TRV
Translation
King James Version
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.
Complete Jewish Bible
Now the Siddim Valley was full of clay pits; and when the kings of S'dom and 'Amora fled, some fell into them; while the rest fled to the hills.
Berean Standard Bible
Now the Valley of Siddim was full of tar pits, and as the kings of Sodom and Gomorrah fled, some men fell into the pits, but the survivors fled to the hill country.
American Standard Version
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.
World English Bible Messianic
Now the valley of Siddim was full of tar pits; and the kings of Sodom and Gomorrah fled, and they fell there, and those who remained fled to the hills.
Geneva Bible (1599)
Now the vale of Siddim was full of slime pits, and the Kings of Sodom and Gomorah fled and fell there: and ye residue fled to the mountaine.
Young's Literal Translation
And the valley of Siddim is full of bitumen-pits; and the kings of Sodom and Gomorrah flee, and fall there, and those left have fled to the mountain.
See on the biblical-era map
In the KJVVerse 347 of 31,102
Study This Verse
Commentary on Genesis 14 verses 1–12
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 Elparan, which is by the wilderness.
7 And they returned, and came to Enmishpat, 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 (Gen 14:5-7), 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, Gen 14:10. In all places we are surrounded with deaths of various kinds, especially in the field of battle. 2. The cities were plundered, Gen 14:11. 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 2:8, Hos 2:9. 3. Lot was carried captive, Gen 14:12. 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, Ecc 9:2. 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 (Co2 6:17), and so deliver ourselves, Rev 18:4. (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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Genesis 14:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
This verse vividly depicts a pivotal moment in the "Battle of the Kings," where the rebellious kings of Sodom and Gomorrah, in their desperate flight from defeat, became ensnared in the treacherous bitumen pits of the Vale of Siddim, while their remaining forces sought refuge in the surrounding mountains. This verse not only highlights the immediate, chaotic consequences of the conflict but also underscores the perilous nature of the terrain, setting the stage for Abraham's subsequent intervention and rescue.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices. Setting as Character is prominent, as the "vale of Siddim" with its "slimepits" is not merely a backdrop but an active participant in the narrative, directly influencing the outcome of the battle by trapping the fleeing kings. This creates a powerful sense of Irony, where the very ground intended for battle becomes a decisive instrument of defeat for the local kings. The contrast between the kings falling into the pits and "they that remained" fleeing "to the mountain" serves as a form of Juxtaposition, highlighting the divergent fates of the defeated forces and emphasizing the chaos and desperation of the rout. The description of the kings' fall is also a form of Understatement, as "fell there" implies a catastrophic end without explicitly detailing death or capture, allowing the reader to infer the severity of their plight.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while describing a historical battle, carries profound theological and thematic weight. It subtly introduces the concept of natural consequences aligning with divine purposes. The treacherous "slimepits" can be seen as instruments in the unfolding of God's permissive will, contributing to the defeat of the wicked kings of Sodom and Gomorrah. This defeat, in turn, serves as a significant foreshadowing of the ultimate judgment that would befall these cities due to their profound wickedness, as detailed in Genesis 19. The vulnerability of these powerful kings to both military might and natural hazards also underscores the limits of human strength and autonomy, reminding us that even earthly rulers are subject to forces beyond their control. This sets the stage for the true and ultimate sovereignty of God, soon to be demonstrated through Abraham's righteous actions and God's covenant promises.
REFLECTION AND APPLICATION
Genesis 14:10 offers a stark reminder that the terrain of our lives, both literal and metaphorical, profoundly influences the outcomes of our choices and conflicts. The kings' desperate flight into the "slimepits" illustrates the immediate and often ignominious consequences of rebellion, poor judgment, or a refusal to acknowledge superior forces. For us, life presents its own "pits"—situations born of our own folly, the consequences of sin, or unexpected adversities that can ensnare and defeat us. This passage challenges us to cultivate wisdom and discernment, to understand the "terrain" we navigate, and to avoid paths that lead to entrapment. It reminds us that even those in positions of power or influence are not immune to the consequences of their actions, and that humility in the face of life's challenges is paramount. Ultimately, it points us to the need for a deliverer when we find ourselves in such pits, a theme beautifully developed in the subsequent narrative of Abraham's rescue.
Questions for Reflection
FAQ
What were the "slimepits" mentioned in Genesis 14:10?
Answer: The "slimepits" (Hebrew: bᵉʼêr chêmâr, literally "wells of bitumen") were natural pits filled with bitumen or asphalt, a tar-like, sticky substance. This geological feature was common in the Vale of Siddim, which is generally identified with the area that later became the southern basin of the Dead Sea. These pits were extremely treacherous, acting as natural traps that could ensnare people, especially those fleeing in panic during battle.
Why is the detail about the "slimepits" important to the narrative?
Answer: This detail is crucial for several reasons. Primarily, it provides the immediate explanation for the decisive defeat and capture of the kings of Sodom and Gomorrah. Their fall into these natural hazards highlights their vulnerability and the chaotic nature of their rout. The "slimepits" also serve as a subtle yet potent foreshadowing of the later, more catastrophic destruction of Sodom and Gomorrah in Genesis 19, where divine judgment would consume the very ground of their cities, echoing the idea of a natural (or supernatural) trap leading to their demise.
What happened to the kings of Sodom and Gomorrah after falling into the pits?
Answer: The verse states they "fled, and fell there." While it doesn't explicitly detail their immediate demise in the pits, their fall signifies their complete defeat and incapacitation. Interestingly, the king of Sodom is later seen alive in Genesis 14:17, suggesting he either managed to escape the pit, was rescued by his own remaining forces, or was captured by the victorious eastern kings and later released or allowed to return. Regardless, his initial fall marked a decisive moment of vulnerability and loss for his kingdom.
CHRIST-CENTERED FULFILLMENT
While Genesis 14:10 describes a specific historical battle and the ignominious defeat of earthly kings, it subtly points to a greater reality fulfilled in Christ. The narrative of kings falling into treacherous pits and the subsequent need for rescue (as seen in Abraham's intervention) serves as an ancient echo of humanity's fallen state. Humanity, represented by these kings, has fallen into the "pit" of sin and spiritual death, a trap from which no earthly power or wisdom can escape. Christ, as the ultimate King and Deliverer, fulfills the archetype of a rescuer far beyond Abraham's temporary military victory. He did not merely avoid the pit but willingly descended into the depths of human sin and death, not to be trapped, but to conquer. His death on the cross, a descent into the ultimate "pit" of judgment for sin, was followed by His glorious resurrection, demonstrating His triumph over sin, death, and the grave. Through His perfect sacrifice and victorious resurrection, Jesus offers true and eternal rescue from the ultimate "pit" of condemnation, providing a final escape and triumph for all who believe in Him, as promised in John 3:16 and realized in Romans 6:23. His sovereignty extends not only over human conflicts and natural forces but over all spiritual realities, offering a path to abundant life and eternal freedom (John 10:10).