Genesis 14:13

KJV

¶ 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.

KJV (with Strong's)

And there came {H935} one that had escaped {H6412}, and told {H5046} Abram {H87} the Hebrew {H5680}; for he dwelt {H7931} in the plain {H436} of Mamre {H4471} the Amorite {H567}, brother {H251} of Eshcol {H812}, and brother {H251} of Aner {H6063}: and these were confederate {H1167}{H1285} with Abram {H87}.

Complete Jewish Bible

Someone who had escaped came and told Avram the Hebrew, who was living by the oaks of Mamre the Emori, brother of Eshkol and brother of 'Aner; all of them allies of Avram.

Berean Standard Bible

Then an escapee came and reported this to Abram the Hebrew. Now Abram was living near the Oaks of Mamre the Amorite, a brother of Eshcol and Aner, all of whom were bound by treaty to Abram.

American Standard Version

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.

Commentary

### SUMMARY
A critical turning point in the narrative, serving as the catalyst for Abram's decisive military intervention to rescue his captured nephew, Lot. This verse not only delivers the urgent news of Lot's plight but also introduces Abram's distinctive identity as "the Hebrew" and highlights his significant, pre-existing alliances with powerful Amorite chieftains—Mamre, Eshcol, and Aner—establishing the immediate context for his strategic and successful counter-offensive and underscoring his leadership and network of support in a time of regional conflict.

### CONTEXT
* **Literary Context:** This verse immediately follows the dramatic "Battle of the Kings" described in [Genesis 14:1-12](/genesis/14-1-12 "The Battle of the Kings and Lot's Capture"), a conflict involving a coalition of eastern kings, led by Chedorlaomer, who decisively defeated the kings of the Jordan plain, including those of Sodom and Gomorrah. The preceding verses detail the capture of Lot, Abram's nephew, along with his possessions, as a direct consequence of Sodom's defeat. [Genesis 14:13](/genesis/14-13 "The Fugitive Informs Abram") acts as the narrative pivot, shifting the focus from the broader regional conflict to Abram's personal involvement. It provides the crucial intelligence that sets in motion Abram's response, transitioning the story from the general chaos of war to a specific act of familial loyalty and military prowess. The mention of Abram's dwelling place and his confederates also serves to establish his immediate sphere of influence and the resources available to him for the impending rescue mission.
* **Historical & Cultural Context:** The ancient Near East, particularly during the Middle Bronze Age (roughly 2000-1550 BC), was characterized by a fragmented political landscape dominated by city-states and tribal confederations. Communication in such an environment was rudimentary, often relying on messengers or, as in this case, "escapees" or "fugitives" who could relay vital intelligence from battlefields or conquered territories. The concept of "confederacy" (Hebrew: *bᵉrîyth* / *baʻal*) was fundamental to survival, as formal alliances or treaties between chieftains and clans provided mutual protection, economic stability, and a means for collective military action against common threats. The "plain of Mamre" refers to a specific geographical location, likely an oak grove near Hebron, which was a significant gathering place and a strategic point, indicating Abram's established presence and integration, albeit as a distinct entity, within the local power dynamics of the Amorite tribes.
* **Key Themes:** [Genesis 14:13](/genesis/14-13 "Abram Hears of Lot's Capture") contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it underscores the theme of **Divine Providence**, as the seemingly random arrival of an escapee is the precise mechanism through which God ensures Abram receives the necessary information to act, aligning with His overarching plan for Abram's lineage and the fulfillment of the covenant promises. Secondly, it highlights the theme of **Identity and Distinction**, particularly through the designation "Abram the Hebrew." This term sets Abram apart from the surrounding Canaanite peoples, foreshadowing the unique identity of Israel as God's chosen people, distinct yet interacting with the nations. Finally, the verse introduces the theme of **Abram's Active Faith and Leadership**, demonstrating that God's promises do not negate human responsibility. Abram is not a passive recipient of blessings but a courageous leader who takes decisive action to protect his kin, even engaging in military conflict, thereby illustrating the practical outworking of his faith in a fallen world, as seen in his pursuit of the kings in [Genesis 14:14-16](/genesis/14-14-16 "Abram Rescues Lot").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **escaped (Hebrew, _pâlîyṭ'_):** This term refers to a "refugee" or "fugitive," one who has fled from danger or conflict. The use of this word emphasizes the urgency and dire nature of the situation, as the individual bringing the news has personally experienced the devastation of the battle and Lot's capture. It underscores the veracity and immediacy of the intelligence, crucial for Abram's rapid response.
* **Hebrew (Hebrew, _ʻIbrîy'_):** This is a significant designation, marking the first time this term is applied to Abram in the biblical text. It is generally understood to mean "one who crossed over," either referring to Abram's geographical journey across the Euphrates River from Ur (as in [Genesis 12:1](/genesis/12-1 "The Call of Abram")) or his lineage as a descendant of Eber (as in [Genesis 10:24](/genesis/10-24 "Genealogy of Eber")). In either case, it identifies Abram as distinct, an outsider to the local Canaanite populations, possessing a unique origin and destiny that sets him apart.
* **confederate (Hebrew, _baʻal_ / _bᵉrîyth'_):** The KJV translates the combination of H1167 (*baʻal*, meaning "master" or "owner," often used in phrases like "master of a covenant") and H1285 (*bᵉrîyth*, meaning "compact," "covenant," or "league") as "confederate." This signifies a formal, binding agreement or alliance. It indicates that Mamre, Eshcol, and Aner were not merely neighbors but had entered into a solemn pact with Abram, committing to mutual defense and support. This detail is crucial for understanding how Abram was able to quickly mobilize a significant force.

#### Verse Breakdown
* **"And there came one that had escaped, and told Abram the Hebrew;"**: This clause introduces the bearer of critical news. The "one that had escaped" is a survivor of the recent battle, highlighting the immediacy and reliability of the intelligence. The act of "telling" (Hebrew: *nâgad*, H5046) implies a full and detailed report. The designation "Abram the Hebrew" is a key identifier, distinguishing him from the surrounding peoples and hinting at his unique status and destiny as the patriarch of God's chosen nation.
* **"for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner:"**: This segment provides essential geographical and relational context. It explains *where* Abram was residing—in the "plain" (Hebrew: *ʼêlôwn*, H436, often interpreted as an "oak grove") of Mamre. Mamre is identified as an Amorite chieftain, and his brothers, Eshcol, and Aner, are also named. This highlights Abram's established presence and his connections within the local power structure, emphasizing that he was not isolated but strategically located among influential regional leaders.
* **"and these [were] confederate with Abram."**: This final clause clarifies the nature of Abram's relationship with Mamre, Eshcol, and Aner. The term "confederate" (Hebrew: *baʻal bᵉrîyth*) signifies a formal alliance or covenant between them. This mutual defense pact was vital in the ancient world for security and collective action. This detail is crucial for understanding Abram's ability to quickly gather a fighting force, as these alliances provided the necessary human and military resources for his subsequent rescue mission.

#### Literary Devices
The verse effectively employs **Foreshadowing** and **Characterization**. The designation of Abram as "the Hebrew" serves as a significant act of **Characterization**, immediately setting him apart and foreshadowing the distinct identity of the nation that will descend from him. This is the first time this ethnonym appears in the Bible, marking Abram as an individual "crossed over" or distinct from the local populace, implicitly carrying a unique divine purpose. Furthermore, the mention of Abram's "confederates" subtly **Foreshadows** his impending military action. It explains the practical means by which Abram will be able to pursue the victorious kings, hinting at the strength and support he commands, which will be crucial for his successful rescue of Lot in the verses that follow. The detailed naming of Mamre, Eshcol, and Aner also adds a layer of **Realism** and historical grounding to the narrative, portraying Abram as a figure deeply embedded in the political and social realities of his time.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[Genesis 14:13](/genesis/14-13 "Abram's Alliances and Identity") is rich with theological implications, demonstrating God's providential care for His chosen servant and the unfolding of His redemptive plan. The arrival of the escapee, seemingly coincidental, can be understood as an act of divine orchestration, ensuring that Abram receives the vital information needed to intervene for Lot. This highlights God's active involvement in the details of human history, guiding events to accomplish His purposes. Abram's identity as "the Hebrew" signifies his unique calling and separation, not merely geographically but spiritually, foreshadowing the distinctiveness of Israel as God's covenant people. His willingness to act, even engaging in military conflict, underscores the theme of righteous action and responsibility, demonstrating that faith is not passive but active in addressing injustice and protecting the vulnerable. Furthermore, Abram's alliances with the Amorite chieftains illustrate that God can use unexpected means and relationships, even with those outside the covenant, to provide for His people's safety and success, provided these alliances do not compromise spiritual integrity.

* [Deuteronomy 26:5](/deuteronomy/26-5 "A Wandering Aramean Was My Father") - This verse later describes Israel's ancestor (Jacob, and by extension, Abram) as a "wandering Aramean," reinforcing the idea of a distinct, migratory, and divinely guided identity.
* [Psalm 18:2](/psalms/18-2 "The Lord is My Rock and My Fortress") - This Psalm speaks of God as a deliverer and fortress, reflecting the divine protection and provision that enables Abram to act courageously and effectively, even through human alliances.
* [Proverbs 27:10](/proverbs/27-10 "Do Not Forsake Your Friend or Your Father's Friend") - This proverb emphasizes the value of loyal friendships and alliances, resonating with Abram's reliance on his confederates in a time of crisis.

### REFLECTION AND APPLICATION
[Genesis 14:13](/genesis/14-13 "Abram's Network of Support") offers profound lessons for believers today, emphasizing the interplay between divine providence and human responsibility. Just as Abram was strategically positioned and supported by his confederates, we are reminded of the invaluable role of community and trusted relationships in navigating life's challenges. In a world often characterized by isolation, this verse encourages us to cultivate genuine alliances, whether within our families, churches, or broader communities, recognizing that God often works through the network of relationships He provides. Abram's swift and decisive response to Lot's distress calls us to be attentive and proactive in addressing the needs of those around us, particularly our family and fellow believers, demonstrating a practical love that extends beyond mere sentiment. Moreover, understanding our identity in Christ—as those "called out" and "crossed over" from the world into His kingdom—should empower us to act with courage and conviction, demonstrating leadership and responsibility in our spheres of influence, even when navigating the complexities and dangers of a fallen world. Our distinct identity should not lead to isolation, but to a courageous engagement for justice and righteousness, leveraging the resources and relationships God has given us.

#### Questions for Reflection
* **How does Abram's identity as "the Hebrew" inform our understanding of our own distinct identity as followers of Christ in the world?**
* **In what ways can we, like Abram, cultivate and leverage "confederate" relationships (i.e., strong, trustworthy alliances) within our communities or churches to address needs and challenges?**
* **What "news" of distress or injustice around us calls for a swift and decisive response, and how might God be prompting us to act?**

### FAQ

**Why is Abram called 'the Hebrew' here, and what is its significance?**

Answer: The term "Hebrew" (עִבְרִי, *ʻIbrîy*) is used for the first time in the Bible in [Genesis 14:13](/genesis/14-13 "Abram the Hebrew"). Its precise etymology is debated, but it is most commonly linked to the verb עָבַר (*avar*), meaning "to pass over" or "to cross." This could refer to Abram having "crossed over" the Euphrates River from Ur of the Chaldees, as described in [Genesis 12:1](/genesis/12-1 "Abram's Call from Ur"), signifying his foreign origin and migratory nature. Alternatively, it could designate him as a descendant of Eber, an ancestor mentioned in [Genesis 10:24](/genesis/10-24 "Genealogy of Eber"), marking a specific lineage. In either case, the designation "the Hebrew" serves to distinguish Abram from the local Canaanite populations, identifying him as an outsider with a unique heritage and, implicitly, a unique destiny foreshadowing the nation of Israel, God's chosen people.

**Who were Mamre, Eshcol, and Aner, and what does it mean that they were "confederate" with Abram?**

Answer: Mamre, Eshcol, and Aner were Amorite chieftains or leaders in the region where Abram resided, specifically near the "plain" or "oaks" of Mamre, which was a significant location near Hebron. They were powerful local figures who controlled their own territories and resources. Being "confederate" with Abram signifies that they had formed a formal alliance, pact, or treaty with him. In the ancient Near East, such alliances (Hebrew: *bᵉrîyth*) were crucial for mutual protection, defense, and collective action, providing a framework for security and stability in a time without strong central governments. Their confederation with Abram demonstrates his significant standing, influence, and diplomatic skill among the local inhabitants, and it explains how he was able to quickly muster a force to pursue the invading kings and rescue Lot, as detailed in [Genesis 14:14-16](/genesis/14-14-16 "Abram's Pursuit and Victory").

### CHRIST-CENTERED FULFILLMENT
Abram's swift and courageous action to rescue Lot in [Genesis 14:13](/genesis/14-13 "Abram's Confederates") serves as a profound foreshadowing of Christ's ultimate redemptive work. Just as Abram, "the Hebrew"—an outsider yet divinely chosen—intervened to save his captive kin from powerful earthly enemies, so Christ, the ultimate "one who crossed over" from the glory of heaven to the humility of earth, came to deliver humanity from the far greater bondage of sin and death. Abram's leadership and the strength he drew from his alliances with Mamre, Eshcol, and Aner point to Christ as the true and perfect leader, who, through His ultimate sacrifice on the cross, established a new covenant with His people, forming a spiritual community—the Church—that transcends earthly alliances. This new covenant, sealed by His blood, empowers believers to live in freedom from spiritual adversaries and participate in His ongoing work of salvation and restoration, as promised in [Hebrews 9:15](/hebrews/9-15 "Christ, the Mediator of a New Covenant"). Like Abram, who acted decisively to rescue his own, Christ laid down His life for His sheep, as He declares in [John 10:11](/john/10-11 "The Good Shepherd"), ultimately securing their eternal freedom and bringing them into His eternal kingdom, fulfilling the very essence of rescue and redemption.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 13:18

Then Abram removed [his] tent, and came and dwelt in the plain of Mamre, which [is] in Hebron, and built there an altar unto the LORD.

Genesis 14:24

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.

Genesis 40:15

For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.

Philippians 2:5

Let this mind be in you, which was also in Christ Jesus:

Genesis 10:16

And the Jebusite, and the Amorite, and the Girgasite,

Genesis 43:32

And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that [is] an abomination unto the Egyptians.

Exodus 2:6

And when she had opened [it], she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This [is one] of the Hebrews' children.