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Jacob - Israel .

Hebrew: יעקב ., Arabic: يَعْقُوب .
Also Known As: "Ya'quob", "Yaakov", "Yakob", "יעקב", "ישראל", "يَعْقُوب"
Birthdate:
Birthplace: Israel, Canaan
Death: Died in Rameses, Goshen, Egypt
Place of Burial: Cave of Machpelah, Hebron, Israel
Immediate Family:

Son of Isaac and Rebecca .
Husband of <private>; <private>; <private>; <private>; <private> and 5 others
Father of <private>; <private>; <private>; <private>; <private> and 50 others
Brother of Esau / Edom / עשו / אדום .

Managed by: Private User
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About Jacob - Israel .

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]

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Jacob - Israel .'s Timeline

-1828
-1828
Harran (Mesopotâmia)
-1827
-1827
Padan-aram
-1826
-1826
Padan-aram
-1822
-1822
Padan-aram
-1821
-1821
Padan-Aram
-1821
Harran (Mesopotâmia)
-1821
X-Unknown
-1820
-1820
Padan-aram
-1819
-1819
Padan-aram
-1819
Harran (Mesopotâmia)