Genesis 14:23

Gen 14:23 That I will not [take] from a thread even to a shoelatchet, and that I will not take any thing that [is] thine, lest thou shouldest say, I have made Abram rich:

Ver. 23. That I will not take from a thread.] Melchizedek, from God, had made Abram heir of all things; for, saith he, I am the priest of the most high God, possessor of heaven and earth, who hath sent me with this bread and wine, as by turf and twig, as by an earnest and a little for the whole, to give thee possession of both. Now, therefore, when the king of Sodom presently after offers him the goods he had taken, Abram would none; he was grown too great to accept of such an offer; God was his "exceeding great reward". {Gen 15:1} Aquila non captat muscas .

Lest thou shouldst say, I have made Abram rich.] Occasion must not be given to any to speak the least evil of us, lest Christ be dishonoured: for every Christian quartereth arms with Christ. And if Abram do anything unbeseeming himself, Abram’s God shall be blasphemed at Sodom.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Hebrew, If I take from thee a thread, etc. Read 1 Sam. 14:45.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 23. From a thread even to a shoelatchet] This was certainly a proverbial mode of expression, the full meaning of which is perhaps not known. Among the rabbinical writers חוט chut, or חוטי chuti, signifies a fillet worn by young women to tie up their hair; taken in this sense it will give a good meaning here. As Abram had rescued both the men and women carried off by the confederate kings, and the king of Sodom had offered him all the goods, claiming only the persons, he answers by protesting against the accepting any of their property: "I have vowed unto the Lord, the proprietor of heaven and earth, that I will not receive the smallest portion of the property either of the women or men, from a girl's fillet to a man's shoe-tie."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

23. That I will not take from a thread even to a shoe - latchet. The Hebrews have an elliptical form of making oath, in which the imprecation of punishment is understood. In some places, the full expression of it occurs in the Scriptures, “The Lord do so to me and more also,” (1 Samuel 14:44.) Since however, it is a dreadful thing to fall into the hands of the living God, in order that the obligation of oaths may be the more binding, this abrupt form of speech admonishes men to reflect on what they are doing; for it is just as if they should put a restraint upon themselves, and should stop suddenly in the midst of their discourse. This indeed is most certain, that men never rashly swear, but they provoke the vengeance of God against them, and make Him their adversary.

Lest thou shouldst say. Although these words seem to denote a mind elated, and too much addicted to fame, yet since Abram is on this point commended by the Spirit, we conclude that this was a truly holy magnanimity. But an exception is added namely that he will not allow his own liberality to be injurious to his allies, nor make them subject to his laws. For this also is not the least part of virtue, to act rightly, yet in such a manner, that we do not bind others to our example, as to a rule. Let every one therefore regard what his own vocation demands, and what pertains to his own duty, in order that men may not prejudge one another according to their own will. For it is a moroseness too imperious, to wish that what we ourselves follow as right, and consonant with our duty, should be prescribed as a law to others.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

23. a thread … a shoelatchet] Not the most trifling thing, not even, the lace for a sandal, will Abram take. The fact that Abram has already (Gen_14:20) given to Melchizedek a tithe of all the spoil, strictly speaking, conflicts with his refusal, in this verse, to take any share of the spoil. Probably this discrepancy is an indication that the episode of Melchizedek (Gen_14:18-20) has been introduced from a distinct source of tradition.

lest thou shouldest say, &c.] Abram emphasizes the fact, (1) that he did not make war in order to make himself richer or stronger: (2) that he and his household are not going to be beholden to the king of Sodom and the people of the Plain. What he had done, was not for gain, but for the safety of his relative Lot. Contrast, however, Abraham’s acceptance of gifts, in Gen_12:16, Gen_20:14-16, under different cumstances.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

That I will not take from a thread even to a shoelatchet,.... That is, from a thread used in sewing garments to, a shoelatchet, or the string which fastens the shoes to the foot, the least belonging to that; or from the hair lace of the head, to the shoelatchet of the foot; that is, he would take nothing of his from head to foot: the meaning is, that he would not take that which was of the least value and importance that could be conceived of, and which is more clearly expressed by what follows:

and that I will not take anything that is thine; the least thing that belonged to him, or to any of his subjects, for this reason:

lest thou shouldest say, I have made Abram rich; lest he should upbraid him with it afterwards, and say, that all his riches were owing to him; whereas God had promised to bless him, and make him rich and great, as he had begun to do, and still would more and more; and in whom his trusted, and to whom he was desirous all the glory of his greatness and riches should be ascribed.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Woof-thread. The first word is added by way of explanation. Abram declares he will not receive the smallest present for himself.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That I will not take; Heb. If I shall take. Understand, God do so and so to me, which is expressed 1Sa 14:44. A defective manner of swearing used amongst the Hebrews, either to maintain the reverence of oaths, and the dread of perjury, seeing they were afraid so much as to mention the curse which they meant; or to show that they were willing to submit to any punishment which God should inflict upon them, without exception, if they violated their oaths.

Even to a shoe-latchet, i.e. any thing, though never so small or mean, lest thou shouldst claim a share with God in the honour due to him, to whose blessing alone I do and I will owe my riches. Or, lest thou shouldst say, Abram is enriched with my spoils; and however he pretended kindness and charity, yet indeed it was his covetousness that put him upon this work.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. That I will not take — Literally, If from a thread even to a shoe-latchet, and if I take from all that is thine; and thou shalt not say — I have enriched Abram. Observe the emotionality of Abram’s language. In the face of temptation, and in possible danger of being misunderstood by those who could scarcely appreciate his lofty standpoint, he declares his holy vow not to take to himself any of the spoils. The particle if appears prominently in the ancient formulas of swearing. The full form appears in

1Sa_3:17 : “God do so to thee, and more also, if, etc.” “There is a marked difference between Abram’s conduct to Melchizedek and his conduct to the king of Sodom. From Melchizedek he receives refreshment and treats him with honour and respect. Toward the king of Sodom he is distant and reserved. Probably the vicious lives of the inhabitants of Sodom made him careful not to lay himself under any obligation to the king, lest he should become too much associated with him and them.” — Speaker’s Commentary.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

That I will not take literally, if (sc. I shall take); an abbreviation for "May God do so to me, if...!" (cf. 1Sa_3:17; 2Sa_3:35) The particle has the force of a negative in adjuration from a thread even to a shoe-latchet, and that I will not take any thing (literally, and if I shall take anything) that is thine, literally, of all that (sc. belongs) to thee lest thou shouldest say (literally, and thou shalt not say), I have made Abram rich. Though not averse to accept presents from heathen monarchs, (Gen_12:16) the patriarch could not consent to share in the wealth of the impious Sodomites; in this a striking contrast to Lot.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

From a thread to a shoe-latchet - Not the least thing that had ever belonged to the king of Sodom.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

אם מחוט ועד שרוך נעל NOT ANYTHING FROM A THREAD EVEN TO A SANDAL TIE shall I retain for myself from the spoil.

ואם אקח מכל אשר לך NOR ANYTHING THAT IS THINE WILL I TAKE — And if you say that you will reward me from your own treasures I will still not accept anything

'ולא תאמר וגו SO THAT THOU SHOULDST NOT SAY etc. — For the Holy One, blessed be He, has promised to give me riches, as it is said, (Genesis 12:2) “And I will bless thee” (see Rashi on this passage, where the blessing is explained to consist in ממון “wealth”).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.