TRV
Translation
King James Version
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;
KJV (with Strong's)
And there went out H3318 the king H4428 of Sodom H5467, and the king H4428 of Gomorrah H6017, and the king H4428 of Admah H126, and the king H4428 of Zeboiim H6636, and the king H4428 of Bela H1106(the same H1931 is Zoar H6820;) and they joined H6186 battle H4421 with them in the vale H6010 of Siddim H7708;
Complete Jewish Bible
Then the kings of S'dom, 'Amora, Admah, Tzvoyim and Bela (that is, Tzo'ar) came out and arrayed themselves for battle in the Siddim Valley
Berean Standard Bible
Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) marched out and arrayed themselves for battle in the Valley of Siddim
American Standard Version
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 set the battle in array against them in the vale of Siddim;
World English Bible Messianic
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) went out; and they set the battle in array against them in the valley of Siddim;
Geneva Bible (1599)
Then went out the King of Sodom, and the King of Gomorah, and the King of Admah, and the King of Zeboiim, and the King of Bela, which is Zoar: and they ioyned battell with them in the vale of Siddim:
Young's Literal Translation
And the king of Sodom goeth out, and the king of Gomorrah, and the king of Admah, and the king of Zeboim, and the king of Bela, which is Zoar; and they set the battle in array with them in the valley of Siddim,
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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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Ambrose of MilanAD 397
On Abraham
We have seen now the prog-ress of the noble mind, which, finding itself in perilous deviation from the path of virtue, immediately arose to search for the reward of wisdom, the inheritance of justice. The readings that follow will show how harmful are the vices connected with frivolity. For those four kings who defeated the five kings and took captive the whole cavalry of the Sodomites captured Lot the son of Abraham’s brother as well and went on their way. The five kings are our five bodily senses: sight, smell, taste, touch and hearing. The four kings are the seductions of the body and of the world, because human flesh and the world are composed of four elements. Rightly are they called kings, because sin has a sovereignty of its own, has its own great kingdom. For this reason, the apostle says, “Let not sin reign in your mortal body.” Our senses, then, easily yield to the pleasures of the body and of the world and become as it were subject to their dominion. Indeed, the pleasures of the body and the seductions of the world are conquered only by a mind that is spiritual, that clings to God and separates itself totally from earthly things—for every perversion is subjection to these allurements. Hence John says, “Woe to the inhabitants of the world!” He was certainly not referring to every human being living on earth at that time—for there are those who live on earth but whose citizenship is in heaven—but rather to those who had been overcome by attachment to this earthly citizenship and the seduction of the world. We are not then inhabitants of this world but pilgrims. Pilgrims live in hope of finding a temporary lodging, but inhabitants seem to place every hope and every use of their goods where they believe they are living by right. Thus one who is a pilgrim on earth is an inhabitant of heaven, but the inhabitant of earth is an owner of death.
John ChrysostomAD 407
HOMILIES ON GENESIS 35.9
Let us not idly pass these words by, dearly beloved, or consider the account to be of no value. It was of set purpose that sacred Scripture recounted everything to us with precision so that we should learn the might of these barbarians and the degree of valor they displayed and with how much ferocity they involved themselves in war so as to clash even with the giants—that is, men powerful in bodily stature—and put to flight all the peoples dwelling there. You see, just as a swollen torrent sweeps away everything in its path and destroys it, in the same way the barbarians fell on these peoples and destroyed them completely with the result that they put to flight the rulers of the Amalekites and all the others. But perhaps someone may say, “What good is it for me to know about the might of the barbarians?” It was not idly or to no purpose that Scripture mixed these matters in with its account. Nor is it without point that we are now bringing it to your attention and directing you in turn to recall their valor. Rather, our purpose is that from the ensuing instruction you may learn the extraordinary degree of God’s power and also the patriarch’s virtue.
BedeAD 735
Commentary on Genesis (Hexaemeron)
And they drew up in battle array against them in the wooded valley. Instead of the wooded valley, in Hebrew it has in the Valley of Siddim, which signifies pleasant and wooded places. For such indeed was the Pentapolis which, because of the wickedness of its inhabitants, deserved not only to be consumed by fires, but also to be hidden in the abyss of waters from the sight of all living beings forever.
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
The formation of a crucial defensive alliance among five local kings—those of Sodom, Gomorrah, Admah, Zeboiim, and Bela (identified as Zoar)—who united to confront the formidable invading Mesopotamian coalition. This verse sets the immediate geographical and political stage for a pivotal conflict in the ancient Near East, specifically naming the rulers and the strategic battleground, the Vale of Siddim, thereby leading directly to events that profoundly impact Lot, Abraham's nephew, and subsequently trigger Abraham's heroic intervention.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 14:8 provides a succinct yet impactful account of the unified front presented by the kings of the Jordan Valley. The specific identification of each king and their cities underscores the gravity and scale of the impending conflict, highlighting a crucial moment of resistance.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to enhance its impact. Repetition of the phrase "the king of" for each city emphasizes the unified, yet distinct, leadership of the five allied city-states, creating a rhythmic and formal tone that highlights the gravity of the alliance. The precise naming of each city and its king, along with the specific geographical location ("the vale of Siddim"), serves as an example of Geographical and Onomastic Specificity, lending a sense of historical verisimilitude and grounding the narrative in a tangible ancient world. Furthermore, the mention of Bela as "the same [is] Zoar" functions as a subtle Foreshadowing, hinting at Zoar's unique destiny and its eventual sparing from the divine destruction that would later befall Sodom and Gomorrah, thereby adding a layer of dramatic irony for the reader familiar with the broader Genesis narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
While Genesis 14:8 describes a seemingly secular military event, it is deeply embedded within God's unfolding redemptive plan, demonstrating His providential oversight even in the midst of human conflict and geopolitical maneuvering. The rebellion of these kings, particularly those of Sodom and Gomorrah, against an earthly overlord subtly introduces their character before their more infamous portrayal as centers of grave sin, establishing a pattern of defiance that extends beyond political subjugation to moral and spiritual rebellion against God Himself. This war, leading to Lot's capture, serves as a divine catalyst, forcing Abraham out of his settled life to act decisively, thereby providing a crucial opportunity for him to demonstrate faith, courage, and commitment to his family, and ultimately setting the stage for his encounter with Melchizedek, a pivotal moment in the unfolding covenant narrative.
REFLECTION AND APPLICATION
Genesis 14:8, though a brief account of ancient warfare, offers profound insights into the interconnectedness of human actions and divine providence. It reminds us that even in the chaos and ambition of human conflicts, God's sovereign hand is at work, orchestrating events to fulfill His greater purposes. The decision of these kings to "go out" and "join battle" reflects human agency and strategic choice, yet the ultimate outcome and its subsequent impact on Abraham's life reveal a divine narrative unfolding. This passage encourages us to look beyond immediate circumstances and recognize that God can use seemingly mundane or even tragic events to advance His redemptive plan. For believers today, it underscores the truth that our lives, our struggles, and even the broader geopolitical landscape are not outside of God's watchful care, and He is continually working all things for the good of those who love Him and are called according to His purpose, often in ways we cannot immediately discern.
Questions for Reflection
FAQ
What is the significance of the "Vale of Siddim" in this battle?
Answer: The "Vale of Siddim" was strategically crucial because, as Genesis 14:10 explains, it was "full of slimepits" (bitumen or tar pits). These natural hazards became a significant trap during the battle, as many of the fleeing kings of Sodom and Gomorrah and their armies fell into them, contributing directly to their defeat and capture by the invading Mesopotamian forces.
Why are the kings of Sodom and Gomorrah specifically mentioned?
Answer: The kings of Sodom and Gomorrah are prominently mentioned because their cities, along with Admah and Zeboiim, are the infamous "Cities of the Plain" known for their extreme wickedness. Their involvement in this initial rebellion and subsequent defeat sets the stage for their later, more significant interactions with Abraham and Lot, ultimately leading to their divine destruction as recorded in Genesis 19.
Did Bela (Zoar) suffer the same fate as Sodom and Gomorrah?
Answer: No, Bela, which is explicitly identified as Zoar in Genesis 14:8, was uniquely spared the divine destruction that befell Sodom and Gomorrah. Lot specifically fled to Zoar at the angels' instruction before the judgment, as detailed in Genesis 19:20-23.
CHRIST-CENTERED FULFILLMENT
While Genesis 14:8 describes an earthly conflict, the broader narrative of Genesis 14 profoundly points to Christ, primarily through the figure of Melchizedek. Following this battle and Abram's victorious rescue of Lot, Abram encounters Melchizedek, king of Salem and priest of God Most High, who blesses Abram and receives a tithe from him. Melchizedek serves as a remarkable type or prefigurement of Christ, being both king and priest, without recorded genealogy or end of days, thus foreshadowing Christ's eternal and superior priesthood (as extensively elaborated in Hebrews 7). Furthermore, Abram's decisive action to rescue Lot from captivity and oppression, a deliverance achieved through strength and courage, broadly echoes Christ's ultimate work of salvation, freeing humanity from the bondage of sin and death (as seen in passages like Colossians 1:13-14 and Hebrews 2:14-15). Thus, even in this ancient account of war, we glimpse the shadows and patterns of God's redemptive plan culminating in Jesus Christ.