13Then one who had escaped came and told Abram the Hebrew, who was living by the oaks of Mamre the Amorite, brother of Eshcol and of Aner; these were allies of Abram.
The term that is transliterated as “Abram” in English is translated in American Sign Language with the sign signifying sojourning with a staff, clearly differentiating it from Abraham. (Source: Ruth Anna Spooner, Ron Lawer)
“Abram” in American Sign Language, source: Deaf Harbor
Similarly, in Vietnamese (Hanoi) Sign Language it is translated with a sign that demonstrates that he has to wander from his home. (Source: The Vietnamese Sign Language translation team, VSLBT)
“Abram” in Vietnamese Sign Language, source: SooSL
Three species of oak are found in Israel, the main ones being the Tabor oak and the Kermes (or common) oak. Both go by the name ’elon or ’allon in Hebrew. The similarity to the Hebrew word ’el (“god”) is significant, since these trees have long been associated with worship and with burial. Since the Tabor oak is the biggest, it is likely that ’elon and ’allon most often refer to that one. English versions have sometimes mistakenly translated the Hebrew word ’elah (“terebinth”) as “oak.”
According to Hepper (Baker Encyclopedia of Bible Plants, Baker Book House, 1992), forests of Kermes oak (Quercus calliprinos or Quercus coccifera) covered the hill country of Israel from Carmel to Samaria in biblical times. The Kermes oak forest is the most familiar and important type of vegetation in Israel.
The Tabor Oak Quercus macrolepsis (= Quercus aegilops = Quercus ithaburensis = Valonea oak in Israel) apparently replaced the original common oak during the Arab period (800–1400 A.D.), but has itself been nearly destroyed in more recent times by the efforts of charcoal makers, limestone burners, and the Turkish rail-way. Tabor oaks are deciduous and are found mostly in Carmel.
The large Tabor oak reaches a height of 25 meters (82 feet), branching at around 5.5 meters (18 feet). The Kermes oak is more like a large shrub, normally branching at ground level. The Tabor oak loses its leaves every winter; the Kermes oak is evergreen and prickly.
Oaks were used to mark grave sites (see Genesis 35:8), and it is possible that the references to “oak of Moreh” or “oaks of Mamre” may hint at burial sites of famous people. They were probably also important in divination, if the reference in Judges 9:37 (see Translation commentary on Judges 9:37) to a “Diviners’ Oak” can be taken as typical. References to people named Allon (1 Chronicles 4:37) or Elon (Genesis 46:14 et al.) may suggest that the oak was a symbol of strength or beauty, or both.
Oaks grow mainly in temperate areas (Europe, North America, North Asia, and Japan) and the Mediterranean area, including North Africa. Translators in tropical areas will not have a local variety as an option. In historical contexts, therefore, it will be necessary to transliterate from a major language. In poetic contexts such as the prophets, the oak typically represents a large and very strong tree, and a local species with those characteristics can be considered.
Following are a number of back-translations as well as a sample translation for translators of Genesis 14:13:
Kankanaey: “When that was so, there-was (someone) who escaped to go report- all -the-bad-news to Abram the Hebreo who was staying near the feared trees of Mamre. That-aforementioned Mamre and his siblings Escol and Aner, they were Amorreo. They all companioned-with Abram.” (Source: Kankanaey Back Translation)
Newari: “One of those who had escaped from the battle came and reported this to Abram the Hebrew. At that time he was living in the place where Mamre the Amorite had planted a tree. At that time he was living as allies with Eshcol and Aner, elder brothers of Mamre.” (Source: Newari Back Translation)
Hiligaynon: “Now, there was one who-had-been-able-to-escape and told Abram the Hebrew about what-had-happened. Abram at-that-time was-living there near a big/great tree of Mamre the Amornon. This Mamre and his siblings/(brothers) Eshcol and Aner were allies of Abram.” (Source: Hiligaynon Back Translation)
English: “Abram was living near the big trees near Mamre, who belonged to the Amor people-group. Abram had made an agreement with Mamre and his two brothers, Eshcol and Aner, that they would help each other if there was a war.” (Source: Translation for Translators)
The story of the second battle begins with Abram finding out about Lot’s capture.
Then one who had escaped: Then serves to shift the action to a new sequence of events. This transition, which need not be marked in some languages, may require saying something like “Some time later” or “After these things had happened.” One who had escaped may require saying who he had escaped from; for example, “someone who had escaped from the four kings,” “a prisoner of the four kings escaped,” or “someone who had not been taken prisoner.” Examples from actual translations are “One of the men who had run away” and “But one man in that place escaped out of the hands of the soldiers.”
Abram the Hebrew introduces Abram into the story. The identification the Hebrew was hardly necessary for a Hebrew reader, a fact that has led many to assume this document did not originate from Israel. The expression is used, as in the case of Jonah 1.9, when a Hebrew is addressing foreigners. Westermann is of the opinion that this may be the addition of a later editor who wishes to contrast Abram’s tribal identity with the many names of peoples in verses 5-7. The Hebrew should not be dropped in translation, even though readers may already know this.
Who was living: living translates a verb that is sometimes used for living in tents, so Revised English Bible says “had his camp.” The sense of temporary living is expressed in some English translations by the verb “dwell” or, as in Revised Standard Version and Good News Translation, was living. In one translation this is expressed as “… found him at his settlement [camp] near the sacred trees….”
Oaks of Mamre the Amorite: in 13.18 Abram pitched his camp by “the oaks of Mamre, which are at Hebron.” There Mamre seems to be the name of a person. Here Mamre is also the name of a person who belongs to the people known as Amorites. For discussion of Amorite see 10.16.
Brother of Eshcol and of Aner: brother translates the Hebrew equivalent word, but notice also that the same Hebrew kin term is applied in verse 4 to Abram’s relation to Lot, who is not literally Abram’s brother but his nephew. See also comment on “kinsman” in 13.8. Therefore it is not at all certain that brother is to be taken literally here, although most modern translations say “brother.” It is not possible to say whether the word refers to an older or a younger brother, and in languages in which this distinction is required, it may be better to use a term meaning “relative, kinsman.” The names Eshcol and Aner are uncertain and may be place names used as personal names.
These were allies: these refers back not just to Eshcol and Aner but to all three, including Mamre. Allies of Abram is literally “possessors of a covenant with Abram.” The use of “covenant” here may refer to the process by which Abram and these three men became allies or stood together against their common enemies. That is, they would have sworn to help each other to fight their enemies and would have done so by swearing an oath of loyalty, along with any other ritual that might be involved. For discussion of covenant see 6.18 and 9.9.
In translation of allies it may be necessary to say, for example, “These three had promised to fight alongside Abram,” “These men and Abram had sworn to help each other in wars,” or “These three men were Abram’s helpers in case of war.” In one translation this is expressed in the brief phrase “friends in fighting,” while another says “they-three were friends of Abram and they-three had promised to join with him in time of war.”
There is no indication in the story that Abram’s allies accompanied him to rescue Lot, but in verse 24 Abram asks that they receive a share of the loot, which suggests that they did go with him.
Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .
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