Rephaims - A people of Canaan: Genesis 15:20.

Ashteroth - A city of Basan, where Og afterwards reigned; Joshua 13:31.

Zuzims - Nowhere else spoken of, unless they were the same with the Zamzummims, Deuteronomy 2:20, as some imagine.

Emims - A people great and many in the days of Moses, and tall as the Anakim. They dwelt among the Moabites, by whom they were reputed giants; Deuteronomy 2:10, Deuteronomy 2:11.

Shaveh Kiriathaim - Rather, as the margin, the plain of Kiriathaim, which was a city afterwards belonging to Sihon king of Heshbon; Joshua 13:19.

And in the fourteenth year came Chedorlaomer,.... Not in the fourteenth year of their rebellion against him, as Jarchi, but from their becoming vassals to him:

and the kings that were with him; those kings before mentioned:

and smote the Rephaims in Ashteroth Karnaim; which were in their way to Sodom, &c. and very probably were confederates with the five kings; the Targum, and so the Septuagint, render the word "giants", as it is in Deuteronomy 2:11; but they were one of the nations or tribes of the Canaanites, Genesis 15:20; and had their name either from the Hebrew word which signifies to be healthful and robust, as those people might be, or from Rephas, the Remphan of Stephen, Acts 7:43; called Chiun, Amos 5:26; and with Cronus or Ham the father of Canaan, as Bishop Cumberland (c) observes; and these dwelt in Ashteroth Karnaim, which was a place in Bashan, Deuteronomy 1:4; it is about six miles, as Eusebius (d) says, from Adraa or Edrei, and in the Apocrypha:"Then Maccabeus marched forth to Carnion, and to the temple of Atargatis, and there he slew five and twenty thousand persons.'' (2 Maccabees 12:26)mention is made of a place called Carnion, where was a temple of Atergates, a Phoenician deity, as Ashteroth or Astarte, was; and this city here had its first name from Astarte the wife of Cronus or Ham, and whose name may be preserved in Carnaim, as Bishop Cumberland thinks; though as Astarte is said by Sanchoniatho (e) to put on her head the mark of her sovereignty, a bull's head, that is, with its horns, this might be another of her names retained in this city; and it is certain that she was a Phoenician goddess, called the goddess of the Zidonians, 1 Kings 11:5; and Sanchoniatho relates (f), that the Phoenicians say, that Astarte is she, who among the Greeks is called Aphrodite or Venus; and Astarte is called by Lucian (g) the Phoenician Venus, and by Cicero (h) the Syrian Venus; and if she was the same with Diana or the moon, as some think, she might have the name of Carnaim from its two horns, as the word signifies: our English poet (i) seems to have this in his thoughts, when he speaks of Astoreth as the goddess of the Phoenicians: however the in habitants of this place who belonged to the Canaanites were first attacked by the four kings and routed, though not utterly destroyed, because we hear of them afterwards, as well as they that follow:

and the Zuzims in Ham; or Hemtha, as Onkelos and Jonathan render it, a place so called from Ham the father of Canaan, and was somewhere in the land of Canaan or near it, and near the former place; for it can hardly be thought the land of Egypt, sometimes called the land of Ham, is meant; these Zuzim are supposed by Jarchi to the same with the Zamzummim in Deuteronomy 2:20; the word is by Onkelos and Jonathan rendered strong and mighty ones, as also by the Septuagint, mighty nations:

and the Enims in Shaveh Kiriathaim: a people great, and many, and tall, as the Anakim, and were accounted giants as they, and who in later times were by the Moabites called Emim, Deuteronomy 2:10; and therefore Moses gives them the same name here, which they had from the dread and terror they injected into men, and so the word in all the three Targums is rendered terrible ones; and these dwelt in Kiriathaim, a city in the tribe of Reuben, taken from Sihon, king of the Amorites, and which seems to be situated in a plain, see Joshua 13:19.

(c) Sanchoniatho's Phoenician History, p. 220, 221. (d) Apud Reland. Palest. illustrata, tom. 2. p. 5. 98. (e) Sanchoniatho's Phoenician History, p. 35. (f) Ibid. p. 36. (g) De Dea Syria. (h) De Natura Deorum, l. 3.((i) ------------with these in troop Came Astoreth, whom the Phoenicians call'd Astarte queen of heav'n, with crescent horns. --Milton's Paradise Lost, B. 1. l. 437, 438, 439.

And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaim in Ashteroth Karnaim, and the Zuzims in Ham, and the Emins in Shaveh Kiriathaim,

14:5 In the fourteenth year - After some pause and preparation, Chedorlaomer, in conjunction with his allies, set himself to reduce the revolters. [3.] The progress of the war. The four kings laid the neighbouring countries waste, and enriched themselves with the spoil of them, Ge 14:5,6,7. Upon the alarm of which, the king of Sodom and his allies went out and were routed.

Shaveh...: or, The plain of Kiriathaim

14:1-12 The wars of nations make great figure in history, but we should not have had the record of this war if Abram and Lot had not been concerned. Out of covetousness, Lot had settled in fruitful, but wicked Sodom. Its inhabitants were the most ripe for vengeance of all the descendants of Canaan. The invaders were from Chaldea and Persia, then only small kingdoms. They took Lot among the rest, and his goods. Though he was righteous, and Abram's brother's son, yet he was with the rest in this trouble. Neither our own piety, nor our relation to the favourites of Heaven, will be our security when God's judgments are abroad. Many an honest man fares the worse for his wicked neighbours: it is our wisdom to separate, or at least to distinguish ourselves from them, 2Co 6:17. So near a relation of Abram should have been a companion and a disciple of Abram. If he chose to dwell in Sodom, he must thank himself if he share in Sodom's losses. When we go out of the way of our duty, we put ourselves from under God's protection, and cannot expect that the choice made by our lusts, should end to our comfort. They took Lot's goods; it is just with God to deprive us of enjoyments, by which we suffer ourselves to be deprived of the enjoyment of him.