The Meaning of Genesis 14:18 Explained

Genesis 14:18

KJV: And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

YLT: And Melchizedek king of Salem hath brought out bread and wine, and he is priest of God Most High;

Darby: And Melchisedec king of Salem brought out bread and wine. And he was priest of the Most High God.

ASV: And Melchizedek king of Salem brought forth bread and wine: and he was priest of God Most High.

What does Genesis 14:18 Mean?

Study Notes

Salem
Meaning Peace.
Compare ( Hebrews 7:2 ).
Melchizedek
Meaning King of Righteousness.
Compare ( Hebrews 7:2 ).
Salem
Meaning Peace.
Compare ( Hebrews 7:2 ).
most high God
2 "Most high," or "most high God" (Hebrew, El Elyon). "Elyon means simply "highest."
(1) The first revelation of this name ( Genesis 14:8 ) indicates its distinctive meanings. Abram, returning from his victory over the confederated kings ( Genesis 14:1-17 ) is met by Melchizedek, King of Salem. . . The "priest of the most high God" (El Elyon), who blesses Abram in the name of El Elyon, "possessor of heaven and earth." This revelation produced a remarkable impression upon the patriarch. Not only did he at once give Melchizedek "tithes of all" the spoil of the battle, but when the King of Sodom offered other of that spoil to Abram, his answer was; "I have lift up mine hand unto the Lord Jehovah, the most high God El-Elyon, the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet," etc. ( Genesis 14:18-23 ).
(a) The Lord (Jehovah) is know to a Gentile king (Melchizedek) by the name "most high god" El Elyon);
(b) a Gentile is the priest of El Elyon and
(c) His distinctive character as most high God is "possessor of heaven and earth."
Appropriately to this Gentile knowledge of God by His name "Most High," we read that "the Most High divided to the nationsthat is, Gentiles] their inheritance, when he separated the sons of Adam," etc. ( Deuteronomy 32:8 ). As "possessor heaven and earth," it was the prerogative of the Most High to distribute the earth among the nations according to whatever principle He chose. That principle is declared ( Deuteronomy 32:8 ). To the same purport is the use of the name in Daniel, the book of Gentile prophecy; ( Daniel 3:26 ); ( Daniel 4:17 ); ( Daniel 4:24 ); ( Daniel 4:25 ); ( Daniel 4:32 ); ( Daniel 4:34 ); ( Daniel 4:35 ); ( Daniel 5:18 ); ( Daniel 5:21 ).
(2) As "possessor of heaven and earth," the most high God has and exercises authority in both spheres:
(a) the heavenly authority of El Elyon (for example ( Daniel 4:35 ); ( Daniel 4:37 ); ( Isaiah 14:13 ); ( Isaiah 14:14 ); ( Matthew 28:18 ).
(b) the earthly authority of El Elyon (e.g). ( Deuteronomy 32:8 ); ( Psalms 9:2-5 ); ( Psalms 21:7 ); ( Psalms 47:2-4 ); ( Psalms 56:2-3 ); ( Psalms 82:6 ); ( Psalms 82:8 ); ( Psalms 83:16-18 ); ( Psalms 91:9-12 ); ( 2 Samuel 22:14 ); ( 2 Samuel 22:15 ); ( Daniel 5:18 ).
See, for other names of Deity:
.
.
.
.
( See Scofield Genesis 21:33
.
Melchizedek
Meaning King of Righteousness.
Compare ( Hebrews 7:2 ).
Salem
Meaning Peace.
Compare ( Genesis 6:5-7 ).
Lord
LORD (Heb. Jehovah)
(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14 ), "He that is who He is, therefore the eternal I AM:"
But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.
(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" ( Genesis 1:26 ); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.
(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21 ; Romans 3:22 . The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17 . As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:
(a) His holiness Leviticus 11:44 ; Leviticus 11:45 ; Deuteronomy 32:35-421 ; Leviticus 22:26 ; Habakkuk 1:12 ; Habakkuk 1:13 (b) His hatred and judgment of sin; Deuteronomy 32:35-42 ; Genesis 6:5-7 ; Psalms 11:4-6 ; Psalms 66:18 ; Exodus 34:6 ; Exodus 34:7 (c) His love for and redemption of sinners, but always righteously; Genesis 3:21 ; Genesis 8:20 ; Isaiah 6:1-55 ; Exodus 12:12 ; Exodus 12:13 ; Leviticus 16:2 ; Leviticus 16:3 ; Isaiah 53:5 ; Isaiah 53:6 ; Isaiah 53:10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.
(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:
(a) Jehovah-jireh, "the Lord will provide" Genesis 22:13 ; Genesis 22:14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26 . That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15 . The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24 . Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5 . Jehovah loves and saves sinners Genesis 2:7-18 but only through sacrifice Genesis 2:19-21 see also; Romans 5:1 ; Ephesians 2:14 ; Colossians 1:20 . (e) Jehovah-ra-ah, "the Lord my shepherd" (Psalms 23.). In Psalms 22 Jehovah makes peace by the blood of the cross; in Psalms 23. Jehovah is shepherding His own who are in the world. (See Scofield " John 10:7 ") (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6 . This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35 . This name signifies Jehovah's abiding presence with His people; Exodus 33:14 ; Exodus 33:15 ; 1 Chronicles 16:27 ; 1 Chronicles 16:33 ; Psalms 16:11 ; Psalms 97:5 ; Matthew 28:20 ; Hebrews 13:5
(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3 ; Exodus 20:1 ; Exodus 20:2 ; Jeremiah 31:31-34 .
(6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:
(1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16 ; Genesis 2:17 (c) as creating and governing the earthly relationships of man; Genesis 2:18-24 ; Genesis 3:16-19 ; Genesis 3:22-24 and (d) as redeeming man Genesis 3:8-15 ; Genesis 3:21
(2) of the relation of Deity to Israel Genesis 24:7 ; Genesis 28:13 ; Exodus 3:15 ; Exodus 3:18 ; Exodus 4:5 ; Exodus 5:1 ; Exodus 7:6 ; Deuteronomy 1:11 ; Deuteronomy 1:21 ; Deuteronomy 4:1 ; Deuteronomy 6:3 ; Deuteronomy 12:1 ; Joshua 7:13 ; Joshua 7:19 ; Joshua 7:20 ; Joshua 10:40 ; Joshua 10:42 ; Judges 2:12 ; 1 Samuel 2:30 ; 1 Kings 1:48 ; 2 Kings 9:6 ; 2 Kings 10:31 ; 1 Chronicles 22:19 ; 2 Chronicles 1:9 ; Ezra 1:3 ; Isaiah 21:17 See other names of Deity,
(See Scofield " Genesis 1:1 ") See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
Lord God Deity (names of God) (See Scofield " Malachi 3:18 ")
Lord God
Lord
LORD (Heb. Jehovah)
(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14 ), "He that is who He is, therefore the eternal I AM:"
But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.
(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" ( Genesis 1:26 ); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.
(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Isaiah 10:24-27 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21 ; Romans 3:22 . The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17 . As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:
(a) His holiness Leviticus 11:44 ; Leviticus 11:45 ; Leviticus 19:1 ; Leviticus 22:26 ; Habakkuk 1:12 ; Habakkuk 1:13 (b) His hatred and judgment of sin; Deuteronomy 12:1 ; Hebrews 7:2 ; Psalms 11:4-6 ; Psalms 66:18 ; Exodus 34:6 ; Exodus 34:7 (c) His love for and redemption of sinners, but always righteously; Genesis 3:21 ; Genesis 8:20 ; Genesis 8:21 ; Exodus 12:12 ; Exodus 12:13 ; Leviticus 16:2 ; Leviticus 16:3 ; Isaiah 53:5 ; Isaiah 53:6 ; Isaiah 53:10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.
(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:
(a) Jehovah-jireh, "the Lord will provide" Genesis 22:13 ; Genesis 22:14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26 . That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15 . The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24 . Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5 . Jehovah loves and saves sinners Genesis 2:7-18 but only through sacrifice Genesis 2:19-21 see also; Romans 5:1 ; Ephesians 2:14 ; Colossians 1:20 . (e) Jehovah-ra-ah, "the Lord my shepherd" (Psalms 23.). In Psalms 22 Jehovah makes peace by the blood of the cross; in Psalms 23. Jehovah is shepherding His own who are in the world. (See Scofield " John 10:7 ") (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6 . This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35 . This name signifies Jehovah's abiding presence with His people; Exodus 33:14 ; Exodus 33:15 ; 1 Chronicles 16:27 ; 1 Chronicles 16:33 ; Psalms 16:11 ; Psalms 97:5 ; Matthew 28:20 ; Hebrews 13:5
(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3 ; Exodus 20:1 ; Exodus 20:2 ; Jeremiah 31:31-34 .
(6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:
(1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16 ; Genesis 2:17 (c) as creating and governing the earthly relationships of man; Genesis 2:18-24 ; Genesis 3:16-19 ; Genesis 3:22-24 and (d) as redeeming man Genesis 3:8-15 ; Genesis 3:21
(2) of the relation of Deity to Israel Genesis 24:7 ; Genesis 28:13 ; Exodus 3:15 ; Exodus 3:18 ; Exodus 4:5 ; Exodus 5:1 ; Exodus 7:6 ; Deuteronomy 1:11 ; Deuteronomy 1:21 ; Deuteronomy 4:1 ; Deuteronomy 6:3 ; Deuteronomy 12:1 ; Joshua 7:13 ; Joshua 7:19 ; Joshua 7:20 ; Joshua 10:40 ; Joshua 10:42 ; Judges 2:12 ; 1 Samuel 2:30 ; 1 Kings 1:48 ; 2 Kings 9:6 ; 2 Kings 10:31 ; 1 Chronicles 22:19 ; 2 Chronicles 1:9 ; Ezra 1:3 ; Isaiah 21:17 See other names of Deity,
(See Scofield " Genesis 1:1 ") See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
Lord God Deity (names of God) (See Scofield " Malachi 3:18 ")
Lord
Lord God
Lord
LORD (Heb. Jehovah)
(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14 ), "He that is who He is, therefore the eternal I AM:"
But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.
(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" ( Genesis 1:26 ); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.
(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21 ; Romans 3:22 . The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17 . As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:
(a) His holiness Leviticus 11:44 ; Leviticus 11:45 ; Leviticus 19:1 ; Genesis 2:19-21 ; Habakkuk 1:12 ; Habakkuk 1:13 (b) His hatred and judgment of sin; Deuteronomy 32:35-42 ; Genesis 6:5-7 ; Psalms 11:4-6 ; Psalms 66:18 ; Exodus 34:6 ; Exodus 34:7 (c) His love for and redemption of sinners, but always righteously; Genesis 3:21 ; Isaiah 8:11-14 ; Genesis 8:21 ; Exodus 12:12 ; Exodus 12:13 ; Leviticus 16:2 ; Leviticus 16:3 ; Isaiah 53:5 ; Isaiah 53:6 ; Isaiah 53:10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.
(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:
(a) Jehovah-jireh, "the Lord will provide" Genesis 22:13 ; Genesis 22:14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26 . That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15 . The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24 . Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5 . Jehovah loves and saves sinners Genesis 2:7-18 but only through sacrifice Leviticus 22:26 see also; Romans 5:1 ; Ephesians 2:14 ; Colossians 1:20 . (e) Jehovah-ra-ah, "the Lord my shepherd" (Psalms 23.). In Psalms 22 Jehovah makes peace by the blood of the cross; in Psalms 23. Jehovah is shepherding His own who are in the world. (See Scofield " John 10:7 ") (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6 . This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35 . This name signifies Jehovah's abiding presence with His people; Exodus 33:14 ; Genesis 3:21 ; 1 Chronicles 16:27 ; 1 Chronicles 16:33 ; Psalms 16:11 ; Psalms 97:5 ; Matthew 28:20 ; Hebrews 13:5
(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3 ; Exodus 20:1 ; Exodus 20:2 ; Jeremiah 31:31-34 .
(6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:
(1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16 ; Genesis 2:17 (c) as creating and governing the earthly relationships of man; Genesis 2:18-24 ; Genesis 3:16-19 ; Genesis 3:22-24 and (d) as redeeming man Genesis 3:8-15 ; Genesis 3:21
(2) of the relation of Deity to Israel Genesis 24:7 ; Genesis 28:13 ; Exodus 3:15 ; Exodus 3:18 ; Exodus 4:5 ; Exodus 5:1 ; Exodus 7:6 ; Deuteronomy 1:11 ; Luke 2:13-15 ; Deuteronomy 4:1 ; Deuteronomy 6:3 ; 1618100123_53 ; Joshua 7:13 ; Joshua 7:19 ; Joshua 7:20 ; Joshua 10:40 ; Joshua 10:42 ; Judges 2:12 ; 1 Samuel 2:30 ; 1 Kings 1:48 ; 2 Kings 9:6 ; 2 Kings 10:31 ; 1 Chronicles 22:19 ; 2 Chronicles 1:9 ; Ezra 1:3 ; Isaiah 21:17 See other names of Deity,
(See Scofield " Genesis 1:1 ") See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
Lord God Deity (names of God) (See Scofield " Malachi 3:18 ")
Almighty God
"Almighty God" (Heb. El Shaddai)
(1) The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the "Strong One" (See Scofield " Genesis 1:1 ") . The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a woman's breast; e.g. Genesis 49:25 ; Job 3:12 ; Psalms 22:9 ; Song of Solomon 1:13 ; Song of Solomon 4:5 ; Song of Solomon 7:3 ; Song of Solomon 7:7 ; Song of Solomon 7:8 ; Song of Solomon 8:1 ; Song of Solomon 8:8 ; Song of Solomon 8:10 ; Isaiah 28:9 ; Ezekiel 16:7 . Shaddai therefore means primarily "the breasted." God is "Shaddai," because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours himself into believing lives. As a fretful, unsatisfied babe is not only strengthened and nourished from the mother's breast, but also is quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His people. It is on every account to be regretted that "Shaddai" was translated "Almighty." The primary name El or Elohim sufficiently signifies almightiness. "All-sufficient" would far better express both the Hebrew meaning and the characteristic use of the name in Scripture.
(2) Almighty God (El Shaddai) not only enriches, but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name Genesis 17:1-8 . To a man ninety-nine years of age, and "as good as dead" Hebrews 11:12 . He said: "I am the Almighty God El Shaddai. .. I will. .. multiply thee exceedingly." To the same purport is the use of the name in Genesis 28:3 ; Genesis 28:4 .
(3) As Giver of fruitfulness, Almighty God (El Shaddai) chastens His people. For the moral connection of chastening with fruit bearing, see John 15:2 ; Hebrews 12:10 ; Ruth 1:20 . Hence, Almighty is the characteristic name of God in Job, occurring thirty-one times in that book. The hand of El Shaddai falls upon Job, the best man of his time, not in judgment, but in purifying unto greater fruitfulness Job 5:17-25 .
See, for other names of Deity:
(See Scofield " Genesis 1:1 ") See Scofield " Genesis 2:4 " Genesis 2:7 See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
Lord of hosts
Jehovah (Lord) of Hosts, Heb. Jehovah Sabaoth. For the distinctive meanings of Jehovah, (See Scofield " Genesis 2:4 ") . Sabaoth means simply host or hosts, but with especial reference to warfare or service. In use the two ideas are united; Jehovah is LORD of (warrior) hosts. It is the name, therefore, of Jehovah in manifestation of power. "The Lord of Hosts, He is the King of glory" Psalms 24:10 and accordingly in the Old Testament Scripture this name is revealed in the time of Israel's need. It is never found in the Pentateuch, nor directly in Joshua or Judges, and occurs but rarely in the Psalms; but Jeremiah, the prophet of approaching national judgment, uses the name about eighty times. Haggai in two chapters uses the name fourteen times, Zechariah in fourteen chapters calls upon the Lord of hosts about fifty times. In Malachi the name occurs about twenty five times. In the utmost extremity, the Psalmist twice comforts his heart with the assurance "the Lord of hosts is with us." Psalms 46:7 ; Psalms 46:11 .
The meanings and uses of this name may thus be summarized:
(1) The "hosts" are heavenly. Primarily the angels are meant, but the name gathers into itself the idea of all divine or heavenly power as available for the need of God's people Genesis 32:1 ; Genesis 32:2 ; 1618100123_86 ; 1 Kings 22:19 ; Deuteronomy 1:21 .
(2) In use this is the distinctive name of Deity for Israel's help and comfort in the time of her division and failure 1 Kings 18:15 ; 1 Kings 19:14 ; Isaiah 1:9 ; Genesis 8:20 ; Isaiah 9:13-19 ; Exodus 33:15 ; Isaiah 31:4 ; Isaiah 31:5 ; Haggai 2:4 ; Malachi 3:16 ; Malachi 3:17 ; James 5:4 .
See other names of Deity, (See Scofield " Genesis 1:1 ") See Scofield " Genesis 2:4 " Genesis 2:7 See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 "
Melchizedek
1 Melchizedek, type of Christ the King-Priest. The type strictly applies to the priestly work of Christ in resurrection, since Melchizedek presents only the memorials of sacrifice, bread and wine. "After the order of Melchizedek" ( Hebrews 6:20 ) refers to the royal authority and unending duration of Christ's high priesthood ( Hebrews 7:23 ); ( Psalms 11:4-669 ). The Aaronic priesthood was often interrupted by death. Christ is a priest after the order of Melchizedek, as King of righteousness, King of peace; ( Isaiah 11:4-9 ); ( Hebrews 7:2 ) and in the endlessness of his priesthood; but the Aaronic priesthood typifies His priestly work.
most high God
2 "Most high," or "most high God" (Hebrew, El Elyon). "Elyon means simply "highest."
(1) The first revelation of this name ( Genesis 14:8 ) indicates its distinctive meanings. Abram, returning from his victory over the confederated kings ( Genesis 14:1-17 ) is met by Melchizedek, King of Salem. . . The "priest of the most high God" (El Elyon), who blesses Abram in the name of El Elyon, "possessor of heaven and earth." This revelation produced a remarkable impression upon the patriarch. Not only did he at once give Melchizedek "tithes of all" the spoil of the battle, but when the King of Sodom offered other of that spoil to Abram, his answer was; "I have lift up mine hand unto the Lord Jehovah, the most high God El-Elyon, the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet," etc. ( Genesis 14:18-23 ).
(a) The Lord (Jehovah) is know to a Gentile king (Melchizedek) by the name "most high god" El Elyon);
(b) a Gentile is the priest of El Elyon and
(c) His distinctive character as most high God is "possessor of heaven and earth."
Appropriately to this Gentile knowledge of God by His name "Most High," we read that "the Most High divided to the nationsthat is, Gentiles] their inheritance, when he separated the sons of Adam," etc. ( Deuteronomy 32:8 ). As "possessor heaven and earth," it was the prerogative of the Most High to distribute the earth among the nations according to whatever principle He chose. That principle is declared ( Deuteronomy 32:8 ). To the same purport is the use of the name in Daniel, the book of Gentile prophecy; ( Daniel 3:26 ); ( Daniel 4:17 ); ( Daniel 4:24 ); ( Daniel 4:25 ); ( Daniel 4:32 ); ( Daniel 4:34 ); ( Daniel 4:35 ); ( Daniel 5:18 ); ( Daniel 5:21 ).
(2) As "possessor of heaven and earth," the most high God has and exercises authority in both spheres:
(a) the heavenly authority of El Elyon (for example ( Daniel 4:35 ); ( Daniel 4:37 ); ( Isaiah 14:13 ); ( Isaiah 14:14 ); ( Matthew 28:18 ).
(b) the earthly authority of El Elyon (e.g). ( Deuteronomy 32:8 ); ( Psalms 9:2-5 ); ( Psalms 21:7 ); ( Psalms 47:2-4 ); ( Psalms 56:2-3 ); ( Psalms 82:6 ); ( Psalms 82:8 ); ( Psalms 83:16-18 ); ( Psalms 91:9-12 ); ( 2 Samuel 22:14 ); ( 2 Samuel 22:15 ); ( Daniel 5:18 ).
See, for other names of Deity:
.
.
.
.
( See Scofield Genesis 21:33
.
Melchizedek
Meaning King of Righteousness.
Compare ( Hebrews 7:2 ).
Salem
Meaning Peace.
Compare ( Hebrews 7:2 ).
Lord
LORD (Heb. Jehovah)
(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14 ), "He that is who He is, therefore the eternal I AM:"
But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.
(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" ( Genesis 1:26 ); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.
(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21 ; Genesis 2:7-187 . The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17 . As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:
(a) His holiness Leviticus 11:44 ; Leviticus 11:45 ; Leviticus 19:1 ; Leviticus 22:26 ; Habakkuk 1:12 ; Habakkuk 1:13 (b) His hatred and judgment of sin; Deuteronomy 32:35-42 ; Genesis 6:5-7 ; Psalms 11:4-6 ; Psalms 66:18 ; Exodus 34:6 ; Exodus 34:7 (c) His love for and redemption of sinners, but always righteously; Genesis 3:21 ; Genesis 8:20 ; Genesis 8:21 ; Exodus 12:12 ; Exodus 12:13 ; Leviticus 16:2 ; Leviticus 16:3 ; Isaiah 53:5 ; Isaiah 53:6 ; Isaiah 53:10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.
(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:
(a) Jehovah-jireh, "the Lord will provide" Genesis 22:13 ; Genesis 22:14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26 . That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15 . The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24 . Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5 . Jehovah loves and saves sinners Genesis 2:7-18 but only through sacrifice Genesis 2:19-21 see also; Romans 5:1 ; Ephesians 2:14 ; Colossians 1:20 . (e) Jehovah-ra-ah, "the Lord my shepherd" (Psalms 23.). In Psalms 22 Jehovah makes peace by the blood of the cross; in Psalms 23. Jehovah is shepherding His own who are in the world. (See Scofield " John 10:7 ") (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6 . This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35 . This name signifies Jehovah's abiding presence with His people; Exodus 33:14 ; Exodus 33:15 ; 1 Chronicles 16:27 ; 1 Chronicles 16:33 ; Psalms 16:11 ; Psalms 97:5 ; Matthew 28:20 ; Hebrews 13:5
(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3 ; Exodus 20:1 ; Exodus 20:2 ; Jeremiah 31:31-34 .
(6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:
(1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16 ; Genesis 2:17 (c) as creating and governing the earthly relationships of man; Genesis 2:18-24 ; Genesis 3:16-19 ; Genesis 3:22-24 and (d) as redeeming man Genesis 3:8-15 ; Genesis 3:21
(2) of the relation of Deity to Israel Genesis 2:7-182 ; Genesis 28:13 ; Exodus 3:15 ; Exodus 3:18 ; Exodus 4:5 ; Jeremiah 31:31-34 ; Exodus 7:6 ; Deuteronomy 1:11 ; Deuteronomy 1:21 ; Deuteronomy 4:1 ; Deuteronomy 6:3 ; Deuteronomy 12:1 ; Joshua 7:13 ; Joshua 7:19 ; Joshua 7:20 ; Joshua 10:40 ; Joshua 10:42 ; Judges 2:12 ; 1 Samuel 2:30 ; 1 Kings 1:48 ; 2 Kings 9:6 ; 2 Kings 10:31 ; 1 Chronicles 22:19 ; 2 Chronicles 1:9 ; Ezra 1:3 ; Isaiah 21:17 See other names of Deity,
(See Scofield " Genesis 1:1 ") See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
Lord God Deity (names of God) (See Scofield " Malachi 3:18 ")
Lord God
Lord
LORD (Heb. Jehovah)
(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14 ), "He that is who He is, therefore the eternal I AM:"
But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.
(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" ( Genesis 1:26 ); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.
(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21 ; Romans 3:22 . The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17 . As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:
(a) His holiness Leviticus 11:44 ; Leviticus 11:45 ; Leviticus 19:1 ; Leviticus 22:26 ; Habakkuk 1:12 ; Habakkuk 1:13 (b) His hatred and judgment of sin; Deuteronomy 32:35-42 ; Genesis 6:5-7 ; 1618100123_7 ; Psalms 66:18 ; Exodus 34:6 ; Exodus 34:7 (c) His love for and redemption of sinners, but always righteously; Genesis 3:21 ; Genesis 8:20 ; Genesis 8:21 ; Exodus 12:12 ; Exodus 12:13 ; Leviticus 16:2 ; Leviticus 16:3 ; Isaiah 53:5 ; Isaiah 53:6 ; Isaiah 53:10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.
(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:
(a) Jehovah-jireh, "the Lord will provide" Genesis 22:13 ; Genesis 2:18-24 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26 . That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15 . The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24 . Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5 . Jehovah loves and saves sinners 1618100123_86 but only through sacrifice Genesis 2:19-21 see also; Romans 5:1 ; Ephesians 2:14 ; Colossians 1:20 . (e) Jehovah-ra-ah, "the Lord my shepherd" (Psalms 23.). In Psalms 22 Jehovah makes peace by the blood of the cross; in Psalms 23. Jehovah is shepherding His own who are in the world. (See Scofield " John 10:7 ") (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6 . This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35 . This name signifies Jehovah's abiding presence with His people; Exodus 33:14 ; Exodus 33:15 ; 1 Chronicles 16:27 ; 1 Chronicles 16:33 ; Psalms 16:11 ; Genesis 3:8-15 ; Matthew 28:20 ; Exodus 5:1
(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3 ; Exodus 20:1 ; Exodus 20:2 ; Jeremiah 31:31-34 .
(6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:
(1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16 ; Genesis 2:17 (c) as creating and governing the earthly relationships of man; Genesis 2:18-24 ; Genesis 3:16-19 ; Genesis 3:22-24 and (d) as redeeming man Genesis 3:8-15 ; Genesis 3:21
(2) of the relation of Deity to Israel Genesis 24:7 ; Genesis 28:13 ; Exodus 3:15 ; Exodus 3:18 ; Exodus 4:5 ; Exodus 5:1 ; Exodus 7:6 ; Deuteronomy 1:11 ; Deuteronomy 1:21 ; Deuteronomy 4:1 ; Deuteronomy 6:3 ; Deuteronomy 12:1 ; Joshua 7:13 ; Joshua 7:19 ; Joshua 7:20 ; Joshua 10:40 ; Joshua 10:42 ; Judges 2:12 ; 1 Samuel 2:30 ; 1 Kings 1:48 ; 2 Kings 9:6 ; 2 Kings 10:31 ; 1 Chronicles 22:19 ; 2 Chronicles 1:9 ; Ezra 1:3 ; Isaiah 21:17 See other names of Deity,
(See Scofield " Genesis 1:1 ") See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Deuteronomy 32:35-429 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
Lord God Deity (names of God) (See Scofield " Malachi 3:18 ")
Lord
Lord God
Lord
LORD (Heb. Jehovah)
(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Hebrews 7:24 ), "He that is who He is, therefore the eternal I AM:"
But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self-existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.
(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" ( Genesis 1:26 ); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.
(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21 ; Romans 3:22 . The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17 . As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:
(a) His holiness Leviticus 11:44 ; Leviticus 11:45 ; Leviticus 19:1 ; Leviticus 22:26 ; Habakkuk 1:12 ; Habakkuk 1:13 (b) His hatred and judgment of sin; Genesis 2:19-21 ; Genesis 6:5-7 ; Psalms 11:4-6 ; Psalms 66:18 ; Exodus 34:6 ; Exodus 34:7 (c) His love for and redemption of sinners, but always righteously; Genesis 3:21 ; Genesis 8:20 ; Genesis 8:21 ; Exodus 12:12 ; Exodus 12:13 ; Leviticus 16:2 ; Leviticus 16:3 ; Isaiah 53:5 ; Isaiah 53:6 ; Isaiah 53:10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.
(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:
(a) Jehovah-jireh, "the Lord will provide" Genesis 22:13 ; Genesis 22:14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26 . That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15 . The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24 . Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5 . Jehovah loves and saves sinners 1618100123_66 but only through sacrifice 1618100123_64 see also; Romans 5:1 ; Ephesians 2:14 ; Colossians 1:20 . (e) Jehovah-ra-ah, "the Lord my shepherd" (Psalms 23.). In Psalms 22 Jehovah makes peace by the blood of the cross; in Psalms 23. Jehovah is shepherding His own who are in the world. (See Scofield " John 10:7 ") (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6 . This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35 . This name signifies Jehovah's abiding presence with His people; Exodus 33:14 ; Exodus 33:15 ; 1 Chronicles 16:27 ; 1 Chronicles 16:33 ; Psalms 16:11 ; Psalms 97:5 ; Matthew 28:20 ; Hebrews 13:5
(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3 ; Exodus 20:1 ; Exodus 20:2 ; Hebrews 13:5 .
(6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:
(1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16 ; Genesis 2:17 (c) as creating and governing the earthly relationships of man; Genesis 22:14 ; Genesis 3:16-19 ; Genesis 3:22-24 and (d) as redeeming man Psalms 97:5 ; Genesis 3:21
(2) of the relation of Deity to Israel Genesis 24:7 ; Genesis 28:13 ; Exodus 3:15 ; Exodus 3:18 ; Exodus 4:5 ; Exodus 5:1 ; Exodus 7:6 ; Deuteronomy 1:11 ; Deuteronomy 1:21 ; Deuteronomy 4:1 ; Deuteronomy 6:3 ; Deuteronomy 12:1 ; Joshua 7:13 ; Joshua 7:19 ; Joshua 7:20 ; Joshua 10:40 ; Joshua 10:42 ; Judges 2:12 ; 1 Samuel 2:30 ; 1 Kings 1:48 ; 2 Kings 9:6 ; 2 Kings 10:31 ; 1 Chronicles 22:19 ; 2 Chronicles 1:9 ; Ezra 1:3 ; Isaiah 21:17 See other names of Deity,
(See Scofield " Genesis 1:1 ") See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
Lord God Deity (names of God) (See Scofield " Malachi 3:18 ")
Almighty God
"Almighty God" (Heb. El Shaddai)
(1) The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the "Strong One" (See Scofield " Genesis 1:1 ") . The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a woman's breast; e.g. Genesis 49:25 ; Job 3:12 ; Psalms 22:9 ; Song of Solomon 1:13 ; Song of Solomon 4:5 ; Song of Solomon 7:3 ; Song of Solomon 7:7 ; Song of Solomon 7:8 ; Song of Solomon 8:1 ; Song of Solomon 8:8 ; Genesis 17:1-8 ; Isaiah 28:9 ; Ezekiel 16:7 . Shaddai therefore means primarily "the breasted." God is "Shaddai," because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours himself into believing lives. As a fretful, unsatisfied babe is not only strengthened and nourished from the mother's breast, but also is quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His people. It is on every account to be regretted that "Shaddai" was translated "Almighty." The primary name El or Elohim sufficiently signifies almightiness. "All-sufficient" would far better express both the Hebrew meaning and the characteristic use of the name in Scripture.
(2) Almighty God (El Shaddai) not only enriches, but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name Song of Solomon 8:10 . To a man ninety-nine years of age, and "as good as dead" Hebrews 11:12 . He said: "I am the Almighty God El Shaddai. .. I will. .. multiply thee exceedingly." To the same purport is the use of the name in Genesis 28:3 ; Genesis 28:4 .
(3) As Giver of fruitfulness, Almighty God (El Shaddai) chastens His people. For the moral connection of chastening with fruit bearing, see John 15:2 ; Hebrews 12:10 ; Ruth 1:20 . Hence, Almighty is the characteristic name of God in Job, occurring thirty-one times in that book. The hand of El Shaddai falls upon Job, the best man of his time, not in judgment, but in purifying unto greater fruitfulness Job 5:17-25 .
See, for other names of Deity:
(See Scofield " Genesis 1:1 ") See Scofield " Genesis 2:4 " Genesis 2:7 See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
Lord of hosts
Jehovah (Lord) of Hosts, Heb. Jehovah Sabaoth. For the distinctive meanings of Jehovah, (See Scofield " Genesis 2:4 ") . Sabaoth means simply host or hosts, but with especial reference to warfare or service. In use the two ideas are united; Jehovah is LORD of (warrior) hosts. It is the name, therefore, of Jehovah in manifestation of power. "The Lord of Hosts, He is the King of glory" Psalms 24:10 and accordingly in the Old Testament Scripture this name is revealed in the time of Israel's need. It is never found in the Pentateuch, nor directly in Joshua or Judges, and occurs but rarely in the Psalms; but Jeremiah, the prophet of approaching national judgment, uses the name about eighty times. Haggai in two chapters uses the name fourteen times, Zechariah in fourteen chapters calls upon the Lord of hosts about fifty times. In Malachi the name occurs about twenty five times. In the utmost extremity, the Psalmist twice comforts his heart with the assurance "the Lord of hosts is with us." Psalms 46:7 ; Psalms 46:11 .
The meanings and uses of this name may thus be summarized:
(1) The "hosts" are heavenly. Primarily the angels are meant, but the name gathers into itself the idea of all divine or heavenly power as available for the need of God's people Genesis 32:1 ; Genesis 32:2 ; Isaiah 6:1-5 ; 1 Kings 22:19 ; Luke 2:13-15 .
(2) In use this is the distinctive name of Deity for Israel's help and comfort in the time of her division and failure 1 Kings 18:15 ; 1 Kings 19:14 ; Isaiah 1:9 ; Isaiah 8:11-14 ; Isaiah 9:13-19 ; Isaiah 10:24-27 ; Isaiah 31:4 ; Isaiah 31:5 ; Haggai 2:4 ; Malachi 3:16 ; Malachi 3:17 ; James 5:4 .
See other names of Deity, (See Scofield " Genesis 1:1 ") See Scofield " Genesis 2:4 " Genesis 2:7 See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 "

Context Summary

Genesis 14:13-24 - Abram And Melchizedek
Recently discovered monuments confirm this narrative of the confederacy of the kings, but do not tell of their overthrow. Abram might fairly have left Lot to reap as he had sown, but his soul yearned over his weak and entrapped relative, and he set himself to deliver him. Men of faith and prayer are still able to rescue those who are taken captive by the devil at his will. Faith subdues kingdoms. The moment of success is always one of danger. The king of Sodom insidiously proposed that they should share the spoils! But how could Abram live as a pensioner on God's care, if he feathered his nest with the tainted wealth of Sodom? A previous interview had taken place, which made Abram strong. Melchizedek was king and priest of the tribe which held Jerusalem. Read Hebrews 7:1-28. He brought bread and wine, and a fresh revelation of the character of God, on which Abram rested his soul. What had he to do with Sodom, who was the child of such a Father? Christ always anticipates Satan. See Luke 22:31. [source]

Chapter Summary: Genesis 14

1  The battle of four kings against the king of Sodom and his allies
12  Lot is taken prisoner
14  Abram rescues him
17  Melchizedek blesses Abram, who gives him tithes
21  Abram restores the rest of the spoil to the king of Sodom

What do the individual words in Genesis 14:18 mean?

And then Melchizedek king of Salem brought out bread and wine since he [was] priest of God Most High
וּמַלְכִּי־ צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הוֹצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֥ל עֶלְיֽוֹן

צֶ֙דֶק֙  then  Melchizedek 
Parse: Conjunctive waw, Proper Noun, masculine singular
Root: מַלְכִּי־צֶדֶק  
Sense: king of Salem and priest of the Most High God to whom Abram paid tithe after the battle he fought to free Lot; ‘the order of Melchizedek’ the order of the priesthood to which Christ belongs.
מֶ֣לֶךְ  king 
Parse: Noun, masculine singular construct
Root: מֶלֶךְ 
Sense: king.
שָׁלֵ֔ם  of  Salem 
Parse: Proper Noun, feminine singular
Root: שָׁלֵם  
Sense: the place of which Melchizedek was king.
הוֹצִ֖יא  brought  out 
Parse: Verb, Hifil, Perfect, third person masculine singular
Root: יׄוצֵאת 
Sense: to go out, come out, exit, go forth.
לֶ֣חֶם  bread 
Parse: Noun, masculine singular
Root: לֶחֶם  
Sense: bread, food, grain.
וָיָ֑יִן  and  wine 
Parse: Conjunctive waw, Noun, masculine singular
Root: יַיִן  
Sense: wine.
וְה֥וּא  since  he 
Parse: Conjunctive waw, Pronoun, third person masculine singular
Root: הוּא 
Sense: he, she, it.
כֹהֵ֖ן  [was]  priest 
Parse: Noun, masculine singular
Root: כֹּהֵן  
Sense: priest, principal officer or chief ruler.
לְאֵ֥ל  of  God 
Parse: Preposition-l, Noun, masculine singular
Root: אֵל 
Sense: god, god-like one, mighty one.
עֶלְיֽוֹן  Most  High 
Parse: Adjective, masculine singular
Root: עֶלְיׄון 
Sense: high, upper.