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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 4:1 and Genesis 14:19 and Proverbs 8:22

Hebrew Bible

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Summary

In Genesis, Eve uses a rare verb when Cain is born, a word normally used to describe God’s creative work and also used in Proverbs 8 and Genesis 14. The language presents childbirth similarly to other descriptions of how God creates.

Passages

Genesis 4:1

Hebrew Bible
1 Now the man was intimate with his wife Eve, and she became pregnant and gave birth to Cain. Then she said, “I have created a man just as the Lord did!” 2 Then she gave birth to his brother Abel. Abel took care of the flocks, while Cain cultivated the ground. 3 At the designated time Cain brought some of the fruit of the ground for an offering to the Lord.
750–400 BCE (scholarly estimate) Read in Genesis

Genesis 14:19

Hebrew Bible
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.
750–400 BCE (scholarly estimate) Read in Genesis

Proverbs 8:22

Hebrew Bible
20 I walk in the path of righteousness, in the pathway of justice, 21 that I may cause those who love me to inherit wealth, and that I may fill their treasuries. 22 The Lord created me as the beginning of his works, before his deeds of long ago. 23 From eternity I have been fashioned, from the beginning, from before the world existed.
600–201 BCE (scholarly estimate) Read in Proverbs

References

"... Named in Genesis 3:20 as Mother, as Mother she now names her son - 'Cain: Qayin' because 'I produced: qaniti.' As direct and simple and punning as it seems, her brief statement has troubled translators and interpreters. For most, the awkward 'with Yahweh' is the central problem in the way it loosely and ungrammatically hangs on the end of the sentence. A common solution is to read 'with the help of Yahweh,' assuming 'the help of' is implied in 'with.' In this reading, Yahweh shares in the activity that continues human life and our story. But this is not the only potential trouble spot in her words, and a glance at the others might cast a different light on this. The use of the verb qanah for giving birth is striking. It is a word often used for acquiring or producing goods, and goods such as livestock and possessions are called miqneh. Qanah is used elsewhere for the creative activity of God. Wisdom states in Proverbs 8:22: 'Yahweh created me (qaniti) first of his ways.' El Elyon ('God Most High' in many translations) is identified as 'creator (qoneh) of heaven and earth' by Melchizedek in blessing Abram in Genesis 14:19. Linking this usage of qanah with what Eve says, we may hear echoes of a divine mode of creation that involves giving birth (creation through pro-creation), certainly the most profound human experience in creating, and a theme richly scattered throughout the ancient Near Eastern traditions. But whatever traditions lie behind the text we now have, it is clear that the Woman adopts a term here used elsewhere for God's creating. In this light her 'with Yahweh' might well be read as 'along with' or 'in the manner of.' 'I have created a man, along with Yahweh / equally with Yahweh / in the manner of Yahweh.' Rather than recognizing that Yahweh is at the core of human reproduction, she asserts that in this arena at least she is on a par with Yahweh. She too creates a Man. She creates humans - thus her strange use of 'man' ('is) for a boy-child. She is in this respect 'like one of us,' even if expelled from the garden of Eden and denied access to the Tree of Life ..."
W. Lee Humphreys, The Character of God in the Book of Genesis: A Narrative Appraisal (Louisville: Westminster John Knox, 2001), 53–54.

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 4:1 and Genesis 14:19 and Proverbs 8:22

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