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Genesis

About this book

Abram Rescues Lot

Chapter 14

1 At that time Amraphel king of Shinar, Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 2 went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboyim, and the king of Bela (that is, Zoar). 3 These last five kings joined forces in the Valley of Siddim (that is, the Salt Sea). 4 For twelve years they had served Kedorlaomer, but in the thirteenth year they rebelled. 5 In the fourteenth year, Kedorlaomer and the kings who were his allies came and defeated the Rephaites in Ashteroth Karnaim,⁠ the Zuzites in Ham, the Emites in Shaveh Kiriathaim, 6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. 7 Then they attacked En Mishpat (that is, Kadesh) again, and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazezon Tamar. 8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboyim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met 9 Kedorlaomer king of Elam, Tidal king of nations, Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against five. 10 Now the Valley of Siddim was full of tar pits. When the kings of Sodom and Gomorrah fled, they fell into them, but some survivors fled to the hills. 11 The four victorious kings took all the possessions and food of Sodom and Gomorrah and left. 12 They also took Abram’s nephew Lot and his possessions when they left, for Lot was living in Sodom. 13 A fugitive came and told Abram the Hebrew. Now Abram was living by the oaks of Mamre the Amorite, the brother of Eshcol and Aner. (All these were allied by treaty with Abram.) 14 When Abram heard that his nephew had been taken captive, he mobilized his 318 trained men who had been born in his household, and he pursued the invaders as far as Dan. 15 Then, during the night, Abram divided his forces against them and defeated them. He chased them as far as Hobah, which is north of Damascus.⁠ 16 He retrieved all the stolen property. He also brought back his nephew Lot⁠ and his possessions, as well as the women and the rest of the people.

Abram and Melchizedek

17 After Abram returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram in the Valley of Shaveh (known as the King’s Valley). 18 Melchizedek king of Salem⁠ brought out bread and wine.⁠ (Now he was the priest of the Most High God.)⁠ 19 He blessed Abram, saying, “Blessed be Abram by the Most High God, Creator of heaven and earth.⁠ 20 Worthy of praise is the Most High God, who delivered your enemies into your hand.” Abram gave Melchizedek a tenth of everything. 21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.” 22 But Abram replied to the king of Sodom, “I raise my hand to the Lord, the Most High God, Creator of heaven and earth, and vow 23 that I will take nothing belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I who made Abram rich.’ 24 I will take nothing except compensation for what the young men have eaten. As for the share of the men who went with me—Aner, Eshcol, and Mamre—let them take their share.”

Texts in conversation

Compare Genesis 2:4 and Genesis 14:19

Hebrew Bible

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Summary

In Genesis 14, Melchizedek blesses Abram with the title “creator of heaven and earth,” echoing Genesis that describes creation. The similarity suggests an editor added this expression based on the creation account into Melchizedek’s speech.

Passages

Genesis 2:4

Hebrew Bible
2 By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing. 3 God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation. 4 This is the account of the heavens and the earth when they were created—when the Lord God made the earth and heavens. 5 Now no shrub of the field had yet grown on the earth, and no plant of the field had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. 6 Springs would well up from the earth and water the whole surface of the ground.
750–400 BCE (scholarly estimate) Read in Genesis

Genesis 14:19

Hebrew Bible
17 After Abram returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram in the Valley of Shaveh (known as the King’s Valley). 18 Melchizedek king of Salem brought out bread and wine. (Now he was the priest of the Most High God.) 19 He blessed Abram, saying, “Blessed be Abram by the Most High God, Creator of heaven and earth. 20 Worthy of praise is the Most High God, who delivered your enemies into your hand.” Abram gave Melchizedek a tenth of everything. 21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.”
750–400 BCE (scholarly estimate) Read in Genesis

References

"... The association of the Temple in Jerusalem with 'heaven and earth' is not without Near Eastern antecedents, nor is it limited in the Hebrew Bible to texts whose subject is creation. At Nippur and elsewhere in ancient Sumer, the temple held the name Duranki, 'bond of heaven and earth,' and we hear of a shrine in Babylon called Etemenanki, 'the house where the foundation of heaven and earth is.' These parallels raise the tantalizing possibility that 'heaven and earth' may, on occasion, be an appellation of Jerusalem or its Temple. It is curious that the first time we hear the deity called 'creator of heaven and earth' is in the blessing bestowed upon Abram by Melchizedek, king of Salem. (Genesis 14:19) Salem, as Psalm 76:3 demonstrates, is another name for Zion, the Temple Mount in Jerusalem. The suspicion cannot but arise that a liturgical formula associated with the Jerusalem cultus has been retrojected into the blessing of a pre-Israelite ruler of the same site. A psalm (Psalm 134) reinforces the suspicion ..."
Jon D. Levenson, Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence, Mythos (Princeton, NJ: Princeton University Press, 1994), 90–91.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Genesis 2:4 and Genesis 14:19

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