Genesis 14:2

Translation
King James Version
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.
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KJV (with Strong's)
That these made H6213 war H4421 with H854 Bera H1298 king H4428 of Sodom H5467, and with Birsha H1306 king H4428 of Gomorrah H6017, Shinab H8134 king H4428 of Admah H126, and Shemeber H8038 king H4428 of Zeboiim H6636, and the king H4428 of Bela H1106, which is H1931 Zoar H6820.
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Complete Jewish Bible
they made war together against Bera king of S'dom and against Birsha king of 'Amora, Shin'av king of Admah, Shem'ever king of Tzvoyim, and the king of Bela (which is the same as Tzo'ar).
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Berean Standard Bible
went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar).
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American Standard Version
that they 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 (the same is Zoar).
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World English Bible Messianic
they 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 (the same is Zoar).
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Geneva Bible (1599)
These men made warre with Bera King of Sodom, and with Birsha King of Gomorah, Shinab King of Admah, and Shemeber King of Zeboiim, and the King of Bela, which is Zoar.
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Young's Literal Translation
they have made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboim, and the king of Bela, which is Zoar.
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See also
Genesis 13:10Deuteronomy 29:23Genesis 10:19Hosea 11:8Isaiah 1:9Isaiah 1:10Nehemiah 11:34
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All Genesis Sites (Canaan)
All Genesis Sites (Canaan) View full PDF
All Genesis Sites (Middle East)
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Abraham's Wars
Abraham's Wars View full PDF

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In the KJVVerse 339 of 31,102

Study This Verse

SUMMARY

Genesis 14:2 meticulously details the five rebellious kings of the Cities of the Plain—Bera of Sodom, Birsha of Gomorrah, Shinab of Admah, Shemeber of Zeboiim, and the king of Bela (Zoar)—who formed an alliance to defy the Mesopotamian overlord, Chedorlaomer. This verse precisely identifies the key players in the regional conflict, setting the immediate historical and geopolitical stage for the "War of the Kings" that will directly lead to Lot's capture and Abram's subsequent, divinely-ordained intervention.

CONTEXT

  • Literary Context: This verse immediately follows Genesis 14:1 which introduces the four powerful eastern kings—Chedorlaomer, Amraphel, Arioch, and Tidal—who had held the Cities of the Plain in subjugation for twelve years. Genesis 14:2 marks the beginning of the thirteenth year, signaling the moment of rebellion by the five western kings. This act of defiance directly precipitates the "War of the Kings" described in the subsequent verses, leading to the dramatic events that will draw Abram into the conflict, particularly through the capture of his nephew Lot. The narrative meticulously sets the stage for a major regional conflict, highlighting the precariousness of Lot's chosen dwelling.
  • Historical & Cultural Context: The period of the patriarchs was characterized by shifting alliances and regional conflicts among city-states and emerging empires. The "Cities of the Plain"—Sodom, Gomorrah, Admah, Zeboiim, and Bela (Zoar)—were likely prosperous due to their location in the fertile Jordan Valley, but they existed as vassal states under the dominion of powerful Mesopotamian rulers like Chedorlaomer. Rebellion against such overlords was a high-stakes gamble, often resulting in swift and brutal retaliation, as the narrative will soon demonstrate. The names of the kings and cities, though perhaps obscure to modern readers, would have been recognizable entities in the ancient Near East, painting a picture of a specific geopolitical landscape where power, tribute, and independence were constantly contested.
  • Key Themes: Genesis 14:2 contributes to several overarching themes within the broader narrative of Genesis. Firstly, it underscores the theme of human conflict and its consequences, illustrating how political rebellion can lead to widespread devastation and personal tragedy, as seen in Lot's capture. Secondly, it serves as a crucial introduction to the "Cities of the Plain," particularly Sodom and Gomorrah, which will become archetypes of human depravity and the recipients of God's righteous judgment later in the narrative (Genesis 19). Their identification here sets the stage for future theological lessons on sin, justice, and mercy. Thirdly, this verse subtly prepares the way for Abram's emerging role as a deliverer and a man of faith. Though not directly mentioned, the conflict described here directly precipitates the capture of Lot, which in turn necessitates Abram's intervention, highlighting how seemingly unrelated geopolitical events align with God's overarching plan for His chosen people, as foreshadowed by Abram's separation from Lot in Genesis 13:10-12.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • war (Hebrew, milchâmâh', H4421): From the root meaning "to fight," this term refers to a battle, engagement, or generally, warfare. In this context, it signifies the armed conflict initiated by the rebellion of the five kings against their Mesopotamian overlords, setting the stage for the major confrontation described in the chapter.
  • king (Hebrew, melek', H4428): Derived from a root meaning "to rule" or "to reign," this word denotes a monarch, sovereign, or ruler of a city-state or kingdom. Its repeated use in this verse emphasizes the political structure of the region, highlighting the individual authority figures who are now uniting in defiance.
  • Bera (Hebrew, Beraʻ', H1298): A proper name of uncertain derivation, but often interpreted as meaning "in evil" or "with evil." As the king of Sodom, a city that becomes synonymous with wickedness and divine judgment, this name carries a potent, perhaps prophetic, significance, subtly hinting at the moral character of the city and its ruler.

Verse Breakdown

  • "That these made war": This opening clause immediately establishes the central action of the verse: a military uprising. "These" refers to the five kings and their city-states, signifying their collective decision to rebel against the established authority of Chedorlaomer and his allies, setting in motion the conflict that will define the chapter.
  • "with Bera king of Sodom, and with Birsha king of Gomorrah": This identifies the first two, and most prominent, of the rebellious kings and their infamous cities. The names themselves, "Bera" (possibly "in evil") and "Birsha" (possibly "with wickedness"), are often seen as reflecting the moral depravity for which Sodom and Gomorrah would become notorious, foreshadowing their eventual destruction.
  • "Shinab king of Admah, and Shemeber king of Zeboiim": These clauses continue the detailed enumeration of the rebellious leaders and their city-states. Admah and Zeboiim are consistently grouped with Sodom and Gomorrah in later biblical accounts of divine judgment, reinforcing the collective wickedness and shared fate of these cities of the plain.
  • "and the king of Bela, which is Zoar.": This final clause identifies the fifth king and city. The parenthetical "which is Zoar" provides a crucial clarification, indicating that Bela was either renamed Zoar or was commonly known by both designations. The name "Bela" means "swallowing" or "destruction," while "Zoar" means "smallness" or "insignificance," a detail that becomes highly significant later when Zoar is spared from the destruction that befalls the other cities, specifically due to Lot's plea for it as a small refuge (Genesis 19:20-22).

Literary Devices

Genesis 14:2 primarily employs Listing or Cataloguing, a common biblical device used to provide detailed information, often to establish the scope or participants of an event. Here, it meticulously lists the five kings and their respective city-states, serving as a roster for the impending conflict. This precise enumeration lends an air of historicity and specificity to the narrative. Additionally, the verse utilizes Nomenclature or Etymology, as the names of the kings and cities themselves carry symbolic or prophetic weight (e.g., Bera, Birsha, Bela/Zoar). These names subtly hint at the character of the rulers and the ultimate fate of their cities, adding a layer of ironic Foreshadowing to the narrative, particularly concerning the future judgment upon Sodom and Gomorrah.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 14:2, while seemingly a mere historical record of alliances, serves as a foundational stone for deeper theological insights. It underscores the reality of human rebellion, not only against earthly powers but implicitly against the moral order God established. The detailed listing of these kings and cities, particularly Sodom and Gomorrah, sets the stage for their role as archetypes of human depravity and the recipients of divine judgment, illustrating God's righteous wrath against sin. Yet, amidst this human conflict and impending judgment, God's sovereign hand is subtly at work, orchestrating events to prepare for Abram's intervention, which will demonstrate His protection over His chosen servant and the unfolding of His covenant purposes.

REFLECTION AND APPLICATION

Genesis 14:2 reminds us that even in the midst of complex geopolitical struggles and human rebellion, God's overarching plan is at work, often using the choices and conflicts of humanity to advance His purposes. The detailed identification of these morally compromised cities and their leaders serves as a subtle warning: the environments we choose and the company we keep can significantly impact our lives, sometimes placing us in vulnerable positions that entangle us in the world's conflicts and consequences. Lot's decision to settle near Sodom, though seemingly advantageous, ultimately exposed him to the dangers of a corrupt society. This verse, therefore, encourages us to exercise discernment in our associations and dwelling places, recognizing that while God can deliver us from any situation, wisdom dictates we avoid unnecessary exposure to sin's entanglements, trusting in God's providence to guide our paths and provide faithful brethren for support in times of trouble.

Questions for Reflection

  • How do the names of the kings and cities in this verse subtly foreshadow their character or fate, and what does this teach us about the consequences of wickedness?
  • In what ways might our own choices of environment or association, like Lot's, expose us to spiritual or physical dangers?
  • How does God's sovereignty operate even amidst seemingly chaotic human conflicts, as seen in this chapter's setup for Abram's role?

FAQ

What is the significance of "Bela, which is Zoar"?

Answer: The phrase "Bela, which is Zoar" is a parenthetical clarification indicating that the city originally known as Bela was either renamed Zoar or was commonly known by both names at the time of Genesis's writing. The original name "Bela" likely means "swallowing" or "destruction," potentially reflecting its initial character or a past event. However, the alternative name "Zoar" means "smallness" or "insignificance." This dual naming is highly significant because Zoar was the only city of the plain that was spared from the divine destruction that befell Sodom, Gomorrah, Admah, and Zeboiim. This sparing occurred specifically because Lot pleaded for it as a refuge, highlighting its relatively lesser status or size compared to the other major cities of the plain, as detailed in Genesis 19:20-22. Thus, the name "Zoar" serves as a poignant reminder of God's mercy amidst judgment and the specific circumstances of its preservation.

CHRIST-CENTERED FULFILLMENT

While Genesis 14:2 primarily sets the historical stage for a regional conflict, it indirectly points to Christ through the subsequent actions of Abram, who emerges as a type of kinsman-redeemer. The plight of the kings and their cities, leading to Lot's captivity, vividly illustrates humanity's universal bondage to sin and the desperate need for a deliverer. Abram's heroic and selfless rescue of Lot, a seemingly impossible feat against overwhelming odds, foreshadows Christ's ultimate redemptive work. Just as Abram, a man of faith, intervenes in a war of earthly kings to liberate those held captive, so Christ, the true King of kings and Lord of lords, enters into the spiritual battle against the powers of sin and death. He does not merely rescue a few, but through His perfect life, atoning death, and glorious resurrection, He delivers all who are held captive by the enemy, bringing them out of the dominion of darkness and into His marvelous light. Christ's victory over sin and death, as described in passages like Colossians 1:13-14, offers true and eternal freedom, fulfilling the ancient foreshadowing of Abram's courageous act.

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Commentary on Genesis 14 verses 1–12

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.
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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.
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