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Genesis 11:27

    Genesis 11:27 Translations

    King James Version (KJV)

    Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.

    American King James Version (AKJV)

    Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.

    American Standard Version (ASV)

    Now these are the generations of Terah. Terah begat Abram, Nahor, and Haran. And Haran begat Lot.

    Basic English Translation (BBE)

    These are the generations of Terah: Terah was the father of Abram, Nahor, and Haran; and Haran was the father of Lot.

    Webster's Revision

    Now these are the generations of Terah. Terah begat Abram, Nahor, and Haran. And Haran begat Lot.

    World English Bible

    Now this is the history of the generations of Terah. Terah became the father of Abram, Nahor, and Haran. Haran became the father of Lot.

    English Revised Version (ERV)

    Now these are the generations of Terah. Terah begat Abram, Nahor, and Haran; and Haran begat Lot.

    Definitions for Genesis 11:27

    Begat - To bear; to bring forth.
    Lot - Portion; destiny; fate.

    Barnes' Notes on Genesis 11:27

    - Section X - Abraham

    - XXXVI. The Father of Abram

    27. לוט lôṭ, Lot, "veil;" verb: "cover."

    28. אוּר 'ûr, Ur, "light, flame." כשׂדים kaśdı̂ym, Kasdim, Cardi, Kurds, Χαλδαῖοι Kaldaioi. כסד kesed, "gain?" 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. שׂרי sāray, Sarai, "strife;" שׂרה śārâh "strive, rule." מלכה mı̂lkâh Milkah, "counsel, queen;" verb: "counsel, reign." יסכה yı̂sekâh, Jiskah, "one who spies, looks out."

    31. הרן hārān, Haran, "burnt place." Χαῤῥαι Charran, Κάῤῥαι 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, "These are the generations." The sense also clearly accords with this distinction; and it accounts for the repetition of the statement, "Terah begat Abram, Nahor, and Haran." 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 Adam's three sons he selects one to be the progenitor of the seed of the woman; out of Noah's three sons he again selects one; and now out of Terah's 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, "She is the daughter of my father, but not the daughter of my mother" 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 brother's son and the brother of Abram Genesis 14:12, Genesis 14:16. If Sarai be Haran's daughter, Lot is Abram's 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 "the daughter of a father" Leviticus 18:9. And, lastly, the text does not state of Iskah, "This is Sarai," which would accord with the manner of the sacred writer, and is actually done in the Targum of Pseudo-Jonathan.

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