Lexical Summary
Kedorlaomer: Kedorlaomer
Original Word:כְּדָרְלָעֹמֶר
Part of Speech:Proper Name Masculine
Transliteration:Kdorla`omer
Pronunciation:keh-dor-lah-oh-mer
Phonetic Spelling:(ked-or-law-o'-mer)
KJV: Chedorlaomer
NASB:Chedorlaomer
Word Origin:[of foreign origin]
1. Kedorlaomer, an early Persian king
Strong's Exhaustive Concordance
Chedorlaomer
Of foreign origin; Kedorlaomer, an early Persian king -- Chedorlaomer.
NAS Exhaustive Concordance
Word Originof foreign origin
Definitiona king of Elam
NASB TranslationChedorlaomer (5).
Brown-Driver-Briggs
(= Babylon.
Kudar-Laga[
mar] (
Lagamaru = proper name, of divinity), see Pinches
Vict. Inst. Jan. 20, 1896 Say
PSBA, June 1896, 176 Scheil
Rev. Bibl. 1896, 600 f., compare Schr
COT) —
Genesis 14:1,4,5,9,17.
Topical Lexicon
Name and IdentityKedorlaomer is introduced inGenesis 14:1 as “king of Elam,” an ancient kingdom east of Mesopotamia. His name combines an Elamite royal element with a West Semitic theophoric ending, reflecting the international character of the coalition he led.
Historical Background
The narrative ofGenesis 14 records one of the earliest biblical descriptions of multinational warfare. Kedorlaomer’s coalition—comprising Amraphel of Shinar, Arioch of Ellasar, and Tidal of Goiim—illustrates how distant powers exerted political and economic control over the Jordan Valley in the patriarchal era. Extra-biblical Elamite records confirm Elam’s prominence in the late third and early second millennia BC, providing a plausible historical backdrop for Kedorlaomer’s suzerainty over Canaanite city-states.
Role in the Patriarchal Narrative
Genesis 14 portrays Kedorlaomer as the dominant figure among four eastern kings who exacted tribute from five Canaanite kings, including those of Sodom and Gomorrah. After twelve years of submission, the Canaanite coalition rebelled:
“ For twelve years they had served Kedorlaomer, but in the thirteenth year they rebelled.” (Genesis 14:4)
Kedorlaomer’s punitive campaign swept southward, defeating the Rephaim, the Zuzites, the Emim, and the Horites (Genesis 14:5-6). His victories display the might of the coalition and the vulnerability of Canaan’s peoples before a distant imperial power.
Conflict with Abram and Divine Deliverance
The turning point comes when Lot, Abram’s nephew, is taken captive after the fall of Sodom. Abram’s response highlights covenantal faith and divine empowerment:
“ When Abram heard that his relative had been captured, he led out his 318 trained men, born in his household, and pursued them as far as Dan.” (Genesis 14:14)
Despite the overwhelming superiority of Kedorlaomer’s forces, Abram’s night attack routed the coalition, rescued Lot, and reclaimed the spoils. Scripture attributes this improbable victory to the LORD’s providence, underscoring God’s protective promise inGenesis 12:3 that He would bless those who blessed Abram and curse those who cursed him.
Aftermath and Meeting with Melchizedek
Following the triumph, Abram encountered Melchizedek, king-priest of Salem, who blessed him and received a tenth of the spoils (Genesis 14:18-20). Kedorlaomer’s defeat thus serves as the narrative bridge to Melchizedek’s appearance—a typological foreshadowing of Christ’s eternal priesthood (Psalm 110:4;Hebrews 7). The episode affirms that political events, even remote imperial wars, unfold under divine sovereignty to advance redemptive revelation.
Theological Themes
1. Divine Sovereignty over Nations
Kedorlaomer’s rise and fall illustrate that earthly empires operate within boundaries established by God (Job 12:23;Acts 17:26). Though he commanded vast resources, the king of Elam could not withstand the purpose of God working through one covenant bearer.
2. Blessing and Curse Motif
By seizing Lot, Kedorlaomer placed himself in opposition to Abram, thereby incurring the “curse” aspect of the Abrahamic promise. His defeat verifies the inviolability of God’s covenant word.
3. Faith-Driven Action
Abram’s courageous pursuit models faith that acts decisively while trusting the LORD for victory. Ministry application includes confident obedience in seemingly impossible tasks, knowing success rests on divine, not human, strength.
4. Prefiguration of Christ’s Redemption
Just as Abram liberated Lot from a foreign oppressor, so Christ delivers believers from the dominion of darkness (Colossians 1:13). The transfer of spoils to Melchizedek anticipates worshipful acknowledgment of God’s ultimate deliverer.
Lessons for Ministry
• Intercession and Rescue
Abram risked everything for Lot; likewise, believers are called to sacrificial intervention for those ensnared by the world’s powers (James 5:19-20).
• Stewardship of Victory
Abram refused the king of Sodom’s reward (Genesis 14:22-24), demonstrating integrity and dependence on God alone for provision. Ministry workers must guard against compromising alliances that detract from God’s glory.
• Tithing as Worship
The tithe to Melchizedek precedes Mosaic law, indicating that grateful giving is a timeless response to divine deliverance, not a mere legal obligation.
Summary
Kedorlaomer, though mentioned only five times (Genesis 14:1, 4, 5, 9, 17), plays a pivotal role in revealing God’s supremacy over nations, the power of covenant promises, and the pattern of redemptive deliverance culminating in Jesus Christ. His brief cameo in Scripture reminds readers that even the greatest earthly kings are instruments in the hands of the sovereign LORD, and that faith, not force, secures true and lasting victory.
Forms and Transliterations
כְּדָרְלָעֹ֑מֶר כְּדָרְלָעֹ֙מֶר֙ כְּדָרְלָעֹ֜מֶר כְדָרְלָעֹ֗מֶר כדרלעמר לָעֹ֔מֶר לעמר chedarelaOmer kə·ḏā·rə·lā·‘ō·mer ḵə·ḏā·rə·lā·‘ō·mer kəḏārəlā‘ōmer ḵəḏārəlā‘ōmer kedarelaOmer lā‘ōmer lā·‘ō·mer laOmer
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