Acts 7:2
Verse
Context
Stephen’s Address: The Call of Abraham
1Then the high priest asked Stephen, “Are these charges true?”2And Stephen declared: “Brothers and fathers, listen to me! The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he lived in Haran, 3and told him, ‘Leave your country and your kindred and go to the land I will show you.’
Sermons







Summary
Commentary
- Adam Clarke
- John Gill
Adam Clarke Bible Commentary
Men, brethren, and fathers - Rather, brethren and fathers, for ανδρες should not be translated separately from αδελφοι. Literally it is men-brethren, a very usual form in Greek; for every person knows that ανδρες Αθηναιοι and ανδρες Περσαι should not be translated men-Athenians and men-Persians, but simply Athenians and Persians. See Act 17:22. So, in Luk 2:15, ανθρωποι ποιμενες should be translated shepherds, not men-shepherds. And ανθρωπος βασιλευς Mat 18:23, should not be translated man-king, but king, simply. By translating as we do, men, brethren, and fathers, and putting a comma after men, we make Stephen address three classes, when in fact there were but two: the elders and scribes, whom he addressed as fathers; and the common people, whom he calls brethren. See Bp. Pearce, and see Act 8:27. The God of glory appeared, etc. - As Stephen was now vindicating himself from the false charges brought against him, he shows that he had uttered no blasphemy, either against God, Moses, or the temple; but states that his accusers, and the Jews in general, were guilty of the faults with which they charged him: that they had from the beginning rejected and despised Moses, and had always violated his laws. He proceeds to state that there is no blasphemy in saying that the temple shall be destroyed: they had been without a temple till the days of David; nor does God ever confine himself to temples built by hands, seeing he fills both heaven and earth; that Jesus is the prophet of whom Moses spoke, and whom they had persecuted, condemned, and at last put to death; that they were wicked and uncircumcised in heart and in ears, and always resisted the Holy Ghost as their fathers did. This is the substance of St. Stephen's defense as far as he was permitted to make it: a defense which they could not confute; containing charges which they most glaringly illustrated and confirmed, by adding the murder of this faithful disciple to that of his all-glorious Master. Was in Mesopotamia - In that part of it where Ur of the Chaldees was situated, near to Babel, and among the rivers, (Tigris and Euphrates), which gave the name of Mesopotamia to the country. See the note on Gen 11:31. Before he dwelt in Charran - This is called Haran in our translation of Gen 11:31; this place also belonged to Mesopotamia, as well as Ur, but is placed west of it on the maps. It seems most probable that Abraham had two calls, one in Ur, and the other in Haran. He left Ur at the first call, and came to Haran; he left Haran at the second call, and came into the promised land. See these things more particularly stated in the notes on Gen 12:1 (note).
John Gill Bible Commentary
And he said,.... Stephen replied, in answer to the high priest's question, and addressed himself to the whole sanhedrim, saying: men, brethren, and fathers, hearken; to the following oration and defence; he calls them men, brethren, by an usual Hebraism, that is, "brethren"; and that, because they were of the same nation; for it was common with the Jews to call those of their own country and religion, brethren; and he calls them "fathers", because of their age and dignity, being the great council of the nation, and chosen out of the senior and wiser part of the people: the God of glory appeared unto our father Abraham; he calls God "the God of glory", because he is glorious in himself, in all his persons, perfections, and works, and is to be glorified by his people; and his glory is to be sought by all his creatures, and to be the end of all their actions; and the rather he makes use of this epithet of him, to remove the calumny against him, that he had spoke blasphemous things against God; and because God appeared in a glorious manner to Abraham, either in a vision, or by an angel, or in some glorious form, or another; and it is observable, that when the Jews speak of Abraham's deliverance out of the fiery furnace, for so they interpret Ur of the Chaldees, they give to God much such a title; they say (r). ""the King of glory" stretched out his right hand, and delivered him out of the fiery furnace, according to Gen 15:7.'' Stephen uses a like epithet; and he calls Abraham "our father", he being a Jew, and according to the common usage of the nation: and this appearance of God to Abraham was "when he was in Mesopotamia"; a country that lay between the two rivers Tigris and Euphrates, from whence it had its name; and is the same with Aram Naharaim, the Scriptures speak of; See Gill on Act 2:9. Of this appearance of God to Abraham, mentioned by Stephen, the Scriptures are silent; but the Jewish writers seem to hint at it, when they say (s), "thus said the holy blessed God to Abraham, as thou hast enlightened for me Mesopotamia and its companions, come and give light before me in the land of Israel.'' And again, mentioning those words in Isa 41:8 "the seed of Abraham my friend, whom I have taken from the ends of the earth"; add by way of explanation, from Mesopotamia and its companions (t): and this was before he dwelt in Charan; or Haran; see Gen 11:31 where the Septuagint call it "Charan", as here; and by Herodish (u) it is called where Antoninus was killed; and by Pliny (w), "Carra"; and by Ptolomy (x), "Carroe"; it was famous for the slaughter of M. Crassus, by the Parthians (y). R. Benjamin gives this account of it in his time (z); "in two days I came to ancient Haran, and in it were about twenty Jews, and there was as it were a synagogue of Ezra; but in the place where was the house of Abraham our father, there was no building upon it; but the Ishmaelites (or Mahometans) honour that place, and come thither to pray.'' Stephanus (a) says it was a city of Mesopotamia, so called from "Carra", a river in Syria. (r) Pirke Eliezer, c. 26. (s) Bereshit Rabba, sect. 30. fol. 25. 1 (t) lb. sect. 44. fol. 38. 3. (u) L. 4. sect. 24. (w) L. 5. c. 24. (x) L. 5. c. 18. (y) ----Miserando funere Crassus Assyrias Latio maculavit sanguine Carrhas. Lucan. Pharsal. l. 1. v. 105. (z) Itinerar. p. 60. (a) De Urbibus.
Acts 7:2
Stephen’s Address: The Call of Abraham
1Then the high priest asked Stephen, “Are these charges true?”2And Stephen declared: “Brothers and fathers, listen to me! The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he lived in Haran, 3and told him, ‘Leave your country and your kindred and go to the land I will show you.’
- Scripture
- Sermons
- Commentary
Stephen, Full of Faith and Power
By Leonard Ravenhill8.4K56:05PowerMAT 6:33ACT 7:2ACT 7:54In this sermon, the preacher focuses on the defense of Stephen, as described in Acts chapter 7. Stephen addresses the theologians of his time, emphasizing that the God of glory appeared to Abraham in Mesopotamia. Despite facing hostility and pressure, Stephen remains steadfast and full of the Holy Spirit. He not only sees Jesus standing at the right hand of God, but also witnesses the glory of God. This sermon highlights Stephen's unwavering faith and the powerful presence of God in his life.
Genesis #12 Ch. 12-13 the Call of Abraham
By Chuck Missler4.4K1:28:14AbrahamGEN 14:1GEN 18:1ACT 7:2ROM 1:21In this sermon, the speaker discusses the transition from the preface of Genesis to the period of the nation. He emphasizes that God's pattern is always the same: there is a call, obedience, and then revelation. The speaker also highlights the importance of responding to God's call and being obedient. The sermon then focuses on Genesis chapter 18, where the Lord appears to Abraham and Abraham shows great hospitality towards the three men. The speaker emphasizes the tradition of hospitality in old cultures and how it is seen as a major sin to not show hospitality.
Suffer Here or Suffer There
By Leonard Ravenhill3.5K48:09SufferingGEN 1:1MAT 6:33ACT 5:40ACT 6:8ACT 7:2ACT 7:30ACT 7:38In this sermon, the speaker discusses the impending judgment of God and the challenges that believers will face in the future. He highlights the potential of a young man who could have been like the apostle Paul but was not able to fulfill that role according to God's plan. The speaker also references the powerful message given by Peter on the day of Pentecost, which resulted in persecution for the believers. The sermon concludes with a call for a revival and a desire for another Pentecost, emphasizing the need for the Holy Spirit's power in the lives of believers.
Suffer Here or Suffer There - Alternate 2
By Leonard Ravenhill3.3K52:20SufferingMAT 6:33ACT 5:40ACT 6:1ACT 6:8ACT 7:2In this sermon, the preacher discusses the powerful message delivered by a young man who had the potential to become another apostle like Paul. The message was a display of Old Testament theology and history, similar to Peter's sermon on the day of Pentecost. However, instead of being received with acceptance, the listeners were cut to the heart and responded by stoning the young man. The preacher emphasizes the suffering endured by the young man and highlights the destruction of the listeners' security, theology, and confidence in history. The sermon also touches on the importance of the Holy Spirit and the need for another Pentecost-like experience.
The Cross and Eternal Glory - Part 1
By T. Austin-Sparks2.0K35:31Eternal GloryJHN 1:14ACT 7:21CO 2:8EPH 1:171PE 4:141PE 5:10In this sermon, the speaker emphasizes the importance of glory in the foundation of the Christian faith. The New Testament reveals that glory is a central and governing factor in this dispensation. The faith of believers rests upon the foundation of the apostles and prophets, with Jesus Christ as the chief cornerstone. The speaker also mentions the four relationships of glory in the New Testament, highlighting that the ultimate end for believers is to experience the glory of God.
The Heavenly Calling - Part 7
By T. Austin-Sparks1.6K44:48Heavenly CallingGEN 12:1EXO 4:22MAT 6:33ACT 7:2HEB 3:1HEB 3:14In this sermon, the speaker discusses the concept of the nation of Israel and how it relates to believers in Christ. He emphasizes that God sees the nation as one son and will not surrender any part of it. The speaker also highlights the importance of recognizing God's intervention in our lives and how it marks a turning point in our personal history. He encourages listeners to bring the message of God's intervention into their own lives and to understand that they are called to be companions of Christ in a heavenly calling.
Practically Living the Heavenly Vision
By Lance Lambert1.5K1:30:25Heavenly VisionGEN 15:1GEN 15:4ACT 7:2ROM 4:20HEB 11:8In this sermon, the speaker emphasizes the importance of having a living, working faith in order to please God. He highlights the need for believers to rely on God and seek His guidance rather than relying on their own common sense. The speaker uses the example of Abraham and Sarah, who trusted in God's leading and used their common sense to follow His instructions. The sermon also emphasizes the importance of holding onto the vision that God has given and not stifling it, using the example of Abraham's willingness to sacrifice his son as an act of faith.
Abraham, My Friend: 04 When He Was called...
By Ron Bailey1.3K14:05AbrahamGEN 12:1JOB 11:7MAT 14:29LUK 1:37JHN 8:56ACT 7:2ROM 10:17HEB 11:8In this sermon, the speaker focuses on the story of Abraham and his obedience to God's call. The speaker emphasizes the importance of obeying God's word without demanding explanations or visions for the future. Abraham's faith and obedience are highlighted as key factors in his relationship with God. The speaker encourages listeners to have faith and respond to God's revelation, trusting in His guidance even when the path is uncertain.
Christ in 01 in the Acts
By Jim Flanigan1.0K54:19ACT 2:22ACT 6:14ACT 7:2ACT 7:30ACT 7:55ROM 1:16HEB 1:1In this sermon, the preacher emphasizes the glory of Jesus Christ by highlighting his title of humiliation. He explains that Jesus, who was despised and rejected by men during his time on earth, is now the exalted and risen Lord. The preacher mentions that Peter and John preached about Jesus of Nazareth, asking people what they would do with him, as their response would determine their destiny. The sermon also discusses three words used by Peter to show God's approval of Jesus: miracles, wonders, and signs. These words demonstrate the power and authority of Jesus and were also used to approve the early disciples.
The Crown of the Incorruptible
By T. Austin-Sparks0Incorruptible GloryUnion with ChristJHN 1:14ACT 7:21CO 2:8EPH 1:17PHP 3:21COL 1:27HEB 2:91PE 1:41PE 4:142PE 1:16T. Austin-Sparks emphasizes that the crown of the incorruptible is glory, which is the ultimate verdict on the life of Jesus Christ. He explains that this glory is rooted in an unshakeable union with the Father, and that humanity was created for glory, which is contingent upon faith and obedience. The sermon highlights the contrast between the corruptible glory sought by man and the incorruptible glory offered through Christ, who embodies the perfect pattern of glory. Sparks encourages believers to live according to the incorruptible life of Christ, which leads to true glory both now and in eternity.
The Importance and Value of God-Given Vision (Revelation 21:9)
By T. Austin-Sparks0God-Given VisionSpiritual GrowthEZK 41:7DAN 4:26HAB 2:4ACT 7:2ROM 8:28HEB 8:5REV 1:9REV 21:9T. Austin-Sparks emphasizes the critical role of God-given vision in the Church's history, asserting that its presence or absence can lead to either calamity or transformation. He explains that such vision is concrete, comprehensive, constantly enlarging, and always moves upward, guiding believers beyond the temporal towards the eternal. Sparks illustrates that God-given vision is foundational for training and prayer, urging the Church to remain open to God's unfolding purpose rather than clinging to past methods. He highlights biblical examples, such as Abraham and Ezekiel, to demonstrate how divine vision leads to spiritual growth and understanding. Ultimately, he calls for a renewed vision to prevent spiritual stagnation and to embrace God's greater plans.
The Committed Life
By Watchman Nee0Commitment to GodFellowship in the ChurchGEN 12:6GEN 13:18JHN 4:14ACT 7:2ROM 12:1GAL 3:29HEB 3:61JN 5:19Watchman Nee emphasizes the significance of a committed life through the example of Abraham, who was called by God during a time of great moral decline. God revealed Himself to Abraham, sharing His plans and establishing a covenant that included a land and a people to bear witness to His glory. The sermon highlights the importance of building altars in our lives, representing our commitment to God, and the necessity of fellowship within the Church as a reflection of the Body of Christ. Nee stresses that true knowledge and strength come from a shared life in Christ, rather than mere information or individualism. Ultimately, the message calls believers to recognize their role as witnesses in the world, rooted in the life and strength that comes from God.
The City Which Hath Foundations
By T. Austin-Sparks0Heavenly CitizenshipSpiritual Significance of JerusalemEZK 5:5JHN 12:31JHN 14:30JHN 16:33ACT 7:2GAL 4:26PHP 3:20HEB 11:10REV 21:13REV 21:24T. Austin-Sparks emphasizes the spiritual significance of Jerusalem, illustrating how it is central to God's divine plan and serves as a reflection of the heavenly city. He discusses the historical and geographical importance of Syria and Jerusalem, noting that their true value lies in their spiritual essence, which transcends earthly existence. Sparks draws parallels between the earthly Jerusalem and the New Jerusalem, highlighting the need for the Church to embody heavenly principles and maintain separation from worldly influences. He urges believers to recognize their heavenly citizenship and the importance of living as pilgrims and strangers in this world, ultimately pointing to the Church's role in God's eternal purpose.
The Two Beginnings
By T. Austin-Sparks0Sonship in ChristGod's GloryJHN 1:1ACT 7:2T. Austin-Sparks explores the continuity of God's plan from the beginning of history through to Christ, emphasizing the transition from individual figures like Abraham to the collective identity of Israel. He highlights how God's intervention in human history, particularly through the appearances to Abraham and the establishment of the new Israel in Christ, signifies a divine calling for all believers. Sparks illustrates that the glory of God is revealed through grace and the supernatural power of Jesus, culminating in the sonship of believers. He encourages listeners to recognize their identity as children of God, born not of human effort but through divine intervention. The sermon underscores the importance of understanding our spiritual heritage and the glory that comes with being part of God's family.
The Glory
By T. Austin-Sparks0God's GloryGrace in Suffering1KI 8:11ISA 46:13LUK 2:14JHN 11:4ACT 7:21CO 1:27EPH 5:27HEB 8:51PE 1:5REV 21:11T. Austin-Sparks emphasizes that the ultimate purpose of God's works and ways is His glory, which governs everything from creation to the establishment of the Church. He illustrates how God's glory is evident in the Old Testament through significant events and figures, such as Abraham and Moses, and culminates in the New Testament with the birth, resurrection, and exaltation of Jesus Christ. Sparks highlights that the Christian life begins, progresses, and culminates in glory, and that grace is the foundation of this glory. He encourages believers to recognize their vocation as vindicating the living presence of Christ in their lives, especially through suffering and grace. Ultimately, all things are for God's glory, and believers are called to acknowledge and proclaim this truth.
Abraham's Seed
By T. Austin-Sparks0The Holy SpiritSpiritual LifeNUM 23:9ACT 2:24ACT 7:2ACT 7:51ROM 9:42CO 1:9GAL 3:7COL 2:12T. Austin-Sparks emphasizes the transformative significance of Pentecost, marking the beginning of a new spiritual era governed by the Holy Spirit. He contrasts the spiritual life that God desires with established religious practices, urging believers to heed the voice of the Spirit rather than conforming to worldly religious norms. Sparks highlights Abraham's role as a model for spiritual lineage, asserting that true children of Abraham are those who are spiritually alive and governed by the Spirit, not merely by natural descent. He stresses that the promise of God is linked to a spiritual seed, exemplified by Isaac, and that believers are called to live in the power of resurrection, which is foundational to their identity in Christ. Ultimately, he calls for a community of believers who are distinctively spiritual, marked by a heart circumcised for God, and responsive to the leading of the Holy Spirit.
The Glory of the Lord
By T. Austin-Sparks0God's GloryHope in Difficult Times1KI 8:11EZK 1:26MAT 27:45LUK 2:14JHN 7:39ACT 7:2EPH 1:192TI 4:18HEB 2:92PE 1:16T. Austin-Sparks emphasizes the centrality of God's glory in His divine purpose, illustrating how every significant movement of God throughout history, from Abraham to Ezekiel, is prefaced by a revelation of His glory. He highlights that even in seemingly hopeless situations, like Ezekiel's captivity, the glory of the Lord can break through, offering hope and direction. Sparks asserts that God's ultimate aim is glory, and that understanding this can transform our perspective on life's challenges. He encourages believers to recognize the open heavens and the supremacy of Christ on the throne as sources of strength and hope in difficult times. The sermon calls for a renewed apprehension of God's glory to inspire faith and perseverance.
God's New Israel - Part 3
By T. Austin-Sparks0CovenantSpiritual DistinctivenessGEN 12:2GEN 17:1JER 31:32MAT 2:15ACT 7:2ROM 2:282CO 5:14GAL 3:16PHP 3:3COL 2:11T. Austin-Sparks emphasizes the foundational law of God's New Israel, focusing on the covenant established with Abraham, which symbolizes separation and distinctiveness. He explains that true circumcision is of the heart, representing a complete devotion to God, and that God's purpose is to bless His people, requiring them to be spiritually distinct from the world. Sparks illustrates that God's covenant demands a position of separation, and that the blessings of this covenant are tied to our commitment to Him. He warns against the dangers of divided hearts and encourages believers to fully dedicate themselves to God, as exemplified by figures like Abraham and David. Ultimately, a circumcised heart leads to true freedom and fulfillment in God's purpose.
What Is Glory?
By T. Austin-Sparks0GEN 1:2JHN 1:3JHN 2:11JHN 11:4JHN 17:5ACT 7:21CO 2:8COL 1:16HEB 2:91PE 4:141PE 5:4T. Austin-Sparks concludes the 'Horizons' series by emphasizing the theme of glory in the Bible, highlighting how each Person of the Divine Trinity - Father, Son, and Holy Spirit - is associated with glory as a descriptive designation. Glory is expressed through radiance, light, and splendor, often seen in the transformation of individuals and the Church. The basis of glory lies in the satisfaction of God's nature, reflecting His holiness, righteousness, truth, and love. The ultimate fulfillment of glory is found in Christ, who wholly satisfied God's nature through His incarnation, life, death, and resurrection, leading to the restoration of glory through redemption.
Called Out and Called Into
By H.J. Vine0JHN 4:23JHN 8:32JHN 17:16ACT 7:21CO 1:9EPH 1:23H.J. Vine preaches on 'The God of Glory' showcasing how God called Abraham, Moses, Israel, and the Church into divine purposes and blessings through separation and obedience. Abraham was called into a rich inheritance and became the friend of God, while Lot faced consequences for straying from the path of separation. Israel, though backslidden, awaits a future blessing upon receiving Jesus as their true Messiah. The Church, called out from the world, is invited into a deep fellowship with the Father, the Son, and the Holy Spirit, experiencing divine liberty and worship.
- Adam Clarke
- John Gill
Adam Clarke Bible Commentary
Men, brethren, and fathers - Rather, brethren and fathers, for ανδρες should not be translated separately from αδελφοι. Literally it is men-brethren, a very usual form in Greek; for every person knows that ανδρες Αθηναιοι and ανδρες Περσαι should not be translated men-Athenians and men-Persians, but simply Athenians and Persians. See Act 17:22. So, in Luk 2:15, ανθρωποι ποιμενες should be translated shepherds, not men-shepherds. And ανθρωπος βασιλευς Mat 18:23, should not be translated man-king, but king, simply. By translating as we do, men, brethren, and fathers, and putting a comma after men, we make Stephen address three classes, when in fact there were but two: the elders and scribes, whom he addressed as fathers; and the common people, whom he calls brethren. See Bp. Pearce, and see Act 8:27. The God of glory appeared, etc. - As Stephen was now vindicating himself from the false charges brought against him, he shows that he had uttered no blasphemy, either against God, Moses, or the temple; but states that his accusers, and the Jews in general, were guilty of the faults with which they charged him: that they had from the beginning rejected and despised Moses, and had always violated his laws. He proceeds to state that there is no blasphemy in saying that the temple shall be destroyed: they had been without a temple till the days of David; nor does God ever confine himself to temples built by hands, seeing he fills both heaven and earth; that Jesus is the prophet of whom Moses spoke, and whom they had persecuted, condemned, and at last put to death; that they were wicked and uncircumcised in heart and in ears, and always resisted the Holy Ghost as their fathers did. This is the substance of St. Stephen's defense as far as he was permitted to make it: a defense which they could not confute; containing charges which they most glaringly illustrated and confirmed, by adding the murder of this faithful disciple to that of his all-glorious Master. Was in Mesopotamia - In that part of it where Ur of the Chaldees was situated, near to Babel, and among the rivers, (Tigris and Euphrates), which gave the name of Mesopotamia to the country. See the note on Gen 11:31. Before he dwelt in Charran - This is called Haran in our translation of Gen 11:31; this place also belonged to Mesopotamia, as well as Ur, but is placed west of it on the maps. It seems most probable that Abraham had two calls, one in Ur, and the other in Haran. He left Ur at the first call, and came to Haran; he left Haran at the second call, and came into the promised land. See these things more particularly stated in the notes on Gen 12:1 (note).
John Gill Bible Commentary
And he said,.... Stephen replied, in answer to the high priest's question, and addressed himself to the whole sanhedrim, saying: men, brethren, and fathers, hearken; to the following oration and defence; he calls them men, brethren, by an usual Hebraism, that is, "brethren"; and that, because they were of the same nation; for it was common with the Jews to call those of their own country and religion, brethren; and he calls them "fathers", because of their age and dignity, being the great council of the nation, and chosen out of the senior and wiser part of the people: the God of glory appeared unto our father Abraham; he calls God "the God of glory", because he is glorious in himself, in all his persons, perfections, and works, and is to be glorified by his people; and his glory is to be sought by all his creatures, and to be the end of all their actions; and the rather he makes use of this epithet of him, to remove the calumny against him, that he had spoke blasphemous things against God; and because God appeared in a glorious manner to Abraham, either in a vision, or by an angel, or in some glorious form, or another; and it is observable, that when the Jews speak of Abraham's deliverance out of the fiery furnace, for so they interpret Ur of the Chaldees, they give to God much such a title; they say (r). ""the King of glory" stretched out his right hand, and delivered him out of the fiery furnace, according to Gen 15:7.'' Stephen uses a like epithet; and he calls Abraham "our father", he being a Jew, and according to the common usage of the nation: and this appearance of God to Abraham was "when he was in Mesopotamia"; a country that lay between the two rivers Tigris and Euphrates, from whence it had its name; and is the same with Aram Naharaim, the Scriptures speak of; See Gill on Act 2:9. Of this appearance of God to Abraham, mentioned by Stephen, the Scriptures are silent; but the Jewish writers seem to hint at it, when they say (s), "thus said the holy blessed God to Abraham, as thou hast enlightened for me Mesopotamia and its companions, come and give light before me in the land of Israel.'' And again, mentioning those words in Isa 41:8 "the seed of Abraham my friend, whom I have taken from the ends of the earth"; add by way of explanation, from Mesopotamia and its companions (t): and this was before he dwelt in Charan; or Haran; see Gen 11:31 where the Septuagint call it "Charan", as here; and by Herodish (u) it is called where Antoninus was killed; and by Pliny (w), "Carra"; and by Ptolomy (x), "Carroe"; it was famous for the slaughter of M. Crassus, by the Parthians (y). R. Benjamin gives this account of it in his time (z); "in two days I came to ancient Haran, and in it were about twenty Jews, and there was as it were a synagogue of Ezra; but in the place where was the house of Abraham our father, there was no building upon it; but the Ishmaelites (or Mahometans) honour that place, and come thither to pray.'' Stephanus (a) says it was a city of Mesopotamia, so called from "Carra", a river in Syria. (r) Pirke Eliezer, c. 26. (s) Bereshit Rabba, sect. 30. fol. 25. 1 (t) lb. sect. 44. fol. 38. 3. (u) L. 4. sect. 24. (w) L. 5. c. 24. (x) L. 5. c. 18. (y) ----Miserando funere Crassus Assyrias Latio maculavit sanguine Carrhas. Lucan. Pharsal. l. 1. v. 105. (z) Itinerar. p. 60. (a) De Urbibus.