Genesis 11:10-26

THE TÔLDÔTH SHEM.

(10-26) These are the generations of Shem. — Here also, as in Genesis 5, there is a very considerable divergence between the statements of the Hebrew, the Samaritan, and the Septuagint texts. According to the Hebrew, the total number of years from Shem to the birth of Abram was 390, according to the Samaritan, 1,040, and according to the LXX., 1,270. These larger totals are obtained by adding, as a rule, one hundred years to the age of each patriarch before the birth of his eldest son, and the LXX. also insert Cainan between Arphaxad and Salah. The virtual agreement of two authorities, coming from such different quarters as the Samaritan transcript and the LXX. version is remarkable, but scholars have long acknowledged that these genealogies were never intended for chronological purposes, and that so to employ them leads only to error.

Like the genealogy of Seth, in Genesis 5, the Tôldôth Shem also consists of ten generations, and thus forms, according to Hebrew ideas respecting the number ten, a perfect representation of the race. With the exception of Arphaxad (for whom see Genesis 10:22), the names in this genealogy are all Hebrew words, and are full of meaning. Thus —

Salah means mission, the sending out of men in colonies to occupy new lands.

Eber is the passage, marking the migration of the head-quarters of the race, and the crossing of some great obstacle in its way, most probably the river Tigris. With this would begin the long struggle between the Semitic and Hamitic races in Mesopotamia.

Peleg, division, may be a memorial of the separation of the Joktanite Arabs from the main stem, but see Note on Genesis 10:25. Through him the rights of primogeniture passed to the Hebrews.

Reu, friendship, seems to indicate a closer drawing together of the rest after the departure of Joktan and his clan, which probably had been preceded by dissensions.

Serug, intertwining, may denote that this friendship between the various races into which the family of Shem was by this time divided was cemented by intermarriage.

Nahor, panting, earnest struggle, indicates, most probably, the commencement of that seeking after a closer communion with God which made his descendants withdraw from contact with the rest and form a separate community, distinguished by its firm hold of the doctrine of the unity of the Godhead. From the words of Joshua (Joshua 24:2) it is plain, not only that idolatry was generally practised among the descendants of Shem, but that even Nahor and Terah were not free from its influence. Yet, probably, the monotheism of Abraham was preceded by an effort to return to the purer doctrine of their ancestors in Nahor’s time, and the gods which they still worshipped were the teraphim, regarded both by Laban and Rachel (Genesis 31:30; Genesis 31:34) as a kind of inferior household genius, which brought good luck to the family.

Terah, wandering, indicates the commencement of that separation from the rest caused by religious differences, which ended in the migration of Abram into Canaan.

In Abram, high-father, we have a prophetic name, indicative of the high purpose for which the father of the faithful was chosen. There is a difficulty about the date of his birth. We read that “Terah lived seventy years, and begat Abram, Nahor, and Haran;” and in Genesis 11:32 that “the days of Terah were two hundred and five years.” But St. Stephen says that Terah died in Haran before Abram’s migration (Acts 7:4), and in Genesis 12:4 we are told that Abram was seventy-five years of age when he departed from that country. Either, therefore, Terah was a hundred and thirty years old when Abram was born — and Abram was a younger, and not the older son — or the Samaritan text is right in making the total age of Terah a hundred and forty-five years. The latter is probably the true solution: first, because Nahor died at the age of a hundred and forty-eight, and it is not probable that Terah so long outlived him; for human life, as we have seen, was progressively shortening after the flood: and secondly, because Abram, in Genesis 17:17, speaks of it as almost an impossibility for a man to have a son when he is a hundred years old. Had he been born when his father was a hundred and thirty, he could scarcely have spoken in this way.