the Week of Proper 22 / Ordinary 27
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Genesis 11:29
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Abram and Nahor took wives for themselves. The name of Abram's wife was Sarai; and the name of Nahor's wife was Milcah, the daughter of Haran, the father of Milcah and the father of Iscah.
Abram and Nahor took wives for themselves. The name of Abram's wife was Sarai; and the name of Nahor's wife was Milcah, the daughter of Haran, the father of Milcah and Iscah.
Abram & Nachor toke them wiues: the name of Abrams wife [was] Sarai, and the name of Nachors wyfe, [was] Milcha, the daughter of Haran, the father of Milcha, & the father of Iischa.
Abram and Nahor both married. Abram's wife was named Sarai. Nahor's wife was named Milcah. Milcah was the daughter of Haran. Haran was the father of Milcah and Iscah.
And Abram and Nahor took wives; the name of Abram's wife was Sar'ai, and the name of Nahor's wife, Milcah, the daughter of Haran the father of Milcah and Iscah.
Forsothe Abram and Nachor weddiden wyues; the name of the wijf of Abram was Saray, and the name of the wiif of Nachor was Melcha, the douyter of Aran, fadir of Melcha and fadir of Jescha.
And Abram and Nahor tooke them wiues: the name of Abrams wife was Sarai, and the name of Nahors wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
Then Abram and Nahor toke them wyues. Abrams wife was called Sarai, & Nahors wyfe Milca the doughter of Haran, which was father of Milca and Iisca.
Abram and Nahor each got married. Abram's wife was Sarai; Nahor's wife was Milcah, the daughter of his brother Haran. Haran had two daughters, Milcah and Iscah.
Abram and Nahor took wives for themselves. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah, the daughter of Haran, the father of Milcah and Iscah.
And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
And Abram and Nahor took wives for themselves: the name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah, the daughter of Haran, the father of Milcah and Iscah.
And Abram and Nahor took them wives: The name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
And Abram and Nahor took them wives: the name of Abram's wife [was] Sarai; and the name of Nahor's wife Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
Abram and Nahor took wives. The name of Abram's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran who was also the father of Iscah.
And Abram and Nahor took wives for themselves. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah; she was the daughter of Haran, the father of both Milcah and Iscah.
Then Abram and Nahor took wives: the name of Abram's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran the father of Milcah and the father of Iscah.
Abram married Sarai, but she was not able to have any children. And Nahor married Milcah, who was the daughter of Haran and the sister of Iscah.
(Maftir) Then Avram and Nachor took wives for themselves. The name of Avram's wife was Sarai, and the name of Nachor's wife was Milkah the daughter of Haran. He was the father of Milkah and of Yiskah.
And Abram and Nahor took wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, a daughter of Haran, the father of Milcah and the father of Iscah.
So Abram and Nahor tooke them wiues. The name of Abrams wife was Sarai, & the name of Nahors wife Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
And Abram and Nahor took wives for themselves; the name of Abrams wife was Sarai; and the name of Nahors wife, Milcah, the daughter of Haran, the father of Milcah and Iscah.
Abram married Sarai, and Nahor married Milcah, the daughter of Haran, who was also the father of Iscah.
Avram and Nachor took wives. The name of Avram's wife was Sarai, and the name of Nachor's wife, Milkah, the daughter of Haran who was also the father of Yiskah.
And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
Meanwhile, Abram and Nahor both married. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah. (Milcah and her sister Iscah were daughters of Nahor's brother Haran.)
Abram and Nahor both married. The name of Abram's wife was Sarai. The name of Nahor's wife was Milcah, the daughter of Haran. Haran was the father of Milcah and Iscah.
Abram and Nahor took wives; the name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah. She was the daughter of Haran the father of Milcah and Iscah.
And Abram and Nachor took to themselves wives, the name of the wife of Abram was Sara, and the name of the wife of Nachor, Malcha, daughter of Arrhan, and he was the father of Malcha, the father of Jescha.
And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
And Abram and Nahor took wives for themselves. Abram's wife was named Sarai, and Nahor's wife was named Milcah; she was the daughter of Haran, the father of both Milcah and Iscah.
And Abram and Nahor took to themselves wives; the name of Abrams wife, was Sarai; and, the name of Nahor's wife, Milcah, daughter of Haran father of Milcah, and father of Iscah.
And Abram and Nachor married wives: the name of Abram’s wife was Sarai: and the name of Nachor’s wife, Melcha, the daughter of Aran, father of Melcha and father of Jescha.
And Abram and Nahor took wives for themselves. The name of the wife of Abram was Sarai, and the name of the wife of Nahor was Milcah, the daughter of Haran, the father of Milcah and Iscah.
And Abram and Nahor took wives for themselves. The name of Abram's wife was Sarai. And the name of Nahor's wife was Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
And Abram and Nahor took wives. The name of Abram's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran the father of Milcah and Iscah.
Abram and Nahor both married. Abram's wife was named Sarai, and Nahor's wife was named Milcah. She was the daughter of Haran, who was the father of both Milcah and Iscah.
Abram and Nahor took wives: Abram's wife was named Sarai, and Nahor's wife was named Milcah. She was the daughter of Haran, the father of both Milcah and Iscah.
And Abram and Nahor take to themselves wives; the name of Abram's wife [is] Sarai, and the name of Nahor's wife [is] Milcah, daughter of Haran, father of Milcah, and father of Iscah.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Sarai: Genesis 17:15, Genesis 20:12
Milcah: Genesis 22:20, Genesis 24:15
Iscah: Iscah is called the daughter-in-law of Terah - Genesis 11:31, as being Abram's wife; yet Abram afterwards said, "she is the daughter of my father, but not the daughter of my mother" - Genesis 20:12. Probably Haran was the eldest son of Terah, and Abram his youngest by another wife; and thus Sarai was the daughter, or grand-daughter of Terah, Abram's father, but not of his mother.
Reciprocal: Genesis 12:13 - thou Genesis 24:24 - General Genesis 24:36 - Sarah Ezekiel 16:3 - Thy birth
Cross-References
Then God said to Abraham, "As for Sarai your wife, you shall not call her name Sarai (my princess), but her name will be Sarah (Princess).
"Besides, she actually is my [half] sister; she is the daughter of my father [Terah], but not of my mother; and she became my wife.
Now after these things Abraham was told, "Milcah has borne children to your brother Nahor:
Before Eliezer had finished speaking (praying), Rebekah came out with her [water] jar on her shoulder. Rebekah was the daughter of Bethuel the son of Milcah, who was the wife of Abraham's brother Nahor.
Gill's Notes on the Bible
And Abram and Nahor took them wives,.... Very probably after the death of their elder brother Haran, whose daughters they married, at least one of them did, and some think both;
the name of Abraham's wife was Sarai: it is not said whose daughter she was, unless she is the same with Iscah, the daughter of Haran, and so had two names, Iscah her name before marriage, Sarai after it, Abram calling her "my mistress", as "Sarai" signifies, as she called him my lord: so the Targum of Jonathan, Iscah, this is Sarai; in like manner Jarchi, Baal Hatturim, and other Jewish writers f, take them to be the same; but according to Genesis 20:12 Sarai should be the daughter of Terah, the father of Abraham, by another woman; and so the Arabic writers g say,
"the mother of Abraham died, whose name was Juna; and Terah married another wife, whose name was Lahazib; she bore him Sarah, whom Abraham afterwards married:''
[and] the name of Nahor's wife Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah: so that Nahor married his brother's daughter, which sort of marriage was then allowed of, as formerly that of own brothers and sisters, but afterwards was strictly forbidden in the Levitical law: this account is given of Nahor's wife, as Aben Ezra observes, to show the pedigree of Rebekah, Rachel, and Leah: some think, as before observed, that Abram married the other daughter of his brother Haran, Iscah, and that she is the same with Sarai; and indeed, without supposing that, it is difficult to conceive for what reason this should be observed, that Haran, the father of Milcah, was also the father of Iscah; and if Sarai is not Iscah, no account is given by Moses of her descent, which may seem strange; and it can hardly be thought he would omit it, when it must be so agreeable to his people to know from whom they descended, both by the father's and mother's side.
f Bereshit Rabba, sect. 38. fol. 33. 3. 4. g Ut supra, (Elmacinus, p. 31. Patricides, p. 17.) apud Hottinger. p. 281.
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.
Clarke's Notes on the Bible
Verse Genesis 11:29. Milcah, the daughter of Haran — Many suppose Sarai and Iscah are the same person under two different names; but this is improbable, as Iscah is expressly said to be the daughter of Haran, and Sarai was the daughter of Terah, and half sister of Abram.
