the Week of Proper 22 / Ordinary 27
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Genesis 11:31
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And 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 from Ur of the Chaldeans in order to go to the land of Canaan; and they came as far as Haran and settled there.
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 from Ur of the Chaldeans in order to enter the land of Canaan; and they went as far as Haran, and settled there.
And Tarah toke Abram his sonne, and Lot the sonne of Haran his sonnes sonne, and Sarai his daughter in lawe his sonne Abrams wyfe, and they departed together from Ur of the Chaldees, that they myght go into the land of Chanaan: and they came vnto Haran, and dwelt there.
Terah took his family and left Ur of Babylonia. They planned to travel to Canaan. Terah took his son Abram, his grandson Lot (Haran's son), and his daughter-in-law Sarai (Abram's wife). They traveled to the city of Haran and decided to stay there.
Terah took Abram his son and Lot the son of Haran, his grandson, and Sar'ai his daughter-in-law, his son Abram's wife, and they went forth together from Ur of the Chalde'ans to go into the land of Canaan; but when they came to Haran, they settled there.
And so Thare took Abram, his sone, and Loth, the sone of Aran his sone, and Saray, his douyter in lawe, the wijf of Abram, his sone, and ledde hem out of Vr of Caldeis, that thei schulen go in to the lond of Chanaan; and thei camen `til to Aran, and dwelliden there.
And Terah tooke Abram his sonne, and Lot the sonne of Haran his sonnes sonne, and Sarai his daughter in lawe, his sonne Abrams wife, and they went foorth with them from Ur of the Chaldees, to goe into the land of Canaan: and they came vnto Haran, and dwelt there.
And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
Then toke Terah Abra his sonne, & Lot his sonne Harans sonne, & Sarai his doughter in lawe, his sonne Abrams wife, & caried them wt him from Vr in Chaldea, to go in to the lande of Canaan. And they came to Haran, & dwelt there.
Terah took his son Abram, his grandson Lot (Haran's son), and Sarai his daughter-in-law (his son Abram's wife) and set out with them from Ur of the Chaldees for the land of Canaan. But when they got as far as Haran, they settled down there.
Now Terah took his son Abram, and Lot the son of Haran, his grandson, and his daughter-in-law Sarai, his son Abram's wife, and they departed together from Ur of the Chaldeans to go to the land of Canaan; and they went as far as Haran and settled there.
And Terah took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
And Terah took Abram, his son, and Lot, the son of Haran, and Sarai, his daughter-in-law, the wife of his son Abram and they went out from Ur of the Chaldees, to go to the land of Canaan; and they came to Haran, and were there for some time.
And Terah took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife; and he had them go out from Ur of the Chaldees, to go into the land of Canaan; and they came to Haran, and dwelt there.
And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter-in-law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came to Haran, and dwelt there.
Terah took Abram his son, Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife. They went forth from Ur of the Chaldees, to go into the land of Canaan. They came to Haran, and lived there.
Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram's wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there.
And Terah took his son Abram and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, his son Abram's wife, and they went out with them from Ur of the Chaldeans to go to the land of Canaan; and they came to Haran and dwelt there.
Terah decided to move from Ur to the land of Canaan. He took along Abram and Sarai and his grandson Lot, the son of Haran. But when they came to the city of Haran, they decided to settle there instead.
Terach took his son Avram, his son Haran's son Lot, and Sarai his daughter-in-law, his son Avram's wife; and they left Ur of the Kasdim to go to the land of Kena‘an. But when they came to Haran, they stayed there.
And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter-in-law, his son Abram's wife; and they went forth together out of Ur of the Chaldeans, to go into the land of Canaan, and came as far as Haran, and dwelt there.
Then Terah tooke Abram his sonne, and Lot the sonne of Haran, his sonnes sonne, and Sarai his daughter in lawe, his sonne Abrams wife: and they departed together from Vr of the Caldees, to goe into the land of Canaan, and they came to Haran, and dwelt there.
And Terah took Abram his son, and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abrams wife; and they went forth with them from Ur of the Chaldeans to go to the land of Canaan: and they came as far as Haran, and they settled there.
Terah took his son Abram, his grandson Lot, who was the son of Haran, and his daughter-in-law Sarai, Abram's wife, and with them he left the city of Ur in Babylonia to go to the land of Canaan. They went as far as Haran and settled there.
Terach took Avram his son, Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Avram's wife. They went forth from Ur of the Kasdim, to go into the land of Kana`an. They came to Haran, and lived there.
And Terah took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
One day Terah took his son Abram, his daughter-in-law Sarai (his son Abram's wife), and his grandson Lot (his son Haran's child) and moved away from Ur of the Chaldeans. He was headed for the land of Canaan, but they stopped at Haran and settled there.
Terah took his son Abram, and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, the wife of his son Abram and they went together from Ur of the Chaldeans to the land of Canaan. But when they went as far as Haran, they made their home there.
Terah took his son Abram and his grandson Lot son of Haran, and his daughter-in-law Sarai, his son Abram's wife, and they went out together from Ur of the Chaldeans to go into the land of Canaan; but when they came to Haran, they settled there.
And Tharrha took Abram his son, and Lot the son Arrhan, the son of his son, and Sara his daughter-in-law, the wife of Abram his son, and led them forth out of the land of the Chaldees, to go into the land of Chanaan, and they came as far as Charrhan, and he dwelt there.
And Terah took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
And Terah took his son Abram, his grandson Lot son of Haran, and his daughter-in-law Sarai the wife of Abram, and they set out from Ur of the Chaldeans for the land of Canaan. But when they arrived in Haran, they settled there.
And Terah took Abram his son and Lot son of Haran his son's son, and Sarai his daughter-in-law, wife of Abram his son, - and came forth with them out of Ur of the Chaldees, that they might go their way towards the land of Canaan, and they came in as far as Haran and dwelt there.
And Thare took Abram his son, and Lot the son of Aran, his son’s son, and Sarai his daughter in law, the wife of Abram his son, and brought them out of Ur of the Chaldees, to go into the land of Chanaan: and they came as far as Haran, and dwelt there.
And Terah took Abram his son, and Lot, the son of Haran, his grandson, and Sarai his daughter-in-law, the wife of Abram his son, and went out with them from Ur of the Chaldeans to go to the land of Canaan. And they went to Haran, and they settled there.
And Terah took his son Abram, and Lot, Haran's son, his grandson and his daughter-in-law Sarai, his son Abram's wife. And he went forth with them from Ur of the Chaldeans to go into the land of Canaan. And they came to Haran and lived there.
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 forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there.
Terah took his son Abram, his grandson Lot (Haran's son), and his daughter-in-law Sarai (Abram's wife) and moved out of Ur of Babylonia. They had planned to go to the land of Canaan, but when they reached the city of Haran, they settled there.
Terah took his son Abram, his grandson Lot (Haran's son), and his daughter-in-law Sarai, his son Abram's wife, and they set out together from Ur of the Chaldeans to go to the land of Canaan. But when they came to Haran, they settled there.
And Terah taketh Abram his son, and Lot, son of Haran, his son's son, and Sarai his daughter-in-law, wife of Abram his son, and they go out with them from Ur of the Chaldees, to go towards the land of Canaan; and they come unto Charan, and dwell there.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 2078, bc 1926
took: Genesis 11:26, Genesis 11:27, Genesis 12:1
they went: Genesis 11:28, Genesis 12:1, Joshua 24:2, Joshua 24:3, Hebrews 11:8
Ur: Ur was probably the place called Ouri, in Mesopotamia, two days' journey from Nisibis, in the way to the river Tigris. Joshua 24:2, Nehemiah 9:7, Acts 7:2-4
the land: Genesis 10:19, Genesis 24:10, bc cir, 1923, am cir, 2081
Haran: Genesis 11:32, Genesis 12:4, Genesis 24:10, Genesis 24:15, Genesis 27:43, Genesis 29:4, Genesis 29:5, Acts 7:2-4, Charran
Reciprocal: Genesis 11:29 - Iscah Genesis 12:5 - in Genesis 28:10 - General Genesis 31:53 - God of Abraham 2 Kings 19:12 - Haran Isaiah 23:13 - land Isaiah 37:12 - Haran Isaiah 41:2 - Who raised Jeremiah 50:1 - the land Ezekiel 27:23 - Haran Acts 7:4 - came Hebrews 11:15 - mindful
Cross-References
The territory of the Canaanite extended from Sidon as one goes to Gerar, as far as Gaza; and as one goes to Sodom and Gomorrah and Admah and Zeboiim, as far as Lasha.
And as people journeyed eastward, they found a plain in the land of Shinar and they settled there.
They said one to another, "Come, let us make bricks and fire them thoroughly [in a kiln, to harden and strengthen them]." So they used brick for stone [as building material], and they used tar (bitumen, asphalt) for mortar.
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]."
Now the LORD came down to see the city and the tower which the sons of men had built.
After Terah had lived seventy years, he became the father of Abram and Nahor and Haran [his firstborn].
Haran died before his father Terah in the land of his birth, in Ur of the Chaldeans.
So Abram departed [in faithful obedience] as the LORD had directed him; and Lot [his nephew] left with him. Abram was seventy-five years old when he left Haran.
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."
Then the servant took ten of his master's camels, and set out, taking some of his master's good things with him; so he got up and journeyed to Mesopotamia [between the Tigris and the Euphrates Rivers], to the city of Nahor [the home of Abraham's brother].
Gill's Notes on the Bible
And Terah took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter in law, his son Abram's wife,.... Many words are made use of in describing Lot and Sarai, and yet still we are left pretty much in the dark who Sarai was; for, as Aben Ezra observes, if she was the sister of Abram and daughter of Terah, the Scripture would have said, Terah took Abram his son and Sarai his daughter, and wife of Abram; and if she was the sister of Lot, it would have said, and Sarai the daughter of his son, as it does of Lot:
and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; that is, as Jarchi interprets it, Terah and Abram went forth with Lot and Sarai, or "with them" may mean with Nahor and Milcah: for Josephus h says, that all went into Charan of Mesopotamia, the whole family of Terah; and the Arabic historian i is express for it,
"Terah went out from Chorasan, and with him Abram, Nahor, Lot, his children, and their wives, and he went to Charan, where he dwelt:''
and it is certain, if Nahor and his wife did not set out with them, they followed them afterwards, for Haran was the city of Nahor, where his family in later times dwelt, see Genesis 14:10 what moved Terah to depart from Ur of the Chaldees seems to be the call of God to Abram, which, though after related, was previous to this; and he acquainting his father Terah with it, he listened to it, being now convinced of his idolatry and converted from it, and readily obeyed the divine will; and being the father of Abram, is represented as the head of the family, as he was, and their leader in this transaction; who encouraged their departure from the idolatrous country in which they were, and set out with them to seek another, where they might more freely and safely worship the true God. Though Josephus j represents it in this light, that Terah hating the country of Chaldea, because of the mourning of Haran, he and all his went out from thence:
and they came unto Haran, and dwelt there; which Josephus k calls Charan of Mesopotamia, and yet Stephen speaks of Abraham being in Mesopotamia before he dwelt in Charan; but then Mesopotamia is to be taken both in a more general and a more limited sense; in general, it took in Mesopotamia and Chaldea, and in the eastern part of it was Ur of the Chaldees, and when Abram came from thence to Haran, he came into Mesopotamia, strictly so called. Stephen calls it Charran it is by Herodian l called καÏÏαι, by Ptolemy m Carrae, by Pliny n Carra, a city famous in Lucan o for the slaughter of Crassus, by whom it is called an Assyrian city. Benjamin of Tudela p speaks of it as in being in his time, and as two days journey from the entrance into the land of Shinar or Mesopotamia; and says, that in that place where was the house of Abraham, there is no building on it, but the Ishmaelites (the Mahometans) honour the place, and come thither to pray. Rauwolff, who was in this town A. D. 1575, calls it Orpha; his account of it is this q, that it is a costly city, with a castle situated on the hill very pleasantly; that the town is very pleasant, pretty big, with fortifications well provided; and that some say it was anciently called Haran and Charras: a later traveller r says, who also calls it Orpha,
"the air of this city is very healthful, and the country fruitful; that it is built four square, the west part standing on the side of a rocky mountain, and the east part tendeth into a spacious valley, replenished with vineyards, orchards, and gardens: the walls are very strong, furnished with great store of artillery, and contain in circuit three English miles, and, for the gallantness of its sight, it was once reckoned the metropolitical seat of Mesopotamia.''
What detained Terah and his family here, when they intended to go further, is not said. Aben Ezra suggests, that the agreeableness of the place to Terah caused him to continue there; but it is very probable he was seized with a disease which obliged them to stay here, and of which he died.
h Ut supra. (Antiqu. l. 1. c. 6. sect. 5.) i Elmacinus, p. 31. apud Hottinger. p. 282. j Ut supra. (Antiqu. l. 1. c. 6. sect. 5.) k Ibid. l Hist. l. 4. sect. 24. m Geograph. l. 5. c. 18. n Nat. Hist. l. 5. c. 24. o -----------Miserando funere Crassus, Assyrias latio maculavit sanguine Carrhas. Lucan. Pharsal. l. 1. v. 105. p Itinerarium, p. 60. q Travels, par. 2. ch. 10. sect. 176. by Ray. r Cartwright's Preacher's Travels, p. 14, 15.
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 11:31. They went forth - front Ur of the Chaldees — Chaldea is sometimes understood as comprising the whole of Babylonia; at other times, that province towards Arabia Deserta, called in Scripture The land of the Chaldeans. The capital of this place was Babylon, called in Scripture The beauty of the Chaldees' excellency, Isaiah 13:19.
Ur appears to have been a city of some considerable consequence at that time in Chaldea; but where situated is not well known. It probably had its name Ur ××ר, which signifies fire, from the worship practised there. The learned are almost unanimously of opinion that the ancient inhabitants of this region were ignicolists or worshippers of fire, and in that place this sort of worship probably originated; and in honour of this element, the symbol of the Supreme Being, the whole country, or a particular city in it, might have had the name Ur. Bochart has observed that there is a place called Ouri, south of the Euphrates, in the way from Nisibis to the river Tigris. The Chaldees mentioned here had not this name in the time of which Moses speaks, but they were called so in the time in which Moses wrote. Chesed was the son of Nahor, the son of Terah, Genesis 22:22. From Chesed descended the Chasdim, whose language was the same as that of the Amorites, Daniel 1:4; Daniel 2:4. These Chasdim, whence the Ïαλδαιοι, Chaldeans, of the Septuagint, Vulgate, and all later versions, afterwards settled on the south of the Euphrates. Those who dwelt in Ur were either priests or astronomers, Daniel 2:10, and also idolaters, Joshua 24:2-3; Joshua 24:14-15. And because they were much addicted to astronomy, and probably to judicial astrology, hence all astrologers were, in process of time, called Chaldeans, Daniel 2:2-5.
The building of Babel, the confusion of tongues, and the first call of Abram, are three remarkable particulars in this chapter; and these led to the accomplishment of three grand and important designs:
1. The peopling of the whole earth;
2. The preservation of the true religion by the means of one family; and
3. The preservation of the line uncorrupted by which the Messiah should come.
When God makes a discovery of himself by a particular revelation, it must begin in some particular time, and be given to some particular person, and in some particular place. Where, when, and to whom, are comparatively matters of small importance. It is God's gift; and his own wisdom must determine the time, the person, and the place. But if this be the case, have not others cause to complain because not thus favoured? Not at all, unless the favouring of the one for a time should necessarily cut off the others for ever. But this is not the case. Abram was first favoured; that time, that country, and that person were chosen by infinite wisdom, for there and then God chose to commence these mighty operations of Divine goodness. Isaac and Jacob also received the promises, the twelve patriarchs through their father, and the whole Jewish people through them. Afterwards the designs of God's endless mercy were more particularly unfolded; and the word, which seemed to be confined for two thousand years to the descendants of a single family, bursts forth on all hands, salvation is preached to the Gentiles, and thus in Abram's seed all the nations of the earth are blessed.
Hence none can find fault, and none can have cause to complain; as the salvation which for a time appeared to be restricted to a few, is now on the authority of God, liberally offered to the whole human race!
