Genesis 14:17

KJV

¶ 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.

KJV (with Strong's)

And the king {H4428} of Sodom {H5467} went out {H3318} to meet {H7125} him after {H310} his return {H7725} from the slaughter {H5221} of Chedorlaomer {H3540}, and of the kings {H4428} that were with him, at the valley {H6010} of Shaveh {H7740}, which {H1931} is the king's {H4428} dale {H6010}.

Complete Jewish Bible

After his return from slaughtering K'dorla'omer and the kings with him, the king of S'dom went out to meet him in the Shaveh Valley, also known as the King's Valley.

Berean Standard Bible

After Abram returned from defeating Chedorlaomer and the kings allied with him, the king of Sodom went out to meet him in the Valley of Shaveh (that is, the King’s Valley).

American Standard Version

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).

Commentary

### SUMMARY
Genesis 14:17 marks the crucial juncture following Abram's triumphant military campaign, where he returns from decisively defeating Chedorlaomer and his allied kings. This verse sets the stage for a series of highly significant encounters, beginning with the king of Sodom, and immediately preceding the pivotal meeting with Melchizedek. It highlights the public recognition of Abram's extraordinary victory and introduces the contrasting forces of worldly power and divine authority that will vie for his allegiance in the immediate aftermath of his triumph.

### CONTEXT
* **Literary Context:** Genesis 14 details a unique episode in the patriarchal narratives, presenting Abram not as a nomadic shepherd but as a formidable military leader. The chapter begins with a coalition of Mesopotamian kings, led by Chedorlaomer, conquering the cities of the Jordan Valley, including Sodom and Gomorrah, and taking Lot, Abram's nephew, captive. Upon hearing this, Abram mobilizes his 318 trained household servants and, with divine assistance, pursues and defeats the much larger allied forces, recovering all the spoils and captives, including Lot ([Genesis 14:14-16](/genesis/14-14-16 "Abram's Military Victory")). Verse 17 thus serves as the narrative bridge, transitioning from the account of Abram's military prowess and God-given victory to the profound theological encounters that follow, setting up the dramatic juxtaposition between the king of Sodom and Melchizedek.
* **Historical & Cultural Context:** The period of the patriarchs (roughly 2000-1500 BC) was characterized by city-states and regional conflicts, often involving alliances and raids for plunder and control. The "kings" mentioned were likely rulers of relatively small city-states, not vast empires in the later sense. The "valley of Shaveh" or "king's dale" was a known geographical landmark, likely situated near what would become Jerusalem, a strategic location for important meetings. The custom of a victorious leader being met upon return was common, often involving negotiations over spoils and recognition of authority. Abram's refusal of the king of Sodom's offer later in the chapter ([Genesis 14:21-24](/genesis/14-21-24 "Abram's Refusal of Sodom's Spoils")) would have been a profoundly counter-cultural act, demonstrating a reliance on divine provision over worldly gain.
* **Key Themes:** This verse contributes to several overarching themes in Genesis and the broader biblical narrative. It underscores the theme of **Divine Providence and Protection**, as Abram's victory is clearly attributed to God's hand, despite his limited forces. It also introduces the theme of **Spiritual Discernment**, as Abram is immediately confronted with a choice between worldly recognition and divine blessing. The subsequent encounters in the "king's dale" highlight the **Contrast of Kingdoms**—the corrupt, earthly kingdom of Sodom versus the righteous, divine kingdom represented by Melchizedek. Furthermore, this chapter, including this verse, lays foundational groundwork for the theme of **Covenant Faithfulness**, demonstrating Abram's unwavering trust in God's promises even in the face of temptation. The unique figure of Melchizedek, introduced immediately after this verse, also foreshadows the **Messianic Priesthood and Kingship** that finds its ultimate fulfillment in Christ, a theme subtly prepared for by the setting of this significant meeting.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **King (Hebrew, _melek'_):** From H4428, meaning "a king" or "royal." In this context, it refers to Bera, the king of Sodom. His title underscores his worldly authority and the nature of the encounter as one between a victorious military leader (Abram) and a sovereign whose people and possessions have been rescued. The repetition of "king" (referring to Sodom's king and the kings with Chedorlaomer) emphasizes the political and hierarchical nature of the conflict and its aftermath.
* **Went out (Hebrew, _yâtsâʼ'_):** From H3318, a primitive root meaning "to go (causatively, bring) out, in a great variety of applications." Here, it signifies the king of Sodom's deliberate action of moving from his city to meet Abram. This "going out" is not accidental but a purposeful act of engagement, demonstrating his eagerness to reclaim his citizens and property, and to acknowledge (or perhaps, to control) the one who rescued them.
* **Return (Hebrew, _shûwb'_):** From H7725, a primitive root meaning "to turn back (hence, away) transitively or intransitively, literally or figuratively." This word emphasizes Abram's successful completion of his mission and his journey back to his encampment. His "return" is not merely a physical movement but signifies the conclusion of a major military engagement, setting the stage for the subsequent interactions and theological developments.

#### Verse Breakdown
* **"And the king of Sodom went out to meet him":** This clause immediately establishes the identity of the first person to confront Abram after his victory. The king of Sodom, Bera, takes the initiative to approach Abram, indicating his vested interest in the outcome of the battle and his desire to engage with the victor. His "going out" underscores the public and official nature of this post-war encounter.
* **"after his return from the slaughter of Chedorlaomer, and of the kings that [were] with him":** This phrase provides the temporal context for the meeting. It occurs immediately following Abram's decisive and violent victory ("slaughter") over the powerful Mesopotamian coalition. The mention of "Chedorlaomer, and of the kings that were with him" highlights the formidable nature of the enemy Abram defeated, amplifying the significance of his triumph and the subsequent attention he receives.
* **"at the valley of Shaveh, which [is] the king's dale.":** This final clause specifies the precise location of the meeting. The "valley of Shaveh" (Hebrew: *emek Shaveh*, meaning "valley of the plain" or "level valley") is explicitly identified as "the king's dale." This dual naming suggests a well-known and significant geographical landmark, possibly a place traditionally used for royal or important gatherings, thus lending an air of official gravitas to the encounter. Its later mention in [2 Samuel 18:18](/2_samuel/18-18 "Absalom's pillar in the king's dale") as the place where Absalom erected a pillar further attests to its prominence.

#### Literary Devices
The verse employs several effective literary devices. **Juxtaposition** is subtly introduced, as the king of Sodom's appearance immediately precedes Melchizedek's, setting up a profound contrast between worldly and divine authority. The naming of the location as "the valley of Shaveh, which is the king's dale" utilizes **Apposition** to provide clarity and emphasize the significance of the meeting place, suggesting a site of historical or royal importance. The term "slaughter" functions as **Hyperbole** or intense **Imagery**, vividly conveying the decisive and violent nature of Abram's victory over the allied kings, underscoring the magnitude of his achievement and the power of God working through him.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 14:17 serves as a critical transition point, moving from Abram's military triumph to his theological encounters. The immediate appearance of the king of Sodom highlights the reality that even after a divinely empowered victory, the world and its temptations are quick to present themselves. This encounter sets up a profound theological contrast, forcing Abram (and the reader) to consider the source of true blessing and authority. It underscores the theme of divine sovereignty, as God's hand is evident in Abram's victory, and prepares the way for the introduction of Melchizedek, a figure who transcends the mundane and points to a higher, spiritual reality. The verse thus emphasizes the ongoing need for discernment and allegiance to God, even amidst worldly recognition and potential gain.

* [Proverbs 3:5-6](/proverbs/3-5-6 "Trust in the Lord")
* [Matthew 6:24](/matthew/6-24 "No one can serve two masters")
* [1 John 2:15-17](/1_john/2-15-17 "Do not love the world")

### REFLECTION AND APPLICATION
Genesis 14:17 offers profound insights for contemporary believers. It reminds us that spiritual victories, whether personal breakthroughs or significant achievements, often lead to immediate encounters with worldly pressures or temptations. Just as the king of Sodom emerged to meet Abram, so too can the allure of worldly recognition, material gain, or compromised ethics present itself in the aftermath of God's blessing. This verse challenges us to remain vigilant, to recognize that true integrity lies not in accepting worldly accolades or spoils that might compromise our faith, but in maintaining our allegiance to God as the ultimate source of our provision and blessing. It prompts us to ask ourselves: In moments of triumph, do we seek the applause of the world or the approval of God? Are we prepared to discern between opportunities that seem beneficial but could subtly undermine our spiritual walk, and those that truly honor God? This discernment is crucial for living a life that consistently reflects God's glory.

#### Questions for Reflection
* **How do I typically respond to worldly recognition or offers after experiencing a significant personal or spiritual victory?**
* **What are the "kings of Sodom" in my life—the temptations or compromises that often appear after God has blessed me?**
* **How can I cultivate a deeper reliance on God's provision, rather than seeking security or validation from worldly sources?**
* **In what ways does this narrative encourage me to prioritize divine approval over human praise?**

### FAQ
**Who was the king of Sodom mentioned in this verse?**

Answer: The king of Sodom mentioned here is Bera, as explicitly identified in [Genesis 14:2](/genesis/14-2 "The kings of Sodom and Gomorrah"). He was one of the kings of the Jordan Valley cities who rebelled against Chedorlaomer and was subsequently defeated and captured, only to be rescued by Abram's military intervention.

**What is the significance of the "valley of Shaveh" or "king's dale" as the meeting place?**

Answer: The "valley of Shaveh" (Hebrew: *emek Shaveh*), also known as "the king's dale," was a prominent and likely well-known geographical location, probably situated near ancient Jerusalem. Its designation as "the king's dale" suggests it was a place of historical or royal importance, perhaps a traditional site for significant gatherings or treaties. This choice of location underscores the gravity and public nature of the encounters that unfolded there, specifically Abram's meeting with the king of Sodom and, immediately thereafter, with Melchizedek. The same location is later referenced in [2 Samuel 18:18](/2_samuel/18-18 "Absalom's pillar in the king's dale"), where Absalom erected a monument to himself, further solidifying its status as a notable landmark.

### CHRIST-CENTERED FULFILLMENT
While Genesis 14:17 itself describes a historical encounter, its profound Christ-centered fulfillment is found in the immediate narrative progression, particularly the appearance of Melchizedek in the very next verse. The king of Sodom represents the fallen world system, offering its tainted rewards and seeking to claim allegiance. In stark contrast, Melchizedek, king of Salem and priest of the Most High God, emerges as a prefigurement of Christ. Abram's subsequent choice to accept blessing from Melchizedek and to give him a tithe, while resolutely refusing the king of Sodom's offer, powerfully foreshadows the believer's ultimate allegiance to Jesus Christ. Christ is our true King and High Priest, whose victory over sin and death far surpasses Abram's military triumph ([Hebrews 7:1-3](/hebrews/7-1-3 "Melchizedek as a type of Christ")). His priesthood is eternal and superior to the Levitical priesthood ([Hebrews 7:11-17](/hebrews/7-11-17 "Christ's superior priesthood")), and His kingdom is not of this world ([John 18:36](/john/18-36 "My kingdom is not of this world")). Thus, Abram's encounter in the "king's dale" sets the stage for a dramatic revelation of the true source of blessing and authority, ultimately pointing to Jesus as the one in whom all divine provision and eternal redemption are found.

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

2 Samuel 18:18

Now Absalom in his lifetime had taken and reared up for himself a pillar, which [is] in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.

Hebrews 7:1

¶ For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;

Proverbs 19:4

¶ Wealth maketh many friends; but the poor is separated from his neighbour.

1 Samuel 18:6

¶ And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of musick.

Proverbs 14:20

¶ The poor is hated even of his own neighbour: but the rich [hath] many friends.

Judges 11:34

And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter.