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</html>";s:4:"text";s:15897:"Consequently such passages as Psalm 34:7; Psalm 35:5-6, etc., where the angel of Jehovah is not more particularly described, or Numbers 20:16, where the general term angel is intentionally employed, or Acts 7:30; Galatians 3:19, and Hebrews 2:2, where the words are general and indefinite, furnish no evidence that the Angel of Jehovah, who proclaimed Himself in His appearances as one with God, was not in reality equal with God, unless we are to adopt as the rule for interpreting Scripture the inverted principle, that clear and definite statements are to be explained by those that are indefinite and obscure. as an appearance of "the angel of Elohim," and of "the God of Bethel" (Genesis 31:11, Genesis 31:13); and in his blessing on the sons of Joseph (Genesis 48:15-16), "The God (Elohim) before whom my fathers Abraham and Isaac did walk, the God (Elohim) which fed me all my life long unto this day, the angel which redeemed me from all evil, bless the lads," he places the angel of God on a perfect equality with God, not only regarding Him as the Being to whom he has been indebted for protection all his life long, but entreating from Him a blessing upon his descendants. This does not matter! We can’t be sure, but we do know that Haran was a major center of worship for the Moon God—as Ur was. God providentially led Terah to pull up roots at Ur and to move toward Canaan (11:31). (n) Nat. According to Genesis Abraham, his father, Sara and his orphaned nephew Lot moved from Ur to Harran, 600 miles away in present-day Turkey. Abraham overcame the pain of such separation and followed the word with faith (Gen 12:4). This is where Terah died at age 205. But this exclusiveness contained from the very first the germ of universalism. But we neither regard this rendering of the psalm as in harmony with the context, nor assent to the assertion that עשׂה with a double accusative, in the sense of making into anything, is ungrammatical.)<. We can look at this several ways. And lastly, it appeared still more manifestly in the twin sons born by Rebekah to Isaac, of whom the first-born, Esau, was rejected, and the younger, Jacob, chosen to be the heir of the promise; and this choice, which was announced before their birth, was maintained in spite of Isaac's plans, or that Jacob, and not Esau, received the blessing of the promise. 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. All that the Septuagint rendering proves, is that the translators supposed "the angel of the Lord" to be a created angel; but it by no means follows that their supposition is correct.). These appearances, which were constantly repeated from that time forward, must have taken place from heaven; for we read that Jehovah, after speaking with Abram and the other patriarchs, "went away" (Genesis 18:33), or "went up" (Genesis 17:22; Genesis 35:13); and the patriarchs saw them, sometimes while in a waking condition, in a form discernible to the bodily senses, sometimes in visions, in a state of mental ecstasy, and at other times in the form of a dream (Genesis 28:12.). What was Terah's son named? The report of this comparatively favorable state of things in the land of Kenaan would be an additional incentive to the newly enlightened family of Terah to accompany Abram in obedience to the divine call. c. Terah was an idol worshipper. According to the biblical account, Abram (“The Father [or God] Is Exalted”), who is later named Abraham (“The Father of Many Nations”), a native of Ur in Mesopotamia, is called by God (Yahweh) to leave his own country and people and journey to an undesignated land, where he will become the founder of a new nation. Although, for example, the knowledge and worship of the true God had been preserved in the families of Shem in a purer form than among the remaining descendants of Noah, even in the house of Terah and worship of God was corrupted by idolatry (Joshua 24:2-3); and although Abram was to become the father of the nation which God was about to form, yet his wife was barren, and therefore, in the way of nature, a new family could not be expected to spring from him. Haran.âThe Charran of Acts 7:4, that is, Carrhae in North-west Mesopotamia, about twenty geographical miles south-east of Edessa. Map of The Journeys of Abraham in the Old Testament. The question arises, therefore, whether the angel of Jehovah, or of God, was God Himself in one particular phase of His self-manifestation, or a created angel of whom God made use as the organ of His self-revelation. Hence, they all abode in Haran for the remainder of the five years from the date of Abram's call to leave his native land. (Antiqu. Scripture gives no definitive indication. But the family had two additional members – Abraham’s two … But why did they intend âto go into the land of Canaan?â As Abram subsequently continued this migration in simple dependance upon Godâs guidance (Genesis 12:1), it was probably the Divine rather than the human purpose that is here expressed. The great ziggurat of Ur was built by Ur-Nammu around 2100 BC and was dedicated to Nanna, the moon god. The Hebrew word for "served" can also mean to "work", hence the tradition that Terah was a craftsman who made idols. But when He had established a covenant with him after the flood, and thereby had assured the continuance of the earth and of the human race, the direct manifestations ceased, for God withdrew His visible presence from the world; so that it was from heaven that the judgment fell upon the tower of Babel, and even the call to Abram in his home in Haran was issued through His word, that is to say, no doubt, through an inward monition. Terah had himself been betrayed into compliance with this form of impiety. The people of Haran served the same moon god as the people in Terah's former location, the southern Mesopotamian "city of Ur". Did Terah have political influence in Ur, and lost a political struggle forcing him into exile? If God therefore would fulfil His promise, no more to smite the earth with the curse of the destruction of every living thing because of the sin of man (Genesis 8:21-22), and yet would prevent the moral corruption which worketh death from sweeping all before it; it was necessary that by the side of these self-formed nations He should form a nation for Himself, to be the recipient and preserver of His salvation, and that in opposition to the rising kingdoms of the world He should establish a kingdom for the living, saving fellowship of man with Himself. 24. Why did Terah decide to leave Ur-his home city? Hist. The force of these facts has been met by the assertion, that the ambassador perfectly represents the person of the sender; and evidence of this is adduced not only from Grecian literature, but from the Old Testament also, where the addresses of the prophets often glide imperceptibly into the words of Jehovah, whose instrument they are. Since Abram was unwilling or unable to leave his father’s house, God took Abram’s father in death (11:32). Acts 17:27). Terah, the patriarch died at the halfway point, in the land of Haran. This is where Terah died at age 205. Terah was as good as dead to him (Luke 14:26). Verse 31. It seems likely, because that would explain his reason for leaving his extended family and the prosperous city of Ur to travel to a land he did not know. Hence, it follows that Isaac, his seed, was born thirty years after the call of Abram. Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter-in-law, his son Abram's wife. Haran is the name of Abram's brother (see Genesis 11:27) so Terah apparently re-named the place Haran in memory of his son, Lot's father, who had died before the family left Ur (Genesis 11:28). In Gen. 12:1-4 God calls Abram a 2nd time to leave Haran. The moon was worshiped as the power that controlled the heavens and the life cycle on earth. What exactly was the nature of the opportunity we are not told. (i) Elmacinus, p. 31. apud Hottinger. 5 Maybe, Abraham could not get his father, Terah, to leave this famous center of idolatry, and therefore, he himself stayed there as well. Perhaps when he told his father, Terah, that the One true God had called him, his father took the reins and led them out of Ur. These two were the pivots, upon which all the divine revelations made to the patriarchs, and all the guidance they received, were made to turn. This explanation of the order of events is confirmed by the statement of Stephen: "The God of glory appeared unto our father Abraham when he was in Mesopotamia, before he dwelt in Charran. Terah left the city of Ur probably for two reasons: 1. 32 Terah lived 205 years, and he died in Haran. Accordingly, the name of the true God was known and revered, at least in outward form, wherever Abram went, throughout the land. In the first place, the Angel of God identifies Himself with Jehovah and Elohim, by attributing to Himself divine attributes and performing divine works: e.g., Genesis 22:12, "Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me" (i.e., hast been willing to offer him up as a burnt sacrifice to God); again (to Hagar) Genesis 16:10, "I will multiply thy seed exceedingly, that it shall not be numbered for multitude;" Genesis 21, "I will make him a great nation,"-the very words used by Elohim in Genesis 17:20 with reference to Ishmael, and by Jehovah in Genesis 13:16; Genesis 15:4-5, with regard to Isaac; also Exodus 3:6., "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob: I have surely seen the affliction of My people which are in Egypt, and have heard their cry, and I am come down to deliver them" (cf. Terah took Abram" certainly implies that some unrecorded circumstances took the decision out of Abram's hands; he had to leave his own country, because his father had ordered a … Jasher says AmarPal wanted to throw Abram in the same furnace as Haran. l. 1. c. 6. sect. - Thus, walking in faith, the patriarchs were types of faith for all the families that should spring from them, and be blessed through them, and ancestors of a nation which God had resolved to form according to the election of His grace. For עה, constructed with two accusatives, the second of which expresses the materia ex qua, is never met with in this sense, not even in 2 Chronicles 4:18-22. Abram told his father that Yahweh had instructed them to leave. l. 5. c. 24. (Note: The only passage that could be adduced in support of this, viz., Psalm 104:4, does not prove that God makes natural objects, winds and flaming fire, into forms in which heavenly spirits appear, or that He creates spirits out of them. This account records Terah as the first to set out to Canaan with Abram and his family from Ur of the Chaldeans to settle in Canaan (vs. 31-32). Abraham overcame the pain of such separation and followed the word with faith (Gen 12:4). Secondly, the Angel of God was recognised as God by those to whom He appeared, on the one hand by their addressing Him as Adonai (i.e., the Lord God; Judges 6:15), declaring that they had seen God, and fearing that they should die (Genesis 16:13; Exodus 3:6; Judges 6:22-23; Judges 13:22), and on the other hand by their paying Him divine honour, offering sacrifices which He accepted, and worshipping Him (Judges 6:20; Judges 13:19-20, cf. God had called him to ( Genesis ch.11 ) met in why did terah leave ur human or angelic form, with a sword. But this exclusiveness contained from the wickedness of Ur of Chaldees for the land Canaan! Alive, Haran died in Haran at the age of 205 ( 11:32... 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