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.
31, 32. The Migration of Terah to Haran, and his Death. (P.)
31. they went forth with them ] The words, as they stand, are meaningless. The Syriac reads “and he went forth with them.” Better as LXX, Sam. and Lat. “and he brought them forth,” which only requires the omission of one letter. Another conjectural emendation is “and they went forth with him.”
No reason for the migration is here assigned. Later tradition attributed it to religious causes. Cf. Jdt 5:6-9 , “This people are descended of the Chaldeans. And they departed from the way of their parents, and worshipped the God of heaven, the God whom they knew: and they cast them out from the face of their gods, and they fled into Mesopotamia, and sojourned there many days. And their God commanded them to depart from the place where they sojourned.”
Ur of the Chaldees ] Heb. Ur Kasdim. “Ur” is the Uru of the inscriptions denoting a town and region. The town is generally believed to have been discovered in the mounds of the modern El-Muayyar in S. Babylonia, on the right bank of the Euphrates, more than 100 miles S. E. of Babylon. It was the principal seat of the worship of the moon-god, Sin, in S. Babylonia. Its position enhanced its importance in early times. It stood on the main route between Arabia and Syria; and the river Euphrates in those days must have flowed close to its walls. “Kasdim” = “of the Chaldees,” has been added (evidently for purposes of distinction from other similar names), here and in Gen 11:28, Gen 15:7; Neh 9:7; Jdt 5:6 . The Chaldeans, who dwelt in the south of Babylonia, became predominant in the 7th century b.c.; but their name does not appear in the inscriptions until long after the time of Abram.
’Or being the Hebrew word for “light,” the rendering “in the fire of the Chaldees” (Jerome, Quaest., ad loc., in igne Chaldaeorum) gave rise to fantastic legends, which related how Haran perished in, and how Abram was ordered by Nimrod to be cast into, the furnace.
Haran ] LXX , Gr. , Lat. Carrhae, where Crassus fell in battle with the Parthians. The name of a town distant 550 miles N., or N.W. from Ur; and one of the principal towns in Mesopotamia, situate on the left bank of the river Belikh, 70 miles N. from its confluence with the Euphrates on its eastern bank. The name is spelt differently from the Haran of Gen 11:26-27. It would be better to pronounce it “arran,” like the Assyrian arranu, meaning “a road.” The name implies its strategical importance as the converging point of the commercial routes from Babylon in the south, Nineveh in the east, and Damascus in the west.
arran, like Ur, was a centre of the worship of the moon-god, Sin. The two traditions, which derive Abram from Ur and from Haran, unite in connecting his home with a shrine of the moon-god, the one in Babylonia, the other in Mesopotamia.
The journey to Canaan from Ur would describe, by the ordinary caravan route, a great curve passing through Babylon N.W. to arran; thence 60 miles westward to Carchemish on the Euphrates; from Carchemish S.W. to Damascus, and from Damascus south into the land of Canaan. This curve is necessitated by the great desert which separates the river system of the Tigris and Euphrates from the hill country to the east of the Dead Sea and the Jordan.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 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, Isa 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 , 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, Ge 22:22. From Chesed descended the Chasdim, whose language was the same as that of the Amorites, Da 1:4; Da 2:4. These Chasdim, whence the , 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, Da 2:10, and also idolaters, Jos 24:2-3; Jos 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, Da 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!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
See Jos 24:2; Neh 9:7; 1Ch 1:26. Being informed by his son of the command of God,
Terah did not despise it, because it came to him by the hands of his inferior, but cheerfully obeyeth it; and therefore he is so honourably mentioned as the head and governor of the action. Terah and Abram went with Lot and Sarai, as their heads and guides.
Haran is called Charran, Act 7:4, and by the Romans Carrae, a place in in Mesopotamia strictly so called, in the way to Canaan, and near to it, well known by Crassus’ defeat there: see Gen 24:10; 28:10; 29:4.
Dwelt there; or, rested or abode, being detained there for a season; peradventure by Terah’s disease, which begun there, for Gen 11:32 tells us of his death.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. Sarai his daughter-in-lawthesame as Iscah [Ge 11:29],granddaughter of Terah, probably by a second wife, and by earlyusages considered marriageable to her uncle, Abraham.
they came unto Harantwodays’ journey south-southeast from Ur, on the direct road to the fordof the Euphrates at Rakka, the nearest and most convenient route toPalestine.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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 Ge 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 , 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.
Fuente: John Gill’s Exposition of the Entire Bible
31. And Terah took Abram his son. Here the next chapter ought to commence; because Moses begins to treat of one of the principal subjects of his book; namely, the calling of Abram. For he not only relates that Terah changed his country, but he also explains the design and the end of his departure, that he left his native soils and entered on his journey, in order to come to the land of Canaan. Whence the inference is easily drawn, that he was not so much the leader or author of the journey, as the companion of his son.
And it is no obstacle to this inference, that Moses assigns the priority to Terah, as if Abram had departed under his auspices and direction, rather than by the command of God: for this is an honor conferred upon the father’s name. Nor do I doubt that Abram, when he saw his father willingly obeying the calling of God, became in return the more obedient to him. Therefore, it is ascribed to the authority of the father, that he took his son with him. For, that Abram had been called of God before he moved a foot from his native soil, will presently appear too plain to be denied. We do not read that his father had been called. It may therefore be conjectured, that the oracle of God had been made known to Terah by the relation of his son. For the divine command to Abram respecting his departure, did not prohibit him from informing his father, that his only reason for leaving him was, that he preferred the command of God to all human obligations. These two things, indeed without controversy, we gather from the words of Moses; that Abram was divinely called, before Terah left his own country: and that Terah had no other design than that of coming into the land of Canaan; that is, of joining his son as a voluntary companion. Therefore, I conclude, that he had left his country a short time before his death. For it is absurd to suppose, that when he departed from his own country, to go directly to the land of Canaan, he should have remained sixty years a stranger in a foreign land. It is more probable, that being an old man worn out with years he was carried off by disease and weariness. And yet it may be, that God held them a little while in suspense, because Moses says he dwelt in Charran; but from what follows, it appears that the delay was not long: since, in the seventy-fifth year of his age, Abram departed thence; and he had gone thither already advanced in age, and knowing that his wife was barren. Moreover, the town which by the Hebrews is called Charran, is declared by all writers, with one consent, to be Charran, situated in Mesopotamia; although Lucas, poetically rather than truly, places it in Assyria. The place was celebrated for the destruction of Crassus, and the overthrow of the Roman army. (338)
(338) See Wells’ Geography of the Old Test. chap. 6 sub fine, and D’Anville’s Compendium, vol. 1 436. — Ed.
Fuente: Calvin’s Complete Commentary
(31) They went forth with them.This may possibly mean that they went forth in one body; but the phrase is strange, and the Samaritan, followed by the LXX. and Vulg.,by a slight transposition of the letters reads, And he (Terah) brought them forth.
Haran.The Charran of Act. 7:4, that is, Carrhae in North-west Mesopotamia, about twenty geographical miles south-east of Edessa. The name must not be confounded with that of Haran, the father of Lot, as really it is in the Heb. Kharan, and was so called in Accadian times, in which language the word means road, being, according to Mr. Sayce, the key of the highway from the east to the west. It was both a very early and a very late outpost of Chaldean power. (Tomkins Studies on Times of Abraham, 55ff.)
Terahs migration was partly perhaps a movement of a tribe of the Semites northwards (see Note on Gen. 11:28), made restless by the Elamites, who about this time overran Western Asia; but chiefly it had a religious motive: for Ur was the especial seat of the worship of the moon-god, Sin; and though Terah had not attained to the purity of Abrahams faith, yet neither was he altogether an idolater. But why did they intend to go into the land of Canaan? As Abram subsequently continued this migration in simple dependance upon Gods guidance (Gen. 12:1), it was probably the Divine rather than the human purpose that is here expressed. Still, there may have been some tradition in the family, or knowledge handed down from patriarchal times, which made them look upon Canaan as their land of hope; and the expedition of Amraphel, king of Shinar, and others against the south of Palestine, recorded in Gen. 14:1-16, and confirmed by our large present knowledge of these popular movements, shows that we must not assume that, far removed from one another as were Babylonia and Canaan, therefore they were lands mutually unknown. We gather also that the Divine summons came to Abram in Ur (see Gen. 15:7; Neh. 9:7; Act. 7:2), but we learn in Gen. 12:1 that his final destination was not then definitely told him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. Terah took Terah, the patriarch of the tribe, here appears as the leader of this movement . In this memorable emigration the divine and the human are seen to co-operate and interact, as in the case of all the great movements of Providence . Natural causes, and even selfish human motives, are taken up into the divine plan . So God uses the avarice of Laban (chap . 31) to bring Jacob back again into Canaan; the envy of Joseph’s brethren to plant Israel in Egypt, (Gen 45:8😉 and the tyrannical cruelty of Pharaoh to transfer them to their final home . In this history, and in the heathen traditions, we see other traces of westward movements from the Mesopotamian plain and the Asiatic table-land around the desert and down the Jordan valley to the Mediterranean shore . Warlike expeditions from beyond the Tigris . as we see from chapter 14, had already brought the kings of the vale of Siddim under tribute to the king of Elam . Shemitic tribes were at this same time pressing westward and southward into the Arabian peninsula, and the Arameans were ascending the Euphrates and settling in Eastern Syria . The migration of Terah and his tribe was thus a part of a general movement of the Shemitic people, settling towards the Mediterranean from the east, divinely guided so as to rescue a branch of that people from the prevailing idolatry, and bless, in their old age, the nations of the earth.
They went forth with them That is, Lot and Sarai, the two just previously mentioned, went forth with Terah and Abram.
To go into the land of Canaan There is no indication that Terah had any other than secular motives, but St. Stephen tells us in Act 7:2, that Abram had already received a divine call . The tribe, with their dependents and cattle, moved slowly up the Mesopotamian plain, intending to advance northward, around the desert, and then south-westerly into the land of Canaan, but arriving in the vicinity of Haran, ( Charran of the New Testament, the Carrhae of the Greeks and Romans,) and encamping there, perhaps the advancing infirmities of the aged Terah prevented his moving farther, and so they dwelt there till Terah was dead . Act 7:4. Then the migration continued, under the leadership of Abram . But more probably we are to understand the text to state that Terah started on the expedition which terminated in Canaan, that is, which Abram continued to Canaan, although Terah himself had not this issue in mind when he left Ur of the Chaldees . This harmonizes better with Gen 12:1, “Unto the land that I will show thee,” implying that the particular land was not then made known to Abram, and also with Paul’s language, in Heb 11:8, “and he went out, not knowing whither he went . ” Haran, or Charran, in north-west Mesopotamia, on the stream Belilk, a little affluent of the Euphrates, situated in a large plain surrounded by mountains, was a natural halting-place for caravans, being but a very little out of the direct route to Canaan, and the point whence diverged the great caravan routes to the fords of the Euphrates and Tigris. There was once here a temple of the moon goddess, as in Ur. The city is remarkable in Roman history as the scene of the defeat of Crassus. It had quite a population under the caliphs, but is now a ruined village, inhabited by a few Arabs.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 11:31. They went forth from Urto go into Canaanand came unto Haran Terah, with his son Abram with Sarai, and his grandson Lot, leaving Nahor and his family behind, from what motive it doth not appear, probably from the call of God, Neh 9:7, left Ur of the Chaldees, purposing to go into the land of Canaan; but the old man stopt short, and died in his two hundredth and fifth year at Haran, a city in the north-west parts of Mesopotamia, celebrated for the defeat of Crassus, situated on or near the Euphrates, directly in Terah’s way to Canaan, about one and twenty miles distant from Ur. It is rendered in the Greek, Charran, Act 7:2. Some think Terah gave it the name of Haran from his son, who died a little before; but Le Clerc supposes it comes from a word signifying “parched or burnt up,” on account of the parched deserts in its neighbourhood. Ur is called of the Chaldees by way of anticipation, as this land was not so called till long after this period. Chaldaea, in Greek and Roman authors, denotes the country lying between Mesopotamia (and taking in part of it, especially those parts lying along the Tigris) to the north, Susiana to the east, the Persian Bay to the south, and Arabia Deserta to the west. Its capital city was Babylon, hence called the beauty of the Chaldees’ excellency, Isa 13:19. Ur lay in the eastern part of Mesopotamia, and is supposed to have been built by Ashur the son of Shem. The name of Ur, which in Hebrew denotes light or fire, is supposed to have been given to this city, either because the Chaldaeans were the first who studied astronomy and the motions of the celestial luminaries; or, most likely, because the sun, or fire, the great symbol of the sun, was worshipped there. For the sun appears to have been the most ancient object of false worship: hence, the Hebrew word for images, chamman, signifies temples or images of the sun; and hence, we are told by Maimonides and others, that the first object of the Chaldaean idolatry was fire, that is, most probably, the heavenly bodies primarily, and artificial fire, as their symbol. See Deu 4:19. Job 31:26.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Harran is the same as Charran, between Ur and Canaan, Act 7:4 . Sarai was Abram’s half sister, Gen 20:12 , and supposed to be the same as Iscah Gen 11:29 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 11:31 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.
Ver. 31. And Terah took, &c. ] Being admonished of the Divine oracle, Act 7:2-3 by his son Abram, he rebuked him not, neither charged him, upon his blessing, to abide in his native country, as many a father would have done (for what was he wiser and better than his forefathers?) but abandoned his idols, and went as far as his old legs could carry him toward the country that God should show them. For as yet they “went forth, not knowing whither they went”. Heb 11:8 But having God by the hand, they knew they could not go amiss. This was a blessed blind obedience, not to dispute, but to despatch; to wink, and put themselves into God’s hand, to be led about at his pleasure, to follow him without sciscitation. a
a Instar caeci oculos clausit, vocantemque Deum secutus est. – Bucholcer.
NASB (UPDATED) TEXT: Gen 11:31-32
31Terah 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. 32The days of Terah were two hundred and five years; and Terah died in Haran.
Gen 11:31 they went out There is much discussion as to whether Terah took his family or if Abram took them. Some postulate God’s original calling of Terah but that he lapsed back into idolatry. It seems to me that Abraham is the focus of the entire section, not Terah. By leaving Ur Abram was leaving not only his extended family, but also their national deities. He left a comfortable, settled life to follow a new God who had spoken to him in a rather cryptic fashion.
Gen 11:32 the days of Terah were two hundred and five years When one adds Gen 11:26 with Gen 12:4 which equals 145 years and subtracts this from 205, it becomes obvious that Terah lived 60 years after Abraham left Haran. This seems to conflict with Stephen’s sermon in Act 7:4. Several aspects of Stephen’s historical review conflict with our modern understanding of Old Testament history. Possibly he was using rabbinical interpretative methods. Other scholars assert that Abram, though listed first in Gen 11:26, was born much later and that Stephen was accurate. It is interesting that the Samaritan Pentateuch has 144 here.
SPECIAL TOPIC: THE OLD TESTAMENT AS HISTORY
SPECIAL TOPIC: OLD TESTAMENT HISTORICAL NARRATIVES
SPECIAL TOPIC: OLD TESTAMENT HISTORIOGRAPHY COMPARED WITH CONTEMPORARY NEAR EASTERN CULTURES
To summarize then, historicity does not function in the area of inspiration, but in the area of apologetics and evangelism.
OLD TESTAMENT TIMELINE
DOCTRINAL STATEMENT
Terah took. Terah being 200 and Abram 70. Compare Gen 15:7. Jos 24:3. Neh 9:7. Act 7:2-4. Heb 11:8.
daughter in law = daughter by another wife. See App-29.
they. Others beside those named. Compare Gen 24:10, Gen 24:15; Gen 29:10.
Ur = a city of great pretensions. Recent excavations show luxury and attainments. Abraham no nomad. See note on Gen 11:28.
Haran. Not the Haran of Gen 11:26 above; but Charran (Act 7:2, Act 7:4), the frontier town of Babylonian Empire, devoted to the worship of the Moon-god.
dwelt. Till he died (Gen 11:32).
Terah The name means delay.
am 2078, bc 1926
took: Gen 11:26, Gen 11:27, Gen 12:1
they went: Gen 11:28, Gen 12:1, Jos 24:2, Jos 24:3, Heb 11:8
Ur: Ur was probably the place called Ouri, in Mesopotamia, two days’ journey from Nisibis, in the way to the river Tigris. Jos 24:2, Neh 9:7, Act 7:2-4
the land: Gen 10:19, Gen 24:10, bc cir, 1923, am cir, 2081
Haran: Gen 11:32, Gen 12:4, Gen 24:10, Gen 24:15, Gen 27:43, Gen 29:4, Gen 29:5, Act 7:2-4, Charran
Reciprocal: Gen 11:29 – Iscah Gen 12:5 – in Gen 28:10 – General Gen 31:53 – God of Abraham 2Ki 19:12 – Haran Isa 23:13 – land Isa 37:12 – Haran Isa 41:2 – Who raised Jer 50:1 – the land Eze 27:23 – Haran Act 7:4 – came Heb 11:15 – mindful
11:31 And {n} 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 {o} Haran, and dwelt there.
(n) Though the oracle of God came to Abram, yet the honour is given to Terah, because he was the father.
(o) Which was a city of Mesopotamia.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes