3. Abraham Rescues His Nephew Lot (Genesis 13-14)
by Dr. Ralph F. Wilson
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(34:53)
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"In Swift Vengeance," Abraham in a surprise attack on the Mesopotamian kings, by
American Illustrator Tom Lovell (1909-1997), in
Everyday Life in Bible Times (National Geographic Society, 1968), pp.
94-95.
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If you thought Abraham was a wimp, a coward, and cad for lying to save his
own skin and failing to confront the kings who abducted Sarah in Egypt and
Gerar, perhaps these two chapters will help you see the action-figure side of
Abraham -- and a man firmly committed to righteousness. We'll move quickly over
the narrative, spending more time at significant points.
Abraham Moves Back to Bethel (13:1-4)
"So Abram went up from Egypt to the Negev, with his wife and
everything he had, and Lot went with him. Abram had become very wealthy in
livestock and in silver and gold. From the Negev he went from place to place
until he came to Bethel, to the place between Bethel and Ai where his tent
had been earlier and where he had first built an altar. There Abram called
on the name of the Lord." (13:1-4)
When forced by famine to live in areas controlled by a strong king -- such as
Egypt and Gerar -- Abraham was vulnerable. But living near the settlements that
thinly populated Canaan during his day, Abraham was much safer. He was a nomadic
shepherd, who traveled "from place to place" where he could find grazing land
for his increasing flocks and herds.[1] After he was expelled from Egypt for
deceiving Pharaoh about being Sarah "brother," he returned to the Negev desert
-- probably the region around Beersheba. By this time, apparently, the drought
was over and Abraham could sustain himself there again.
Is Material Wealth a Sign of God's Blessing? (13:2)
The narrator notes that "Abram had become very wealthy in livestock and in
silver and gold" (13:2). Why is this mentioned? Partly to set the stage for the
conflict with his nephew Lot, but partly to demonstrate God's blessing on
Abraham in response to God's promise to him:
"I will make you into a great nation
and I will bless you;
I will make your name great,
and you will be a blessing.
I will bless those who bless you,
and whoever curses you I will curse...." (12:2-3)
Pharaoh may have cursed or wronged Abraham (and suffered for it), but God had
blessed him.
However, is material wealth a true sign of God's blessing? A number of
passages in the Old Testament clearly indicate that it is one of the kinds of
blessings God can bring (Deuteronomy 7:13; 8:17-18; 15:4-5; Job 1:10; Proverbs
10:22; Hosea 2:8; Malachi 3:10-12). God's blessing often includes physical
wealth.
However, many wealthy people don't serve God. Material blessings are not a
sure indicator of God's favor. Perhaps you've heard the teaching that
poverty is a curse and wealth is a sign of blessing. That if you are poor you
are out of God's will for you and experiencing God's curse. This teaching is a
gross over-simplification, a thin mask for greed, and encourages greed in those
who sit under this teaching.
Jesus "preached good news to the poor," and "had no place to lay his head."
He was poor, though he had rich friends (and a rich Father). Was he suffering
God's curse? Of course not! Paul experienced times of abundance and times of
scarcity. Was the scarcity due to his sin? No. Moreover, he warns Timothy:
"People who want to get rich fall into temptation and a trap" (1 Timothy 6:9).
God blessed Abraham with wealth and we rejoice. God may bless you with wealth
and that is a good thing. Or you may be relatively poor in material possessions
all your life and be blessed by God in other ways (James 2:9). That is for God
to choose. God brings many different kinds of blessings. To equate blessing with
material wealth is an oversimplification.
Now Abraham returns to a previous camp near Bethel where the Lord had
appeared to him before (12:8). He repairs the altar he had built there and
worships the Lord afresh in that place -- "There Abram called on the name of the
Lord."[2]
Quarrelling over Pasture Land (13:5-9)
"Now Lot, who was moving about with Abram, also had flocks and herds
and tents. But the land could not support them while they stayed together,
for their possessions were so great that they were not able to stay
together. And quarreling arose between Abram's herdsmen and the herdsmen of
Lot. The Canaanites and Perizzites were also living in the land at that
time.
"So Abram said to Lot, 'Let's not have any quarreling between you
and me, or between your herdsmen and mine, for we are brothers. Is not the
whole land before you? Let's part company. If you go to the left, I'll go to
the right; if you go to the right, I'll go to the left.'" (13:5-9)
Abraham, though he is the older family member and would have the right to
the best land, lets Lot have his choice to avoid strife. God has promised
Abraham land and he is trusting God to provide for him.
Lot Chooses the Plain of Jordan and Sodom (13:10-12)
"Lot looked up and saw that the whole plain of the Jordan was well
watered, like the garden of the Lord, like the land of Egypt, toward Zoar.
(This was before the Lord destroyed Sodom and Gomorrah.) So Lot chose for
himself the whole plain of the Jordan and set out toward the east. The two
men parted company: Abram lived in the land of Canaan, while Lot lived among
the cities of the plain and pitched his tents near Sodom." (13:10-12)
Abraham and Lot have been living in the hill country of Canaan and the Negev
desert. But the Jordan river valley seemed like a much richer grazing area,
similar to the well-watered Nile delta. So Lot chooses the lush Jordan River
valley and encamps near Sodom.[3]
Where were the cities Sodom and Gomorrah? No one knows for sure. Some think
they are at the north end of the Dead Sea, visible perhaps from Bethel (13:10,
"Lot looked up and saw..."), though most believe these cities were near the
south end of the Dead Sea in an area now submerged.[4] Zoar also seems to have
been located at the south end of the Dead Sea.[5.]
Sinful Sodom (13:13)
The key sentence in this section is:
"Now the men of Sodom were wicked and were sinning greatly against
the Lord. (13:13)
"Wicked" is the Hebrew verb rā‘a‘, "be bad, evil." It is frequently
used as the antonym of good, as in "good and evil."[6] "Sinners" (NIV) is the
Hebrew noun hattā’, which "designates a habitual sinner who is subject to
punishment because of his or her practices."[7]
The inhabitants of Sodom are sinful, but the kings of Sodom and Gomorrah are
evil as well -- both their names in 14:2 mean "evil, wicked." "Bera" is
apparently related to the verb rā‘a‘, "be evil," while "Birsha" may be
related to the verb rāŝa’, "be wicked," and means "in wickedness."[8] The
narrator sends a strong message to the reader concerning the wickedness of these
cities and their kings. We'll see in chapter 14 that Abraham pointedly refuses
to take anything from Sodom's king -- probably because he disapproved of the
city's sins. Of course, God destroys Sodom and Gomorrah because of their
wickedness (chapter 19).
We may have little choice about the people around us. But when we do
have a choice and choose to live in places of gross sin, we also choose to
expose our sons and daughters to degraded moral standards, to put our families
in physical danger, and to make ourselves vulnerable to God's punishment upon
the wicked. Lot was attracted by the well-watered land, but ignored the moral
character of the inhabitants.
God Promises Canaan to Abraham (13:14-17)
Lot has the choice land, but Abraham has God's promise:
"The Lord said to Abram after Lot had parted from him, 'Lift up your
eyes from where you are and look north and south, east and west. All the
land that you see I will give to you and your offspring forever. I will make
your offspring like the dust of the earth, so that if anyone could count the
dust, then your offspring could be counted. Go, walk through the length and
breadth of the land, for I am giving it to you.'" (13:14-17)
God has been speaking to Abraham for years now. First, to call him from Ur
and later Haran to travel to Canaan. Then to promise him the land and offspring.
Here God restates his two-fold promise to Abraham.
- God will give to Abraham's offspring all the land he can see in any
direction. God encourages him to walk through "his" land and check it out,
perhaps as an act of taking possession of it.[9]
- Abraham's descendents will be so many that they can't be counted. God uses
tiny grains of dust as an analogy to illustrate the uncountable, vast number of
Abraham's offspring.
Abraham Moves to Hebron (13:18)
God's promise may have initiated a period of "walking" the land followed by
settling at Hebron, near the great trees of Mamre.
"So Abram moved his tents and went to live near the great trees of
Mamre at Hebron, where he built an altar to the Lord." (13:18)
Incidentally, Mamre is a person (or perhaps tribal leader). Later, Abraham
allies himself with Mamre, and his brothers Aner and Eschol (14:13, 24). The
significance of Chapter 13 is mainly to set up events for successive chapters of
Abraham's saga. We learn that:
- Lot moves to Sodom.
- Sodom is a place of wickedness and sin.
- God renews his promise to Abraham of land and numerous offspring.
- Abraham moves to Hebron where he gains valuable allies.
Four Mesopotamian Kings Punish Rebellious Vassal Cities (14:1-4)
Now we're ready for chapter 14, which is pretty confusing, with lots of
unpronounceable personal and place names. Read the text and then I'll try to
simplify it for you.
Mesopotamian
Kings Come to Punish Rebellious City-States (14:1-4)
"At this time Amraphel king of Shinar, Arioch king of Ellasar,
Kedorlaomer king of Elam and Tidal king of Goiim went to war against Bera
king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king
of Zeboiim, and the king of Bela (that is, Zoar). All these latter kings
joined forces in the Valley of Siddim (the Salt Sea). For twelve years they
had been subject to Kedorlaomer, but in the thirteenth year they rebelled."
(14:1-4)
Four Mesopotamian Kings First Attack other Rebellious Cities (14:5-7)
"In the fourteenth year, Kedorlaomer and the kings allied with him
went out and defeated the Rephaites in Ashteroth Karnaim, the Zuzites in
Ham, the Emites in Shaveh Kiriathaim and the Horites in the hill country of
Seir, as far as El Paran near the desert. Then they turned back and went to
En Mishpat (that is, Kadesh), and they conquered the whole territory of the
Amalekites, as well as the Amorites who were living in Hazazon Tamar."
(14:5-7)
The Battle Takes Place in the Valley of Siddim Defeating the Vassals
(14:8-10)
"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
drew up their battle lines in the Valley of Siddim against Kedorlaomer king
of Elam, Tidal king of Goiim, Amraphel king of Shinar and Arioch king of
Ellasar -- four kings against five. Now the Valley of Siddim was full of tar
pits, and when the kings of Sodom and Gomorrah fled, some of the men fell
into them and the rest fled to the hills." (14:8-10)[10]
Lot Is Taken Captive (14:11-12)
"The four kings seized all the goods of Sodom and Gomorrah and all
their food; then they went away. They also carried off Abram's nephew Lot
and his possessions, since he was living in Sodom." (14:11-12)
Let's try to make some sense out of this.
- A group of four Mesopotamian kings (see map for their homelands) had
conquered a number of city-states in Palestine. (Though we know the kings are
Elamite, Amorite, Harrian, and Hittite, we can't currently match any of these
kings with other historical records.)
- Five city-states at the south end of the Dead Sea have been tribute-paying
vassals for twelve years. In year 13 they rebel and stop paying tribute.
- In year 14, the four Mesopotamian kings bring their armies to punish
the five rebellious city-states.
- Following a battle in the Valley of Siddim, the rebellious cities, the
Mesopotamians sack and take many inhabitants captive.
- The Mesopotamian kings, with their loot and captives, head back from where
they came from.
Most of this is background information. What's important is that Lot,
Abraham's nephew, is one of those taken captive.
Abraham's Allies (14:13-14)
"One who had escaped came and reported this to Abram the Hebrew. Now
Abram was living near the great trees of Mamre the Amorite, a brother of
Eshcol and Aner, all of whom were allied with Abram. When Abram heard that
his relative had been taken captive, he called out the 318 trained men born
in his household and went in pursuit as far as Dan." (14:13-14)
If Lot had been taken captive by an individual or a small group of raiders,
Abraham would be duty bound to attempt to rescue his blood relative. But Lot has
been captured by large foreign armies. Nevertheless, Abraham pulls together his
allies and his own men. "Allies" (NIV) or "confederate" (KJV) is the Hebrew noun
berit, "covenant, treaty, agreement between nations or
individuals."[11] He convinces Mamre, Eshcol, and Aner -- his Amorite
neighbors in the area around Hebron -- to join him. Together they pursue the
Mesopotamian army that has moved north to Dan.
Surprisingly, Abraham has at his disposal "318 trained men born in his
household." He is obviously a wealthy slaveholder. "Trained men" is the Hebrew
noun hānīk, "armed retainer."[12] Hamilton notes that "the term is
applied to a slave or servant whose major function is to provide military
assistance. They are not shepherds who grabbed a spear or a sling and headed
north for some 125 miles. They are individuals capable of making a successful
attack against imposing odds."[13]
Abraham Attacks at Night (14:15-16)
"During the night Abram divided his men to attack them and he routed
them, pursuing them as far as Hobah, north of Damascus. He recovered all the
goods and brought back his relative Lot and his possessions, together with
the women and the other people." (14:15-16)
Abraham finds the Mesopotamian army at Dan, though this may not have been the
full army, but an escort group bringing the spoil and prisoners of war back to
Mesopotamia. Abraham sets the strategy, which involves two elements:
- A night attack for maximum confusion
- A divided force attacking from several directions
The result is a surprise that scares the soldiers into fleeing for their
lives.[14] Then Abraham's men chase them for 50 miles or more, to north of
Damascus. It was a complete rout. Abraham's objective is not to destroy the
Mesopotamian army, however, but to rescue Lot. Indeed, Lot and all the captives,
plus all the property seized by the Mesopotamians during their Palestinian
campaign, are recovered. Abraham marches home a victor.
Abraham Meets Two Kings near Jerusalem (14:17-18)
On the road back to Hebron, Abraham comes to Salem (now Jerusalem), to the
Valley of Shaveh, just south of present-day Jerusalem.[15]
"After Abram returned from defeating Kedorlaomer and the kings
allied with him, the king of Sodom came out to meet him in the Valley of
Shaveh (that is, the King's Valley). Then Melchizedek king of Salem brought
out bread and wine. He was priest of God Most High...." (14:17-18)
So two kings meet Abraham there -- Melchizedek, king of Salem, and Bera, king
of Sodom. The king of Sodom has come to negotiate for his subjects' release. The
king of Salem, as host, brings food and provisions for the soldiers. While bread
was a staple food, wine probably indicated that this was a celebration of the
victory, since it was typically reserved for special occasions. To defeat the
great Mesopotamian army was an amazing victory for these small city-states to
accomplish! (As a Christian, I'm tempted to see the Eucharist in the hands of
this priest of God, but that's reading something into this text that isn't
there.)
These two kings are clear opposites, and the reader is expected to pick up on
this.
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King of Salem |
King of Sodom |
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Melchizedek = "king of righteousness" |
Bera = "be evil" (14:2) |
|
Righteous |
Sinful |
|
Salem = "peace" |
Sodom = a symbol for sinfulness |
|
Abraham accepts Melchizedek's food and blessing. |
Abraham rejects the offer of Sodom's captured property. |
|
Priest of the Most High God |
(worshipper of false gods) |
Abraham Is Blessed by Melchizedek (14:18-20a)
See how Melchizedek honors Abraham:
"Then Melchizedek king of Salem brought out bread and wine. He was
priest of God Most High, and he blessed Abram, saying,
'Blessed be Abram by God Most High,
Creator of heaven and earth.
And blessed be God Most High,
who delivered your enemies into your hand.'" (14:18-20a)
Melchizedek offers refreshment -- a sign of peace, perhaps even a fellowship
meal that would bind them closer as allies. He blesses Abraham and then God, and
attributes Abraham's victory to God.
God Most High -- El Elyon
Just who is this "God Most High"? Melchizedek's name for God is a pair of
words, Hebrew ’el ‘elyon (found also in Psalm 78:35). ’ēl is the
generic term for God.[16] Hebrew ‘elyôn, "most high," (from the root
‘ālā, "go up, climb, ascend). "‘elyôn, as a divine name signifying
the supremacy of the deity, is known from both Ugaritic and Phoenician texts
appearing there as epithets of the highest gods of the pantheons."[17]
Melchizedek sees El Elyon as being "Creator of heaven and earth" (14:19b) in the
same way as Abraham does (14:22) -- in other words, both Melchizedek and
Abraham see El Elyon as totally supreme over everything in earth and heaven.[18]
Abraham clearly identifies El Elyon with Yahweh in 14:22 and seems to welcome
Melchizedek's blessing. Melchizedek is a priest serving the same God that
Abraham himself serves.
Abraham Tithes to Melchizedek (14:20b)
Then Abraham does a remarkable thing:
"Then Abram gave him a tenth of everything." (14:20b)
What is the significance of one tenth of all the spoils of war being given to
Melchizedek? He didn't even participate in the rescue mission. "Tenth" (NIV,
NRSV) or "tithes" (KJV) is the Hebrew noun ma‘ăsēr, "tithe, tenth
part."[19] Tithing, or giving one tenth, was practiced by many ancient Near
Eastern peoples -- in Egypt, Syria, Babylon, Assyria, and Urgarit, though none
had such a defined or specific practice as eventually developed in Israel.[20]
Before tithing was made part of the Mosaic law, we see two examples of
tithing in Genesis -- here and Jacob's promise as an act of worship in response
to a dream of a ladder into heaven at Bethel, "of all that you give me I will
give you a tenth" (28:22). Though sometimes tithing indicates submission to a
king (1 Samuel 8:15, 17), here it is clearly is an act of worship, which
immediately follows Melchizedek's blessing of both Abraham and God Most High:
"'Blessed be Abram by God Most High,
Creator of heaven and earth.
And blessed be God Most High,
who delivered your enemies into your hand.'
Then Abram gave him a tenth of everything." (14:19-20)
By tithing to God's priest Melchizedek, Abraham is worshipping God for giving
him the victory. Melchizedek as king hadn't helped in the military victory and
wasn't entitled to a share of the spoils, but Melchizedek, the priest and
representative of God, received Abraham's gift as an act of worship of God Most
High. Abraham, as the general of the expedition, divides up the spoils of war
and begins with God who had given them the victory.
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Q3. (14:20) What is the significance of Abraham giving one tenth of the
spoils of war to Melchizedek? Does tithing today represent the same kind of
worship? Why should we tithe to God first (like Abraham did)
before dividing up our paychecks to pay our bills?
http://www.joyfulheart.com/forums/index.php?act=ST&f=54&t=235
|
Who Is Melchizedek?
Much has been written about Melchizedek, though he is mentioned in only a
very few scripture passages (Genesis 14:18; Psalm 110:4; Hebrews 5:6, 10; 6:20;
7:1, 10-11, 15, 17). There's no indication that he was an incarnation of God or
Jesus. He was a priest who recognized the sovereignty of the One God. As such,
Abraham honored God by paying tithes to him.
Though some scholars may contest this on etymological grounds,[21] I take the
author of Hebrews' interpretation that his name is to be translated as "king of
righteousness" (Hebrews 7:2). Some contest the identification of Salem with
Jerusalem, but this seems to be confirmed by identifying the location of the
"Valley of Kings" as just south of Jerusalem (14:17; 2 Samuel 18:18).
In a messianic psalm, David sees the Messiah as David's own Lord, who will
reign on Yahweh's behalf and who is also "a priest forever, in the order of
Melchizedek" (Psalm 110:4).[22] The writer of Hebrews takes up this theme to
illustrate how Christ can be a high priest without being descended from the
tribe of Levi, Israel's priestly family.
Abraham Refuses to Take from the King of Sodom (14:21-24)
The wicked king of Sodom makes a seemingly modest suggestion to Abraham
concerning how to divide up the spoils:
"Give me the people and keep the goods for yourself." (14:21)
In other words: Return the captured citizens of Sodom to me, but feel free to
keep for yourself any of the recovered property that had been taken from Sodom.
But Abram said to the king of Sodom, "I have raised my hand to the
Lord, God Most High, Creator of heaven and earth, and have taken an oath
that I will accept nothing belonging to you, not even a thread or the thong
of a sandal, so that you will never be able to say, 'I made Abram rich.' I
will accept nothing but what my men have eaten and the share that belongs to
the men who went with me -- to Aner, Eshcol and Mamre. Let them have their
share." (14:22-24)
Why does Abraham so firmly reject the King of Sodom's offer that would allow
him to keep the spoil taken from the sack of Sodom? Is it altruism? Hamilton
suggests that Abraham may be following "royal etiquette" based on a Ugaritic
text where one king, Niqmaddu, tries to give a gift to Suppiluliuma, who
assisted him in battle, but refuses the reward with the words, "Suppiluliuma,
the great king, will not touch anything, be it straw or splinter."[23] I'm not
convinced that this is all that is going on here. Abraham is particularly
concerned that the king of Sodom might boast, "I have made Abram rich." Abraham
returns the people and goods, but separates himself from further involvement
with a wicked king, city, and goods. He receives Melchizedek, king of
righteousness, but rejects the king of wickedness. Abraham does ally himself
with those of a different religion, but has nothing to do with a wicked king who
is patently evil.
Lessons from Abraham's Foray into International Politics
What are the disciple lessons of these two chapters?
- We can trust God to take care of our needs, even though others seem to help
themselves -- like Lot who took the well-watered land.
- We are to assist our relatives -- and others -- when we are able, when we
see them in trouble.
- We see an example of courage and boldness to emulate.
- We are to worship God with our material wealth, as an indication that he
brings the victory, and that "it is he who gives you the ability to produce
wealth, and so confirms his covenant" (Deuteronomy 8:18).
- We are to be careful not to ally ourselves with the wicked any more than is
necessary.
In this passage we see the continued working out of God's initial promise to
Abraham:
"I will make you into a great nation
and I will bless you;
I will make your name great,
and you will be a blessing.
I will bless those who bless you,
and whoever curses you I will curse;
and all peoples on earth
will be blessed through you." (12:2-3)
Those who attacked Abraham's nephew Lot are cursed, while Abraham begins his
ministry of blessing all the peoples of the earth, beginning with the abducted
residents of the Cities of the Plain, just as our Father sends his blessings of
sun and rain "on the evil and the good" and "on the righteous and the
unrighteous" (Matthew 5:45).
Prayer
Father, help me to walk the narrow path of showing love to your enemies
without losing my integrity. Sometimes I've been afraid to tackle tough
situations. Give me the boldness and courage I need to do your will. Finally, I
ask you to help me to worship you with my material wealth in proportion to how
you've blessed me. Keep me from greed and draw me closer to you. In Jesus' name,
I pray. Amen.
Key Verses
"Then Melchizedek king of Salem brought out bread and wine. He was priest of
God Most High, and he blessed Abram, saying,
'Blessed be Abram by God Most High,
Creator of heaven and earth.
And blessed be God Most High,
who delivered your enemies into your hand.'
Then Abram gave him a tenth of everything." (Genesis 14:18-20)
References
Common Abbreviations
http://www.jesuswalk.com/abraham/refs.htm
- "From place to place" (NIV), "journeys" (KJV), and "by stages"
(NRSV) in verse 3 is the Hebrew noun massa‘, "pulling up, breaking camp,"
from the root verb nāsa', "to pull out tent-pegs," that is, to break camp
(Marvin R. Wilson, TWOT #1380a).
- On to "call on the name of the Lord" see Lesson 1 (12:9).
- "He pitched his tent" (NIV) is the ’āhal, which could be rendered
"acquire grazing rights" (Hamilton, Genesis 1:393-394). See also Jack P.
Lewis, TWOT #32.
- "Sodom," Archaeological Encyclopedia, p. 354. David M. Howard, Jr.,
"Sodom," ISBE 4:560-561. Roland K. Harrison, "Cities of the Valley," ISBE 1:704,
notes that, "Archaeological investigation has shown that ca. 2000 BC, a
devastating natural catastrophe occurred there, which denuded the area of
sedentary occupation for over a half a millennium." Apparently when this passage
from Genesis was edited, the Valley of Siddim was then covered by the Salt Sea
(i.e., Dead Sea), according to Amos Frumkin and Yoel Elitzur, "The Rise and Fall
of the Dead Sea, Biblical Archaeology Review, November-December 2001, pp.
42-50. Martin H. Heicksen, "Plain, Cities of the," DBA 366-367.
- The Mishnah (Yebam. 16.7) calls Zoar "the City of Palms" and Ptolemy
(Onom. 231, 261) claimed that Zoar was widely famous for its balsam and
date palms (Hamilton, Genesis 1:393). Though scholars aren't sure, the
site is probably along the Brook Zered at the south end of the Dead Sea (David
M. Howard, Jr., "Zoar," ISBE 4:1203).
- G. Herbert Livingston, TWOT #2191.
- The noun hattā’ is from the root hātā’, "sin, incur guilt,"
the Old Testament's principal word for sin (G. Herbert Livingston, TWOT, #638b).
- Hamilton, Genesis 1:401.
- God's instruction to walk through the land may be related to Near Eastern
laws of property transfer that may require the purchaser to take some creative
act -- such as walk the property -- to take possession. Hamilton (Genesis
1:395, n. 16) cites Y. Muffs, Studies in the Aramaic Legal Papyri from
Elephantine (Brill, 1969), p. 24, n. 2.
- The word "tar pits" (NIV) or "slime pits" (KJV) is the Hebrew noun hēmār,
"bitumen, asphalt." The material was abundant in the Dead Sea area, was used in
Babylon as mortar, and exported to Egypt for mortar sealant (Gerard Van
Groningen, TWOT #683b). Roland K. Harrison ("Sodom," DBA 418-419) concludes that
God's destruction of Sodom most probably was produced by the combustion of
petroleum gases emanating from the bituminous deposits in the area. This
doubtless was accompanied by seismic disturbances, which caused the plain to
sink some 20 feet under the surface of the Dead Sea. In 1953, "Israel's first
oil well went into production just north of Jebel Usdum (the Mount of Sodom"),
indicating significant petroleum deposits in the region."
- Elmer B. Smick, TWOT #282a.
- This word is used by Palestinian chieftains as mentioned in the Egyptian
Execration Texts, 19th-18th centuries BC and 15th century BC cuneiform
inscription (Victor P. Hamilton, TWOT #693a).
- Hamilton, Genesis 1:406.
- "Routed" (NIV, NRSV) or "smote" is the Hebrew verb nākâ, "smite,
strike, hit, beat, slay, kill" (Marvin R. Wilson, TWOT #1364).
- This is also called the King's Valley and is mentioned in 2 Samuel 18:18 as
the location of Absalom's monument, at the confluence of the Kidron Valley and
the Valley of Hinnom, just south of Jerusalem (Hamilton, Genesis 1:408).
- Jack B. Scott, TWOT #93a. ’ēl is found (though not here) in
the plural, ’ĕlōhīm.
- G. Lloyd Carr, TWOT #1624h; Stephen J. Andrews, "Melchizedek," DOTP 562-564;
Roland de Vaux, Ancient Israel (McGraw-Hill, 1961), p. 310.
- "Creator" (NIV), "maker" (NRSV), and "possessor" (KJV) is the Hebrew verb
qānâ, "get, acquire, create." Here the idea of "create" seems both possible
and likely (Leonard J. Coppes, TWOT #2039 and Hamilton, Genesis
1:410-412).
- Ronald B. Allen, TWOT #1711h.
- Eugene E. Carpenter, "Tithe," ISBE 4:861-864.
- Hamilton, Genesis 1:409-410; Stephen J. Andrews, "Melchizedek," DOTP
562-564.
- "Order" (NIV, NRSV, KJV) or "succession" (NEB) is the Hebrew noun dibrâ,
which should probably be translated "'according to the case of, on the model
of,' here implying succession of some kind" (Leslie C. Allen, Psalm 101-150
(Word Biblical Commentary 21; Word, 1983), p. 81, n. 4.c).
- Hamilton, Genesis 1:413-414.
Part of Disciple Lessons
from the Faith of Abraham
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