TRV
Translation
King James Version
And the Horites in their mount Seir, unto Elparan, which is by the wilderness.
Complete Jewish Bible
and the Hori at Se'ir, their mountain, all the way to Eil-Pa'ran by the desert.
Berean Standard Bible
and the Horites in the area of Mount Seir, as far as El-paran, which is near the desert.
American Standard Version
and the Horites in their mount Seir, unto El-paran, which is by the wilderness.
World English Bible Messianic
and the Horites in their Mount Seir, to Elparan, which is by the wilderness.
Geneva Bible (1599)
And the Horites in their mount Seir, vnto the plaine of Paran, which is by the wildernesse.
Young's Literal Translation
and the Horites in their mount Seir, unto El-Paran, which is by the wilderness;
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In the KJVVerse 343 of 31,102
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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.
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BedeAD 735
Commentary on Genesis (Hexaemeron)
And the Horites in the mountains of Seir. Indeed, these mountains, along with the neighboring regions, were possessed by the sons of Esau, who was also called Seir, because he was hairy, after the Horites were expelled. However, it seems likely that it was not he (i.e., Esau) himself, but another Seir from whom the mountains of Seir took their name: namely, the patriarch of the Horites, from whose lineage Esau took a wife. The Scripture says in the following: "Esau took wives from the daughters of Canaan, Ada the daughter of Elon the Hittite, and Oholibamah the daughter of Anah the son of Zibeon the Hivite" (Genesis 36:2). What this lineage was or from where it originated is revealed shortly after, when, enumerating the lineage of Esau, it concludes thus: "These are the chiefs of Oholibamah the daughter of Anah, wife of Esau, these are the sons of Esau, and these are their chiefs. He is Edom"; and immediately a new title is attached, which says: "These are the sons of Seir the Horite, inhabitants of the land, Lotan, Shobal, and Zibeon." And soon after: "And these are the sons of Zibeon, Aiah and Anah. This is Anah who found the hot springs in the wilderness while he was pasturing the donkeys of Zibeon, his father, and he had a son Dishan and a daughter Oholibamah." Therefore, when Esau had a wife from the lineage of the Horites, Oholibamah the daughter of Anah the son of Zibeon the son of Seir, it is established that the mountains of Seir, where the Horites were struck down, did not take their name from Esau who began to possess those places long after he was born, but from Seir the patriarch of those same Horites.
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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SUMMARY
Genesis 14:6 precisely details a segment of Chedorlaomer's military campaign, recording the conquest of the Horites, an ancient people inhabiting the rugged region of Mount Seir, with the campaign extending as far south as El-paran, situated by the wilderness. This verse provides crucial geographical and historical specificity within the broader narrative of the War of the Kings, illustrating the extensive reach and strategic movements of the invading forces and setting the stage for subsequent events involving Abram.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Geographical Specificity to root the narrative in a tangible, verifiable world. The precise mention of "the Horites," "Mount Seir," and "El-paran" serves to authenticate the historical account, lending credibility to the biblical record. This detailed mapping of the military campaign reinforces the idea that these are not mythical events but occurrences within real human history. Furthermore, the use of Concise Description allows for a significant amount of information—who was conquered, where they lived, and the geographical extent of the conquest—to be conveyed in a brief statement, maintaining the fast pace of the narrative while providing essential context for the reader.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 14:6, though seemingly a mere historical detail, serves to underscore the Bible's commitment to historical veracity and geographical precision, grounding the unfolding story of God's covenant people within a tangible ancient world. This meticulous attention to detail invites trust in the broader biblical narrative, demonstrating that God's redemptive plan unfolds not in a mythical realm, but within the real, often chaotic, movements of human history. The conquest of the Horites, though a secular event, is part of the larger divine tapestry, setting the stage for Abram's providential involvement and highlighting God's ultimate sovereignty over nations and territories, even those far removed from the immediate focus of the covenant.
REFLECTION AND APPLICATION
Genesis 14:6 reminds us that God's grand narrative of redemption is deeply embedded in real-world history, involving actual people, places, and geopolitical events. This grounding in verifiable details underscores the Bible's reliability, inviting us to place our trust not only in its historical accuracy but also in its profound theological message of divine purpose and sovereignty. Even seemingly minor geographical or historical details, like the conquest of the Horites in Mount Seir, contribute to the rich tapestry of God's interaction with humanity, setting the stage for future events and highlighting His ultimate control over nations and territories. We are encouraged to discern God's hand at work even amidst the complex and often chaotic movements of human history, recognizing that His purposes are always unfolding, even when they seem distant or unrelated to our immediate concerns. This perspective fosters a deeper faith in a God who is intimately involved in the affairs of the world, orchestrating events for His ultimate glory and the good of His people.
Questions for Reflection
FAQ
Who were the Horites mentioned in Genesis 14:6?
Answer: The Horites (Hebrew: Chôrîy) were an ancient people group inhabiting the mountainous region of Mount Seir, located south of the Dead Sea. Their name is often associated with "cave-dwellers," a fitting description for a people living in a rugged, cave-filled terrain. They are significant in biblical history as the aboriginal inhabitants of Seir before being displaced by the descendants of Esau, the Edomites, as explicitly stated in Deuteronomy 2:12.
What is the significance of Mount Seir in biblical history?
Answer: Mount Seir is a prominent mountainous region south of the Dead Sea, extending towards the Gulf of Aqaba. It is primarily known as the ancestral homeland of the Horites, who were later dispossessed by Esau's descendants, the Edomites (Genesis 36:8). Its mention in Genesis 14:6 highlights its geopolitical importance in the ancient Near East and foreshadows future territorial developments related to Israel's lineage and their interactions with Edom.
Why does Genesis include such specific geographical and historical details like El-paran?
Answer: The inclusion of precise geographical and historical details, such as El-paran (often identified with modern Elath/Aqaba), serves multiple crucial purposes. Firstly, it underscores the Bible's commitment to presenting a narrative grounded in real-world events and locations, authenticating the historical record. This demonstrates that the biblical story is not mythical but unfolds within a verifiable historical and geographical context. Secondly, these details highlight the extensive reach and strategic movements of ancient powers, providing a fuller picture of the world in which the covenant history of Israel began. They also serve as markers for later biblical events and prophecies, connecting the early patriarchal narratives to the broader sweep of redemptive history.
CHRIST-CENTERED FULFILLMENT
While Genesis 14:6 primarily offers a historical and geographical detail about ancient peoples and their conquests, it contributes to the broader narrative of God's sovereign control over nations and territories, ultimately setting the stage for the unfolding of His redemptive plan. The seemingly disparate movements of kings and the subjugation of peoples, such as the Horites, are ultimately orchestrated by divine providence to prepare the way for the coming of the Messiah. The ultimate fulfillment of God's sovereignty over all lands and peoples is found in Jesus Christ, who is the true King of kings and Lord of lords (Revelation 19:16). All earthly kingdoms and their conquests, however grand, are but fleeting shadows compared to Christ's eternal and universal reign, to which all nations will one day bow (Philippians 2:10-11). Furthermore, the broader context of Genesis 14 leads directly to Abram's encounter with Melchizedek, a mysterious priestly king who prefigures Christ's unique role as both King and High Priest, a theme richly developed in Hebrews 7:1-3. Thus, even in the details of ancient battles, we see the subtle hand of God guiding history towards its Christ-centered climax.