TRV
Translation
King James Version
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.
Complete Jewish Bible
Next they turned back, came to 'Ein-Mishpat (which is the same as Kadesh), and defeated all the country of the 'Amaleki, and also the Emori, who lived in Hatzatzon-Tamar.
Berean Standard Bible
Then they turned back to invade En-mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who lived in Hazazon-tamar.
American Standard Version
And they returned, and came to En-mishpat (the same is Kadesh), and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazazon-tamar.
World English Bible Messianic
They returned, and came to En Mishpat (the same is Kadesh), and struck all the country of the Amalekites, and also the Amorites, that lived in Hazazon Tamar.
Geneva Bible (1599)
And they returned and came to En-mishpat, which is Kadesh, and smote all the countrey of the Amalekites, and also the Amorites that dwelled in Hazezon-tamar.
Young's Literal Translation
and they turn back and come in unto En-Mishpat, which is Kadesh, and smite the whole field of the Amalekite, and also the Amorite who is dwelling in Hazezon-Tamar.
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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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JeromeAD 420
Hebrew Questions on Genesis
(Verse 7) And they returned and came to the well of judgment, which is Kadesh. It is said by anticipation that it was afterwards so called. But it signifies the place at Petra, which is called the well of judgment because there God judged the people. And they struck all the region of the Amalekites and the Amorites who dwelt in Hazazon-tamar. This town is what is now called Engedi, fertile with balsam and palm trees. Moreover, Hazazon-tamar, in our language, means the city of palm trees. Thamar, indeed, is said to mean 'palm'. However, it is worth noting that shortly after it says: 'And they set their battle line against them in the valley of Salt, which is called in Hebrew, the valley of Seddim (), which Aquila interprets as 'of the plains', and Theodotion as 'of the groves', signifying pleasant woods.'
BedeAD 735
Commentary on Genesis (Hexaemeron)
But what follows: And the Amorite who lived in Hazezzon-tamar, belongs to another place, that is, the town which is now called Engedi, fertile in balsam and palms: hence Hazezzon-tamar is interpreted as the City of Palms. For Thamar indeed is called Palm.
BedeAD 735
Commentary on Genesis (Hexaemeron)
And they struck the whole region of the Amalekites. This must be linked with the previous verse, so it is understood that the people of Amalek were struck down near Kadesh Barnea, where Miriam died, and Moses, striking the rock, brought forth water from the rock for the thirsty people.
BedeAD 735
Commentary on Genesis (Hexaemeron)
And they returned and came to the fountain of Mesphat. This is Kadesh. Mesphat is interpreted as Judgment, hence the ancient translation more plainly says, "they came to the fountain of judgment." However, this is also said by anticipation, since the place received that name much later because the Lord judged the people who had come out of Egypt there.
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 14:7 meticulously traces the southward progression of the four Mesopotamian kings' military campaign, led by Chedorlaomer, as they "returned" to Enmishpat, which is identified as Kadesh. At this strategic location, they comprehensively subjugated the territory of the Amalekites and the Amorites residing in Hazezontamar (modern En-gedi). This verse offers vital geographical and demographic insights into ancient Canaan, underscoring the extensive reach of the invading forces and introducing peoples who would later play pivotal roles in Israel's history, all within the unfolding divine narrative that culminates in Abram's decisive intervention.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 14:7 employs several significant literary devices. The most prominent is Geographical Specificity, where precise place names like Enmishpat (Kadesh) and Hazezontamar are used. This detailed naming anchors the narrative in a verifiable historical and geographical reality, lending credibility to the account and allowing readers to trace the invaders' movements. Coupled with this is Ethno-geographical Survey, as the verse explicitly names the "Amalekites" and "Amorites" in conjunction with their dwelling places. This serves to introduce key peoples of the land, providing a demographic snapshot of Canaan during the patriarchal era. Furthermore, the early mention of the Amalekites functions as Foreshadowing or a Proleptic Mention. While seemingly a simple historical detail, their inclusion sets the stage for their significant and often hostile role in Israel's later history, subtly hinting at future conflicts and God's long-term plan for His people and the land.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 14:7, while detailing a historical military campaign, subtly reveals God's overarching sovereignty even amidst human conflict and ambition. The movements of these powerful kings, seemingly driven by their own geopolitical interests, are implicitly part of a larger divine plan, preparing the stage for Abram's righteous act and the unfolding of God's covenant purposes. The early introduction of the Amalekites and Amorites, peoples who would become significant adversaries to Israel, highlights God's foreknowledge and the Bible's long-term narrative design, demonstrating that God's plan often involves navigating through hostile environments.
REFLECTION AND APPLICATION
Genesis 14:7, though a verse rich in historical and geographical detail, offers a profound spiritual reflection on the nature of divine providence. It reminds us that even in the seemingly chaotic ebb and flow of human history—the rise and fall of empires, the clash of armies, and the pursuit of earthly power—God remains supremely sovereign. The meticulous account of the kings' campaign, leading them precisely to the strategic points where key peoples resided and where Lot would eventually be captured, illustrates that God's unseen hand guides and orchestrates events, ensuring that all things ultimately serve His perfect, redemptive purposes. For believers today, this truth provides immense comfort and encouragement: just as God was actively at work in the geopolitical complexities of ancient Canaan, He is intimately involved in the intricate circumstances of our modern world, ensuring that His will is accomplished. We are called to cultivate a deep trust in His sovereignty, even when the path ahead seems unclear or when powerful earthly forces appear to dominate the landscape. This trust enables us to live with confident hope, knowing that our lives and the grand narrative of history are securely held in the hands of an all-wise and all-powerful God.
Questions for Reflection
FAQ
What is the significance of Enmishpat being identified as Kadesh?
Answer: The identification of Enmishpat with Kadesh (later Kadesh-barnea) is profoundly significant because it establishes a vital geographical and historical link between the patriarchal narrative and the foundational events of the nation of Israel. Kadesh was not merely an oasis; it was a strategically crucial point in the wilderness of Zin, serving as a major encampment for the Israelites during their Exodus journey. It was from Kadesh that Moses sent the twelve spies into Canaan (Numbers 13:26), and it was a site of both rebellion against God's command and divine judgment for the generation that wandered in the wilderness (Numbers 20:1-13). Its mention here in Genesis 14:7 underscores its ancient importance and provides a geographical anchor that connects the earliest history of God's chosen family to the pivotal events of their national formation.
CHRIST-CENTERED FULFILLMENT
While Genesis 14:7 describes a specific historical military campaign, its Christ-centered fulfillment is woven into the broader tapestry of God's redemptive plan, which finds its ultimate culmination in Jesus Christ. The meticulous detailing of the land and its inhabitants, including the early mention of future adversaries like the Amalekites and Amorites, underscores God's sovereign preparation of the stage for the lineage through whom the Messiah would come. This very campaign, by leading directly to the capture of Lot, prompts Abram's righteous and victorious intervention, an act that powerfully foreshadows Christ's ultimate and perfect act of rescue for humanity from the dominion of sin and death (Colossians 1:13-14). The establishment of God's covenant with Abram, which is further solidified by these events and Abram's subsequent encounter with Melchizedek, is the foundational promise through which all nations would ultimately be blessed in Christ (Galatians 3:16). Thus, even the seemingly secular movements of ancient history, as recorded in this verse, are intricately woven into the fabric of God's eternal purpose to bring forth His Son as the world's Redeemer and King, demonstrating that He "works all things according to the counsel of His will" (Ephesians 1:11).