Apologetics Bible
Read Scripture with the original-language, translation, commentary, and apologetics layers kept close to the text.
Scripture-first study surface. Data layers support reading; they do not replace prayer, context, humility, or the text itself.
Four study layers kept near the text.
The reader keeps Scripture first, then brings original-language notes, translation comparison, commentary witness, and apologetics exposition into an ordered study path without letting the tools outrank the passage.
Hebrew and Greek source shelves sit near the passage with transliteration and morphology notes where the source data is available.
A broad translation-comparison set brings KJV, ASV, YLT, BSB, Darby, and many other renderings near the verse so wording differences can be studied carefully.
Historical witness notes appear where source coverage is available, helping readers compare older interpreters without replacing the passage.
Apologetics exposition helps trace how passages function in canonical argument, what doctrinal claims they touch, and how themes connect across the 66 books.
Open a passage.
Read the text first, then compare available translations, words, witness notes, and defense notes.
Type a Bible reference, then jump into the reader.
Choose a layer, then the reader opens that study surface near the passage.
Summary first. Then the depth.
Each chapter starts with the passage, then keeps the supporting study layers close enough to check without replacing the text.
Book framing comes before the notes: title, placement, authorship questions, and why the passage matters.
The chapter text stays first. Supporting source shelves sit after the passage.
Original language, translation comparison, commentary witness, and apologetics exposition stay grouped around the passage when the supporting data is available.
Start with the passage. Use the tools after the text.
The reader keeps translations, source shelves, original-language data, and verse-linked notes close to Scripture. Open Bible Data for the public shelves, or bring a careful question to DaveAI later.
Read the Word before every witness.
Open the chapter itself first. Summaries, verse waypoints, ancient witnesses, cross-references, and the citation apparatus are here to serve the Word YHWH has given, never to outrank it.
The Bible is the authority here. Notes, languages, witnesses, and defenses sit below the text as servants of faithful study.
Receive the chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Move with reverence
Move carefully to the section you need
Connected primary witness
- Connected ID:
Genesis_14
- Primary Witness Text: 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; 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. All these were joined together in the vale of Siddim, which is the salt sea. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. 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, And the Horites in their mount Seir, unto El–paran, which is by the wilderness. And they returned, and came to En–mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezon–tamar. 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; 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. 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. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. And they took L...
Connected dataset overlay
- Connected ID:
Genesis_14
- Chapter Blob Preview: 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; 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. All these were joined together in the vale of Siddim, which is the salt se...
Chapter frameStart here before opening notes.
Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
Verse-by-verse study laneOpen only when you are ready for notes and witnesses.
Verse-by-verse study lane
Genesis 14:1
Hebrew
וַיְהִי בִּימֵי אַמְרָפֶל מֶֽלֶךְ־שִׁנְעָר אַרְיוֹךְ מֶלֶךְ אֶלָּסָר כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִֽם׃vayehiy-viymey-'amerafel-melekhe-shine'ar-'areyvokhe-melekhe-'elasar-khedarela'omer-melekhe-'eylam-vetide'al-melekhe-gvoyim
KJV: 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;
AKJV: 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;
ASV: 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 Goiim,
YLT: And it cometh to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goyim,
Exposition: Genesis 14:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:2
Hebrew
עָשׂוּ מִלְחָמָה אֶת־בֶּרַע מֶלֶךְ סְדֹם וְאֶת־בִּרְשַׁע מֶלֶךְ עֲמֹרָה שִׁנְאָב ׀ מֶלֶךְ אַדְמָה וְשֶׁמְאֵבֶר מֶלֶךְ צביים צְבוֹיִים וּמֶלֶךְ בֶּלַע הִיא־צֹֽעַר׃'ashv-milechamah-'et-vera'-melekhe-sedom-ve'et-viresha'-melekhe-'amorah-shine'av- -melekhe-'ademah-vesheme'ever-melekhe-tzvyym-tzevvoyiym-vmelekhe-vela'-hiy'-tzo'ar
KJV: 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.
AKJV: 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.
ASV: that they 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 (the same is Zoar).
YLT: they have made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboim, and the king of Bela, which is Zoar.
Commentary WitnessGenesis 14:2Quoted commentary witness
Commentary Witness
Genesis 14:2
Verse 2 These made war with Bera, etc. - It appears, from Gen 14:4, that these five Canaanitish kings had been subdued by Chedorlaomer, and were obliged to pay him tribute; and that, having been enslaved by him twelve years, wishing to recover their liberty, they revolted in the thirteenth; in consequence of which Chedorlaomer, the following year, summoned to his assistance three of his vassals, invaded Canaan, fought with and discomfited the kings of the Pentapolis or five cities - Sodom, Gomorrah, Zeboiim, Zoar, and Admab, which were situated in the fruitful plain of Siddim, having previously overrun the whole land.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 14:4
Named authorities or texts detected in the witness
- Bera
- Chedorlaomer
- Canaan
- Sodom
- Gomorrah
- Zeboiim
- Zoar
- Admab
- Siddim
Exposition: Genesis 14:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:3
Hebrew
כָּל־אֵלֶּה חָֽבְרוּ אֶל־עֵמֶק הַשִּׂדִּים הוּא יָם הַמֶּֽלַח׃khal-'eleh-chaverv-'el-'emeq-hashidiym-hv'-yam-hamelach
KJV: All these were joined together in the vale of Siddim, which is the salt sea.
