90 ° Bisabuelo de: Carlos Juan Felipe Antonio Vicente De La Cruz Urdaneta Alamo
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Patriarch Jacob / יעקב אבינו is your 90th great grandfather.You→ Carlos Juan Felipe Antonio Vicente De La Cruz Urdaneta Alamo→ Enrique Jorge Urdaneta Lecuna
your father → Carlos Urdaneta Carrillo
his father → Enrique Urdaneta Maya, Dr.
his father → Josefa Alcira Maya de la Torre y Rodríguez
his mother → Vicenta Rodríguez Uzcátegui
her mother → María Celsa Uzcátegui Rincón
her mother → Sancho Antonio de Uzcátegui Briceño
her father → Jacobo de Uzcátegui Bohorques
his father → Luisa Jimeno de Bohorques Dávila
his mother → Juan Jimeno de Bohórquez
her father → Luisa Velásquez de Velasco
his mother → Juan Velásquez de Velasco y Montalvo, Gobernador de La Grita
her father → Ortún Velázquez de Velasco
his father → María Enríquez de Acuña
his mother → Inés Enríquez y Quiñones
her mother → Fadrique Enríquez de Mendoza, 2º Almirante Mayor de Castilla, Conde de Melgar y Rueda
her father → Alonso Enríquez de Castilla, 1er. Almirante Mayor de Castilla, Señor de Medina de Rio Seco
his father → Yonati bat Gedaliah, Paloma
his mother → Gedalia Shlomo ibn ben Shlomo ibn Yaḥyā haZaken
her father → Shlomo ben Yahya ibn Yahya
his father → Yosef ibn Yahya HaZaken
his father → Don Yehuda ibn Yahya ibn Ya'ish
his father → Don Yahya "el Negro"
his father → Yehudah "Ya'ish" ben Yahuda ibn ben Yahudah ibn Yaḥyā, senhor de Aldeia dos Negros
his father → Sisnandiz Moniz
his mother → Elvira "Unisco" Bvira (Elvira) "Unisco" Núñez Sisnandiz Núñes Sisnandiz
her mother → Sisnando ben David Davidiz Davidiz, Vizier of Castile, Emir of Toledo, Comtes de Quimbra
her father → UNDOCUMENTED? Shoshana bat Hai Gaon ben Sherira bat Hai Gaon
his mother → Hai ben Sherira, Gaon v'haDayyan b'Pumbeditha
her father → Sherira ben Hananya Gaon of Pumbeditha
his father → 2nd Sheshna haSpfer b'Pumbeditha bat Mar Rab Mishoi 'Sheshna' haSofer b'Pumbeditha
his mother → Mar Rab Mishoi Sheshna ben Yitzhak Sedeq, ha Sofer b'Pumbeditha
her father → Mar Yitzhak Sadoq
his father → Hillel "Hilai" Yishai ben "Mari", Gaon of Sura
his father → Meiri "Mari" ben Hananiah haKohen al-Nahr Peḳod, Gaon of Sura
his father → Hananya ben Haninai HaKohen ben Haninai haKohen al-Nahr Paqod, "Dayan of the Gate" Gaon of Sura
his father → Haninai al-Nehar Peḳkod ben Bustanai bar Adai, Exilarch & Gaon of Sura
his father → Hananya "Bustenai" ben Haninai, Exilarch & Gaon of Pumbeditha
his father → Ḥananya 'Ḥanan of Isḳiya' bar Adoi ben Hophni, 33rd Exiliarch & Gaon Pumbeditha
his father → Hophni Haninai ben Ahunai, 32nd Exilarch Mar Hophni I
his father → Ahunai ben Haninai, 31st Exilarch Huna Mar II
his father → Haninaï ben Mar Mari, Grandson of Exilarch Mar Zutra I
his father → Mar Mari ben Mar Zutra I
his father → Zutra "the Pious" ben Kahana, 25th Exilarch Mar Zutra I
his father → Kahana ben Abba Mari, 23rd Exilarch Mar Kahana I
his father → Mar Sutra
his father → Musa "Rav Papa" bar Yosef, resh metivta al-Nehardea, 5th Gen Amora
his father → Yosef bar Yosef
his father → Yosef bar Khamma
his father → Khamma ben Nachum II, 5th Exilarch Huna I
his father → 2nd Exhilarch of Judah Nachum ben Achaya, 2nd Exilarch Nachum II
his father → Achaya bar Akkub bar Akkub, 1st Exilarch 2nd Dynasty
his father → Ya'akov ben Shlomo, Exilarch
his father → Shlomo ben Hunya, Exilarch Interregnum
his father → Hunya ben Nathan, Exilarch Interregnum
his father → Nathan (de Zuzita, Babylon) ben Shalom
his father → Shalom II ben Hizkiya, Exilarch Interregnum
his father → Hizkiya Rosh Golah of Judah ben Shehanya, 33rd Exilarch Hizkiya III
his father → Shechanya II ibn Da'ud, Exilarch
his father → Da'ud ben Shemaya, Exilarch
his father → Shemaya I ben Shlomo
his father → Shlomo III ibn Da'ud Exilarch
his father → Da'ud ibn Akkub
his father → Salma bat Hizkiya ibn Nearya
his mother → Hizkiyahu II ibn Nearya 21st Exilarch
her father → Neriyah, 18th Exilarch, Dayan,
his father → Bariah Ben Shemaya
his father → Semaya Ben Shechanya
his father → Shechanya Ben Ovadya
his father → Obaja Ben Amay (Aranan
his father → Arnan Ben Rafaya
his father → Refaya (e Ben Chananya
his father → Yeshaiah ben Hananya
his father → Hananya, 5th Exilarch
his father → Zerubbabel 3rd Exilarch / זרובבל
his father → Salathial 2nd Exilarch Ben Jechaniah, 2nd Exilarch
his father → Jechaniah - יהויכין מלך יהודה 18
his father → Jehoiakim Elyakim, 17th King of Judah
his father → Zebidah .
his mother → Pediah of Rumah
her father → Menasseh ., 13th King of Judah
his father → Hephzi-bah .
his mother → Isaiah The Prophet
her father → Amoz .
his father → Jehoaddan .
his mother → Jehoiada ., High Priest of Israel
her father → Benaiah .
his father → Unknown son of Zechariah
his father → Tribe Members ., Menashe
his father → Menashe .
his father → Joseph, Vizier of Egypt, Prophet
his father → Patriarch Jacob / יעקב אבינו
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Oil on canvas by Jan Victors (1619 –1679) https://commons.wikimedia.org/wiki/File:Victors_Esau_and_the_mess_of_pottage.jpg
Jacob . MP
Hebrew: יעקב אבינו, Arabic: يَعْقُوب ., Estonian: Jaakob ., Bosnian: Rahela ., German: Jacob Des Sicambred des Francs, Greek, Ancient: Ιάκωβος .
Gender: Male
Birth: -1892
Syria
Death: -1744 (148)
Rameses, Goshen, Egypt (Old Age)
Place of Burial: Cave of Machpelah, Hebron, Israel
Immediate Family:
Son of Patriarch Isaac / יצחק אבינו and Matriarch Rebecca / רבקה אמנו
Husband of Matriarch Leah / לאה אמנו; Matriarch Rachel / רחל אמנו; Bilhah . and Zilpah / זלפה
Father of Imran; Reuben .; Simeon .; Issachar .; Zebulun . and 9 others
Brother of Esau / Edom / עשו / אדום
Half brother of Ish
Added by: Shmuel-Aharon Kam (Kahn / שמואל-אהרן קם (קאן on February 26, 2007
Managed by: Christopher Lee Empey and 276 others
Curated by: Shmuel-Aharon Kam (Kahn / שמואל-אהרן קם (קאן
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Israel o Jacob 1837-1690 a. C. Gemelo a Esaú. metro. Rachel m. (2) Keturah. 1 Chr. 1:34. Jacob o Israel (identificado con Cronos y Saturno de Creta por Sanchoniatho, un antiguo autor fonético, que escribe sobre "Kronos, a quien los fenicios llaman Israel. 'Kronos (Saturno) tuvo un hijo especial Jehurd (cf. Judá y Júpiter)". Baetylos, la piedra tragada por Kronos, la piedra sagrada de Zeus, "corresponde a" Bethel-El, la piedra llevada por Israel ". Ver" Fragmentos antiguos de Sanchoniatho, etc. ", por LP Cory. Brit. Mus. 800 g 10) citado por Milner: La Casa Real de Gran Bretaña "pp. 12-13.
Nabi Ya'kub AS atau Israil. Kembar 'Isho. Menurunkan Bani Israil (Yahudi).
Jacob (más tarde llamado Israel) es considerado un patriarca de los israelitas. Según el Libro del Génesis, Jacob (/ ˈdʒeɪkəb /; hebreo: יַעֲקֹב Standard Yaʿakov [1]) fue el tercer progenitor hebreo con el que Dios hizo un pacto.
En la Biblia hebrea, él es el hijo de Isaac y Rebeca, el nieto de Abraham, Sara y de Betuel, y el hermano gemelo más joven de Esaú. Jacob tuvo doce hijos y al menos una hija, de sus dos esposas, Lea y Raquel, y de sus criadas Bilha y Zilpa. Los niños nombrados en Génesis fueron Rubén, Simeón, Leví, Judá, Dan, Neftalí, Gad, Aser, Isacar, Zabulón, su hija Dina, José y Benjamín. [2]
Antes del nacimiento de Benjamín, Jacob pasa a llamarse Israel por Israel (Génesis 32: 28-29 y 35:10). Etimológicamente, se ha sugerido que el nombre "Israel" proviene de las palabras hebreas לִשְׂרות (lisrot, "lucha") y אֵל (El, "Dios"). [3] Las traducciones populares en inglés generalmente hacen referencia al enfrentamiento con Dios, que van desde "lucha libre con Dios" activo hasta "Dios contiende" pasivo, [4] [5] pero también se han sugerido otros significados. Algunos comentaristas dicen que el nombre proviene del verbo śārar ("gobernar, ser fuerte, tener autoridad sobre"), haciendo que el nombre signifique "Dios gobierna" o "Dios juzga"; [6] o "el príncipe de Dios" ( de la versión King James) o "El (Dios) peleas / luchas". [7]
Su nombre original, Ya'akov, a veces se explica como que significa "titular del talón" o "suplantador", porque nació con el talón de su hermano gemelo Esaú, y finalmente suplantó a Esaú para obtener la bendición de su padre Isaac. Otros estudiosos especulan que el nombre se deriva de una forma más larga como יַעֲקֹבְאֵל (Ya'aqov'el) que significa "que Dios proteja".
La estatua de Jacob's Dream y su exhibición en el campus de la Universidad Cristiana Abilene. La obra de arte se basa en Génesis 28: 10-22 y representa gráficamente las escenas a las que se alude en el himno "Nearest, My God, to Thee" y la espiritual "We Are Climbing Jacob's Ladder", así como otras obras musicales. Como resultado de una severa sequía en Canaán, Jacob y sus hijos se mudaron a Egipto en el momento en que su hijo José era virrey. Después de que Jacob murió allí 17 años después, José llevó los restos de Jacob a la tierra de Canaán, y le dio un entierro majestuoso en la misma Cueva de Machpelah donde estaban enterrados Abraham, Sarah, Isaac, Rebekah y la primera esposa de Jacob, Leah.
Jacob figura en varias escrituras sagradas, incluyendo la Biblia hebrea, el Talmud, el Nuevo Testamento, el Corán y las escrituras bahá'ís. [8]
La escalera de Jacob [editar] Artículo principal: La escalera de Jacob
Jacob's Ladder por William Blake (c. 1800, Museo Británico, Londres) Cerca de Luz en el camino a Harán, Jacob experimentó una visión de una escalera o escalera, que llegaba al cielo con ángeles que subían y bajaban, comúnmente conocidos como "Jacob's escalera". Escuchó la voz de Dios, quien repitió muchas de las bendiciones sobre él, viniendo desde lo alto de la escalera.
Según Rashi, la escalera significaba los exiliados que sufriría el pueblo judío antes de la llegada del Mesías judío: los ángeles que representaban a los exiliados de Babilonia, Persia y Grecia, cada uno subió un cierto número de escalones, en paralelo a los años de la era. exilio, antes de que "cayeran"; pero el ángel que representaba el último exilio, el de Roma o Edom, seguía trepando más y más alto en las nubes. [cita requerida] Jacob temía que sus descendientes nunca estuvieran libres del dominio de Esaú, pero Dios le aseguró que al final de los días , Edom también vendría cayendo.
Por la mañana, Jacob se despertó y continuó su camino hacia Harán, después de nombrar el lugar donde había pasado la noche "Betel", "la casa de Dios".
Los matrimonios de Jacob [editar] Al llegar a Harán, Jacob vio un pozo donde los pastores estaban reuniendo sus rebaños para regarlos y conoció a la hija menor de Labán, Raquel, la primo hermano de Jacob; ella estaba trabajando como pastora. La amó de inmediato, y después de pasar un mes con sus familiares, le pidió su mano en matrimonio a cambio de trabajar siete años para Labán. Labán estuvo de acuerdo con el acuerdo. Estos siete años le parecieron a Jacob "pero unos pocos días, por el amor que sentía por ella", pero cuando terminaron y preguntó por su esposa, Labán engañó a Jacob al cambiar a la hermana mayor de Raquel, Leah, como la novia velada.
Rachel y Jacob por William Dyce Por la mañana, cuando se supo la verdad, Labán justificó su acción, diciendo que en su país no se podía dar una hija menor antes que la mayor. Sin embargo, aceptó casar a Rachel también si Jacob trabajara otros siete años. Después de la semana de celebraciones de bodas con Leah, Jacob se casó con Rachel y continuó trabajando para Labán durante otros siete años.
Jacob amaba a Rachel más que a Leah, y Leah se sentía odiada. Dios abrió el vientre de Lea y ella dio a luz rápidamente a cuatro hijos: Rubén, Simeón, Leví y Judá. Rachel, sin embargo, permaneció estéril. Siguiendo el ejemplo de Sarah, quien le dio su sierva a Abraham después de años de infertilidad, Rachel le dio a Jacob su sierva, Bilhah, en matrimonio para que Rachel pudiera criar hijos a través de ella. Bilhah dio a luz a Dan y a Neftalí. Al ver que había dejado la maternidad temporalmente, Leah le dio a su sierva Zilpah a Jacob en matrimonio para que Leah pudiera criar más hijos a través de ella. Zilpa dio a luz a Gad y Asher. (Según The Testaments of the Patriarchs, Testament of Nephtali, Capítulo 1, líneas 9-12, Bilhah y Zilpah eran hijas de Rotheus y Euna, sirvientes de Labán.) [Cita requerida] Después, Leah volvió a ser fértil y dio a luz a Isacar, Zabulón y Dina, la primera y única hija de Jacob. Dios se acordó de Raquel, que dio a luz a José y a Benjamín. Si los embarazos de diferentes matrimonios se superpusieran, los primeros doce nacimientos (todos los hijos excepto Benjamín y la hija Dina) podrían haber ocurrido dentro de los siete años. Esa es una interpretación obvia, pero no universal, de Génesis 29: 27-30: 25. [13]
Después de que Joseph nació, Jacob decidió regresar a casa con sus padres. Labán era reacio a liberarlo, ya que Dios había bendecido a su rebaño a causa de Jacob. Labán preguntó qué podía pagarle a Jacob. Jacob propuso que todas las cabras y ovejas moteadas, manchadas y marrones del rebaño de Labán, en cualquier momento dado, serían su salario. Jacob colocó varillas peladas de álamo, avellana y castaño dentro de los abrevaderos o abrevaderos de los rebaños, una acción que luego atribuye a un sueño.
Con el paso del tiempo, los hijos de Labán notaron que Jacob estaba tomando la mayor parte de sus rebaños, por lo que la actitud amistosa de Labán hacia Jacob comenzó a cambiar. Dios le dijo a Jacob que debía irse, lo cual él y sus esposas e hijos hicieron sin informar a Labán. Antes de irse, Rachel robó los terafines, considerados ídolos domésticos, de la casa de Labán.
Enfurecido, Labán persiguió a Jacob durante siete días. La noche antes de alcanzarlo, Dios se le apareció a Labán en un sueño y le advirtió que no le dijera nada bueno o malo a Jacob. Cuando los dos se conocieron, Labán hizo el papel del suegro herido, exigiendo que le devolvieran sus terafines. Sin saber nada sobre el robo de Rachel, Jacob le dijo a Labán que quien los robó debería morir y se hizo a un lado para dejarlo buscar. Cuando Labán llegó a la tienda de Rachel, escondió a los terafines sentándose sobre ellos y diciendo que no podía levantarse porque estaba menstruando. Jacob y Labán se separaron el uno del otro con un pacto para preservar la paz entre ellos. Labán regresó a su casa y Jacob continuó su camino.
Viaje de regreso a Canaan [editar]
Jacob luchando con el ángel por Eugène Delacroix. Artículo principal: Jacob luchando con el ángel Cuando Jacob se acercaba a la tierra de Canaán, envió mensajeros por delante a su hermano Esaú. Regresaron con la noticia de que Esaú vendría a encontrarse con Jacob con un ejército de 400 hombres. Con gran aprensión, Jacob se preparó para lo peor. Se comprometió a orar fervientemente a Dios, luego envió ante él un tributo de rebaños y rebaños a Esaú, "un regalo para mi señor Esaú de parte de tu siervo Jacob".
Jacob luego transportó a su familia y se congregó en el vado Jabbok por la noche, luego volvió a cruzar para enviar sus posesiones, dejándose solo en comunión con Dios. Allí, apareció un ser misterioso ("hombre", Génesis 32:24, 28; o "Dios", Génesis 32:28, 30, Oseas 12: 3, 5; o "ángel", Oseas 12: 4), y el dos lucharon hasta el amanecer. Cuando el ser vio que no dominaba a Jacob, tocó a Jacob en el nervio de su muslo (el gid hanasheh, גיד הנשה), y, como resultado, Jacob desarrolló una cojera (Génesis 32:31). Debido a esto, "hasta el día de hoy el pueblo de Israel no come el tendón del muslo que está en la cavidad de la cadera" (Génesis 32:32). Este incidente es la fuente de la mitzvá de porging. [14]
Jacob entonces exigió una bendición, y el ser declarado en Génesis 32:28 que, a partir de entonces, Jacob sería llamado יִשְׂרָאֵל, Israel (Yisrael, meaning "one that struggled with the divine angel" (Josephus), "one who has prevailed with God" (Rashi), "a man seeing God" (Whiston), "he will rule as God" (Strong), or "a prince with God" (Morris), from Hebrew: שרה, "prevail", "have power as a prince").[15] While he is still called Jacob in later texts, his name Israel makes some consider him the eponymous ancestor of the Israelites.
Jacob preguntó el nombre del ser, pero se negó a responder. Después, Jacob nombró el lugar Penuel (Penuw el, Peniyel, que significa "rostro de Dios"), [16] diciendo: "He visto a Dios cara a cara y he vivido".
