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Genesis 11:28
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Haran died in the presence of his father Terah in the land of his kindred, in Ur of the Chaldeans.
And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.
While his father, Terah, was still alive, Haran died in Ur in Babylonia, where he was born.
Haran died in the land of his birth, in Ur of the Chaldeans, while his father Terah was still alive.
And Haran died before his father Terah, in the land of his nativity, in Ur of the Chaldees.
Haran died before his father Terah in the land of his birth, in Ur of the Chaldees.
and Aran diede bifore Thare, his fadir, in the lond of his natiuite, in Vr of Caldeis.
and Haran dieth in the presence of Terah his father, in the land of his birth, in Ur of the Chaldees.
During his father Terah's lifetime, Haran died in his native land, in Ur of the Chaldeans.
Haran died before his father Terach in the land where he was born, in Ur of the Kasdim.
And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.
And death came to Haran when he was with his father Terah in the land of his birth, Ur of the Chaldees.
And Haran dyed in the presence of his father Tarah, in the lande of his natiuitie, euen in Ur of the Chaldees.
And Haran died before the face of his father Terah in the land of his nativity at Ur of the Chaldeans.
Haran died in his hometown, Ur of Babylonia, while his father Terah was still alive.
And Haran died in the presence of his father Terah in the land of his nativity, in Ur of the Chaldees.
And Haran died, before his father Terah in the land of his natiuity, in Ur of the Chaldees.
And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.
Haran died with his father Terah beside him in the land of his birth, Ur of the Chaldeans.
Haran died before his father Terah in the land of his birth, in Ur of the Chaldeans.
and Haran died, in the presence of Terah his father, - in the land of his birth, in Ur of the Chaldees.
Then Haran died before Terah his father in the land of his natiuitie, in Vr of the Caldees.
And Haran died before his father Terah in his native land, in Ur of the Chaldeans.
and Haran died in his hometown of Ur in Babylonia, while his father was still living.
And Aran died before Thare his father, in the land of his nativity in Ur of the Chaldees.
Haran died before his father Terah in the land of his birth, in Ur of the Chalde'ans.
And Arrhan died in the presence of Tharrha his father, in the land in which he was born, in the country of the Chaldees.
And Haran died in the presence of his father Terah in the land of his nativity, in Ur of the Chaldees.
Haran died in his native land, in Ur of the Chaldeans, during his father Terah’s lifetime.
Haran died before his father Terach in the land of his birth, in Ur of the Kasdim.
And Haran died in the presence of Terah his father in the land of his birth, in Ur of the Chaldeans.
And Haran died before his father Terah in the land of his birth, in Ur of the Chaldeans.
but Hara dyed before Terah his father in ye londe where he was borne, at Vr in Chaldea.
Haran died during the lifetime of his father Terah in the land of his birth, in Ur of the Chaldeans.
And Haran died before his father Terah in his native land, in Ur of the Chaldeans.
But Haran died in Ur of the Chaldeans, the land of his birth, while his father, Terah, was still living.
Haran died in the presence of his father Terah in the land of his birth, in Ur of the Chaldeans.
And Haran died in the presence of Terah his father in the land of his birth, in Ur of the Chaldeans.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Ur: Genesis 15:7, Nehemiah 9:7, Acts 7:2-4
Reciprocal: Genesis 11:31 - they went Job 1:17 - The Chaldeans Isaiah 23:13 - land
Cross-References
And as people journeyed eastward, they found a plain in the land of Shinar and they settled there.
They said, "Come, let us build a city for ourselves, and a tower whose top will reach into the heavens, and let us make a [famous] name for ourselves, so that we will not be scattered [into separate groups] and be dispersed over the surface of the entire earth [as the LORD instructed]."
Terah took Abram his son, and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram's wife; and they went out together to go from Ur of the Chaldeans into the land of Canaan; but when they came to Haran [about five hundred and fifty miles northwest of Ur], they settled there.
And He said to him, "I am the [same] LORD who brought you out of Ur of the Chaldeans, to give you this land as an inheritance."
"You are the LORD God, Who chose Abram And brought him out of Ur of the Chaldees, And gave him the name Abraham.
Gill's Notes on the Bible
And Haran died before his father Terah,.... In his father's presence, before his face, in his life time, as Jarchi; he seeing him, as Aben Ezra: it does not so much respect the time of his death, that it was before his father, though that is true, as the place where he died, his father being present there at the time this was;
in the land of his nativity, in Ur of the Chaldees; Ur, which Ben Melech renders a valley, was the place of his birth, as it was of Abram's; it was in Mesopotamia, that part of it next to Assyria being called the land of the Chaldeans; hence these are spoken of as the same by Stephen, Acts 7:2 mention is made by Pliny b, of a place in those parts called Ura, which seems to be the same with this: Eupolemus c says,
"that Abram was born at Camarine, a city of Babylon, some call Urie, and is interpreted a city of the Chaldeans;''
now Camarine is from ××ר, "Camar", to heat or burn, and Ur signifies fire, so that both words are of the same signification: Josephus d says, that Haran died among the Chaldeans, in a city called Ur of the Chaldees, where, he adds, his grave is shown to this day: the Jews e have a fable concerning the death of Haran; they say that Terah was not only an idolater, but a maker and seller of images; and that one day going abroad, he left his son Abraham in the shop to sell them, who, during his father's absence, broke them all to pieces, except one; upon which, when Terah returned and found what was done, he had him before Nimrod, who ordered him to be cast into a burning furnace, and he should see whether the God he worshipped would come and save him; and while he was in it, they asked his brother Haran in whom he believed? he answered, if Abraham overcomes, he would believe in his God, but if not, in Nimrod; wherefore they cast him into the furnace, and he was burnt; and with respect to this it is said, "and Haran died before the face of Terah his father"; but Abraham came out safe before the eyes of them all.
b Nat. Hist. l. 5. c. 24. c Apud Euseb. Praepar. Evangel. l. 9. c. 17. p. 418. d Antiqu. l. 1. c. 6. sect. 5. e Shalshalet, fol. 2. 1, 2. Jarchi in loc.
Barnes' Notes on the Bible
- Section X - Abraham
- XXXVI. The Father of Abram
27. ××× loÌtÌ£, Lot, âveil;â verb: âcover.â
28. ××ּר 'uÌr, Ur, âlight, flame.â ×ש×××× kasÌdıÌym, Kasdim, Cardi, Kurds, ΧαλδαιÍοι Kaldaioi. ××¡× kesed, âgain?â Arabic. Ur Kasdim has been identified with Hur, now called Mugheir (the bitumened), a heap of ruins lying south of the Euphrates, nearly opposite its jucnction with the Shat el-Hie. Others place it at Edessa, now Orfa, a short way north of Carrhae.
29. ש××¨× saÌray, Sarai, âstrife;â ש××¨× sÌaÌraÌh âstrive, rule.â ×××× mıÌlkaÌh Milkah, âcounsel, queen;â verb: âcounsel, reign.â ×ס×× yıÌsekaÌh, Jiskah, âone who spies, looks out.â
31. ××¨× haÌraÌn, Haran, âburnt place.â ΧαÏÌÏÌαι Charran, ÎαÌÏÌÏÌαι Karrai, a town on the Bilichus (Bililk), a tributary of the Frat, still called Harran. This has been identified by some with Harae, on the other side of the Frat, not far from Tadmor or Palmyra.
This passage forms the commencement of the sixth document, as is indicated by the customary phrase, âThese are the generations.â The sense also clearly accords with this distinction; and it accounts for the repetition of the statement, âTerah begat Abram, Nahor, and Haran.â Yet the scribe who finally arranged the text makes no account of this division; as he inserts neither the Hebrew letter פ (p) nor even the Hebrew letter ס (s) at its commencement, while he places the threefold פ (p), marking the end of a Sabbath lesson, at its close. We learn from this that the Jewish rabbis did not regard the opening phrase as a decided mark of a new beginning, or any indication of a new author. Nevertheless, this passage and the preceding one form the meet prelude to the history of Abram - the one tracing his genealogy from Shem and Heber, and the other detailing his relations with the family out of which he was called.
God has not forsaken the fallen race. On the contrary, he has once and again held out to them a general invitation to return, with a promise of pardon and acceptance. Many of the descendants of Noah have already forsaken him, and he foresees that all, if left to themselves, will sink into ungodliness. Notwithstanding all this, he calmly and resolutely proceeds with his purpose of mercy. In the accomplishment of this eternal purpose he moves with all the solemn grandeur of longsuffering patience. One day is with him as a thousand years, and a thousand years as one day. Out of Adamâs three sons he selects one to be the progenitor of the seed of the woman; out of Noahâs three sons he again selects one; and now out of Terahâs three is one to be selected. Among the children of this one he will choose a second one, and among his a third one before he reaches the holy family. Doubtless this gradual mode of proceeding is in keeping with the hereditary training of the holy nation, and the due adjustment of all the divine measures for at length bringing the fullness of the Gentiles into the covenant of everlasting peace.
The history here given of the postdiluvians has a striking resemblance in structure to that of the antediluvians. The preservation of Noah from the waters of the flood, is the counterpart of the creation of Adam after the land had risen out of the roaring deep. The intoxication of Noah by the fruit of a tree corresponds with the fall of Adam by eating the fruit of a forbidden tree. The worldly policy of Nimrod and his builders is parallel with the city-building and many inventions of the Cainites. The pedigree of Abram the tenth from Shem, stands over against the pedigree of Noah the tenth from Adam; and the paragraph now before us bears some resemblance to what precedes the personal history of Noah. All this tends to strengthen the impression made by some other phenomena, already noticed, that the book of Genesis is the work of one author, and not a mere file of documents by different writers.
The present paragraph is of special interest for the coming history. Its opening word and intimates its close connection with the preceding document; and accordingly we observe that the one is merely introductory to the other. The various characters brought forward are all of moment. Terah is the patriarch and leader of the migration for part of the way. Abram is the subject of the following narrative. Nahor is the grandfathcr of Rebekah. Haran is the father of Lot the companion of Abram, of Milcah the wife of Nahor and grandmother of Rebekah, and of Iskah. Iskah alone seems to have no connection with the subsequent narrative. Josephus says Sarai and Milkah were the daughters of Haran, taking no notice of Iskah. He seems, therefore, to identify Sarai and Iskah. Jerome, after his Jewish teachers, does the same. Abram says of Sarai, âShe is the daughter of my father, but not the daughter of my motherâ Genesis 20:12.
In Hebrew phrase the granddaughter is termed a daughter; and therefore this statement might be satisfied by her being the daughter of Haran. Lot is called the brotherâs son and the brother of Abram Genesis 14:12, Genesis 14:16. If Sarai be Haranâs daughter, Lot is Abramâs brother-in-law. This identification would also explain the introduction of Iskah into the present passage. Still it must be admitted, on the other hand, that persons are sometimes incidentally introduced in a history of facts, without any express connection with the course of the narrative, as Naamah in the history of the Cainites. The studied silence of the sacred writer in regard to the parentage of Sarai, in the present connection, tells rather in favor of her being the actual daughter of Terah by another wife, and so strictly the half-sister of Abram. For the Mosaic law afterward expressly prohibited marriage with âthe daughter of a fatherâ Leviticus 18:9. And, lastly, the text does not state of Iskah, âThis is Sarai,â which would accord with the manner of the sacred writer, and is actually done in the Targum of Pseudo-Jonathan.
Genesis 11:28
And Haran died in the presence of his father Terah. - There is reason to believe that Haran was the oldest son of Terah. Though mentioned in the third place, like Japheth the oldest son of Noah, yet, like Japheth, also, his descendants are recounted first. He is the father of Lot, Milkah, and Iskah. His brother Nahor marries his daughter Milkah. If Iskah be the same as Sarai, Haran her father must have been some years older than Abram, as Abram was only ten years older than Sarai; and hence her father, if younger than Abram, must have been only eight or nine when she was born, which is impossible. Hence, those who take Iskah to be Sarai, must regard Abram as younger than Haran.
In the land of his birth. - The migration of Terah, therefore, did not take place until after the death of Haran. At all events, his three grandchildren, Lot, Milkah, and Iskah, were born before he commenced his journey. Still further, Milkah was married to Nahor for some time before that event. Hence, allowing thirty years for a generation, we have a period of sixty years and upwards from the birth of Haran to the marriage of his daughter. But if we take seventy years for a generation, which is far below the average of the Samaritan or the Septuagint, we have one hundred and forty years, which will carry us beyond the death of Terah, whether we reckon his age at one hundred and forty-five with the Samaritan, or at two hundred and five with the other texts. This gives another presumption in favor of the Hebrew average for a generation.
In Ur of the Kasdim. - The Kasdim, Cardi, Kurds, or Chaldees are not to be found in the table of nations. They have been generally supposed to be Shemites. This is favored by the residence of Abram among them, by the name Kesed, being a family name among his kindred Genesis 22:22, and by the language commonly called Chaldee, which is a species of Aramaic. But among the settlers of the country, the descendants of Ham probably prevailed in early times. Nimrod, the founder of the Babylonian Empire, was a Kushite. The ancient Babylonish language, Rawlinson (Chaldaea) finds to be a special dialect, having affinities with the Shemitic, Arian, Turanian, and Hamitic tongues. The Chaldees were spread over a great extent of surface; but their most celebrated seat was Chaldaea proper, or the land of Shinar. The inhabitants of this country seem to have been of mixed descent, being bound together by political rather than family ties.
Nimrod, their center of union, was a despot rather than a patriarch. The tongue of the Kaldees, whether pure or mixed, and whether Shemitic or not, is possibly distinct from the Aramaic, in which they addressed Nebuchadnezzar in the time of Daniel Daniel 1:4; Daniel 2:4. The Kaldin at length lost their nationality, and merged into the caste or class of learned men or astrologers, into which a man might be admitted, not merely by being a Kaldai by birth, but by acquiring the language and learning of the Kasdim Daniel 1:4; Daniel 5:11. The seats of Chaldee learning were Borsippa (Birs Nimrud), Ur, Babylon, and Sepharvaim (Sippara, Mosaib). Ur or Hur has been found by antiquarian research (see Rawlinsonâs Ancient Monarchies) in the heap of ruins called Mugheir, âthe bitumened.â This site lies now on the right side of the Frat; but the territory to which it belongs is mainly on the left. And Abram coming from it would naturally cross into Mesopotamia on his way to Haran. Orfa, the other supposed site of Ur, seems to be too near Haran. It is not above twenty or twenty-five miles distant, which would not be more than one dayâs journey.
Genesis 11:29, Genesis 11:30
But Sarai was barren. - From this statement it is evident that Abram had been married for some time before the migration took place. It is also probable that Milkah had begun to have a family; a circumstance which would render the barrenness of Sarai the more remarkable.
Genesis 11:31, Genesis 11:32
And Terah took Abram. - Terah takes the lead in this emigration, as the patriarch of the family. In the Samaritan Pentateuch Milkah is mentioned among the emigrants; and it is not improbable that Nahor and his family accompanied Terah, as we find them afterward at Haran, or the city of Nahor Genesis 24:10. âAnd they went forth with them.â Terah and Abram went forth with Lot and the other companions of their journey. âTo go into the land of Kenaan. It was the design of Terah himself to settle in the land of Kenaan. The boundaries of this land are given in the table of nations Genesis 10:19. The Kenaanites were therefore in possession of it when the table of nations was drawn up. It is certain, however, that there were other inhabitants, some of them Shemites probably, anterior to Kenaan, and subjected by his invading race. The prime motive to this change of abode was the call to Abram recorded in the next chapter. Moved by the call of God, Abram âobeyed; and he went out not knowing whither he wentâ Hebrews 11:8.
But Terah was influenced by other motives to put himself at the head of this movement. The death of Haran, his oldest son, loosened his attachment to the land of his birth. Besides, Abram and Sarai were no doubt especially dear to him, and he did not wish to lose their society. The inhabitants also of Ur had fallen into polytheism, or, if we may so speak, allotheism, the worship of other gods. Terah had himself been betrayed into compliance with this form of impiety. It is probable that the revelation Abram had received from heaven was the means of removing this cloud from his mind, and restoring in him the knowledge and worship of the true God. Hence, his desire to keep up his connection with Abram, who was called of God. Prayerful conversation with the true and living God, also, while it was fast waning in the land of the Kasdim, seems to have been still maintained in its ancient purity in some parts of the land of Kenaan and the adjacent countries. In the land of Uz, a Shemite, perhaps even at a later period, lived Job; and in the neighboring districts of Arabia were his several friends, all of whom acknowledged the true God. And in the land of Kenaan was Melkizedec, the king of Salem, and the priest of the Most High God. A priest implies a considerable body of true worshippers scattered over the country. Accordingly, the name of the true God was known and revered, at least in outward form, wherever Abram went, throughout the land. The report of this comparatively favorable state of things in the land of Kenaan would be an additional incentive to the newly enlightened family of Terah to accompany Abram in obedience to the divine call.
Terah set out on his journey, no doubt, as soon after the call of Abram as the preparatory arrangements could be made. Now the promise to Abram was four hundred and thirty years before the exodus of the children of Israel out of Egypt Exodus 12:40. Of this long period his seed was to be a stranger in a land that was not theirs for four hundred years Genesis 15:13. Hence, it follows that Isaac, his seed, was born thirty years after the call of Abram. Now Abram was one hundred years old when Isaac was born, and consequently the call was given when he was seventy years of age - about five years before he entered the land of Kenaan Genesis 12:4. This whole calculation exactly agrees with the incidental statement of Paul to the Galatians Galatians 3:17 that the law was four hundred and thirty years after the covenant of promise. Terah was accordingly two hundred years old when he undertook the long journey to the land of Kenaan; for he died at two hundred and five, when Abram was seventy-five. Though proceeding by easy stages, the aged patriarch seems to have been exhausted by the length and the difficulty of the way. âThey came to Haran and dwelt there.â Broken down with fatigue, he halts for a season at Haran to recruit his wasted powers. Filial piety, no doubt, kept Abram watching over the last days of his venerable parents, who probably still cling to the fond hope of reaching the land of his adoption. Hence, they all abode in Haran for the remainder of the five years from the date of Abramâs call to leave his native land. âAnd Terah died in Haran.â This intimates that he would have proceeded with the others to the land of Kenaan if his life had been prolonged, and likewise that they did not leave Haran until his death.
We have already seen that Abram was seventy-five years of age at the death of Terah. It follows that he was born when Terah was one hundred and thirty years old, and consequently sixty years after Haran. This is the reason why we have placed one hundred and thirty (seventy and sixty), in the genealogical table opposite Terah, because the line of descent is not traced through Haran, who was born when he was seventy, but through Abram, who by plain inference was born when he was one hundred and thirty years old. It will be observed, also, that we have set down seventy opposite Abram as the date of his call, from which is counted the definite period of four hundred and thirty years to the exodus. And as all our texts agree in the numbers here involved, it is obvious that the same adjustment of years has in this case to be made, whatever system of chronology is adopted. Hence, Abram is placed first in the list of Terahâs sons, simply on account of his personal pre-eminence as the father of the faithful and the ancestor of the promised seed; he and his brother Nahor are both much younger than Haran, are married only after his death, and one of them to his grown-up daughter Milkah; and he and his nephew Lot are meet companions in age as well as in spirit.
Hence, also, Abram lingers in Haran, waiting to take his father with him to the land of promise, if he should revive so far as to be fit for the journey. But it was not the lot of Terah to enter the land, where he would only have been a stranger. He is removed to the better country, and by his departure contributes no doubt to deepen the faith of his son Abram, of his grandson Lot, and of his daughter-in-law Sarai. This explanation of the order of events is confirmed by the statement of Stephen: âThe God of glory appeared unto our father Abraham when he was in Mesopotamia, before he dwelt in Charran. Then came he out of the land of the Chaldeans and dwelt in Charran; and from thence, when his father was dead, he removed him into this land, wherein ye now dwellâ Acts 7:2-4.