AKJV: All these were joined together in the vale of Siddim, which is the salt sea.
ASV: All these joined together in the vale of Siddim (the same is the Salt Sea).
YLT: All these have been joined together unto the valley of Siddim, which is the Salt Sea;
Commentary Witness (Generated)Genesis 14:3Generated editorial synthesis
Commentary Witness (Generated)
Genesis 14:3
Genesis 14:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'All these were joined together in the vale of Siddim, which is the salt sea.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 14:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 14:3
Named authorities or texts detected in the witness
- Siddim
Exposition: Genesis 14:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'All these were joined together in the vale of Siddim, which is the salt sea.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:4
Hebrew
שְׁתֵּים עֶשְׂרֵה שָׁנָה עָבְדוּ אֶת־כְּדָרְלָעֹמֶר וּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה מָרָֽדוּ׃sheteym-'eshereh-shanah-'avedv-'et-khedarela'omer-vshelosh-'eshereh-shanah-maradv
KJV: Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
AKJV: Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
ASV: Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
YLT: twelve years they served Chedorlaomer, and the thirteenth year they rebelled.
Commentary Witness (Generated)Genesis 14:4Generated editorial synthesis
Commentary Witness (Generated)
Genesis 14:4
Genesis 14:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 14:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 14:4
Named authorities or texts detected in the witness
- Chedorlaomer
Exposition: Genesis 14:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:5
Hebrew
וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה בָּא כְדָרְלָעֹמֶר וְהַמְּלָכִים אֲשֶׁר אִתּוֹ וַיַּכּוּ אֶת־רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם וְאֶת־הַזּוּזִים בְּהָם וְאֵת הֽ͏ָאֵימִים בְּשָׁוֵה קִרְיָתָֽיִם׃vve'areva'-'eshereh-shanah-va'-khedarela'omer-vehamelakhiym-'asher-'itvo-vayakhv-'et-refa'iym-ve'asheterot-qarenayim-ve'et-hazvziym-veham-ve'et-ha'eymiym-veshaveh-qireyatayim
KJV: 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,
AKJV: 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 Emins in Shaveh Kiriathaim,
ASV: And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,
YLT: And in the fourteenth year came Chedorlaomer, and the kings who are with him, and they smite the Rephaim in Ashteroth Karnaim, and the Zuzim in Ham, and the Emim in Shaveh Kiriathaim,
Commentary WitnessGenesis 14:5Quoted commentary witness
Commentary Witness
Genesis 14:5
Verse 5 Rephaims - A people of Canaan: Gen 15:20. Ashteroth - A city of Basan, where Og afterwards reigned; Jos 13:31. Zuzims - Nowhere else spoken of, unless they were the same with the Zamzummims, Deu 2:20, as some imagine. Emims - A people great and many in the days of Moses, and tall as the Anakim. They dwelt among the Moabites, by whom they were reputed giants; Deu 2:10, Deu 2:11. Shaveh Kiriathaim - Rather, as the margin, the plain of Kiriathaim, which was a city afterwards belonging to Sihon king of Heshbon; Jos 13:19.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 15:20
Named authorities or texts detected in the witness
- Moses
- Canaan
- Basan
- Zamzummims
- Anakim
- Moabites
- Rather
- Kiriathaim
- Heshbon
Exposition: Genesis 14:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:6
Hebrew
וְאֶת־הַחֹרִי בְּהַרְרָם שֵׂעִיר עַד אֵיל פָּארָן אֲשֶׁר עַל־הַמִּדְבָּֽר׃ve'et-hachoriy-vehareram-she'iyr-'ad-'eyl-fa'ran-'asher-'al-hamidevar
KJV: And the Horites in their mount Seir, unto El–paran, which is by the wilderness.
AKJV: And the Horites in their mount Seir, to Elparan, which is by the wilderness.
ASV: and the Horites in their mount Seir, unto El-paran, which is by the wilderness.
YLT: and the Horites in their mount Seir, unto El-Paran, which is by the wilderness;
Commentary WitnessGenesis 14:6Quoted commentary witness
Commentary Witness
Genesis 14:6
Verse 6 The Horites - A people that dwelt in Mount Seir, till Esau and his sons drove them thence; Deu 2:22. El-paran - The plain or oak of Paran, which was a city in the wilderness of Paran; Gen 21:21.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 21:21
Named authorities or texts detected in the witness
- Mount Seir
- Paran
Exposition: Genesis 14:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the Horites in their mount Seir, unto El–paran, which is by the wilderness.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:7
Hebrew
וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל־עֵין מִשְׁפָּט הִוא קָדֵשׁ וַיַּכּוּ אֶֽת־כָּל־שְׂדֵה הָעֲמָלֵקִי וְגַם אֶת־הָאֱמֹרִי הַיֹּשֵׁב בְּחַֽצְצֹן תָּמָֽר׃vayashuvv-vayavo'v-'el-'eyn-mishefat-hiv'-qadesh-vayakhv-'et-khal-shedeh-ha'amaleqiy-vegam-'et-ha'emoriy-hayoshev-vechatzetzon-tamar
KJV: And they returned, and came to En–mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezon–tamar.
AKJV: And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelled in Hazezontamar.
ASV: 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.
YLT: 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.
Commentary WitnessGenesis 14:7Quoted commentary witness
Commentary Witness
Genesis 14:7
Verse 7 En-mishpat - The well of judgment; probably so called from the judgment pronounced by God on Moses and Aaron for their rebellion at that place; Num 20:1-10. Amalekites - So called afterwards, from Amalek, son of Esau; Gen 36:12. Hazezon-tamar - Called, in the Chaldee, Engaddi; a city in the land of Canaan, which fell to the lot of Judah; Jos 15:62. See also 2Chr 20:2. It appears, from Sol 1:14, to have been a very fruitful place.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 20:1-10
- Gen 36:12
- 2Chr 20:2
Named authorities or texts detected in the witness
- Moses
- Amalek
- Esau
- Called
- Chaldee
- Engaddi
- Canaan
- Judah
Exposition: Genesis 14:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they returned, and came to En–mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezon–tamar.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:8
Hebrew
וַיֵּצֵא מֶֽלֶךְ־סְדֹם וּמֶלֶךְ עֲמֹרָה וּמֶלֶךְ אַדְמָה וּמֶלֶךְ צביים צְבוֹיִם וּמֶלֶךְ בֶּלַע הִוא־צֹעַר וַיַּֽעַרְכוּ אִתָּם מִלְחָמָה בְּעֵמֶק הַשִּׂדִּֽים׃vayetze'-melekhe-sedom-vmelekhe-'amorah-vmelekhe-'ademah-vmelekhe-tzvyym-tzevvoyim-vmelekhe-vela'-hiv'-tzo'ar-vaya'arekhv-'itam-milechamah-ve'emeq-hashidiym
KJV: 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;
AKJV: 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;
ASV: 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;
YLT: 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,
Commentary WitnessGenesis 14:8Quoted commentary witness
Commentary Witness
Genesis 14:8
Verse 8 Bela, the same is Zoar - That is, it was called Zoar after the destruction of Sodom, etc., mentioned in Genesis 19.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Bela
- Sodom
Exposition: Genesis 14:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:9
Hebrew
אֵת כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם וְאַמְרָפֶל מֶלֶךְ שִׁנְעָר וְאַרְיוֹךְ מֶלֶךְ אֶלָּסָר אַרְבָּעָה מְלָכִים אֶת־הַחֲמִשָּֽׁה׃'et-khedarela'omer-melekhe-'eylam-vetide'al-melekhe-gvoyim-ve'amerafel-melekhe-shine'ar-ve'areyvokhe-melekhe-'elasar-'areva'ah-melakhiym-'et-hachamishah
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: 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.
Commentary Witness (Generated)Genesis 14:9Generated editorial synthesis
Commentary Witness (Generated)
Genesis 14:9
Genesis 14:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 14:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 14:9
Named authorities or texts detected in the witness
- Elam
- Shinar
- Ellasar
Exposition: Genesis 14:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:10
Hebrew
וְעֵמֶק הַשִׂדִּים בּֽ͏ֶאֱרֹת בֶּאֱרֹת חֵמָר וַיָּנֻסוּ מֶֽלֶךְ־סְדֹם וַעֲמֹרָה וַיִּפְּלוּ־שָׁמָּה וְהַנִּשְׁאָרִים הֶרָה נָּֽסוּ׃ve'emeq-hashidiym-ve'erot-ve'erot-chemar-vayanusv-melekhe-sedom-va'amorah-vayifelv-shamah-vehanishe'ariym-herah-nasv
KJV: 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.
AKJV: And the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.
ASV: Now the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and they fell there, and they that remained fled to the mountain.
YLT: And the valley of Siddim is full of bitumen-pits; and the kings of Sodom and Gomorrah flee, and fall there, and those left have fled to the mountain.
Commentary WitnessGenesis 14:10Quoted commentary witness
Commentary Witness
Genesis 14:10
Verse 10 Slime-pits - Places where asphaltus or bitumen sprang out of the ground; this substance abounded in that country. Fell there - It either signifies they were defeated on this spot, and many of them slain, or that multitudes of them had perished in the bitumen-pits which abounded there; that the place was full of pits we learn from the Hebrew, which reads here בארת בארת beeroth beeroth, pits, pits, i.e., multitudes of pits. A bad place to maintain a fight on, or to be obliged to run through in order to escape.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:10
Source lane
Apologetics Bible source bundle
Exposition: Genesis 14:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:11
Hebrew
וַיִּקְחוּ אֶת־כָּל־רְכֻשׁ סְדֹם וַעֲמֹרָה וְאֶת־כָּל־אָכְלָם וַיֵּלֵֽכוּ׃vayiqechv-'et-khal-rekhush-sedom-va'amorah-ve'et-khal-'akhelam-vayelekhv
KJV: And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.
AKJV: And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.
ASV: And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.
