (d) salt sea.
(c) Ambition is the chief cause of wars among princes.
(d) Called also the dead sea, or the lake Asphaltite, near Sodom and Gomorrah.
John Gill
14:3 All these were joined together in the vale of Siddim,.... Or "of fields", or "ploughed lands" (b), a fruitful vale abounding with corn; or of gardens or paradises, as the Targums of Jonathan and Jerusalem, being full of gardens and orchards, and was as the garden of the Lord, even as Eden, see Gen 13:10; though Aben Ezra thinks it had its name from the slime or bitumen, of which there was great plenty in it, see Gen 14:10. Now the above five kings, as they all dwelt in the plain, they entered into a confederacy, met together, and joined their forces in this vale, to oppose the four kings that were come to make war with them, as being an advantageous place, as they judged, perhaps on more accounts than one; and here they stayed to receive the enemy, and give him battle, see Gen 14:8,
which is the salt sea; afterwards so called, not at this time, for then it would not have been fit for armies to be drawn up in battle array in it; but it was so called in the times of Moses, and after this fine vale was turned into a bituminous lake, and had its name from the saltness of the waters of the lake, or from the city Melach, or city of salt, which was near it, Josh 15:62.
(b) "valle amaenissimorum agrorum", Munster; "in planitie agrorum", Fagius; so Jarchi; "in valle occationum", Hiller. Onomastic. Sacr. p. 937. "dicta ab agris occatis", Schmidt.
14:414:4: Զերկոտասա՛ն ամ ՚ի ծառայութեան կացեալ էին Քոդողգոմորայ. եւ յերեքտասաներորդում ամին ապստամբեցին[103]։ [103] Բազումք. Գոդողագոմորայ։
4 Նրանք տասներկու տարի ենթարկուել էին Քոդողագոմորին եւ տասներեքերորդ տարում ապստամբեցին:
4 Տասներկու տարի Քոդողագոմորի ծառայութիւն ըրին ու տասներեքերորդ տարին ապստամբեցան։
Զերկոտասան ամ ի ծառայութեան կացեալ էին Քոդողագոմորայ, եւ յերեքտասաներորդում ամին ապստամբեցին:

14:4: Զերկոտասա՛ն ամ ՚ի ծառայութեան կացեալ էին Քոդողգոմորայ. եւ յերեքտասաներորդում ամին ապստամբեցին[103]։
[103] Բազումք. Գոդողագոմորայ։
4 Նրանք տասներկու տարի ենթարկուել էին Քոդողագոմորին եւ տասներեքերորդ տարում ապստամբեցին:
4 Տասներկու տարի Քոդողագոմորի ծառայութիւն ըրին ու տասներեքերորդ տարին ապստամբեցան։
zohrab-1805▾ eastern-1994▾ western am▾
14:44: Двенадцать лет были они в порабощении у Кедорлаомера, а в тринадцатом году возмутились.
14:4 δώδεκα δωδεκα twelve ἔτη ετος year ἐδούλευον δουλευω give allegiance; subject τῷ ο the Χοδολλογομορ χοδολλογομορ the δὲ δε though; while τρισκαιδεκάτῳ τρισκαιδεκατος year ἀπέστησαν αφιστημι distance; keep distance
14:4 שְׁתֵּ֤ים šᵊttˈêm שְׁנַיִם two עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year עָבְד֖וּ ʕāvᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] כְּדָרְלָעֹ֑מֶר kᵊḏorlāʕˈōmer כְּדָרְלָעֹמֶר Kedorlaomer וּ û וְ and שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three עֶשְׂרֵ֥ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֖ה šānˌā שָׁנָה year מָרָֽדוּ׃ mārˈāḏû מרד rebel
14:4. duodecim enim annis servierant Chodorlahomor et tertiodecimo anno recesserunt ab eoFor they had served Chodorlahomor twelve years, and in the thirteenth year they revolted from him.
4. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled:

4: Двенадцать лет были они в порабощении у Кедорлаомера, а в тринадцатом году возмутились.
14:4
δώδεκα δωδεκα twelve
ἔτη ετος year
ἐδούλευον δουλευω give allegiance; subject
τῷ ο the
Χοδολλογομορ χοδολλογομορ the
δὲ δε though; while
τρισκαιδεκάτῳ τρισκαιδεκατος year
ἀπέστησαν αφιστημι distance; keep distance
14:4
שְׁתֵּ֤ים šᵊttˈêm שְׁנַיִם two
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
עָבְד֖וּ ʕāvᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
כְּדָרְלָעֹ֑מֶר kᵊḏorlāʕˈōmer כְּדָרְלָעֹמֶר Kedorlaomer
וּ û וְ and
שְׁלֹשׁ־ šᵊlōš- שָׁלֹשׁ three
עֶשְׂרֵ֥ה ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֖ה šānˌā שָׁנָה year
מָרָֽדוּ׃ mārˈāḏû מרד rebel
14:4. duodecim enim annis servierant Chodorlahomor et tertiodecimo anno recesserunt ab eo
For they had served Chodorlahomor twelve years, and in the thirteenth year they revolted from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: «Двенадцать лет были они в порабощении у Кедорлаомера, а в тринадцатом году возмутились. В четырнадцатом году пришел Кедорлаомер и цари, которые с ним…» Такая хронологическая точность свидетельствует о полной правдивости этого исторического памятника. Здесь же более ясно и определенно указана также и роль Кедорлаомера как главного поработителя, а других царей как только его пособников.
Albert Barnes: Notes on the Bible - 1834
14:4-7
The narrative here Rev_erts to the pRev_ious circumstances which gave occasion to the present raid. "Twelve years had they served Kedorlaomer." These years date probably from the commencement of his reign. They may have been pRev_iously dependent on the dominant power in Shinar, and connected with it by national descent. If Kedorlaomer had wrested the supremacy from the king of Shinar, and so was regarded as an alien by the princes of Siddim, their coolness might gradually ripen into disaffection. In the thirteenth year they rebelled, and in the fourteenth Kedorlaomer came to quell the Rev_olt. This military expedition embraced far loftier objects than the mere subjugation of the Pentapolis in the dale of Siddim. In passing from Shinar the invaders must have marched in a northwesterly direction along the Frat, touching upon Tadmor and Damascus. We are not informed whether they held any sway or made any conquest in these intervening regions. But they overran the country that stretches along the whole cast side of the Jordan, and the parts south and west of the Salt Sea.
The Rephaim lay in Peraea. Some of them also were once found on the west side of the Jordan Gen 15:20, where they gave name to the valley of Rephaim (Wady el-Werd), southwest of Jerusalem, on the way to Bethlehem Jos 15:8, occupied part of Mount Ephraim Jos 17:15, and lingered for a long time among the Philistines (Sa2 21:16, ff.). They were a tall or gigantic race. They were not Kenaanites, but seem to have entered the country before them. They were conquered in Peraea by the Amorites, a branch of the Kenaanite family; and by the descendants of Lot, the Ammonites and Moabites. A remnant of them only lingered in the country when the Israelites arrived Deu 2:20; Deu 3:11, Deu 3:13. They may have been Shemites or Japhethites. The site of Ashteroth Carnaim has not been ascertained. Ritter finds it in Tell Ash'areh. Porter suggests 'Afineh, eight miles from Busrah, as the Samaritan version has 'Aphinit for 'Ashtaroth.
The Zuzim dwelt between the Jabbok and the Arnon. They are supposed to be the same as the Zamzummin, who were dispossessed by the Ammonites. If so, they were a branch of the Rephaim Deu 2:20. Their town, Ham, is of unknown site.
The Emim were also accounted Rephaim. They lay on the east of the Salt Sea, and were afterward conquered by the Moabites, who gave them this name Deu 2:10-11. Of Shaveh Kiriathaim, the plain of the two cities, the name probably remains in el-Kureiyat, a site near Jebel Attarus in Moab.
The Horites were perhaps a Shemite tribe, the aboriginal inhabitants of Mount Seir, where they dwelt in caves; such as are still to be seen in Petra and other places around. They were afterward absorbed into the Edomites. Mount Seir stretches between the Salt Sea and the Elanitic Gulf. El-Paran, terebinth of Paran, is perhaps the same as Elath, at the head of the gulf of Aelana or Akaba. Paran lay west of Mount Seir and south of Palestine, and stretched into the peninsula of Sinai, where the name may yet be preserved in Wady Feiran. El-Paran would thus be by the wilderness of that name, now et-Tih.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: they served: Gen 9:25, Gen 9:26
they rebelled: Eze 17:15
John Gill
14:4 Twelve years they served Chedorlaomer,.... King of Elam, who was of the race of Shem, and so the prophecy of Noah began to be fulfilled, that Canaan should be servant to Shem, Gen 9:26; for the kings of Sodom, &c. and their subjects, were of the race of Ham in the line of Canaan, who had by violence seized on that part of the earth which was allotted to the sons of Shem, and therefore Chedorlaomer being a descendant of his claimed his right, and made them tributary to him, which they were for the space of twelve years:
and in the thirteenth year they rebelled; refused homage to Chedorlaomer and to pay tribute to him.
John Wesley
14:4 Twelve years they served him - The Sodomites were the posterity of Canaan, whom Noah had pronounced a servant to Shem, from whom Elam descended. Thus soon did that prophecy begin to be fulfilled. In the thirteenth year, beginning to be weary of their subjection, they rebelled - Denied their tribute, and attempted to shake off the yoke.
14:514:5: Եւ յամին չորեքտասաներորդի՝ եկն Քոդողագոմոր եւ թագաւորքն որ ընդ նմա, եւ կոտորեցին զսկայսն որ յԱստարովթ Կառնայի՛մ էին, եւ զազգս հզօրս որ ընդ նոսա. եւ զՍովմացիսն ՚ի Շաւէ քաղաքին նոցա։
5 Տասնչորսերորդ տարում եկան Քոդողագոմորն ու նրա հետ եղած թագաւորները եւ կոտորեցին Աստարոթ Կառնայիմում գտնուող հսկաներին ու նրանց հետ եղած հզօր ցեղերին, ինչպէս նաեւ սոմացիներին՝ նրանց Շաւէ քաղաքում,
5 Եւ տասնըչորրորդ տարին Քոդողագոմոր ու իրեն հետ եղող թագաւորները եկան ու Աստարովթ Կառնայիմի մէջ եղող Ռափայինները ու Համի մէջ եղող Զուզեցիները եւ Շաւէ Կարիաթեմի մէջ Էմիմները
Եւ յամին չորեքտասաներորդի եկն Քոդողագոմոր եւ թագաւորքն որ ընդ նմա, եւ կոտորեցին զսկայսն որ յԱստարովթ Կառնայիմ էին, եւ զազգս հզօրս որ ընդ նոսա, եւ զՍովմացիսն ի Շաւէ քաղաքին նոցա:

14:5: Եւ յամին չորեքտասաներորդի՝ եկն Քոդողագոմոր եւ թագաւորքն որ ընդ նմա, եւ կոտորեցին զսկայսն որ յԱստարովթ Կառնայի՛մ էին, եւ զազգս հզօրս որ ընդ նոսա. եւ զՍովմացիսն ՚ի Շաւէ քաղաքին նոցա։
5 Տասնչորսերորդ տարում եկան Քոդողագոմորն ու նրա հետ եղած թագաւորները եւ կոտորեցին Աստարոթ Կառնայիմում գտնուող հսկաներին ու նրանց հետ եղած հզօր ցեղերին, ինչպէս նաեւ սոմացիներին՝ նրանց Շաւէ քաղաքում,
5 Եւ տասնըչորրորդ տարին Քոդողագոմոր ու իրեն հետ եղող թագաւորները եկան ու Աստարովթ Կառնայիմի մէջ եղող Ռափայինները ու Համի մէջ եղող Զուզեցիները եւ Շաւէ Կարիաթեմի մէջ Էմիմները
zohrab-1805▾ eastern-1994▾ western am▾
14:55: В четырнадцатом году пришел Кедорлаомер и цари, которые с ним, и поразили Рефаимов в Аштероф-Карнаиме, Зузимов в Гаме, Эмимов в Шаве-Кириафаиме,
14:5 ἐν εν in δὲ δε though; while τῷ ο the τεσσαρεσκαιδεκάτῳ τεσσαρεσκαιδεκατος fourteenth ἔτει ετος year ἦλθεν ερχομαι come; go Χοδολλογομορ χοδολλογομορ and; even οἱ ο the βασιλεῖς βασιλευς monarch; king οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even κατέκοψαν κατακοπτω cut down / up τοὺς ο the γίγαντας γιγας the ἐν εν in Ασταρωθ ασταρωθ and; even ἔθνη εθνος nation; caste ἰσχυρὰ ισχυρος forceful; severe ἅμα αμα at once; together αὐτοῖς αυτος he; him καὶ και and; even τοὺς ο the Ομμαίους ομμαιος the ἐν εν in Σαυη σαυη the πόλει πολις city
14:5 וּ û וְ and בְ vᵊ בְּ in אַרְבַּע֩ ʔarbˌaʕ אַרְבַּע four עֶשְׂרֵ֨ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֜ה šānˈā שָׁנָה year בָּ֣א bˈā בוא come כְדָרְלָעֹ֗מֶר ḵᵊḏorlāʕˈōmer כְּדָרְלָעֹמֶר Kedorlaomer וְ wᵊ וְ and הַ ha הַ the מְּלָכִים֙ mmᵊlāḵîm מֶלֶךְ king אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֔ו ʔittˈô אֵת together with וַ wa וְ and יַּכּ֤וּ yyakkˈû נכה strike אֶת־ ʔeṯ- אֵת [object marker] רְפָאִים֙ rᵊfāʔîm רְפָאִים Rephaim בְּ bᵊ בְּ in עַשְׁתְּרֹ֣ת קַרְנַ֔יִם ʕaštᵊrˈōṯ qarnˈayim עַשְׁתְּרֹת קַרְנַיִם Ashteroth Karnaim וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זּוּזִ֖ים zzûzˌîm זוּזִים Zuzim בְּ bᵊ בְּ in הָ֑ם hˈām הָם Ham וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] הָֽ hˈā הַ the אֵימִ֔ים ʔêmˈîm אֵימִים Emim בְּ bᵊ בְּ in שָׁוֵ֖ה šāwˌē שָׁוֵה plain קִרְיָתָֽיִם׃ qiryāṯˈāyim קִרְיָתָיִם Kiriathaim
14:5. igitur anno quartodecimo venit Chodorlahomor et reges qui erant cum eo percusseruntque Rafaim in Astharothcarnaim et Zuzim cum eis et Emim in SavecariathaimAnd in the fourteenth year came Chodorlahomor, and the kings that were with him: and they smote the Raphaim in Astarothcarnaim, and the Zuzim with them, and the Emim in Save of Cariathaim.
5. And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,
And in the fourteenth year came Chedorlaomer, and the kings that [were] with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim:

5: В четырнадцатом году пришел Кедорлаомер и цари, которые с ним, и поразили Рефаимов в Аштероф-Карнаиме, Зузимов в Гаме, Эмимов в Шаве-Кириафаиме,
14:5
ἐν εν in
δὲ δε though; while
τῷ ο the
τεσσαρεσκαιδεκάτῳ τεσσαρεσκαιδεκατος fourteenth
ἔτει ετος year
ἦλθεν ερχομαι come; go
Χοδολλογομορ χοδολλογομορ and; even
οἱ ο the
βασιλεῖς βασιλευς monarch; king
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
κατέκοψαν κατακοπτω cut down / up
τοὺς ο the
γίγαντας γιγας the
ἐν εν in
Ασταρωθ ασταρωθ and; even
ἔθνη εθνος nation; caste
ἰσχυρὰ ισχυρος forceful; severe
ἅμα αμα at once; together
αὐτοῖς αυτος he; him
καὶ και and; even
τοὺς ο the
Ομμαίους ομμαιος the
ἐν εν in
Σαυη σαυη the
πόλει πολις city
14:5
וּ û וְ and
בְ vᵊ בְּ in
אַרְבַּע֩ ʔarbˌaʕ אַרְבַּע four
עֶשְׂרֵ֨ה ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֜ה šānˈā שָׁנָה year
בָּ֣א bˈā בוא come
כְדָרְלָעֹ֗מֶר ḵᵊḏorlāʕˈōmer כְּדָרְלָעֹמֶר Kedorlaomer
וְ wᵊ וְ and
הַ ha הַ the
מְּלָכִים֙ mmᵊlāḵîm מֶלֶךְ king
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתֹּ֔ו ʔittˈô אֵת together with
וַ wa וְ and
יַּכּ֤וּ yyakkˈû נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
רְפָאִים֙ rᵊfāʔîm רְפָאִים Rephaim
בְּ bᵊ בְּ in
עַשְׁתְּרֹ֣ת קַרְנַ֔יִם ʕaštᵊrˈōṯ qarnˈayim עַשְׁתְּרֹת קַרְנַיִם Ashteroth Karnaim
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זּוּזִ֖ים zzûzˌîm זוּזִים Zuzim
בְּ bᵊ בְּ in
הָ֑ם hˈām הָם Ham
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
הָֽ hˈā הַ the
אֵימִ֔ים ʔêmˈîm אֵימִים Emim
בְּ bᵊ בְּ in
שָׁוֵ֖ה šāwˌē שָׁוֵה plain
קִרְיָתָֽיִם׃ qiryāṯˈāyim קִרְיָתָיִם Kiriathaim
14:5. igitur anno quartodecimo venit Chodorlahomor et reges qui erant cum eo percusseruntque Rafaim in Astharothcarnaim et Zuzim cum eis et Emim in Savecariathaim
And in the fourteenth year came Chodorlahomor, and the kings that were with him: and they smote the Raphaim in Astarothcarnaim, and the Zuzim with them, and the Emim in Save of Cariathaim.
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Adam Clarke: Commentary on the Bible - 1831
14:5: Rephaims - A people of Canaan: Gen 15:20.
Ashteroth - A city of Basan, where Og afterwards reigned; Jos 13:31.
Zuzims - Nowhere else spoken of, unless they were the same with the Zamzummims, Deu 2:20, as some imagine.
Emims - A people great and many in the days of Moses, and tall as the Anakim. They dwelt among the Moabites, by whom they were reputed giants; Deu 2:10, Deu 2:11.
Shaveh Kiriathaim - Rather, as the margin, the plain of Kiriathaim, which was a city afterwards belonging to Sihon king of Heshbon; Jos 13:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: Rephaims: Gen 15:20; Deu 3:11, Deu 3:20, Deu 3:22; Sa2 5:18, Sa2 5:22, Sa2 23:13; Ch1 11:15, Ch1 14:9; Isa 17:5
Ashteroth: The same as Ashteroth, a city of Bashan, where Og afterwards reigned. Deu 1:4; Jos 12:4, Jos 13:12, Jos 13:31
Zuzims: Deu 2:20-23; Ch1 4:40; Psa 78:51, Psa 105:23, Psa 105:27, Psa 106:22
Emims: Deu 2:10, Deu 2:11
Shaveh Kiriathaim: or, the plains of Kiriathaim, Kiriathaim was beyond Jordan, 10 miles west-ward from Medeba, and afterwards belonged to Sihon, king of Heshbon. Jos 13:19; Jer 48:1, Jer 48:23
John Gill
14:5 And in the fourteenth year came Chedorlaomer,.... Not in the fourteenth year of their rebellion against him, as Jarchi, but from their becoming vassals to him:
and the kings that were with him; those kings before mentioned:
and smote the Rephaims in Ashteroth Karnaim; which were in their way to Sodom, &c. and very probably were confederates with the five kings; the Targum, and so the Septuagint, render the word "giants", as it is in Deut 2:11; but they were one of the nations or tribes of the Canaanites, Gen 15:20; and had their name either from the Hebrew word which signifies to be healthful and robust, as those people might be, or from Rephas, the Remphan of Stephen, Acts 7:43; called Chiun, Amos 5:26; and with Cronus or Ham the father of Canaan, as Bishop Cumberland (c) observes; and these dwelt in Ashteroth Karnaim, which was a place in Bashan, Deut 1:4; it is about six miles, as Eusebius (d) says, from Adraa or Edrei, and in the Apocrypha:"Then Maccabeus marched forth to Carnion, and to the temple of Atargatis, and there he slew five and twenty thousand persons.'' (2 Maccabees 12:26)mention is made of a place called Carnion, where was a temple of Atergates, a Phoenician deity, as Ashteroth or Astarte, was; and this city here had its first name from Astarte the wife of Cronus or Ham, and whose name may be preserved in Carnaim, as Bishop Cumberland thinks; though as Astarte is said by Sanchoniatho (e) to put on her head the mark of her sovereignty, a bull's head, that is, with its horns, this might be another of her names retained in this city; and it is certain that she was a Phoenician goddess, called the goddess of the Zidonians, 3Kings 11:5; and Sanchoniatho relates (f), that the Phoenicians say, that Astarte is she, who among the Greeks is called Aphrodite or Venus; and Astarte is called by Lucian (g) the Phoenician Venus, and by Cicero (h) the Syrian Venus; and if she was the same with Diana or the moon, as some think, she might have the name of Carnaim from its two horns, as the word signifies: our English poet (i) seems to have this in his thoughts, when he speaks of Astoreth as the goddess of the Phoenicians: however the in habitants of this place who belonged to the Canaanites were first attacked by the four kings and routed, though not utterly destroyed, because we hear of them afterwards, as well as they that follow:
and the Zuzims in Ham; or Hemtha, as Onkelos and Jonathan render it, a place so called from Ham the father of Canaan, and was somewhere in the land of Canaan or near it, and near the former place; for it can hardly be thought the land of Egypt, sometimes called the land of Ham, is meant; these Zuzim are supposed by Jarchi to the same with the Zamzummim in Deut 2:20; the word is by Onkelos and Jonathan rendered strong and mighty ones, as also by the Septuagint, mighty nations:
and the Enims in Shaveh Kiriathaim: a people great, and many, and tall, as the Anakim, and were accounted giants as they, and who in later times were by the Moabites called Emim, Deut 2:10; and therefore Moses gives them the same name here, which they had from the dread and terror they injected into men, and so the word in all the three Targums is rendered terrible ones; and these dwelt in Kiriathaim, a city in the tribe of Reuben, taken from Sihon, king of the Amorites, and which seems to be situated in a plain, see Josh 13:19.
(c) Sanchoniatho's Phoenician History, p. 220, 221. (d) Apud Reland. Palest. illustrata, tom. 2. p. 5. 98. (e) Sanchoniatho's Phoenician History, p. 35. (f) Ibid. p. 36. (g) De Dea Syria. (h) De Natura Deorum, l. 3. (i) ------------with these in troop Came Astoreth, whom the Phoenicians call'd Astarte queen of heav'n, with crescent horns. --Milton's Paradise Lost, B. 1. l. 437, 438, 439.
John Wesley
14:5 In the fourteenth year - After some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to reduce the revolters.
[3.] The progress of the war. The four kings laid the neighbouring countries waste, and enriched themselves with the spoil of them, Gen 14:5-7. Upon the alarm of which, the king of Sodom and his allies went out and were routed.
14:614:6: Եւ զՔոռացիսն որ ՚ի լերինս Սէիրայ, մինչեւ ցԲեւեկնի՛ ձորոյն որ է յանապատի անդ[104]։ [104] Ոմանք. Մինչեւ ցբեւեկն ՚ի ձորոյն։
6 կոտորեցին նաեւ Սէիրի լեռներում բնակուող քոռացիներին եւ հասան մինչեւ անապատում գտնուող Բեւեկնի ձորը:
6 Եւ Քոռեցիները իրենց Սէիր լերանը վրայ՝ մինչեւ անապատին քով եղող Էլփառանը* զարկին։
Եւ զՔոռացիսն որ ի լերինս Սէիրայ, մինչեւ [202]ցբեւեկնի ձորոյն`` որ է յանապատի անդ:

14:6: Եւ զՔոռացիսն որ ՚ի լերինս Սէիրայ, մինչեւ ցԲեւեկնի՛ ձորոյն որ է յանապատի անդ[104]։
[104] Ոմանք. Մինչեւ ցբեւեկն ՚ի ձորոյն։
6 կոտորեցին նաեւ Սէիրի լեռներում բնակուող քոռացիներին եւ հասան մինչեւ անապատում գտնուող Բեւեկնի ձորը:
6 Եւ Քոռեցիները իրենց Սէիր լերանը վրայ՝ մինչեւ անապատին քով եղող Էլփառանը* զարկին։
zohrab-1805▾ eastern-1994▾ western am▾
14:66: и Хорреев в горе их Сеире, до Эл-Фарана, что при пустыне.
14:6 καὶ και and; even τοὺς ο the Χορραίους χορραιος the ἐν εν in τοῖς ο the ὄρεσιν ορος mountain; mount Σηιρ σηιρ till; until τῆς ο the τερεμίνθου τερεβινθος the Φαραν φαραν who; what ἐστιν ειμι be ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness
14:6 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֹרִ֖י ḥōrˌî חֹרִי Horite בְּ bᵊ בְּ in הַרְרָ֣ם harrˈām הַר mountain שֵׂעִ֑יר śēʕˈîr שֵׂעִיר Seir עַ֚ד ˈʕaḏ עַד unto אֵ֣יל פָּארָ֔ן ʔˈêl pārˈān אֵיל פָּארָן El Paran אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
14:6. et Chorreos in montibus Seir usque ad campestria Pharan quae est in solitudineAnd the Chorreans in the mountains of Seir, even to the plains of Pharan, which is in the wilderness.
6. and the Horites in their mount Seir, unto El-paran, which is by the wilderness.
And the Horites in their mount Seir, unto El- paran, which [is] by the wilderness:

6: и Хорреев в горе их Сеире, до Эл-Фарана, что при пустыне.
14:6
καὶ και and; even
τοὺς ο the
Χορραίους χορραιος the
ἐν εν in
τοῖς ο the
ὄρεσιν ορος mountain; mount
Σηιρ σηιρ till; until
τῆς ο the
τερεμίνθου τερεβινθος the
Φαραν φαραν who; what
ἐστιν ειμι be
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
14:6
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֹרִ֖י ḥōrˌî חֹרִי Horite
בְּ bᵊ בְּ in
הַרְרָ֣ם harrˈām הַר mountain
שֵׂעִ֑יר śēʕˈîr שֵׂעִיר Seir
עַ֚ד ˈʕaḏ עַד unto
אֵ֣יל פָּארָ֔ן ʔˈêl pārˈān אֵיל פָּארָן El Paran
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
14:6. et Chorreos in montibus Seir usque ad campestria Pharan quae est in solitudine
And the Chorreans in the mountains of Seir, even to the plains of Pharan, which is in the wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Конец пятого и два последующих за ним стиха указывают нам путь движения войск Кедорлаомера и перечисляют целый ряд попутно пораженных им хананейских племен. Из них прежде всего называются «рефаимы» — народ исполинов или великанов, живший в Васане (Втор 3:11–13) и сохранившийся до времен Давида (2: Цар 21:16, 18). Они кланялись золотому изваянию богини Астарты, по имени которой назывался и главный их город — Астерот-Карнаим (Втор 1:4; Нав 13:12), развалины которого известны и теперь под именем «Телль-Астерот». Два других народа «зузимы и емимы» представляются, по-видимому, родственными первым и соседними с ними; они жили в тех странах, которые впоследствии были заняты потомками Лота — аммонитянами и моавитянами (Втор 2:9–11). Город «Гам», в котором жили зузимы, отождествляют с Рабат-Аммоном, а столицей емимов был город Шаве-Кириафаим, т. е. «долина двух городов» (Чис 32:37; Иер 48:1, 23), на месте которой теперь лежит Керейяш, городок на западном углу Мертвого моря, недалеко от устья Иордана.

«Хорреев в горе их Сеире» — это троглодиты, т. е. пещерные обитатели Идумеи, изгнанные отсюда детьми Исава (36:20). Страна «Сеир» в самаританском Пятикнижии и иерусалимских таргумах заменена синонимом — «Габгала», откуда, очевидно, происходит и современное арабское название ее «Джебаль».