Porque la terminología es ambigua ("el" en Yisrael) and inconsistent, and because this being refused to reveal his name, there are varying views as to whether he was a man, an angel, or God. Josephus uses only the terms "angel", "divine angel", and "angel of God", describing the struggle as no small victory. According to Rashi, the being was the guardian angel of Esau himself, sent to destroy Jacob before he could return to the land of Canaan. Trachtenberg theorized that the being refused to identify itself for fear that, if its secret name was known, it would be conjurable by incantations.[17] Literal Christian interpreters like Henry M. Morris say that the stranger was "God Himself and, therefore, Christ in His preincarnate state", citing Jacob's own evaluation and the name he assumed thereafter, "one who fights victoriously with God", and adding that God had appeared in the human form of the Angel of the Lord to eat a meal with Abraham in Genesis 18.[18] Geller wrote that, "in the context of the wrestling bout, the name implies that Jacob won this supremacy, linked to that of God's, by a kind of theomachy."[19]
En la mañana, Jacob reunió a sus 4 esposas y 11 hijos, colocando a las sirvientas y a sus hijos en el frente, Leah y sus hijos a continuación, y Rachel y Joseph en la parte trasera. Algunos comentaristas citan esta ubicación como prueba de que Jacob continuó favoreciendo a José sobre los hijos de Leah, ya que presumiblemente la posición trasera habría estado más segura de un asalto frontal de Esaú, que Jacob temía. Jacob mismo tomó la posición más importante. El espíritu de venganza de Esaú, sin embargo, aparentemente fue apaciguado por los generosos regalos de camellos, cabras y rebaños de Jacob. Su reencuentro fue emotivo.
Peter Paul Rubens, La reconciliación de Jacob y Esaú, 1624. Esaú ofreció acompañarlos en su camino de regreso a Israel, pero Jacob protestó porque sus hijos todavía eran jóvenes y tiernos (nacidos entre 6 y 13 años antes en la narración); Jacob sugirió finalmente ponerse al día con Esaú en el Monte Seir. Según los Sabios, esta fue una referencia profética al Fin de los Días, cuando los descendientes de Jacob vendrán al Monte Seir, el hogar de Edom, para emitir un juicio contra los descendientes de Esaú por perseguirlos durante milenios (véase Abdías 1:21). En realidad, Jacob se desvió a Sucot y no se registró que se reincorporara a Esaú hasta que, en Machpelah, los dos entierren a su padre Isaac, que vivió hasta 180 años y era 60 años mayor que ellos.
Jacob luego llegó a Siquem, donde compró una parcela de tierra, ahora identificada como la Tumba de José. En Siquem, la hija de Jacob, Dina, fue secuestrada y violada por el hijo del gobernante, que deseaba casarse con la niña. Los hermanos de Dinah, Simeón y Leví, acordaron en nombre de Jacob permitir el matrimonio siempre que todos los hombres de Siquem se circuncidaran por primera vez, aparentemente para unir a los hijos de Jacob en el pacto de armonía familiar de Abraham. Al tercer día después de las circuncisiones, cuando todos los hombres de Siquem todavía estaban sufriendo, Simeón y Levi los mataron a espada por la espada y rescataron a su hermana Dina, y sus hermanos saquearon la propiedad, mujeres y niños. Jacob condenó este acto, diciendo: "Me has traído problemas al hacerme un hedor a los cananeos y a los ferezeos, las personas que viven en esta tierra.
Jacob lucha con el ángel. Gutenberg Bible, 1558. Jacob regresó a Betel, donde tuvo otra visión de bendición. Aunque la muerte de Rebecca, la madre de Jacob, no está registrada explícitamente en la Biblia, Deborah, la enfermera de Rebecca, murió y fue enterrada en Betel, en un lugar que Jacob llama Allon Bachuth (אלון בכות), "Roble de las Llantas" (Génesis 35 : 8). Según el Midrash, [21] la forma plural de la palabra "llorando" indica el doble dolor que Rebecca también murió en este momento.
Jacob luego hizo otro movimiento mientras Rachel estaba embarazada; cerca de Belén, Raquel se puso de parto y murió cuando dio a luz a su segundo hijo, Benjamín (el duodécimo hijo de Jacob). Jacob la enterró y erigió un monumento sobre su tumba. La Tumba de Raquel, a las afueras de Belén, sigue siendo un sitio popular para peregrinaciones y oraciones hasta el día de hoy. Jacob se instaló en Migdal Eder, donde su primogénito, Rubén, se acostó con Bilhah, la criada de Rachel; La respuesta de Jacob no se dio en ese momento, pero sí condenó a Rubén por ello más tarde, en su bendición en el lecho de muerte. Jacob finalmente se reunió con su padre Isaac en Mamre (fuera de Hebrón).
Cuando Isaac murió a la edad de 180 años, Jacob y Esaú lo enterraron en la Cueva de los Patriarcas, que Abraham había comprado como una parcela familiar. En este punto de la narración bíblica, dos genealogías de la familia de Esaú aparecen bajo los títulos "las generaciones de Esaú". Una interpretación conservadora es que, en el entierro de Isaac, Jacob obtuvo los registros de Esaú, que había estado casado 80 años antes, y los incorporó a los registros de su propia familia, y que Moisés los aumentó y publicó. [22]
Patriarca de israel
Israel (Jacob), rey de Goshen, Saturno Creta
Buriel en la cueva de Machpelah cerca de Marnre en el campo de Ephrom.
otras fuentes dicen:
b: 1862/1891 a. C. - Harán, Padan-aram d: 1715/1744 a. C. - Ramsés, Goshen, Egipto
Jacob, recientemente también llamado Israel, fue el antepasado de los israelitas hebreos. engendró 12 hijos y una hija. sus doce hijos también fueron llamados "Las doce tribus de Israel". Levi su hijo era el bisabuelo de Moisés. y Judá su hijo fue el antepasado de David.
Según el Libro del Génesis, Jacob fue el tercer progenitor hebreo con el que Dios hizo un pacto. Él es el hijo de Isaac y Rebecca, el nieto de Abraham, Sara y Betuel, el sobrino de Ismael y el hermano gemelo más joven de Esaú. más aquí: https://en.wikipedia.org/wiki/Jacob
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English (default) edit | history
Genesis 25:20-28
Wikipedia: Jacob & יעקב.
In Islam: Islamic view of Jacob & Nabi Yakub.
