The 'Iscah' of Genesis 11:29

The name 'Iscah' is mentioned once in Scripture.

    Gen   11:29  Then Abram and Nahor took wives: the name of
                 Abram's wife was Sarai, and the name of Nahor's
                 wife, Milcah, the daughter of Haran the father
                 of Milcah and the father of Iscah.


As everyone else mentioned in this verse is of biblical significance many
have thought 'Iscah' must also be of some importance.

Observing that her sister, Milcah, had married Nahor (Abraham's brother)
many have thought Iscah may be merely another name for Sarai (ie Sarah) who
was Abraham's wife. That is, that each brother had married a daughter of
their other brother Haran.


The meaning of the name 'Iscah', according to Strong's Concordance, is
'to watch' or 'observant'.


Those who have thought Iscah was Sarah have considered the meaning of the
name may refer to the well documented beauty of Sarah. 

A critical text which has to be considered is Abraham's explanation of why
his wife was also his sister. 

    Gen   20:12  But indeed she is truly my sister. She is the
                 daughter of my father, but not the daughter of
                 my mother; and she became my wife.


This verse tells us that Abraham's father, Terah, was married to at least
two women. To a lady who was the mother of Abraham and to another lady who
was the mother of Sarah.

It may at first appear that Sarah was a half sister of Abraham, but this
is not necessarily the case. For example Sarah's mother may have conceived
or given birth to Sarah prior to marrying Terah. So a blood relationship
between Sarah and Abraham may not have existed. (Since Abraham describes
Sarah as his 'sister' it is apparent they were raised in Terah's family
as brother and sister).  


What the above Genesis 20:12 text indicates is that Sarah was not Iscah.
Since while Sarah is described as a daughter of Terah (and sister of
Abraham), Genesis 11:29 describes Iscah as the grand daughter of Terah.

To resolve this problem some have even suggested that the 'Haran' of
Genesis 11:29 was not the Haran who was the brother of Abraham, but
another Haran who was a brother of Terah. The problem with this view is
that it is completely forced, there being absolutely no indication Terah
had a brother known by this name.

It is well known that Sarah was about 10 years younger than Abraham.

    Gen   17:17  Then Abraham fell on his face and laughed, and
                 said in his heart, "Shall a child be born to a
                 man who is one hundred years old? And shall Sarah,
                 who is ninety years old, bear a child?"


While many commentators try to create age differences between the
brothers Abraham, Nahor and Haran, Genesis 11:26 actually states they
were all born in Terah's 70th year.

    Gen   11:26  Now Terah lived seventy years, and begot (fathered)
                 Abram, Nahor, and Haran.


When both factors are considered together it is apparent that Sarah
would be too old to be the niece of Abraham, too old to be Iscah.
Haran being the same age as Abraham, would have had to father Iscah
at age ten.

There was one biblically important woman whose actions would fit the
meaning of Iscah. One who did 'watch' and was 'observant'.

    Gen   19:26  But his wife looked back behind him, and she
                 became a pillar of salt.

    Luke  17:32  Remember Lot's wife.


Lot was the son of Haran and Iscah was the daughter of Haran. They were
brother and sister. This does not necessarily mean that they were fully
(or partially) blood related. The same relationship that existed between
Abraham and Sarah (who were also brother and sister) may have existed
between Lot and Iscah.


While Genesis 12:4 does not record that Iscah left Haran with Lot, it is
also true Genesis 11:31 does not record that Nahor and his wife left Ur
of the Chaldeans (yet it is apparent they did). Both lists of people
travelling being incomplete.

  
So, while it is not obvious that Iscah was probably Lot's wife, it does
explain why this woman's name was mentioned in Scripture. It also solves
the question of whether Lot's wife was of his family or a descendant of
the land where he sojourned.