«Эл Фаран» — есть название пустыни, простирающейся на юг от Палестины до Синайских гор и известной у современных арабов под именем «Ель-Ти».
Adam Clarke: Commentary on the Bible - 1831
14:6: The Horites - A people that dwelt in Mount Seir, till Esau and his sons drove them thence; Deu 2:22.
El-paran - The plain or oak of Paran, which was a city in the wilderness of Paran; Gen 21:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: Horites: Gen 36:8, Gen 36:20-30; Deu 2:12, Deu 2:22; Ch1 1:38-42
Elparan: or, the plain of Paran, Gen 16:7, Gen 21:21; Num 12:16, Num 13:3; Hab 3:3
John Gill
14:6 And the Horites in their Mount Seir,.... Or the Horim who dwelt in Mount Seir, so called from Seir the Horite, who continued here till they were drove out by the sons of Esau or Edom, from whom their country was afterwards called Edom or Idumea, see Gen 36:20 Deut 2:12,
unto Elparan, which is by the wilderness; so far these Horites inhabited, and the four kings smote all they met with unto this place, which was either the plain or oak of Paran, near a wilderness of the same name; the wilderness of Arabia, through which the Israelites travelled forty years, in their way to Canaan.
14:714:7: Եւ դարձան եկին յաղբեւրն դատաստանի. ա՛յն ինքն է՝ Կադէս, եւ կոտորեցին զամենայն իշխանս Ամաղեկայ. եւ զԱմովրհացին զբնակեալն յԱսասանթամար[105]։ [105] Ոմանք. Եւ զբնակեալսն յԱսաս՛՛։
7 Նրանք վերադարձան Դատաստանի աղբիւրը, այսինքն՝ Կադէս, եւ կոտորեցին Ամաղէկի բոլոր իշխաններին ու Ասասանթամարում բնակուող ամորհացիներին:
7 Ապա դարձան եկան Ենմասեփաթ*, այսինքն՝ Կադէս եւ Ամաղեկացիներուն բոլոր նահանգը ու Ասասանթամարի մէջ բնակող Ամօրհացիներն ալ զարկին։
Եւ դարձան եկին յաղբեւրն դատաստանի, այն ինքն է Կադէս, եւ կոտորեցին զամենայն [203]իշխանս Ամաղեկայ, եւ զԱմովրհացին զբնակեալն յԱսասանթամար:

14:7: Եւ դարձան եկին յաղբեւրն դատաստանի. ա՛յն ինքն է՝ Կադէս, եւ կոտորեցին զամենայն իշխանս Ամաղեկայ. եւ զԱմովրհացին զբնակեալն յԱսասանթամար[105]։
[105] Ոմանք. Եւ զբնակեալսն յԱսաս՛՛։
7 Նրանք վերադարձան Դատաստանի աղբիւրը, այսինքն՝ Կադէս, եւ կոտորեցին Ամաղէկի բոլոր իշխաններին ու Ասասանթամարում բնակուող ամորհացիներին:
7 Ապա դարձան եկան Ենմասեփաթ*, այսինքն՝ Կադէս եւ Ամաղեկացիներուն բոլոր նահանգը ու Ասասանթամարի մէջ բնակող Ամօրհացիներն ալ զարկին։
zohrab-1805▾ eastern-1994▾ western am▾
14:77: И возвратившись оттуда, они пришли к источнику Мишпат, который есть Кадес, и поразили всю страну Амаликитян, и также Аморреев, живущих в Хацацон-Фамаре.
14:7 καὶ και and; even ἀναστρέψαντες αναστρεφω overturn; turn up / back ἤλθοσαν ερχομαι come; go ἐπὶ επι in; on τὴν ο the πηγὴν πηγη well; fountain τῆς ο the κρίσεως κρισις decision; judgment αὕτη ουτος this; he ἐστὶν ειμι be Καδης καδης and; even κατέκοψαν κατακοπτω cut down / up πάντας πας all; every τοὺς ο the ἄρχοντας αρχων ruling; ruler Αμαληκ αμαληκ and; even τοὺς ο the Αμορραίους αμορραιος the κατοικοῦντας κατοικεω settle ἐν εν in Ασασανθαμαρ ασασανθαμαρ Asasanthamar
14:7 וַ֠ wa וְ and יָּשֻׁבוּ yyāšuvˌû שׁוב return וַ wa וְ and יָּבֹ֜אוּ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to עֵ֤ין מִשְׁפָּט֙ ʕˈên mišpoṭ עֵין מִשְׁפָּט En Mishpat הִ֣וא hˈiw הִיא she קָדֵ֔שׁ qāḏˈēš קָדֵשׁ Kadesh וַ wa וְ and יַּכּ֕וּ yyakkˈû נכה strike אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole שְׂדֵ֖ה śᵊḏˌē שָׂדֶה open field הָ hā הַ the עֲמָלֵקִ֑י ʕᵃmālēqˈî עֲמָלֵקִי Amalekite וְ wᵊ וְ and גַם֙ ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite הַ ha הַ the יֹּשֵׁ֖ב yyōšˌēv ישׁב sit בְּ bᵊ בְּ in חַֽצְצֹ֥ן תָּמָֽר׃ ḥˈaṣṣˌōn tāmˈār חַצְצֹן תָּמָר Hazazon Tamar
14:7. reversique sunt et venerunt ad fontem Mesfat ipsa est Cades et percusserunt omnem regionem Amalechitarum et Amorreum qui habitabat in AsasonthamarAnd they returned, and came to the fountain of Misphat, the same is Cades: and they smote all the country of the Amalecites, and the Amorrhean that dwelt in Asasonthamar.
7. And they returned, and came to En-mishpat ( the same is Kadesh), and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazazon-tamar.
And they returned, and came to En- mishpat, which [is] Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezon- tamar:

7: И возвратившись оттуда, они пришли к источнику Мишпат, который есть Кадес, и поразили всю страну Амаликитян, и также Аморреев, живущих в Хацацон-Фамаре.
14:7
καὶ και and; even
ἀναστρέψαντες αναστρεφω overturn; turn up / back
ἤλθοσαν ερχομαι come; go
ἐπὶ επι in; on
τὴν ο the
πηγὴν πηγη well; fountain
τῆς ο the
κρίσεως κρισις decision; judgment
αὕτη ουτος this; he
ἐστὶν ειμι be
Καδης καδης and; even
κατέκοψαν κατακοπτω cut down / up
πάντας πας all; every
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
Αμαληκ αμαληκ and; even
τοὺς ο the
Αμορραίους αμορραιος the
κατοικοῦντας κατοικεω settle
ἐν εν in
Ασασανθαμαρ ασασανθαμαρ Asasanthamar
14:7
וַ֠ wa וְ and
יָּשֻׁבוּ yyāšuvˌû שׁוב return
וַ wa וְ and
יָּבֹ֜אוּ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
עֵ֤ין מִשְׁפָּט֙ ʕˈên mišpoṭ עֵין מִשְׁפָּט En Mishpat
הִ֣וא hˈiw הִיא she
קָדֵ֔שׁ qāḏˈēš קָדֵשׁ Kadesh
וַ wa וְ and
יַּכּ֕וּ yyakkˈû נכה strike
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
שְׂדֵ֖ה śᵊḏˌē שָׂדֶה open field
הָ הַ the
עֲמָלֵקִ֑י ʕᵃmālēqˈî עֲמָלֵקִי Amalekite
וְ wᵊ וְ and
גַם֙ ḡˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
הַ ha הַ the
יֹּשֵׁ֖ב yyōšˌēv ישׁב sit
בְּ bᵊ בְּ in
חַֽצְצֹ֥ן תָּמָֽר׃ ḥˈaṣṣˌōn tāmˈār חַצְצֹן תָּמָר Hazazon Tamar
14:7. reversique sunt et venerunt ad fontem Mesfat ipsa est Cades et percusserunt omnem regionem Amalechitarum et Amorreum qui habitabat in Asasonthamar
And they returned, and came to the fountain of Misphat, the same is Cades: and they smote all the country of the Amalecites, and the Amorrhean that dwelt in Asasonthamar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «И возвратившись оттуда, пришли к источнику Мишпат … поразили всю страну Амаликитян, а также Аморреев, живущих в Хацацон-Фамаре…» Пустыня Ел-Фаран была крайним западным пунктом похода Кедорлаомера, откуда он снова повернул на юго-восток, сначала к источнику Мишпат (позднейшее название), или древнему Кадису (Чис 34:4), затем прошел по стране, впоследствии населенной амаликитянами (Исх 17: гл.), и поразил аморреев, обитавших по берегам Иордана (Чис 21:13) в их главном городе Хацацон-Фамаре, позднее названном «Енгеди» (2: Пар 20:2), т. е. источником дикой козы.
Adam Clarke: Commentary on the Bible - 1831
14:7: En-mishpat - The well of judgment; probably so called from the judgment pronounced by God on Moses and Aaron for their rebellion at that place; Num 20:1-10.
Amalekites - So called afterwards, from Amalek, son of Esau; Gen 36:12.
Hazezon-tamar - Called, in the Chaldee, Engaddi; a city in the land of Canaan, which fell to the lot of Judah; Jos 15:62. See also Ch2 20:2. It appears, from Sol 1:14, to have been a very fruitful place.
Albert Barnes: Notes on the Bible - 1834
14:7
This was the extreme point of their march southward. They now turned back by another route. Enmishpat, which is Kadesh, lay between Mount Hor and the Salt Sea, at a site now called Ain el-Welbch. "The field of the Amalekite" was some part of the country lying between Palestine and Egypt, which was afterward occupied by the Amalekites. Instead of "field," the Septuagint has ἄρχοντας archontas, "rulers" of Amalek; but this reading is not supported. The tribe is descended from Amalek, thc son of Eliphaz and grandson of Esau Gen 36:12. Traces of them are found as far north as Ephraim Jdg 5:14; Jdg 12:15. Balaam calls Amalek the beginning of the nations Num 24:20; but this cannot be understood absolutely, as the name does not even occur in the table of nations. It is therefore well explained to mean that Amalek was the first that attacked Israel on coming out of Egypt. The invading host advance still further, to Hazazon-tamar, cutting of the palm, which is En-gedi (well of the kid, Ch2 20:2), situated on the western shore of the Salt Sea, and now called Ain Jidy. This was a settlement of the Amorites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: Kadesh: En-mishpat or Kadesh, was about 8 leagues south of Hebron. Gen 16:14, Gen 20:1; Num 20:1; Deu 1:19, Deu 1:46
Amalekites: Gen 36:12, Gen 36:16; Exo 17:8-16; Num 14:43, Num 14:45, Num 24:20; 1Sam. 15:1-35, Sa1 27:1-12; 1Sam. 30:1-31
Hazezontamar: Called by the Chaldee, "En-gaddi," a town on the western shore of the Dead Sea. Jos 15:62; Ch2 20:2
John Gill
14:7 And they returned, and came to Enmishpat, which is Kadesh,.... Pursuing their victories as far as Elparan by the wilderness, they had passed by the country of the Amalekites; wherefore they "returned", or came back to fall upon them, and they came to a place called Enmishpat, or the "fountain of judgment"; which was not its future name, as Jarchi thinks, because there Moses and Aaron were to be judged concerning the business of that fountain, even the waters of Meribah, with which agrees the Targum of Jonathan;"and they returned and came to the place where the judgment of Moses the prophet was determined by the fountain of the waters of contention:''but it seems to have been the ancient name of the place, and by which it was called at this time, as Kadesh was the name of it at the time of Moses writing this; and therefore he adds:
which is Kadesh; that is, which is now called Kadesh, because there the Lord was sanctified, when the rock at that place was smitten, and waters gushed out: it was a city on the uttermost border of the land of Edom, Num 20:1, and seems formerly to have been a place where causes were heard and judgment passed; and so Onkelos paraphrases it,"to the plain of the division or decision of judgment;''which, as Jarchi himself interprets it,"is a place where the men of the province gathered together for all judgment;''or for hearing all causes and determining them:
and smote all the country of the Amalekites; which, according to Josephus (k), reached from Pelusium in Egypt to the Red sea; they inhabited Arabia Petraea, for he (l) says, the inhabitants of Gobolitis and Petra are called Amalekites; which name is generally supposed to have been given them here by way of anticipation, since the commonly received opinion is, that they were the descendants of Amalek, a grandson of Esau, who was not born when this war was waged, see Gen 36:12; but the Mahometan writers derive the pedigree of Amalek, from whom these people had their name, from Noah in the line of Ham, and make him to be some generations older than Abram, which with them stands thus, Noah, Ham, Aram, Uz, Ad, Amalek (m); and they speak of the Amalekites as dwelling in the country about Mecca, from whence they were driven by the Jorhamites (n): and indeed it seems more probable that the Amalekites were of the posterity of Ham, since Chedorlaomer, a descendant of Shem, falls upon them, and smites them; and they being confederates with the Canaanites, and are with the Amorites, Philistines, and other Canaanitish nations, always mentioned, seem to be a more ancient nation than what could proceed from Amalek the son of Eliphaz, since Amalek is said to be the first of the nations, Num 24:20; nor does there ever appear to be any harmony and friendship between them and the Edomites, as it might be thought there would, if they were a branch of Esau's family; nor did they give them any assistance, when destroyed by Saul, so that they seem rather to be a tribe of the Canaanitish nations; and they are, by Philo (o) the Jew, expressly called Phoenicians:
and also the Amorites, that dwelt in Hazezontamar; the same with the Emorites, see Gen 10:16; another tribe or nation of the Canaanites descended from Amor or Emor, a son of Canaan: the place of their habitation has its name of Hazezontamar from the multitude of palm trees which grew there: for Tamar signifies a palm tree, and Hazezon is from "to cut"; and this part of the name seems to be taken from the cutting of the top, crown, or head of the palm tree, for the sake of a liquor which has a more luscious sweetness than honey; and is of the consistence of a thin syrup, as Dr. Shaw (p) relates; the head of the palm tree being cut off, the top of the trunk is scooped into the shape of a basin, as he says, where the sap in ascending lodges itself at the rate of three or four quarts a day during the first week or fortnight, after which the quantity daily diminishes; and at the end of six weeks or two months the juices are entirely consumed, and the tree becomes dry, and serves only for timber or, firewood. This place is the same with Engedi, 2Chron 20:2; and so the Targums of Onkelos and Jonathan here translate it, "in Engedi"; and which place Pliny (q) says was famous for groves of palm trees; it was a city near the Dead sea, see Ezek 47:8; and Josephus says (r) it was situated by the lake Asphaltites, that is, the place where Sodom and Gomorrah stood; and he adds, that it was three hundred furlongs distant from Jerusalem, where were the best palm trees and balsam: so that now the four kings had got pretty near Sodom; wherefore it follows,
(k) Antiqu. l. 6. c. 7. sect. 3. (l) lbid. l. 3. c. 2. sect. 1. (m) Taarich, M. S. apud Reland. Palestina illustrata, tom. 1. p. 81. (n) Alkodaius, apud Pocock. Specimen Arab. Hist. p. 173. (o) De Vita Mosis, l. 1. p. 636. (p) Travels, tom. 1. p. 143. Ed. 2. (q) Nat. Hist. l. 5. c. 17. (r) Antiqu. l. 9. c. 1. sect. 2.
14:814:8: Եւ ե՛լ արքայ Սոդոմացւոց եւ արքայ Գոմորացւոց, եւ արքայ Ադամաացւոց, եւ արքայ Սեբոյիմացւոց, եւ արքայ Բաղակայ որ է Սեգովր, եւ ճակատեցան ընդ նոսա ՚ի պատերազմ ՚ի ձորն աղտից[106]։ [106] Յօրինակին. Եւ արքայ Սեբիմաց՛՛։
8 Սոդոմացիների արքան, գոմորացիների արքան, ադամաացիների արքան, սեբոյիմացիների արքան ու Բաղակի՝ այսինքն Սեգորի արքան ելան եւ Աղի ձորում ճակատամարտ տուեցին
8 Եւ Սոդոմի թագաւորը ու Գոմորի թագաւորը եւ Ադմայի թագաւորը ու Սեբոյիմի թագաւորը եւ Բաղայի (այսինքն Սեգովրի) թագաւորը ելլելով Սիդդիմ ձորին մէջ անոնց հետ պատերազմելու շարուեցան,
Եւ ել արքայ Սոդոմացւոց եւ արքայ Գոմորացւոց եւ արքայ Ադամաացւոց եւ արքայ Սեբոյիմացւոց եւ արքայ Բաղակայ որ է Սեգովր, եւ ճակատեցան ընդ նոսա ի պատերազմ ի ձորն [204]աղտից:

14:8: Եւ ե՛լ արքայ Սոդոմացւոց եւ արքայ Գոմորացւոց, եւ արքայ Ադամաացւոց, եւ արքայ Սեբոյիմացւոց, եւ արքայ Բաղակայ որ է Սեգովր, եւ ճակատեցան ընդ նոսա ՚ի պատերազմ ՚ի ձորն աղտից[106]։
[106] Յօրինակին. Եւ արքայ Սեբիմաց՛՛։
8 Սոդոմացիների արքան, գոմորացիների արքան, ադամաացիների արքան, սեբոյիմացիների արքան ու Բաղակի՝ այսինքն Սեգորի արքան ելան եւ Աղի ձորում ճակատամարտ տուեցին
8 Եւ Սոդոմի թագաւորը ու Գոմորի թագաւորը եւ Ադմայի թագաւորը ու Սեբոյիմի թագաւորը եւ Բաղայի (այսինքն Սեգովրի) թագաւորը ելլելով Սիդդիմ ձորին մէջ անոնց հետ պատերազմելու շարուեցան,
zohrab-1805▾ eastern-1994▾ western am▾
14:88: И вышли царь Содомский, царь Гоморрский, царь Адмы, царь Севоимский и царь Белы, которая есть Сигор; и вступили в сражение с ними в долине Сиддим,
14:8 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while βασιλεὺς βασιλευς monarch; king Σοδομων σοδομα Sodoma; Sothoma καὶ και and; even βασιλεὺς βασιλευς monarch; king Γομορρας γομορρα Gomorra καὶ και and; even βασιλεὺς βασιλευς monarch; king Αδαμα αδαμα and; even βασιλεὺς βασιλευς monarch; king Σεβωιμ σεβωιμ and; even βασιλεὺς βασιλευς monarch; king Βαλακ βαλακ Balak; Valak αὕτη ουτος this; he ἐστὶν ειμι be Σηγωρ σηγωρ and; even παρετάξαντο παρατασσω he; him εἰς εις into; for πόλεμον πολεμος battle ἐν εν in τῇ ο the κοιλάδι κοιλας the ἁλυκῇ αλυκος salty
14:8 וַ wa וְ and יֵּצֵ֨א yyēṣˌē יצא go out מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king סְדֹ֜ם sᵊḏˈōm סְדֹם Sodom וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king עֲמֹרָ֗ה ʕᵃmōrˈā עֲמֹרָה Gomorrah וּ û וְ and מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king אַדְמָה֙ ʔaḏmˌā אַדְמָה Admah וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king צְבֹויִ֔םצביים *ṣᵊvôyˈim צְבֹאיִם Zeboiim וּ û וְ and מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king בֶּ֖לַע bˌelaʕ בֶּלַע Bela הִוא־ hiw- הִיא she צֹ֑עַר ṣˈōʕar צֹעַר Zoar וַ wa וְ and יַּֽעַרְכ֤וּ yyˈaʕarᵊḵˈû ערך arrange אִתָּם֙ ʔittˌām אֵת together with מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war בְּ bᵊ בְּ in עֵ֖מֶק ʕˌēmeq עֵמֶק valley הַ ha הַ the שִּׂדִּֽים׃ śśiddˈîm שִׂדִּים Siddim
14:8. et egressi sunt rex Sodomorum et rex Gomorrae rexque Adamae et rex Seboim necnon et rex Balae quae est Segor et direxerunt contra eos aciem in valle SilvestriAnd the king of Sodom, and the king of Gomorrha, and the king of Adama, and the king of Seboim, and the king of Bala, which is Segor, went out: and they set themselves against them in battle array in the woodland vale:
8. 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 is Zoar); and they set the battle in array against them in the vale of Siddim;
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 [is] Zoar;) and they joined battle with them in the vale of Siddim:

8: И вышли царь Содомский, царь Гоморрский, царь Адмы, царь Севоимский и царь Белы, которая есть Сигор; и вступили в сражение с ними в долине Сиддим,
14:8
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
βασιλεὺς βασιλευς monarch; king
Σοδομων σοδομα Sodoma; Sothoma
καὶ και and; even
βασιλεὺς βασιλευς monarch; king
Γομορρας γομορρα Gomorra
καὶ και and; even
βασιλεὺς βασιλευς monarch; king
Αδαμα αδαμα and; even
βασιλεὺς βασιλευς monarch; king
Σεβωιμ σεβωιμ and; even
βασιλεὺς βασιλευς monarch; king
Βαλακ βαλακ Balak; Valak
αὕτη ουτος this; he
ἐστὶν ειμι be
Σηγωρ σηγωρ and; even
παρετάξαντο παρατασσω he; him
εἰς εις into; for
πόλεμον πολεμος battle
ἐν εν in
τῇ ο the
κοιλάδι κοιλας the
ἁλυκῇ αλυκος salty
14:8
וַ wa וְ and
יֵּצֵ֨א yyēṣˌē יצא go out
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
סְדֹ֜ם sᵊḏˈōm סְדֹם Sodom
וּ û וְ and
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
עֲמֹרָ֗ה ʕᵃmōrˈā עֲמֹרָה Gomorrah
וּ û וְ and
מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king
אַדְמָה֙ ʔaḏmˌā אַדְמָה Admah
וּ û וְ and
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
צְבֹויִ֔םצביים
*ṣᵊvôyˈim צְבֹאיִם Zeboiim
וּ û וְ and
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
בֶּ֖לַע bˌelaʕ בֶּלַע Bela
הִוא־ hiw- הִיא she
צֹ֑עַר ṣˈōʕar צֹעַר Zoar
וַ wa וְ and
יַּֽעַרְכ֤וּ yyˈaʕarᵊḵˈû ערך arrange
אִתָּם֙ ʔittˌām אֵת together with
מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war
בְּ bᵊ בְּ in
עֵ֖מֶק ʕˌēmeq עֵמֶק valley
הַ ha הַ the
שִּׂדִּֽים׃ śśiddˈîm שִׂדִּים Siddim
14:8. et egressi sunt rex Sodomorum et rex Gomorrae rexque Adamae et rex Seboim necnon et rex Balae quae est Segor et direxerunt contra eos aciem in valle Silvestri
And the king of Sodom, and the king of Gomorrha, and the king of Adama, and the king of Seboim, and the king of Bala, which is Segor, went out: and they set themselves against them in battle array in the woodland vale:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: «И вышли… и вступили в сражение с ними в долине Сиддим… четыре царя против пяти…» Когда, таким образом, Кедорлаомер вместе со своими вассалами столь победоносно прошел чуть не всю Сирию и Палестину и приблизился к Пентаполю, то цари его соединились в долине Сиддим, дабы дать ему решительный отпор: но вместо этого, они сами потерпели полную неудачу.
Adam Clarke: Commentary on the Bible - 1831
14:8: Bela, the same is Zoar - That is, it was called Zoar after the destruction of Sodom, etc., mentioned in Genesis 19.
Albert Barnes: Notes on the Bible - 1834
14:8-12
We have now arrived again at the point we had reached in Gen 14:3. The five kings came out and joined battle with the four in the dale of Siddim. This dale abounded in pits of mineral pitch, or asphalt. The kings of Sodom and Amorah fled toward these pits, and seem to have fallen into them and perished. The others betook themselves to the mountain - probably the heights on the cast of the dale.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: same: Gen 14:2, Gen 13:10, Gen 19:20, Gen 19:22
in: Gen 14:3, Gen 14:10
John Gill
14:8 And there went out the king of Sodom,.... With his armed men to meet the four kings, and give them battle, being so near him, and in so much danger from them, that if they could not stand their ground, they might flee to the mountains, and not perish in the city:
and the king of Gomorrah, and the king of Admah, and the King of Zeboiim; whose names are before given, Gen 14:2,
and the king of Bela, the same is Zoar: as in Gen 14:2,
and they joined battle with them in the vale of Siddim; where the five Canaanitish kings met, of which see Gen 14:3; and fought the four kings that were come forth against them, and whose names are repeated, and are as follow:
14:914:9: Ընդ Քոդողագոմորայ արքայի Ելամայ, եւ ընդ Թարգաղայ՝ արքայի ազգաց, եւ Ամարփաղայ արքայի Սենարայ, եւ Արիովքայ արքայի Սեղ՚ղասարայ. չո՛րք թագաւորք՝ ընդ հնգից։
9 Ելամի արքայ Քոդողագոմորի, ազգերի արքայ Թարգաղի, Սենաարի արքայ Ամարփաղի, Սելլասարի արքայ Արիոքի դէմ. չորս թագաւոր՝ հնգի դէմ:
9 Այսինքն Եղամի Քոդողագոմոր թագաւորին ու Գայիմի Թադգաղ թագաւորին ու Սենաարի Ամարփաղ թագաւորին ու Ելլասարի Արիովք թագաւորին հետ, այս չորս թագաւորը այն հինգին հետ։
Ընդ Քոդողագոմորայ արքայի Ելամայ, եւ ընդ Թատգաղայ արքայի ազգաց, եւ Ամարփաղայ արքայի Սենաարայ, եւ Արիովքայ արքայի Սելլասարայ, չորք թագաւորք` ընդ հնգից:

14:9: Ընդ Քոդողագոմորայ արքայի Ելամայ, եւ ընդ Թարգաղայ՝ արքայի ազգաց, եւ Ամարփաղայ արքայի Սենարայ, եւ Արիովքայ արքայի Սեղ՚ղասարայ. չո՛րք թագաւորք՝ ընդ հնգից։
9 Ելամի արքայ Քոդողագոմորի, ազգերի արքայ Թարգաղի, Սենաարի արքայ Ամարփաղի, Սելլասարի արքայ Արիոքի դէմ. չորս թագաւոր՝ հնգի դէմ:
9 Այսինքն Եղամի Քոդողագոմոր թագաւորին ու Գայիմի Թադգաղ թագաւորին ու Սենաարի Ամարփաղ թագաւորին ու Ելլասարի Արիովք թագաւորին հետ, այս չորս թագաւորը այն հինգին հետ։
zohrab-1805▾ eastern-1994▾ western am▾
14:99: с Кедорлаомером, царем Еламским, Фидалом, царем Гоимским, Амрафелом, царем Сеннаарским, Ариохом, царем Елласарским, --четыре царя против пяти.
14:9 πρὸς προς to; toward Χοδολλογομορ χοδολλογομορ monarch; king Αιλαμ αιλαμ and; even Θαργαλ θαργαλ monarch; king ἐθνῶν εθνος nation; caste καὶ και and; even Αμαρφαλ αμαρφαλ monarch; king Σεννααρ σεννααρ and; even Αριωχ αριωχ monarch; king Ελλασαρ ελλασαρ the τέσσαρες τεσσαρες four βασιλεῖς βασιλευς monarch; king πρὸς προς to; toward τοὺς ο the πέντε πεντε five
14:9 אֵ֣ת ʔˈēṯ אֵת together with כְּדָרְלָעֹ֜מֶר kᵊḏorlāʕˈōmer כְּדָרְלָעֹמֶר Kedorlaomer מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king עֵילָ֗ם ʕêlˈām עֵילָם Elam וְ wᵊ וְ and תִדְעָל֙ ṯiḏʕˌāl תִּדְעָל Tidal מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king גֹּויִ֔ם gôyˈim גֹּויִם Goyim וְ wᵊ וְ and אַמְרָפֶל֙ ʔamrāfˌel אַמְרָפֶל Amraphel מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king שִׁנְעָ֔ר šinʕˈār שִׁנְעָר Shinar וְ wᵊ וְ and אַרְיֹ֖וךְ ʔaryˌôḵ אַרְיֹוךְ Arioch מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֶלָּסָ֑ר ʔellāsˈār אֶלָּסָר Ellasar אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king אֶת־ ʔeṯ- אֵת together with הַ ha הַ the חֲמִשָּֽׁה׃ ḥᵃmiššˈā חָמֵשׁ five
14:9. scilicet adversum Chodorlahomor regem Aelamitarum et Thadal regem Gentium et Amrafel regem Sennaar et Arioch regem Ponti quattuor reges adversus quinqueTo wit, against Chodorlahomor king of the Elamites, and Thadal king of nations, and Amraphel king of Sennaar, and Arioch king of Pontus: four kings against five.
9. against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five.
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:

9: с Кедорлаомером, царем Еламским, Фидалом, царем Гоимским, Амрафелом, царем Сеннаарским, Ариохом, царем Елласарским, --четыре царя против пяти.
14:9
πρὸς προς to; toward
Χοδολλογομορ χοδολλογομορ monarch; king
Αιλαμ αιλαμ and; even
Θαργαλ θαργαλ monarch; king
ἐθνῶν εθνος nation; caste
καὶ και and; even
Αμαρφαλ αμαρφαλ monarch; king
Σεννααρ σεννααρ and; even
Αριωχ αριωχ monarch; king
Ελλασαρ ελλασαρ the
τέσσαρες τεσσαρες four
βασιλεῖς βασιλευς monarch; king
πρὸς προς to; toward
τοὺς ο the
πέντε πεντε five
14:9
אֵ֣ת ʔˈēṯ אֵת together with
כְּדָרְלָעֹ֜מֶר kᵊḏorlāʕˈōmer כְּדָרְלָעֹמֶר Kedorlaomer
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
עֵילָ֗ם ʕêlˈām עֵילָם Elam
וְ wᵊ וְ and
תִדְעָל֙ ṯiḏʕˌāl תִּדְעָל Tidal
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
גֹּויִ֔ם gôyˈim גֹּויִם Goyim
וְ wᵊ וְ and
אַמְרָפֶל֙ ʔamrāfˌel אַמְרָפֶל Amraphel
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
שִׁנְעָ֔ר šinʕˈār שִׁנְעָר Shinar
וְ wᵊ וְ and
אַרְיֹ֖וךְ ʔaryˌôḵ אַרְיֹוךְ Arioch
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֶלָּסָ֑ר ʔellāsˈār אֶלָּסָר Ellasar
אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four
מְלָכִ֖ים mᵊlāḵˌîm מֶלֶךְ king
אֶת־ ʔeṯ- אֵת together with
הַ ha הַ the
חֲמִשָּֽׁה׃ ḥᵃmiššˈā חָמֵשׁ five
14:9. scilicet adversum Chodorlahomor regem Aelamitarum et Thadal regem Gentium et Amrafel regem Sennaar et Arioch regem Ponti quattuor reges adversus quinque
To wit, against Chodorlahomor king of the Elamites, and Thadal king of nations, and Amraphel king of Sennaar, and Arioch king of Pontus: four kings against five.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: Gen 14:1
John Gill
14:9 With Chedorlaomer king of Elam,.... Who is here mentioned first, being the principal in the war, and against whom the kings of Sodom, &c. had rebelled:
and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; who were his allies, confederates, and auxiliaries:
four kings with five; those four last mentioned, with the other five before spoken of, that is, they fought with them; or rather four kings against five, as the Vulgate Latin and Tigurine versions, and some others.
14:1014:10: Եւ ՚ի ձորն Աղտից ջրհորք, ջրհորք նաւթի։ Եւ փախեաւ արքայ Սոդոմացւոց եւ արքայ Գոմորացւոց, եւ անկա՛ն անդր. եւ մնացեալքն փախեան ՚ի լեռնակողմնն[107]։ [107] Յօրինակին պակասէր. Եւ արքայ Գոմորացւոց։
10 Աղի ձորում հորեր կային՝ կուպրի հորեր: Սոդոմացիների արքան ու գոմորացիների արքան փախուստի դիմելիս ընկան դրանց մէջ, իսկ մնացածները փախան լերան կողմը:
10 Եւ Սիդդիմ ձորը նաւթի հորերով լեցուն էր։ Սոդոմի ու Գոմորի թագաւորները փախան եւ հոն ինկան ու մնացածները լեռը փախան։
Եւ ի ձորն [205]աղտից ջրհորք, ջրհորք նաւթի. եւ փախեաւ արքայ Սոդոմացւոց եւ արքայ Գոմորացւոց, եւ անկան անդր. եւ մնացեալքն փախեան ի լեռնակողմնն:

14:10: Եւ ՚ի ձորն Աղտից ջրհորք, ջրհորք նաւթի։ Եւ փախեաւ արքայ Սոդոմացւոց եւ արքայ Գոմորացւոց, եւ անկա՛ն անդր. եւ մնացեալքն փախեան ՚ի լեռնակողմնն[107]։
[107] Յօրինակին պակասէր. Եւ արքայ Գոմորացւոց։
10 Աղի ձորում հորեր կային՝ կուպրի հորեր: Սոդոմացիների արքան ու գոմորացիների արքան փախուստի դիմելիս ընկան դրանց մէջ, իսկ մնացածները փախան լերան կողմը:
10 Եւ Սիդդիմ ձորը նաւթի հորերով լեցուն էր։ Սոդոմի ու Գոմորի թագաւորները փախան եւ հոն ինկան ու մնացածները լեռը փախան։
zohrab-1805▾ eastern-1994▾ western am▾
14:1010: В долине же Сиддим было много смоляных ям. И цари Содомский и Гоморрский, обратившись в бегство, упали в них, а остальные убежали в горы.
14:10 ἡ ο the δὲ δε though; while κοιλὰς κοιλας the ἁλυκὴ αλυκος salty φρέατα φρεαρ pit φρέατα φρεαρ pit ἀσφάλτου ασφαλτος flee δὲ δε though; while βασιλεὺς βασιλευς monarch; king Σοδομων σοδομα Sodoma; Sothoma καὶ και and; even βασιλεὺς βασιλευς monarch; king Γομορρας γομορρα Gomorra καὶ και and; even ἐνέπεσαν εμπιπτω fall in ἐκεῖ εκει there οἱ ο the δὲ δε though; while καταλειφθέντες καταλειπω leave behind; remain εἰς εις into; for τὴν ο the ὀρεινὴν ορεινος mountainous ἔφυγον φευγω flee
14:10 וְ wᵊ וְ and עֵ֣מֶק ʕˈēmeq עֵמֶק valley הַ ha הַ the שִׂדִּ֗ים śiddˈîm שִׂדִּים Siddim בֶּֽאֱרֹ֤ת bˈeʔᵉrˈōṯ בְּאֵר well בֶּאֱרֹת֙ beʔᵉrˌōṯ בְּאֵר well חֵמָ֔ר ḥēmˈār חֵמָר bitumen וַ wa וְ and יָּנֻ֛סוּ yyānˈusû נוס flee מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king סְדֹ֥ם sᵊḏˌōm סְדֹם Sodom וַ wa וְ and עֲמֹרָ֖ה ʕᵃmōrˌā עֲמֹרָה Gomorrah וַ wa וְ and יִּפְּלוּ־ yyippᵊlû- נפל fall שָׁ֑מָּה šˈāmmā שָׁם there וְ wᵊ וְ and הַ ha הַ the נִּשְׁאָרִ֖ים nnišʔārˌîm שׁאר remain הֶ֥רָה hˌerā הַר mountain נָּֽסוּ׃ nnˈāsû נוס flee
14:10. vallis autem Silvestris habebat puteos multos bituminis itaque rex Sodomorum et Gomorrae terga verterunt cecideruntque ibi et qui remanserant fugerunt ad montemNow the woodland vale had many pits of slime. And the king of Sodom, and the king of Gomorrha turned their backs and were overthrown there: and they that remained fled to the mountain.
10. Now the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and they fell there, and they that remained fled to the mountain.
And the vale of Siddim [was full of] slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain:

10: В долине же Сиддим было много смоляных ям. И цари Содомский и Гоморрский, обратившись в бегство, упали в них, а остальные убежали в горы.
14:10
ο the
δὲ δε though; while
κοιλὰς κοιλας the
ἁλυκὴ αλυκος salty
φρέατα φρεαρ pit
φρέατα φρεαρ pit
ἀσφάλτου ασφαλτος flee
δὲ δε though; while
βασιλεὺς βασιλευς monarch; king
Σοδομων σοδομα Sodoma; Sothoma
καὶ και and; even
βασιλεὺς βασιλευς monarch; king
Γομορρας γομορρα Gomorra
καὶ και and; even
ἐνέπεσαν εμπιπτω fall in
ἐκεῖ εκει there
οἱ ο the
δὲ δε though; while
καταλειφθέντες καταλειπω leave behind; remain
εἰς εις into; for
τὴν ο the
ὀρεινὴν ορεινος mountainous
ἔφυγον φευγω flee
14:10
וְ wᵊ וְ and
עֵ֣מֶק ʕˈēmeq עֵמֶק valley
הַ ha הַ the
שִׂדִּ֗ים śiddˈîm שִׂדִּים Siddim
בֶּֽאֱרֹ֤ת bˈeʔᵉrˈōṯ בְּאֵר well
בֶּאֱרֹת֙ beʔᵉrˌōṯ בְּאֵר well
חֵמָ֔ר ḥēmˈār חֵמָר bitumen
וַ wa וְ and
יָּנֻ֛סוּ yyānˈusû נוס flee
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
סְדֹ֥ם sᵊḏˌōm סְדֹם Sodom
וַ wa וְ and
עֲמֹרָ֖ה ʕᵃmōrˌā עֲמֹרָה Gomorrah
וַ wa וְ and
יִּפְּלוּ־ yyippᵊlû- נפל fall
שָׁ֑מָּה šˈāmmā שָׁם there
וְ wᵊ וְ and
הַ ha הַ the
נִּשְׁאָרִ֖ים nnišʔārˌîm שׁאר remain
הֶ֥רָה hˌerā הַר mountain
נָּֽסוּ׃ nnˈāsû נוס flee
14:10. vallis autem Silvestris habebat puteos multos bituminis itaque rex Sodomorum et Gomorrae terga verterunt cecideruntque ibi et qui remanserant fugerunt ad montem
Now the woodland vale had many pits of slime. And the king of Sodom, and the king of Gomorrha turned their backs and were overthrown there: and they that remained fled to the mountain.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «В долине же Сиддим было много смоляных ям. И цари Содомский и Гоморрский, обратившись в бегство, упали в них, а остальные убежали в горы…» Таково краткое, но совершенно ясное известие Библии об исходе этой войны царей. А так как царь содомский остался в живых и попал в плен (17: ст.), то, очевидно, здесь идет речь не столько о личностях самих царей, сколько о судьбе их войск, которые частью погибли в нефтяных колодцах и частью спаслись бегством в соседние горы.

Пленение Лота.
Adam Clarke: Commentary on the Bible - 1831
14:10: Slime-pits - Places where asphaltus or bitumen sprang out of the ground; this substance abounded in that country.
Fell there - It either signifies they were defeated on this spot, and many of them slain, or that multitudes of them had perished in the bitumen-pits which abounded there; that the place was full of pits we learn from the Hebrew, which reads here בארת בארת beeroth beeroth, pits, pits, i.e., multitudes of pits. A bad place to maintain a fight on, or to be obliged to run through in order to escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: slime pits, Places where asphaltus or bitumen sprung out of the ground: this substance which is properly denoted by the word "slime," abounds in these parts. Gen 11:3
fell: Jos 8:24; Psa 83:10; Isa 24:18; Jer 48:44
the mountain: Gen 19:17, Gen 19:30
Geneva 1599
14:10 And the (e) vale of Siddim [was full of] slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.
(e) And afterward was overwhelmed with water, and so was called the salt sea.
John Gill
14:10 And the vale of Siddim was full of slimepits,.... Or "wells" or "fountains of slime" or bitumen (s); a liquid of a pitchy nature, cast out of fountains, and which was used for a cement in buildings; such fountains were near Babylon; see Gill on Gen 11:3; so that this place was naturally prepared for what it was designed to be, a bituminous lake; and hence, when turned into one, it was called the lake Asphaltites, from this slime or bitumen, called by the Greeks "asphaltos". Brocardus (t) says, these pits or wells of bitumen are at this day on the shore of the lake, each of them having pyramids erect, which he saw with his own eyes; and such pits casting out bitumen, as fountains do water, have been found in other countries, as in Greece (u). Now this vale being full of such pits, the kings of Sodom and Gomorrah chose it to fight in, and here drew up in a line of battle, hoping that the enemy, being ignorant of them, would fall into them and perish, and their ranks be broke and fall into confusion; but as it often is, that the pit men dig and contrive for others they fall into themselves, so it was in this case:
and the kings of Sodom and Gomorrah fled: the battle going hard against them, and they not able to stand before their enemies:
and fell there, or "into them" (w); the slimepits, or fountains of bitumen, into which they precipitately fell, and many perished; or of their own accord they threw themselves into them for their own safety, as some think; though the sense may be this, that there was a great slaughter of them made there, as the word is frequently used, see 1Kings 4:10; this is to be understood not of the kings of Sodom and Gomorrah; for it is certain that they were preserved alive, at least the king of Sodom, for we hear of him afterwards, Gen 14:17; but of their soldiers:
and they that remained fled to the mountain: or mountains hard by, where Lot after went when Sodom was destroyed, Gen 19:30; hither such fled that escaped the sword of the enemy, or perished not in the slimepits, judging it more safe to be there, than to be in their cities, which would fall into the hands of their enemies, and be plundered by them, and where they would be in danger of losing their lives.
(s) "putei, putei bituminis", Vatablus, Piscator, Cartwright, Drusius, Schmidt; so Jarchi. (t) Apud Adricom. Theatrum Terrae Sanct. p. 44. (u) Aelian. Var. Hist. l. 13. c. 16. (w) "in eos", Cocceius.
14:1114:11: Եւ առին զամենայն աւար Սոդոմացւոց եւ Գոմորացւոց, եւ զամենայն համբարս նոցա՝ եւ գնացին։
11 Նրանք բռնագրաւեցին սոդոմացիների ու գոմորացիների ողջ աւարն ու բոլոր պաշարները եւ գնացին:
11 Եւ անոնք Սոդոմի ու Գոմորի բոլոր ունեցածնին ու անոնց բոլոր պաշարները առին ու գացին։
Եւ առին զամենայն աւար Սոդոմացւոց եւ Գոմորացւոց եւ զամենայն համբարս նոցա եւ գնացին:

14:11: Եւ առին զամենայն աւար Սոդոմացւոց եւ Գոմորացւոց, եւ զամենայն համբարս նոցա՝ եւ գնացին։
11 Նրանք բռնագրաւեցին սոդոմացիների ու գոմորացիների ողջ աւարն ու բոլոր պաշարները եւ գնացին:
11 Եւ անոնք Սոդոմի ու Գոմորի բոլոր ունեցածնին ու անոնց բոլոր պաշարները առին ու գացին։
zohrab-1805▾ eastern-1994▾ western am▾
14:1111: [Победители] взяли все имущество Содома и Гоморры и весь запас их и ушли.
14:11 ἔλαβον λαμβανω take; get δὲ δε though; while τὴν ο the ἵππον ιππος horse πᾶσαν πας all; every τὴν ο the Σοδομων σοδομα Sodoma; Sothoma καὶ και and; even Γομορρας γομορρα Gomorra καὶ και and; even πάντα πας all; every τὰ ο the βρώματα βρωμα food αὐτῶν αυτος he; him καὶ και and; even ἀπῆλθον απερχομαι go off; go away
14:11 וַ֠ wa וְ and יִּקְחוּ yyiqḥˌû לקח take אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole רְכֻ֨שׁ rᵊḵˌuš רְכוּשׁ property סְדֹ֧ם sᵊḏˈōm סְדֹם Sodom וַ wa וְ and עֲמֹרָ֛ה ʕᵃmōrˈā עֲמֹרָה Gomorrah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אָכְלָ֖ם ʔoḵlˌām אֹכֶל food וַ wa וְ and יֵּלֵֽכוּ׃ yyēlˈēḵû הלך walk
14:11. tulerunt autem omnem substantiam Sodomorum et Gomorrae et universa quae ad cibum pertinent et abieruntAnd they took all the substance of the Sodomites, and Gomorrhites, and all their victuals, and went their way:
11. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.
And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way:

11: [Победители] взяли все имущество Содома и Гоморры и весь запас их и ушли.
14:11
ἔλαβον λαμβανω take; get
δὲ δε though; while
τὴν ο the
ἵππον ιππος horse
πᾶσαν πας all; every
τὴν ο the
Σοδομων σοδομα Sodoma; Sothoma
καὶ και and; even
Γομορρας γομορρα Gomorra
καὶ και and; even
πάντα πας all; every
τὰ ο the
βρώματα βρωμα food
αὐτῶν αυτος he; him
καὶ και and; even
ἀπῆλθον απερχομαι go off; go away
14:11
וַ֠ wa וְ and
יִּקְחוּ yyiqḥˌû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
רְכֻ֨שׁ rᵊḵˌuš רְכוּשׁ property
סְדֹ֧ם sᵊḏˈōm סְדֹם Sodom
וַ wa וְ and
עֲמֹרָ֛ה ʕᵃmōrˈā עֲמֹרָה Gomorrah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אָכְלָ֖ם ʔoḵlˌām אֹכֶל food
וַ wa וְ and
יֵּלֵֽכוּ׃ yyēlˈēḵû הלך walk
14:11. tulerunt autem omnem substantiam Sodomorum et Gomorrae et universa quae ad cibum pertinent et abierunt
And they took all the substance of the Sodomites, and Gomorrhites, and all their victuals, and went their way:
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Adam Clarke: Commentary on the Bible - 1831
14:11: They took all the goods, etc. - This was a predatory war, such as the Arabs carry on to the present day; they pillage a city, town, or caravan; and then escape with the booty to the wilderness, where it would ever be unsafe, and often impossible, to pursue them.
Albert Barnes: Notes on the Bible - 1834
14:11
The provisions and other movable property of the vanquished are carried away from Sodom and Amorah. For רפשׁ rekush, "goods," the Septuagint has here and in the 21st verse τὴν ἵππσν tē n hippon, "the cavalry." This implies the reading רכב rekeb, which is not supported by other authorities, nor suitable to the context. Among the prisoners is Lot, the son of Abram's brother. This designation prepares us for what is to follow. It is added that he was "dwelling in Sodom," to explain why he was among the captives. "They went away." The invaders were now laden with booty. Their first concern was to transfer this to their native country, and deposit it in a place of safety. It was not prudent to delay while they were encumbered with so much valuable property. The terms on which the conquered tribes were to "serve" them could be settled by negotiation. If these terms were not accepted, they would be quite ready for another predatory incursion.
This great foray is only incidentally introduced into our narrative, on account of the capture of Lot. It was not the first visit probably of these marauders to the same lands. It is interesting to the historian, as a sample of the mode in which conquest was made. It opens up to the view one of the ancient scenes of human activity. It teaches us that the wave of war often flowed over the lands of the ancient world, and left more or less lasting marks of its disturbing power. Tribes were not unfrequently moved from place to place, intermingled with one another, and enslaved by other tribes. The actual state of things in the land of Abram's pilgrimage is suddenly presented to us under a new light. The Rephaim, including the Zuzim and the Emim, occupy the east of the Jordan, and had once a place on the west. The Perizzites also dwell side by side with the Kenaanites in the western district. The Horites are found in Mount Seir. As none of these were Kenaan's descendants, we have the undeniable traces of a Shemitic population before and along with the Kenaanites. The language of Heber, therefore, was in the country before the latter arrived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: Gen 14:16, Gen 14:21, Gen 12:5; Deu 28:31, Deu 28:35, Deu 28:51
John Gill
14:11 And they took all the goods of Sodom and Gomorrah,.... They entered these cities and pillaged them, and carried off everything valuable in them, that was portable or could be driven, as their cattle, &c. they did not burn these cities, nor take possession of them, and leave garrisons in them, which shows them to be petty princes that came for plunder, and to get an equivalent for nonpayment of tribute to one of them:
and all their victuals, and went away; all the meat and drink they could light of, with which they refreshed their troops, and then departed.
14:1214:12: Առին եւ զՂովտ զեղբօրորդին Աբրամու, եւ զինչս նորա, եւ երթային. քանզի բնակեալ էր ՚ի Սոդոմ[108]։ [108] Ոմանք. Եւ զինչս նորա եւ զհօտ. քանզի բնա՛՛։
12 Նրանք գերեցին նաեւ Սոդոմում բնակուող Ղովտին՝ Աբրամի եղբօրորդուն, բռնագրաւեցին նրա ունեցուածքը եւ գնացին:
12 Սոդոմի մէջ բնակող Աբրամի եղբօրորդին Ղովտը ու անոր բոլոր ստացուածքն ալ առին ու գացին։
Առին եւ զՂովտ զեղբօրորդին Աբրամու եւ զինչս նորա, եւ երթային. [206]քանզի բնակեալ էր ի Սոդոմ:

14:12: Առին եւ զՂովտ զեղբօրորդին Աբրամու, եւ զինչս նորա, եւ երթային. քանզի բնակեալ էր ՚ի Սոդոմ[108]։
[108] Ոմանք. Եւ զինչս նորա եւ զհօտ. քանզի բնա՛՛։
12 Նրանք գերեցին նաեւ Սոդոմում բնակուող Ղովտին՝ Աբրամի եղբօրորդուն, բռնագրաւեցին նրա ունեցուածքը եւ գնացին:
12 Սոդոմի մէջ բնակող Աբրամի եղբօրորդին Ղովտը ու անոր բոլոր ստացուածքն ալ առին ու գացին։
zohrab-1805▾ eastern-1994▾ western am▾
14:1212: И взяли Лота, племянника Аврамова, жившего в Содоме, и имущество его и ушли.
14:12 ἔλαβον λαμβανω take; get δὲ δε though; while καὶ και and; even τὸν ο the Λωτ λωτ Lōt; Lot υἱὸν υιος son τοῦ ο the ἀδελφοῦ αδελφος brother Αβραμ αβραμ and; even τὴν ο the ἀποσκευὴν αποσκευη he; him καὶ και and; even ἀπῴχοντο αποιχομαι be γὰρ γαρ for κατοικῶν κατοικεω settle ἐν εν in Σοδομοις σοδομα Sodoma; Sothoma
14:12 וַ wa וְ and יִּקְח֨וּ yyiqḥˌû לקח take אֶת־ ʔeṯ- אֵת [object marker] לֹ֧וט lˈôṭ לֹוט Lot וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רְכֻשֹׁ֛ו rᵊḵušˈô רְכוּשׁ property בֶּן־ ben- בֵּן son אֲחִ֥י ʔᵃḥˌî אָח brother אַבְרָ֖ם ʔavrˌām אַבְרָם Abram וַ wa וְ and יֵּלֵ֑כוּ yyēlˈēḵû הלך walk וְ wᵊ וְ and ה֥וּא hˌû הוּא he יֹשֵׁ֖ב yōšˌēv ישׁב sit בִּ bi בְּ in סְדֹֽם׃ sᵊḏˈōm סְדֹם Sodom
14:12. necnon et Loth et substantiam eius filium fratris Abram qui habitabat in SodomisAnd Lot also, the son of Abram's brother, who dwelt in Sodom, and his substance.
12. And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.
And they took Lot, Abram' s brother' s son, who dwelt in Sodom, and his goods, and departed:

12: И взяли Лота, племянника Аврамова, жившего в Содоме, и имущество его и ушли.
14:12
ἔλαβον λαμβανω take; get
δὲ δε though; while
καὶ και and; even
τὸν ο the
Λωτ λωτ Lōt; Lot
υἱὸν υιος son
τοῦ ο the
ἀδελφοῦ αδελφος brother
Αβραμ αβραμ and; even
τὴν ο the
ἀποσκευὴν αποσκευη he; him
καὶ και and; even
ἀπῴχοντο αποιχομαι be
γὰρ γαρ for
κατοικῶν κατοικεω settle
ἐν εν in
Σοδομοις σοδομα Sodoma; Sothoma
14:12
וַ wa וְ and
יִּקְח֨וּ yyiqḥˌû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
לֹ֧וט lˈôṭ לֹוט Lot
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רְכֻשֹׁ֛ו rᵊḵušˈô רְכוּשׁ property
בֶּן־ ben- בֵּן son
אֲחִ֥י ʔᵃḥˌî אָח brother
אַבְרָ֖ם ʔavrˌām אַבְרָם Abram
וַ wa וְ and
יֵּלֵ֑כוּ yyēlˈēḵû הלך walk
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
יֹשֵׁ֖ב yōšˌēv ישׁב sit
בִּ bi בְּ in
סְדֹֽם׃ sᵊḏˈōm סְדֹם Sodom
14:12. necnon et Loth et substantiam eius filium fratris Abram qui habitabat in Sodomis
And Lot also, the son of Abram's brother, who dwelt in Sodom, and his substance.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «И взяли Лота, племянника Аврамова, жившего в Содоме…» Пленение Лота было заслуженным для него наказанием за выбор им соседства с содомлянами, несмотря на их нравственную распущенность. Так, вместо благоденствия и счастья, на которые рассчитывал Лот, он встретил плен и позор.
Adam Clarke: Commentary on the Bible - 1831
14:12: They took Lot, etc. - The people, being exceedingly wicked, had provoked God to afflict them by means of those marauding kings; and Lot also suffered, being found in company with the workers of iniquity. Every child remembers the fable of the Geese and Cranes; the former, being found feeding where the latter were destroying the grain, were all taken in the same net. Let him that readeth understand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: Lot: Gen 11:27, Gen 12:5
who: Gen 13:12, Gen 13:13; Num 16:26; Job 9:23; Jer 2:17-19; Ti1 6:9-11; Rev 3:19, Rev 18:4
Geneva 1599
14:12 And they (f) took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.
(f) The godly are plagued many times with the wicked: therefore their company is dangerous.
John Gill
14:12 And they took Lot, Abram's brother's son,.... The son of Haran, his elder brother, who was now, as the Jews say (x), fifty years of age:
who dwelt in Sodom, or near it, in the country adjacent to it, see Gen 13:12; and so being a neighbour of the men of Sodom, and a sojourner among them, he partakes of their punishment; and this was a just correction of him for choosing to dwell among such a people: and they took
his goods, and departed; as him and his family, so all his substance, his cattle, wealth, and riches of every sort, and went off with it: Eupolemus (y), an Heathen writer, makes mention of this circumstance in his relation of this war, and says, that the Armenians, as he calls the four kings, baring conquered the Phoenicians, carried away captive the brother's son of Abram.
(x) Shalshalet Hakabala, fol. 77. 1. (y) Apud Euseb. Evangel. Praepar. l. 9. c. 17. p. 418.
Robert Jamieson, A. R. Fausset and David Brown
14:12 they took Lot . . . and his goods, and departed--How would the conscience of that young man now upbraid him for his selfish folly and ingratitude in withdrawing from his kind and pious relative! Whenever we go out of the path of duty, we put ourselves away from God's protection, and cannot expect that the choice we make will be for our lasting good.
14:1314:13: Եւ եհա՛ս ոմն ՚ի զերծելոց անտի, եւ պատմեաց Աբրամու յայնկոյս կացելոյ. եւ նա էր բնակեալ առ կաղնեաւն Մաբրէի Ամովրհացւոյն՝ եղբօրն Էսքողայ՝ եւ եղբօրն Աւնանայ, որ էին դաշնաւորք Աբրամու[109]։ [109] Ոմանք. Ամուրհացւոցն.. որ էին դաշնակիցք Աբրա՛՛։
13 Ճողոպրածներից մէկն եկաւ ու այդ մասին պատմեց միւս կողմում գտնուող Աբրամին: Նա բնակւում էր Աբրամի դաշնակիցներ Եսքողի եղբօր եւ Օնանի եղբօր՝ ամորհացի Մամբրէի կաղնու մօտ:
13 Փախստական մը եկաւ ու այս բաները Եբրայեցի Աբրամին պատմեց։ Աբրամ Եսքողի ու Աների եղբօրը Ամօրհացի Մամբրէի կաղնիներուն մէջ կը բնակէր. վասն զի ասոնք Աբրամին հետ դաշնակից էին։
Եւ եհաս ոմն ի զերծելոց անտի, եւ պատմեաց Աբրամու [207]յայնկոյս կացելոյ``. եւ նա էր բնակեալ առ կաղնեաւն Մամբրէի Ամովրհացւոյն, եղբօրն Եսքողայ եւ եղբօրն Աւնանայ, որ էին դաշնաւորք Աբրամու:

14:13: Եւ եհա՛ս ոմն ՚ի զերծելոց անտի, եւ պատմեաց Աբրամու յայնկոյս կացելոյ. եւ նա էր բնակեալ առ կաղնեաւն Մաբրէի Ամովրհացւոյն՝ եղբօրն Էսքողայ՝ եւ եղբօրն Աւնանայ, որ էին դաշնաւորք Աբրամու[109]։
[109] Ոմանք. Ամուրհացւոցն.. որ էին դաշնակիցք Աբրա՛՛։
13 Ճողոպրածներից մէկն եկաւ ու այդ մասին պատմեց միւս կողմում գտնուող Աբրամին: Նա բնակւում էր Աբրամի դաշնակիցներ Եսքողի եղբօր եւ Օնանի եղբօր՝ ամորհացի Մամբրէի կաղնու մօտ:
13 Փախստական մը եկաւ ու այս բաները Եբրայեցի Աբրամին պատմեց։ Աբրամ Եսքողի ու Աների եղբօրը Ամօրհացի Մամբրէի կաղնիներուն մէջ կը բնակէր. վասն զի ասոնք Աբրամին հետ դաշնակից էին։
zohrab-1805▾ eastern-1994▾ western am▾
14:1313: И пришел один из уцелевших и известил Аврама Еврея, жившего тогда у дубравы Мамре, Аморреянина, брата Эшколу и брата Анеру, которые были союзники Аврамовы.
14:13 παραγενόμενος παραγινομαι happen by; come by / to / along δὲ δε though; while τῶν ο the ἀνασωθέντων ανασωζω anyone; someone ἀπήγγειλεν απαγγελλω report Αβραμ αβραμ the περάτῃ περατης he; him δὲ δε though; while κατῴκει κατοικεω settle πρὸς προς to; toward τῇ ο the δρυὶ δρυς the Μαμβρη μαμβρη the Αμορις αμορις the ἀδελφοῦ αδελφος brother Εσχωλ εσχωλ and; even ἀδελφοῦ αδελφος brother Αυναν αυναν who; what ἦσαν ειμι be συνωμόται συνωμοτης the Αβραμ αβραμ Abram; Avram
14:13 וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come הַ ha הַ the פָּלִ֔יט ppālˈîṭ פָּלִיט escaped one וַ wa וְ and יַּגֵּ֖ד yyaggˌēḏ נגד report לְ lᵊ לְ to אַבְרָ֣ם ʔavrˈām אַבְרָם Abram הָ hā הַ the עִבְרִ֑י ʕivrˈî עִבְרִי Hebrew וְ wᵊ וְ and הוּא֩ hû הוּא he שֹׁכֵ֨ן šōḵˌēn שׁכן dwell בְּ bᵊ בְּ in אֵֽלֹנֵ֜י ʔˈēlōnˈê אֵלֹון big tree מַמְרֵ֣א mamrˈē מַמְרֵא Mamre הָ hā הַ the אֱמֹרִ֗י ʔᵉmōrˈî אֱמֹרִי Amorite אֲחִ֤י ʔᵃḥˈî אָח brother אֶשְׁכֹּל֙ ʔeškˌōl אֶשְׁכֹּל Eshcol וַ wa וְ and אֲחִ֣י ʔᵃḥˈî אָח brother עָנֵ֔ר ʕānˈēr עָנֵר Aner וְ wᵊ וְ and הֵ֖ם hˌēm הֵם they בַּעֲלֵ֥י baʕᵃlˌê בַּעַל lord, baal בְרִית־ vᵊrîṯ- בְּרִית covenant אַבְרָֽם׃ ʔavrˈām אַבְרָם Abram
14:13. et ecce unus qui evaserat nuntiavit Abram Hebraeo qui habitabat in convalle Mambre Amorrei fratris Eschol et fratris Aner hii enim pepigerant foedus cum AbramAnd behold one that had escaped told Abram the Hebrew, who dwelt in the vale of Mambre the Amorrhite, the brother of Escol, and the brother of Aner: for these had made league with Abram.
13. And there came one that had escaped, and told Abram the Hebrew: now he dwelt by the oaks of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram.
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 [were] confederate with Abram:

13: И пришел один из уцелевших и известил Аврама Еврея, жившего тогда у дубравы Мамре, Аморреянина, брата Эшколу и брата Анеру, которые были союзники Аврамовы.
14:13
παραγενόμενος παραγινομαι happen by; come by / to / along
δὲ δε though; while
τῶν ο the
ἀνασωθέντων ανασωζω anyone; someone
ἀπήγγειλεν απαγγελλω report
Αβραμ αβραμ the
περάτῃ περατης he; him
δὲ δε though; while
κατῴκει κατοικεω settle
πρὸς προς to; toward
τῇ ο the
δρυὶ δρυς the
Μαμβρη μαμβρη the
Αμορις αμορις the
ἀδελφοῦ αδελφος brother
Εσχωλ εσχωλ and; even
ἀδελφοῦ αδελφος brother
Αυναν αυναν who; what
ἦσαν ειμι be
συνωμόται συνωμοτης the
Αβραμ αβραμ Abram; Avram
14:13
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
הַ ha הַ the
פָּלִ֔יט ppālˈîṭ פָּלִיט escaped one
וַ wa וְ and
יַּגֵּ֖ד yyaggˌēḏ נגד report
לְ lᵊ לְ to
אַבְרָ֣ם ʔavrˈām אַבְרָם Abram
הָ הַ the
עִבְרִ֑י ʕivrˈî עִבְרִי Hebrew
וְ wᵊ וְ and
הוּא֩ הוּא he
שֹׁכֵ֨ן šōḵˌēn שׁכן dwell
בְּ bᵊ בְּ in
אֵֽלֹנֵ֜י ʔˈēlōnˈê אֵלֹון big tree
מַמְרֵ֣א mamrˈē מַמְרֵא Mamre
הָ הַ the
אֱמֹרִ֗י ʔᵉmōrˈî אֱמֹרִי Amorite
אֲחִ֤י ʔᵃḥˈî אָח brother
אֶשְׁכֹּל֙ ʔeškˌōl אֶשְׁכֹּל Eshcol
וַ wa וְ and
אֲחִ֣י ʔᵃḥˈî אָח brother
עָנֵ֔ר ʕānˈēr עָנֵר Aner
וְ wᵊ וְ and
הֵ֖ם hˌēm הֵם they
בַּעֲלֵ֥י baʕᵃlˌê בַּעַל lord, baal
בְרִית־ vᵊrîṯ- בְּרִית covenant
אַבְרָֽם׃ ʔavrˈām אַבְרָם Abram
14:13. et ecce unus qui evaserat nuntiavit Abram Hebraeo qui habitabat in convalle Mambre Amorrei fratris Eschol et fratris Aner hii enim pepigerant foedus cum Abram
And behold one that had escaped told Abram the Hebrew, who dwelt in the vale of Mambre the Amorrhite, the brother of Escol, and the brother of Aner: for these had made league with Abram.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «И пришел один из уцелевших и известил Аврама Еврея…» Аврам называется евреем, как потомок Евера, внука Симова, точно в том же смысле (для отличия от упоминаемых в рассказе не евреев), в каком позднее прилагался этот эпитет и к Иосифу (39:17).

