TRV
Translation
King James Version
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.
Complete Jewish Bible
against K'dorla'omer king of 'Elam, Tid'al king of Goyim, Amrafel king of Admah and Aryokh king of Elasar, four kings against the five.
Berean Standard Bible
against Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar—four kings against five.
American Standard Version
against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five.
World English Bible Messianic
against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five.
Geneva Bible (1599)
To wit, with Chedor-laomer king of Elam, and Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar: foure Kings against fiue.
Young's Literal Translation
with Chedorlaomer king of Elam, and Tidal king of Goyim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with the five.
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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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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
A critical enumeration of the formidable eastern coalition: Chedorlaomer, king of Elam; Tidal, king of nations; Amraphel, king of Shinar; and Arioch, king of Ellasar. This verse precisely identifies the four powerful monarchs who united to confront the five rebellious kings of the Jordan plain, thereby establishing the overwhelming geopolitical scale and military might that directly led to Lot's capture and, subsequently, precipitated Abraham's divinely empowered intervention.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 14:9 presents a stark and direct listing of the four allied eastern kings: Chedorlaomer king of Elam, Tidal king of nations, Amraphel king of Shinar, and Arioch king of Ellasar. This enumeration is not merely a roll call; it serves to underscore the immense power and widespread reach of the forces arrayed against the local kings of the Jordan plain, setting the stage for the dramatic events that follow.
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 14:9 effectively employs several literary devices to convey its message. The primary device is Enumeration, as the verse meticulously lists the four allied kings and their respective kingdoms. This detailed listing serves not merely as an informative roll call but as a means of establishing the immense power, geographical reach, and formidable nature of the eastern coalition. By naming each king and their domain, the text creates a sense of gravitas and historical specificity, grounding the narrative in a discernible geopolitical reality. Furthermore, there is an element of Juxtaposition in the concluding phrase "four kings with five." This concise statement immediately highlights the numerical imbalance and implied power disparity between the two alliances, setting up the dramatic conflict that follows. The repetition of "king" throughout the verse also functions as a subtle form of Anaphora (though not at the beginning of clauses), reinforcing the royal authority and military might of each individual leader, collectively emphasizing the overwhelming force they represent.
THEOLOGICAL AND THEMATIC CONNECTIONS
The enumeration of these powerful kings in Genesis 14:9 serves to magnify the scale of the conflict and, by extension, the miraculous nature of God's intervention through Abraham. It underscores the theological truth that even the grandest human empires and their geopolitical machinations operate within the overarching framework of God's divine sovereignty. This episode demonstrates that God is not confined by human power structures or military might; rather, He orchestrates events, even through seemingly secular conflicts, to advance His redemptive purposes and protect His chosen covenant line. The formidable nature of these "kings of the world" highlights the contrast with God's chosen servant, Abraham, who, by divine empowerment, is able to overcome what appears to be an insurmountable worldly force, thereby affirming God's faithfulness to His covenant promises and His ability to deliver His people from overwhelming odds.
REFLECTION AND APPLICATION
Genesis 14:9, though a historical detail, profoundly reminds us that human history, with its intricate conflicts and power struggles, unfolds under the watchful and sovereign eye of God. The enumeration of these powerful kings highlights the daunting challenges that often arise in life—whether personal struggles, societal injustices, or global conflicts—which can feel overwhelming and insurmountable. Yet, it is precisely within such circumstances that God's providence and power become most evident. Abraham's courageous decision to confront and defeat such a formidable alliance, as described later in Genesis 14:14-16, serves as an enduring example of how God can empower His people to overcome seemingly impossible odds, even when facing forces far greater than their own resources. This narrative encourages believers to trust in God's strength when confronted with overwhelming opposition, to act courageously in defense of truth and righteousness, and to remain loyal to family and community, much like Abraham's initial call to leave his homeland in Genesis 12:1, trusting that God's purposes will prevail for those who follow His call and rely on His divine intervention.
Questions for Reflection
FAQ
Were these kings historically verifiable outside of the biblical account?
Answer: While direct, unequivocal archaeological or extra-biblical evidence for these specific four kings in the precise configuration of Genesis 14 is not yet definitively established, the names of the kings (Chedorlaomer, Amraphel, Arioch, Tidal) and their kingdoms (Elam, Shinar/Babylonia, Ellasar, "nations") are remarkably consistent with known ancient Near Eastern names, places, and geopolitical realities of the early second millennium BCE. Powerful Elamite rulers, Mesopotamian city-states like Larsa (possibly Ellasar), and confederations of "nations" (like the Amorites or Hurrians) are well-attested in extra-biblical records. This consistency lends strong historical plausibility to the biblical narrative, suggesting that the author was familiar with the historical context of the period. While specific corroborating inscriptions for this exact event remain elusive, the general historical framework aligns with what is known about the ancient world, affirming the trustworthiness of the biblical account as a historically grounded narrative.
CHRIST-CENTERED FULFILLMENT
The conflict detailed in Genesis 14, initiated by the formidable kings listed in Genesis 14:9, ultimately leads to Abraham's decisive victory and the rescue of Lot. This event powerfully prefigures Christ's ultimate triumph over the forces of sin, death, and spiritual darkness. Just as Abraham, a type of Christ, confronted and defeated overwhelming worldly powers to deliver his kinsman from captivity, so too did Christ, the true King and Deliverer, conquer the spiritual enemies that held humanity captive, securing eternal salvation for all who believe in Him, as celebrated in Colossians 2:15. Furthermore, Abraham's encounter with Melchizedek, king of Salem and priest of God Most High, immediately following this victory, profoundly points to Christ as the eternal King-Priest, superior to the Levitical priesthood, whose reign and intercession are established not through earthly conflict but through His perfect sacrifice and resurrection, a theme beautifully expounded in Hebrews 7. Thus, the seemingly historical detail of these ancient kings ultimately serves to magnify the far greater victory and eternal reign of our Lord Jesus Christ, the King of kings and Lord of lords, as proclaimed in Revelation 19:16.