Genesis 14:13 · Bible study
Genesis 14:13 Commentary: Abram the Hebrew
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore the first use of 'Hebrew' for Abram, its meaning, alliances with Amorite chieftains, and the rescue of Lot in Genesis 14:13.
Research Summary
- Meaning: The term 'the Hebrew' first appears here; likely derived from עבר (to pass over), indicating one from beyond the Euphrates, or from the ancestor Eber.
- Key words: הָעִבְרִי (the Hebrew), בַּעֲלֵי בְרִית (lords of the covenant), שֹׁכֵן (dwelling)
- Main debate: Whether 'Hebrew' is a patronymic from Eber or a descriptor for a Trans-Euphrates immigrant, and whether it connects to the Habiru of the Amarna letters.
- Theological theme: God’s people live as sojourners yet engage in righteous alliances; identity and action are inseparable.
- Best use: For sermons on identity, alliances with non-believers, and responding to the needs of others.
Translation Comparison
BSB Berean Standard Bible 2020
Then an escapee came and reported this to Abram the Hebrew. Now Abram was living near the Oaks of Mamre the Amorite, a brother of Eshcol and Aner, all of whom were bound by treaty to Abram.
WEB World English Bible 2000
One who had escaped came and told Abram, the Hebrew. At that time, he lived by the oaks of Mamre, the Amorite, brother of Eshcol and brother of Aner. They were allies of Abram.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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 Young's Literal Translation 1898
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.
Darby Darby Bible 1890
And one who had escaped came and told Abram the Hebrew. And he dwelt by the oaks of Mamre the Amorite, the brother of Eshcol, and the brother of Aner. And these were Abram's allies.
Douay-Rheims Douay-Rheims Bible 1899
And behold one, that had escaped, told Abram the Hebrew, who dwelt in the vale of Mambre the Amorrhite, the brother of Escol, and the brother of Aner: for these had made a league with Abram.
Translations in other languages (10 available)
Y vino uno de los que escaparon, y denunciólo á Abram el Hebreo, que habitaba en el valle de Mamre Amorrheo, hermano de Eschôl y hermano de Aner, los cuales estaban confederados|strong="H1167, H1285" con Abram.
E veio um dos que escaparam, e denunciou-o a Abrão o hebreu, que habitava no vale de Manre, amorreu, irmão de Escol e irmão de Aner, os quais tinham feito pacto com Abrão.
Un fuyard vint l’ annoncer à Abram, l’ Hébreu; celui-ci habitait parmi les chênes de Mamré, l’Amoréen, frère d’Eschcol et frère d’ Aner, qui avaient fait alliance avec Abram.
Da kam einer, der entronnen war, und sagte es Abram an, dem Ausländer, der da wohnte im Hain Mamres, des Amoriters, welcher ein Bruder war Eskols und Aners. Diese waren mit Abram im Bunde.
Toen kwam er een, die ontkomen was, en boodschapte het aan Abram, den Hebreer, die woonachtig was aan de eikenbossen van Mamre, den Amoriet, broeder van Eskol, en broeder van Aner, welke Abrams bondgenoten waren.
E uno degli scampati venne a dirlo ad Abramo, l’Ebreo, che abitava alle querce di Mamre l’Amoreo, fratello di Eshcol e fratello di Aner, i quali aveano fatto alleanza con Abramo.
I przyszedł jeden, który uszedł, i oznajmił to Abramowi Hebrejczykowi, który mieszkał w równinach Mamrego Amorrejczyka, brata Eschola, i brata Anera; ci bowiem uczynili byli przymierze z Abramem.
И пришел один из уцелевших и известил Аврама Еврея, жившего тогда у дубравы Мамре, Аморреянина, брата Эшколу и брата Анеру, которые были союзники Аврамовы.
有一個逃 出來 的人告訴 希伯來人 亞伯蘭；亞伯蘭 正住 在亞摩利人 幔利 的橡樹那裡。幔利和以實各 並亞乃 都是弟兄，曾與 亞伯蘭 聯盟。
And one who had got away from the fight came and gave word of it to Abram the Hebrew, who was living by the holy tree of Mamre, the Amorite, the brother of Eshcol and Aner, who were friends of Abram.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 14:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that this verse introduces the term 'Hebrew' (עִבְרִי) for Abram for the first time in Scripture. Clarke, drawing on the root עבר ('to pass over'), argues that Abram is called 'the Hebrew' because he came from beyond the Euphrates, a view shared by the Cambridge Bible, which renders it 'one who has come from the other side.' Gill, by contrast, follows the Jewish tradition that the name derives from Eber, a descendant of Shem, arguing that Abram's religious continuity with Eber makes sense of the title. Calvin focuses less on the etymology and more on what follows: Abram's rescue of Lot, which Calvin insists was undertaken by divine calling, not rash ambition. The allies named, Mamre, Eshcol, and Aner, are identified as Amorite chieftains with whom Abram had a covenant (literally 'lords of the covenant,' בַּעֲלֵי בְרִית). Keil and Delitzsch note that the description of Abram as 'dwelling by the oaks of Mamre' connects him to the site where he earlier built an altar (Genesis 13:18), grounding his identity as a worshiper of Yahweh even as he forms political alliances. The consensus is that the verse positions Abram as a man of faith who is also embedded in local alliances, and whose identity as a 'Hebrew' sets him apart from the Canaanite peoples around him.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Eber/Patronymic: Gill, Talmudic tradition derive from Eber (Gen 10:21, 11:15)
- Passed Over/Immigrant: Clarke, Cambridge, Keil derive from 'abar meaning one from beyond Euphrates
- Habiru Connection: Some scholars link to Tel-el-Amarna Habiru, but Cambridge notes phonological problems
What is clear: The verse marks the first use of 'Hebrew' for Abram and introduces his allied Amorite chieftains Mamre, Eshcol, and Aner.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'the Hebrew' | It is the first use of the term in the Bible and sets Abram apart from the Canaanites. | Some derive it from Eber (Gill, Talmud); others from 'to pass over' (Clarke, Cambridge); still others link it to the Habiru (disputed phonologically). |
| Identity of the fugitive | He is a survivor of the battle who brings news to Abram. | Jewish tradition speculates he might be Og or an angel (Gill rejects this); most commentators treat him simply as a Sodomite or Lot's servant. |
| Nature of the covenant with the Amorites | Abram had a binding treaty (ba'alei berit) with Mamre, Eshcol, and Aner. | Whether this was a formal vassal treaty or a parity alliance is not stated; some see it as a defensive arrangement, others as a broader friendship pact. |
| Moral justification of Abram's war | Abram acts to rescue Lot, motivated by family loyalty and charity. | Calvin sees it as a special divine calling; Matthew Henry as a 'principle of charity'; others question how a private person could wage war (Calvin answers that Abram was a king in embryo). |
Historical & Cultural Context
The events of Genesis 14 take place against the backdrop of a regional power struggle. Four kings from Mesopotamia, Chedorlaomer of Elam, Amraphel of Shinar, Arioch of Ellasar, and Tidal of Goiim, had subjugated five Canaanite city-states for twelve years. In the thirteenth year the five rebelled, prompting a punitive campaign that swept through Transjordan and into the southern Dead Sea region. The invaders defeated the Rephaim in Ashteroth-karnaim, the Zuzim in Ham, the Emim in Shaveh-kiriathaim, and the Horites in Mount Seir, then turned against the cities of the plain. Sodom and Gomorrah fell; Lot, who had settled there, was taken captive along with his goods.
Abram was living at the oaks of Mamre, near Hebron, about twenty miles southwest of the Dead Sea. The Hebrew term אֵלוֹנֵי מַמְרֵא likely refers to terebinth trees sacred to Mamre, an Amorite chieftain. Mamre, along with his brothers Eshcol and Aner, had formed a defensive alliance with Abram. The phrase בַּעֲלֵי בְרִית ('lords of a covenant') indicates a binding treaty, perhaps mutual protection. Such alliances were common in the ancient Near East among tribal leaders and petty kings. Abram, though a sojourner without territorial holdings in Canaan, had sufficient standing and resources, 318 trained servants born in his household, to act as a local power broker.
The title 'the Hebrew' (הָעִבְרִי) likely marked Abram as a foreigner from across the Euphrates. In Egyptian and Philistine contexts later in Genesis and Exodus, the term is used by outsiders to distinguish the descendants of Israel (cf. Genesis 39:14; Exodus 2:6). For the first readers of Genesis, this title would have resonated with their own identity as a people called out from the nations. The mention of Amorite allies shows that Abram did not live in isolation; he engaged with the peoples of Canaan in treaties of mutual benefit, while maintaining his distinct religious and ethnic identity.
Textual Notes
The supplied commentaries do not note any significant textual variants for this verse. The Hebrew text is consistent across the major traditions.
Reception History
In Jewish tradition, this verse marks the first use of 'Hebrew,' and early rabbinic sources often connected it to Eber, reinforcing the idea of a pure lineage. Christian commentators like Calvin and Matthew Henry used the passage to discuss the ethics of war and rescue. The naming of Mamre, Eshcol, and Aner has been read as an example of righteous alliances between believers and outsiders, a topic that has echoed in discussions of Christian engagement with secular society.
Preaching This Verse
Three-point outline
- The Messenger and the News, A fugitive arrives with news of disaster. God uses unexpected people to bring information that calls us to action.
- Abram the Hebrew, Abram’s identity as one from 'the other side' reminds us that his power and resources come from being a sojourner with God, not from permanent settlement. His distinctiveness equips him to be a deliverer.
- Covenant Alliances, Abram’s treaty with Mamre, Eshcol, and Aner shows that godly people may form partnerships with those outside the faith, as long as the purpose is righteous. Abram’s allies are named again in verse 24 when he refuses personal gain but allows them their share.
Five-point outline
- Bad news travels fast, the fugitive tells Abram.
- Abram is called 'the Hebrew', a title of identity and distinction.
- He dwells among the oaks of Mamre, a place of covenant and worship (Genesis 13:18).
- His allies are named and their relationship defined, 'lords of the covenant.'
- All of this sets the stage for the rescue: Abram does not delay.
Illustration hooks
- A refugee from a war zone brings word to a distant relative that their family member has been kidnapped. The relative must decide whether to risk intervening.
- Two neighbors who have signed a mutual protection agreement. When one is attacked, the other must decide if the paper means anything.
- A person who is considered an outsider in a community (the 'immigrant') becomes the unexpected key to solving a local crisis.
Questions your congregation is asking
- Why does Abram risk his life for Lot, who chose the best land for himself (Genesis 13:10-11)? What does this say about forgiveness and family loyalty?
- How should Christians think about entering into business or legal partnerships with non-believers? Is Abram’s treaty with Amorites a model or an exception?
- What does it mean to be 'in the world but not of it'? Abram is called 'the Hebrew', a foreigner, yet he has allies and fights battles. How does this shape our engagement with society?
Leading a Discussion
This verse introduces the first occurrence of the term 'Hebrew' and places Abram within a network of alliances. As your group studies, pay attention to how Abram’s identity and relationships work together to make the rescue of Lot possible.
Discussion questions
- Who brings the news to Abram, and why does he come to Abram specifically? (v.13a)
- What does the title 'the Hebrew' suggest about how others viewed Abram? What different explanations have been offered for its meaning?
- Why does the text mention that Abram was living 'by the oaks of Mamre'? What was significant about this location? (See Genesis 13:18.)
- Who are Mamre, Eshcol, and Aner? What kind of relationship did Abram have with them? (Note the phrase 'lords of the covenant.')
- How does Abram’s identity as a foreigner (a Hebrew) affect the way he relates to the Canaanite chieftains? Is there tension or cooperation?
- In what ways does Abram’s response to the crisis reflect his trust in God? How does his alliance with these men serve God’s purposes?
- Think of a time when you had to rely on an unexpected relationship or partnership to help someone in need. What did that situation teach you about God’s provision through others?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 10:16 | the Jebusites, the Amorites, the Girgashites, |
| Genesis 13:18 | Abram moved his tent, and came and lived by the oaks of Mamre, which are in Hebron, and built an altar there to Yahweh. |
| Genesis 14:24 | I will accept nothing from you except that which the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre. Let them take their portion.” |
| Genesis 39:14 | she called to the men of her house, and spoke to them, saying, “Behold, he has brought a Hebrew in to us to mock us. He came in to me to lie with me, and I cried with a loud voice. |
| Genesis 40:15 | For indeed, I was stolen away out of the land of the Hebrews, and here also I have done nothing that they should put me into the dungeon.” |
| Genesis 41:12 | There was with us there a young man, a Hebrew, servant to the captain of the guard, and we told him, and he interpreted to us our dreams. He interpreted to each man according to his dream. |
| Genesis 43:32 | They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians don’t eat with the Hebrews, for that is an abomination to the Egyptians. |
| Exodus 2:6 | She opened it, and saw the child, and behold, the baby cried. She had compassion on him, and said, “This is one of the Hebrews’ children.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the name Hebrew likely refers to Abram coming from beyond the Euphrates River, not to his ancestor Eber. He notes that no one else in the six generations between Eber and Abram was ever called a Hebrew, which makes the ancestral explanation unlikely. He also sees Mamre, Eshcol, and Aner as allied local chieftains.
Calvin's Commentaries Reformed 1564
Calvin argues that Abram did not act as a private citizen when he waged war but under a special divine commission. God had already made him king of that land, and this victory was a preview of the authority he would later exercise. This example does not give ordinary believers the right to take up arms on their own initiative.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible commentary focuses on the first occurrence of the name "Hebrew" in Scripture, applied to Abram. It notes the word probably means "one who has come from the other side" of the Euphrates. The commentator also mentions the debated link to the Habiri people, but with caution due to differences in spelling and meaning.
Geneva Bible Notes Reformed 1599
The Geneva Notes draw attention to the specific identification of Abram as "the Ebrew" and list his three
Gill's Exposition of the Bible Baptist 1748
Gill dismisses the Jewish legends that the escapee was the angel Michael or the giant Og, returning to the straightforward reading that it was a friend from Sodom or Lot's household. He also argues that Abram's title "the Hebrew" refers to his descent from Eber, not simply to crossing the Euphrates.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that Abram could have excused himself from helping Lot, who hardly deserved rescue after his choices. Instead of returning evil for evil, Abram immediately set out to save his nephew, showing that grace and family loyalty overcame natural resentment.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that the Dan mentioned in Abram's pursuit is not the later Laish-Dan at the Jordan's source, since that site lies off the invasion route from the Dead Sea to Damascus. Instead, they identify it with a Dan in Gilead, likely the same as Dan-Jaan in 2 Samuel.
Lange's Commentary Reformed 1857
Lange highlights how Abram’s victory serves as a prophetic sign that God’s people will not be subdued by worldly empires but can rescue those in need. He notes that Abram’s refusal to accept spoil from Sodom protects his testimony, ensuring no earthly king can claim he made Abram rich through alliances or conquests.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that this is the only military campaign Abraham ever fought, and it sprang from charity, not greed or ambition. He also observes that the messenger was likely a wicked Sodomite who, in his distress, turned to Abraham because of his connection to Lot, proving that even the worst men seek help from the righteous in trouble.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that this is the only military action Abram ever undertook, and it was driven entirely by charity, not by greed or ambition. The restraint of Abram's character is key here: he fought only out of love for his kinsman, never for personal gain.