«Мамре, Аморреянина, брата Эшколу и брата Анеру, которые были союзники Аврамовы» Названные здесь аморреяне, по всей вероятности, были довольно сильными и могущественными владетелями, напоминавшими собой царьков ханаанских. Они вводятся здесь в священное повествование, без сомнения, потому, что стояли в дружественных отношениях к Авраму, с которым они, очевидно, заключили наступательный и оборонительный союз.

Аврам освобождает его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13-16: Lot Taken Captive, and Rescued.B. C. 1913.
13 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 were confederate with Abram. 14 And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan. 15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. 16 And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.
We have here an account of the only military action we ever find Abram engaged in, and this he was prompted to, not by his avarice or ambition, but purely by a principle of charity; it was not to enrich himself, but to help his friend. Never was any military expedition undertaken, prosecuted, and finished, more honourably than this of Abram's. Here we have,
I. The tidings brought him of his kinsman's distress. Providence so ordered it that he now sojourned not far off, that he might be a very present help. 1. He is here called Abram the Hebrew, that is, the son and follower of Heber, in whose family the profession of the true religion was kept up in that degenerate age. Abram herein acted like a Hebrew--in a manner not unworthy of the name and character of a religious professor. 2. The tidings were brought by one that had escaped with his life for a prey. Probably he was a Sodomite, and as bad as the worst of them; yet knowing Abram's relation to Lot, and concern for him, he implores his help, and hopes to speed for Lot's sake. Note, The worst of men, in the day of their trouble, will be glad to claim acquaintance with those that are wise and good, and so get an interest in them. The rich man in hell called Abram Father; and the foolish virgins made court to the wise for a share of their oil.
II. The preparations he made for this expedition. The cause was plainly good, his call to engage in it was clear, and therefore, with all speed, he armed his trained servants, born in his house, to the number of three hundred and eighteen--a great family, but a small army, about as many as Gideon's that routed the Midianites, Judg. vii. 7. He drew out his trained servants, or his catechised servants, not only instructed in the art of war, which was then far short of the perfection which later and worse ages have improved it to, but instructed in the principles of religion; for Abram commanded his household to keep the way of the Lord. This shows that Abram was, 1. A great man, who had so many servants depending upon him, and employed by him, which was not only his strength and honour, but gave him a great opportunity of doing good, which is all that is truly valuable and desirable in great places and great estates. 2. A good man, who not only served God himself, but instructed all about him in the service of God. Note, Those that have great families have not only many bodies, but many souls besides their own, to take care of and provide for. Those that would be found the followers of Abram must see that their servants be catechised servants. 3. A wise man for, though he was a man of peace, yet he disciplined his servants for war, not knowing what occasion he might have, some time or other, so to employ them. Note, Though our holy religion teaches us to be for peace, yet it does not forbid us to provide for war.
III. His allies and confederates in this expedition. He prevailed with his neighbours, Aner, Eshcol, and Mamre (with whom he kept up a fair correspondence) to go along with him. It was his prudence thus to strengthen his own troops with their auxiliary forces; and probably they saw themselves concerned, in interest, to act, as they could, against this formidable power, lest their own turn should be next. Note, 1. It is our wisdom and duty to behave ourselves so respectfully and obligingly towards all men as that, whenever there is occasion, they may be willing and ready to do us a kindness. 2. Those who depend on God's help, yet, in times of distress, ought to make use of men's help, as Providence offers it; else they tempt God.
IV. His courage and conduct were very remarkable. 1. There was a great deal of bravery in the enterprise itself, considering the disadvantages he lay under. What could one family of husbandmen and shepherds do against the armies of four princes, who now came fresh from blood and victory? It was not a vanquished, but a victorious army, that he was to pursue; nor was he constrained by necessity to this daring attempt, but moved to it by generosity; so that, all things considered, it was, for aught I know, as great an instance of true courage as ever Alexander or Caesar was celebrated for. Note, Religion tends to make men, not cowardly, but truly valiant. The righteous is bold as a lion. The true Christian is the true hero. 2. There was a great deal of policy in the management of it. Abram was no stranger to the stratagems of war: He divided himself, as Gideon did his little army (Judg. vii. 16), that he might come upon the enemy from several quarters at once, and so make his few seem a great many; he made his attack by night, that he might surprise them. Note, Honest policy is a good friend both to our safety and to our usefulness. The serpent's head (provided it be nothing akin to the old serpent) may well become a good Christian's body, especially if it have a dove's eye in it, Matt. x. 16.
V. His success was very considerable, v. 15, 16. He defeated his enemies, and rescued his friends; and we do not find that he sustained any loss. Note, Those that venture in a good cause, with a good heart, are under the special protection of a good God, and have reason to hope for a good issue. Again, It is all one with the Lord to save by many or by few, 1 Sam. xiv. 6. Observe,
1. He rescued his kinsman; twice here he is called his brother Lot. The remembrance of the relation that was between them, both by nature and grace, made him forget the little quarrel that had been between them, in which Lot had by no means acted well towards Abram. Justly might Abram have upbraided Lot with his folly in quarrelling with him and removing from him, and have told him that he was well enough served, he might have known when he was well off; but, in the charitable breast of pious Abram, it is all forgiven and forgotten, and he takes this opportunity to give a real proof of the sincerity of his reconciliation. Note, (1.) We ought to be ready, whenever it is in the power of our hands, to succour and relieve those that are in distress, especially our relations and friends. A brother is born for adversity, Prov. xvii. 17. A friend in need is a friend indeed. (2.) Though others have been wanting in their duty to us, yet we must not therefore deny our duty to them. Some have said that they can more easily forgive their enemies than their friends; but we shall see ourselves obliged to forgive both if we consider, not only that our God, when we were enemies, reconciled us, but also that he passeth by the transgression of the remnant of his heritage, Mic. vii. 18.
2. He rescued the rest of the captives, for Lot's sake, though they were strangers to him and such as he was under no obligation to at all; nay, though they were Sodomites, sinners before the Lord exceedingly, and though, probably, he might have recovered Lot alone by ransom, yet he brought back all the women, and the people, and their goods, v. 16. Note, As we have opportunity we must do good to all men. Our charity must be extensive, as opportunity offers itself. Wherever God gives life, we must not grudge the help we can give to support it. God does good to the just and unjust, and so must we, Matt. v. 45. This victory which Abram obtained over the kings the prophet seems to refer to, Isa. xli. 2, Who raised up the righteous man from the east, and made him rule over kings? And some suggest that, as before he had a title to this land by grant, so now by conquest.
Adam Clarke: Commentary on the Bible - 1831
14:13: Abram the Hebrew - See note on Gen 10:21. It is very likely that Abram had this appellation from his coming from beyond the river Euphrates to enter Canaan; for העברי haibri, which we render the Hebrew, comes from עבר abar, to pass over, or come from beyond. It is supposed by many that he got this name from Eber or Heber, son of Salah; see Gen 11:15. But why he should get a name from Heber, rather than from his own father, or some other of his progenitors, no person has yet been able to discover. We may, therefore, safely conclude that he bears the appellation of Hebrew or Ibrite from the above circumstance, and not from one of his progenitors, of whom we know nothing but the name, and who preceded Abram not less than six generations; and during the whole of that time till the time marked here, none of his descendants were ever called Hebrews; this is a demonstration that Abram was not called the Hebrew from Heber; see Gen 11:15-27.
These were confederate with Abram - It seems that a kind of convention was made between Abram and the three brothers, Mamre, Eshcol, and Aner, who were probably all chieftains in the vicinity of Abram's dwelling: all petty princes, similar to the nine kings before mentioned.
Albert Barnes: Notes on the Bible - 1834
14:13-16
Abram rescues Lot. הפליט hapā lı̂ yṭ "the fugitive" party, as "the Kenaanite" for the whole nation. The escaped party inform Abram when one of their number does so. "The Hebrew." This designation is given to Abram plainly for the purpose of connecting him with Lot. The Septuagint translates the word by περα της peratees, one who passes. This has been explained by transfluvialis, one who has come across the river; namely, the Frat. This no doubt applies to Lot as well as Abram; but it also applies to every other tribe in the country, inasmuch as all had originally migrated across the Euphrates. Besides, the word is nowhere else used in this sense, but always as a patronymic. And, moreover, Abram is here distinguished as the Hebrew, just as his confederate Mamre is distinguished as the Amorite. The object of these designations is to mark, not only their relation to each other, but also their connection with those who were carried off as prisoners of war. The term "Hebrew" does not come into the narrative by hap-hazard. "The sons of Heber" are distinctly mentioned in the table of nations among the descendants of Shem. Its introduction here intimates that there were other descendants of Heber besides Abram already in the land. They could not but be a widespread race. One branch of them, the Joctanites, were the first stock of Arabia's inhabitants, and the Palgites may have been the earliest settlers in the adjacent Palestine. How many of the non-Kenaanites belong to them we cannot tell; but we learn from the statement now before us that the Hebrew was at this time a known patronymic. The way between Mesopotamia and Palestine has been often trodden.
Abram was dwelling by the oaks of Mamre, near Hebron, therefore not far from the scene of war. He was also in league with Mamre and his brothers Eshkol and Aner. This league was, it is evident from the result, for mutual defense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: one: Sa1 4:12; Job 1:15
the: Gen 39:14, Gen 40:15, Gen 41:12, Gen 43:32; Exo 2:6, Exo 2:11; Jon 1:9; Co2 11:22; Phi 2:5
dwelt: Gen 13:18
Mamre: Gen 14:24, Gen 13:18
Amorite: Gen 10:16; Num 21:21
and these: Gen 14:24
Carl Friedrich Keil and Franz Delitzsch
14:13
A fugitive (lit., the fugitive; the article denotes the genus, Ewald, 277) brought intelligence of this to Abram the Hebrew (העברי, an immigrant from beyond the Euphrates). Abram is so called in distinction from Mamre and his two brothers, who were Amorites, and had made a defensive treaty with him. To rescue Lot, Abram ordered his trained slaves (חניכיו, i.e., practised in arms) born in the house (cf. Gen 17:12), 318 men, to turn out (lit., to pour themselves out); and with these, and (as the supplementary remark in Gen 14:24 shows) with his allies, he pursued the enemy as far as Dan, where "he divided himself against them, he and his servants, by night," - i.e., he divided his men into companies, who fell upon the enemy by night from different sides - "smote them, and pursued them to Hobah, to the left (or north) of Damascus." Hobah has probably been preserved in the village of Noba, mentioned by Troilo, a quarter of a mile to the north of Damascus. So far as the situation of Dan is concerned, this passage proves that it cannot have been identical with Leshem or Laish in the valley of Beth Rehob, which the Danites conquered and named Dan (Judg 18:28-29; Josh 19:47); for this Laish-Dan was on the central source of the Jordan, el Leddan in Tell el Kady, which does not lie in either of the two roads, leading from the vale of Siddim or of the Jordan to Damascus.
(Note: One runs below the Sea of Galilee past Fik and Nowa, almost in a straight line to Damascus; the other from Jacob's Bridge, below Lake Merom. But if the enemy, instead of returning with their booty to Thapsacus, on the Euphrates, by one of the direct roads leading from the Jordan past Damascus and Palmyra, had gone through the land of Canaan to the sources of the Jordan, they would undoubtedly, when defeated at Laish-Dan, have fled through the Wady et Teim and the Bekaa to Hamath, and not by Damascus at all (vid., Robinson, Bibl. Researches).)
This Dan belonged to Gilead (Deut 34:1), and is no doubt the same as the Dan-Jaan mentioned in 2Kings 24:6 in connection with Gilead, and to be sought for in northern Peraea to the south-west of Damascus.
Geneva 1599
14:13 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 [were] (g) confederate with Abram.
(g) God removed them to join Abram, and preserves him from their idolatry and superstitions.
John Gill
14:13 And there came one that escaped,.... Both the sword of the enemy and the slimepits; either one of the inhabitants of Sodom, who had an acquaintance with Lot and a friendship for him, and knew his relation to Abram; or one of Lot's family, that might escape being taken and carried captive: for not Michael the prince, so called, because when the angels fell they would have drawn him with them, but God delivered him, and therefore his name was called or "one that escaped", as the Jews (z) say; nor Og, that escaped the waters of the flood, as they also say (a), and now from this war, and was the only one left of the Rephaim, or giants, whom Amraphel slew, which they gather from Deut 3:11; who they suppose came with the following message to Abram with an ill design, that he might go out to war with the kings, and be slain, and then he thought to marry his wife; but these are idle fancies, what is first suggested is right.
And told Abram the Hebrew; that there had been a battle of four kings with five, that the latter were beaten, among whom were the kings of Sodom and Gomorrah; and that Lot, his kinsman, who dwelt in or near Sodom, was carried captive, with all his goods. Abram is called the Hebrew, either from his passing over or coming beyond the river Euphrates, from Chaldea into Canaan; with which the Septuagint version agrees, rendering it the "passer over"; and so Jarchi says he is called, because he came beyond the river: or rather from his having lived beyond it, as such as dwelt there were called; for it can hardly be thought that he should peculiarly have this name from that single action of his passing the river, which multitudes did besides him: but rather, why should he not be called Ibri, the word here used, from the place of his birth? For, according to the Talmudists (b), Ur of the Chaldees was called , "little Ibra"; though it is more generally thought he had this name from his being a descendant of Eber, and who was not only of his sons' sons, and spoke the same language, but professed the same religion, and which was continued in his posterity, who to the latest ages were called Hebrews, and sometimes Eber, Num 24:24; and which is the opinion of many Jewish writers (c), and seems most probable:
for he dwelt in the plain of Mamre the Amorite; see Gen 13:18; it was about forty miles from Sodom, but from it to Dan, whither he pursued the four kings, and where he overtook, fought, and smote them, is by some computed one hundred and twenty four miles (d): this Mamre, from whom the plain or grove of oaks were called, was the
brother of Eshcol, and brother of Aner; who are particularly mentioned, because of their concern in the following expedition:
and these were confederate with Abram; or "were masters" or "authors of a covenant" (e) with him; they had entered into a league to defend one another, their persons and properties, from the insults of invaders and tyrants, or thieves and robbers: and it may be lawful to form such leagues with irreligious persons on such accounts, where there is no prohibition from God, as there was none as yet, though there afterwards was one; and the Israelites, were forbid to make covenants with the Canaanites, but that was after they were drove out of the land for their sins, Deut 7:1; besides, it is not improbable that these men were religious men, and worshipped the same God with Abram, for such there were among the Canaanitish princes, of which Melchizedek, after spoken of, is an instance; and as yet the sin of the Amorites was not full, of which tribe or nation these men were.
(z) Pirke Eliezer, c. 27. (a) Targum Jon. & Jarchi in loc. Bereshit Rabba, sect. 42. fol. 37. 2. T. Bab. Niddah, fol. 61. 1. (b) T. Bab. Bava Bathra, fol. 91. 1. & Gloss. in ib. (c) Bereshit Rabba, sect. 42. fol. 37. 3. Sepher Cosri, par. 1. sect. 49. fol. 24. 2. Shalshalet Hakabala, fol. 75. 1. Aben Ezra on Exod. i. 16. (d) Bunting's Travels, p. 57. (e) , "Domini vel antores foederis", Piscator, Oleaster.
John Wesley
14:13 We have here an account of the only military action we ever find Abram engaged in; and this he was not prompted to by avarice or ambition, but purely by a principle of charity.
Robert Jamieson, A. R. Fausset and David Brown
14:13 there came one that had escaped--Abram might have excused himself from taking any active concern in his "brother," that is, nephew, who little deserved that he should incur trouble or danger on his account. But Abram, far from rendering evil for evil, resolved to take immediate measures for the rescue of Lot.
14:1414:14: Եւ իբրեւ լուաւ Աբրամ թէ գերի՛ վարեցաւ եղբայրն իւր Ղովտ. համարեցաւ զընդոյծինսն իւր երեքհարիւր եւ ութ եւ տասն[110]։ [110] Ոմանք. Գերի վարեցաւ եղբօր որդին իւր Ղովտ։ Յօրինակին՝ թուագրով այսպէս գրի. Յ եւ ԺԸ։
14 Երբ Աբրամն իմացաւ, թէ գերեվարուել է իր եղբօրորդի Ղովտը, հաւաքեց իր երեք հարիւր տասնութ ընդոծիններին[11],[11] 1. Տոհմում ծնուած ծառաների զաւակներ. 2. որդեգիրներ:
14 Աբրամ երբ իր եղբօր գերի առնուիլը լսեց, իր տանը մէջ ծնած երեք հարիւր տասնութ կրթուած ծառաները հանեց ու անոնց ետեւէն ինկաւ մինչեւ Դան։
Եւ իբրեւ լուաւ Աբրամ թէ գերի վարեցաւ եղբօրորդին իւր Ղովտ, համարեցաւ զընդոծինսն իւր երեք հարեւր եւ ութեւտասն[208]:

14:14: Եւ իբրեւ լուաւ Աբրամ թէ գերի՛ վարեցաւ եղբայրն իւր Ղովտ. համարեցաւ զընդոյծինսն իւր երեքհարիւր եւ ութ եւ տասն[110]։
[110] Ոմանք. Գերի վարեցաւ եղբօր որդին իւր Ղովտ։ Յօրինակին՝ թուագրով այսպէս գրի. Յ եւ ԺԸ։
14 Երբ Աբրամն իմացաւ, թէ գերեվարուել է իր եղբօրորդի Ղովտը, հաւաքեց իր երեք հարիւր տասնութ ընդոծիններին[11],
[11] 1. Տոհմում ծնուած ծառաների զաւակներ. 2. որդեգիրներ:
14 Աբրամ երբ իր եղբօր գերի առնուիլը լսեց, իր տանը մէջ ծնած երեք հարիւր տասնութ կրթուած ծառաները հանեց ու անոնց ետեւէն ինկաւ մինչեւ Դան։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414: Аврам, услышав, что сродник его взят в плен, вооружил рабов своих, рожденных в доме его, триста восемнадцать, и преследовал [неприятелей] до Дана;
14:14 ἀκούσας ακουω hear δὲ δε though; while Αβραμ αβραμ since; that ᾐχμαλώτευται αιχμαλωτευω capture Λωτ λωτ Lōt; Lot ὁ ο the ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him ἠρίθμησεν αριθμεω number τοὺς ο the ἰδίους ιδιος his own; private οἰκογενεῖς οικογενης he; him τριακοσίους τριακοσιοι three hundred δέκα δεκα ten καὶ και and; even ὀκτώ οκτω eight καὶ και and; even κατεδίωξεν καταδιωκω hunt down; drive hard ὀπίσω οπισω in back; after αὐτῶν αυτος he; him ἕως εως till; until Δαν δαν Dan; Than
14:14 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear אַבְרָ֔ם ʔavrˈām אַבְרָם Abram כִּ֥י kˌî כִּי that נִשְׁבָּ֖ה nišbˌā שׁבה take captive אָחִ֑יו ʔāḥˈiʸw אָח brother וַ wa וְ and יָּ֨רֶק yyˌāreq ריק be empty אֶת־ ʔeṯ- אֵת [object marker] חֲנִיכָ֜יו ḥᵃnîḵˈāʸw חָנִיךְ follower יְלִידֵ֣י yᵊlîḏˈê יָלִיד son בֵיתֹ֗ו vêṯˈô בַּיִת house שְׁמֹנָ֤ה šᵊmōnˈā שְׁמֹנֶה eight עָשָׂר֙ ʕāśˌār עָשָׂר -teen וּ û וְ and שְׁלֹ֣שׁ šᵊlˈōš שָׁלֹשׁ three מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred וַ wa וְ and יִּרְדֹּ֖ף yyirdˌōf רדף pursue עַד־ ʕaḏ- עַד unto דָּֽן׃ dˈān דָּן Dan
14:14. quod cum audisset Abram captum videlicet Loth fratrem suum numeravit expeditos vernaculos suos trecentos decem et octo et persecutus est eos usque DanWhich when Abram had heard, to wit, that his brother Lot was taken, he numbered of the servants born in his house, three hundred and eighteen well appointed: and pursued them to Dan.
14. And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.
And when Abram heard that his brother was taken captive, he armed his trained [servants], born in his own house, three hundred and eighteen, and pursued [them] unto Dan:

14: Аврам, услышав, что сродник его взят в плен, вооружил рабов своих, рожденных в доме его, триста восемнадцать, и преследовал [неприятелей] до Дана;
14:14
ἀκούσας ακουω hear
δὲ δε though; while
Αβραμ αβραμ since; that
ᾐχμαλώτευται αιχμαλωτευω capture
Λωτ λωτ Lōt; Lot
ο the
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
ἠρίθμησεν αριθμεω number
τοὺς ο the
ἰδίους ιδιος his own; private
οἰκογενεῖς οικογενης he; him
τριακοσίους τριακοσιοι three hundred
δέκα δεκα ten
καὶ και and; even
ὀκτώ οκτω eight
καὶ και and; even
κατεδίωξεν καταδιωκω hunt down; drive hard
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
ἕως εως till; until
Δαν δαν Dan; Than
14:14
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
כִּ֥י kˌî כִּי that
נִשְׁבָּ֖ה nišbˌā שׁבה take captive
אָחִ֑יו ʔāḥˈiʸw אָח brother
וַ wa וְ and
יָּ֨רֶק yyˌāreq ריק be empty
אֶת־ ʔeṯ- אֵת [object marker]
חֲנִיכָ֜יו ḥᵃnîḵˈāʸw חָנִיךְ follower
יְלִידֵ֣י yᵊlîḏˈê יָלִיד son
בֵיתֹ֗ו vêṯˈô בַּיִת house
שְׁמֹנָ֤ה šᵊmōnˈā שְׁמֹנֶה eight
עָשָׂר֙ ʕāśˌār עָשָׂר -teen
וּ û וְ and
שְׁלֹ֣שׁ šᵊlˈōš שָׁלֹשׁ three
מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred
וַ wa וְ and
יִּרְדֹּ֖ף yyirdˌōf רדף pursue
עַד־ ʕaḏ- עַד unto
דָּֽן׃ dˈān דָּן Dan
14:14. quod cum audisset Abram captum videlicet Loth fratrem suum numeravit expeditos vernaculos suos trecentos decem et octo et persecutus est eos usque Dan
Which when Abram had heard, to wit, that his brother Lot was taken, he numbered of the servants born in his house, three hundred and eighteen well appointed: and pursued them to Dan.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «Аврам… вооружил рабов своих, рожденных в доме его, триста восемнадцать» Решившись идти на выручку несчастного своего племянника Лота, Аврам вооружает с этой целью всех своих «домочадцев», как выражается наш славянский перевод, т. е. рабов, рожденных в его доме (а не приобретенных куплею), а потому и более верных и надежных. И таких-то людей нашлось у него только 318: человек. Священный историк точно указывает эту цифру, по-видимому, с тем намерением, чтобы, при виде такого слабого и малочисленного, по сравнению с громадными союзными войсками Кедорлаомера, отряда, очевидней и осязательнее сделать божественную помощь Авраму.

