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Although the placename can be found in English as Haran, Charan, and Charran, it should not be confused with the personal name Haran, one of Abram's two brothers.The biblical placename is חָרָן (with a ḥet) in Hebrew, pronounced and can mean "parched," but is more likely to mean "road" or "crossroad," cognate to Old Babylonian ḫaranu (MSL 09, 124-137 r ii 54').
Haran or Aran (Hebrew: הָרָן Hārān) [1] is a man in the Book of Genesis in the Hebrew Bible. [2] He was a son of Terah, brother of Abraham, and father of son Lot and daughters Milcah and Iscah. He died in Ur of the Chaldees. Through Lot, Haran was the ancestor of the Moabites and Ammonites.
Bethharan, Betharan or Beth Haran (for Hebrew: בית הרן), also Betharam or Beth-Aram (for Hebrew בית הרם; no linguistic relation to Aram), was a Hebrew Bible city, in the valley-plain east of the Jordan River, opposite Jericho.
She is identified as the grandmother of Rebecca in the Book of Genesis, but some scholars believe that Milcah may have originally been Rebecca ' s mother. They have argued that Bethuel, who is identified as Rebecca's father by the priestly source, was a later addition to the text, and that Rebecca was the daughter of Milcah and Nahor.
Aram-Naharaim (Hebrew: אֲרַם נַהֲרַיִם ʾĂram Nahărayim) is the biblical term for an ancient land along the great bend of the Euphrates River. [1]It is mentioned five times in the Hebrew Bible [2] or Old Testament.
According to the Hebrew Bible, Lot was born to Haran, who died in Ur of the Chaldees. Terah, Lot's grandfather, took Abram (later called Abraham), Lot, and Sarai (later called Sarah) to go into Canaan. They settled at the site called Haran, where Terah died. [3]
This meaning is derived from the Aramaic root of Iscah, which denotes seeing. This led to the tradition that Sarah was a prophetess as great or greater than Abraham. The implication is that Iscah is a kind of alter ego for Sarah, and that when she turned to her prophetic side, she became Iscah.
The Bible teaches the nature of valid arguments, the nature and power of language, and its relation to reality. [77] According to Mittleman, the Bible provides patterns of moral reasoning that focus on conduct and character. [85] [86] In the biblical metaphysic, humans have free will, but it is a relative and restricted freedom. [87]