Genesis 14:5

KJV

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,

KJV (with Strong's)

And in the fourteenth {H6240}{H702} year {H8141} came {H935} Chedorlaomer {H3540}, and the kings {H4428} that were with him, and smote {H5221} the Rephaims {H7497} in Ashteroth Karnaim {H6255}, and the Zuzims {H2104} in Ham {H1990}, and the Emims {H368} in Shaveh Kiriathaim {H7741},

Complete Jewish Bible

In the fourteenth year K'dorla'omer and the kings with him came and defeated the Refa'im in 'Asht'rot-Karnayim, the Zuzim in Ham, the Eimim in Shaveh-Kiryatayim

Berean Standard Bible

In the fourteenth year, Chedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth-karnaim, the Zuzites in Ham, the Emites in Shaveh-kiriathaim,

American Standard Version

And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,

Commentary

### SUMMARY
In the fourteenth year after the rebellion of the southern city-states, Genesis 14:5 details the commencement of the retaliatory campaign by Chedorlaomer, King of Elam, and his allied Mesopotamian kings. This verse specifically records their initial, devastating sweep through Transjordan, where they decisively defeated the formidable Rephaims in Ashteroth Karnaim, the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, establishing their overwhelming military dominance before confronting the kings of the plain.

### CONTEXT
* **Literary Context:** Genesis 14:5 is situated within the broader narrative of the "War of the Kings," a pivotal conflict in ancient Canaan that directly precedes Abraham's intervention. The preceding verses ([Genesis 14:1-4](/genesis/14-1-4 "The Kings and Their Rebellion")) establish the geopolitical backdrop: for twelve years, the kings of Sodom, Gomorrah, Admah, Zeboiim, and Bela (Zoar) had been subservient to Chedorlaomer, King of Elam. However, in the thirteenth year, they rebelled, refusing to pay tribute. The fourteenth year, as recounted in this verse, marks Chedorlaomer's decisive response. Before engaging the rebellious kings of the Jordan plain, Chedorlaomer and his coalition strategically targeted various indigenous peoples in Transjordan and beyond, demonstrating their immense power and military reach. This systematic approach secured their flanks and resources, setting the stage for the climactic confrontation described later in the chapter, which ultimately draws [Abraham](/genesis/14-13 "Abraham Learns of Lot's Capture") into the conflict.
* **Historical & Cultural Context:** Chedorlaomer, King of Elam, was a powerful Mesopotamian ruler, leading a coalition of kings (Amraphel of Shinar, Arioch of Ellasar, Tidal of Goiim). This alliance reflects the geopolitical landscape of the ancient Near East, where powerful empires exerted influence over smaller city-states, demanding tribute and suppressing rebellion. The rebellion of the Jordan Valley kings, who had been tributaries for twelve years, was a direct challenge to this established order. The campaign described in Genesis 14 is not merely a local skirmish but a large-scale punitive expedition by a distant, formidable power. The targeted tribes—Rephaims, Zuzims, and Emims—were indigenous, often giant-like peoples, representing formidable obstacles to any invading force. Their defeat demonstrated the overwhelming military superiority of Chedorlaomer's coalition and their strategic intent to secure the Transjordanian routes, including parts of the ancient "King's Highway," before engaging the rebellious cities in the plain.
* **Key Themes:** This verse contributes to the overarching theme of **divine sovereignty**, illustrating how God works through seemingly secular events and the actions of pagan rulers to advance His redemptive plan, particularly in relation to [Abraham](/genesis/12-1-3 "God's Covenant with Abraham") and his lineage. It also highlights the **ancient power dynamics** of the Near East, showcasing the dominance of Mesopotamian empires over smaller Canaanite city-states and indigenous tribes, setting the stage for the dramatic intervention of [Abraham](/genesis/14-13-16 "Abraham's Rescue of Lot"). Furthermore, the mention of the formidable pre-Israelite inhabitants like the [Rephaims](/deuteronomy/2-10-11 "The Rephaim and Emim") underscores the challenges of possessing the land, a theme that resonates throughout the Pentateuch, particularly in the later conquest narratives of [Joshua](/joshua/1 "Joshua's Commission").

### EXPOSITION AND ANALYSIS
Genesis 14:5 describes the initial, decisive phase of Chedorlaomer's punitive expedition. Having marched from Mesopotamia, the allied kings first moved south along the King's Highway, systematically subduing various powerful tribes inhabiting the lands east of the Jordan River. This strategic approach ensured their control over key trade routes and eliminated potential threats before engaging the primary rebellious targets. The swift and decisive victories over these formidable peoples underscore the military might and tactical prowess of the Mesopotamian coalition. The systematic conquest of these formidable groups highlights the overwhelming strength of Chedorlaomer's forces and their strategic objective to crush all resistance.

#### Key Word Analysis
* **Chedorlaomer (Hebrew, _Kᵉdorlâʻômer'_):** (H3540) Of foreign origin, Chedorlaomer was an early Persian king, specifically the King of Elam, who led the coalition of Mesopotamian kings in this punitive expedition. His name signifies a powerful foreign ruler whose authority was challenged by the rebellious kings of the Jordan plain.
* **smote (Hebrew, _nâkâh'_):** (H5221) A primitive root meaning "to strike" (lightly or severely, literally or figuratively). In this context, it signifies a decisive and often violent defeat, indicating a crushing blow or slaughter. The use of this verb emphasizes the overwhelming military superiority and destructive power of Chedorlaomer's forces.
* **Rephaims (Hebrew, _râphâʼ'_):** (H7497) Often translated as "giants," the Rephaims were an ancient, formidable tribe inhabiting Transjordan. Their mention here, along with the Zuzims and Emims, highlights the strength of the indigenous peoples conquered by Chedorlaomer, thereby underscoring the immense power of the invading coalition.

#### Verse Breakdown
* **"And in the fourteenth year came Chedorlaomer, and the kings that were with him,"**: This clause precisely establishes the timing of the campaign, "the fourteenth year" following the rebellion mentioned in [Genesis 14:4](/genesis/14-4 "The Rebellion of the Kings"). It introduces Chedorlaomer, the King of Elam, as the primary aggressor, leading a formidable coalition of allied kings. This highlights the magnitude of the military force assembled, signaling a major punitive expedition rather than a minor skirmish.
* **"and smote the Rephaims in Ashteroth Karnaim,"**: This marks the first specific victory of the campaign. The verb "smote" (H5221, _nâkâh'_) signifies a decisive and often violent defeat, indicating a crushing blow. The Rephaims (H7497, _râphâ'_) were an ancient, powerful people, often associated with giants, residing in Transjordan. Ashteroth Karnaim (H6255, _ʻAshtᵉrôth Qarnayim'_) was a significant city, possibly a cultic center, located east of the Jordan, suggesting a strategic initial target for the invading forces.
* **"and the Zuzims in Ham,"**: The campaign continues southward, targeting the Zuzims (H2104, _Zûwzîym'_), another aboriginal tribe, likely in the region of Ammon. Their defeat in Ham (H1990, _Hâm'_) further illustrates the extensive reach and systematic nature of Chedorlaomer's campaign, demonstrating his intention to subdue all opposition along his route.
* **"and the Emims in Shaveh Kiriathaim,"**: Finally, the verse concludes with the defeat of the Emims (H368, _ʼÊymîym'_), described elsewhere as a powerful, giant-like people akin to the Anakim ([Deuteronomy 2:10](/deuteronomy/2-10 "The Emim and Anakim")). Their defeat in Shaveh Kiriathaim (H7741, _Shâvêh Qiryâthayim'_), a plain near Kiriathaim, likely in Moabite territory, completes the initial sweep through Transjordan, showcasing the overwhelming military dominance of the Mesopotamian coalition over the formidable indigenous inhabitants.

#### Literary Devices
The verse employs **Enumeration** and **Geographical Detail** to convey the scope and precision of Chedorlaomer's campaign. The listing of specific tribes (Rephaims, Zuzims, Emims) and their corresponding locations (Ashteroth Karnaim, Ham, Shaveh Kiriathaim) provides a detailed itinerary of the Mesopotamian coalition's initial conquests. This meticulous **Geographical Detail** grounds the narrative in a verifiable ancient landscape, enhancing its historical credibility. The repeated phrase "and smote the..." followed by the tribe and location creates a sense of relentless progression and overwhelming military might, emphasizing the systematic nature of the punitive expedition. Furthermore, the mention of these formidable, often giant-like tribes (Rephaims, Emims) serves as a form of **Amplification**, highlighting the strength of the conquered peoples and, by extension, the even greater power of Chedorlaomer's forces.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly secular account of ancient warfare carries profound theological weight, demonstrating God's **sovereignty** over human history and geopolitical events. Even the actions of pagan kings like Chedorlaomer are ultimately subservient to God's overarching plan, serving as instruments to bring about His purposes, particularly in the life of [Abraham](/genesis/12-1-3 "God's Call to Abraham"). The systematic conquest of formidable, pre-Israelite inhabitants like the Rephaims and Emims also foreshadows the later **divine judgment and dispossession** of the Canaanite peoples, preparing the way for Israel's eventual inheritance of the land as promised by God. This narrative underscores the reality that no earthly power, however mighty, can thwart the divine will, and that God works through both the obedience of His people and the actions of the unrighteous to achieve His redemptive ends.

* [Deuteronomy 2:10-11](/deuteronomy/2-10-11 "The Emim and Rephaim")
* [Psalm 76:10](/psalm/76-10 "God's Restraint of Human Wrath")
* [Isaiah 10:5-7](/isaiah/10-5-7 "Assyria as God's Instrument")

### REFLECTION AND APPLICATION
The historical account in [Genesis 14:5](/genesis/14-5 "Chedorlaomer's Campaign") offers a powerful reminder of God's active involvement in the grand tapestry of human history, even in events that appear to be purely secular or driven by human ambition. It invites us to cultivate a theological imagination that recognizes God's sovereign hand at work, not just in overt miracles or direct divine interventions, but also in the complex interplay of nations, wars, and political maneuvers. For the believer, this perspective provides immense comfort and assurance: no chaos is truly chaotic to God, and no human power can ultimately derail His eternal purposes. This understanding encourages us to trust in His providence, even when circumstances seem beyond control, knowing that He is meticulously setting the stage for the fulfillment of His promises, guiding the course of history towards His ultimate redemptive goal in Christ. It challenges us to look beyond immediate appearances and discern the deeper, divine narrative unfolding in our world.

#### Questions for Reflection
* **How does this seemingly secular historical event reveal God's sovereign control over nations and human affairs?**
* **In what ways can we discern God's hand at work in current global events, even when His presence is not immediately obvious?**
* **What comfort and challenge does this passage offer regarding the ultimate triumph of God's purposes amidst worldly conflicts?**

### FAQ
**Who were the Rephaims, Zuzims, and Emims, and why are they mentioned?**

Answer: The Rephaims, Zuzims, and Emims were ancient, powerful peoples inhabiting the land of Canaan and Transjordan before the Israelite conquest. They are often described in biblical texts as exceptionally large or formidable warriors, sometimes associated with giant stature (e.g., [Deuteronomy 2:10-11](/deuteronomy/2-10-11 "The Emim and Rephaim")). Their mention in [Genesis 14:5](/genesis/14-5 "Chedorlaomer's conquests") serves several purposes: it highlights the immense military strength and strategic prowess of Chedorlaomer and his allies, as they were able to defeat such renowned and strong groups; it provides a historical snapshot of the diverse pre-Israelite inhabitants of the region; and it establishes the formidable nature of the land that Abraham's descendants would eventually inherit.