He was born when his father was fifty-nine and Abraham one hundred and fifty-nine years old (probably at Lahai-Roi). Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34). When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who possessed it (1) superior rank in his family (Gen. 49:3); (2) a double portion of the paternal inheritance (Deut. 21:17); (3) the priestly office in the family (Num. 8:17-19); and (4) the promise of the Seed in which all nations of the earth were to be blessed (Gen. 22:18). Soon after his acquisition of his father's blessing (Gen. 27), Jacob became conscious of his guilt; and afraid of the anger of Esau, at the suggestion of Rebekah, Isaac sent him away to Haran, 400 miles or more, to find a wife among his cousins, the family of Laban, the Syrian (28). There he met with Rachel (29). Laban would not consent to give him his daughter in marriage till he had served seven years; but to Jacob these years "seemed but a few days, for the love he had to her." But when the seven years were expired, Laban craftily deceived Jacob, and gave him his daughter Leah. Other seven years of service had to be completed probably before he obtained the beloved Rachel. But "life-long sorrow, disgrace, and trials, in the retributive providence of God, followed as a consequence of this double union." At the close of the fourteen years of service, Jacob desired to return to his parents, but at the entreaty of Laban he tarried yet six years with him, tending his flocks (31:41). He then set out with his family and property "to go to Isaac his father in the land of Canaan" (Gen. 31). Laban was angry when he heard that Jacob had set out on his journey, and pursued after him, overtaking him in seven days. The meeting was of a painful kind. After much recrimination and reproach directed against Jacob, Laban is at length pacified, and taking an affectionate farewell of his daughters, returns to his home in Padanaram. And now all connection of the Israelites with Mesopotamia is at an end. Soon after parting with Laban he is met by a company of angels, as if to greet him on his return and welcome him back to the Land of Promise (32:1, 2). He called the name of the place Mahanaim, i.e., "the double camp," probably his own camp and that of the angels. The vision of angels was the counterpart of that he had formerly seen at Bethel, when, twenty years before, the weary, solitary traveler, on his way to Padan-aram, saw the angels of God ascending and descending on the ladder whose top reached to heaven (28:12). He now hears with dismay of the approach of his brother Esau with a band of 400 men to meet him. In great agony of mind he prepares for the worst. He feels that he must now depend only on God, and he betakes himself to him in earnest prayer, and sends on before him a munificent present to Esau, "a present to my lord Esau from thy servant Jacob." Jacob's family were then transported across the Jabbok; but he himself remained behind, spending the night in communion with God. While thus engaged, there appeared one in the form of a man who wrestled with him. In this mysterious contest Jacob prevailed, and as a memorial of it his name was changed to Israel (wrestler with God); and the place where this occurred he called Peniel, "for", said he, "I have seen God face to face, and my life is preserved" (32:25-31). After this anxious night, Jacob went on his way, halting, mysteriously weakened by the conflict, but strong in the assurance of the divine favour. Esau came forth and met him; but his spirit of revenge was appeased, and the brothers met as friends, and during the remainder of their lives they maintained friendly relations. After a brief sojourn at Succoth, Jacob moved forward and pitched his tent near Shechem (q.v.), 33:18; but at length, under divine directions, he moved to Bethel, where he made an altar unto God (35:6,7), and where God appeared to him and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath (the Canaanitish name of Bethlehem), Rachel died in giving birth to her second son Benjamin (35:16-20), fifteen or sixteen years after the birth of Joseph. He then reached the old family residence at Mamre, to wait on the dying bed of his father Isaac. The complete reconciliation between Esau and Jacob was shown by their uniting in the burial of the patriarch (35:27-29). Jacob was soon after this deeply grieved by the loss of his beloved son Joseph through the jealousy of his brothers (37:33). Then follows the story of the famine, and the successive goings down into Egypt to buy corn (42), which led to the discovery of the long-lost Joseph, and the patriarch's going down with all his household, numbering about seventy souls (Ex. 1:5; Deut. 10:22; Acts 7:14), to sojourn in the land of Goshen. Here Jacob, "after being strangely tossed about on a very rough ocean, found at last a tranquil harbour, where all the best affections of his nature were gently exercised and largely unfolded" (Gen. 48). At length the end of his checkered course draws nigh, and he summons his sons to his bedside that he may bless them. Among his last words he repeats the story of Rachel's death, although forty years had passed away since that event took place, as tenderly as if it had happened only yesterday; and when "he had made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost" (49:33). His body was embalmed and carried with great pomp into the land of Canaan, and buried beside his wife Leah in the cave of Machpelah, according to his dying charge. There, probably, his embalmed body remains to this day (50:1-13). (See HEBRON ¯T0001712.) The history of Jacob is referred to by the prophets Hosea (12:3, 4, 12) and Malachi (1:2). In Micah 1:5 the name is a poetic synonym for Israel, the kingdom of the ten tribes. There are, besides the mention of his name along with those of the other patriarchs, distinct references to events of his life in Paul's epistles (Rom. 9:11-13; Heb. 12:16; 11:21). See references to his vision at Bethel and his possession of land at Shechem in John 1:51; 4:5, 12; also to the famine which was the occasion of his going down into Egypt in Acts 7:12 (See LUZ ¯T0002335; BETHEL ¯T0000554.)
Genesis35 Jacob Is Named Israel
9Then God appeared to Jacob again when he came from Paddan-aram, and He blessed him. 10God said to him, "Your name is Jacob; You shall no longer be called Jacob, But Israel shall be your name." Thus He called him Israel. 11God also said to him, "I am God Almighty; Be fruitful and multiply; A nation and a company of nations shall come from you, And kings shall come forth from you. 12"The land which I gave to Abraham and Isaac, I will give it to you, And I will give the land to your descendants after you."
Genesis 35 The Sons of Israel Now there were twelve sons of Jacob--
23the sons of Leah: Reuben, Jacob's firstborn, then Simeon and Levi and Judah and Issachar and Zebulun; 24the sons of Rachel: Joseph and Benjamin; 25and the sons of Bilhah, Rachel's maid: Dan and Naphtali; 26and the sons of Zilpah, Leah's maid: Gad and Asher. These are the sons of Jacob who were born to him in Paddan-aram.
Jacob nació con una mano agarrada del talón de su hermano mellizo Esaú; por tal razón le llamaron Jacob. (Gén. 25:26). En hebreo, Jacob tiene un sonido parecido a “talón”, y también está relacionado con el verbo “suplantar” o “hacer trampa”. . . Ésto se hace evidente en el capítulo 27 de Génesis cuando Jacob se roba la bendición que le pertenecía a su hermano, ayudado por el subterfugio de su madre! . . . Isaac ya era muy viejo, y estaba ciego, cuando manda a llamar a Esaú y le pide que le traiga un animal del campo y que lo prepare para que él pueda comer y bendecirle. Pero Rebeca estaba oyendo, y cuando Esaú salió, ella le relata a Jacob lo que había oído y lo insta para que le lleve unos carneritos y ella misma preparárselos a su esposo; y, de esa manera, hacer que Jacob, su preferido, suplante a su hermano mayor y se lleve la bendición de su padre antes de que él muera. De esa forma, Jacob, ayudado por su madre, logra robarse la bendición que, por derecho, le pertenecía a Esaú. (Gén. 27:1-40). Y entonces huye del enojo de su hermano y se dirige a Harán a casa de Labán, hermano de su madre Rebeca. (Gén. 27:41-45). . .Dios, ahora, le hace la misma promesa que le hizo a su padre y abuelo. (Gén. 28:10-15). . . En casa de labán, después de haberle trabajado por 14 años, toma por esposas a sus dos hijas. (Gén. 29:16-28). . . Cuando la familia de Jacob llegó a Egipto huyendo de la hambruna de su tierra eran 66, sin contar las esposas de sus hijos, los hijos de José eran dos, que nacieron en Egipto. Así que a Egipto llegaron 70 personas de la familia de Jacob. (Gén. 46:26-27).
aka Israel (Yisrael, eponym af Israel), aka Jacob ben ISAAC den semit alias Yaqub; poss. identificeret med Horus, qv, tilranede trone fra sin tvillingebror Esau; poss. aka Yaqaru (King) i Ugarit, aka Jakob YISRA'EL
Poss. Jullus i Roms 9-oldefar.
HM George I s 97-oldefar.
HRE Ferdinand I s 93-oldefar.
Osawatomie 'Browns 103-oldefar.
Wives / Partnere: Leah (Lia) bint Laban , Rachel bint Laban , Zilpas, Tjenerinde , Bilha, Tjenerinde Børn: Levi ibn JACOB , Juda (Judas Juda) ibn JACOB , (NN) ... (NN) Judas , Joseph ben JACOB , Dinah (Dina) , Asher (Aser) ibn JACOB , Gad ibn JACOB , Naftali ibn JACOB , Benjamin (Benoni) ibn JACOB , Zebulum ibn JACOB , Issakar ibn JACOB , Simeon (Shim'on ) ibn JACOB , Reuben (Ruben) ibn JACOB , Dan ibn JACOB
--
Mulig Barn: Barayah (bas JACOB?) Alternativ Father of Mulig Barn: Levi ibn JACOB
--- Fra http://fabpedigree.com/s032/f008888.htm
http://wc.rootsweb.ancestry.com/cgi-bin/igm.cgi?op=GET&db=royals&id=I60659
Israel or Jacob 1837-1690 B.C. Twin to Esau. m. Rachel m.(2) Keturah. 1 Chr. 1:34. Jacob or Israel (identified with Cronos and Saturn of Crete by Sanchoniatho, an ancient Phoneician author, who writes of "Kronos, whom the Phoenicians call Israel.' Kronos (Saturn) had a special son Jehurd (cf. Judah and Jupiter). "Baetylos, the Stone swallowed by Kronos, the sacred stone of Zeus," corresponds to "Bethel-El, the Stone carried by Israel." See "Ancient Fragments of Sanchoniatho, etc.," by L.P. Cory. Brit. Mus. 800 g. 10) quoted by Milner: The Royal House of Britain" pp. 12-13.
Nabi Ya'kub A.S. atau Israil. Kembar 'Isho. Menurunkan Bani Israil (Yahudi).
Jacob (later given the name Israel) is considered a patriarch of the Israelites. According to the Book of Genesis, Jacob (/ˈdʒeɪkəb/; Hebrew: יַעֲקֹב Standard Yaʿakov[1]) was the third Hebrew progenitor with whom God made a covenant.
In the Hebrew Bible, he is the son of Isaac and Rebekah, the grandson of Abraham, Sarah and of Bethuel, and the younger twin brother of Esau. Jacob had twelve sons and at least one daughter, by his two wives, Leah and Rachel, and by their handmaidens Bilhah and Zilpah. The children named in Genesis were Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, daughter Dinah, Joseph, and Benjamin.[2]
Before the birth of Benjamin, Jacob is renamed Israel by God (Genesis 32:28-29 and 35:10). Etymologically, it has been suggested that the name "Israel" comes from the Hebrew words לִשְׂרות (lisrot, "wrestle") and אֵל (El, "God").[3] Popular English translations typically reference the face off with God, ranging from active "wrestles with God" to passive "God contends",[4][5] but various other meanings have also been suggested. Some commentators say the name comes from the verb śārar ("to rule, be strong, have authority over"), thereby making the name mean "God rules" or "God judges";[6] or "the prince of God" (from the King James Version) or "El (God) fights/struggles".[7]
His original name Ya'akov is sometimes explained as having meant "holder of the heel" or "supplanter", because he was born holding his twin brother Esau's heel, and eventually supplanted Esau in obtaining their father Isaac's blessing. Other scholars speculate that the name is derived from a longer form such as יַעֲקֹבְאֵל (Ya'aqov'el) meaning "may God protect".
Jacob's Dream statue and display on the campus of Abilene Christian University. The artwork is based on Genesis 28:10-22 and graphically represents the scenes alluded to in the hymn "Nearer, My God, to Thee" and the spiritual "We Are Climbing Jacob's Ladder" as well as other musical works. As a result of a severe drought in Canaan, Jacob and his sons moved to Egypt at the time when his son Joseph was viceroy. After Jacob died there 17 years later, Joseph carried Jacob's remains to the land of Canaan, and gave him a stately burial in the same Cave of Machpelah as were buried Abraham, Sarah, Isaac, Rebekah, and Jacob's first wife, Leah.
Jacob figures in a number of sacred scriptures, including the Hebrew Bible, the Talmud, the New Testament, the Qur'an, and Bahá'í scripture.[8]
Jacob's ladder[edit] Main article: Jacob's Ladder
Jacob's Ladder by William Blake (c. 1800, British Museum, London) Near Luz en route to Haran, Jacob experienced a vision of a ladder, or staircase, reaching into heaven with angels going up and down it, commonly referred to as "Jacob's ladder". He heard the voice of God, who repeated many of the blessings upon him, coming from the top of the ladder.
According to Rashi, the ladder signified the exiles that the Jewish people would suffer before the coming of the Jewish Messiah: the angels that represented the exiles of Babylonia, Persia, and Greece each climbed up a certain number of steps, paralleling the years of the exile, before they "fell down"; but the angel representing the last exile, that of Rome or Edom, kept climbing higher and higher into the clouds.[citation needed] Jacob feared that his descendants would never be free of Esau's domination, but God assured him that at the End of Days, Edom too would come falling down.
In the morning, Jacob awakened and continued on his way to Haran, after naming the place where he had spent the night "Bethel", "God's house".
Jacob's marriages[edit] Arriving in Haran, Jacob saw a well where shepherds were gathering their flocks to water them and met Laban's younger daughter, Rachel, Jacob's first cousin; she was working as a shepherdess. He loved her immediately, and after spending a month with his relatives, asked for her hand in marriage in return for working seven years for Laban. Laban agreed to the arrangement. These seven years seemed to Jacob "but a few days, for the love he had for her", but when they were complete and he asked for his wife, Laban deceived Jacob by switching Rachel's older sister, Leah, as the veiled bride.
Rachel and Jacob by William Dyce In the morning, when the truth became known, Laban justified his action, saying that in his country it was unheard of to give a younger daughter before the older. However, he agreed to give Rachel in marriage as well if Jacob would work another seven years. After the week of wedding celebrations with Leah, Jacob married Rachel, and he continued to work for Laban for another seven years.
Jacob loved Rachel more than Leah, and Leah felt hated. God opened Leah's womb and she gave birth to four sons rapidly: Reuben, Simeon, Levi, and Judah. Rachel, however, remained barren. Following the example of Sarah, who gave her handmaid to Abraham after years of infertility, Rachel gave Jacob her handmaid, Bilhah, in marriage so that Rachel could raise children through her. Bilhah gave birth to Dan and Naphtali. Seeing that she had left off childbearing temporarily, Leah then gave her handmaid Zilpah to Jacob in marriage so that Leah could raise more children through her. Zilpah gave birth to Gad and Asher. (According to The Testaments of the Patriarchs, Testament of Naphtali, Chapter 1, lines 9-12, Bilhah and Zilpah were daughters of Rotheus and Euna, servants of Laban.)[citation needed] Afterwards, Leah became fertile again and gave birth to Issachar, Zebulun, and Dinah, Jacob's first and only daughter. God remembered Rachel, who gave birth to Joseph and Benjamin. If pregnancies of different marriages overlapped, the first twelve births (all the sons except Benjamin, and the daughter Dinah) could have occurred within seven years. That is one obvious, but not universally held, interpretation of Genesis 29:27-30:25.[13]
After Joseph was born, Jacob decided to return home to his parents. Laban was reluctant to release him, as God had blessed his flock on account of Jacob. Laban asked what he could pay Jacob. Jacob proposed that all the spotted, speckled, and brown goats and sheep of Laban's flock, at any given moment, would be his wages. Jacob placed peeled rods of poplar, hazel, and chestnut within the flocks' watering holes or troughs, an action he later attributes to a dream.
As time passed, Laban's sons noticed that Jacob was taking the better part of their flocks, and so Laban's friendly attitude towards Jacob began to change. God told Jacob that he should leave, which he and his wives and children did without informing Laban. Before they left, Rachel stole the teraphim, considered to be household idols, from Laban's house.
In a rage, Laban pursued Jacob for seven days. The night before he caught up to him, God appeared to Laban in a dream and warned him not to say anything good or bad to Jacob. When the two met, Laban played the part of the injured father-in-law, demanding his teraphim back. Knowing nothing about Rachel's theft, Jacob told Laban that whoever stole them should die and stood aside to let him search. When Laban reached Rachel's tent, she hid the teraphim by sitting on them and stating she could not get up because she was menstruating. Jacob and Laban then parted from each other with a pact to preserve the peace between them. Laban returned to his home and Jacob continued on his way.
Journey back to Canaan[edit]
Jacob Wrestling with the Angel by Eugène Delacroix. Main article: Jacob wrestling with the angel As Jacob neared the land of Canaan, he sent messengers ahead to his brother Esau. They returned with the news that Esau was coming to meet Jacob with an army of 400 men. With great apprehension, Jacob prepared for the worst. He engaged in earnest prayer to God, then sent on before him a tribute of flocks and herds to Esau, "a present to my lord Esau from thy servant Jacob".
Jacob then transported his family and flocks across the ford Jabbok by night, then recrossed back to send over his possessions, being left alone in communion with God. There, a mysterious being appeared ("man", Genesis 32:24, 28; or "God", Genesis 32:28, 30, Hosea 12:3, 5; or "angel", Hosea 12:4), and the two wrestled until daybreak. When the being saw that he did not overpower Jacob, he touched Jacob on the sinew of his thigh (the gid hanasheh, גיד הנשה), and, as a result, Jacob developed a limp (Genesis 32:31). Because of this, "to this day the people of Israel do not eat the sinew of the thigh that is on the hip socket" (Genesis 32:32). This incident is the source of the mitzvah of porging.[14]
Jacob then demanded a blessing, and the being declared in Genesis 32:28 that, from then on, Jacob would be called יִשְׂרָאֵל, Israel (Yisrael, meaning "one that struggled with the divine angel" (Josephus), "one who has prevailed with God" (Rashi), "a man seeing God" (Whiston), "he will rule as God" (Strong), or "a prince with God" (Morris), from Hebrew: שרה, "prevail", "have power as a prince").[15] While he is still called Jacob in later texts, his name Israel makes some consider him the eponymous ancestor of the Israelites.
Jacob asked the being's name, but he refused to answer. Afterwards, Jacob named the place Penuel (Penuwel, Peniyel, meaning "face of God"),[16] saying: "I have seen God face to face and lived."
Because the terminology is ambiguous ("el" in Yisrael) and inconsistent, and because this being refused to reveal his name, there are varying views as to whether he was a man, an angel, or God. Josephus uses only the terms "angel", "divine angel", and "angel of God", describing the struggle as no small victory. According to Rashi, the being was the guardian angel of Esau himself, sent to destroy Jacob before he could return to the land of Canaan. Trachtenberg theorized that the being refused to identify itself for fear that, if its secret name was known, it would be conjurable by incantations.[17] Literal Christian interpreters like Henry M. Morris say that the stranger was "God Himself and, therefore, Christ in His preincarnate state", citing Jacob's own evaluation and the name he assumed thereafter, "one who fights victoriously with God", and adding that God had appeared in the human form of the Angel of the Lord to eat a meal with Abraham in Genesis 18.[18] Geller wrote that, "in the context of the wrestling bout, the name implies that Jacob won this supremacy, linked to that of God's, by a kind of theomachy."[19]
In the morning, Jacob assembled his 4 wives and 11 sons, placing the maidservants and their children in front, Leah and her children next, and Rachel and Joseph in the rear. Some commentators cite this placement as proof that Jacob continued to favor Joseph over Leah's children, as presumably the rear position would have been safer from a frontal assault by Esau, which Jacob feared. Jacob himself took the foremost position. Esau's spirit of revenge, however, was apparently appeased by Jacob's bounteous gifts of camels, goats and flocks. Their reunion was an emotional one.