YLT: And they take the whole substance of Sodom and Gomorrah, and the whole of their food, and go away;
Commentary WitnessGenesis 14:11Quoted commentary witness
Commentary Witness
Genesis 14:11
Verse 11 They took all the goods, etc. - This was a predatory war, such as the Arabs carry on to the present day; they pillage a city, town, or caravan; and then escape with the booty to the wilderness, where it would ever be unsafe, and often impossible, to pursue them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:11
Source lane
Apologetics Bible source bundle
Exposition: Genesis 14:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:12
Hebrew
וַיִּקְחוּ אֶת־לוֹט וְאֶת־רְכֻשׁוֹ בֶּן־אֲחִי אַבְרָם וַיֵּלֵכוּ וְהוּא יֹשֵׁב בִּסְדֹֽם׃vayiqechv-'et-lvot-ve'et-rekhushvo-ven-'achiy-'averam-vayelekhv-vehv'-yoshev-visedom
KJV: And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.
AKJV: And they took Lot, Abram’s brother’s son, who dwelled in Sodom, and his goods, and departed. ¶
ASV: And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.
YLT: and they take Lot, Abram's brother's son (seeing he is dwelling in Sodom), and his substance, and go away.
Commentary WitnessGenesis 14:12Quoted commentary witness
Commentary Witness
Genesis 14:12
Verse 12 They took Lot, etc. - The people, being exceedingly wicked, had provoked God to afflict them by means of those marauding kings; and Lot also suffered, being found in company with the workers of iniquity. Every child remembers the fable of the Geese and Cranes; the former, being found feeding where the latter were destroying the grain, were all taken in the same net. Let him that readeth understand.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lot
- Cranes
Exposition: Genesis 14:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:13
Hebrew
וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵֽלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָֽם׃vayavo'-hafaliyt-vayaged-le'averam-ha'iveriy-vehv'-shokhen-ve'eloney-mamere'-ha'emoriy-'achiy-'eshekhol-va'achiy-'aner-vehem-va'aley-veriyt-'averam
KJV: And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.
AKJV: And there came one that had escaped, and told Abram the Hebrew; for he dwelled in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.
ASV: And there came one that had escaped, and told Abram the Hebrew: now he dwelt by the oaks of Mamre, the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram.
YLT: And one who is escaping cometh and declareth to Abram the Hebrew, and he is dwelling among the oaks of Mamre the Amorite, brother of Eshcol, and brother of Aner, and they are Abram's allies.
Commentary WitnessGenesis 14:13Quoted commentary witness
Commentary Witness
Genesis 14:13
Verse 13 Abram the Hebrew - See note on Gen 10:21. It is very likely that Abram had this appellation from his coming from beyond the river Euphrates to enter Canaan; for העברי haibri, which we render the Hebrew, comes from עבר abar, to pass over, or come from beyond. It is supposed by many that he got this name from Eber or Heber, son of Salah; see Gen 11:15. But why he should get a name from Heber, rather than from his own father, or some other of his progenitors, no person has yet been able to discover. We may, therefore, safely conclude that he bears the appellation of Hebrew or Ibrite from the above circumstance, and not from one of his progenitors, of whom we know nothing but the name, and who preceded Abram not less than six generations; and during the whole of that time till the time marked here, none of his descendants were ever called Hebrews; this is a demonstration that Abram was not called the Hebrew from Heber; see Gen 11:15-27. These were confederate with Abram - It seems that a kind of convention was made between Abram and the three brothers, Mamre, Eshcol, and Aner, who were probably all chieftains in the vicinity of Abram's dwelling: all petty princes, similar to the nine kings before mentioned.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 10:21
- Gen 11:15
- Gen 11:15-27
Named authorities or texts detected in the witness
- Canaan
- Heber
- Salah
- Hebrews
- Mamre
- Eshcol
- Aner
Exposition: Genesis 14:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:14
Hebrew
וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּֽן׃vayishema'-'averam-khiy-nishevah-'achiyv-vayareq-'et-chaniykhayv-yeliydey-veytvo-shemonah-'ashar-vshelosh-me'vot-vayiredof-'ad-dan
KJV: And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan.
AKJV: And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them to Dan.
ASV: And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.
YLT: And Abram heareth that his brother hath been taken captive, and he draweth out his trained domestics, three hundred and eighteen, and pursueth unto Dan.
Commentary WitnessGenesis 14:14Quoted commentary witness
Commentary Witness
Genesis 14:14
Verse 14 He armed his trained servants - These amounted to three hundred and eighteen in number: and how many were in the divisions of Mamre, Eshcol, and Aner, we know not; but they and their men certainly accompanied him in this expedition. See Gen 14:24.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 14:24
Named authorities or texts detected in the witness
- Mamre
- Eshcol
- Aner
Exposition: Genesis 14:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:15
Hebrew
וַיֵּחָלֵק עֲלֵיהֶם ׀ לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וֽ͏ַיִּרְדְּפֵם עַד־חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּֽשֶׂק׃vayechaleq-'aleyhem- -layelah-hv'-va'avadayv-vayakhem-vayiredefem-'ad-chvovah-'asher-mishemo'l-ledamasheq
KJV: And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.
AKJV: And he divided himself against them, he and his servants, by night, and smote them, and pursued them to Hobah, which is on the left hand of Damascus.
ASV: And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.
YLT: And he divideth himself against them by night, he and his servants, and smiteth them, and pursueth them unto Hobah, which is at the left of Damascus;
Commentary WitnessGenesis 14:15Quoted commentary witness
Commentary Witness
Genesis 14:15
Verse 15 And he divided himself against them - It required both considerable courage and address in Abram to lead him to attack the victorious armies of these four kings with so small a number of troops, and on this occasion both his skill and his courage are exercised. His affection for Lot appears to have been his chief motive; he cheerfully risks his life for that nephew who had lately chosen the best part of the land, and left his uncle to live as he might, on what he did not think worthy his own acceptance. But it is the property of a great and generous mind, not only to forgive, but to forget offenses; and at all times to repay evil with good.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:15
Source lane
Apologetics Bible source bundle
Exposition: Genesis 14:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:16
Hebrew
וַיָּשֶׁב אֵת כָּל־הָרְכֻשׁ וְגַם אֶת־לוֹט אָחִיו וּרְכֻשׁוֹ הֵשִׁיב וְגַם אֶת־הַנָּשִׁים וְאֶת־הָעָֽם׃vayashev-'et-khal-harekhush-vegam-'et-lvot-'achiyv-vrekhushvo-heshiyv-vegam-'et-hanashiym-ve'et-ha'am
KJV: And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.
AKJV: And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. ¶
ASV: And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people.
YLT: and he bringeth back the whole of the substance, and also Lot his brother and his substance hath he brought back, and also the women and the people.
Commentary WitnessGenesis 14:16Quoted commentary witness
Commentary Witness
Genesis 14:16
Verse 16 And he brought back - the women also - This is brought in by the sacred historian with peculiar interest and tenderness. All who read the account must be in pain for the fate of wives and daughters fallen into the hands of a ferocious, licentious, and victorious soldiery. Other spoils the routed confederates might have left behind; and yet on their swift asses, camels, and dromedaries, have carried off the female captives. However, Abram had disposed his attack so judiciously, and so promptly executed his measures, that not only all the baggage, but all the females also, were recovered.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- However
Exposition: Genesis 14:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:17
Hebrew
וַיֵּצֵא מֶֽלֶךְ־סְדֹם לִקְרָאתוֹ אַחַרֵי שׁוּבוֹ מֽ͏ֵהַכּוֹת אֶת־כְּדָר־לָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּֽלֶךְ׃vayetze'-melekhe-sedom-liqera'tvo-'acharey-shvvvo-mehakhvot-'et-khedar-la'omer-ve'et-hamelakhiym-'asher-'itvo-'el-'emeq-shaveh-hv'-'emeq-hamelekhe
KJV: And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king’s dale.
AKJV: And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king’s dale.
ASV: And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh (the same is the King’s Vale).
YLT: And the king of Sodom goeth out to meet him (after his turning back from the smiting of Chedorlaomer, and of the kings who are with him), unto the valley of Shaveh, which is the king's valley.
Commentary WitnessGenesis 14:17Quoted commentary witness
Commentary Witness
Genesis 14:17
Verse 17 The king of Sodom went out to meet him - This could not have been Bera, mentioned Gen 14:2, for it seems pretty evident, from Gen 14:10, that both he and Birsha, king of Gomorrah, were slain at the bitumen-pits in the vale of Siddim; but another person in the meantime might have succeeded to the government.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 14:2
- Gen 14:10
Named authorities or texts detected in the witness
- Bera
- Birsha
- Gomorrah
- Siddim
Exposition: Genesis 14:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king’s dale.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:18
Hebrew
וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיֽוֹן׃vmalekhiy-tzedeq-melekhe-shalem-hvotziy'-lechem-vayayin-vehv'-khohen-le'el-'eleyvon
KJV: And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.
AKJV: And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.
ASV: And Melchizedek king of Salem brought forth bread and wine: and he was priest of God Most High.