**What is the significance of Chedorlaomer's campaign in the broader biblical narrative?**

Answer: Chedorlaomer's campaign, initiated in [Genesis 14:5](/genesis/14-5 "The War of the Kings"), is profoundly significant because it directly leads to the capture of [Lot](/genesis/14-12 "Lot's capture") and, consequently, [Abraham's](/genesis/14-14-16 "Abraham's Pursuit and Victory") heroic intervention to rescue him. This event elevates Abraham's status as a formidable leader and warrior, demonstrates God's protection over His chosen one, and brings Abraham into a pivotal encounter with [Melchizedek, King of Salem](/genesis/14-18-20 "Melchizedek Blesses Abraham"). This interaction with Melchizedek is a crucial theological moment, foreshadowing the priesthood of Christ (as later developed in [Psalm 110:4](/psalm/110-4 "A Priest Forever") and [Hebrews 7](/hebrews/7 "Christ's Superior Priesthood")). Thus, this seemingly secular war is a divinely orchestrated event that advances the covenant promises to Abraham and prepares the way for the coming Messiah.

**Why are specific locations like Ashteroth Karnaim, Ham, and Shaveh Kiriathaim mentioned?**

Answer: The mention of specific locations like [Ashteroth Karnaim](/genesis/14-5 "Ashteroth Karnaim"), [Ham](/genesis/14-5 "Ham"), and [Shaveh Kiriathaim](/genesis/14-5 "Shaveh Kiriathaim") provides crucial geographical and historical precision to the narrative. These sites were significant centers or territories of the conquered peoples in Transjordan, demonstrating the wide reach and thoroughness of Chedorlaomer's campaign as he swept through the region before confronting the rebellious kings of the plain. This level of detail serves to authenticate the historical nature of the account, grounding it in the known geography of the ancient Near East and illustrating the strategic path taken by the Mesopotamian coalition. It also highlights the extensive military power required to subdue such widespread and formidable territories.

### CHRIST-CENTERED FULFILLMENT
While [Genesis 14:5](/genesis/14-5 "The Commencement of the War of Kings") primarily describes a historical military campaign, its Christ-centered fulfillment lies in its integral role within the unfolding of God's redemptive plan, which ultimately culminates in the Messiah. This "War of the Kings" is not a random event but a divinely permitted, perhaps even orchestrated, conflict that directly leads to the capture of [Lot](/genesis/14-12 "Lot's Capture") and, critically, the emergence of [Abraham](/genesis/14-14-16 "Abraham's Victorious Rescue") as a deliverer. This pivotal event sets the stage for Abraham's profound encounter with [Melchizedek, King of Salem](/genesis/14-18-20 "Melchizedek Blesses Abraham"), a mysterious figure who prefigures Christ in His dual role as both King of Righteousness and King of Peace. The New Testament explicitly links Christ to Melchizedek, declaring Jesus a priest "after the order of Melchizedek" ([Psalm 110:4](/psalm/110-4 "A Priest Forever") is quoted and expounded upon in [Hebrews 7](/hebrews/7 "Christ's Superior Priesthood")). Thus, even the chaos and violence of ancient warfare serve God's sovereign purpose to protect the covenant lineage through which the Savior would come, establishing the historical and theological framework for the ultimate King and Priest, Jesus Christ, who delivers His people from a far greater captivity than that of Lot.

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

Deuteronomy 3:11

For only Og king of Bashan remained of the remnant of giants; behold, his bedstead [was] a bedstead of iron; [is] it not in Rabbath of the children of Ammon? nine cubits [was] the length thereof, and four cubits the breadth of it, after the cubit of a man.

Deuteronomy 2:10

The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;

Deuteronomy 2:11

Which also were accounted giants, as the Anakims; but the Moabites call them Emims.

Deuteronomy 1:4

After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:

Genesis 15:20

And the Hittites, and the Perizzites, and the Rephaims,

Deuteronomy 3:22

Ye shall not fear them: for the LORD your God he shall fight for you.

Joshua 13:19

And Kirjathaim, and Sibmah, and Zarethshahar in the mount of the valley,