And Abram and Nahor took wives for themselves. Abram's wife was named Sarai, and Nahor's wife was named Milcah; she was the daughter of Haran, who was the father of both Milcah and Iscah. And Abram and Nahor took wives for themselvesThis phrase introduces us to a significant moment in the lives of Abram and Nahor, two pivotal figures in the Genesis narrative. The act of taking wives signifies the continuation of family lines and the fulfillment of God's command to "be fruitful and multiply" ( Genesis 1:28). In the Hebrew context, marriage was not only a personal union but also a communal and covenantal act, often involving familial arrangements and blessings. Abram, later known as Abraham, is a central patriarch in the Judeo-Christian tradition, and his marriage to Sarai sets the stage for the unfolding of God's covenantal promises. The name of Abram’s wife was Sarai
The name "Sarai" is of Hebrew origin, meaning "my princess" or "noblewoman." This name reflects her esteemed position and the role she would play in the divine narrative. Sarai's journey, marked by faith and barrenness, is a testament to God's power and faithfulness. Her later renaming to "Sarah" signifies a transformation and the fulfillment of God's promise, as she becomes the mother of nations (Genesis 17:15-16). and the name of Nahor’s wife was Milcah
Milcah, whose name means "queen" or "counsel," is an important matriarch in the Genesis account. Her marriage to Nahor, Abram's brother, highlights the interconnectedness of the patriarchal families. Milcah's lineage is significant, as she is the grandmother of Rebekah, who becomes the wife of Isaac, Abram's son. This connection underscores the providential weaving of family lines in God's redemptive plan. the daughter of Haran
Haran, the father of Milcah, is also the brother of Abram and Nahor, making Milcah both a niece and a sister-in-law within the family. This familial relationship illustrates the close-knit nature of ancient Semitic tribes, where marriages often occurred within extended family networks to preserve heritage and property. Haran's mention also serves as a reminder of the familial ties that bind the patriarchs and their descendants. the father of both Milcah and Iscah
The inclusion of Iscah, whose name means "to behold" or "to look out," adds depth to the genealogical record. While Iscah is not a central figure in the biblical narrative, her mention here suggests her importance within the family structure. Some Jewish traditions speculate that Iscah may be another name for Sarai, though this is not explicitly stated in the text. The genealogical details in this verse emphasize the importance of family lineage in the unfolding of God's covenantal promises, as each name and relationship plays a role in the broader narrative of redemption. Persons / Places / Events 1. AbramLater known as Abraham, he is a central figure in the Bible, called by God to be the father of many nations. 2. NahorAbram's brother, who also took a wife, Milcah. 3. SaraiAbram's wife, later known as Sarah, who plays a significant role in the unfolding of God's covenant. 4. MilcahNahor's wife, who is also the daughter of Haran, making her both Nahor's niece and sister-in-law. 5. HaranThe father of Milcah and Iscah, and brother to Abram and Nahor. Teaching Points The Importance of Family and LineageThe genealogies and family connections in Genesis highlight the importance of family in God's plan. Understanding our spiritual heritage can encourage us to live faithfully. God's Sovereignty in RelationshipsThe marriages of Abram and Nahor show that God is at work in our relationships, often using them to fulfill His purposes. We should seek His guidance in our relationships. Faith in God's PromisesAbram and Sarai's account is a testament to trusting God's promises, even when fulfillment seems impossible. We are called to have faith in God's timing and plan. The Role of Women in God's PlanSarai and Milcah, though often in the background, play crucial roles in the biblical account. This reminds us of the significant impact women have in God's kingdom. Bible Study Questions 1. How does the family lineage of Abram and Nahor set the stage for God's covenant with Abraham? Consider the importance of family in God's plan. 2. In what ways can we see God's sovereignty in the relationships mentioned in Genesis 11:29? Reflect on how God might be working in your own relationships. 3. How does the faith of Abram and Sarai inspire us to trust in God's promises today? Connect this to other instances of faith in the Bible. 4. What can we learn from the roles of Sarai and Milcah in the biblical account? How does this influence our understanding of the role of women in the church today? 5. How do the connections between Genesis 11:29 and other scriptures deepen our understanding of God's unfolding plan? Consider how the Old Testament genealogies point to the New Testament fulfillment in Christ. Connections to Other Scriptures Genesis 12The call of Abram and the promise of God to make him a great nation, which sets the stage for the unfolding of God's covenant. Genesis 17The renaming of Abram to Abraham and Sarai to Sarah, signifying their roles in God's plan. Genesis 24The marriage of Isaac, Abram's son, to Rebekah, who is the granddaughter of Nahor and Milcah, showing the continuation of family ties. Hebrews 11The faith of Abraham and Sarah is highlighted, showing their trust in God's promises despite their circumstances. People Abram, Arphaxad, Eber, Haran, Iscah, Lot, Milcah, Nahor, Peleg, Reu, Salah, Sarai, Serug, Shelah, Shem, TerahPlaces Babel, Canaan, Haran, Mesha, Shinar, UrTopics Abram, Abram's, Daughter, Haran, Iscah, Married, Milcah, Nahor, Nahor's, Sarai, Sar'ai, Themselves, Wife, WivesDictionary of Bible Themes Genesis 11:10-32 1655 hundreds and thousands
7230 genealogies Genesis 11:29-30 5076 Abraham, life of Library The Church.
FROM THE PREFACE TO THE "HOLY CITY." UPON a certain First-day, I being together with my brethren in our prison-chamber, they expected that, according to our custom, something should be spoken out of the word for our mutual edification; but at that time I felt myself--it being my turn to speak--so empty, spiritless, and barren, that I thought I should not have been able to speak among them so much as five words of truth, with life and evidence: but at last it so fell out that providentially I cast …
John Bunyan—The Riches of BunyanMeditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4 The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Book of the First Generations of Man, and the Glory of the Cainites.
I. THE BOOK OF THE FIRST GENERATIONS OF MAN, AND THE GLORY OF THE CAINITES. A. THE BOOK OF THE FIRST GENERATIONS OF MAN. 1. The reasons why Moses records the generations of Adam 1. 2. Why he so particularly gives the years, and in the case of each patriarch adds "and he died" 1-2. 3. Why Enoch is placed in the records of the dead 3-4. * Was Enoch a sinner, and do sinners have hope of eternal life 4. * Of death. a. How we are to comfort ourselves against death 5. b. How reason views death, and how …
Martin Luther—Commentary on Genesis, Vol. II Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah Cain Murders his Brother; Called to Account.
IV. CAIN MURDERS HIS BROTHER; CALLED TO ACCOUNT. A. HOW CAIN MURDERED HIS BROTHER. 1. What moved Cain to commit murder 107. 2. Cain's hypocritical actions in concealing his anger that he might the more easily commit the murder 108-109. * Cain the picture of all hypocrites 110-129. * The attitude of hypocrites to their neighbors. Also, how we are to view the efforts of the pope and bishops in behalf of peace and unity 111-112. * Against what people we should most guard 112. 3. How Cain listened to …
Martin Luther—Commentary on Genesis, Vol. II An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What," …
John Bunyan—The Works of John Bunyan Volumes 1-3 Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 11:29 NIVGenesis 11:29 NLTGenesis 11:29 ESVGenesis 11:29 NASBGenesis 11:29 KJV
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