YLT: And Melchizedek king of Salem hath brought out bread and wine, and he is priest of God Most High;
Commentary WitnessGenesis 14:18Quoted commentary witness
Commentary Witness
Genesis 14:18
Verse 18 And Melchizedek, king of Salem - A thousand idle stories have been told about this man, and a thousand idle conjectures spent on the subject of his short history given here and in Heb. vii. At present it is only necessary to state that he appears to have been as real a personage as Bera, Birsha, or Shinab, though we have no more of his genealogy than we have of theirs. Brought forth bread and wine - Certainly to refresh Abram and his men, exhausted with the late battle and fatigues of the journey; not in the way of sacrifice, etc.; this is an idle conjecture. He was the priest of the most high God - He had preserved in his family and among his subjects the worship of the true God, and the primitive patriarchal institutions; by these the father of every family was both king and priest, so Melchizedek, being a worshipper of the true God, was priest among the people, as well as king over them. Melchizedek is called here king of Salem, and the most judicious interpreters allow that by Salem, Jerusalem is meant. That it bore this name anciently is evident from Psa 76:1, Psa 76:2 : "In Judah is God known; his name is great in Israel. In Salem also is his tabernacle, and his dwelling place in Zion." From the use made of this part of the sacred history by David, Psa 110:4, and by St. Paul, Heb 7:1-10, we learn that there was something very mysterious, and at the same time typical, in the person, name, office, residence, and government of this Canaanitish prince. 1. In his person he was a representative and type of Christ; see the scriptures above referred to. 2. His name, מלכי צדק malki tsedek, signifies my righteous king, or king of righteousness. This name he probably had from the pure and righteous administration of his government; and this is one of the characters of our blessed Lord, a character which can be applied to him only, as he alone is essentially righteous, and the only Potentate; but a holy man, such as Melchizedek, might bear this name as his type or representative. 3. Office; he was a priest of the most high God. The word כהן cohen, which signifies both prince and priest, because the patriarchs sustained this double office, has both its root and proper signification in the Arabic; kahana signifies to approach, draw near, have intimate access to; and from hence to officiate as priest before God, and thus have intimate access to the Divine presence: and by means of the sacrifices which he offered he received counsel and information relative to what was yet to take place, and hence another acceptation of the word, to foretell, predict future events, unfold hidden things or mysteries; so the lips of the priests preserved knowledge, and they were often the interpreters of the will of God to the people. Thus we find that Melchizedek, being a priest of the most high God, represented Christ in his sacerdotal character, the word priest being understood as before explained. 4. His residence; he was king of Salem. שלם shalam signifies to make whole, complete, or perfect; and hence it means peace, which implies the making whole the breaches made in the political and domestic union of kingdoms, states, families, etc., making an end of discord, and establishing friendship. Christ is called the Prince of peace, because, by his incarnation, sacrifice, and mediation, he procures and establishes peace between God and man; heals the breaches and dissensions between heaven and earth, reconciling both; and produces glory to God in the highest, and on earth peace and good will among men. His residence is peace and quietness and assurance for ever, in every believing upright heart. He governs as the Prince and Priest of the most high God, ruling in righteousness, mighty to save; and he ever lives to make intercession for, and save to the uttermost all who come unto the Father by him. See the notes on Hebrews 7 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Heb 7:1-10
Named authorities or texts detected in the witness
- And Melchizedek
- Heb
- Bera
- Birsha
- Shinab
- Melchizedek
- Salem
- Israel
- Zion
- David
- St
- Paul
- Christ
- Lord
- Potentate
- Office
- Arabic
Exposition: Genesis 14:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:19
Hebrew
וֽ͏ַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָֽרֶץ׃vayevarekhehv-vayo'mar-varvkhe-'averam-le'el-'eleyvon-qoneh-shamayim-va'aretz
KJV: And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:
AKJV: And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:
ASV: And he blessed him, and said, Blessed be Abram of God Most High, possessor of heaven and earth:
YLT: and he blesseth him, and saith, ‘Blessed is Abram to God Most High, possessing heaven and earth;
Commentary WitnessGenesis 14:19Quoted commentary witness
Commentary Witness
Genesis 14:19
Verse 19 And he blessed him - This was a part of the priest's office, to bless in the name of the Lord, for ever. See the form of this blessing, Num 6:23-26; and for the meaning of the word to bless, see Gen 2:3 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 6:23-26
- Gen 2:3
Named authorities or texts detected in the witness
- Lord
Exposition: Genesis 14:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:20
Hebrew
וּבָרוּךְ אֵל עֶלְיוֹן אֲשֶׁר־מִגֵּן צָרֶיךָ בְּיָדֶךָ וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּֽל׃vvarvkhe-'el-'eleyvon-'asher-migen-tzareykha-veyadekha-vayiten-lvo-ma'asher-mikhol
KJV: And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.
AKJV: And blessed be the most high God, which has delivered your enemies into your hand. And he gave him tithes of all.
ASV: and blessed be God Most High, who hath delivered thine enemies into thy hand. And he gave him a tenth of all.
YLT: and blessed is God Most High, who hath delivered thine adversaries into thy hand;' and he giveth to him a tenth of all.
Commentary WitnessGenesis 14:20Quoted commentary witness
Commentary Witness
Genesis 14:20
Verse 20 And he gave him tithes - A tenth part of all the spoils he had taken from the confederate kings. These Abram gave as a tribute to the most high God, who, being the possessor of heaven and earth, dispenses all spiritual and temporal favors, and demands the gratitude, and submissive, loving obedience, of all his subjects. Almost all nations of the earth have agreed in giving a tenth part of their property to be employed in religious uses. The tithes were afterwards granted to the Levites for the use of the sanctuary, and the maintenance of themselves and their families, as they had no other inheritance in Israel.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Israel
Exposition: Genesis 14:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:21
Hebrew
וַיֹּאמֶר מֶֽלֶךְ־סְדֹם אֶל־אַבְרָם תֶּן־לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַֽח־לָֽךְ׃vayo'mer-melekhe-sedom-'el-'averam-ten-liy-hanefesh-veharekhush-qach-lakhe
KJV: And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.
AKJV: And the king of Sodom said to Abram, Give me the persons, and take the goods to yourself.
ASV: And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.
