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Haran or Aran (Hebrew: הָרָן Hārān) [1] is a man in the Book of Genesis in the Hebrew Bible. [2] He was a son of Terah, brother of Abraham, and father of son Lot and daughters Milcah and Iscah. He died in Ur of the Chaldees. Through Lot, Haran was the ancestor of the Moabites and Ammonites.
In the account of Terah's family mentioned in the Book of Genesis (Genesis 11:26–32), Nahor II (Hebrew: נָחוֹר – Nāḥōr) is listed as the son of Terah, amongst two other brothers, Abram and Haran . His grandfather was Nahor I, son of Serug. Nahor married the daughter of his brother Haran, Milcah, his niece .
The region of Haran is referred to variously as Paddan Aram and Aram-Naharaim. In Genesis 28:10–19, Abraham's grandson Jacob left Beersheba and went toward Haran. Along the way he had his dream of Jacob's Ladder. In 2 Kings (19:12) and Isaiah (37:12) Haran reappears in the late 8th to early 7th century BC context of the Neo-Assyrian Empire's
The Torah, however, relates Terah's death in Haran before Abram continues the journey to Canaan as an expression that he was not remiss in the Mitzvah of honoring a parent by leaving his aging father behind. [13] The significance of Terah not reaching Canaan was a reflection of his character, a man who was unable to go "all the way".
Nahor (Hebrew: נָחוֹר – Nāḥōr; Greek: Ναχώρ – Nakhṓr) is the son of Serug according to the Hebrew Bible in Genesis Chapter 11. [1] He is said to have lived to the age of 148 years old [2] [3] or 208 according to the Greek Septuagint (LXII) and had a son, Terah, at the age of 29 (79 in the LXX Vat and LXX Brenton) .
Abraham's brother Haran sees what happened and says that he believes in the God of Abraham. Haran is thrown into the fire, and is not saved by God. Hence the verse in Genesis 11:28, “And Haran died in the presence of his father Terah in the land of his nativity, in Ur of the Chaldees.” [6]
Thereupon Nimrod cast Haran into the fire, and he died in his father's presence, as Genesis 11:28 reports, "And Haran died in the presence of his father Terah." [ 92 ] Rabbi Aha said in the name of Rabbi Samuel ben Nahman (or others say Rabbi Alexandri's name) in Rabbi Nathan's name that Abraham knew and observed even the laws of the courtyard ...
This meaning is derived from the Aramaic root of Iscah, which denotes seeing. This led to the tradition that Sarah was a prophetess as great or greater than Abraham. The implication is that Iscah is a kind of alter ego for Sarah, and that when she turned to her prophetic side, she became Iscah.