«и преследовал неприятелей до Дана…» Т. е. гнался за неприятелем и настиг его только у Дана. Большинство экзегетов полагает, что имя этого города взято уже из позднейшей послемоисеевой эпохи; древнейшее же наименование его было «Лаис» (Нав 19:47; Суд 18:29). В Священном Писании «Дан» часто употребляется для обозначения крайнего пункта Палестины на севере, и в этом смысле противополагается Вирсавии на юге (Суд 20:1; 1: Цар 3:20; 2: Цар 3:10; 17:11).
Adam Clarke: Commentary on the Bible - 1831
14:14: He armed his trained servants - These amounted to three hundred and eighteen in number: and how many were in the divisions of Mamre, Eshcol, and Aner, we know not; but they and their men certainly accompanied him in this expedition. See Gen 14:24.
Albert Barnes: Notes on the Bible - 1834
14:14
His brother. - This is a customary extension of the term, whether we regard Lot as his brother's son, or at the same time his brother-in-law. "His trained men." Abram had now a company of three hundred and eighteen trained men, born in his own house; which implies a following of more than one thousand men, women, and children. His flocks and herds must have corresponded in extent to such an establishment. "Unto Dan." This name is found in the Hebrew, Samaritan, Septuagint, and Onkelos. It might naturally be supposed that the sacred Rev_iser of the text had inserted it here, had we not grounds for a contrary supposition. The custom of the Rev_iser was to add the other name without altering the original; of which we have several examples in this very chapter Gen 14:2-3, Gen 14:7-8, Gen 14:17. We are, therefore, led to regard Dan as in use at the time of Abram. Held at that remote period perhaps by some Hebrew, it fell at length into the hands of the Sidonians Judg. 18, who named it Laish (lion) and Leshem (ligure).
Names of places in that eastern land vary, from a slight resemblance in sound (paronomasia), a resemblance in sense (synonyms), a change of masters, or some other cause. Laish and Leshem are significant names, partly alike in sound, and applied to the same town. They took the place of Dan when the town changed masters. The recollection of its ancient name and story may have attracted the Danites to the place, who burned Laish and built a new city which they again called Dan. This town was situated at the source of the lesser Jordan, with which some have connected its name. Its site is now occupied by Tell el-Kady, the hill of "the judge." This is a case of resemblance in sense between varying names. Others, however, distinguish the present Dan from the Laish Dan, and identify it with Danjaan or jaar, "Dan in the wood" Sa2 24:6. The former is not on the road to Damascus, while the latter was north of Gilead, and may have been near the route either by the south of the sea of Kinnereth, or of the waters of Merom. This is possible, and deserves consideration. But there may have been a third way to Damascus, passing Tell el-Kady; this place itself is on the east side of the main stream of the Jordan, and the expression רען דנה dā nâ h ya'an is confessedly obscure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: his brother: Gen 11:27-31, Gen 13:8; Pro 17:17, Pro 24:11, Pro 24:12; Gal 6:1, Gal 6:2; Jo1 2:18
armed: or, led forth, Psa 45:3-5, Psa 68:12; Isa 41:2, Isa 41:3
trained: or, instructed
born: Gen 12:5, Gen 12:16, Gen 15:3, Gen 17:12, Gen 17:27, Gen 18:19, Gen 23:6; Ecc 2:7
Dan: Deu 34:1; Jdg 18:29, Jdg 20:1
John Gill
14:14 And when Abram heard that his brother was taken captive,.... That is, his brother's son Lot, as in Gen 14:12; which was contrary to the law of nations; since Lot was only a sojourner, and not an inhabitant n Sodom, and therefore had no concern in the quarrel between the kings, and this justified Abram's taking up arms on his behalf:
he armed his trained servants; such as were trained up by him in religious exercises, see Gen 18:19; in the affairs and business of civil life, in the care of flocks and herds, and particularly in the art of war; which was both lawful and necessary, for the preservation of his family and substance from oppressors:
born in his own house; of his servants, and so were his property, and at his disposal and command; their number was
three hundred and eighteen, a large number for servants, and which showed how great a man Abram was, what possessions he must have to employ so many, and yet but a small number for an army, to go forth with against four kings who had conquered five; though how many his confederates brought with them is not certain:
and pursued them unto Dan; the Jerusalem Targum is, to Dan of Caesarea, meaning Caesarea of Philippi, as in the times of Christ and his apostles it was called; which at first had the name of Leshem, or Lais, and was not called Dan until the times of the judges, Judg 18:29; wherefore, if the same place is intended here, it is so called not only by anticipation, but by a spirit of prophecy; since it had not the name of Dan even in the times of Moses, the writer of this history, unless it may be thought to be inserted by Samuel or some other inspired writer, after Moses; though there is no need to suppose either of these, seeing there might be a town or city of this name in those parts at this time, or however one of the springs of Jordan might be so called, from whence the river had its name as early, Gen 13:11; and so Josephus (f) expressly says, speaking of this expedition, that Abram fell upon them at Dan, for so, adds he, the other fountain of Jordan is called.
(f) Antiqu. l. 1. c. 10. sect. 1.
John Wesley
14:14 He armed his trained servants, born in his house - To the number of three hundred and eighteen: a great family, but a small army; about as many as Gideon's that routed the Midianites, Judg 7:7. He drew out his trained servants, or his catechized servants; not only instructed in the art of war, but instructed in the principles of religion; for Abram commanded his household to keep the way of the Lord.
Robert Jamieson, A. R. Fausset and David Brown
14:14 And when Abram heard that his brother was taken captive, he armed his trained servants--domestic slaves, such as are common in Eastern countries still and are considered and treated as members of the family. If Abram could spare three hundred and eighteen slaves and leave a sufficient number to take care of the flocks, what a large establishment he must have had.
14:1514:15: Եւ պնդեցաւ զկնի նոցա գիշերի, ինքն եւ ծառայք իւր. եւ եհար զնոսա մինչեւ ցՔոբաղ, որ է ՚ի ձախմէ Դամասկոսի։
15 ինքն ու իր ծառաները գիշերով հարուածեցին նրանց, քշեցին մինչեւ Քոբաղ, որ Դամասկոսի ձախ կողմում է գտնւում:
15 Ինքն ու իր ծառաները գիշերով գունդ գունդ անոնց վրայ յարձակեցան ու զարկին զանոնք եւ քշեցին զանոնք մինչեւ Քոբա, որ Դամասկոսի հիւսիսային կողմն է։
Եւ պնդեցաւ զկնի նոցա գիշերի, ինքն եւ ծառայք իւր, եւ եհար զնոսա մինչեւ ցՔոբաղ, որ է ի ձախմէ Դամասկոսի:

14:15: Եւ պնդեցաւ զկնի նոցա գիշերի, ինքն եւ ծառայք իւր. եւ եհար զնոսա մինչեւ ցՔոբաղ, որ է ՚ի ձախմէ Դամասկոսի։
15 ինքն ու իր ծառաները գիշերով հարուածեցին նրանց, քշեցին մինչեւ Քոբաղ, որ Դամասկոսի ձախ կողմում է գտնւում:
15 Ինքն ու իր ծառաները գիշերով գունդ գունդ անոնց վրայ յարձակեցան ու զարկին զանոնք եւ քշեցին զանոնք մինչեւ Քոբա, որ Դամասկոսի հիւսիսային կողմն է։
zohrab-1805▾ eastern-1994▾ western am▾
14:1515: и, разделившись, [напал] на них ночью, сам и рабы его, и поразил их, и преследовал их до Ховы, что по левую сторону Дамаска;
14:15 καὶ και and; even ἐπέπεσεν επιπιπτω fall on / upon ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τὴν ο the νύκτα νυξ night αὐτὸς αυτος he; him καὶ και and; even οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτοὺς αυτος he; him καὶ και and; even ἐδίωξεν διωκω go after; pursue αὐτοὺς αυτος he; him ἕως εως till; until Χωβα χωβα who; what ἐστιν ειμι be ἐν εν in ἀριστερᾷ αριστερος left Δαμασκοῦ δαμασκος Damaskos; Thamaskos
14:15 וַ wa וְ and יֵּחָלֵ֨ק yyēḥālˌēq חלק divide עֲלֵיהֶ֧ם׀ ʕᵃlêhˈem עַל upon לַ֛יְלָה lˈaylā לַיְלָה night ה֥וּא hˌû הוּא he וַ wa וְ and עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant וַ wa וְ and יַּכֵּ֑ם yyakkˈēm נכה strike וַֽ wˈa וְ and יִּרְדְּפֵם֙ yyirdᵊfˌēm רדף pursue עַד־ ʕaḏ- עַד unto חֹובָ֔ה ḥôvˈā חֹובָה Hobah אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מִ mi מִן from שְּׂמֹ֖אל śśᵊmˌōl שְׂמֹאל lefthand side לְ lᵊ לְ to דַמָּֽשֶׂק׃ ḏammˈāśeq דַּמֶּשֶׂק Damascus
14:15. et divisis sociis inruit super eos nocte percussitque eos et persecutus est usque Hoba quae est ad levam DamasciAnd dividing his company, he rushed upon them in the night: and defeated them, and pursued them as far as Hoba, which is on the left hand of Damascus.
15. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.
And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which [is] on the left hand of Damascus:

15: и, разделившись, [напал] на них ночью, сам и рабы его, и поразил их, и преследовал их до Ховы, что по левую сторону Дамаска;
14:15
καὶ και and; even
ἐπέπεσεν επιπιπτω fall on / upon
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
τὴν ο the
νύκτα νυξ night
αὐτὸς αυτος he; him
καὶ και and; even
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτοὺς αυτος he; him
καὶ και and; even
ἐδίωξεν διωκω go after; pursue
αὐτοὺς αυτος he; him
ἕως εως till; until
Χωβα χωβα who; what
ἐστιν ειμι be
ἐν εν in
ἀριστερᾷ αριστερος left
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
14:15
וַ wa וְ and
יֵּחָלֵ֨ק yyēḥālˌēq חלק divide
עֲלֵיהֶ֧ם׀ ʕᵃlêhˈem עַל upon
לַ֛יְלָה lˈaylā לַיְלָה night
ה֥וּא hˌû הוּא he
וַ wa וְ and
עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant
וַ wa וְ and
יַּכֵּ֑ם yyakkˈēm נכה strike
וַֽ wˈa וְ and
יִּרְדְּפֵם֙ yyirdᵊfˌēm רדף pursue
עַד־ ʕaḏ- עַד unto
חֹובָ֔ה ḥôvˈā חֹובָה Hobah
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מִ mi מִן from
שְּׂמֹ֖אל śśᵊmˌōl שְׂמֹאל lefthand side
לְ lᵊ לְ to
דַמָּֽשֶׂק׃ ḏammˈāśeq דַּמֶּשֶׂק Damascus
14:15. et divisis sociis inruit super eos nocte percussitque eos et persecutus est usque Hoba quae est ad levam Damasci
And dividing his company, he rushed upon them in the night: and defeated them, and pursued them as far as Hoba, which is on the left hand of Damascus.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «и разделившись напал на них ночью… и поразил их…» Это довольно обычный и известный из Библии стратегический прием, посредством которого малые отряды одерживали блестящие победы над большими войсками. Суть его состояла в том, что маленький отряд делился на несколько групп; и когда неприятель предавался мирному отдыху или сну, все эти отряды с военными кликами бросались на него и старались произвести панику, в чем часто и успевали, как это мы видим еще и на примере Гедеона с мадианитянами (Суд 7:16: и д.).

«и преследовал их до Ховы, что по левую сторону Дамаска» В таргуме Онкелоса определеннее указано — по северную сторону Дамаска; хотя это в сущности одно и то же: евреи различали страны света всегда обратясь лицом на восток, так что левая сторона падала всегда на север. Местечко Хова существует и доселе в двух милях от Дамаска.
Adam Clarke: Commentary on the Bible - 1831
14:15: And he divided himself against them - It required both considerable courage and address in Abram to lead him to attack the victorious armies of these four kings with so small a number of troops, and on this occasion both his skill and his courage are exercised. His affection for Lot appears to have been his chief motive; he cheerfully risks his life for that nephew who had lately chosen the best part of the land, and left his uncle to live as he might, on what he did not think worthy his own acceptance. But it is the property of a great and generous mind, not only to forgive, but to forget offenses; and at all times to repay evil with good.
Albert Barnes: Notes on the Bible - 1834
14:15-16
Abram and his confederates found the enemy secure and at their ease, not expecting pursuit. They attack them on two quarters; Abram, probably, on the one, and his allies on the other; by night, defeat and pursue them unto Hobah. "On the left hand of Damascus." Hobah was on the north of Damascus. An Eastern, in fixing the points of the heavens, faces the rising sun, in which position the east is before him, the west behind, the south at the right hand, and the north at the left. Hobah is referred by the Jews to Jobar, a place northeast of Damascus. J. L. Porter suggests a place due north, called Burzeh, where there is a Muslim wely or saint's tomb, called Makam Ibrahim, the sanctuary of Abraham (Handbook, p. 492). This route, by the north of Damascus, illustrates the necessity of advancing far north to get round the desert intervening between Shinar and the cities of the plain.
Damascus, Dimishk, esh-Sham, is a very ancient city of Aram. The choice of the site was probably determined by the Abana (Barada) and Pharpar (Awaj), flowing, the one from Anti-Libanus, and the other from Mount Hermon, and fertilizing a circuit of thirty miles. Within this area arose a city which, amidst all the changes of dynasty that have come over it, has maintained its prosperity to the present day, when it has one hundred and fifty thousand inhabitants. It was originally occupied by the descendants of Aram, and may have been built, as Josephus informs us, by Uz his son.
Abram, with his allies, succeeded in defeating the enemy and recovering the property, with the prisoners, male and female, that had been carried away, and, among the rest, Lot, the object of his generous and gallant adventure.
Verse 7-24
Abram's reception on his return. "The king of Sodom." This is either Bera, if he survived the defeat, or, if not, his successor. "The dale of Shaveh, which is the King's dale." The word עמק ‛ ē meq is rendered here uniformly by the familiar term "dale." The dale of Shaveh is here explained by the "King's dale." This phrase occurs at a period long subsequent as the name of the valley in which Absalom reared his pillar Sa2 18:18. There is nothing to hinder the identity of the place, which must, according to the latter passage, have been not far from Jerusalem. Josephus makes the distance two stadia, which accords with the situation of Absalom's tomb, though the building now so-called, in the valley of Jehoshaphat, seems to be of later origin. The identity of the King's dale with the valley cast of Jerusalem, through which the Kedron flows, corresponds very well with the present passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: And he: Psa 112:5
smote: Isa 41:2, Isa 41:3
Damascus: Deu 15:2; Kg1 15:18; Act 9:2
John Gill
14:15 And he divided himself against them, he and his servants by night,.... Together with his confederates; and very probably their whole three was divided into four parts, under their four leaders; and this might be done in order to attack the four kings and their soldiers, who might be in four separate bodies; or to fall upon their camp in the four quarters of it, and to make a show of a greater army, thereby to intimidate the enemy: Abram seems to have understood the art of war, and the use of stratagems in it; and, as it might be night before he could come up to them, he took the advantage of that, and fell upon them unawares, when some were asleep in their beds, and others drunk, as Josephus (g) relates; and who also says, it was on the fifth night after Abram had knowledge of what had happened at Sodom:
and smote them, and pursued them unto Hoba, which is on the left hand of Damascus; a famous city in Syria; it was in later times the metropolis of that country, Is 7:8; and was most delightfully situated in a vale; see Gill on Jer 49:25; according to Josephus (h) it was built by Uz, the son of Aram and grandson of Shem, and some say (i) by Shem himself, and that it is to this day called Sem in the Saracene language, and lay between Palestine and Coelesyria; on the left hand of this city, or on the north of it, as all the Targums paraphrase it, lay a place called Hoba, and is completed to be eighty miles from Dan, from whence he pursued them hither, after he had discomfited them there.
(g) Antiqu. l. 1. c. 10. sect. 1. (h) lbid. c. 6. sect. 4. (i) Baumgarten. Peregrinatio, l. 3. c. 4. p. 111.
Robert Jamieson, A. R. Fausset and David Brown
14:15 he divided himself . . . by night--This war between the petty princes of ancient Canaan is exactly the same as the frays and skirmishes between Arab chiefs in the present day. When a defeated party resolves to pursue the enemy, they wait till they are fast asleep; then, as they have no idea of posting sentinels, they rush upon them from different directions, strike down the tent poles--if there is any fight at all, it is the fray of a tumultuous mob--a panic commonly ensues, and the whole contest is ended with little or no loss on either side.
14:1614:16: Եւ դարձո՛յց զամենայն աւարն Սոդոմացւոց. եւ զՂովտ զեղբայր իւր, եւ զամենայն ստացուածս նորա դարձոյց. եւ զկանայս եւ զժողովուրդն։
16 Աբրամը ետ առաւ սոդոմացիների ամբողջ աւարը, ազատեց իր եղբօրորդի Ղովտին, նրա ամբողջ ունեցուածքը, ինչպէս նաեւ կանանց ու ժողովրդին:
16 Եւ բոլոր ստացուածքը ետ բերաւ եւ իր եղբայրը Ղովտն ալ ու անոր ունեցածները եւ կիները ու ժողովուրդն ալ ետ բերաւ։
Եւ դարձոյց զամենայն աւարն [209]Սոդոմացւոց, եւ զՂովտ զեղբօրորդին իւր եւ զամենայն ստացուածս նորա դարձոյց, եւ զկանայս եւ զժողովուրդն:

14:16: Եւ դարձո՛յց զամենայն աւարն Սոդոմացւոց. եւ զՂովտ զեղբայր իւր, եւ զամենայն ստացուածս նորա դարձոյց. եւ զկանայս եւ զժողովուրդն։
16 Աբրամը ետ առաւ սոդոմացիների ամբողջ աւարը, ազատեց իր եղբօրորդի Ղովտին, նրա ամբողջ ունեցուածքը, ինչպէս նաեւ կանանց ու ժողովրդին:
16 Եւ բոլոր ստացուածքը ետ բերաւ եւ իր եղբայրը Ղովտն ալ ու անոր ունեցածները եւ կիները ու ժողովուրդն ալ ետ բերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1616: и возвратил все имущество и Лота, сродника своего, и имущество его возвратил, также и женщин и народ.
14:16 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate πᾶσαν πας all; every τὴν ο the ἵππον ιππος horse Σοδομων σοδομα Sodoma; Sothoma καὶ και and; even Λωτ λωτ Lōt; Lot τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him ἀπέστρεψεν αποστρεφω turn away; alienate καὶ και and; even τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτοῦ αυτος he; him καὶ και and; even τὰς ο the γυναῖκας γυνη woman; wife καὶ και and; even τὸν ο the λαόν λαος populace; population
14:16 וַ wa וְ and יָּ֕שֶׁב yyˈāšev שׁוב return אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the רְכֻ֑שׁ rᵊḵˈuš רְכוּשׁ property וְ wᵊ וְ and גַם֩ ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] לֹ֨וט lˌôṭ לֹוט Lot אָחִ֤יו ʔāḥˈiʸw אָח brother וּ û וְ and רְכֻשֹׁו֙ rᵊḵušˌô רְכוּשׁ property הֵשִׁ֔יב hēšˈîv שׁוב return וְ wᵊ וְ and גַ֥ם ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נָּשִׁ֖ים nnāšˌîm אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָֽם׃ ʕˈām עַם people
14:16. reduxitque omnem substantiam et Loth fratrem suum cum substantia illius mulieres quoque et populumAnd he brought back all the substance, and Lot his brother, with his substance, the women also the people.
16. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.
And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people:

16: и возвратил все имущество и Лота, сродника своего, и имущество его возвратил, также и женщин и народ.
14:16
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
πᾶσαν πας all; every
τὴν ο the
ἵππον ιππος horse
Σοδομων σοδομα Sodoma; Sothoma
καὶ και and; even
Λωτ λωτ Lōt; Lot
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
ἀπέστρεψεν αποστρεφω turn away; alienate
καὶ και and; even
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτοῦ αυτος he; him
καὶ και and; even
τὰς ο the
γυναῖκας γυνη woman; wife
καὶ και and; even
τὸν ο the
λαόν λαος populace; population
14:16
וַ wa וְ and
יָּ֕שֶׁב yyˈāšev שׁוב return
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
רְכֻ֑שׁ rᵊḵˈuš רְכוּשׁ property
וְ wᵊ וְ and
גַם֩ ḡˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
לֹ֨וט lˌôṭ לֹוט Lot
אָחִ֤יו ʔāḥˈiʸw אָח brother
וּ û וְ and
רְכֻשֹׁו֙ rᵊḵušˌô רְכוּשׁ property
הֵשִׁ֔יב hēšˈîv שׁוב return
וְ wᵊ וְ and
גַ֥ם ḡˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נָּשִׁ֖ים nnāšˌîm אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָֽם׃ ʕˈām עַם people
14:16. reduxitque omnem substantiam et Loth fratrem suum cum substantia illius mulieres quoque et populum
And he brought back all the substance, and Lot his brother, with his substance, the women also the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «и возвратил все имущество и Лота…» Таким образом, Аврам с Божьей помощью не только осуществил свое благородное намерение — выручить племянника из плена, но и отбил еще большую добычу у союзников, преимущественно, конечно, ту, которая была захвачена ими в последнюю победу при долине Сиддим.
Adam Clarke: Commentary on the Bible - 1831
14:16: And he brought back - the women also - This is brought in by the sacred historian with peculiar interest and tenderness. All who read the account must be in pain for the fate of wives and daughters fallen into the hands of a ferocious, licentious, and victorious soldiery. Other spoils the routed confederates might have left behind; and yet on their swift asses, camels, and dromedaries, have carried off the female captives. However, Abram had disposed his attack so judiciously, and so promptly executed his measures, that not only all the baggage, but all the females also, were recovered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: Gen 14:11, Gen 14:12, Gen 12:2; Sa1 30:8, Sa1 30:18, Sa1 30:19; Isa 41:2
John Gill
14:16 And he brought back all the goods,.... Taken from Sodom and Gomorrah, Gen 14:11,
and also brought again his brother Lot; his brother's son, Gen 14:12, for whose sake chiefly he engaged in this enterprise: and his goods; money, cattle, &c.
and the women also, and the people; not only that belonged to Lot, but to Sodom and Gomorrah, who had been taken and carried captive; these were all rescued and brought back by Abram, see Gen 14:21;
John Wesley
14:16 His brother Lot - That is, his kinsman.
14:1714:17: Եւ ել արքայ Սոդոմացւոց ընդ առաջ նորա՝ յետ դառնալոյ նորա ՚ի կոտորածէ Քոդողգոմորայ, եւ թագաւորացն որ ընդ նմա էին ՚ի ձորն Շաւէ՝ ա՛յն ինքն է դաշտ թագաւորաց[111]։[111] Ոմանք. Այն ինքն էր դաշտ։
17 Երբ նա վերադառնում էր Քոդողագոմորին եւ նրա հետ եղած թագաւորներին կոտորելուց, Շաւէի ձորում, այսինքն՝ Թագաւորների դաշտում նրան ընդառաջ գնաց սոդոմացիների արքան:
17 Աբրամ Քոդողագոմորը ու անոր հետ եղող թագաւորները զարնելէն ու դառնալէն ետքը, Սոդոմի թագաւորը զանիկա դիմաւորելու ելաւ դէպի Շաւէ ձորը (այսինքն՝ Թագաւորի ձորը)։
Եւ ել արքայ Սոդոմացւոց ընդ առաջ նորա` յետ դառնալոյ նորա ի կոտորածէ Քոդողագոմորայ, եւ թագաւորացն որ ընդ նմա էին ի ձորն Շաւէ, այն ինքն է դաշտ թագաւորաց:

14:17: Եւ ել արքայ Սոդոմացւոց ընդ առաջ նորա՝ յետ դառնալոյ նորա ՚ի կոտորածէ Քոդողգոմորայ, եւ թագաւորացն որ ընդ նմա էին ՚ի ձորն Շաւէ՝ ա՛յն ինքն է դաշտ թագաւորաց[111]։
[111] Ոմանք. Այն ինքն էր դաշտ։
17 Երբ նա վերադառնում էր Քոդողագոմորին եւ նրա հետ եղած թագաւորներին կոտորելուց, Շաւէի ձորում, այսինքն՝ Թագաւորների դաշտում նրան ընդառաջ գնաց սոդոմացիների արքան:
17 Աբրամ Քոդողագոմորը ու անոր հետ եղող թագաւորները զարնելէն ու դառնալէն ետքը, Սոդոմի թագաւորը զանիկա դիմաւորելու ելաւ դէպի Շաւէ ձորը (այսինքն՝ Թագաւորի ձորը)։
zohrab-1805▾ eastern-1994▾ western am▾
14:1717: Когда он возвращался после поражения Кедорлаомера и царей, бывших с ним, царь Содомский вышел ему навстречу в долину Шаве, что [ныне] долина царская;
14:17 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while βασιλεὺς βασιλευς monarch; king Σοδομων σοδομα Sodoma; Sothoma εἰς εις into; for συνάντησιν συναντησις meeting αὐτῷ αυτος he; him μετὰ μετα with; amid τὸ ο the ἀναστρέψαι αναστρεφω overturn; turn up / back αὐτὸν αυτος he; him ἀπὸ απο from; away τῆς ο the κοπῆς κοπη cutting down; slaughter τοῦ ο the Χοδολλογομορ χοδολλογομορ and; even τῶν ο the βασιλέων βασιλευς monarch; king τῶν ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the κοιλάδα κοιλας the Σαυη σαυη this; he ἦν ειμι be τὸ ο the πεδίον πεδιον monarch; king
14:17 וַ wa וְ and יֵּצֵ֣א yyēṣˈē יצא go out מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king סְדֹם֮ sᵊḏōm סְדֹם Sodom לִ li לְ to קְרָאתֹו֒ qᵊrāṯˌô קרא encounter אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after שׁוּבֹ֗ו šûvˈô שׁוב return מֵֽ mˈē מִן from הַכֹּות֙ hakkôṯ נכה strike אֶת־ ʔeṯ- אֵת [object marker] כְּדָר־לָעֹ֔מֶר kᵊḏor-lāʕˈōmer כְּדָרְלָעֹמֶר Kedorlaomer וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּלָכִ֖ים mmᵊlāḵˌîm מֶלֶךְ king אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֑ו ʔittˈô אֵת together with אֶל־ ʔel- אֶל to עֵ֣מֶק ʕˈēmeq עֵמֶק valley שָׁוֵ֔ה šāwˈē שָׁוֵה Shaveh ה֖וּא hˌû הוּא he עֵ֥מֶק ʕˌēmeq עֵמֶק valley הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
14:17. egressus est autem rex Sodomorum in occursum eius postquam reversus est a caede Chodorlahomor et regum qui cum eo erant in valle Save quae est vallis RegisAnd the king of Sodom went out to meet him, after he returned from the slaughter of Chodorlahomor, and of the kings that were with him in the vale of Save, which is the king's vale.
17. And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh ( the same is the King’s Vale).
And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that [were] with him, at the valley of Shaveh, which [is] the king' s dale:

17: Когда он возвращался после поражения Кедорлаомера и царей, бывших с ним, царь Содомский вышел ему навстречу в долину Шаве, что [ныне] долина царская;
14:17
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
βασιλεὺς βασιλευς monarch; king
Σοδομων σοδομα Sodoma; Sothoma
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτῷ αυτος he; him
μετὰ μετα with; amid
τὸ ο the
ἀναστρέψαι αναστρεφω overturn; turn up / back
αὐτὸν αυτος he; him
ἀπὸ απο from; away
τῆς ο the
κοπῆς κοπη cutting down; slaughter
τοῦ ο the
Χοδολλογομορ χοδολλογομορ and; even
τῶν ο the
βασιλέων βασιλευς monarch; king
τῶν ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
κοιλάδα κοιλας the
Σαυη σαυη this; he
ἦν ειμι be
τὸ ο the
πεδίον πεδιον monarch; king
14:17
וַ wa וְ and
יֵּצֵ֣א yyēṣˈē יצא go out
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
סְדֹם֮ sᵊḏōm סְדֹם Sodom
לִ li לְ to
קְרָאתֹו֒ qᵊrāṯˌô קרא encounter
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
שׁוּבֹ֗ו šûvˈô שׁוב return
מֵֽ mˈē מִן from
הַכֹּות֙ hakkôṯ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
כְּדָר־לָעֹ֔מֶר kᵊḏor-lāʕˈōmer כְּדָרְלָעֹמֶר Kedorlaomer
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מְּלָכִ֖ים mmᵊlāḵˌîm מֶלֶךְ king
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתֹּ֑ו ʔittˈô אֵת together with
אֶל־ ʔel- אֶל to
עֵ֣מֶק ʕˈēmeq עֵמֶק valley
שָׁוֵ֔ה šāwˈē שָׁוֵה Shaveh
ה֖וּא hˌû הוּא he
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
14:17. egressus est autem rex Sodomorum in occursum eius postquam reversus est a caede Chodorlahomor et regum qui cum eo erant in valle Save quae est vallis Regis
And the king of Sodom went out to meet him, after he returned from the slaughter of Chodorlahomor, and of the kings that were with him in the vale of Save, which is the king's vale.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «Когда он возвращался после поражения Кедорлаомера и царей… царь Содомский вышел ему на встречу…» Возвращение Аврама было настоящим триумфальным шествием победителя. Действительно, Аврам, так мужественно и храбро нанесший чувствительный урон Кедорлаомеру, которому не в силах были противостоять все цари Хананеи, должен был в глазах жителей последней казаться необыкновенным героем. А то обстоятельство, что в успехе Аврама была очевидна рука Божья, только еще более возвышало его в мнении всех народов. Одним из первых приветствовал Аврама царь содомский: или тот, который сам сражался с Кедорлаомером и еле успел спастись бегством, или, как думают другие, уже его преемник.

«в долину Шаве, что ныне долина царская…» Долина, в которой произошла эта встреча владетелей и царей, вероятно, оттуда и получила название «Царской». Под таким именем она встречается нам еще раз в истории Авессалома, воздвигшего себе здесь памятник (2: Цар 18:18). По свидетельству И. Флавия, долина Саве отстоит от Иерусалима на две стадии, т. е. меньше, чем на полверсты, и называется теперь долиной потока Кедронского.