YLT: And the king of Sodom saith unto Abram, ‘Give to me the persons, and the substance take to thyself,’
Commentary Witness (Generated)Genesis 14:21Generated editorial synthesis
Commentary Witness (Generated)
Genesis 14:21
Genesis 14:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 14:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 14:21
Named authorities or texts detected in the witness
- Abram
Exposition: Genesis 14:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:22
Hebrew
וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָֽרֶץ׃vayo'mer-'averam-'el-melekhe-sedom-hariymotiy-yadiy-'el-yehvah-'el-'eleyvon-qoneh-shamayim-va'aretz
KJV: And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,
AKJV: And Abram said to the king of Sodom, I have lift up my hand to the LORD, the most high God, the possessor of heaven and earth,
ASV: And Abram said to the king of Sodom, I have lifted up my hand unto Jehovah, God Most High, possessor of heaven and earth,
YLT: and Abram saith unto the king of Sodom, ‘I have lifted up my hand unto Jehovah, God Most High, possessing heaven and earth--
Commentary WitnessGenesis 14:22Quoted commentary witness
Commentary Witness
Genesis 14:22
Verse 22 I have lift up mine hand - The primitive mode of appealing to God, and calling him to witness a particular transaction; this no doubt generally obtained among the faithful till circumcision, the sign of the covenant, was established. After this, in swearing, the hand was often placed on the circumcised part; see Gen 24:2, Gen 24:9.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 24:2
- Gen 24:9
Exposition: Genesis 14:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:23
Hebrew
אִם־מִחוּט וְעַד שְׂרֽוֹךְ־נַעַל וְאִם־אֶקַּח מִכָּל־אֲשֶׁר־לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָֽם׃'im-michvt-ve'ad-shervokhe-na'al-ve'im-'eqach-mikhal-'asher-lakhe-velo'-to'mar-'aniy-he'esharetiy-'et-'averam
KJV: That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:
AKJV: That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is yours, lest you should say, I have made Abram rich:
ASV: that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say, I have made Abram rich:
YLT: from a thread even unto a shoe-latchet I take not of anything which thou hast, that thou say not, I--I have made Abram rich;
Commentary WitnessGenesis 14:23Quoted commentary witness
Commentary Witness
Genesis 14:23
Verse 23 From a thread even to a shoelatchet - This was certainly a proverbial mode of expression, the full meaning of which is perhaps not known. Among the rabbinical writers חוט chut, or חוטי chuti, signifies a fillet worn by young women to tie up their hair; taken in this sense it will give a good meaning here. As Abram had rescued both the men and women carried off by the confederate kings, and the king of Sodom had offered him all the goods, claiming only the persons, he answers by protesting against the accepting any of their property: "I have vowed unto the Lord, the proprietor of heaven and earth, that I will not receive the smallest portion of the property either of the women or men, from a girl's fillet to a man's shoe-tie."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
Exposition: Genesis 14:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 14:24
Hebrew
בִּלְעָדַי רַק אֲשֶׁר אֽ͏ָכְלוּ הַנְּעָרִים וְחֵלֶק הֽ͏ָאֲנָשִׁים אֲשֶׁר הָלְכוּ אִתִּי עָנֵר אֶשְׁכֹּל וּמַמְרֵא הֵם יִקְחוּ חֶלְקָֽם׃vile'aday-raq-'asher-'akhelv-hane'ariym-vecheleq-ha'anashiym-'asher-halekhv-'itiy-'aner-'eshekhol-vmamere'-hem-yiqechv-cheleqam
KJV: Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.
AKJV: Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.
ASV: save only that which the young men have eaten, and the portion of the men that went with me, Aner, Eshcol, and Mamre; let them take their portion.
YLT: save only that which the young men have eaten, and the portion of the men who have gone with me--Aner, Eshcol, and Mamre--they take their portion.'
