Very interested history. I have a theory that perhaps may clarify the issues with Sarah and Abraham as brother and sister. And this is the theory.Gen 11:28 clearly sets the stage for events that are about to happen next in the following verses.
Verse 29 revolves around the death of Haran for Najor and Avraham to take wifes for themselves, yet the verse does not in any way says that Sarai is related as daughter to Haran, even though some other literature claims so. Some even say that Iscah is another name for Sarai, yet I find that to be a stretchy. The very next verse perhaps can shed some light in the issue, keeping in mind that is not there in vane and that it is writtwn for a reason and that is that Sarai was barren. This is where perhaps thw story can unfold according to the Torah only without any other intervention from any other source; which bringa us to the question as to why would it say that Sarai is barren when she has only been taken by Avraham for a short period of time and she is already up in age. The theory lies on the assumption that Sarai is not daughter to Haran but another wife that Avraham's brother Haran had along with the mothwr of Lot, Milcah and Iscah and Avraham is moved to take her becuase of his kindness and also because of the knowledge of the Torah that He must take the widow of his brother as a wife, something the other brother Najor would not be interested in for not practicing the Torah or not knwing about it. Thus theory also corraborates the fact that on their way to Egypt ans by the river Avraham expresses recognition of her beauty because He had never laid eyes on her as she was his brother's wife. The only thing left then is to clarify his statements to Abimeleck regarding his relationship to her. Because Avraham is a righteous man, he cannot lie but rather, he manipulates the truth about his relatuonship to her other than a wife, because Sarai was his sister but "in law" which is a term clearly defined inthw English language as well as " daughter in law" or "son in law" or "Father in Law" or "Mother in Law"
The terms are not unfamiliar to the hebrew ancestry and we have proof of that in the Torah where Yakob calls Yosef' sons as his and the fact that if Sarai was married to his brother Haran, then Sarai would be his " sister in law" and his father would call her "daughter in Law"
The theory is not strange to actual facts gather within the Torah because if husband and wife are to be as one flesh and Avraham has to raise a child for his brother, then she, Sarai is not far from being his sister.
The only weakness to this theory is that then Isjak would be a son of Haran and not that of Avraham. But I tink is better than marrying a sister which is prohibited under the written Torah. The book of Jubulees say that יהוה gave the knowledge of Hebrew to Avraham so that he could learn some scriptures in his Father's house that were written in Hebrew
Very interested history. I have a theory that perhaps may clarify the issues with Sarah and Abraham as brother and sister. And this is the theory.Gen 11:28 clearly sets the stage for events that are about to happen next in the following verses.
Verse 29 revolves around the death of Haran for Najor and Avraham to take wifes for themselves, yet the verse does not in any way says that Sarai is related as daughter to Haran, even though some other literature claims so. Some even say that Iscah is another name for Sarai, yet I find that to be a stretchy. The very next verse perhaps can shed some light in the issue, keeping in mind that is not there in vane and that it is writtwn for a reason and that is that Sarai was barren. This is where perhaps thw story can unfold according to the Torah only without any other intervention from any other source; which bringa us to the question as to why would it say that Sarai is barren when she has only been taken by Avraham for a short period of time and she is already up in age. The theory lies on the assumption that Sarai is not daughter to Haran but another wife that Avraham's brother Haran had along with the mothwr of Lot, Milcah and Iscah and Avraham is moved to take her becuase of his kindness and also because of the knowledge of the Torah that He must take the widow of his brother as a wife, something the other brother Najor would not be interested in for not practicing the Torah or not knwing about it. Thus theory also corraborates the fact that on their way to Egypt ans by the river Avraham expresses recognition of her beauty because He had never laid eyes on her as she was his brother's wife. The only thing left then is to clarify his statements to Abimeleck regarding his relationship to her. Because Avraham is a righteous man, he cannot lie but rather, he manipulates the truth about his relatuonship to her other than a wife, because Sarai was his sister but "in law" which is a term clearly defined inthw English language as well as " daughter in law" or "son in law" or "Father in Law" or "Mother in Law"
The terms are not unfamiliar to the hebrew ancestry and we have proof of that in the Torah where Yakob calls Yosef' sons as his and the fact that if Sarai was married to his brother Haran, then Sarai would be his " sister in law" and his father would call her "daughter in Law"
The theory is not strange to actual facts gather within the Torah because if husband and wife are to be as one flesh and Avraham has to raise a child for his brother, then she, Sarai is not far from being his sister.
The only weakness to this theory is that then Isjak would be a son of Haran and not that of Avraham. But I tink is better than marrying a sister which is prohibited under the written Torah. The book of Jubulees say that יהוה gave the knowledge of Hebrew to Avraham so that he could learn some scriptures in his Father's house that were written in Hebrew