Мелхиседек благословляет Аврама.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17-20: Abram's Interview with Melchizedek.B. C. 1913.
17 And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale. 18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. 19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: 20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.
This paragraph begins with the mention of the respect which the king of Sodom paid to Abram at his return from the slaughter of the kings; but, before a particular account is given of this, the story of Melchizedek is briefly related, concerning whom observe,
I. Who he was. He was king of Salem and priest of the most high God; and other glorious things are said of him, Heb. vii. 1, &c. 1. The rabbin, and most of our rabbinical writers, conclude that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. But this is not at all probable; for why should his name be changed? And how came he to settle in Canaan? 2. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram, at this time, by this name, as, afterwards, Hagar called him by another name, ch. xvi. 13. He appeared to him as a righteous king, owning a righteous cause, and giving peace. It is difficult to imagine that any mere man should be said to be without father, without mother, and without descent, having neither beginning of days nor end of life, Heb. vii. 3. It is witnessed of Melchizedek that he liveth, and that he abideth a priest continually (v. 3, 8); nay (v. 13, 14), the apostle makes him of whom these things are spoken to be our Lord who sprang out of Judah. It is likewise difficult to think that any mere man should, at this time, be greater than Abram in the things of God, that Christ should be a priest after the order of any mere man, and that any human priesthood should so far excel that of Aaron as it is certain that Melchizedek's did. 3. The most commonly received opinion is that Melchizedek was a Canaanitish prince, that reigned in Salem, and kept up the true religion there; but, if so, why his name should occur here only in all the story of Abram, and why Abram should have altars of his own and not attend the altars of his neighbour Melchizedek who was greater than he, seem unaccountable. Mr. Gregory of Oxford tells us that the Arabic Catena, which he builds much upon the authority of, gives this account of Melchizedek, That he was the son of Heraclim, the son of Peleg, the son of Eber, and that his mother's name was Salathiel, the daughter of Gomer, the son of Japheth, the son of Noah.
II. What he did. 1. He brought forth bread and wine, for the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king, teaching us to do good and to communicate, and to be given to hospitality, according to our ability; and representing the spiritual provisions of strength and comfort which Christ has laid up for us in the covenant of grace for our refreshment, when we are wearied with our spiritual conflicts. 2. As priest of the most high God, he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were. Thus God, having raised up his Son Jesus, has sent him to bless us, as one having authority; and those whom he blesses are blessed indeed. Christ went to heaven when he was blessing his disciples (Luke xxiv. 51); for this is what he ever lives to do.
III. What he said, v. 19, 20. Two things were said by him:-- 1. He blessed Abram from God: Blessed be Abram, blessed of the most high God, v. 19. Observe the titles he here gives to God, which are very glorious. (1.) The most high God, which bespeaks his absolute perfections in himself and his sovereign dominion over all the creatures; he is King of kings. Note, It will greatly help both our faith and our reverence in prayer to eye God as the most high God, and to call him so. (2.) Possessor of heaven and earth, that is, rightful owner, and sovereign Lord, of all the creatures, because he made them. This bespeaks him a great God, and greatly to be praised (Ps. xxiv. 1), and those a happy people who have an interest in his favour and love. 2. He blessed God for Abram (v. 20): and blessed be the most high God. Note, (1.) In all our prayers, we must praise God, and join hallelujahs with all our hosannahs. These are the spiritual sacrifices we must offer up daily, and upon particular occasions. (2.) God, as the most high God, must have the glory of all our victories, Exod. xvii. 15; 1 Sam. vii. 10, 12; Judg. v. 1, 2; 2 Chron. xx. 21. In them he shows himself higher than our enemies (Exod. xviii. 11), and higher than we; for without him we could do nothing. (3.) We ought to give thanks for others' mercies as for our own, triumphing with those that triumph. (4.) Jesus Christ, our great high priest, is the Mediator both of our prayers and praises, and not only offers up ours, but his own for us. See Luke x. 21.
IV. What was done to him: Abram gave him tithes of all, that is, of the spoils, Heb. vii. 4. This may be looked upon, 1. As a gratuity presented to Melchizedek, by way of return for his tokens of respect. Note, Those that receive kindness should show kindness. Gratitude is one of nature's laws. 2. As an offering vowed and dedicated to the most high God, and therefore put into the hands of Melchizedek his priest. Note, (1.) When we have received some signal mercy from God, it is very fit that we should express our thankfulness by some special act of pious charity. God must always have his dues out of our substance, especially when, by any particular providence, he has either preserved or increased it to us. (2.) That the tenth of our increase is a very fit proportion to be set apart for the honour of God and the service of his sanctuary. (3.) That Jesus Christ, our great Melchizedek, is to have homage done him, and to be humbly acknowledged by every one of us as our king and priest; and not only the tithe of all, but all we have, must be surrendered and given up to him.
Adam Clarke: Commentary on the Bible - 1831
14:17: The king of Sodom went out to meet him - This could not have been Bera, mentioned Gen 14:2, for it seems pretty evident, from Gen 14:10, that both he and Birsha, king of Gomorrah, were slain at the bitumen-pits in the vale of Siddim; but another person in the meantime might have succeeded to the government.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: to: Jdg 11:34; Sa1 18:6; Pro 14:20, Pro 19:4
after: Heb 7:1
king's: Sa2 18:18
Carl Friedrich Keil and Franz Delitzsch
14:17
As Abram returned with the booty which he had taken from the enemy, the king of Sodom (of course, the successor to the one who fell in the battle) and Melchizedek, king of Salem, came to meet him to congratulate him on his victory; the former probably also with the intention of asking for the prisoners who had been rescued. They met him in "the valley of Shaveh, which is (what was afterwards called) the King's dale." This valley, in which Absalom erected a monument for himself (2Kings 18:18), was, according to Josephus, two stadia from Jerusalem, probably by the brook Kidron therefore, although Absalom's pillar, which tradition places there, was of the Grecian style rather than the early Hebrew. The name King's dale was given to it undoubtedly with reference to the event referred to here, which points to the neighbourhood of Jerusalem. For the Salem of Melchizedek cannot have been the Salem near to which John baptized (Jn 3:23), or Aenon, which was eight Roman miles south of Scythopolis, as a march of about forty hours for the purpose of meeting Abraham, if not romantic, would, at least be at variance with the text of Scripture, where the kings are said to have gone out to Abram after his return. It must be Jerusalem, therefore, which is called by the old name Salem in Ps 76:2, out of which the name Jerusalem (founding of peace, or possession of peace) was formed by the addition of the prefix ירוּ = ירוּי "founding," or ירוּשׁ "possession." Melchizedek brings bread and wine from Salem "to supply the exhausted warriors with food and drink, but more especially as a mark of gratitude to Abram, who had conquered for them peace, freedom, and prosperity" (Delitzsch). This gratitude he expresses, as a priest of the supreme God, in the words, "Blessed be Abram of the Most High God, the founder of heaven and earth; and blessed be God, the Most High, who hath delivered thine enemies into thy hand." The form of the blessing is poetical, two parallel members with words peculiar to poetry, צריך for איביך, and מגּן. - עליון אל without the article is a proper name for the supreme God, the God over all (cf. Ex 18:11), who is pointed out as the only true God by the additional clause, "founder of the heaven and the earth." On the construction of בּרוּך with ל, vid., Gen 31:15; Ex 12:16, and Ges. 143, 2. קנה, founder and possessor: קנה combines the meanings of κτίζειν and κτᾶσθαι. This priestly reception Abram reciprocated by giving him the tenth of all, i.e., of the whole of the booty taken from the enemy. Giving the tenth was a practical acknowledgment of the divine priesthood of Melchizedek; for the tenth was, according to the general custom, the offering presented to the Deity. Abram also acknowledged the God of Melchizedek as the true God; for when the king of Sodom asked for his people only, and would have left the rest of the booty to Abram, he lifted up his hand as a solemn oath "to Jehovah, the Most High God, the founder of heaven and earth," - acknowledging himself as the servant of this God by calling Him by the name Jehovah, - and swore that he would not take "from a thread to a shoe-string," i.e., the smallest or most worthless thing belonging to the king of Sodom, that he might not be able to say, he had made Abram rich. אם, as the sign of an oath, is negative, and in an earnest address is repeated before the verb. "Except (בּלעדי, lit., not to me, nothing for me) only what the young men (Abram's men) have eaten, and the portion of my allies...let them take their portion:" i.e., his followers should receive what had been consumed as their share, and the allies should have the remainder of the booty.
Of the property belonging to the king of Sodom, which he had taken from the enemy, Abram would not keep the smallest part, because he would not have anything in common with Sodom. On the other hand, he accepted from Salem's priest and king, Melchizedek, not only bread and wine for the invigoration of the exhausted warriors, but a priestly blessing also, and gave him in return the tenth of all his booty, as a sign that he acknowledged this king as a priest of the living God, and submitted to his royal priesthood. In this self-subordination of Abram to Melchizedek there was the practical prediction of a royal priesthood which is higher than the priesthood entrusted to Abram's descendants, the sons of Levi, and foreshadowed in the noble form of Melchizedek, who blessed as king and priest the patriarch whom God had called to be a blessing to all the families of the earth. The name of this royal priest is full of meaning: Melchizedek, i.e., King of Righteousness. Even though, judging from Josh 10:1, Josh 10:3, where a much later king is called Adonizedek, i.e., Lord of Righteousness, this name may have been a standing title of the ancient kings of Salem, it no doubt originated with a king who ruled his people in righteousness, and was perfectly appropriate in the case of the Melchizedek mentioned here. There is no less significance in the name of the seat of his government, Salem, the peaceful or peace, since it shows that the capital of its kings was a citadel of peace, not only as a natural stronghold, but through the righteousness of its sovereign; for which reason David chose it as the seat of royalty in Israel; and Moriah, which formed part of it, was pointed out to Abraham by Jehovah as the place of sacrifice for the kingdom of God which was afterwards to be established. And, lastly, there was something very significant in the appearance in the midst of the degenerate tribes of Canaan of this king of righteousness, and priest of the true God of heaven and earth, without any account of his descent, or of the beginning and end of his life; so that he stands forth in the Scriptures, "without father, without mother, without descent, having neither beginning of days nor end of life." Although it by no means follows from this, however, that Melchizedek was a celestial being (the Logos, or an angel), or one of the primeval patriarchs (Enoch or Shem), as Church fathers, Rabbins, and others have conjectured, and we can see in him nothing more than one, perhaps the last, of the witnesses and confessors of the early revelation of God, coming out into the light of history from the dark night of heathenism; yet this appearance does point to a priesthood of universal significance, and to a higher order of things, which existed at the commencement of the world, and is one day to be restored again. In all these respects, the noble form of this king of Salem and priest of the Most High God was a type of the God-King and eternal High Priest Jesus Christ; a thought which is expanded in Heb 7 on the basis of this account, and of the divine utterance revealed to David in the Spirit, that the King of Zion sitting at the right hand of Jehovah should be a priest for ever after the order of Melchizedek (Ps 110:4).
John Gill
14:17 And the king of Sodom went out to meet him,.... While Abram was in pursuit of the four kings, the king of Sodom came down from the mountain whither he and those that escaped with him fled, and came to Sodom: and from hence he went out, not alone, but accompanied with his retinue, to meet Abram:
after his return from the slaughter of Chedorlaomer, and of the kings that were with him; to congratulate him upon the victory he had obtained over them; and this meeting was
at the valley of Shaveh; a most plain and even valley, as the word signifies, clear of trees and everything that obstructs sight or passage, as Jarchi observes, and so a proper place to have an interview in:
which is the king's dale; some say King Melchizedek's, but one should rather think it was the king of Sodom's; the Targum of Jonathan calls it the place of the king's exercise, where he had his diversions in riding, walking, &c. it can hardly be that in 2Kings 18:18; though some are of this opinion, being near to Jerusalem, which they suppose to be the same with Salem in Gen 14:18.
14:1814:18: Եւ Մելքիսեդեկ արքայ Շաղեմայ եհան հա՛ց եւ գինի. քանզի քահանա՛յ էր Աստուծոյ Բարձրելոյ[112]։ [112] Ոմանք. Արքայ Սաղեմայ եհան։
18 Շաղէմի արքայ Մելքիսեդեկը հաց ու գինի հիւրասիրեց նրան, որովհետեւ ինքը բարձրեալ Աստծու քահանան էր:
18 Եւ Սաղէմի թագաւորը՝ Մելքիսեդեկ՝ հաց ու գինի հանեց ու անիկա Բարձրեալ Աստուծոյ քահանան էր։
Եւ Մելքիսեդեկ արքայ Սաղեմայ եհան հաց եւ գինի. քանզի քահանայ էր Աստուծոյ Բարձրելոյ:

14:18: Եւ Մելքիսեդեկ արքայ Շաղեմայ եհան հա՛ց եւ գինի. քանզի քահանա՛յ էր Աստուծոյ Բարձրելոյ[112]։
[112] Ոմանք. Արքայ Սաղեմայ եհան։
18 Շաղէմի արքայ Մելքիսեդեկը հաց ու գինի հիւրասիրեց նրան, որովհետեւ ինքը բարձրեալ Աստծու քահանան էր:
18 Եւ Սաղէմի թագաւորը՝ Մելքիսեդեկ՝ հաց ու գինի հանեց ու անիկա Բարձրեալ Աստուծոյ քահանան էր։
zohrab-1805▾ eastern-1994▾ western am▾
14:1818: и Мелхиседек, царь Салимский, вынес хлеб и вино, --он был священник Бога Всевышнего, --
14:18 καὶ και and; even Μελχισεδεκ μελχισεδεκ Melchisedek; Melkhisethek βασιλεὺς βασιλευς monarch; king Σαλημ σαλημ Salēm; Salim ἐξήνεγκεν εκφερω bring out / forth; carry out ἄρτους αρτος bread; loaves καὶ και and; even οἶνον οινος wine ἦν ειμι be δὲ δε though; while ἱερεὺς ιερευς priest τοῦ ο the θεοῦ θεος God τοῦ ο the ὑψίστου υψιστος highest; most high
14:18 וּ û וְ and מַלְכִּי־צֶ֨דֶק֙ malkî-ṣˈeḏeq מַלְכִּי צֶדֶק Melchizedek מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king שָׁלֵ֔ם šālˈēm שָׁלֵם Salem הֹוצִ֖יא hôṣˌî יצא go out לֶ֣חֶם lˈeḥem לֶחֶם bread וָ wā וְ and יָ֑יִן yˈāyin יַיִן wine וְ wᵊ וְ and ה֥וּא hˌû הוּא he כֹהֵ֖ן ḵōhˌēn כֹּהֵן priest לְ lᵊ לְ to אֵ֥ל ʔˌēl אֵל god עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
14:18. at vero Melchisedech rex Salem proferens panem et vinum erat enim sacerdos Dei altissimiBut Melchisedech the king of Salem, bringing forth bread and wine, for he was the priest of the most high God,
18. And Melchizedek king of Salem brought forth bread and wine: and he was priest of God Most High.
And Melchizedek king of Salem brought forth bread and wine: and he [was] the priest of the most high God:

18: и Мелхиседек, царь Салимский, вынес хлеб и вино, --он был священник Бога Всевышнего, --
14:18
καὶ και and; even
Μελχισεδεκ μελχισεδεκ Melchisedek; Melkhisethek
βασιλεὺς βασιλευς monarch; king
Σαλημ σαλημ Salēm; Salim
ἐξήνεγκεν εκφερω bring out / forth; carry out
ἄρτους αρτος bread; loaves
καὶ και and; even
οἶνον οινος wine
ἦν ειμι be
δὲ δε though; while
ἱερεὺς ιερευς priest
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
ὑψίστου υψιστος highest; most high
14:18
וּ û וְ and
מַלְכִּי־צֶ֨דֶק֙ malkî-ṣˈeḏeq מַלְכִּי צֶדֶק Melchizedek
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
שָׁלֵ֔ם šālˈēm שָׁלֵם Salem
הֹוצִ֖יא hôṣˌî יצא go out
לֶ֣חֶם lˈeḥem לֶחֶם bread
וָ וְ and
יָ֑יִן yˈāyin יַיִן wine
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
כֹהֵ֖ן ḵōhˌēn כֹּהֵן priest
לְ lᵊ לְ to
אֵ֥ל ʔˌēl אֵל god
עֶלְיֹֽון׃ ʕelyˈôn עֶלְיֹון upper
14:18. at vero Melchisedech rex Salem proferens panem et vinum erat enim sacerdos Dei altissimi
But Melchisedech the king of Salem, bringing forth bread and wine, for he was the priest of the most high God,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: «И Мелхиседек, царь Салимский…» Из числа других лиц, выходивших на встречу Аврама, священный историк останавливает наше внимание на выдающейся и совершенно исключительной личности Мелхиседека, царя салимского.

То обстоятельство, что Моисей не дает нам никаких биографических сведений о Мелхиседеке, а Псалмопевец и Апостол Павел ставят его в таинственную связь с самим Господом Иисусом Христом (Пс 109:4; Евр 7:1–3), породило множество самых разнообразных взглядов на личность Мелхиседека и на достоинство его служения: одни видят в нем престарелого патриарха Сима (таргумы, Лютер и др.), другие — Ангела (Ориген), иные — Святого Духа (Иеракс египтянин)… Но ни одно из этих толкований, ввиду их неустойчивости и произвольности, принято быть не может. На личность Мелхиседека должны быть твердо установлены две основные точки зрения: несомненно, во-первых, что это была строго определенная историческая личность, жившая и даже царствовавшая в эпоху Аврама, но столь же несомненно, что эта историческая личность получила впоследствии прообразовательное значение, которое и раскрывают отчасти Псалмопевец, а главным образом Апостол Павел (Евр VII гл.).

Самое имя «Мелхиседек» — чисто семитического происхождения и в дословном переводе значит «царь правды» (malach-sedek); оно очень близко и родственно имени «Адониседек», которое носил царь Иерусалима в эпоху завоевания земли Ханаанской Иисусом Навином (Нав 10:1, 3, 5, 23). Это последнее обстоятельство сильно располагает нас и в пользу того мнения, что «Салим», где царствовал «Мелхиседек», есть не что иное, как «Иерусалим», в котором царствовал «Адониседек», так как устойчивость и постоянство известных царственных имен для каждой страны и народа составляет один из характерных признаков не только древних времен, но даже и наших дней.

Но кроме этого предположительного (основанного на аналогии) доказательства тождественности «Салима» с «Иерусалимом» существует целый ряд и других, более положительных, опирающихся на данные Библии, на открытиях ориентологии и на авторитет древней традиции. К библейским свидетельствам принадлежит ясное указание Псалмопевца: и было в Салиме место Его (Бога) и обитание Его в Сионе (75:3). В клинообразных надписях ассирийских царей Иерусалим обыкновенно известен под формой «Уру-Салима», что, собственно, значит: «город Салим».

В Тель-ель-Амарнской переписке палестинских наместников Египта с двором фараонов найдено письмо одного наместника к фараону Аменофису IV, в котором он, между прочим, говорил, что божеством-покровителем вверенного ему города считается Ель-Елион, который называется также и Салимом. Вероятно, чужеземный наместник, мало осведомленный с языком, религией и обычаями новой для него страны, еще плохо разбирался в ее особенностях и много здесь понимал по-своему (напр., это чисто египетское отождествление имени города и божества — его патрона); но самое упоминание его о «Салиме» и особенно о почитании в нем «Ел-Елиона» для нас в высшей степени ценно и дает прекрасное подтверждение Библии. Наконец, за тождество Салима с Иерусалимом говорят древнеиудейские таргумы, И. Флавий и большинство как древних, так новых экзегетов (Абен-Езра, Кимхи, Кнобель, Делич, Кейль, Мёрфи, Буш, и пр.).

Ввиду всего этого, хотя Библия и знает еще два местечка, носившие также имя «Салима» (Ин 3:23), отождествление Мелхиседекова Салима с Иерусалимом является почти бесспорным. Этот последний Салим лежал на пути Аврама и отстоял от Содома приблизительно в шести часах пути, в течение которых царь Содома провожал Аврама.

«вынес хлеб и вино…» В зависимости от различия взглядов на самую личность Мелхиседека неодинаково смотрят и на это его действие — изнесение хлеба и вина: одни видят здесь простую доставку провианта для подкрепления и освежения отряда Аврама; другие усматривают бескровное жертвоприношение, имеющее ближайшую, прообразовательную связь с новозаветным таинством евхаристии. Всецело удовлетвориться одним последним объяснением не позволяет уже одно то, что дары, употребленные здесь Мелхиседеком, приносятся не Богу, а человеку (Авраму), что противоречит основной идее божественной жертвы.

Но нельзя признать состоятельным и первого объяснения, так как ниоткуда не видно, чтобы отряд Аврама нуждался в подобном подкреплении и чтобы последнего доставлено было такое количество, которого хватало бы на всех. Гораздо естественнее и ближе к истине будет то объяснение, что «хлеб и вино» — эти два главных жизненных продукта Палестины — употреблены были здесь Мелхиседеком для выражения его гостеприимства и почтения к Авраму, подобно тому, как и у нас практикуется встреча «с хлебом и солью» для высоких и почетных гостей. Этим, разумеется, нисколько не исключается возможность усматривать в данном историческом факте и известное прообразовательное значение, указывающее на его связь с новозаветным таинством евхаристического хлеба и вина.

«он был священник Бога Вышнего…» В первый раз в Библии мы встречаемся здесь со специальным термином, указывающим на жреческое или священническое служение.

Относя его прежде всего к личности исторического Мелхиседека, мы нисколько не должны смущаться тем обстоятельством, что здесь в одном лице совмещается служение «царя и священника:» это было в обычае у многих народов древности (напр., rех Romanorum был вместе и pontifex maximus), в особенности в ту отдаленную эпоху, которая еще жила преданиями патриархального быта, где старший в роде одновременно был и царем, и жрецом, и законодателем, и судьей. Впрочем, всем контекстом речи «священство» Мелхиседека поставляется в качестве особого, сакраментального служения; но и с этой своей стороны оно неоднократно и ясно отличается в Библии от последующего, подзаконного священства и даже как бы противополагается ему (Пс 109:4; Евр 5:6). Отсюда можно заключать, что Мелхиседек был последним представителем того первобытного священства, некоторые намеки на которое мы находим в истории Еноса и Ноя (4:26: и 9:9); это было универсальное, мировое священство, служение религии первобытного откровения, остатки которого, как звезды на темном горизонте, продолжали еще сохраняться и среди мрака языческого суеверия и идолопоклонства.

Что именно таково было священство Мелхиседека, об этом, помимо особо уважительного отношения к нему Аврама, свидетельствует и имя Бога, служителем Которого он был, — «Бог Всевышний», или, как стоит в еврейском тексте — «Ел-Елион». Это именование истинного Бога, встречающееся в некоторых других местах Священного Писания (Чис 24:16; Втор 32:8; Пс 7:18; 9:3; 57:3; 20:8: и пр.), изображающих Его, как Высшую Мировую Силу и Верховное Господство, простирающееся на всю вселенную. Небезызвестно, по-видимому, это именование было и хананеям-язычникам, как это можно видеть из того, что тем же самым именем (Ел-Елион) называлось и верховное божество у финикиян, очевидно, по смутной памяти их об истинном Боге.

В таинственном священстве Мелхиседека по особому чину и в соединении этого священнического служения с царским достоинством наиболее полно и ясно выражается прообразовательная параллель между Мелхиседеком и Христом, подробно раскрытая Апостолом Павлом (Евр 7: гл.).
Adam Clarke: Commentary on the Bible - 1831
14:18: And Melchizedek, king of Salem - A thousand idle stories have been told about this man, and a thousand idle conjectures spent on the subject of his short history given here and in Heb. vii. At present it is only necessary to state that he appears to have been as real a personage as Bera, Birsha, or Shinab, though we have no more of his genealogy than we have of theirs.
Brought forth bread and wine - Certainly to refresh Abram and his men, exhausted with the late battle and fatigues of the journey; not in the way of sacrifice, etc.; this is an idle conjecture.
He was the priest of the most high God - He had preserved in his family and among his subjects the worship of the true God, and the primitive patriarchal institutions; by these the father of every family was both king and priest, so Melchizedek, being a worshipper of the true God, was priest among the people, as well as king over them.
Melchizedek is called here king of Salem, and the most judicious interpreters allow that by Salem, Jerusalem is meant. That it bore this name anciently is evident from Psa 76:1, Psa 76:2 : "In Judah is God known; his name is great in Israel. In Salem also is his tabernacle, and his dwelling place in Zion." From the use made of this part of the sacred history by David, Psa 110:4, and by St. Paul, Heb 7:1-10, we learn that there was something very mysterious, and at the same time typical, in the person, name, office, residence, and government of this Canaanitish prince. 1. In his person he was a representative and type of Christ; see the scriptures above referred to. 2. His name, מלכי צדק malki tsedek, signifies my righteous king, or king of righteousness. This name he probably had from the pure and righteous administration of his government; and this is one of the characters of our blessed Lord, a character which can be applied to him only, as he alone is essentially righteous, and the only Potentate; but a holy man, such as Melchizedek, might bear this name as his type or representative. 3. Office; he was a priest of the most high God. The word כהן cohen, which signifies both prince and priest, because the patriarchs sustained this double office, has both its root and proper signification in the Arabic; kahana signifies to approach, draw near, have intimate access to; and from hence to officiate as priest before God, and thus have intimate access to the Divine presence: and by means of the sacrifices which he offered he received counsel and information relative to what was yet to take place, and hence another acceptation of the word, to foretell, predict future events, unfold hidden things or mysteries; so the lips of the priests preserved knowledge, and they were often the interpreters of the will of God to the people. Thus we find that Melchizedek, being a priest of the most high God, represented Christ in his sacerdotal character, the word priest being understood as before explained. 4. His residence; he was king of Salem. שלם shalam signifies to make whole, complete, or perfect; and hence it means peace, which implies the making whole the breaches made in the political and domestic union of kingdoms, states, families, etc., making an end of discord, and establishing friendship. Christ is called the Prince of peace, because, by his incarnation, sacrifice, and mediation, he procures and establishes peace between God and man; heals the breaches and dissensions between heaven and earth, reconciling both; and produces glory to God in the highest, and on earth peace and good will among men. His residence is peace and quietness and assurance for ever, in every believing upright heart. He governs as the Prince and Priest of the most high God, ruling in righteousness, mighty to save; and he ever lives to make intercession for, and save to the uttermost all who come unto the Father by him. See the notes on Hebrews 7 (note).
Albert Barnes: Notes on the Bible - 1834
14:18-20
An incident of the deepest interest here takes us by surprise. The connecting link in the narrative is obviously the place where the king of Sodom meets with Abram. The King's dale is plainly adjacent to the royal residence of Melkizedec, who therefore comes forth to greet and entertain the returning victor. This prince is the king of Shalem. This is apparently an ancient name of Jerusalem, which is so designated in Psa 76:8. The other Shalem, which lay in the vicinity of Shekem (Gen 33:18, if this be a proper name) is far away from the King's dale and the town of Sodom. Jerusalem is convenient to these localities, and contains the element Shalem in its composition, as the name signifies the foundation of peace (Shalom).
The king of Shalem, by name king of righteousness, and by office king of peace, "brought forth bread and wine." These are the standing elements of a simple repast for the refreshment of the body. In after times they were by divine appointment placed on the table of the presence in the tabernacle Exo 25:29-30. They were the accompaniments of the Paschal lamb Mat 26:26-27, and they were adopted by the Messiah as the sacred symbols of that heavenly fare, of which, if a man partake, he shall live foRev_er Joh 6:48-58. The Author of Revelation has made all nature intrinsically good and pure. He has realized therein a harmony of the laws of intelligence and design; everything meets and matches all that comes into contact with it; and all together form a cosmos, a system of things, a unity of types and antitypes. His word cannot but correspond to His work. Bread and wine are common things, familiar to the eye, the touch, and the taste of men. The Great Teacher takes them up out of the hands of man as emblems of grace, mercy, and peace, through an accepted ransom, of the lowliest as well as the loftiest boon of an everlasting salvation, and they have never lost their significance or appropriateness.
And he was priest to the most high God. - From this we are assured that the bread and wine refreshed not only the body, but the soul of Abram. In close connection with the preceding sentence, it seems to intimate that the bringing forth of bread and wine was a priestly act, and, accordingly, the crowning part of a sacred feast. The כהן kohen, or priest, who is here mentioned for the first time in Scripture, was one who acted in sacred things on the part of others. He was a mediator between God and man, representing God holding out the hand of mercy, and man reaching forth the hand of faith. The necessity of such an orifice grew out of the distance between God and man produced by sin. The business of the priest was to offer sacrifice and to intercede; in the former making amends to the law, in the latter appealing to the mercy of God. We do not learn by express statement what was the mode of intervention on the part of Melkizedec. But we know that sacrifice was as early as Habel, and that calling on the name of the Lord was commenced in the time of Enosh. These were early forms of approach to God. The offices of king and priest were combined in Melkizedec - a condition of things often exemplified in after times.
The most high God. - Here we meet with a new name of God, El, the Lasting, the Mighty, cognate with Elohim, and pRev_iously occurring in the compound proper names Mebujael, Mahalalel, and Bethel. We have also an epithet of God, "Elion the most high," now appearing for the first time. Hence, we perceive that the unity, the omnipotence, and the absolute pre-eminence of God were still living in the memory and conscience of a section at least of the inhabitants of this land. Still more, the worship of God was not a mere domestic custom, in which the father or head of the family officiated, but a public ordinance conducted by a stated functionary. And, lastly, the mode of worship was of such a nature as to represent the doctrine and acknowledge the necessity of an atonement, since it was performed by means of a priest.

14:18
And he blessed him. - Here it comes out clearly that Melkizedec acts not only in a civil but in a sacred capacity. He blesses Abram. In the form of benediction employed we have two parts: the former of which is strictly a blessing or asking of good things for the person in question. "Blessed be Abram." It is the part of the father to bless the child, of the patriarch or superior to bless the subject or inferior, and of the priest to bless the people Heb 7:7. Here, accordingly, Melkizedec assumes and Abram concedes to him the superiority. The Most High God is here further designated as the Founder of heaven and earth, the great Architect or Builder, and, therefore, Possessor of all things. There is here no indistinct allusion to the creation of "heaven and earth," mentioned in the opening of the Book of God. This is a manifest identification of the God of Melkizedec with the one Creator and Upholder of all things. We have here no mere local or national deity, with limited power and province, but the sole and supreme God of the universe and of man.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: king: Psa 76:2; Heb 7:1, Heb 7:2
bread: Mat 26:26-29; Gal 6:10
the priest: Psa 110:4; Heb 5:6, Heb 5:10, Heb 6:20, Heb 7:1, Heb 7:3, Heb 7:10-22
the most: Rut 3:10; Sa2 2:5; Psa 7:17, Psa 50:14, Psa 57:2; Mic 6:6; Act 7:48, Act 16:17
Geneva 1599
14:18 And Melchizedek king of Salem (h) brought forth bread and wine: and he [was] the priest of the most high God.
(h) For Abram and his soldiers refreshment, not to offer sacrifice.
John Gill
14:18 And Melchizedek king of Salem brought forth bread and wine,.... Both the Targums of Jonathan and Jerusalem say, this is Shem the son of Noah, and which is the sense of the Jewish writers in general, and of many Christian ones; but, though it is highly probable he was living at this time, yet it is not easy to account for it why his name should be changed, or that he should reign in a country in the possession of his brother's son; or that he should meet Abram, and congratulate him on the slaughter of one of his own descendants, as Chedorlaomer was; and especially it cannot be said of him that he was without father or mother, or that those were not known, since Shem's parentage and pedigree are famous enough; some have thought him to be more than a mere man, even the Son of God himself, but he is manifestly distinguished from him in Heb 7:3; he seems to be what Josephus (k) says he was, a Canaanitish prince, a pious and religious man, eminently raised up by God, and whose genealogy was kept a secret, that he might be in this as in other things a type of Christ; but that he should be Canaan himself, as Dr. Clayton (l) thinks, a brother of Metsir, or Mizraim, the second son of Ham, being by Sanchoniatho called Sedec, is not likely, since he was cursed by Noah. Salem, of which he was king, is by the above Targums said to be Jerusalem, and which is the opinion of many writers, Jewish and Christian, and of which opinion I myself was formerly; see Gill on Heb 7:1; Jerusalem being plainly called Salem, Ps 76:2, but it seems clear from hence that it must be near to Sodom, and lay in the way between Damascus and Sodom; whereas Jerusalem was in a contrary situation, and lay nearly forty miles from Sodom; for Josephus says (m), the lake Asphaltites, where Sodom once stood, was three hundred furlongs from Jerusalem, which is about thirty eight miles; and Jerom relates (n), that Salem was a town near Scythopolis, which was so called in his times, and where was showed the palace of Melchizedek, which, by the largeness of the ruins, appeared to have been very magnificent, and takes it to be the same place with Shalem in Gen 33:18; and Salim, near to which John was baptizing, Jn 3:23, this great man "brought forth bread and wine"; not as a priest for an offering, but as a munificent king, to refresh Abram and his weary troops, and which the king of Sodom could not do, because the victuals of that place were carried off by the four kings, Gen 14:11; and as Abram had the land of Canaan by promise, and now had made conquest in it over the invaders of it, Melchizedek, sensible of his right unto it, brings forth the best fruits of it, and, as Dr. Lightfoot observes (o), tenders them to him as "livery and seisin" of it: in this Melchizedek was a type of Christ, who comforts and refreshes his hungry and weary people with himself, the bread of life, and with the wine of his love, as well as his name and title agree with him, who is a righteous King and Prince of Peace, Jer 23:5,
and he was the priest of the most high God; a priest as well as a king, as in many countries princes were both (p); and in this he was a type of Christ in his kingly and priestly offices, who is a priest upon the throne, both king and priest, Zech 6:13. Melchizedek was a priest not of any of the Phoenician deities, but of the true and living God, who is above all gods, dwells in the highest heaven, and is the most High over all the earth; by him was he called to this office and invested with it, and he ministered to him in it.
(k) De Bello Jud. l. 6. c. 10. (l) Chronology of the Hebrew Bible, p. 100. (m) Autiqu. l. 15. c. 6. sect. 2. (n) Ad Evagrium, tom. 3. fol. 13. E. (o) Works, vol. 1. p. 694. (p) "Rex Anius, rex idem hominum Phoebique sacerdos", Virgil. Aeneid. l. 3. vid. Servium in loc.
John Wesley
14:18 The Rabbins say, that Melchizedek was Shem the son of Noah, who was king and priest to those that descended from him, according to the patriarchal model. Many Christian writers have thought that this was an appearance of the Son of God himself, our Lord Jesus, known to Abram at this time by this name. But as nothing is expressly revealed concerning it, we can determine nothing. He brought forth bread and wine - For the refreshment of Abram and his soldiers, and in congratulation of their victory. This he did as a king. As priest of the most high God he blessed Abram, which we may suppose a greater refreshment to Abram than his bread and wine were.
Robert Jamieson, A. R. Fausset and David Brown
14:18 Melchizedek--This victory conferred a public benefit on that part of the country; and Abram, on his return, was treated with high respect and consideration, particularly by the king of Sodom and Melchizedek, who seems to have been one of the few native princes, if not the only one, who knew and worshipped, "the most high God," whom Abram served. This king who was a type of the Saviour (Heb 7:1), came to bless God for the victory which had been won, and in the name of God to bless Abram, by whose arms it had been achieved--a pious acknowledgment which we should imitate on succeeding in any lawful enterprise.
14:1914:19: Եւ օրհնեա՛ց զԱբրամ եւ ասէ.
19 Նա օրհնեց Աբրամին՝ ասելով. «Օրհնեալ է Աբրամը բարձրեալ Աստծու կողմից, որ ստեղծեց երկինքն ու երկիրը:
19 Եւ օրհնեց Աբրամը ու ըսաւ. «Օրհնեալ ըլլայ Աբրամ, երկնքի ու երկրի Տէրը եղող Բարձրեալ Աստուծմէն։
Եւ օրհնեաց զԱբրամ եւ ասէ. Օրհնեալ է Աբրամ յԱստուծոյ Բարձրելոյ որ արար զերկինս եւ զերկիր:

14:19: Եւ օրհնեա՛ց զԱբրամ եւ ասէ.
19 Նա օրհնեց Աբրամին՝ ասելով. «Օրհնեալ է Աբրամը բարձրեալ Աստծու կողմից, որ ստեղծեց երկինքն ու երկիրը:
19 Եւ օրհնեց Աբրամը ու ըսաւ. «Օրհնեալ ըլլայ Աբրամ, երկնքի ու երկրի Տէրը եղող Բարձրեալ Աստուծմէն։
zohrab-1805▾ eastern-1994▾ western am▾
14:1919: и благословил его, и сказал: благословен Аврам от Бога Всевышнего, Владыки неба и земли;
14:19 καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim τὸν ο the Αβραμ αβραμ and; even εἶπεν επω say; speak εὐλογημένος ευλογεω commend; acclaim Αβραμ αβραμ the θεῷ θεος God τῷ ο the ὑψίστῳ υψιστος highest; most high ὃς ος who; what ἔκτισεν κτιζω create; set up τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land
14:19 וַֽ wˈa וְ and יְבָרְכֵ֖הוּ yᵊvārᵊḵˌēhû ברך bless וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say בָּר֤וּךְ bārˈûḵ ברך bless אַבְרָם֙ ʔavrˌām אַבְרָם Abram לְ lᵊ לְ to אֵ֣ל ʔˈēl אֵל god עֶלְיֹ֔ון ʕelyˈôn עֶלְיֹון upper קֹנֵ֖ה qōnˌē קנה create שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens וָ wā וְ and אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
14:19. benedixit ei et ait benedictus Abram Deo excelso qui creavit caelum et terramBlessed him, and said: Blessed be Abram by the most high God, who created heaven and earth.
19. And he blessed him, and said, Blessed be Abram of God Most High, possessor of heaven and earth:
And he blessed him, and said, Blessed [be] Abram of the most high God, possessor of heaven and earth:

19: и благословил его, и сказал: благословен Аврам от Бога Всевышнего, Владыки неба и земли;
14:19
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
τὸν ο the
Αβραμ αβραμ and; even
εἶπεν επω say; speak
εὐλογημένος ευλογεω commend; acclaim
Αβραμ αβραμ the
θεῷ θεος God
τῷ ο the
ὑψίστῳ υψιστος highest; most high
ὃς ος who; what
ἔκτισεν κτιζω create; set up
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
14:19
וַֽ wˈa וְ and
יְבָרְכֵ֖הוּ yᵊvārᵊḵˌēhû ברך bless
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
בָּר֤וּךְ bārˈûḵ ברך bless
אַבְרָם֙ ʔavrˌām אַבְרָם Abram
לְ lᵊ לְ to
אֵ֣ל ʔˈēl אֵל god
עֶלְיֹ֔ון ʕelyˈôn עֶלְיֹון upper
קֹנֵ֖ה qōnˌē קנה create
שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens
וָ וְ and
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
14:19. benedixit ei et ait benedictus Abram Deo excelso qui creavit caelum et terram
Blessed him, and said: Blessed be Abram by the most high God, who created heaven and earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: «и благословил его и сказал…» Понятие «благословил» в еврейском тексте выражено словом barech, которое может означать также и вообще «приветствовать, выражать благожелания». Но что здесь благословение Мельхиседека не было простым приветствием и обычным благожеланием, за это прежде всего говорит как предыдущий (18: ст. — «священник Бога Вышнего»), так и последующий контекст речи (20: ст., Аврам дает ему жреческую десятину); а во-вторых, это твердо устанавливает и Апостол Павел (Евр 7:6–7), который говорит, что «без всякого прекословия меньшее от большего благословляется» и что, следовательно, Аврам, принявший благословение от Мелхиседека, этим самым признал в нем особого посредника между собою и Богом, способного низвести на него божественное благословение.
Adam Clarke: Commentary on the Bible - 1831
14:19: And he blessed him - This was a part of the priest's office, to bless in the name of the Lord, for ever. See the form of this blessing, Num 6:23-26; and for the meaning of the word to bless, see Gen 2:3 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: he blessed: Gen 27:4, Gen 27:25-29, Gen 47:7, Gen 47:10, Gen 48:9-16, Gen 49:28; Num 6:23-27; Mar 10:16; Heb 7:6, Heb 7:7
Blessed be: Rut 3:10; Sa2 2:5; Eph 1:3, Eph 1:6
high: Mic 6:6; Act 16:17
possessor: Gen 14:22; Psa 24:1, Psa 50:10, Psa 115:16; Mat 11:25; Luk 10:21
Geneva 1599
14:19 And he (i) blessed him, and said, Blessed [be] Abram of the most high God, possessor of heaven and earth:
(i) Melchizedek fed Abram, declared himself to represent a king, and he blessed him as the high priest.
John Gill
14:19 And he blessed him,.... Melchizedek blessed Abram, which was one part of his office as a priest, to wish and pray for a blessing on others, see Num 6:23, &c. and herein typified Christ, who really blesses or confers blessings on all his people, even spiritual blessings, such as redemption, remission of sins, and justifying righteousness, adoption, and eternal life:
and said, blessed be Abram of the most high God; that is, may he be blessed by him who is the most high God, with all kind of blessings, both temporal and spiritual; or he declares him to be blessed of him, as he undoubtedly was, or foretells that he would be, as was certainly his case: and another epithet of God is added, which abundantly shows he was able to bless him, since he is the
possessor of heaven and earth; is the Maker of both, and has a right to dispose of all things in them, both heavenly and earthly.
John Wesley
14:19 Blessed be Abram, of the most high God - Observe the titles he here gives to God, which are very glorious. The most high God, which speaks his absolute perfections in himself, and his sovereign dominion over all the creatures. Possessor of heaven and earth - That is, rightful owner and sovereign Lord of all the creatures; because he made them.
14:2014:20: 0 րհնեա՛լ է Աբրամ յԱստուծոյ Բարձրելոյ որ արար զերկինս եւ զերկիր. օրհնեա՛լ է Աստուած Բարձրեալ որ մատնեաց ՚ի ձեռս քո զթշնամիս քո։ Եւ ետ նմա տասանորդս յամենայնէ։
20 Օրհնեալ է բարձրեալն Աստուած, որ քո թշնամիներին մատնեց քո ձեռքը»: Աբրամը նրան տասանորդ տուեց ամէն ինչից:
20 Օրհնեալ ըլլայ Բարձրեալ Աստուածը, որ քու թշնամիներդ քու ձեռքդ մատնեց»։ Աբրամ ամենէն տասանորդ տուաւ անոր։
Օրհնեալ Աստուած Բարձրեալ որ մատնեաց ի ձեռս քո զթշնամիս քո: Եւ ետ նմա տասանորդս յամենայնէ:

14:20: 0 րհնեա՛լ է Աբրամ յԱստուծոյ Բարձրելոյ որ արար զերկինս եւ զերկիր. օրհնեա՛լ է Աստուած Բարձրեալ որ մատնեաց ՚ի ձեռս քո զթշնամիս քո։ Եւ ետ նմա տասանորդս յամենայնէ։
20 Օրհնեալ է բարձրեալն Աստուած, որ քո թշնամիներին մատնեց քո ձեռքը»: Աբրամը նրան տասանորդ տուեց ամէն ինչից:
20 Օրհնեալ ըլլայ Բարձրեալ Աստուածը, որ քու թշնամիներդ քու ձեռքդ մատնեց»։ Աբրամ ամենէն տասանորդ տուաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
14:2020: и благословен Бог Всевышний, Который предал врагов твоих в руки твои. [Аврам] дал ему десятую часть из всего.
14:20 καὶ και and; even εὐλογητὸς ευλογητος commended; commendable ὁ ο the θεὸς θεος God ὁ ο the ὕψιστος υψιστος highest; most high ὃς ος who; what παρέδωκεν παραδιδωμι betray; give over τοὺς ο the ἐχθρούς εχθρος hostile; enemy σου σου of you; your ὑποχειρίους υποχειριος you καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him δεκάτην δεκατη tithe ἀπὸ απο from; away πάντων πας all; every
14:20 וּ û וְ and בָרוּךְ֙ vārûḵ ברך bless אֵ֣ל ʔˈēl אֵל god עֶלְיֹ֔ון ʕelyˈôn עֶלְיֹון upper אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מִגֵּ֥ן miggˌēn מגן deliver צָרֶ֖יךָ ṣārˌeʸḵā צַר adversary בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand וַ wa וְ and יִּתֶּן־ yyitten- נתן give לֹ֥ו lˌô לְ to מַעֲשֵׂ֖ר maʕᵃśˌēr מַעֲשֵׂר tenth מִ mi מִן from כֹּֽל׃ kkˈōl כֹּל whole
14:20. et benedictus Deus excelsus quo protegente hostes in manibus tuis sunt et dedit ei decimas ex omnibusAnd blessed be the most high God, by whose protection the enemies are in thy hands. And he gave him the tithes of all.
20. and blessed be God Most High, which hath delivered thine enemies into thy hand. And he gave him a tenth of all.
And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all:

20: и благословен Бог Всевышний, Который предал врагов твоих в руки твои. [Аврам] дал ему десятую часть из всего.
14:20
καὶ και and; even
εὐλογητὸς ευλογητος commended; commendable
ο the
θεὸς θεος God
ο the
ὕψιστος υψιστος highest; most high
ὃς ος who; what
παρέδωκεν παραδιδωμι betray; give over
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
σου σου of you; your
ὑποχειρίους υποχειριος you
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
δεκάτην δεκατη tithe
ἀπὸ απο from; away
πάντων πας all; every
14:20
וּ û וְ and
בָרוּךְ֙ vārûḵ ברך bless
אֵ֣ל ʔˈēl אֵל god
עֶלְיֹ֔ון ʕelyˈôn עֶלְיֹון upper
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
מִגֵּ֥ן miggˌēn מגן deliver
צָרֶ֖יךָ ṣārˌeʸḵā צַר adversary
בְּ bᵊ בְּ in
יָדֶ֑ךָ yāḏˈeḵā יָד hand
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לֹ֥ו lˌô לְ to
מַעֲשֵׂ֖ר maʕᵃśˌēr מַעֲשֵׂר tenth
מִ mi מִן from
כֹּֽל׃ kkˈōl כֹּל whole
14:20. et benedictus Deus excelsus quo protegente hostes in manibus tuis sunt et dedit ei decimas ex omnibus
And blessed be the most high God, by whose protection the enemies are in thy hands. And he gave him the tithes of all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «благословен Аврам от Бога Всевышнего… и благословен Бог Всевышний…» Как самое содержание этого благословения (исповедание божественной милости, явленной Авраму и хвала Богу за нее), так и еще больше его формула (двухстрофный, ритмический стих) довольно характерны для священно-библейской поэзии и имеют в ней ряд соответствующих себе аналогий (Быт 27:27; 48:15; 31:15: и пр.).

«(Аврам) дал ему десятую часть из всего». Хотя закон о десятине в пользу жрецов и левитов был дан позднее, уже при Моисее (Лев 27:30–33; Чис 18:21–23), но ясно, что в качестве широко распространенного обычая он практиковался гораздо раньше, как у евреев, так и у других восточных народов.

Аврам делит добычу между своими соучастниками.
Adam Clarke: Commentary on the Bible - 1831
14:20: And he gave him tithes - A tenth part of all the spoils he had taken from the confederate kings. These Abram gave as a tribute to the most high God, who, being the possessor of heaven and earth, dispenses all spiritual and temporal favors, and demands the gratitude, and submissive, loving obedience, of all his subjects. Almost all nations of the earth have agreed in giving a tenth part of their property to be employed in religious uses. The tithes were afterwards granted to the Levites for the use of the sanctuary, and the maintenance of themselves and their families, as they had no other inheritance in Israel.
Albert Barnes: Notes on the Bible - 1834
14:20
The second part of this benedictory prayer is a thanksgiving to the common God of Melkizedec and Abram for the victory which had been vouchsafed to the latter. "Thy foes." Here Abram is personally addressed. Melkizedec as a priest first appeals to God on behalf of Abram, and then addresses Abram on behalf of God. Thus, he performs the part of a mediator.
And he gave him a tithe of all. - This is a very significant act. In presenting the tenth of all the spoils of victory, Abram makes a practical acknowledgment of the absolute and exclusive supremacy of the God whom Melkizedec worshipped, and of the authority and validity of the priesthood which he exercised. We have here all the indications of a stated order of sacred rites, in which a costly service, with a fixed official, is maintained at the public expense, according to a definite rate of contribution. The gift in the present case is the tenth of the spoils of war. This act of Abram, though recorded last, may have taken place at the commencement of the interview. At all events, it renders it extremely probable that a sacrifice had been offered to God, through the intervention of Melkizedec, before he brought forth the bread and wine of the accepted feast.
It is obvious that here we stand on broader ground than the special promise made to Abram. Melkizedec was not a partner in the call of Abram, and yet the latter acknowledges him as a priest of the Most High God. Hence, we must fall back on the covenant made with Noah - the representative of the whole race after the deluge - as the broad basis of authority on which Melkizedec acted. That covenant, then, was not a dead letter. It still lived in the heart and will of a part of the nations. Its hallowing and exalting truths had produced at least one center of pure and spiritual worship on the earth. Even Abram, the called of God, acknowledges its constituted head. And the Most High God, Founder and Upholder of heaven and earth, thereby guarantees its validity for all who in every place call on his name in sincerity and truth. And his special call to Abram is given with a view to the final removal of all obstacles to the acceptance and application of this his everlasting covenant. We are thankful for this glimpse into the comprehensive grandeur of the divine purpose concerning man, which is for some time forward cast into the shade, until it begins to break forth again in the anticipations of the prophets, and at length shines forth with imperishable splendor in the Revelations of the New Testament.
The genealogy of Melkizedec seems designedly veiled in impenetrable obscurity. To lift this veil entirely is therefore hopeless. Yet we may venture to hint the possibility that here we have another Shemite chieftain in the land of Kenaan. The indefinite statement of Josephus, that he was a potentate of the Kenaanites, is no proof to the contrary, even if it were of much value. The address of Ezekiel to Jerusalem: "Thy origin and thy birth are of the land of Kenaan; thy father was an Amorite, and thy mother a Hittite" Eze 16:3, may refer to the period immediately before the entrance of Israel into the land. At and after that time the Amorite and the Jebusite seem to have been in possession of the city Jos 10:5; Jdg 1:21. But in the time of Abram, more than four hundred years before, it may have been different. We have discovered other tribes in this land that were not of the race of Kenaan. It is not likely that Kenaan would furnish a priest of the most high God. It is evident that Melkizedec was not in the confederacy of the Pentapolis with the king of Sodom. He comes out separately and suddenly to meet Abram, who was one of "the children of Heber," of whom Shem was the father.
And he is the acknowledged head of the worshippers of the most high God, who is "the Lord, the God of Shem." But be this as it may, it is only a secondary question here. The matter of primary importance, as has been already noted, is the existence of a community of pure worshippers of the true God in the land of Kenaan, antecedent to Abram. If this community be descendants of Kenaan, it only renders the discovery the more striking and impressive. The knowledge of the true God, the confession of the one everlasting supreme Creator of heaven and earth, the existence of a stated form of worship by means of a priest and a ritual attested by Abram the elect of God, in a community belonging to the Gentiles, form at once a remarkable vindication of the justice and mercy of God in having made known to all mankind the mode of acceptable approach to himself, and a singular evidence that such a Revelation had been made to Noah, from whom alone it could have descended to the whole race, and consequently to this particular branch of it.
We have reason to believe that this was not the sole line in which this precious tradition was still preserved in comparative purity and power. Job and his companions belong to one other known line in which the knowledge of the one God was still vital. The fundamental principles of divine truth planted in the human breast by this and antecedent Revelations were never afterward wholly eradicated; and from the hereditary germs of a primitive theology, cherished by contact with the Sidonians and other Phoenicians, were Homer, Socrates, Plato, Aristotle, and other sages of the East and West, enabled to rise to the exalted conceptions which they occasionally formed of the unity, purity, spirituality, and supremacy of the Divine Being. The idea of God, conveyed into a soul of any power and freedom, is wonderfully prolific. It bursts the bonds of the animal nature, and expands and elevates the rational to some shadowy semblance of its primeval glory. Where it has become altogether extinct, the human has sunk down under the debasing bondage of the brutal. During the four centuries that elapsed from the arrival of Abram to the conquest of the country by his descendants, this interesting relic of a pure Gentile worship seems to have disappeared. But the traces of such a purifying and elevating knowledge of God were not even then effaced from the memories, the customs, and the phrases of the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: blessed: Gen 9:26, Gen 24:27; Psa 68:19, Psa 72:17-19, Psa 144:1; Eph 1:3; Pe1 1:3, Pe1 1:4
which: Jos 10:42; Psa 44:3
tithes: Gen 28:22; Lev 27:30-32; Num 28:26; Deu 12:17, Deu 14:23, Deu 14:28; Ch2 31:5, Ch2 31:6, Ch2 31:12; Neh 10:37, Neh 13:12; Amo 4:4; Mal 3:8, Mal 3:10; Luk 18:12; Rom 15:16; Heb 7:4-9
John Gill
14:20 And blessed be the most high God,.... Let his name be praised, and thanks be given to him for all mercies temporal and spiritual, since all flow from him, and particularly for the mercies Abram and others through him were now made partakers of; for whoever were the instruments, God was the efficient cause, and to him all the glory was to be given:
which hath delivered thine enemies into thine hand; the four kings, who are called Abram's enemies, because the enemies of God and of true religion, and because they had been injurious to a relation of his; and especially they may be so called, if their intention was, as, say the Jewish writers (q) to slay him, beginning first with Lot: and those four kings, according to them, signify the four monarchies, the Babylonian, Persian, Grecian, and Roman (r) who in their turns distressed his posterity, but in the latter day shall fall into their hands, as those did into Abram's, and fall by them:
and he gave him tithes of all; not Melchizedek to Abram, but Abram to Melchizedek, as appears from Heb 7:4; and these tithes were given not out of the goods that were recovered, for they were restored to the proprietors of them, but out of the spoils that were taken from the enemy, as is evident from the same place referred to; and these were given both as a return for the respect shown him by Melchizedek, and by way of thankfulness to God for the victory, whose priest he was; otherwise, as a king, he stood in no need of such a present; nor was it for his maintenance as a priest, or what Abram was obliged unto, but was a voluntary action, and not out of his own substance, but out of the spoils of the enemy, and to testify his gratitude to God: this was imitated by the Heathens in later times; so the Tarentines, having got a victory over the Peucetians, sent the tenth (of the spoil) to Delphos (s): the Jews (t) say Abraham was the first in the world that began to offer tithes; but they are mistaken, when they say in the same place, that he took all the tithes of Sodom and Gomorrah, and of Lot his brother's son, and gave them to Shem the son of Noah. Eupolemus (u) makes mention of this interview between Abram and Melchizedek by name; he says, Abram was hospitably entertained in the holy city Argarizin, which is by interpretation the mountain of the most High (but seems to be the Mount Gerizzim) and that he received gifts from Melchizedek, the priest of God, who reigned there.
(q) Pirke Eliezer, c. 27. (r) Bereshit Rabba, sect. 42. fol. 37. 1. (s) Pausan. Phocica, sive l. 10. p. 633. (t) Pirke Eliezer, c. 27. (u) Apud Euseb. Evang. Praepar. l. 9. c. 17. p. 419.
John Wesley
14:20 And blessed be the most high God - Note, In all our prayers we must praise God, and join hallelujahs with all our hosannas. These are the spiritual sacrifices we must offer up daily, and upon particular occasions. God as the most high God must have the glory of all our victories. In them he shews himself higher than our enemies, and higher than we, for without him we could do nothing. And he gave him tithes of all - That is, of the spoils, Heb 7:4. This may be looked upon, As a gratuity presented to Melchizedek, by way of return for his respects. As an offering dedicated to the most high God, and therefore put into the hands of Melchizedek his priest. Jesus Christ, our great Melchizedek, is to be humbly acknowledged by every one of us as our king and priest, and not only the tithe of all, but all we have, must be given up to him.
Robert Jamieson, A. R. Fausset and David Brown
14:20 he gave him tithes of all--Here is an evidence of Abram's piety, as well as of his valor; for it was to a priest or official mediator between God and him that Abram gave a tenth of the spoil--a token of his gratitude and in honor of a divine ordinance (Prov 3:9).
14:2114:21: Եւ ասէ արքայ Սոդոմացւոց ցԱբրամ. Տո՛ւր ցիս զմարդիկդ, եւ զաւարդ քե՛զ առ։
21 Սոդոմացիների արքան, սակայն, ասաց Աբրամին. «Դու ինձ տուր այդ մարդկանց, իսկ աւարը թող մնայ քեզ»:
21 Սոդոմի թագաւորը ըսաւ Աբրամին. «Մարդիկը ինծի տուր, բայց ստացուածքը դուն քեզի առ»։
Եւ ասէ արքայ Սոդոմացւոց ցԱբրամ. Տուր ցիս զմարդիկդ, եւ զաւարդ քեզ առ:

14:21: Եւ ասէ արքայ Սոդոմացւոց ցԱբրամ. Տո՛ւր ցիս զմարդիկդ, եւ զաւարդ քե՛զ առ։
21 Սոդոմացիների արքան, սակայն, ասաց Աբրամին. «Դու ինձ տուր այդ մարդկանց, իսկ աւարը թող մնայ քեզ»:
21 Սոդոմի թագաւորը ըսաւ Աբրամին. «Մարդիկը ինծի տուր, բայց ստացուածքը դուն քեզի առ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2121: И сказал царь Содомский Авраму: отдай мне людей, а имение возьми себе.
14:21 εἶπεν επω say; speak δὲ δε though; while βασιλεὺς βασιλευς monarch; king Σοδομων σοδομα Sodoma; Sothoma πρὸς προς to; toward Αβραμ αβραμ give; deposit μοι μοι me τοὺς ο the ἄνδρας ανηρ man; husband τὴν ο the δὲ δε though; while ἵππον ιππος horse λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself
14:21 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king סְדֹ֖ם sᵊḏˌōm סְדֹם Sodom אֶל־ ʔel- אֶל to אַבְרָ֑ם ʔavrˈām אַבְרָם Abram תֶּן־ ten- נתן give לִ֣י lˈî לְ to הַ ha הַ the נֶּ֔פֶשׁ nnˈefeš נֶפֶשׁ soul וְ wᵊ וְ and הָ hā הַ the רְכֻ֖שׁ rᵊḵˌuš רְכוּשׁ property קַֽח־ qˈaḥ- לקח take לָֽךְ׃ lˈāḵ לְ to
14:21. dixit autem rex Sodomorum ad Abram da mihi animas cetera tolle tibiAnd the king of Sodom said to Abram: Give me the persons, and the rest take to thyself.
21. And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.
And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself:

21: И сказал царь Содомский Авраму: отдай мне людей, а имение возьми себе.
14:21
εἶπεν επω say; speak
δὲ δε though; while
βασιλεὺς βασιλευς monarch; king
Σοδομων σοδομα Sodoma; Sothoma
πρὸς προς to; toward
Αβραμ αβραμ give; deposit
μοι μοι me
τοὺς ο the
ἄνδρας ανηρ man; husband
τὴν ο the
δὲ δε though; while
ἵππον ιππος horse
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
14:21
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
סְדֹ֖ם sᵊḏˌōm סְדֹם Sodom
אֶל־ ʔel- אֶל to
אַבְרָ֑ם ʔavrˈām אַבְרָם Abram
תֶּן־ ten- נתן give
לִ֣י lˈî לְ to
הַ ha הַ the
נֶּ֔פֶשׁ nnˈefeš נֶפֶשׁ soul
וְ wᵊ וְ and
הָ הַ the
רְכֻ֖שׁ rᵊḵˌuš רְכוּשׁ property
קַֽח־ qˈaḥ- לקח take
לָֽךְ׃ lˈāḵ לְ to
14:21. dixit autem rex Sodomorum ad Abram da mihi animas cetera tolle tibi
And the king of Sodom said to Abram: Give me the persons, and the rest take to thyself.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: «Поднимаю руку мою к Господу Богу Всевышнему, Владыке неба и земли…» Эта торжественная клятва Аврама, данная царю содомскому, обращает на себя наше внимание, во-первых, тем внешним действием, которым она сопровождалась (поднятием руки) и которое сохраняется в присяге и доселе, и, во-вторых, своим сходством со словами благословения Мелхиседека, доказывающим, что оба они чтили одного и того же Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Abram's Disinterestedness.B. C. 1913.
21 And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself. 22 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, 23 That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: 24 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.
We have here an account of what passed between Abram and the king of Sodom, who succeeded him that fell in the battle (v. 10), and thought himself obliged to do this honour to Abram, in return for the good services he had done him. Here is,
I. The king of Sodom's grateful offer to Abram (v. 21): Give me the soul, and take thou the substance; so the Hebrew reads it. Here he fairly begs the persons, but as freely bestows the goods on Abram. Note, 1. Where a right is dubious and divided, it is wisdom to compound the matter by mutual concessions rather than to contend. The king of Sodom had an original right both to the persons and to the goods, and it would bear a debate whether Abram's acquired right by rescue would supersede his title and extinguish it; but, to prevent all quarrels, the king of Sodom makes this fair proposal. 2. Gratitude teaches us to recompense to the utmost of our power those that have undergone fatigues, run hazards, and been at expense for our service and benefit. Who goes a warfare at his own charges? 1 Cor. ix. 7. Soldiers purchase their pay dearer than any labourers, and are well worthy of it, because they expose their lives.
II. Abram's generous refusal of this offer. He not only resigned the persons to him, who, being delivered out of the hand of their enemies, ought to have served Abram, but he restored all the goods too. He would not take from a thread to a shoe-latchet, not the least thing that had ever belonged to the king of Sodom or any of his. Note, A lively faith enables a man to look upon the wealth of this world with a holy contempt, 1 John v. 4. What are all the ornaments and delights of sense to one that has God and heaven ever in his eye? He resolves even to a thread and a shoe-latchet; for a tender conscience fears offending in a small matter. Now,
1. Abram ratifies this resolution with a solemn oath: I have lifted up my hand to the Lord that I will not take any thing, v. 22. Here observe, (1.) The titles he gives to God, The most high God, the possessor of heaven and earth, the same that Melchizedek had just now used, v. 19. Note, It is good to learn of others how to order our speech concerning God, and to imitate those who speak well in divine things. This improvement we are to make of the conversation of devout good men, we must learn to speak after them. (2.) The ceremony used in this oath: I have lifted up my hand. In religious swearing we appeal to God's knowledge of our truth and sincerity and imprecate his wrath if we swear falsely, and the lifting up of the hand is very significant and expressive of both. (3.) The matter of the oath, namely, that he would not take any reward from the king of Sodom, was lawful, but what he was not antecedently obliged to. [1.] Probably Abram vowed, before he went to the battle, that, if God would give him success, he would, for the glory of God and the credit of his profession, so far deny himself and his own right as to take nothing of the spoils to himself. Note, the vows we have made when we are in pursuit of a mercy must be carefully and conscientiously kept when we have obtained the mercy, though they were made against our interest. A citizen of Zion, if he has sworn, whether it be to God or man, though it prove to his own hurt, yet he changeth not, Ps. xv. 4. Or, [2.] Perhaps Abram, now when he saw cause to refuse the offer made him, at the same time confirmed his refusal with this oath, to prevent further importunity. Note, First, There may be good reason sometimes why we should debar ourselves of that which is our undoubted right, as St. Paul, 1 Cor. viii. 13; ix. 12. Secondly, That strong resolutions are of good use to put by the force of temptations.
2. He backs his refusal with a good reason: Lest thou shouldest say, I have made Abram rich, which would reflect reproach, (1.) Upon the promise and covenant of God, as if they would not have enriched Abram without the spoils of Sodom. And, (2.) Upon the piety and charity of Abram, as if all he had in his eye, when he undertook that hazardous expedition, was to enrich himself. Note, [1.] We must be very careful that we give no occasion to others to say things which they ought not. [2.] The people of God must, for their credit's sake, take heed of doing any thing that looks mean or mercenary, or that savours of covetousness and self-seeking. Probably Abram knew the king of Sodom to be a proud and scornful man, and one that would be apt to turn such a thing as this to his reproach afterwards, though most unreasonably. When we have to do with such men, we have need to act with particular caution.
3. He limits his refusal with a double proviso, v. 24. In making vows, we ought carefully to insert the necessary exceptions, that we may not afterwards say before the angel, It was an error, Eccl. v. 6. Abram here excepts, (1.) The food of his soldiers; they were worthy of their meat while they trod out the corn. This would give no colour to the king of Sodom to say that he had enriched Abram. (2.) The shares of his allies and confederates: Let them take their portion. Note, Those who are strict in restraining their own liberty yet ought not to impose those restraints upon the liberties of others, nor to judge of them accordingly. We must not make ourselves the standard to measure others by. A good man will deny himself that liberty which he will not deny another, contrary to the practice of the Pharisees, Matt. xxiii. 4. There was not the same reason why Aner, Eshcol, and Mamre, should quit their right, that there was why Abram should. They did not make the profession that he made, nor were they, as he was, under the obligation of a vow. They had not the hopes that Abram had of a portion in the other world, and therefore, by all means, let them take their portion of this.
Albert Barnes: Notes on the Bible - 1834
14:21-24
The king of Sodom concedes to Abram, according to custom, the spoils of conquest as his right, and claims for himself only his subjects who had been rescued from the foe. Abram however declines any personal advantage from the enterprise, or material recompense for his services. To this he was led partly by the present disposition of his mind, in which the spiritual pRev_ailed over the carnal, and partly by the character of the one with whom he had to deal; since the Sodomites were notorious for their wickedness. On other occasions he accepted unmerited gifts Gen 12:16; Gen 20:14, Gen 20:16. On the present occasion, he, no doubt, felt himself amply rewarded by the recovery of his own kinsman, and the blessing of Melkizedec. Disinterestedness has had another victory in Abram. And, accordingly, the minister of God meets him on the field of a common humanity, and pronounces on him a blessing. The unselfish, unsectarian heart of the heir of special promise, bows in acknowledgment of the representative of the universal and anterior covenant of God with Noah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: persons: Heb. souls, Gen 14:21
John Gill
14:21 And the king of Sodom said unto Abram,.... After the conversation between him and Melchizedek was over:
give me the persons, and take the goods to thyself; meaning by "persons" or "souls", as in the original, his own subjects that had been taken and carried away by the four kings, and were now brought back by Abram; and by "the goods", those of his own and his subjects, which their conquerors had spoiled them of, but were now recovered, and which he was very willing Abram should have as his right, according to the laws of war, and as a reward of his labours; and very modestly asks for the other, which he did not deny but he might claim as the fruits of his victory: and this also shows, that the king of Sodom, though a Heathen prince, and perhaps a wicked man, yet had more regard to the persons of his subjects than to his own or their goods: the word for "goods" includes all the substance and possession of a man, gold, silver, cattle, and all movables (w).
(w) R. Sol. Urbin. Ohel Moed, fol. 21. 2.
John Wesley
14:21 Give me the souls, and take thou the substance - So the Hebrew reads it. Here he fairly begs the persons, but as freely bestows the goods on Abram. Gratitude teaches us to recompense to the utmost of our power those that have undergone fatigues, or been at expence for our service.
Robert Jamieson, A. R. Fausset and David Brown
14:21 the king of Sodom said . . . Give me the persons--According to the war customs still existing among the Arab tribes, Abram might have retained the recovered goods, and his right was acknowledged by the king of Sodom. But with honest pride, and a generosity unknown in that part of the world, he replied with strong phraseology common to the East, "I have lifted up mine hand" [that is, I have sworn] unto the Lord that I will not take from a thread even to a sandal-thong, and that that I will not take any thing that [is] thine, lest thou shouldst say, I have made Abram rich" [Gen 14:22-23].
14:2214:22: Եւ ասէ Աբրամ ցարքայն Սոդոմացւոց. Ձգեմ զձեռն իմ առ Աստուած Բարձրեալ որ արար զերկինս եւ զերկիր,
22 Աբրամն ասաց սոդոմացիների արքային. «Երդւում եմ երկինքն ու երկիրը ստեղծած բարձրեալ Աստուծով,
22 Եւ Աբրամ ըսաւ Սոդոմի թագաւորին. «Երկնքի ու երկրի տէրը եղող Բարձրեալ Տէր Աստուծոյ վերցուցի իմ ձեռքս,
Եւ ասէ Աբրամ ցարքայն Սոդոմացւոց. Ձգեմ զձեռն իմ առ Աստուած Բարձրեալ որ արար զերկինս եւ զերկիր:

14:22: Եւ ասէ Աբրամ ցարքայն Սոդոմացւոց. Ձգեմ զձեռն իմ առ Աստուած Բարձրեալ որ արար զերկինս եւ զերկիր,
22 Աբրամն ասաց սոդոմացիների արքային. «Երդւում եմ երկինքն ու երկիրը ստեղծած բարձրեալ Աստուծով,
22 Եւ Աբրամ ըսաւ Սոդոմի թագաւորին. «Երկնքի ու երկրի տէրը եղող Բարձրեալ Տէր Աստուծոյ վերցուցի իմ ձեռքս,
zohrab-1805▾ eastern-1994▾ western am▾
14:2222: Но Аврам сказал царю Содомскому: поднимаю руку мою к Господу Богу Всевышнему, Владыке неба и земли,
14:22 εἶπεν επω say; speak δὲ δε though; while Αβραμ αβραμ to; toward βασιλέα βασιλευς monarch; king Σοδομων σοδομα Sodoma; Sothoma ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine πρὸς προς to; toward τὸν ο the θεὸν θεος God τὸν ο the ὕψιστον υψιστος highest; most high ὃς ος who; what ἔκτισεν κτιζω create; set up τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land
14:22 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אַבְרָ֖ם ʔavrˌām אַבְרָם Abram אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king סְדֹ֑ם sᵊḏˈōm סְדֹם Sodom הֲרִימֹ֨תִי hᵃrîmˌōṯî רום be high יָדִ֤י yāḏˈî יָד hand אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵ֣ל ʔˈēl אֵל god עֶלְיֹ֔ון ʕelyˈôn עֶלְיֹון upper קֹנֵ֖ה qōnˌē קנה create שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens וָ wā וְ and אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
14:22. qui respondit ei levo manum meam ad Dominum Deum excelsum possessorem caeli et terraeAnd he answered him: I lift up my hand to the Lord God the most high, the possessor of heaven and earth,
22. And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, God Most High, possessor of heaven and earth,
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:

22: Но Аврам сказал царю Содомскому: поднимаю руку мою к Господу Богу Всевышнему, Владыке неба и земли,
14:22
εἶπεν επω say; speak
δὲ δε though; while
Αβραμ αβραμ to; toward
βασιλέα βασιλευς monarch; king
Σοδομων σοδομα Sodoma; Sothoma
ἐκτενῶ εκτεινω extend
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
τὸν ο the
ὕψιστον υψιστος highest; most high
ὃς ος who; what
ἔκτισεν κτιζω create; set up
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
14:22
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אַבְרָ֖ם ʔavrˌām אַבְרָם Abram
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
סְדֹ֑ם sᵊḏˈōm סְדֹם Sodom
הֲרִימֹ֨תִי hᵃrîmˌōṯî רום be high
יָדִ֤י yāḏˈî יָד hand
אֶל־ ʔel- אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵ֣ל ʔˈēl אֵל god
עֶלְיֹ֔ון ʕelyˈôn עֶלְיֹון upper
קֹנֵ֖ה qōnˌē קנה create
שָׁמַ֥יִם šāmˌayim שָׁמַיִם heavens
וָ וְ and
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
14:22. qui respondit ei levo manum meam ad Dominum Deum excelsum possessorem caeli et terrae
And he answered him: I lift up my hand to the Lord God the most high, the possessor of heaven and earth,
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Adam Clarke: Commentary on the Bible - 1831
14:22: I have lift up mine hand - The primitive mode of appealing to God, and calling him to witness a particular transaction; this no doubt generally obtained among the faithful till circumcision, the sign of the covenant, was established. After this, in swearing, the hand was often placed on the circumcised part; see Gen 24:2, Gen 24:9.
Albert Barnes: Notes on the Bible - 1834
14:22
I have lifted up my hand. - This is a serious matter with Abram. Either before, or then and there, he made an oath or solemn asseveration before God, with uplifted hand, that he would not touch the property of Sodom. He must have felt that there was danger of moral contamination in coming into any political relationship with the cities of the vale. "The Lord, the Most High God, the Founder of heaven and earth." In this conjunction of names Abram solemnly and expressly identifies the God of himself and of Melkizedec in the presence of the king of Sodom. The Most High God of Melkizedec is the God of the first chapter of Genesis, and the Yahweh of Adam, Noah, and Abram.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: lift: Exo 6:8; Deu 32:40; Dan 12:7; Rev 10:5, Rev 10:6
unto: Gen 21:23-31; Jdg 11:35
the most: Gen 14:20, Gen 17:1; Psa 24:1, Psa 83:18; Isa 57:15; Dan 4:34; Hag 2:8
possessor: Gen 14:19, Gen 21:33
John Gill
14:22 And Abram said to the king of Sodom,.... In reply to his request:
I have lifted up mine hand unto the Lord; which was both a gesture of praying and of swearing, and both may be intended here; when he set out on his expedition, it is very probable he prayed to God for success, and swore that if he prospered him, that he would receive no profit or advantage from it to himself; or now in the presence of Melchizedek he lift up his hands and swore that he would take none of the goods he had recovered to his own line; and in this form of praying or swearing, he makes use of the same epithets of God Melchizedek had just used:
the most high God, the possessor of heaven and earth: having his heart struck with those just and glorious representations of God, and awed with a sense of such a glorious Being, and being forward to learn and retain everything that tended to make for the glory of God.
John Wesley
14:22 I have lift up mine hand to the Lord that I will not take anything - Here Observe, The titles he gives to God, the most high God, the possessor of heaven and earth - The same that Melchizedek had just now used. It is good to learn of others how to order our speech concerning God, and to imitate those who speak well in divine things. The ceremony used in this oath; I have lift up my hand - In religious swearing we appeal to God's knowledge of our truth and sincerity, and imprecate his wrath if we swear falsely; and the lifting up of the hands is expressive of both. Lest thou shouldst say, I have made Abram rich - Probably, Abram knew the king of Sodom to be a proud and scornful man, and one that would be apt to turn such a thing as this to his reproach afterwards, and when we have to do with such men, we have need to act with particular caution.
14:2314:23: եթէ ՚ի շաղամաթէ միոջէ մինչեւ ՚ի խրացս մի կօշկաց առից ես յամենայնէ որ ինչ քո՛ իցէ. զի մի՛ ասիցես թէ ես մեծացուցի զԱբրամ։
23 որ քեզ պատկանող ոչ մի բանից՝ թելից մինչեւ կօշիկի կապն անգամ ես չեմ վերցնի, որպէսզի չասես, թէ՝ “ես հարստացրի Աբրամին”,
23 Որ դերձանէն մինչեւ կօշիկի կապը բան մը չառնեմ քու ունեցածներէդ, որ չըլլայ թէ Աբրամը ես հարստացուցի ըսես,
Եթէ ի շաղամաթէ միոջէ մինչեւ ի խրացս մի կօշկաց առից ես յամենայնէ որ ինչ քո իցէ. զի մի՛ ասիցես թէ Ես մեծացուցի զԱբրամ:

14:23: եթէ ՚ի շաղամաթէ միոջէ մինչեւ ՚ի խրացս մի կօշկաց առից ես յամենայնէ որ ինչ քո՛ իցէ. զի մի՛ ասիցես թէ ես մեծացուցի զԱբրամ։
23 որ քեզ պատկանող ոչ մի բանից՝ թելից մինչեւ կօշիկի կապն անգամ ես չեմ վերցնի, որպէսզի չասես, թէ՝ “ես հարստացրի Աբրամին”,
23 Որ դերձանէն մինչեւ կօշիկի կապը բան մը չառնեմ քու ունեցածներէդ, որ չըլլայ թէ Աբրամը ես հարստացուցի ըսես,
zohrab-1805▾ eastern-1994▾ western am▾
14:2323: что даже нитки и ремня от обуви не возьму из всего твоего, чтобы ты не сказал: я обогатил Аврама;
14:23 εἰ ει if; whether ἀπὸ απο from; away σπαρτίου σπαρτιον till; until σφαιρωτῆρος σφαιρωτηρ shoe λήμψομαι λαμβανω take; get ἀπὸ απο from; away πάντων πας all; every τῶν ο the σῶν σος your ἵνα ινα so; that μὴ μη not εἴπῃς επω say; speak ὅτι οτι since; that ἐγὼ εγω I ἐπλούτισα πλουτιζω enrich τὸν ο the Αβραμ αβραμ Abram; Avram
14:23 אִם־ ʔim- אִם if מִ mi מִן from חוּט֙ ḥûṭ חוּט thread וְ wᵊ וְ and עַ֣ד ʕˈaḏ עַד unto שְׂרֹֽוךְ־ śᵊrˈôḵ- שְׂרֹוךְ sandal-thong נַ֔עַל nˈaʕal נַעַל sandal וְ wᵊ וְ and אִם־ ʔim- אִם if אֶקַּ֖ח ʔeqqˌaḥ לקח take מִ mi מִן from כָּל־ kkol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not תֹאמַ֔ר ṯōmˈar אמר say אֲנִ֖י ʔᵃnˌî אֲנִי i הֶעֱשַׁ֥רְתִּי heʕᵉšˌartî עשׁר become rich אֶת־ ʔeṯ- אֵת [object marker] אַבְרָֽם׃ ʔavrˈām אַבְרָם Abram
14:23. quod a filo subteminis usque ad corrigiam caligae non accipiam ex omnibus quae tua sunt ne dicas ego ditavi AbramThat from the very woof thread unto the shoe latchet, I will not take of any things that are thine, lest thou say I have enriched Abram:
23. that I will not take a thread nor a shoelatchet nor aught that is thine, lest thou shouldest say, I have made Abram rich:
That I will not [take] from a thread even to a shoelatchet, and that I will not take any thing that [is] thine, lest thou shouldest say, I have made Abram rich:

23: что даже нитки и ремня от обуви не возьму из всего твоего, чтобы ты не сказал: я обогатил Аврама;
14:23
εἰ ει if; whether
ἀπὸ απο from; away
σπαρτίου σπαρτιον till; until
σφαιρωτῆρος σφαιρωτηρ shoe
λήμψομαι λαμβανω take; get
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
σῶν σος your
ἵνα ινα so; that
μὴ μη not
εἴπῃς επω say; speak
ὅτι οτι since; that
ἐγὼ εγω I
ἐπλούτισα πλουτιζω enrich
τὸν ο the
Αβραμ αβραμ Abram; Avram
14:23
אִם־ ʔim- אִם if
מִ mi מִן from
חוּט֙ ḥûṭ חוּט thread
וְ wᵊ וְ and
עַ֣ד ʕˈaḏ עַד unto
שְׂרֹֽוךְ־ śᵊrˈôḵ- שְׂרֹוךְ sandal-thong
נַ֔עַל nˈaʕal נַעַל sandal
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אֶקַּ֖ח ʔeqqˌaḥ לקח take
מִ mi מִן from
כָּל־ kkol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תֹאמַ֔ר ṯōmˈar אמר say
אֲנִ֖י ʔᵃnˌî אֲנִי i
הֶעֱשַׁ֥רְתִּי heʕᵉšˌartî עשׁר become rich
אֶת־ ʔeṯ- אֵת [object marker]
אַבְרָֽם׃ ʔavrˈām אַבְרָם Abram
14:23. quod a filo subteminis usque ad corrigiam caligae non accipiam ex omnibus quae tua sunt ne dicas ego ditavi Abram
That from the very woof thread unto the shoe latchet, I will not take of any things that are thine, lest thou say I have enriched Abram:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: «даже нитки и ремня от обуви не возьму… Анер, Эшкол и Мамрий пусть возьмут свою долю…»

«Нельзя не остановиться на этом прекрасном, поистине величественном образе патриарха, который с таким чувством достоинства отказывается от законной своей добычи, не забывая, однако, выговорить права своих союзников» (Властов).

Не забыты были Аврамом даже и его друзья-союзники — Анер, Эшкол и Мамрий, которые, впрочем, оставались дома и охраняли интересы патриарха за время его вынужденного отсутствия.
Adam Clarke: Commentary on the Bible - 1831
14:23: From a thread even to a shoelatchet - This was certainly a proverbial mode of expression, the full meaning of which is perhaps not known. Among the rabbinical writers חוט chut, or חוטי chuti, signifies a fillet worn by young women to tie up their hair; taken in this sense it will give a good meaning here. As Abram had rescued both the men and women carried off by the confederate kings, and the king of Sodom had offered him all the goods, claiming only the persons, he answers by protesting against the accepting any of their property: "I have vowed unto the Lord, the proprietor of heaven and earth, that I will not receive the smallest portion of the property either of the women or men, from a girl's fillet to a man's shoe-tie."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: That I: Kg1 13:8; Kg2 5:16, Kg2 5:20; Est 9:15, Est 9:16; Co2 11:9-11, Co2 12:14
lest: Co2 11:12; Heb 13:5
John Gill
14:23 That I will not take from a thread even to a shoelatchet,.... That is, from a thread used in sewing garments to, a shoelatchet, or the string which fastens the shoes to the foot, the least belonging to that; or from the hair lace of the head, to the shoelatchet of the foot; that is, he would take nothing of his from head to foot: the meaning is, that he would not take that which was of the least value and importance that could be conceived of, and which is more clearly expressed by what follows:
and that I will not take anything that is thine; the least thing that belonged to him, or to any of his subjects, for this reason:
lest thou shouldest say, I have made Abram rich; lest he should upbraid him with it afterwards, and say, that all his riches were owing to him; whereas God had promised to bless him, and make him rich and great, as he had begun to do, and still would more and more; and in whom his trusted, and to whom he was desirous all the glory of his greatness and riches should be ascribed.
John Wesley
14:23 From a thread to a shoe - latchet - Not the least thing that had ever belonged to the king of Sodom.
14:2414:24: Բայց որչափ ինչ կերան մանկտիդ. եւ մասն արանցդ որ եկին ընդ իս. Աւնան եւ Եսքող, եւ Մամբրէ. նոքա առցեն զբաժին իւրեանց։
24 բացի ծառաների կերածից: Իսկ ինձ հետ եկած մարդիկ՝ Օնանը, Եսքողն ու Մամբրէն, իրենք թող ստանան իրենց բաժինը»:
24 Բացի տղաքներուն կերածէն ու ինծի հետ եկող մարդոցը, այսինքն Աների ու Եսքողի ու Մամբրէի բաժիններէն. թող անոնք իրենց բաժինը առնեն»։
Բայց որչափ ինչ կերան մանկտիդ, եւ մասն արանցդ որ եկին ընդ իս` Աւնան, Եսքող եւ Մամբրէ, նոքա առցեն զբաժին իւրեանց:

14:24: Բայց որչափ ինչ կերան մանկտիդ. եւ մասն արանցդ որ եկին ընդ իս. Աւնան եւ Եսքող, եւ Մամբրէ. նոքա առցեն զբաժին իւրեանց։
24 բացի ծառաների կերածից: Իսկ ինձ հետ եկած մարդիկ՝ Օնանը, Եսքողն ու Մամբրէն, իրենք թող ստանան իրենց բաժինը»:
24 Բացի տղաքներուն կերածէն ու ինծի հետ եկող մարդոցը, այսինքն Աների ու Եսքողի ու Մամբրէի բաժիններէն. թող անոնք իրենց բաժինը առնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2424: кроме того, что съели отроки, и кроме доли, принадлежащей людям, которые ходили со мною; Анер, Эшкол и Мамрий пусть возьмут свою долю.
14:24 πλὴν πλην besides; only ὧν ος who; what ἔφαγον εσθιω eat; consume οἱ ο the νεανίσκοι νεανισκος young man καὶ και and; even τῆς ο the μερίδος μερις portion τῶν ο the ἀνδρῶν ανηρ man; husband τῶν ο the συμπορευθέντων συμπορευομαι converge; travel with μετ᾿ μετα with; amid ἐμοῦ εμου my Εσχωλ εσχωλ this; he λήμψονται λαμβανω take; get μερίδα μερις portion
14:24 בִּלְעָדַ֗י bilʕāḏˈay בִּלְעֲדֵי without רַ֚ק ˈraq רַק only אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָֽכְל֣וּ ʔˈāḵᵊlˈû אכל eat הַ ha הַ the נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy וְ wᵊ וְ and חֵ֨לֶק֙ ḥˈēleq חֵלֶק share הָֽ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָלְכ֖וּ hālᵊḵˌû הלך walk אִתִּ֑י ʔittˈî אֵת together with עָנֵר֙ ʕānˌēr עָנֵר Aner אֶשְׁכֹּ֣ל ʔeškˈōl אֶשְׁכֹּל Eshcol וּ û וְ and מַמְרֵ֔א mamrˈē מַמְרֵא Mamre הֵ֖ם hˌēm הֵם they יִקְח֥וּ yiqḥˌû לקח take חֶלְקָֽם׃ ס ḥelqˈām . s חֵלֶק share
14:24. exceptis his quae comederunt iuvenes et partibus virorum qui venerunt mecum Aner Eschol et Mambre isti accipient partes suasExcept such things as the young men have eaten, and the shares of the men that came with me, Aner, Escol, and Mambre: these shall take their shares.
24. 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.
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:

24: кроме того, что съели отроки, и кроме доли, принадлежащей людям, которые ходили со мною; Анер, Эшкол и Мамрий пусть возьмут свою долю.
14:24
πλὴν πλην besides; only
ὧν ος who; what
ἔφαγον εσθιω eat; consume
οἱ ο the
νεανίσκοι νεανισκος young man
καὶ και and; even
τῆς ο the
μερίδος μερις portion
τῶν ο the
ἀνδρῶν ανηρ man; husband
τῶν ο the
συμπορευθέντων συμπορευομαι converge; travel with
μετ᾿ μετα with; amid
ἐμοῦ εμου my
Εσχωλ εσχωλ this; he
λήμψονται λαμβανω take; get
μερίδα μερις portion
14:24
בִּלְעָדַ֗י bilʕāḏˈay בִּלְעֲדֵי without
רַ֚ק ˈraq רַק only
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָֽכְל֣וּ ʔˈāḵᵊlˈû אכל eat
הַ ha הַ the
נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy
וְ wᵊ וְ and
חֵ֨לֶק֙ ḥˈēleq חֵלֶק share
הָֽ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָלְכ֖וּ hālᵊḵˌû הלך walk
אִתִּ֑י ʔittˈî אֵת together with
עָנֵר֙ ʕānˌēr עָנֵר Aner
אֶשְׁכֹּ֣ל ʔeškˈōl אֶשְׁכֹּל Eshcol
וּ û וְ and
מַמְרֵ֔א mamrˈē מַמְרֵא Mamre
הֵ֖ם hˌēm הֵם they
יִקְח֥וּ yiqḥˌû לקח take
חֶלְקָֽם׃ ס ḥelqˈām . s חֵלֶק share
14:24. exceptis his quae comederunt iuvenes et partibus virorum qui venerunt mecum Aner Eschol et Mambre isti accipient partes suas
Except such things as the young men have eaten, and the shares of the men that came with me, Aner, Escol, and Mambre: these shall take their shares.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:24: Save only that which the young men have eaten - His own servants had partaken of the victuals which the confederate kings had carried away; see Gen 14:11. This was unavoidable, and this is all he claims; but as he had no right to prescribe the same liberal conduct to his assistants, Aner, Eshcol, and Mamre, he left them to claim the share that by right of conquest belonged to them of the recaptured booty. Whether they were as generous as Abram we are not told.
The great variety of striking incidents in this chapter the attentive reader has already carefully noted. To read and not understand is the property of the foolish and the inconsiderate. 1. We have already seen the danger to which Lot exposed himself in preferring a fertile region, though peopled with the workers of iniquity. His sorrows commence in the captivity of himself and family, and the loss of all his property, though by the good providence of God he and they were rescued. 2. Long observation has proved that the company a man keeps is not an indifferent thing; it will either be the means of his salvation or destruction. 3. A generous man cannot be contented with mere personal safety while others are in danger, nor with his own prosperity while others are in distress. Abram, hearing of the captivity of his nephew, determines to attempt his rescue; he puts himself at the head of his own servants, three hundred and eighteen in number, and the few assistants with which his neighbors, Mamre, Aner, and Eshcol, could furnish him; and, trusting in God and the goodness of his cause, marches off to attack four confederate kings! 4. Though it is not very likely that the armies of those petty kings could have amounted to many thousands, yet they were numerous enough to subdue almost the whole land of Canaan; and consequently, humanly speaking, Abram must know that by numbers he could not prevail, and that in this case particularly the battle was the Lord's. 5. While depending on the Divine blessing and succor he knew he must use the means he had in his power; he therefore divided his troops skilfully that he might attack the enemy at different points at the same time, and he chooses the night season to commence his attack, that the smallness of his force might not be discovered. God requires a man to use all the faculties he has given him in every lawful enterprise, and only in the conscientious use of them can he expect the Divine blessing; when this is done the event may be safely trusted in the hands of God. 6. Here is a war undertaken by Abram on motives the most honorable and conscientious; it was to repel aggression, and to rescue the innocent from the heaviest of sufferings and the worst of slavery, not for the purpose of plunder nor the extension of his territories; therefore he takes no spoils, and returns peaceably to his own possessions. How happy would the world be were every sovereign actuated by the same spirit! 7. We have already noticed the appearance, person, office, etc., of Melchizedek; and, without indulging in the wild theories of either ancient or modern visionaries, have considered him as the Scriptures do, a type of Christ. All that has been already spoken on this head may be recapitulated in a few words. 1. The Redeemer of the world is the King of righteousness; he creates it, maintains it, and rules by it. 2. His empire is the empire of peace; this he proclaims to them who are afar off, and to them that are nigh; to the Jew and to the Gentile. 3. He is Priest of the most high God, and has laid down his life for the sin of the world; and through this sacrifice the blessing of God is derived on them that believe. Reader, take him for thy King as well as thy Priest; he saves those only who submit to his authority and take his Spirit for the regulator of their heart, and his word for the director of their conduct. How many do we find, among those who would be sorry to be rated so low as to rank only with nominal Christians, talking of Christ as their Prophet, Priest, and King, who are not taught by his word and Spirit, who apply not for redemption in his blood, and who submit not to his authority! Reader, learn this deep and important truth: "Where I am there also shall my servant be; and he that serveth me, him shall my Father honor."
Albert Barnes: Notes on the Bible - 1834
14:24
While Abram refrains from accepting any part of the spoils beyond what had been consumed in supplying the necessities of his followers in the expedition, he expressly excepts the portion to which his confederates, Aner, Eshcol, and Mamre, became entitled by their share in the recovery of the property. This is sufficient to prove that the transaction regarding the spoil was not an offer of generosity on the part of the king of Sodom, but an act of disinterestedness on the part of Abram.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:24: Save: Pro 3:27; Mat 7:12; Rom 13:7, Rom 13:8
Aner: Gen 14:13
let: Co1 9:14, Co1 9:15; Ti1 5:18
Geneva 1599
14:24 (k) 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.
(k) He did not want his liberality to be hurtful to others.
John Gill
14:24 Save only that which the young men have eaten,.... His three hundred and eighteen trained servants, and those of his confederates, who having recovered the victuals taken away from the inhabitants of Sodom and Gomorrah, had eaten of it for their refreshment, as it was but just and right they should:
and the portion of the men which went with me; the part in the spoil which belonged unto them by the laws of war; wherefore, though he abridged himself of rights and privileges that belonged unto him, which he might do, and thereby showed his great generosity, and that it was not covetousness but kindness that moved him to do what he did; yet he did not take upon him to abridge the rights and privileges of others, which would have been injurious to them: the men he means were Aner, Eshcol, and Mamre; his confederates, who went with him in the pursuit of the enemy, and were assisting to him in recovering the men and goods they had carried away: and as it was but justice they should have their share in the spoils, therefore he says:
let them take their portion; in the goods recovered, and in the spoils taken. Eupolemus (x), the Heathen writer above quoted, relates this affair thus, that"Abram being assisted by his servants became master of those who had captivated others, and carried captive the wives and children of the soldiers; and when ambassadors came to him to ransom them with money, he would not suffer the conquered to be insulted, but taking food for the young men, returned the captives freely.''
(x) Ut supra. (Apud Euseb. Evang. Praepar. l. 9. c. 17. p. 419.)