Genesis 14:21 kjv
And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.
Genesis 14:21 nkjv
Now the king of Sodom said to Abram, "Give me the persons, and take the goods for yourself."
Genesis 14:21 niv
The king of Sodom said to Abram, "Give me the people and keep the goods for yourself."
Genesis 14:21 esv
And the king of Sodom said to Abram, "Give me the persons, but take the goods for yourself."
Genesis 14:21 nlt
The king of Sodom said to Abram, "Give back my people who were captured. But you may keep for yourself all the goods you have recovered."
Genesis 14 21 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 14:16 | He brought back all the goods, and also brought back his kinsman Lot... | Abram's prior act of recovery. |
| Gen 14:22-24 | But Abram said to the king of Sodom, "I have lifted my hand to the Lord..." | Abram's immediate, profound response to the offer. |
| Num 31:25-30 | Divide the plunder into two parts: half for the warriors... half for the community... | Law concerning division of spoils in war. |
| Deut 20:14 | But the women and children, livestock, and everything else... you may plunder... | Instruction on taking spoils from enemies. |
| Josh 7:20-21 | Achan replied... "I saw among the spoil a beautiful cloak... and coveted them..." | Negative example of coveting spoils. |
| 1 Sam 15:9 | But Saul and the army spared Agag and the best of the sheep and oxen... | Disobedience regarding divinely prescribed spoil handling. |
| Ps 24:1 | The earth is the Lord's, and everything in it, the world, and all who live in it; | God's ultimate ownership of all things. |
| Prov 1:19 | Such are the paths of all who gain by violence... | Warning against ill-gotten gain. |
| Prov 10:2 | Ill-gotten treasures have no lasting value, but righteousness delivers from death. | The vanity of worldly riches. |
| Prov 28:6 | Better the poor whose walk is blameless than the rich whose ways are perverse. | Valuing integrity over wealth. |
| Jer 17:5-7 | Cursed is the one who trusts in man... Blessed is the one who trusts in the Lord... | Contrasting reliance on man vs. God for prosperity. |
| Matt 6:24 | No one can serve two masters. Either you will hate the one and love the other... | Serving God or money. |
| Matt 16:26 | What good will it be for someone to gain the whole world, yet forfeit their soul? | The invaluable worth of a human soul. |
| Luke 9:25 | What good is it for someone to gain the whole world, and yet lose or forfeit their very self? | Reinforces the worth of the person/soul. |
| Luke 12:15 | Watch out! Be on your guard against all kinds of greed... A person’s life does not consist in the abundance of their possessions. | Warning against materialism and valuing life over goods. |
| John 6:27 | Do not work for food that spoils, but for food that endures to eternal life... | Seeking eternal values over perishable things. |
| Rom 13:7 | Give to everyone what you owe them... respect to whom respect is due, honor to whom honor is due. | Regarding appropriate conduct, even to authorities like kings. |
| 1 Tim 6:9-10 | Those who want to get rich fall into temptation and a trap... the love of money is a root of all kinds of evil. | Danger of worldly riches and their pursuit. |
| Heb 13:5 | Keep your lives free from the love of money and be content with what you have... | Contentment and detachment from materialism. |
| Jas 4:4 | Anyone who chooses to be a friend of the world becomes an enemy of God. | Separation from worldly ways. |
| 1 John 2:15-17 | Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. | Renouncing worldly allurements. |
| Ps 49:7-8 | No one can redeem the life of another or give to God the ransom for them—the ransom for a life is too costly... | Inability of wealth to redeem a life. |
| Prov 22:1 | A good name is more desirable than great riches; to be esteemed is better than silver or gold. | Emphasizing reputation and character over wealth. |
| Eccles 5:10 | Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. | The futility of seeking satisfaction in riches. |
Genesis 14 verses
Genesis 14 21 Meaning
Genesis 14:21 records the proposition made by the King of Sodom to Abram after Abram successfully defeated Chedorlaomer and his allies, recovering all the captured people and goods. The king of Sodom suggested that Abram should return the human captives, which were the king's people, back to him, while Abram could keep all the recovered material possessions and wealth as his rightful share of the spoils. This offer aimed to regain his subjects and re-establish control, yet subtly sought to establish a sense of obligation on Abram for restoring his wealth.
Genesis 14 21 Context
Genesis chapter 14 describes Abram's bold military expedition to rescue his nephew Lot and the other inhabitants of Sodom and Gomorrah, who had been taken captive by a confederacy of eastern kings led by Chedorlaomer. Abram, upon hearing the news, mobilized 318 trained men from his household and pursued the kings, surprising them by night and defeating them. He recovered all the goods and the people, including Lot and his possessions. This triumphant return led to two significant encounters: first with Melchizedek, King of Salem and priest of God Most High, who blessed Abram; and immediately afterward, with the King of Sodom, who made the offer recorded in verse 21. The context reveals Abram as a powerful, righteous leader, contrasting sharply with the wicked nature of Sodom and its king (Gen 13:13). The King of Sodom's proposition in verse 21 tests Abram's integrity and his commitment to God's providence, setting the stage for Abram's definitive and covenant-affirming response in the subsequent verses. Historically, this account reflects ancient Near Eastern practices of war, captivity, and the division of spoils among victors, but it quickly moves to highlight Abram's unique spiritual standing.
Genesis 14 21 Word analysis
- And the king of Sodom: The King of Sodom, likely Bera (Gen 14:2), represents a defeated and morally corrupt entity. His very title, "King of Sodom," foreshadows the eventual destruction of his city, highlighting the contrast between the fleeting power of this world and God's eternal purposes with Abram. He is trying to regain control and status after his defeat.
- said: (Hebrew: וַיֹּאמֶר, vayyomer) A common narrative verb, indicating a direct utterance. It sets up the critical interaction and proposal.
- unto Abram: Abram is the recipient of the king's proposition, establishing him as the victor and the key figure through whom God's plan is unfolding. His reputation as a mighty warrior and the one blessed by the Most High God (El Elyon) is affirmed.
- Give me the persons: (Hebrew: תֶּן־לִי הַנֶּפֶשׁ, ten-li hannefesh - literally, "give to me the soul/life"). The term nefesh signifies not just bodies, but living beings, souls, individuals. The King's primary concern is regaining his citizenry and potential workforce, which are vital for a kingdom's survival and reconstruction. This emphasizes the value of human life, even from a pragmatic perspective, yet highlights the contrast with the spiritual value Abram places on persons.
- and take the goods to thyself: (Hebrew: וְהָרְכֻשׁ קַח־לָךְ, vəhārəkhush qaqh-lakh - literally, "and the wealth/possessions take for yourself"). Hārəkhush refers to all forms of property, wealth, and plunder. This part of the offer seems generous on the surface, appearing to cede the more tangible gains to Abram. However, it functions as a test of Abram's motives, aiming to see if he would align with worldly rulers and their desire for material wealth gained through war, and to create an obligation.
Words-group by words-group analysis
- "Give me the persons, and take the goods to thyself": This concise statement encapsulates the King of Sodom's negotiation. It starkly contrasts human lives (persons) with material wealth (goods). The implicit hierarchy for the king of Sodom values the population for societal rebuilding and potentially for taxation/labor. For Abram, the challenge is whether he will accept earthly gain, risking a perceived indebtedness to a corrupt ruler, or whether his actions will demonstrate absolute dependence on God. This offer sets the stage for Abram's renowned demonstration of integrity in the next verse, where he explicitly refuses to let the King of Sodom claim he made Abram rich. It is a subtle attempt to reassert the king's dominion over his people and a calculated political move rather than a selfless act.
Genesis 14 21 Bonus section
- The King of Sodom's offer implicitly sought to place Abram in a position of perceived obligation or indebtedness. Had Abram accepted, it might have suggested that his wealth came partly from Sodom, potentially diminishing the understanding that God was his sole provider and blesser.
- This verse sets up a profound polemic against the ancient Near Eastern common practice of kings enriching themselves from war. Abram, by refusing the "goods" from Sodom, sets a higher standard, aligning himself not with the exploitative practices of human kings but with the divine standard of integrity and dependence on God alone.
- The rapid succession of the blessing from Melchizedek (priest of God Most High) and the proposition from the King of Sodom (representing a depraved kingdom) underscores a spiritual choice presented to Abram: a choice between God's divine provision and human-generated gain, tainted by unrighteousness. Abram's decision reinforces the power of Melchizedek's blessing and the superiority of trusting in El Elyon.
Genesis 14 21 Commentary
Genesis 14:21 represents a pivotal moment following Abram's triumphant military intervention. The King of Sodom's proposal, while seemingly logical and even generous in ancient spoils-of-war customs, serves as a crucial test of Abram's character and his commitment to his God. By requesting "the persons" while offering "the goods," the King of Sodom aimed to secure his realm's human capital and reassert his authority. The very phrasing, distinguishing between souls (nefesh) and material wealth (rekush), subtly reveals differing value systems. Abram's response, explicitly detailed in the subsequent verses, demonstrates his unyielding refusal to compromise his spiritual integrity or to allow any worldly ruler to claim credit for his prosperity, affirming his absolute reliance on God Most High, the Possessor of heaven and earth. This brief exchange encapsulates a fundamental tension between earthly acquisition and divine providence, and between worldly entanglement and walking in blameless trust.