Peter Paul Rubens, The Reconciliation of Jacob and Esau, 1624. Esau offered to accompany them on their way back to Israel, but Jacob protested that his children were still young and tender (born 6 to 13 years prior in the narrative); Jacob suggested eventually catching up with Esau at Mount Seir. According to the Sages, this was a prophetic reference to the End of Days, when Jacob's descendants will come to Mount Seir, the home of Edom, to deliver judgment against Esau's descendants for persecuting them throughout the millennia (see Obadiah 1:21). Jacob actually diverted himself to Succoth and was not recorded as rejoining Esau until, at Machpelah, the two bury their father Isaac, who lived to 180 and was 60 years older than them.
Jacob then arrived in Shechem, where he bought a parcel of land, now identified as Joseph's Tomb. In Shechem, Jacob's daughter Dinah was kidnapped and raped by the ruler's son, who desired to marry the girl. Dinah's brothers, Simeon and Levi, agreed in Jacob's name to permit the marriage as long as all the men of Shechem first circumcised themselves, ostensibly to unite the children of Jacob in Abraham's covenant of familial harmony. On the third day after the circumcisions, when all the men of Shechem were still in pain, Simeon and Levi put them all to death by the sword and rescued their sister Dinah, and their brothers plundered the property, women, and children. Jacob condemned this act, saying: "You have brought trouble on me by making me a stench to the Canaanites and Perizzites, the people living in this land."[20] He later rebuked his two sons for their anger in his deathbed blessing (Genesis 49:5-7).
Jacob struggles with the angel. Gutenberg Bible, 1558. Jacob returned to Bethel, where he had another vision of blessing. Although the death of Rebecca, Jacob's mother, is not explicitly recorded in the Bible, Deborah, Rebecca's nurse, died and was buried at Bethel, at a place that Jacob calls Allon Bachuth (אלון בכות), "Oak of Weepings" (Genesis 35:8). According to the Midrash,[21] the plural form of the word "weeping" indicates the double sorrow that Rebecca also died at this time.
Jacob then made a further move while Rachel was pregnant; near Bethlehem, Rachel went into labor and died as she gave birth to her second son, Benjamin (Jacob's twelfth son). Jacob buried her and erected a monument over her grave. Rachel's Tomb, just outside Bethlehem, remains a popular site for pilgrimages and prayers to this day. Jacob then settled in Migdal Eder, where his firstborn, Reuben, slept with Rachel's servant Bilhah; Jacob's response was not given at the time, but he did condemn Reuben for it later, in his deathbed blessing. Jacob was finally reunited with his father Isaac in Mamre (outside Hebron).
When Isaac died at the age of 180, Jacob and Esau buried him in the Cave of the Patriarchs, which Abraham had purchased as a family burial plot. At this point in the biblical narrative, two genealogies of Esau's family appear under the headings "the generations of Esau". A conservative interpretation is that, at Isaac's burial, Jacob obtained the records of Esau, who had been married 80 years prior, and incorporated them into his own family records, and that Moses augmented and published them.[22]
Patriarch of Israel
Israel (Jacob) , King of Goshen, Saturn Crete
Buriel in cave of Machpelah near Marnre in the field of Ephrom.
other sources say:
b: 1862/1891 bc - Haran, Padan-aram d: 1715/1744 bc - Rameses, Goshen, Egypt
Jacob, lately also called Israel, was the forefather of the Hebrew Israelites. he fathered 12 son and a daughter. his twelve sons was also called "The twelve tribe of Israel." Levi his son was the great grandfather of Moses. and Judah his son was the forefather of David.
According to the Book of Genesis, Jacob was the third Hebrew progenitor with whom God made a covenant. He is the son of Isaac and Rebecca, the grandson of Abraham, Sarah and Bethuel, the nephew of Ishmael, and the younger twin brother of Esau. more here: https://en.wikipedia.org/wiki/Jacob
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Zilpah / זלפה
wife
Gad .
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Asher .
son
Bilhah .
wife
Dan .
son
Naphtali .
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Matriarch Rachel / רחל אמנו
wife
Joseph, Vizier of Egypt, Prophet
son
Benjamin .
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Matriarch Leah / לאה אמנו
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Reuben .
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Simeon .
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Ancestors of Patriarch Jacob / יעקב אבינו
1. Patriarch Jacob / יעקב אבינו b. -1892, Syria; d. -1744, Rameses, Goshen, Egypt
2. Patriarch Isaac / יצחק אבינו b. circa -1950, Judea Canan; d. circa -1770, Beersheba, Canaan, Palestine, Israel
3. Patriarch Abraham / אברהם אבינו b. -1972, Ur, Chaldea, Mesopotamia; d. -1637, Canan Palestine, Hebron
4. Terah . b. -1882, Ur, Chaldea; d. -1677, Charran, Padam Aram, Turkey
5. Nachor . b. -1911, Ur, Chaldea; d. -1763, Ur, Chaldea
6. Serug . b. -1941, Ur, Chaldea; d. -1711, Ur, Chaldea
7. Reu . b. -1973, Shirpurla,Ancient City Sumer,South Mesopotamia,; d. -1734, Ur Chaldea
8. Peleg . b. -2003, Eber, Chaldeas; d. -1764, Eber, Chaldeas
9. Eber . b. -2037, Salem, Jerusalem, Canaan; d. -1573, Salem, Jerusalem, Canaan
10. Shelah . b. -2067, Chaldeas; d. -1634, Salem, Jerusalem, Canaan
11. Arpachshad King of Arrapachtis . b. -2102, Ur, Chaldea, Babylon; d. -1664, 1904 BC
12. Shem b. -2202, Shulon, East Eden; d. -1602, Salem, Jerusalem, Canaan
13. Noah . b. -2704, Mesopotamia, Iraq; d. -1754, Mount Ararat, Turkey
14. Lamech . b. -2886, City of Enoch; d. -2109, East Of Eden
15. Methuselah . b. -3073, City of Enoch; d. -2104, Shulon, East Eden
16. Enoch / Idris . b. -3138, Cainan, East Eden; d. -2773, 3017 BC
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