Genesis 14:7
Genesis 14:7 in Multiple Translations
Then they turned back to invade En-mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who lived in Hazazon-tamar.
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 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.
Then they came back to En-mishpat (which is Kadesh), making waste all the country of the Amalekites and of the Amorites living in Hazazon-tamar.
Then they swung back through and attacked En-mishpat (otherwise known as Kadesh) and conquered the whole country belonging to the Amalekites, as well as the Amorites who lived in Hazazon-tamar.
And they returned and came to En-mishpat, which is Kadesh, and smote all the countrey of the Amalekites, and also the Amorites that dwelled in Hazezon-tamar.
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.
They returned, and came to En Mishpat (also called Kadesh), and struck all the country of the Amalekites, and also the Amorites, that lived in Hazazon Tamar.
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 Hazezontamar.
And they returned, and came to the fountain of Misphat, the same is Cades: and they smote all the country of the Amalecites, and the Amorrhean that dwelt in Asasonthamar.
Then they turned back and went to Mishpat city, which is now called Kadesh. They conquered all the land belonging to the Amalek people-group and the Amor people-group who were living in Hazazon-Tamar town.
Berean Amplified Bible — Genesis 14:7
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 14:7 Interlinear (Deep Study)
BIB
HEB
וַ֠/יָּשֻׁבוּ
וַ/יָּבֹ֜אוּ
אֶל
עֵ֤ין
מִשְׁפָּט֙
הִ֣וא
קָדֵ֔שׁ
וַ/יַּכּ֕וּ
אֶֽת
כָּל
שְׂדֵ֖ה
הָ/עֲמָלֵקִ֑י
וְ/גַם֙
אֶת
הָ֣/אֱמֹרִ֔י
הַ/יֹּשֵׁ֖ב
בְּ/חַֽצְצֹ֥ן
תָּמָֽר
וַ֠/יָּשֻׁבוּ
shûwb
H7725
to return
Conj | V-Qal-ConsecImperf-3mp
וַ/יָּבֹ֜אוּ
bôwʼ
H935
Lebo
Conj | V-Qal-ConsecImperf-3mp
אֶל
ʼêl
H413
to(wards)
Prep
עֵ֤ין
ʻÊyn Mishpâṭ
H5880
En-mishpat
N-proper
מִשְׁפָּט֙
ʻÊyn Mishpâṭ
H5880
En-mishpat
N-proper
הִ֣וא
hûwʼ
H1931
he/she/it
Pron
קָדֵ֔שׁ
Qâdêsh
H6946
Kadesh
N-proper
וַ/יַּכּ֕וּ
nâkâh
H5221
to smite
Conj | V-Hiphil-ConsecImperf-3mp
אֶֽת
ʼêth
H853
Obj.
DirObjM
כָּל
kôl
H3605
all
N-ms
שְׂדֵ֖ה
sâdeh
H7704
field
N-ms
הָ/עֲמָלֵקִ֑י
ʻĂmâlêqîy
H6003
Amalekite
Art | Ngmsa
וְ/גַם֙
gam
H1571
also
Conj | DirObjM
אֶת
ʼêth
H853
Obj.
DirObjM
הָ֣/אֱמֹרִ֔י
ʼĔmôrîy
H567
Amorite
Art | Ngmsa
הַ/יֹּשֵׁ֖ב
yâshab
H3427
to dwell
Art | V-Qal
בְּ/חַֽצְצֹ֥ן
Chatsᵉtsôwn Tâmâr
H2688
Hazazon-tamar
Prep | N-proper
תָּמָֽר
Chatsᵉtsôwn Tâmâr
H2688
Hazazon-tamar
N-proper
Hebrew Word Study
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Hebrew Word Reference — Genesis 14:7
וַ֠/יָּשֻׁבוּ
shûwb
H7725
"to return"
Conj | V-Qal-ConsecImperf-3mp
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
וַ/יָּבֹ֜אוּ
bôwʼ
H935
"Lebo"
Conj | V-Qal-ConsecImperf-3mp
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
עֵ֤ין
ʻÊyn Mishpâṭ
H5880
"En-mishpat"
N-proper
En-mishpat means spring of judgment, a place near southern Palestine, also known as Kadesh. It is significant in biblical history as a location of judgment or decision-making.
Definition: En-mishpat = "spring of judgment" a place near southern Palestine coincident or the same place as Kadesh Another name of qa.desh (קָדֵשׁ "Kadesh" H6946G)
Usage: Occurs in 1 OT verses. KJV: En-mishpat. See also: Genesis 14:7.
מִשְׁפָּט֙
ʻÊyn Mishpâṭ
H5880
"En-mishpat"
N-proper
En-mishpat means spring of judgment, a place near southern Palestine, also known as Kadesh. It is significant in biblical history as a location of judgment or decision-making.
Definition: En-mishpat = "spring of judgment" a place near southern Palestine coincident or the same place as Kadesh Another name of qa.desh (קָדֵשׁ "Kadesh" H6946G)
Usage: Occurs in 1 OT verses. KJV: En-mishpat. See also: Genesis 14:7.
הִ֣וא
hûwʼ
H1931
"he/she/it"
Pron
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)
Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.
קָדֵ֔שׁ
Qâdêsh
H6946
"Kadesh"
N-proper
Kadesh refers to a holy place in the desert, mentioned in the Bible as a city in southern Judah. It is also known as Kedesh and Kadesh-barnea. The name means 'holy' and is associated with the Israelites' journey in the wilderness.
Definition: § Kadesh = "holy" a city in the extreme south of Judah same as 'Kedesh' and 'Kadesh-barnea'
Usage: Occurs in 18 OT verses. KJV: Kadesh. Compare H6947 (קָדֵשׁ בַּרְנֵעַ). See also: Genesis 14:7; Numbers 33:36; Psalms 29:8.
וַ/יַּכּ֕וּ
nâkâh
H5221
"to smite"
Conj | V-Hiphil-ConsecImperf-3mp
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Definition: 1) to strike, smite, hit, beat, slay, kill 1a)(Niphal) to be stricken or smitten 1b) (Pual) to be stricken or smitten 1c) (Hiphil) 1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust 1c2) to smite, kill, slay (man or beast) 1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage 1c4) to smite, chastise, send judgment upon, punish, destroy 1d) (Hophal) to be smitten 1d1) to receive a blow 1d2) to be wounded 1d3) to be beaten 1d4) to be (fatally) smitten, be killed, be slain 1d5) to be attacked and captured 1d6) to be smitten (with disease) 1d7) to be blighted (of plants)
Usage: Occurs in 461 OT verses. KJV: beat, cast forth, clap, give (wounds), [idiom] go forward, [idiom] indeed, kill, make (slaughter), murderer, punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike, be stricken, (give) stripes, [idiom] surely, wound. See also: Genesis 4:15; Joshua 10:20; 1 Samuel 29:5.
אֶֽת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
שְׂדֵ֖ה
sâdeh
H7704
"field"
N-ms
A field or land is what this word represents, often referring to a flat area of land used for cultivation or as a habitat for wild animals, as described in the book of Genesis. It can also mean a plain or a country, as opposed to a mountain or sea. This term is used in the story of Ruth and Boaz.
Definition: 1) field, land 1a) cultivated field 1b) of home of wild beasts 1c) plain (opposed to mountain) 1d) land (opposed to sea)
Usage: Occurs in 309 OT verses. KJV: country, field, ground, land, soil, [idiom] wild. See also: Genesis 2:5; Deuteronomy 28:38; Nehemiah 12:29.
הָ/עֲמָלֵקִ֑י
ʻĂmâlêqîy
H6003
"Amalekite"
Art | Ngmsa
An Amalekite was a member of the tribe descended from Amalek, who was the grandson of Esau. The Amalekites were a group of people who lived in southern Canaan and were often at odds with the Israelites.
Definition: Someone descended from Amekek Group of a.ma.leq (עֲמָלֵק "Amalek" H6002) § Amalekite, of Amalek "people of lapping" descendants of Amalek, the grandson of Esau
Usage: Occurs in 12 OT verses. KJV: Amalekite(-s). See also: Genesis 14:7; 1 Samuel 15:15; 2 Samuel 1:13.
וְ/גַם֙
gam
H1571
"also"
Conj | DirObjM
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Definition: 1) also, even, indeed, moreover, yea 1a) also, moreover (giving emphasis) 1b) neither, neither...nor (with negative) 1c) even (for stress) 1d) indeed, yea (introducing climax) 1e) also (of correspondence or retribution) 1f) but, yet, though (adversative) 1g) even, yea, yea though (with 'when' in hypothetical case) 2) (TWOT) again, alike
Usage: Occurs in 661 OT verses. KJV: again, alike, also, (so much) as (soon), both (so)...and, but, either...or, even, for all, (in) likewise (manner), moreover, nay...neither, one, then(-refore), though, what, with, yea. See also: Genesis 3:6; Exodus 19:9; 1 Samuel 14:21.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
הָ֣/אֱמֹרִ֔י
ʼĔmôrîy
H567
"Amorite"
Art | Ngmsa
An Amorite is a member of a Canaanite tribe, first mentioned in Genesis 10:16, descended from Canaan. The Israelites displaced them as they entered the Promised Land.
Definition: Someone descended from Amor(?), first mentioned at Gen.10.16; descended from Canaan (H3667); along with Sidon (H6721), Heth (H2845), Jebusite (H2983), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577) § Amorite = "a sayer" one of the peoples of east Canaan and beyond the Jordan, dispossessed by the Israelite incursion from Egypt
Usage: Occurs in 86 OT verses. KJV: Amorite. See also: Genesis 10:16; Joshua 9:1; Psalms 135:11.
הַ/יֹּשֵׁ֖ב
yâshab
H3427
"to dwell"
Art | V-Qal
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.
בְּ/חַֽצְצֹ֥ן
Chatsᵉtsôwn Tâmâr
H2688
"Hazazon-tamar"
Prep | N-proper
Hazazon-tamar is a place in the desert of Judah, also known as Engedi. It is mentioned in 2 Chronicles 20:2 as a location where the Moabites and Ammonites gathered. The name means 'dividing the date-palm'.
Definition: Hazezon-tamar = "dividing the date-palm" a town situated in the desert Judah; Another name of en ge.di (עֵין גֶּ֫דִי "Engedi" H5872)
Usage: Occurs in 2 OT verses. KJV: Hazezon-tamar. See also: Genesis 14:7; 2 Chronicles 20:2.
תָּמָֽר
Chatsᵉtsôwn Tâmâr
H2688
"Hazazon-tamar"
N-proper
Hazazon-tamar is a place in the desert of Judah, also known as Engedi. It is mentioned in 2 Chronicles 20:2 as a location where the Moabites and Ammonites gathered. The name means 'dividing the date-palm'.
Definition: Hazezon-tamar = "dividing the date-palm" a town situated in the desert Judah; Another name of en ge.di (עֵין גֶּ֫דִי "Engedi" H5872)
Usage: Occurs in 2 OT verses. KJV: Hazezon-tamar. See also: Genesis 14:7; 2 Chronicles 20:2.
Study Notes — Genesis 14:7
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- Cross References
- Genesis 14:7 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 14:7
- Jamieson-Fausset-Brown on Genesis 14:7
- Matthew Poole's Commentary on Genesis 14:7
- Trapp's Commentary on Genesis 14:7
- Ellicott's Commentary on Genesis 14:7
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- Cambridge Bible on Genesis 14:7
- Whedon's Commentary on Genesis 14:7
- Sermons on Genesis 14:7
Context — The War of the Kings
5In the fourteenth year, Chedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth-karnaim, the Zuzites in Ham, the Emites in Shaveh-kiriathaim,
6and the Horites in the area of Mount Seir, as far as El-paran, which is near the desert.
7Then they turned back to invade En-mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who lived in Hazazon-tamar.
8Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) marched out and arrayed themselves for battle in the Valley of Siddim 9against Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar—four kings against five.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 20:2 | Then some men came and told Jehoshaphat, “A vast army is coming against you from Edom, from beyond the Sea; they are already in Hazazon-tamar” (that is, En-gedi). |
| 2 | Genesis 16:14 | Therefore the well was called Beer-lahai-roi. It is located between Kadesh and Bered. |
| 3 | Genesis 20:1 | Now Abraham journeyed from there to the region of the Negev and settled between Kadesh and Shur. While he was staying in Gerar, |
| 4 | Numbers 24:20 | Then Balaam saw Amalek and lifted up an oracle, saying: “Amalek was first among the nations, but his end is destruction.” |
| 5 | 1 Samuel 27:1–12 | David, however, said to himself, “One of these days now I will be swept away by the hand of Saul. There is nothing better for me than to escape to the land of the Philistines. Then Saul will stop searching for me all over Israel, and I will slip out of his hand.” So David set out with his six hundred men and went to Achish son of Maoch, the king of Gath. David and his men settled in Gath with Achish. Each man had his family with him, and David had his two wives: Ahinoam of Jezreel and Abigail of Carmel, the widow of Nabal. And when Saul learned that David had fled to Gath, he no longer searched for him. Then David said to Achish, “If I have found favor in your eyes, let me be assigned a place in one of the outlying towns, so I can live there. For why should your servant live in the royal city with you?” That day Achish gave him Ziklag, and to this day it still belongs to the kings of Judah. And the time that David lived in Philistine territory amounted to a year and four months. Now David and his men went up and raided the Geshurites, the Girzites, and the Amalekites. (From ancient times these people had inhabited the land extending to Shur and Egypt.) Whenever David attacked a territory, he did not leave a man or woman alive, but he took the flocks and herds, the donkeys, camels, and clothing. Then he would return to Achish, who would ask him, “What have you raided today?” And David would reply, “The Negev of Judah,” or “The Negev of Jerahmeel,” or “The Negev of the Kenites.” David did not leave a man or woman alive to be brought to Gath, for he said, “Otherwise they will report us, saying, ‘This is what David did.’” And this was David’s custom the whole time he lived in Philistine territory. So Achish trusted David, thinking, “Since he has made himself an utter stench to his people Israel, he will be my servant forever.” |
| 6 | Genesis 36:12 | Additionally, Timna, a concubine of Esau’s son Eliphaz, gave birth to Amalek. These are the grandsons of Esau’s wife Adah. |
| 7 | Numbers 14:45 | Then the Amalekites and Canaanites who lived in that part of the hill country came down, attacked them, and routed them all the way to Hormah. |
| 8 | 1 Samuel 30:1–31 | On the third day David and his men arrived in Ziklag, and the Amalekites had raided the Negev, attacked Ziklag, and burned it down. They had taken captive the women and all who were there, both young and old. They had not killed anyone, but had carried them off as they went on their way. When David and his men came to the city, they found it burned down and their wives and sons and daughters taken captive. So David and the troops with him lifted up their voices and wept until they had no strength left to weep. David’s two wives, Ahinoam of Jezreel and Abigail the widow of Nabal of Carmel, had been taken captive. And David was greatly distressed because the people spoke of stoning him, because the soul of every man grieved for his sons and daughters. But David found strength in the LORD his God. Then David said to Abiathar the priest, the son of Ahimelech, “Bring me the ephod.” So Abiathar brought it to him, and David inquired of the LORD: “Should I pursue these raiders? Will I overtake them?” “Pursue them,” the LORD replied, “for you will surely overtake them and rescue the captives.” So David and his six hundred men went to the Brook of Besor, where some stayed behind because two hundred men were too exhausted to cross the brook. But David and four hundred men continued in pursuit. Now his men found an Egyptian in the field and brought him to David. They gave the man water to drink and food to eat— a piece of a fig cake and two clusters of raisins. So he ate and was revived, for he had not had any food or water for three days and three nights. Then David asked him, “To whom do you belong, and where are you from?” “I am an Egyptian,” he replied, “the slave of an Amalekite. My master abandoned me three days ago when I fell ill. We raided the Negev of the Cherethites, the territory of Judah, and the Negev of Caleb, and we burned down Ziklag.” “Will you lead me to these raiders?” David asked. And the man replied, “Swear to me by God that you will not kill me or deliver me into the hand of my master, and I will lead you to them.” So he led David down, and there were the Amalekites spread out over all the land, eating, drinking, and celebrating the great amount of plunder they had taken from the land of the Philistines and the land of Judah. And David struck them down from twilight until the evening of the next day. Not a man escaped, except four hundred young men who fled, riding off on camels. So David recovered everything the Amalekites had taken, including his two wives. Nothing was missing, young or old, son or daughter, or any of the plunder the Amalekites had taken. David brought everything back. And he recovered all the flocks and herds, which his men drove ahead of the other livestock, calling out, “This is David’s plunder!” When David came to the two hundred men who had been too exhausted to follow him from the Brook of Besor, they came out to meet him and the troops with him. As David approached the men, he greeted them, but all the wicked and worthless men among those who had gone with David said, “Because they did not go with us, we will not share with them the plunder we recovered, except for each man’s wife and children. They may take them and go.” But David said, “My brothers, you must not do this with what the LORD has given us. He has protected us and delivered into our hands the raiders who came against us. Who will listen to your proposal? The share of the one who went to battle will match the share of the one who stayed with the supplies. They will share alike.” And so it has been from that day forward. David established this statute as an ordinance for Israel to this very day. When David arrived in Ziklag, he sent some of the plunder to his friends, the elders of Judah, saying, “Here is a gift for you from the plunder of the LORD’s enemies.” He sent gifts to those in Bethel, Ramoth Negev, and Jattir; to those in Aroer, Siphmoth, and Eshtemoa; to those in Racal and in the cities of the Jerahmeelites and Kenites; to those in Hormah, Bor-ashan, and Athach; and to those in Hebron and in all the places where David and his men had roamed. |
| 9 | 1 Samuel 15:1–35 | Then Samuel said to Saul, “The LORD sent me to anoint you king over His people Israel. Now therefore, listen to the words of the LORD. This is what the LORD of Hosts says: ‘I witnessed what the Amalekites did to the Israelites when they ambushed them on their way up from Egypt. Now go and attack the Amalekites and devote to destruction all that belongs to them. Do not spare them, but put to death men and women, children and infants, oxen and sheep, camels and donkeys.’” So Saul summoned the troops and numbered them at Telaim—200,000 foot soldiers and 10,000 men of Judah. Saul came to the city of Amalek and lay in wait in the valley. And he warned the Kenites, “Since you showed kindness to all the Israelites when they came up out of Egypt, go on and get away from the Amalekites. Otherwise I will sweep you away with them.” So the Kenites moved away from the Amalekites. Then Saul struck down the Amalekites all the way from Havilah to Shur, which is east of Egypt. He captured Agag king of Amalek alive, but devoted all the others to destruction with the sword. Saul and his troops spared Agag, along with the best of the sheep and cattle, the fat calves and lambs, and the best of everything else. They were unwilling to destroy them, but they devoted to destruction all that was despised and worthless. Then the word of the LORD came to Samuel, saying, “I regret that I have made Saul king, for he has turned away from following Me and has not carried out My instructions.” And Samuel was distressed and cried out to the LORD all that night. Early in the morning Samuel got up to confront Saul, but he was told, “Saul has gone to Carmel, and behold, he has set up a monument for himself and has turned and gone down to Gilgal.” When Samuel reached him, Saul said to him, “May the LORD bless you. I have carried out the LORD’s instructions.” But Samuel replied, “Then what is this bleating of sheep and lowing of cattle that I hear?” Saul answered, “The troops brought them from the Amalekites; they spared the best sheep and cattle to sacrifice to the LORD your God, but the rest we devoted to destruction.” “Stop!” exclaimed Samuel. “Let me tell you what the LORD said to me last night.” “Tell me,” Saul replied. And Samuel said, “Although you were once small in your own eyes, have you not become the head of the tribes of Israel? The LORD anointed you king over Israel and sent you on a mission, saying, ‘Go and devote to destruction the sinful Amalekites. Fight against them until you have wiped them out.’ So why did you not obey the LORD? Why did you rush upon the plunder and do evil in the sight of the LORD?” “But I did obey the LORD,” Saul replied. “I went on the mission that the LORD gave me. I brought back Agag king of Amalek and devoted the Amalekites to destruction. The troops took sheep and cattle from the plunder, the best of the things devoted to destruction, in order to sacrifice them to the LORD your God at Gilgal.” But Samuel declared: “Does the LORD delight in burnt offerings and sacrifices as much as in obedience to His voice? Behold, obedience is better than sacrifice, and attentiveness is better than the fat of rams. For rebellion is like the sin of divination, and arrogance is like the wickedness of idolatry. Because you have rejected the word of the LORD, He has rejected you as king.” Then Saul said to Samuel, “I have sinned; I have transgressed the LORD’s commandment and your instructions, because I feared the people and obeyed their voice. Now therefore, please forgive my sin and return with me so I can worship the LORD.” “I will not return with you,” Samuel replied. “For you have rejected the word of the LORD, and He has rejected you as king over Israel.” As Samuel turned to go, Saul grabbed the hem of his robe, and it tore. So Samuel said to him, “The LORD has torn the kingdom of Israel from you today and has given it to your neighbor who is better than you. Moreover, the Glory of Israel does not lie or change His mind, for He is not a man, that He should change His mind.” “I have sinned,” Saul replied. “Please honor me now before the elders of my people and before Israel. Come back with me, so that I may worship the LORD your God.” So Samuel went back with Saul, and Saul worshiped the LORD. Then Samuel said, “Bring me Agag king of the Amalekites.” Agag came to him cheerfully, for he thought, “Surely the bitterness of death is past.” But Samuel declared: “As your sword has made women childless, so your mother will be childless among women.” And Samuel hacked Agag to pieces before the LORD at Gilgal. Then Samuel went to Ramah, but Saul went up to his home in Gibeah of Saul. And to the day of his death, Samuel never again visited Saul. Samuel mourned for Saul, and the LORD regretted that He had made Saul king over Israel. |
| 10 | Numbers 20:1 | In the first month, the whole congregation of Israel entered the Wilderness of Zin and stayed in Kadesh. There Miriam died and was buried. |
Genesis 14:7 Summary
Genesis 14:7 tells us about the military campaigns of Chedorlaomer and his allies, who conquered several territories, including those of the Amalekites and Amorites. This shows us that even in the midst of human conflicts and power struggles, God is at work, shaping the course of history (as seen in Daniel 4:17 and Romans 13:1). The conquest of these nations sets the stage for the later stories of Abraham and his interactions with the surrounding nations, highlighting God's promise to bless all nations through Abraham (Genesis 12:3 and Galatians 3:8). By studying this verse, we can gain a deeper understanding of God's sovereignty and His plan to bring redemption to all nations through Jesus Christ.
Frequently Asked Questions
What is the significance of En-mishpat, also known as Kadesh, in Genesis 14:7?
En-mishpat, or Kadesh, was an important location in the biblical narrative, often associated with the Israelites' wilderness journeys, as seen in Numbers 13:26 and Deuteronomy 1:19. In this context, it marks a turning point in the conquests of Chedorlaomer and his allies.
Who are the Amalekites and Amorites mentioned in Genesis 14:7?
The Amalekites and Amorites were two of the many nations that inhabited the region of Canaan, as listed in Genesis 15:19-21. The Amalekites are also known for their later conflicts with the Israelites, such as in Exodus 17:8-16 and Deuteronomy 25:17-19.
What can we learn from the military campaigns of Chedorlaomer and his allies in Genesis 14?
The campaigns of Chedorlaomer and his allies demonstrate the complexities of ancient Near Eastern politics and the frequent conflicts between nations, as also seen in Genesis 10:10 and Ezekiel 27:20-24. This sets the stage for the later stories of Abraham and his interactions with these nations.
How does Genesis 14:7 relate to the broader biblical narrative?
Genesis 14:7 is part of a larger story that introduces the reader to the world of Abraham and the nations surrounding him, ultimately pointing to God's plan of redemption through Abraham's descendants, as promised in Genesis 12:1-3 and fulfilled in the New Testament through Jesus Christ, as seen in Galatians 3:6-9.
Reflection Questions
- What does the conquest of the Amalekites and Amorites reveal about God's sovereignty over the nations?
- How does this verse contribute to our understanding of the world into which Abraham was called by God?
- In what ways can we apply the lessons of Genesis 14:7 to our own lives, particularly in terms of trusting God's sovereignty in the midst of conflict and uncertainty?
- What does the mention of specific locations like En-mishpat and Hazazon-tamar teach us about the importance of place and geography in biblical storytelling?
Gill's Exposition on Genesis 14:7
And they returned, and came to Enmishpat, which is Kadesh,.... Pursuing their victories as far as Elparan by the wilderness, they had passed by the country of the Amalekites; wherefore they
Jamieson-Fausset-Brown on Genesis 14:7
And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezon-tamar.
Matthew Poole's Commentary on Genesis 14:7
Which is Kadesh, i.e. which after that time was called Kadesh, of which see ,14, &c. The country of the Amalekites, i.e. which afterwards was possessed by the Amalekites, . A known figure called prolepsis.
Trapp's Commentary on Genesis 14:7
Genesis 14:7 And they returned, and came to Enmishpat, which [is] Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar.Ver. 7. And smote all the country.] Great is the woe of war. Great also was the goodness of God to Abram, in giving so many, and so victorious, nations into his hands.
Ellicott's Commentary on Genesis 14:7
(7) They returned.—More correctly, they turned, as they did not go back by the same route, but wheeled towards the north-west. Enmishpat.—The fountain of justice, because at this spring the ancient inhabitants of the country used to meet to settle their disputes. It was also called Kadesh, probably the ’Ain Qadis described by Professor Palmer. It was a great stronghold, and both a sanctuary and a seat of government. It has been visited lately by Mr. Trumbull, for whose account see Palestine Exploration Fund, Quarterly Statement, July, 1881, pp. 208-212. The Amalekites.—Saul had to pursue these wandering hordes into the recesses of Paran (1 Samuel 15:7), but they were evidently now in possession of the Negeb of Judea. Hazezon – tamar, the felling of the palm, is certainly the same as Engedi (2 Chronicles 20:2). For descriptions of this wonderful spot, so dear to Solomon (Son 1:14), see Conder, Tent-work, ii. 135; Tristram, Land of Israel, 281; and for its strategical importance, Tristram, Land of Moab, 25.
Adam Clarke's Commentary on 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; Numbers 20:1-10. Amalekites] So called afterwards, from Amalek, son of Esau; Genesis 36:12. Hazezon-tamar.] Called, in the Chaldee, Engaddi; a city in the land of Canaan, which fell to the lot of Judah; Joshua 15:62. See also 2 Chronicles 20:2. It appears, from Canticles So 1:14, to have been a very fruitful place.
Cambridge Bible on Genesis 14:7
7. En-mishpat] i.e. “the Spring of Judgement.” A spring of water at which there would be a sanctuary, whose priest gave oracles and decided disputes; known in the Israelite history as “Kadesh-barnea,” or, as here, “Kadesh.” It has been identified in| modern times with a spring and oasis, called Ain-Kadish, in the desert to the south of Beer-sheba. This was the spot at which the Israelite tribes concentrated after quitting the neighbourhood of Sinai: cf. Numbers 21:16; Deuteronomy 1:46. the country] Heb. field; LXX and Syr. “princes of” (reading sârê for s’dêh). the Amalekites] The nomad peoples of the desert who opposed the Israelite march (Exodus 17); and were overthrown by Saul (1 Samuel 15) in the wilderness south of Canaan. the Amorites, that dwelt in Hazazon-tamar] The Canaanite people dwelling at Engedi (see 2 Chronicles 20:2) among the rocks on the west shore of the Dead Sea. It has also been conjecturally identified with the Tamar of Eze 47:19; Ezekiel 48:28, a town on the S.W. of the Dead Sea. The name Hazazon-tamar has been explained to mean “the cutting of palms.” The name has been thought to be preserved in the Wady Hasasa, not far from Ain-gidi.
Whedon's Commentary on Genesis 14:7
7. They returned, and came to En-mishpat — Having pursued their victorious march southward through all the regions named as far as the wilderness of Paran, they turned northward, fetching a compass
Sermons on Genesis 14:7
| Sermon | Description | |
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The Practice of Fasting by Michael Durham | Michael Durham preaches on the significance of fasting as a spiritual discipline, emphasizing that fasting is a tool used by Jesus and His apostles to unplug from the world and con |
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(Genesis) Genesis 20 by J. Vernon McGee | In this sermon, the preacher focuses on chapter 20 of the book of Genesis. Abraham and Sarah are on a journey and they end up in a place called Gira. Abraham, out of fear, lies to |
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(Genesis) 35 - the Patriarch Practicing Deceit by S. Lewis Johnson | In this sermon, Mr. Newell focuses on the importance of faith and belief in God's justification of the ungodly. He refers to Romans chapter 4, verse 5, which states that salvation |
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The Life of Abraham - Part 8 by W.F. Anderson | In this sermon, the speaker addresses the issue of unfairness and suffering in the world. They highlight the examples of the children killed in Bethlehem and the martyrdom of James |
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Genesis 20:1-18 by John Calvin | John Calvin preaches about the journey of Abraham and his encounter with Abimelech, highlighting Abraham's faith and struggles, as well as the grace and protection of God amidst hu |
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All Satan's Apples Have Worms by John R. Rice | John R. Rice preaches about the consequences of following Satan's deceitful promises, using the story of the prodigal son to illustrate how all of the Devil's apples have worms. He |
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And David Said, I Shall Now Perish One Day by F.B. Meyer | F.B. Meyer reflects on David's moment of despair, highlighting how even a man of faith can succumb to doubt and fear when surrounded by negative influences. Despite God's promises |