Commentary WitnessGenesis 14:24Quoted commentary witness
Commentary Witness
Genesis 14:24
Verse 24 Save only that which the young men have eaten - His own servants had partaken of the victuals which the confederate kings had carried away; see Gen 14:11. This was unavoidable, and this is all he claims; but as he had no right to prescribe the same liberal conduct to his assistants, Aner, Eshcol, and Mamre, he left them to claim the share that by right of conquest belonged to them of the recaptured booty. Whether they were as generous as Abram we are not told. The great variety of striking incidents in this chapter the attentive reader has already carefully noted. To read and not understand is the property of the foolish and the inconsiderate. 1. We have already seen the danger to which Lot exposed himself in preferring a fertile region, though peopled with the workers of iniquity. His sorrows commence in the captivity of himself and family, and the loss of all his property, though by the good providence of God he and they were rescued. 2. Long observation has proved that the company a man keeps is not an indifferent thing; it will either be the means of his salvation or destruction. 3. A generous man cannot be contented with mere personal safety while others are in danger, nor with his own prosperity while others are in distress. Abram, hearing of the captivity of his nephew, determines to attempt his rescue; he puts himself at the head of his own servants, three hundred and eighteen in number, and the few assistants with which his neighbors, Mamre, Aner, and Eshcol, could furnish him; and, trusting in God and the goodness of his cause, marches off to attack four confederate kings! 4. Though it is not very likely that the armies of those petty kings could have amounted to many thousands, yet they were numerous enough to subdue almost the whole land of Canaan; and consequently, humanly speaking, Abram must know that by numbers he could not prevail, and that in this case particularly the battle was the Lord's. 5. While depending on the Divine blessing and succor he knew he must use the means he had in his power; he therefore divided his troops skilfully that he might attack the enemy at different points at the same time, and he chooses the night season to commence his attack, that the smallness of his force might not be discovered. God requires a man to use all the faculties he has given him in every lawful enterprise, and only in the conscientious use of them can he expect the Divine blessing; when this is done the event may be safely trusted in the hands of God. 6. Here is a war undertaken by Abram on motives the most honorable and conscientious; it was to repel aggression, and to rescue the innocent from the heaviest of sufferings and the worst of slavery, not for the purpose of plunder nor the extension of his territories; therefore he takes no spoils, and returns peaceably to his own possessions. How happy would the world be were every sovereign actuated by the same spirit! 7. We have already noticed the appearance, person, office, etc., of Melchizedek; and, without indulging in the wild theories of either ancient or modern visionaries, have considered him as the Scriptures do, a type of Christ. All that has been already spoken on this head may be recapitulated in a few words. 1. The Redeemer of the world is the King of righteousness; he creates it, maintains it, and rules by it. 2. His empire is the empire of peace; this he proclaims to them who are afar off, and to them that are nigh; to the Jew and to the Gentile. 3. He is Priest of the most high God, and has laid down his life for the sin of the world; and through this sacrifice the blessing of God is derived on them that believe. Reader, take him for thy King as well as thy Priest; he saves those only who submit to his authority and take his Spirit for the regulator of their heart, and his word for the director of their conduct. How many do we find, among those who would be sorry to be rated so low as to rank only with nominal Christians, talking of Christ as their Prophet, Priest, and King, who are not taught by his word and Spirit, who apply not for redemption in his blood, and who submit not to his authority! Reader, learn this deep and important truth: "Where I am there also shall my servant be; and he that serveth me, him shall my Father honor."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 14:11
Named authorities or texts detected in the witness
- Ovid
- Aner
- Eshcol
- Mamre
- Abram
- Canaan
- Melchizedek
- Christ
- Gentile
- Reader
- Priest
- Christians
- Prophet
- King
Exposition: Genesis 14:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
20
Generated editorial witnesses
4
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 14:1-3
- Gen 14:4-7
- Gen 14:5
- Gen 14:9
- Gen 14:10
- Gen 14:11
- Gen 14:12
- Gen 14:13
- Gen 14:14
- Gen 14:15
- Gen 14:16
- Gen 14:17
- Gen 14:18
- Gen 14:19
- Gen 14:20
- Gen 14:21
- Gen 14:22
- Gen 14:23
- Gen 14:24
- Gen 10:22
- Genesis 14:1
- Gen 14:4
- Genesis 14:2
- Genesis 14:3
- Genesis 14:4
- Gen 15:20
- Genesis 14:5
- Gen 21:21
- Genesis 14:6
- Num 20:1-10
- Gen 36:12
- 2Chr 20:2
- Genesis 14:7
- Genesis 14:8
- Genesis 14:9
- Genesis 14:10
- Genesis 14:11
- Genesis 14:12
- Gen 10:21
- Gen 11:15
- Gen 11:15-27
- Genesis 14:13
- Genesis 14:14
- Genesis 14:15
- Genesis 14:16
- Gen 14:2
- Genesis 14:17
- Heb 7:1-10
- Genesis 14:18
- Num 6:23-26
- Gen 2:3
- Genesis 14:19
- Genesis 14:20
- Genesis 14:21
- Gen 24:2
- Gen 24:9
- Genesis 14:22
- Genesis 14:23
- Genesis 14:24
Named authorities or texts surfaced in commentary
- Vulgate
- Targum
- Onkelos
- Moses
- Canaan
- Lot
- Abram
- Sodom
- Melchizedek
- Salem
- Aner
- Mamre
- Amraphel
- Babylon
- Assyria
- Nimrod
- Dr
- Ninyas
- Semiramis
- Keeumras
- Doolaved
- Arphaxad
- Shem
- Noah
- Persia
- Chedorlaomer
- Bera
- Gomorrah
- Zeboiim
- Zoar
- Admab
- Siddim
- Basan
- Zamzummims
- Anakim
- Moabites
- Rather
- Kiriathaim
- Heshbon
- Mount Seir
- Paran
- Amalek
- Esau
- Called
- Chaldee
- Engaddi
- Judah
- Bela
- Elam
- Shinar
- Ellasar
- Cranes
- Heber
- Salah
- Hebrews
- Eshcol
- However
- Birsha
- And Melchizedek
- Heb
- Shinab
- Israel
- Zion
- David
- St
- Paul
- Christ
- Lord
- Potentate
- Office
- Arabic
- Ovid
- Gentile
- Reader
- Priest
- Christians
- Prophet
- King
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
No book matched that filter yet
Try a book name like Genesis, Psalms, Romans, or Revelation, or switch back to a broader testament filter.
What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
Genesis 14:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 14:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness