Gênesis 11
Bob Utley · Citado em PreceptAustin
Gênesis 11
Utley - It is obvious that Genesis 11 explains the dispersion described in Genesis 10. This one language, which apparently went back to Eden, was not Hebrew. The first discovered examples of ancient Hebrew date from about 1000 B.C., although newly found wall texts from mines in the Sinai peninsula may be earlier. The oldest written languages known to moderns is cuneiform Sumerian, dating from 3,000 B.C. (ABD, vol. 1, p. 1213), and the culture from 10,000-8,000 B.C. There is a Sumerian epic called "Enmerkar and the Lord of Aratta," where it specifically states all people spoke one language. John
Gênesis 11
Utley - they journeyed east seems to imply a movement away from the location of the ark, the mountains of Ararat. The literal phrase "journeyed" means "pulled up stakes" (Qal INFINITIVE CONSTRUCT). Mesopotamia is southeast of the mountains of Ararat (which run from modern Turkey to Iran). SPECIAL TOPIC: CHALDEANS Shinar (08152)(Shinar) is the name of the plain between the Tigris and Euphrates near the Persian Gulf where the city and nation of Babylon were begun by Nimrod (Ge 10:8-10; 11:2). NIV Shinar - 8v - Gen. 10:10; Gen. 11:2; Gen. 14:1; Gen. 14:9; Jos. 7:21; Isa. 11:11; Dan. 1:2; Zech. 5:11 Journeyed (05265)(nasa) means to pull out or up (as when pulling up stakes preparing to move on), set out, journey. It has the basic meaning of moving something out, pulling it out, taking it away; causing something to move out. It is probably the most common term in the Old Testament referring to the movement of clans and tribes. Indeed, the word is used almost 90 times in the Book of Numbers alone, since this book records the "journeying" of the people of Israel from Sinai to Canaan. The root meaning "to pull out tent-pegs," i.e. to break camp (cf. Isaiah 33:20; also note Judges 16:3 where Samson "pulls up" two gateposts from the ground), gave rise to the derived meaning of "to set out," or "journey"—the usual meaning of this frequent verb. W E Vine - This word has the basic meaning of "pulling up" tent pegs (Isa. 33:20) in preparation for "moving" one's tent and property to another place; thus it lends itself naturally to the general term of "traveling" or "journeying." Samson is said to have "pulled up" the city gate and posts (Jdg. 16:3), as well as the pin on the weaver's loom (Jdg. 16:14). Nāsaʿ is used to describe the "movement" of the angel of God and the pillar of cloud as they came between Israel and the pursuing Egyptians at the Sea of Reeds (Ex 14:19). In Num. 11:31, the word refers to the "springing up" (neb) of the wind that brought the quail to feed the Israelites in the wilderness. Nāsaʿ lends itself to a wide range of renderings, depending upon the context. (Vine's Expository Dictionary of Old Testament and New Testament Words) Marvin Wilson - Considering the nature of the verbal idea, nāsaʿ fits well into the historical life setting of the Hebrews of this early period. Before the conquest, they were a primarily semi-nomadic, itinerant, tentdwelling people. As desert travellers, each morning they pulled up their tent-pegs, folded their tents, and set out with flocks and herds on the next stage of their journey. Thus for the wandering Hebrews, the idea of "pulling up" or "breaking camp" (cf. massaʿ in Numbers 10:2) led to the more common meaning of "setting out" (Numbers 10:6). In this regard it is of note that Numbers 33 (RSV) renders nāsaʿ "to set out" forty-two times in its list of the various stages of Israel's journey from Egypt to the border of Canaan. In OT times, "to set out" was normally to journey and go travel somewhere. This then gave rise to such expressions of hendiadys as "take your journey, and go" (Deut. 1:7; Deut. 2:24). The patriarch Jacob "journeyed" about Canaan (cf. Genesis 35:16; Genesis 46:1): The Israelites "set out" from Elim, journeying to the wilderness of Sin (Exodus 16:1). From Rephidim they "set out" for Sinai (Exodus 19:2). Forty years later, "the people set out from their tents, to pass over the Jordan" (Joshua 3:14). Occasionally nāsaʿ carries the nuance of "setting out" in the sense of to "go forward" or to "go onward." When Israel fled Egypt and was suddenly halted by the Red Sea, the Lord said to Moses, "Tell the people of Israel to go forward (nāsaʿ)" (Exodus 14:15). Later, Israel was instructed to "go onward" (nāsaʿ) only when the cloud was taken up from over the tabernacle (Exodus 40:36-37). People are not the only subject of nāsaʿ; other things also are said to "set out" such as the standard of a tribe (Numbers 10:18, 22, 25), the ark (Numbers 10:35), the tabernacle (Numbers 1:51), and the tent of meeting (Numbers 2:17). In a number of passages, nāsaʿ means to "depart," "leave," or "go back." It is used of those who have "gone away" to a nearby town (Genesis 37:17) and of a king who had "left" one city to fight at another (2 Kings 19:8). Sennacherib "departed," i.e. retreated, from Jerusalem to Nineveh when he saw that his army was miraculously decimated (2 Kings 19:36). Likewise, King Jehoram and his forces "withdrew," i.e. retreated, from attacking Moab and returned to their own land (2 Kings 3:27). The rendering "struck camp" (NEB) for nāsaʿ in this verse seems open to question. nāsaʿ is also used in the sense of to "journey by stages." Headed for Sinai, the Israelites "moved on from the wilderness of Sin by stages" (pl. of massaʿ; Exodus 17:1). Later they "set out by stages from the wilderness of Sinai" (Numbers 10:12). Moses recorded the itinerary of Israel's journeys "stage by stage ... according to their starting places" (Numbers 33:1-2). The same nuance of journeying gradually, stopping from place to place, is conveyed by nāsaʿ in Genesis 12:9 where Abram, having left Haran, "journeyed on, still going toward the Negeb" (cf. Genesis 11:2 where the term "migrate" seems to be an appropriate rendering of nāsaʿ). nāsaʿ is likewise used of shepherds who "wander" from place to place with their flocks (Jeremiah 31:24).The Hiphil stem of nāsaʿ sometimes means to "cause to set out" or "make start out." It was Moses who "brought Israel from the Red sea" (Exodus 15:22; cf. LXX); but it was the Lord who "caused the east wind to blow" (Psalm 78:26; cf. Exodus 14:21) and who "led forth his people like sheep, and guided them in the wilderness" (Psalm 78:52). The Hiphil is also employed with the nuance of to "remove" or "take (something) from its place." A jug is "set aside" when it has been filled (2 Kings 4:4). Hope may be "pulled up," i.e. removed, like a tree (Job 19:10). When stones are quarried, they are "removed from their place" (cf. 1 Kings 5:17 [H 31]; Eccles. 10:9). Hence the derivative massāʿ, the "breaking (of stones)" or "quarrying" (1 Kings 6:7). (TWOT) Nasa - blow(1), continuing*(1), departed(3), go about(1), go forward(1), journeyed(56), journeying(1), led(1), led forth(1), left(2), marching(1), move(2), moved(6), plucked(1), pulled(4), quarried(1), quarries(1), removed(1), set(53), set journey(1), set aside(1), sets(1), setting(1), take our journey(1), uprooted(1), wander(1), went forth(1). Gen. 11:2; Gen. 12:9; Gen. 13:11; Gen. 20:1; Gen. 33:12; Gen. 33:17; Gen. 35:5; Gen. 35:16; Gen. 35:21; Gen. 37:17; Gen. 46:1; Exod. 12:37; Exod. 13:20; Exod. 14:10; Exod. 14:15; Exod. 14:19; Exod. 15:22; Exod. 16:1; Exod. 17:1; Exod. 19:2; Exod. 40:36; Exod. 40:37; Num. 1:51; Num. 2:9; Num. 2:16; Num. 2:17; Num. 2:24; Num. 2:31; Num. 2:34; Num. 4:5; Num. 4:15; Num. 9:17; Num. 9:18; Num. 9:19; Num. 9:20; Num. 9:21; Num. 9:22; Num. 9:23; Num. 10:5; Num. 10:6; Num. 10:12; Num. 10:13; Num. 10:14; Num. 10:17; Num. 10:18; Num. 10:21; Num. 10:22; Num. 10:25; Num. 10:28; Num. 10:29; Num. 10:33; Num. 10:34; Num. 10:35; Num. 11:31; Num. 11:35; Num. 12:15; Num. 12:16; Num. 14:25; Num. 20:22; Num. 21:4; Num. 21:10; Num. 21:11; Num. 21:12; Num. 21:13; Num. 22:1; Num. 33:3; Num. 33:5; Num. 33:6; Num. 33:7; Num. 33:8; Num. 33:9; Num. 33:10; Num. 33:11; Num. 33:12; Num. 33:13; Num. 33:14; Num. 33:15; Num. 33:16; Num. 33:17; Num. 33:18; Num. 33:19; Num. 33:20; Num. 33:21; Num. 33:22; Num. 33:23; Num. 33:24; Num. 33:25; Num. 33:26; Num. 33:27; Num. 33:28; Num. 33:29; Num. 33:30; Num. 33:31; Num. 33:32; Num. 33:33; Num. 33:34; Num. 33:35; Num. 33:36; Num. 33:37; Num. 33:41; Num. 33:42; Num. 33:43; Num. 33:44; Num. 33:45; Num. 33:46; Num. 33:47; Num. 33:48; Deut. 1:7; Deut. 1:19; Deut. 1:40; Deut. 2:1; Deut. 2:24; Deut. 10:6; Deut. 10:7; Jos. 3:1; Jos. 3:3; Jos. 3:14; Jos. 9:17; Jdg. 16:3; Jdg. 16:14; Jdg. 18:11; 1 Ki. 5:17; 2 Ki. 3:27; 2 Ki. 4:4; 2 Ki. 19:8; 2 Ki. 19:36; Ezr. 8:31; Job 4:21; Job 19:10; Ps. 78:26; Ps. 78:52; Ps. 80:8; Eccl. 10:9; Isa. 33:20; Isa. 37:8; Isa. 37:37; Isa. 38:12; Jer. 4:7; Jer. 31:24; Zech. 10:2 QUESTION - What is the significance of the land of Shinar in the Bible? ANSWER - The land of Shinar is referenced eight times in the Old Testament (Genesis 10:10; 11:2; 14:1, 9; Joshua 7:21; Isaiah 11:11; Daniel 1:2; Zechariah 5:11), always in connection to the geographical location of Babylonia. In certain passages, some versions of the Bible translate the word for “Shinar” as “Babylonia” for clarity’s sake. Shinar is significant for these reasons: Shinar was the location of the Tower of Babel. Genesis 10:10 mentions that Nimrod, a descendant of Ham, built “Babylon, Uruk, Akkad and Kalneh, in Shinar.” A plain in Shinar was the site chosen to construct the notorious Tower of Babel (Genesis 11:1–4). As punishment for the people’s wickedness, God confused their language, and thus the land of Shinar earned the name of “Babel” or “Babylon” (Genesis 11:5–9). Babylon and Babylonia both derive their names from Babel, which means “confusion.” Shinar was ruled by a king that Abraham fought. During Abraham’s time, four kings, including Amraphel, king of Shinar, fought against the kings of Sodom and Gomorrah and three other kings (Genesis 14:1–3, 8–9). After overpowering the kings of Sodom and Gomorrah, the four kings plundered the cities, carrying away Lot and all he owned (Genesis 14:10–12). To save his nephew, Abraham and 318 of his men routed the raiding party, defeated the four kings, and recovered Lot, his family, and his possessions (Genesis 14:13–17). Shinar was associated with temptation. After taking Jericho, the Israelites failed in conquering Ai because of sin in the camp (Joshua 7:10–12). Achan had stolen devoted items from Jericho, which the Lord had specifically commanded against (Joshua 6:18–19). Included in the plundered items was a finely crafted, beautiful robe from Shinar (Joshua 7:21). Because of Achan’s sin, about thirty-six people lost their lives during the failed attempt at taking Ai (Joshua 7:4–5). After his sin was discovered, Achan and his family were stoned to death in accordance with God’s command (Joshua 7:24–26). Shinar was associated with Babylon’s wickedness. Zechariah the prophet recorded a vision of a basket with a lead cover. The angel guiding Zechariah identified the meaning of the basket: “This is the iniquity of the people throughout the land” (Zechariah 5:6). Then the angel raised the cover of lead, revealing to the prophet that there was a woman in the basket. The angel said, “‘This is wickedness,’ and he pushed her back into the basket and pushed the lead cover down over its mouth” (Zechariah 5:8). The basket with the woman was then carried through air to the land of Shinar where a temple would be built for it (verse 11). This strange vision pictures the suppression of wickedness and its banishment to Shinar/Babylon. In Shinar, the wickedness would eventually be freed and even worshiped (cf. Revelation 17). Shinar is associated with the wicked worship of false gods, and in the end times, Babylon the Great is the center of wickedness and demon worship (Revelation 18:2–3). Shinar was the location of Judah’s exile. When the nation of Judah was finally taken into exile to Babylonia, Nebuchadnezzar carried off the devoted things of the Lord’s temple and placed them in a temple to the god he worshipped (Daniel 1:1–2). Nebuchadnezzar probably placed the precious items into the temple of Marduk, also called Bel, which was the chief god of the Babylonians. Because of disobedience and idol worship, the Jews were exiled from their land to Shinar (2 Chronicles 36:15–21). Shinar is a place that will contain a faithful remnant of Israel. Isaiah 11 mentions the future millennial kingdom of the “Root of Jesse” who will “stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious” (Isaiah 11:10). During His reign, Jesus will “recover the remnant that remains of his people, from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the coastlands of the sea” (Isaiah 11:11, ESV). This promise assures us that God’s people will be regathered—even from Shinar—to worship the Lord in His future kingdom. Shinar is significant in its connection to the world’s historical rebellion against God: everything from the construction of the Tower of Babel to its association with idols, its mistreatment of Israel, and its future association with the Antichrist. Despite the many evils in the land of Shinar, God has preserved His people there. Believing Israelites in Shinar will participate in Jesus’ millennial kingdom in the future, demonstrating God’s grace and redemption.GotQuestions.org SHINAR [ISBE]- shi'-nar (shin`ar; Senaar Sen(n)aar) by T. G. Pinches - 1. Identification: The name given, in the earliest Hebrew records, to Babylonia, later called Babel, or the land of Babel (babhel, 'erets babhel). In Gen 10:10 it is the district wherein lay Babel, Erech, Accad, and Calneh, cities which were the "beginning" of Nimrod's kingdom. In 11:2 Shinar is described as the land of the plain where migrants from the East settled, and founded Babel, the city, and its great tower. 2. Possible Babylonian Form of the Name: Though sometimes identified with the Babylonian Sumer, the connection of Shinar with that name is doubtful. The principal difficulty lies in the fact that what might be regarded as the non-dialectical form singar (which would alone furnish a satisfactory basis of comparison) is not found, and would, if existent, only apply to the southern portion of Babylonia. The northern tract was called Akkad, after the name of its capital city (see ACCAD). The Greek form Sen(n)aar shows that, at the time the Septuagint translation was made, there was no tradition that the `ayin was guttural, as the supposed Babylonian forms would lead us to expect. As the Biblical form Shinar indicates the whole of Babylonia, it corresponds with the native (Sumerian) Kingi-Ura, rendered "Sumer and Akkad," from which, by changing "K" into "Sh" (found in Sumerian), Shinar may have been derived, but this explanation is not free from difficulties. 3. Sumerian and Other Equivalents: This two-fold designation, Kingi-Ura, is that which is commonly used in the inscriptions of the earlier kings, though it cannot then have indicated always the whole country, but only such parts of it as acknowledged their overlordship. Later on the corresponding term seems to have been Kar-Dunias ("the territory of the god Dunias," to all appearance a term introduced by the Kassite rulers). Nabonassar and his successors seem to have contented themselves with the title "king of Babylon," rule in the city implying also the dominion over the whole country. Often, however, the equivalent term for Babylonia is Ehi, probably an abbreviation of Eridu, and here standing for the land belonging to that sacred city--"the good city," a type of Paradise, Babylonia being, in fact, situated upon the edinu, or "plain." See EDEN. 4. The Syriac Sen'ar: All these comparisons tend to show that the Babylonian equivalent of Shinar is not any of the above, and as yet has not, in fact, been found. This is also implied by the fact, that Sen'ar was used in Syriac for the country around Bagdad, and in ancient times included (it may be supposed) the plain upon which the ruins of Babylon stand. Sen'ar was therefore in all probability an ancient Babylonian designation of the tract, now lost, but regarded by the Hebrews as synonymous with Babylonia. 5. The Primitive Tongue of Shinar: From the inscriptions it would seem that the primitive language of Shinar was not Semitic, but the agglutinative idiom now named Sumerian--a tongue long regarded as Turanian, and having, it is thought, Turko-Chinese affinities--gal, "to be," Turkish ol-mak; ama (ana), "mother," Turkish ana; abba, "old man," Turkish baba, "father"; (h)e, "house," Turkish ev, etc. The Chinese affinities seem less close, but the following may be quoted: a(y)a "father," Chinese ye (Amoy ia); ge, "night," Chinese ye; gu, "to speak," Chinese yu; shu, "hand," Chinese sheu; kin, "business," Chinese kung, "work"; etc. Chinese and Turkish, however, have had time to pass through many changes since Sumerian was current in Shinar. Many words of the Sumerian language were borrowed by the Semitic Babylonians, and a few (like hekal, "temple," Semitic (h)egal, "great house") entered the other Semitic languages. 6. Comparison with the Semitic Idiom: Halevy's contention, that Sumerian is simply "an allography" for the expression of Sera Babylonian, seems to be untenable, as they differ not only in words, but also in grammar; moreover, Sumerian had a dialect, called by the natives "woman's tongue." For the rest, the principal differences between Sumerian and Semitic Babylonian are: (1) post-positional suffixes instead of prepositions; (2) verbs with long strings of prefixes and infixes to express the persons and regimens, instead of a prefix and a suffix; (3) compound words, both nouns and verbs, are common instead of being exceedingly rare. Sumerian seems to have borrowed several words from Semitic Babylonian. 7. The Testimony of the Sculptures, etc. to the Race: Not only the language, but also the sculptures which they have left, point to the probability that the earlier inhabitants of Shinar belonged to a different race from the later. The Semites of Babylonia were to all appearance thick-set and muscular, but the Sumerians, notwithstanding the stumpy figures which their statues and bas-reliefs show, seem to have been slim--in any case, their warriors, in the better basreliefs, as well as the figures of the god Nin-Girsu (formerly known as "the god with the firestick"), and the engraved cylinders, have this type. Moreover, the sculptures and cylinder-seals show that certain classes--priests or the like--were clean shaven, in marked contrast to Semitic usage elsewhere. Their deities, however, always had hair and beard, implying that they came from a different, though possibly related, stock. These deities were very numerous, and it is noteworthy that, though those with Sumerian names may be counted by hundreds, those with Semitic names are only to be reckoned by tens. 8. The Sumerians Probably in Shinar before the Semites: Though there is no certain indication which race entered Shinar first, it is to be noted that Nimrod, presumably Shinar's first king and the founder of its great cities, was a son of Cush (Gen 10:8), and the name of Shinar seems to have existed before the foundation of Babel (Babylon) and its tower (Gen 11:2). In the native sculptures, moreover, the non-Semitic type precedes the Semitic; and in the inscriptions the non-Semitic idiom precedes that of the Semitic tranlation. Everything points, therefore, to the Sumerians having been in Babylonia before the Semitic inhabitants. Map of Some of Locations in Shinar 9. The States of Shinar: At the earliest period to which our records refer the Sumerians of Shinar were divided into a number of small states, of which the following may be regarded as the principal: (1) Sippar: Sippar or Sippar-Aruru (-Ya'ruru), possibly including Accad (Gen 10:10), some distance Southwest of Bagdad. It is the modern 'Abu-habbah, "father of grain." Though it seems to have fallen early under the dominion of the Semites, it was at first Sumerian, as its native name, Zimbir, and the ideographic writing thereof show. According to Berosus, who calls it Pantabiblion, one of its earliest kings was Amelon or Amillarus, who reigned 13 sari, or 46,800 years. Later on came Evedoreschus, the native Enwe-duran-ki, renowned as a priest favored by the gods. His descendants, if of pure race, inherited the divine grace which he enjoyed. It is said to have been in Sippara (Sippar) that Ut-napistim, the Babylonian Noah, buried the records before entering the ark. (Archaeology find) (2) Kes (Kish): About 18 miles North of Babylon lay Kes, now Oheimer--a foundation which seems to have preceded Babylon as the capital of Shinar. Its early queen, Azag-Bau, is said to have been the wife of a wine-merchant and to have reigned 100 years. (3) Babylon: Babylon, for which see BABEL; BABYLON. As one of its early kings, Berosus mentions Alorus, "the shepherd of the people," as having reigned for 10 sari, or 36,000 years. The state of Babylon probably included Cuthah. (Tel Ibrahim), which once had kings of its own, and possessed a special legend of the Creation. Belonging to Babylon, also, was the renowned city Borsippa, now Birs, or the Birs Nimroud, the traditional site of the Tower of Babel. See BABEL, TOWER OF. (4) Nippur: Some distance Southeast of Babylon lay Nippur or Niffur, now Niffer (Noufar), identified by the rabbis with the "Calneh" of Gen 10:10. It was a place of considerable importance, and the seat of the worship of Enlil and Ninlil, later, also, of their son Ninip and his spouse (see CALNEH). The American excavations on this site have thrown a flood of light upon almost every branch of Assyriological research. (See ruins of Temple) (5) Adab: Adab, now called Bismaya, the city of Mah, the goddess of reproduction. One of the earliest rulers of Adab was seemingly called Lugal-dalu, of whom a fine statue, discovered by the American explorers, exists. It was apparently renowned as a necropolis. (6) Surippak (Shuruppak): South and a little West of Adab was Surippak, now Fara. This was the birthplace of the Babylonian Noah, Ut-napistim, son of Opartes (Umbara-Tutu), a Chaldean of Larancha. The coming of the Flood was revealed to Ut-napistim here. (7) Umma: Practically East of Fara lay Umma or Gisuh (or Giuh), now Jokha. This city was apparently of considerable importance, and the traditional rival of Lagas. (8) Uruk (Erech): South of Fara lay Unuga, Semitic Uruk, the Biblical ERECH (which see), now Warka. Its most celebrated king, after Gilgames, was Lugal-zaggi-si, one of the opponents of the rulers of Lagas. (9) Lagas: Some distance East of Warka was the territory of Lagas, now Tel-loh--a little state, rather in accessible, but of considerable importance to the antiquarian, which is a testimonial to the advance in civilization which it had made. Its kings and viceroys were among the most renowned, though apparently unknown outside their own domains. The most celebrated were the reformer Uru-ka-gina and viceroy Gudea, to whom many erections in the city were due. (See Gudea's remarkable statue in the Louvre.) (10) Larsa: Somewhat to the Southeast of Warka lay Larsa, the "Ellasar" of Gen 14:1 (which see). This center of learning maintained its independence even after the other states had been absorbed by Hammurabi and his dynasty into the Babylonian empire. (11) Ur: To the Southeast of Warka and Senqara lies the site of the ancient UR OF THE CHALDEES (which see) now Mugheir. It was renowned for its temple to the moon, and for the kings known as the dynasty of Ur: Sur-Engur, Dungi, Bur-Sin, Gimil-Sin, and Ibi-Sin. (12) Eridu: South of the Ur lay Eridu, or, in full, Guruduga, "the good city," wherein, apparently, lay the earthly Paradise. This is identified with the present `Abu-shahrein, and was the seat of Ea or Enki, god of the sea and of fertilizing streams. According to the tradition, it was there that the "dark vine" grew--a type, seemingly, of the tree of life. The later kings of Babylon sometimes bear the title "king of Eridu," as though rulers of the domain of Paradise. (13) The Land of the Sea: The Land of the Sea (that bordering on the Persian Gulf), in which, seemingly, the Chaldeans afterward settled, seems to have played an important part in the early history of Shinar. Berosus speaks of its king Ammenon, who reigned 12 sari, or 43,200 years, and in whose time the Musarus Oannes, or Annedotus, arose out of the Persian Gulf. Like others referred to in the legends which Berosus refers to, he was half-man and half-fish. It is thought that these incidents, though evidently mythical, point to the introduction of civilization into Babylonia, from this point. See also JONAH; JONAH, THE BOOK OF. (14) Nisin, Isin, or Karrak: Nisin, Isin, or Karrak, seat of the worship of Nin-Karraga, was also an important state governed by its own kings. (15) Upe or Upia (Opis): Upe or Upia, the Greek Opis, apparently obtained renown at a very early date, its kings being given in the great chronological list before those of Kis. (16) Other Well-known Cities: Other well-known cities, possibly state-capitals, were Larak, Greek Laranche; Amarda, one of the centers of the worship of Nergal; Asnunna, a province East of the present Bagdad; Dilmu, now Dailem; Nuru, Ennigi, and Kakra, seemingly centers of the worship of Hadad; Tilmun, at the head of the Persian Gulf, and including the island of Bahrein; the province of Sabu; Seseb or Bagdadu, possibly the modern Bagdad; and several others. 10. Shinar and Its Climate: Whether the country was in the same seemingly uncared-for state in ancient times as at present is unknown; but one cannot help admiring the courage of the original immigrants into such a district, for example, as that of Lagas. This, which belongs to the southern region, is very inaccessible on account of the watercourses and marshes. Like the whole of Shinar in general, it is more or less dried up in summer, and unhealthy for Europeans. The alterations in the waterways, owing to changes in the irrigation-channels, must then, as now, have hindered communication. Sharp cold, with frost, succeeds the heat of summer, and from time to time sand-storms sweep across the plain. Notwithstanding the destruction sometimes wrought, the floods were always welcomed in consequence of the fruitfulness which followed, and which was such as to make Babylonia one of the most fertile tracts known. 11. Sculpture in Shinar: The reference to the Sumerian sculptures in (7) above will have shown that the inhabitants of the Plain of Shinar possessed an art of no mean order and of some antiquity, even at the time when it first presents itself to our notice. It is true that many specimens are crude and uncouth, but this is probably due to the sculptors having been, often enough, the slaves of their material. Their stones were frequently more or less pebble-shaped, and they had neither the skill nor the tools to reduce them to better proportions--moreover, reduction of bulk would have meant a diminution of their importance. The broad, squat figures which they produced, however, gave them bad models for their bas-reliefs, and it was long ere this defect was removed, notwithstanding the superior work produced by their seal-engravers during and after the 4th millennium BC. 12. The First Nation to Use Writing in Western Asia: But in all probability special renown will always be attached to the non-Semitic inhabitants of Shinar as the inventors, or at least the earliest users known to us, of the cuneiform script. It may be objected that the system which they introduced was cumbersome and imperfect, but they knew of nothing simpler, and modern Chinese, with which their script has been compared, is far less practical. Briefly, the system may be described as syllabic for the prefixes and suffixes, and ideographic for the roots. To show this the following transcribed example will probably suffice: 13. The System Employed, with an Example: E nu-DU URU nu-DIM, A house was not built, a city was not constructed; URU nu-DIM ADAM nu-mun-GAR, A city was not constructed, a community he had not founded; ABZU nu-DU GURUDUGA nu-DIM, The abyss was not built, Eridu was not constructed; E AZAGA DINGIRene KI-DURA-bi nu-DIM, The holy house of the gods, its seat was not constructed; Su-NIGIN KURKURAgi AABBAama, The whole of the lands was sea. The nominal and verbal roots of the above extract from the bilingual account of the Creation are in capitals, and the pronominal prefixes and suffixes, with a couple of lengthenings which determine the pronunciations of the nouns, in small letters. This will not only give an idea of the poetical form of the Sumerian legend of the Creation by Merodach and Aruru, but also show how short and concise, as a language, was the speech of Shinar, before Semitic supremacy. Genesis 11:3 They said to one another, "Come, let us make bricks and burn them thoroughly." And they used brick for stone, and they used tar for mortar. they said one to another - Heb. a man said to his neighbour, Go to. Ge 11:4,7 Ps 64:5 Pr 1:11 Ec 2:1 Isa 5:5 41:6,7 Jas 4:13 5:1, not as, Heb 3:13 10:24 burn thoroughly - Heb. burn to a burning brick - Ex 1:14 5:7-18 2Sa 12:31 Isa 9:10 65:3 Na 3:14 slime - Ge 14:10 Ex 2:3 Genesis 11 Resources - Multiple sermons and commentaries "COME ON PEOPLE LET'S GET TOGETHER" When I was teenager, there was a song that would be apropos for this passage as it was entitled "Get Together," (the words are not bad). This first section of Genesis 11 reminds me of God's Word in Proverbs 19:21 Many plans are in a man’s heart, But the counsel of the LORD will stand. They said to one another (Heb - re'eh - a friend, neighbor or companion) - "They" refers to what at that time composed the entire race of man, those who had migrated east and had a common language and vocabulary. One another is the Hebrew idiom “a man to his neighbor.” The Hebrew word re'eh describes a friend, neighbor or companion and the Lxx has plesion, the word for neighbor (one near). This supports the premise that they were of one mind, unified, at harmony at this time. Come, let us make bricks and burn them thoroughly - Note the command Come. The Hebrew more literally is "'Give, let us make bricks," give implying "give help." The verb "give" is in the masculine singular which would suggest this command came from one man, one who had assumed the role of leader. The identity of the man who uttered this is not stated (I AM TEMPTED TO SAY "NIMROD" BUT THAT IS JUST A SUGGESTION - George Bush follows Josephus in designating Nimrod as the leader of this founding of Babylon). This man's words are clearly not a suggestion but a command to the people to carry out the "plans of their hearts." Note that 4 times in chapter 11 we encounter the phrase "let us" three times from the lips of men (Ge 11:3, 4) and the final utterance from God (Ge 11:7) John
Gênesis 11
Utley - "a tower whose top will reach into heaven" The people of Mesopotamia were astral worshipers (i.e., the heavenly lights were gods). These towers were raised platforms to observe the night sky. They were the place where the gods were worshiped and encountered. A VENTURE IN HUMAN AUTONOMY And let us make for ourselves a name - NET = "So that (term of purpose) we may make a name for ourselves." Note the progression - make bricks, make a city and tower and make a name! What what rhymes with name? Fame! What do we see here? Pride, arrogance, hubris, the same sin that caused Satan to fall from Heaven and the root of all sins. The irony of seeking to make for themselves a name was that God would soon grant their wish for this place would be named Babel. This making of a name for oneself makes me think of the building called the Trump Tower (see picture Donald Trump in his tower). This passage also reminds me of God's reaction to rebellious men in Psalm 2:4+ "He who sits in the heavens laughs, The Lord scoffs at them." And of course a name alludes to reputation. THOUGHT - Have you ever set out to make a name for yourself and the result ends up being something akin to "Babel" or confusion? Jesus describes the Name we would all be wish to seek, commanding "Seek first His kingdom (King) and His righteousness and all these things will be added unto you!" (Mt 6:33+). Warren
Gênesis 11
Utley - Many have asserted that it relates to the Babylonian ziggurats (John W. Walton, ANE Thought and the OT, pp. 25,120-121), but the Hebrew word is migdal which is usually translated "fortified tower" (cf. Jdg. 8:9-17). It is obviously an attempt by mankind to organize themselves apart from God, and thereby to thwart His will. Philo even says that they wrote their name on every brick so that they would not be dispersed. This is the first example of human pride, organized and functioning apart from God (cf. Daniel's four empires and Revelation 18 and 19). Walton on tower - The central feature of these early cities in southern Mesopotamia was the temple complex. Often, the temple complex was the city. The temple complex in this period would have been comprised of the temple itself, where the patron deity was worshiped, and, most prominently, by the ziggurat. Ziggurats were structures designed to provide stairways from the heavens (the gate of the gods) to earth so that the gods could come down into their temple and into the town and bring blessing. It was a convenience provided for the deity and his messengers. These stairways were featured in the mythology of the *Sumerians and also are portrayed in Jacob’s dream (Gen 28:12). The ziggurats were constructed of a sun-dried brick frame filled with dirt and rubble and finished off with a shell of kiln-baked brick. There were no rooms, chambers or passageways of any sort inside. The structure itself was simply made to hold up the stairway. At the top was a small room for the deity, equipped with a bed and a table supplied regularly with food. In this way the deity could refresh himself during his descent. None of the festivals or *ritual acts suggest that people used the ziggurat for any purpose. It was for the gods. The priests certainly would have to go up to provide fresh supplies, but it was holy ground. The ziggurat served as the architectural representation of the pagan religious developments of this period, when deity was transformed into the image of man. (See also John Walton's 18 page paper entitled "The Mesopotamian Background of the Tower of Babel Account and Its Implications") When proud men set themselves against the Sovereign God, God always wins. Steven
Gênesis 11
Utley - It is interesting to note that archaeology has unearthed literary documents from the Sumerian culture in Mesopotamia which assert that at this time all people spoke in one tongue (i.e., Samuel Noah Kramer, in his article "The Babel of Tongues: A Sumerian Version" in Journal of the American Oriental Society, 88:108-111). Steven
Gênesis 11
Utley - Shem's descendants continue the Messianic line from Seth from Gen. 5:3-32 and Ge 10:21-31. This line will continue in Terah/Abraham in Gen. 11:10-25 (cf. Luke 3:23-38). Genesis 11:11 and Shem lived five hundred years after he became the father of Arpachshad, and he had other sons and daughters. Shem - Ge 5:4-32 he had other sons and daughters - Ge 1:28 5:4 9:7 Ps 127:3,4 128:3,4 144:12 Genesis 11 Resources - Multiple sermons and commentaries SHEM'S LONGEVITY and Shem lived five hundred years after he became the father of Arpachshad, and he had other sons and daughters - Note that even in the face of the flood and post-diluvian environmental changes some of the men still lived for much longer than we see today. Gotquestions.org note on the origin of "Hebrews" - From Shem, through Arpachshad and Shelah, came Eber, the eponymous ancestor of the Hebrews; and Eber’s descendant, through Peleg, Reu, Sereg, and Nahor, was Terah, the father of Abram and his brothers Nahor and Haran. It becomes clear that, if “Hebrews” are “descendants of Eber,” then others besides those of Abraham’s line could possibly be included (see Genesis 11:10–26). Genesis 11:12 Arpachshad lived thirty-five years, and became the father of Shelah; became the father - Lu 3:36 Genesis 11 Resources - Multiple sermons and commentaries ARPACHSHAD BECOMES FATHER OF SHELAH Arpachshad lived thirty-five years, and became the father of Shelah; Genesis 11:13 and Arpachshad lived four hundred and three years after he became the father of Shelah, and he had other sons and daughters. Genesis 11 Resources - Multiple sermons and commentaries ARPACHSHAD'S LONGEVITY and Arpachshad lived four hundred and three years after he became the father of Shelah, and he had other sons and daughters. Bob Utley - The Masoretic Text excludes Kainan (Canaan) in Gen. 11:13 but the LXX includes him as does Luke 3:36+ ("the son of Cainan, the son of Arphaxad,"). This is a good example of the fact that the MT is not the oldest written text. It, like KJV, has editorial additions. NET NOTE - Technical note - The reading of the Masoretic Text is followed in Ge 11:11–12NET; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35–36. Genesis 11:14 Shelah lived thirty years, and became the father of Eber; , Ge 11:14 Genesis 11 Resources - Multiple sermons and commentaries Shelah lived thirty years, and became the father of Eber; Henry Morris Luke 3:36 inserts the name “Cainan” between those of Arphaxad and Salah. This name is also found in some of the Septuagint manuscripts (though not the earliest), but it is not found in either Genesis 10:24 or I Chronicles 1:18, in any of the Masoretic manuscripts. The weight of evidence favors the Hebrew text with Cainan’s name having accidentally been later inserted by careless scribal copying from Genesis 5:10 and/or Luke 3:37. The inclusion of essentially the same genealogy, with no suggestion of any omitted generations, in Genesis 10:21-25 and 11:10-26, I Chronicles 1:17-28, and Luke 3:34-38, including chronological data in the second, at least places the burden of proof on any who (for archaeological reasons) would maintain there are significant gaps involved. Genesis 11:15 and Shelah lived four hundred and three years after he became the father of Eber, and he had other sons and daughters. Genesis 11 Resources - Multiple sermons and commentaries and Shelah lived four hundred and three years after he became the father of Eber, and he had other sons and daughters. Genesis 11:16 Eber lived thirty-four years, and became the father of Peleg; Eber - Ge 10:21, 24, 25; Ge 11:14-17; Nu 24:24; 1 Chr. 1:18-19; 1 Chr. 1:25; 1 Chr. 5:13; 1 Chr. 8:12, 8:22; Neh. 12:20 Peleg - 8v - Gen. 10:25; Gen. 11:16; Gen. 11:17; Gen. 11:18; Gen. 11:19; 1 Chr. 1:19; 1 Chr. 1:25; Lk. 3:35 Genesis 11 Resources - Multiple sermons and commentaries Related Passages: Genesis 10:21; 25 Also to Shem, the father of all the children of Eber, and the older brother of Japheth, children were born.....24) Arpachshad became the father of Shelah; and Shelah became the father of Eber. 25 Two sons were born to Eber; the name of the one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan. Eber lived thirty-four years, and became the father of Peleg - Moses is taking us down the family tree to the main character Abraham. QUESTION - In what way was the earth divided in Peleg’s time? ANSWER - The first reference to Peleg is found in Genesis 10:25, which reads the same as 1 Chronicles 1:19. Immediately following, in Genesis 11, is the event that describes this division of the earth: the Tower of Babel. At the Tower of Babel, the Lord was displeased with the actions of people who sought to build a tower to the heavens and “make a name” for themselves (Genesis 11:4). In judgment, God confused their languages so they could no longer understand one another. The account ends with this summary: “That is why it was called Babel—because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth” (Genesis 11:9). Peleg’s family history is noted once again following the Tower of Babel (Genesis 11:16–19). The fact that Peleg is mentioned before and immediately after the account of the Tower of Babel helps clarify that this is the key event that divided the earth. It seems the earth was not divided geologically, but its people were divided into various language groups. Today, more than 7,000 languages exist worldwide. While many of these languages were developed after the Tower of Babel, they can be traced to different linguistic roots. The languages that exist today still serve as a dividing point in culture. These divisions have existed since the Tower of Babel in the time of Peleg. Interestingly, one final mention of Peleg is found in the New Testament. In Luke 3:35, Peleg is mentioned in the genealogy of Jesus. During the time of Peleg, God divided the earth with language. But all the while He had a plan—one that included Peleg—to send Jesus Christ, the One who can reconcile all divisions. GotQuestions.org Genesis 11:17 and Eber lived four hundred and thirty years after he became the father of Peleg, and he had other sons and daughters. Peleg - 8v - Gen. 10:25; Gen. 11:16; Gen. 11:17; Gen. 11:18; Gen. 11:19; 1 Chr. 1:19; 1 Chr. 1:25; Lk. 3:35 Genesis 11 Resources - Multiple sermons and commentaries Related Passages: Luke 3:35+ (LINE OF MESSIAH) the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah, and Eber lived four hundred and thirty years after he became the father of Peleg, and he had other sons and daughters Genesis 11:18 Peleg lived thirty years, and became the father of Reu; Reu - Lu 3:35 Genesis 11 Resources - Multiple sermons and commentaries Peleg lived thirty years, and became the father of Reu Genesis 11:19 and Peleg lived two hundred and nine years after he became the father of Reu, and he had other sons and daughters. Genesis 11 Resources - Multiple sermons and commentaries and Peleg lived two hundred and nine years after he became the father of Reu, and he had other sons and daughters Genesis 11:20 Reu lived thirty-two years, and became the father of Serug; Serug - Lu 3:35 Genesis 11 Resources - Multiple sermons and commentaries Reu lived thirty-two years, and became the father of Serug Genesis 11:21 and Reu lived two hundred and seven years after he became the father of Serug, and he had other sons and daughters. Genesis 11 Resources - Multiple sermons and commentaries and Reu lived two hundred and seven years after he became the father of Serug, and he had other sons and daughters Genesis 11:22 Serug lived thirty years, and became the father of Nahor; Nahor - Jos 24:2 Genesis 11 Resources - Multiple sermons and commentaries Serug lived thirty years, and became the father of Nahor; Genesis 11:23 and Serug lived two hundred years after he became the father of Nahor, and he had other sons and daughters. Genesis 11 Resources - Multiple sermons and commentaries and Serug lived two hundred years after he became the father of Nahor, and he had other sons and daughters Genesis 11:24 Nahor lived twenty-nine years, and became the father of Terah; Terah - Lu 3:34 Genesis 11 Resources - Multiple sermons and commentaries NAHOR FATHER OF TERAH Nahor lived twenty-nine years, and became the father of Terah; Bob Utley - Terah" - From Josh. 24:2 it is obvious that he and his family were polytheists. The names of his family suggest primarily that they worshiped the moon goddess Zin. She was worshiped in Ur, Tema, and Haran. However, Gen. 31:53 implies that he knew of YHWH. SPECIAL TOPIC: MOON WORSHIP - Bob Utley Moon worship was the most widespread mythology of the Ancient Near East starting with Sumer (the first writing culture of the ANE). There was both a male and female aspect to the myth. Originally the moon god came from the rape of the grain goddess, Ninlil by Enlil, the sky god. Enlil was cast out of the pantheon and condemned to the underworld for his act, but when Ninlil found out she was with child she joined him. The child, Sin, was allowed to climb into the sky each night. The worship of the moon is designed by its different phases (i.e., symbolically representing the horns of a bull). new moon – Asimbabbar crescent moon – Sin full moon – Nanna (Sumerian "illumination" from En-su, "lord of wisdom") These names basically mean "wise lord" (i.e., Su'en, Akkadian) or "illumination" (Nanna, Sumerian) worshiped at Ur of the Chaldees (also in Harran). The city itself was often called the city of Nannar. The fertility pair (i.e., En'su and consort Ningal) were worshiped at Ziggurats (large pyramids with flat tops) located in the city. The sun god (Shamash) was the firstborn of the couple and later Ereshkigal (the Queen of the Underworld) and Inanna(the Queen of Heaven/sky). The cult was spread all across the ANE, but the major centers of worship were the cities of Ur Haran Tema Canaan Mecca Basically this mythology combined the fertility emphasis with astral worship. The OT rejects astral worship (cf. Deut. 4:19; 17:3; 2 Kgs. 21:3,5; 23:5; Jer. 8:2; 19:13; Zeph. 1:5) and fertility worship (i.e., Ba'al and Asherah, Ugarit poems). The Hebrews, originally nomads, were very careful to resist moon worship because in general moon worship was characteristic of nomadic peoples who traveled at night, while the sun was much more generally worshiped by settled or agricultural peoples. Eventually nomads settle and then astral worship in general became the problem. Genesis 11:25 and Nahor lived one hundred and nineteen years after he became the father of Terah, and he had other sons and daughters. Genesis 11 Resources - Multiple sermons and commentaries and Nahor lived one hundred and nineteen years after he became the father of Terah, and he had other sons and daughters - Note the longevity is decreasing. Genesis 11:26 Terah lived seventy years, and became the father of Abram, Nahor and Haran. Abram - Ge 12:4,5 22:20-24 29:4,5 Jos 24:2 1Ch 1:26,27 Genesis 11 Resources - Multiple sermons and commentaries Related Passages: Luke 3:34 (TERAH & NAHOR IN LINE OF MESSIAH) the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, TERAH FATHER TO THREE SONS Terah lived seventy years, and became the father of Abram, Nahor and Haran - Here begins the story of Abram (later Abraham), a story so significant in the counsels of God that the Spirit of God devotes approximately 25% of Genesis to this patriarch. Warren
Gênesis 11
Utley - Abram, Nahor and Haran" This might be the order of importance and not age. The name Abram can mean "exalted father", "exalter of father", "the Exalted One is my father". The name Nahor means "panting" or an Assyrian place name (BDB 637), while Haran means "mountaineer" QUESTION - Who was Terah in the Bible? ANSWER - Terah is known in the Bible as the father of Abram (known later as Abraham), who in turn received the covenant promise of God regarding the future birth of His Son, Jesus. Terah is mentioned in Jesus’ genealogy in Luke 3:34. Terah was the son of Nahor, who was of Noah’s son’s Shem’s line. Nahor fathered Terah at the young age of 29 years (Genesis 11:24), but Terah was 70 years old before his three sons, Abram, Nahor, and Haran, were born (verse 26). Haran was the father of Lot, Abram’s nephew and traveling companion, but Haran died during Terah’s lifetime (verse 28). After Haran’s death, Terah uprooted his family from their home in Ur of the Chaldeans and set out for the land of Canaan. For unknown reasons, Terah never made it to their destination but stopped and settled in Harran instead. This is where Terah died at age 205. After Terah had passed away, God called Abram to continue the journey to Canaan. God promised to make Abram into a great nation (Genesis 12:1–2), even though Abram’s wife, Sarai, was barren (Genesis 11:30). Abraham heeded God’s command and put His trust in the Lord to the end of his days. Years later, Joshua mentions Terah in an address to the Israelites: “This is what the Lord, the God of Israel, says: ‘Long ago your ancestors, including Terah the father of Abraham and Nahor, lived beyond the Euphrates River and worshiped other gods’” (Joshua 24:2). Joshua then urged the people to make a clean break from their pagan heritage: “Throw away the gods your ancestors [including Terah] worshiped beyond the Euphrates River . . . and serve the Lord” (verse 14). Terah and his family were idol-worshipers, and that means God spoke to Abraham before he even knew God. What a blessing that God can call anyone, regardless of their ancestry and former faith, to live a life for Him and be a part of His great plan. GotQuestions.org SPECIAL TOPIC: SEVENTY YEARS - Bob Utley The time designation appears to allude to a "completed time" (from 7 x 10, see SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #4, 5). Notice usages in Scripture. revenge, Gen. 4:24 age of Terah when Abram was born, Gen. 11:26 seventy in Jacob's family moved to Egypt, Exod. 1:5 seventy elders during the Wilderness Wandering Period, Exod. 24:1,9; Num. 11:16,24,25 (also Ezek. 8:11) number of Abimelech's brothers who were killed, Jdgs. 9:56 expected life span, Ps. 90:10 (double is a special blessing from God, Job 42:16) Ahab's seventy sons, 2 Kgs. 10:1,6,7 seventy year judgment Judah in Babylon, 2 Chr. 36:21; Ezra 1:1; Jer. 25:11; 29:10; Dan. 9:2; Zech. 7:5 Tyre, Isa. 23:15 Jesus sent out seventy, Luke 10:1,17 (possibly symbolically reflects Jewish belief there were 70 languages spoken in all the world) forgiveness 70 times 7, Matt. 18:22 See full exegetical note note at Zechariah 1:12 online for more information about "seventy" being a literal number. The Big Story of the Bible All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness. 2 Timothy 3:16 Today's Scripture & Insight : Genesis 11:26–32 When Colin opened the box of stained-glass pieces he’d purchased, instead of finding the fragments he’d ordered for a project, he discovered intact, whole windows. He sleuthed out the windows’ origin and learned they’d been removed from a church to protect them from World War II bombings. Colin marveled at the quality of work and how the “fragments” formed a beautiful picture. If I’m honest, there are times when I open particular passages of the Bible—such as chapters containing lists of genealogies—and I don’t immediately see how they fit within the bigger picture of Scripture. Such is the case with Genesis 11—a chapter that contains a repetitive cadence of unfamiliar names and their families, such as Shem, Shelah, Eber, Nahor, and Terah (Ge 11:10–32). I’m often tempted to gloss over these sections and skip to a part that contains something that feels familiar and fits more easily into my “window” of understanding of the Bible’s narrative. Why is it important to recognize each portion of Scripture as a fragment of God's bigger story? Father, please help me to see You and Your work more clearly. Grow deeper in your understanding of the Bible. Genesis 11:27 Now these are the records of the generations of Terah. Terah became the father of Abram, Nahor and Haran; and Haran became the father of Lot. Lot - Ge 11:31 12:4 13:1-11 14:12 19:1-29 2Pe 2:7 Genesis 11 Resources - Multiple sermons and commentaries Now these are the records of the generations of Terah - Now the focus shifts to one family of Shem's offspring. This is another picture of pure grace (and election cf Neh 9:7 - chose in Lxx = eklego/eklegomai) on God's part for Joshua describes Terah and his offspring writing "Thus says the LORD, the God of Israel, ‘From ancient times your fathers lived beyond the River, namely, Terah, the father of Abraham and the father of Nahor, and they served other gods." (Joshua 24:2) In other words Terah, et al (including Abram), were not God worshippers but idol worshippers (probably of the moon god) and yet out of these pagans will come the line of the Messiah, the Redeemer of the world! Terah became the father of Abram, Nahor and Haran and Haran became the father of Lot Henry Morris The names of both Nahor (named after his grandfather) and Haran are associated with cities in Mesopotamia (Genesis 24:10; 28:10). Haran died when relatively young, evidently while visiting his father back in Ur (Genesis 11:26 28,32). His son, Lot, soon became attached to his Uncle Abram. QUESTION - Who was Haran in the Bible? ANSWER - Two men named Haran are mentioned in two separate genealogies in the Bible (see 1 Chronicles 2:46 and 23:9), and both were leaders among the tribes of Israel and are points of reference in biblical family lines. In Genesis 11, the Bible speaks of a third man named Haran who takes a larger role in Scripture. Haran was one of three sons born to a man named Terah, making this Haran the brother of one of the most well-known Bible characters, Abram (later known as Abraham). Haran was the father of Lot. He also had two daughters, Milcah and Iscah (Genesis 11:29). Genesis 11 records that Terah’s whole family, including Haran and Abram, lived in Ur of the Chaldeans. Haran died before Abram left Ur. It seems Haran’s death occurred at a young age or in an untimely manner, for Haran’s father was still alive at the time of Haran’s death (Genesis 11:28). After Haran died, Terah gathered his family and possessions and set off toward Canaan. They stopped in a place called Harran, where Terah died. Some speculate that Terah may have named the town after his dead son, but the biblical text is not clear on this point. Haran’s brother Abram would later heed God’s call and resume the journey to Canaan, taking with him Haran’s son Lot and Lot’s family.GotQuestions.org Genesis 11:28 Haran died in the presence of his father Terah in the land of his birth, in Ur of the Chaldeans. Ur - Ge 15:7 Ne 9:7 Ac 7:2-4 Genesis 11 Resources - Multiple sermons and commentaries See Ur just South of Babylonia Haran died in the presence of his father Terah in the land of his birth, in Ur of the Chaldeans - Haran clearly lived long enough to father a 2 daughters and one named Milcah would marry Nahor, Terah's son. Bob Utley - "Haran died in the presence of his father Terah" This is a Hebrew idiom for Haran dying (1) in the time of his father (JPSOA), (2) in the land of his father (REB), (3) in his father's presence (LXX, Peshitta)....The Chaldean culture developed (i.e., built on the strengths of the Sumerian culture) and thrived after Abram's day John
Gênesis 11
Utley - "Sarai was barren" The inability of Sarai, Rachel (Gen. 25:21), and Rebecca (Gen. 29:31) to have children was one of the ways God used to exhibit His power and control of human history and genealogy. Human sexual generation is not the key aspect to the lineage of the Messiah. This same style of theological aspect to Israel's history is also seen in the fact that the firstborn is not in the Messianic line. Culturally the firstborn was the head of the clan, but not so among YHWH's people. It was His choice (i.e., Jacob, Judah, David, Solomon)! Barren (06135) 'aqar means childless, infertile, sterile, barren and pertains to being sexually infertile. For a male it means not to be able to inseminate a female. For a woman it means not able to bear children. Gilbant - Derived from the primary root ʿāqar "to pluck up," "to dig down" or "to root up," the adjective ʿāqār is used figuratively to mean "barren." The word may have originated with a similar Arabic word meaning "to have the testicles extirpated," resulting in the inability to reproduce. The adjective ʿāqār is used in the OT of both male and female, mankind and animals (Deut. 7:14), although it is most commonly used to refer to women. In Isa. 54:1, ʿāqār is used in the personification of Zion in reference to her future restoration. God's blessing was associated with fruitfulness and reproductivity, while barrenness was the mark of God's curse. Procreation was considered to be both a commandment and a blessing (Deut. 7:14; Ps. 127:3ff). All three of the patriarch's wives were barren and experienced God's miraculous intervention on their behalf (Abraham's wife, Sarai, Gen. 11:30; Isaac's wife, Rebekah, Gen. 25:21; and Jacob's wife, Rachel, Gen. 29:31). These three cases indicate that God's promise to Abraham could only have been fulfilled by divine, supernatural intervention. During the time of the judges, Israel needed a deliverer and spiritual leader, and two contemporary barren women needed children. Manoah's wife gave birth to Samson (Judg. 13:2f), and Hannah gave birth to Samuel and six other children (1 Sam. 2:5). These cases illustrate that the barren woman is the special object of God's grace (Ps. 113:9). (Complete Biblical Library - Incredible Resource) 'Aqar - 11x - Ge 11:30; 25:21; 29:31; Ex 23:26; Dt 7:14; Jdg. 13:2f; 1Sa 2:5; Job 24:21; Ps. 113:9; Isa 54:1. NAS translates 'aqar as - barren(8), barren one(1), barren woman(1), barren woman(1). Dictionary of Biblical Imagery - BARRENNESS Barrenness in the Bible is an image of lifelessness, where God’s redemptive blessing is absent. In the beginning the verdant fecundity of the Garden of Eden and the splendor of male and female sexuality promised a fertility that glorified all life as originally created by God. When Adam and Eve sinned, God cursed the blessed fertility of his creation. The soil of the garden thereafter produced thorns and thistles, requiring laborious toil to yield food. Human fertility was cursed as childbearing became a painful and life-threatening event. In the Bible fruitful land and fertile women are images of the blessedness of life as God had originally intended it. The opposite of these, desolate land and barren women, are biblical images of the consequences of sin. The image of the barren wife is one of the Bible’s strongest images of desolation and rejection. We find this first in Genesis, where the examples include Sarah (Ge 11:30), Rebekah (Ge 25:21) and Rachel (Ge 29:31). The classic case of barrenness is Hannah (1 Sam 1). A NT example is Elizabeth. In wisdom literature one of four things that are never satisfied is “the barren womb” (Prov 30:16 NIV). Conversely, few images of joy can match that of the barren wife who becomes pregnant. To the psalmist a supreme blessing of God is his settling “the barren woman in her home as a happy mother of children. Praise the LORD” (Ps 113:9). In Isaiah’s oracle of redemption the barren woman is enjoined to “burst into song, shout for joy” at the prospect of bearing children (Ps 54:1). Both Hannah and Elizabeth are examples of barren women who are made to rejoice when they finally bear a child. In the covenant with ancient Israel, God pronounced blessing for covenant obedience in terms of fertility, and curse for covenant disobedience in terms of barrenness: If you fully obey the LORD your God and carefully follow all his commands I give you today, … The fruit of your womb will be blessed, and the crops of your land and the young of your livestock.… However, if you do not obey the LORD your God … The fruit of your womb will be cursed, and the crops of your land, and the calves of your herds and the lambs of your flocks. (Deut 28:1–4, 15–18 NIV) The prophets later use the imagery of barrenness to indict God’s people for their sin of disobeying the covenant. Prophetic images of unfruitful and desolate land predict the judgment God would send through drought, insect infestations and the ravages of war (Is 5:1–10; Joel 1:1–12; Hab 3:17). The unfaithfulness of God’s people is personified by images of Zion as a barren woman who prostitutes her sexuality, thus frustrating her fertility (Jer 3:1–3; Ezek 23; Hos 9:11, 12). In Isaiah’s prophecy the promise that God will restore the blessedness of life is expressed through transforming the imagery of the barren land and the barren woman. In the day of restoration the desolate land will burst into bloom (Is 35:1–7) and the barren woman will sing and rejoice because of an unexpected and abundant fertility (Is 54:1). Jesus Christ is the consummation of God’s plan to resurrect humanity from the lifelessness of sin. His lineage is traced through unexpected births to barren women, starting with Sarah; through a wanton woman, Rahab; through the adulterous relationship of Bathsheba and David; and finally from the innocent barrenness of his virgin mother, Mary (Mt 1:1–16). Throughout redemptive history God transforms barrenness and frustrated fertility into the fruit of eternal life. The book of Revelation ends the story of earthly history with images of a garden perpetually bearing fruit in the New Jerusalem (Rev 22:1–6) and of a pure bride coming to meet her bridegroom (Rev 21:1–5). Scripture ends as it begins with images of verdant fecundity and of male and female sexuality signifying the blessing of eternal life with God that, because of Jesus Christ, could not be miscarried by sin. See also ABUNDANCE; BIRTH; CHILD, CHILDREN; CURSE; FRUIT, FRUITFULNESS; WOMAN, BIBLICAL IMAGES OF; WOMB. QUESTION - Who was Sarah in the Bible? ANSWER - Sarai began her life in the pagan world of Ur, in the land of the Chaldees, which was located in the area now known as Iraq. She was the half-sister, as well as the wife, of Abram, who would be called Abraham. Sarai and Abram had the same father but different mothers, according to Genesis 20:12. In those days, genetics were purer than they are today, and intermarriage was not detrimental to the offspring of unions between relatives. Also, since people tended to spend their lives clustered together in family units, it was the natural course to choose mates from within their own tribes and families. When Abram encountered the living God for the first time, he believed Him (Genesis 12:1–4; 15:6) and followed after Him, obeying His command to leave his home to go to a place he had never heard about, much less seen. Sarai went with him. Their journey brought them to the area called Harran (Genesis 11:31). Abram’s father, Terah, passed away in this city, and Abram, Sarai, and their nephew Lot and their retinue continued their journey, allowing God to lead and guide them. With no housing and no modern conveniences, the journey must have been very difficult for all, especially for the women. During their journey, there was a famine in the land, prompting Abram and Sarai to go to Egypt (Genesis 12:10). When they did, Abram feared that the Egyptians would kill him because Sarai was beautiful and they would want her as a wife. So he asked Sarai to tell everyone that she was Abram’s sister—which was technically true but also meant to deceive. Sarai was taken into Pharaoh’s house, and Abram was treated well because of her. But God afflicted Pharaoh’s house, and the couple’s lie was revealed. Pharaoh returned Sarai to Abram and sent them on their way (Genesis 12). Sarai and Abram came back to the land now known as Israel. They had acquired many possessions and a great deal of wealth in their travels, so Lot and Abram agreed to split up in order that the massive herds of cattle would have adequate ground for grazing (Genesis 13:9). Sarai was barren, an issue of personal distress as well as cultural shame. Abram was worried that he would have no heir. But God gave Abram a vision in which He promised him a son and that his descendants would be as numerous as the stars in the sky (Genesis 15). God also promised Abraham’s offspring the land of Canaan. The problem was that Sarai remained childless. Ten years after God had made His promise to Abram, Sarai, following cultural norms, suggested that Abram have a child with her servant, Hagar. The child born of that union would be counted as Sarai’s. Abram agreed, and Hagar conceived a son—Ishmael. But Hagar began to look at Sarai with contempt, and Sarai began to treat Hagar harshly, so much so that Hagar ran away. God met Hagar in the desert and encouraged her to return to Abram and Sarai, which she did (Genesis 16). Thirteen years after Ishmael was born, God reaffirmed His covenant with Abram, this time giving him the sign of circumcision as well as changing his name. Abram, meaning "high father," became Abraham, meaning "father of a multitude." God also changed Sarai’s name, meaning "my princess," to Sarah, meaning "mother of nations." God told Abraham that He would give him a son through Sarah. This son—Isaac—would be the one with whom God would establish His covenant. God would bless Ishmael as well, but Isaac was the son of promise through whom the nations would be blessed (Genesis 17). Isaac means "he laughs." Abraham laughed that, at 100 years old, he could have a son with Sarah, who was 90 years old and had been barren her entire life. Sarah, too, laughed at the prospect (Genesis 18:9–15). Shortly after God promised Abraham and Sarah a son, He destroyed Sodom and Gomorrah, but He rescued Abraham’s nephew Lot (Genesis 19). Abraham and Sarah journeyed toward the Negeb and sojourned in Gerar (Genesis 20:1). Abraham again asked Sarah to lie about her identity, and the king of Gerar took Sarah to be his wife. But God protected Sarah, through whom Isaac would be born. King Abimelech had no relations with her. God warned Abimelech in a dream, and the king not only sacrificed to God in repentance, but he gave gifts to Abraham and Sarah and allowed them to dwell in the land (Genesis 20). God remained faithful to His promise to give Abraham and Sarah a son. They named him Isaac, and "Sarah said, 'God has brought me laughter, and everyone who hears about this will laugh with me.' And she added, 'Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age'" (Genesis 21:6–7). Though she may have previously laughed in disbelief and secrecy, now Sarah laughed with joy and wanted her situation to be known. God had been faithful to His promise and blessed her. Unfortunately, the tension between Sarah and Hagar remained. When Isaac was weaned, Abraham held a feast. But Ishmael, Hagar’s son, was mocking Isaac. Sarah told Abraham to get rid of Hagar and Ishmael and that Ishmael should never share the inheritance with Isaac. Abraham was distressed at this, but God told him to do what Sarah said and that his descendants would be numbered through Isaac. Abraham sent Hagar and Ishmael away, and God provided for their needs (Genesis 21:8–21). It was after this that God tested Abraham by asking him to sacrifice Isaac. Abraham was willing to give up his son, trusting that God would somehow still remain true to His promise (Genesis 22; Hebrews 11:17–19). Sarah was a simple, beautiful (Genesis 12:11), and very human woman; she made mistakes, just like we all do. She stepped ahead of God and tried to handle His business on her own by foolishly sending her handmaid, Hagar, to Abraham to bring forth the child God had promised. In so doing, she ignited a feud that has lasted for 4,000 years (Genesis 16:3). She laughed in unbelief when, at 90 years old, she heard an angel tell Abraham that she would become pregnant (Genesis 18:12), but she gave birth to the promised child and lived another 30 years, dying at the age of 127 (Genesis 23:1). Hebrews 11:11 uses Sarah as an example of faith: "And by faith even Sarah, who was past childbearing age, was enabled to bear children because she considered him faithful who had made the promise." First Peter 3:5–6 uses Sarah as an example of a holy woman who hoped in God and who adorned herself by submitting to her husband. Sarah willingly left her home and stepped out into the unknown to follow Abraham, as he followed the directions of a God with whom she was unfamiliar at the time. She endured much to try to provide an heir for her husband and to keep her husband safe in dangerous lands. In the end, she had faith enough to believe that she and her husband, at the ages of 90 and 100, would produce the promised heir, Isaac. Although she lived in a world of danger and confusion, Sarah stood firm in her commitment to her husband and to God, and her commitment was rewarded with blessing. GotQuestions.org Related Resources: How long did Abraham and Sarah have to wait for Isaac? | GotQuestions.org What is the story of Sarah and Hagar? | GotQuestions.org Why does God ask Abraham, “Is anything too hard for the Lord?” (Genesis 18:14)? | GotQuestions.org SPECIAL TOPIC: SARAI/SARAH Genesis 11:31 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. Terah took Abram his son - Ge 11:26,27 12:1 they went - Ge 11:28 12:1 Jos 24:2,3 Heb 11:8 Ur - Jos 24:2 Ne 9:7 Ac 7:2-4 the land - Ge 10:19 24:10, B.C. cir, 1923, A.M. cir, 2081 Haran - Ge 11:32 12:4 24:10,15 27:43 29:4,5 Ac 7:2-4, Charran Genesis 11 Resources - Multiple sermons and commentaries Related Passages: Genesis 15:7 And He said to him, “I am the LORD who brought you out of Ur of the Chaldeans, to give you this land to possess it.” Nehemiah 9:7 “You are the LORD God, Who chose (Lxx = eklego/eklegomai) ) Abram And brought him out from Ur of the Chaldees, And gave him the name Abraham. TERAH TRAVELS TO HARAN 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 - God called Abram out of an area of civilization and prosperity to go to a place he had never seen. The writer of Hebrews says "By faith Abraham, when he was called, obeyed (NOTE THAT TRUE FAITH ALWAYS SHOWS ITSELF TO BE GENUINE BY OBEDIENCE. OBEDIENCE DOES NOT SAVE BUT SHOWS THAT ONE HAS SAVING FAITH!) by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going." (Hebrews 11:8+) See multiple resources related to Ur of the Chaldees Henry
Gênesis 11
Utley - "the days of Terah were two hundred and five years" When one adds the years in Gen. 11:26 with those in Gen. 12:4, which equals 145 years, and subtracts this from 205, it becomes obvious that Terah lived 60 years after Abram left Haran. This seems to conflict with Stephen's sermon in Acts 7:4. Several aspects of Stephen's historical review conflict with our current understanding of Old Testament history. Possibly he was using Rabbinical Midrash. 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. Norman Geisler - When Critics Ask - GENESIS 11:32—Was Abraham 75 years old when he left Haran, or was he 135 years old? PROBLEM: Genesis 11:26 states, “Now Terah lived seventy years, and begot Abram, Nahor, and Haran.” In Acts 7:4 Stephen states that Abraham did not leave Haran until after Terah, his father, died. Genesis 11:32 says that Terah died at 205 years of age. If Abraham was born when Terah was 70, and did not leave for Canaan until Terah died at 205, that would make Abraham 135 years old when he left Haran to travel to Canaan. However, Genesis 12:4 states, “And Abram was seventy-five years old when he departed from Haran.” How old was Abraham when he left Haran? Was he 75 or was he 135? SOLUTION: Abraham was 75 years old when he left Haran. Although it was customary to list the names of sons from the oldest to the youngest, this practice was not always followed. Genesis 11:26 does not say that Terah was 70 years old when Abraham was born. Rather it states that Terah lived for 70 years before he had any sons, then he had three sons, Abraham, Nahor, and Haran. Haran was probably the oldest son of Terah, indicated by the fact that he was the first to die (Gen. 11:28). Nahor was probably the middle son, and Abraham was the youngest. Abraham was listed first because he was the most prominent of Terah’s sons. Since Abraham was 75 when he left Haran, this would mean that he was born when Terah was 130 years old. Ray Pritchard (Hope for Tomorrow: How God Keeps His Promises) - The last few verses of Genesis 11 are all about death and loss and a series of separations in Abram’s life. He was … Separated from his Homeland when he left Ur of the Chaldees. Separated from his Family when his brother and his father died. Separated from his Destination when he stayed for many years in Haran. Separated from his Dream when his wife was unable to have children. Any one of these four separations would be a heavy burden for any man to bear. Taken together, they represent the shaping of his faith and his character through adversity. Looking back, we can see that these things were necessary in order to prepare Abram to become Abraham ("father of multitudes), the supreme biblical example of a man of faith, and the father of the Jewish nation. Mark this truth: These things were necessary. A. W. Tozer said, “It is doubtful that God can bless a man greatly until he has hurt him deeply.” That statement is true both to the Bible and to life. As God prepared Abram through trial and loss, so he prepares us in the same way. Nothing is ever wasted with God. Your pain is not wasted. Your sorrow is not wasted. Your loss is not wasted. Your defeats are not wasted. Your broken dreams are not wasted. Your tears have a purpose, and your broken heart has a place in God’s plan. We can state the principle this way: God prepares us for better things to come by weaning us from those things we thought we couldn’t live without. This is a hugely important biblical principle. It may be a relationship that we thought would last forever. It may be a job we wanted to keep until we retired. It may be a house we loved or a church family that meant so much to us. It may be a friendship that gave us joy and strength. If we live long enough, we will discover that most of the things we thought were irreplaceable are taken from us one by one by one. It is not that things are bad in themselves. Not at all. These are good things that bring us joy and fulfillment. And God weans us from the good things of life, taking them from us until there is nothing in life but God alone. We come into this world with nothing and we leave with nothing. Ashes to ashes, dust to dust. Naked we come, naked we go. And the things we possess in between are not really our own. Even our most cherished relationships within the family are gifts from God. The whole process of spiritual growth is a slow weaning away from those things that mean so much to us. In the end we are back where we started—just us and God. Then the Lord says, “I did not do this to punish you but to prepare you and to teach you to trust in me alone.” After all that he had endured, Abram’s greatest days were yet to come. Weeping endures for a night but joy comes in the morning. Let that thought encourage you as you consider God’s work in your life. The pain you are going through is not for nothing. He takes away the things we thought we couldn’t live without in order to give us something better and more satisfying. We yield the temporal to gain the eternal. We give up the things we could not keep in order to receive those things we can never lose. I close with this thought. The genealogies of the Bible teach us that God is faithful across the generations. He is a trans-generational God. The God who was faithful yesterday is the God who is also faithful today. And the God who is faithful today will also be faithful tomorrow. Because he is the Alpha and Omega, he is fully faithful at all times and in all situations. We can say that another way. The God of Tomorrow The God of my ancestors is also the God of my family today. He has promised to care for me and for my children, and he will do it. But that same God is also the God of my grandchildren yet to be born and my great-grandchildren some years down the road. But better than that is this: The God of my great-grandchildren is also the God of my great-great-grandchildren a hundred years from now. And as long as time itself shall last, our God will be faithful to every generation—past, present and future. He is faithful to us, but his faithfulness doesn’t depend on us. He is faithful even when we are faithless. So I don’t have to worry or fret about the future that lies beyond my vision. The God of Shem and Arphaxad and Reu and Serug and all those other unusual names of Genesis 11 is my God too! He is fully able to take care of any situation that may arise a thousand years from now. I find another word of consolation from this truth: God is not in a hurry. That’s a consolation but it is also a challenge because I am pretty much always in a hurry. Life always seems to be in the fast lane, with too many things to do and too few hours in the day to get them all done. But the God who spans the generations is not in a hurry. And he won’t be rushed either. And he doesn’t take kindly to people who try to hurry him along. God works according to his own timetable that stretches from eternity to eternity. He’s not uptight about whether or not I’ll make it to the airport in time to catch my flight tomorrow afternoon. It helps to remember that we rarely see the big picture of life. As Shakespeare said, all the world’s a stage and we are but actors who enter, play our parts, and then exit. The play started long before we got here and it will go on long after we exit stage right. Only God understands the plot of history because he is the writer and the producer and the director of the play. Genesis 11 tells us that God’s plan spans the generations. And we who believe in Jesus are privileged to have a small part in the play God is producing. Fear not, brothers and sisters. Be of good cheer, my Christian friends. Let not your heart be troubled. All that happens to us is part of the unfolding of God’s master plan. Don’t worry about your future but place it in the strong hands of Jesus Christ. Trust in him and all will be well. Amen. (Hope for Tomorrow: How God Keeps His Promises)