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b-hebrew - Genesis 14 (a bit long) a Hasmonean addition?

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  • From: John Ronning <ronning AT nis.za>
  • To: Biblical Hebrew <b-hebrew AT franklin.oit.unc.edu>
  • Subject: Genesis 14 (a bit long) a Hasmonean addition?
  • Date: Sat, 26 Feb 2000 19:47:10 +0200


(recently sent to another list, sent here since the same
topic has come up periodically here too)

For those wondering if Genesis 14 is an interpolation in
Genesis, I'd recommend a close look at the context (near and
far). Genesis 15 makes much more sense following Genesis 14
than it does following Genesis 13; I think it is also fair
to say that Genesis 14 underlies Joshua 10, which in turn
seems to inspire Psalm 76 in a way that also alludes to
Genesis 14 (see below).

Gen 15:1 "Do not fear Abram" (Gen 14 indicates what he would
have cause to fear - retaliation from the humiliated kings)
"I am a shield to you" - "shield" is *magen* and relates
back to *miggen* (deliver) used by Melchizedek in 14:20. It
is also a suzerain title like "sun" see e.g. Ps 84:11/12 the
Lord God is a sun and shield (some would translate
"benefactor" which fits in well with the context in Gen 15:1
and Ps 84:12 - also note Luke 22:25). In the context of Gen
15, the point is clear - Abram need not fear attacks from
the suzerain kings, because the Lord himself is Abram's
suzerain - greater than guys like Chedorlaomer, who had a
suzerain-vassal relationship with the kings of Sodom, etc.,
thus would claim to be their "shield" as long as they
maintained their loyalty.

The tithe paid by Abram in Genesis 14 is thus similarly put
in the context of tribute paid to a suzerain for protection
(there, to God through Melchizedek), though it becomes clear
later that money is not all that is owed to the Heavenly
suzerain.

"Your reward shall be very great" - again makes sense with
Gen 14 as background - Abram had refused the reward offered
by the king of Sodom. And rewarding (the flip side is
retaliation) is again a common theme of the suzerain-vassal
relationship.

Gen 15:16 "the iniquity of the Amorite will not be complete
until then" (400+ years later). At least two references
back to Genesis 14. First *lo' shalem* "not full" instead
of the common word for "full" = *male'* uses the word which
is identical to that of Melchizedek's city (Salem), thus
providing a hint of what is meant by their iniquity is not
yet full (there are folks like Melchizedek helping Abram).
Likewise "Amorite" obviously points back to Abram's three
Amorite confederates Aner Eshcol and Mamre (14:13) who
risked their lives with him to honor their covenant
relationship with him to go against Abram's enemies - again
an example of what "their iniquity is not yet full" means.
According to the principle "I will bless those who bless
you" we expect to see these Amorites rewarded, and they
are; God's judgement on their land is delayed.

In the farther context, note that the action of the four
kings against the five in Genesis 14 furnishes us with a
background for understanding the Lord's own action against
the five kings in Genesis 19. Chedorlaomer et al. came down
to punish the kings after one year of rebellion (i.e. not
paying their tribute) - in Genesis 19 the Lord finally comes
against the same cities for their lengthy rebellion (their
"outcry" - not honoring his moral law).

Further against the idea that Genesis 14 is a late
interpolation, is the fact that it can be seen as background
(along with Genesis 19) to Joshua 10, the battle of Gibeon.
Based on this background, you could entitle Joshua 10, "When
the iniquity of the Amorites was full."

There you have the familiar theme (from Gen 14) of four
kings (Hivvite Gibeon plus allies) against five (Jerusalem
plus allies), with Abram's descendants involved in the
fight.

This time the Amorites are the bad guys (10:5-6), including
Hebron (the site earlier called Mamre, after Abraham's
Amorite friend). Good king Melchizedek of Salem has his
counterpart in bad (Amorite) king Adonizedek of Jerusalem
leading the attack against Joshua's allies.

God attacks the 5 kings from heaven (cf. Gen 19:24, Josh
10:11) >>>> Amorites then helped Abram and were blessed for
it, but now they are like Sodom (in judgement).

The Kings of Sodom & Gomorrah fall into pits (Genesis 14);
here the 5 Amorite kings hide in a cave.

Further, Psalm 76 seems to commemorate the battle of Joshua
10, and it mentions (presumably) Melchizedek's city, Salem
(v. 2/3), in keeping with Genesis 14 & 19 being background
to Joshua 10. Ps 76:8/9 "From heaven you pronounced
judgment [cf. again Josh 10:11], and the land feared and was
at rest" (cf. same verb in Josh 11:23; 14:15). V. 10/11
"the survivors of your wrath you restrained" if correctly
translated fits well with Josh 10:20, the survivors fled
into their fortified cities.

I think it becomes apparent that those who want to see
Genesis 14 as late have a lot more to contend with than
Psalm 110.


John Ronning





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