TRV
“The Line from Shem to Terah”· Genesis 11:10–26
Translation
King James Version
¶ These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:
Complete Jewish Bible
Here is the genealogy of Shem. Shem was 100 years old when he fathered Arpakhshad two years after the flood.
Berean Standard Bible
This is the account of Shem. Two years after the flood, when Shem was 100 years old, he became the father of Arphaxad.
American Standard Version
These are the generations of Shem. Shem was a hundred years old, and begat Arpachshad two years after the flood:
World English Bible Messianic
This is the history of the generations of Shem. Shem was one hundred years old and became the father of Arpachshad two years after the flood.
Geneva Bible (1599)
These are the generations of Shem: Shem was an hundreth yeere olde, and begate Arpachshad two yeere after the flood.
Young's Literal Translation
These are births of Shem: Shem is a son of an hundred years, and begetteth Arphaxad two years after the deluge.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 11:10–26.
Passage under commentGenesis 11:10–26
10¶ These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:
11And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.
12And Arphaxad lived five and thirty years, and begat Salah:
13And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.
14And Salah lived thirty years, and begat Eber:
15And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters.
16And Eber lived four and thirty years, and begat Peleg:
17And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.
18And Peleg lived thirty years, and begat Reu:
19And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.
20And Reu lived two and thirty years, and begat Serug:
21And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.
22And Serug lived thirty years, and begat Nahor:
23And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.
24And Nahor lived nine and twenty years, and begat Terah:
25And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.
26And Terah lived seventy years, and begat Abram, Nahor, and Haran.
We have here a genealogy, not an endless genealogy, for here it ends in Abram, the friend of God, and leads further to Christ, the promised seed, who was the son of Abram, and from Abram the genealogy of Christ is reckoned (Mat 1:1, etc.); so that put ch. 5, ch. 11, and Mt. 1, together, and you have such an entire genealogy of Jesus Christ as cannot be produced, for aught I know, concerning any person in the world, out of his line, and at such a distance from the fountain-head. And, laying these three genealogies together, we shall find that twice ten, and thrice fourteen, generations or descents, passed between the first and second Adam, making it clear concerning Christ that he was not only the Son of Abraham, but the Son of man, and the seed of woman. Observe here, 1. Nothing is left upon record concerning those of this line but their names and ages, the Holy Ghost seeming to hasten through them to the story of Abram. How little do we know of those that have gone before us in this world, even those that lived in the same places where we live, as we likewise know little of those that are our contemporaries in distant places! we have enough to do to mind the work of our own day, and let God alone to require that which is past, Ecc 3:15. 2. There was an observable gradual decrease in the years of their lives. Shem reached to 600 years, which yet fell short of the age of the patriarchs before the flood; the next three came short of 500; the next three did not reach to 300; after them we read not of any that attained to 200, except Terah; and, not many ages after this, Moses reckoned seventy, or eighty, to be the utmost men ordinarily arrive at. When the earth began to be replenished, men's lives began to shorten; so that the decrease is to be imputed to the wise disposal of Providence, rather than to any decay of nature. For the elect's sake, men's days are shortened; and, being evil, it is well they are few, and attain not to the years of the lives of our fathers, Gen 47:9. 3. Eber, from whom the Hebrews were denominated, was the longest-lived of any that was born after the flood, which perhaps was the reward of his singular piety and strict adherence to the ways of God.
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Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Post-NiceneEarly Medieval
500600700
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But to avoid needless prolixity, we shall mention not the number of years each member of this series lived but only the year of his life in which he gave birth to his heir, that we may thus reckon the number of years from the flood to Abraham and may at the same time leave room to touch briefly and cursorily upon some other matters necessary to our argument. In the second year, then, after the flood, Shem when he was 100 years old begat Arpachshad; Arpachshad when he was 135 years old begat Cainan; Cainan when he was 130 years begat Salah. Salah himself, too, was the same age when he begat Eber. Eber lived 134 years and begat Peleg, in whose days the earth was divided. Peleg himself lived 130 years and begat Reu; and Reu lived 132 years and begat Serug; Serug 130, and begat Nahor; and Nahor 79, and begat Terah; and Terah 70, and begat Abram, whose name God afterwards changed into Abraham. There are thus from the flood to Abraham 1, years, according to the common or Septuagint versions. In the Hebrew copies far fewer years are given, and for this either no reason or a not very credible one is given.
When, therefore, we look for the city of God in these seventy-two nations, we cannot affirm that while they had but one tongue, that is, one language, the human race had departed from the worship of the true God. Nor can we conclude that genuine godliness had survived only in those generations that descend from Shem through Arpachshad and reach to Abraham. But from the time when they proudly built a tower to heaven, a symbol of godless exaltation, the city or society of the wicked becomes apparent. Whether it was only disguised before or nonexistent, whether both cities remained after the flood—the godly in the two sons of Noah who were blessed and in their posterity, and the ungodly in the cursed son and his descendants, from whom sprang that mighty hunter against the Lord—is not easily determined.
It is necessary, therefore, to preserve the series of generations descending from Shem, for the sake of exhibiting the city of God after the flood. As before the flood it was exhibited in the series of generations descending from Seth, now it is descending from Shem. And therefore does divine Scripture, after exhibiting the earthly city as Babylon or "Confusion," revert to the patriarch Shem and recapitulate the generations from him to Abraham, specifying the year in which each father gave birth to the son that belonged to this line and how long he lived. And unquestionably it is this that fulfills the promise I made, that it should appear why it is said of the sons of Eber, "The name of the one was Peleg, for in his days the earth was divided." For what can we understand by the division of the earth, if not the diversity of languages? And, therefore, omitting the other sons of Shem, who are not concerned in this matter, Scripture gives the genealogy of those by whom the line runs on to Abraham, as before the flood those are given who carried on the line to Noah from Seth. Accordingly this series of generations begins thus: "These are the generations of Shem: Shem was a hundred years old and begat Arpachshad two years after the flood. And Shem lived after he begat Arpachshad five hundred years and begat sons and daughters." In like manner it registers the rest, naming the year of his life in which each begat the son who belonged to that line that extends to Abraham. It specifies, too, how many years he lived thereafter, begetting sons and daughters, that we may not childishly suppose that the men named were the only men, but that we may understand how the population increased and how regions and kingdoms so vast could be populated by the descendants of Shem. Especially this is true of the kingdom of Assyria, from which Ninus subdued the surrounding nations, reigning with brilliant prosperity and bequeathing to his descendants a vast but thoroughly consolidated empire, which held together for many centuries.
These are the generations of Shem. Shem was one hundred years old when he begot Arphaxad, two years after the flood. After the destruction of the Tower of Babel, Scripture hastens, by enumerating the generations of the second age of the world (for the first had run until Noah and the flood), to arrive at Abraham, the patriarch of the third age, indeed of all nations; through whose faith and obedience the new foundations of the holy city would once again be laid, and in whose seed the dispersion of nations would return to one confession and faith in divine worship. But the number one hundred, which is transferred from the left hand to the right, usually insinuates great perfection whether of good action or of hope or heavenly life; fittingly Sem, the son of blessing, in the hundredth year of his life begot a son, whose lineage would come from Heber and reach to Abraham; and Abraham himself, by the same grace of the sacrament, begot Isaac the son of promise in the hundredth year of his own age, in whose example we, the children of the promise, as if placed temporarily on the right side of our judge through hope, expect the blessing of heavenly life through good works: for the two sons whom Sem begot before the hundredth year, Elam and Asshur, as read above, placed outside the holy seed and as if retained still in the left hand, created citizens of the earthly city rather, that is, of this world. For one became the father of the Elamites, that is, the Persians, the other the progenitor of the Assyrians. But a great question according to the literal sense arises for us as to how Shem can be said to be one hundred years old two years after the flood, when he is asserted above to be born in the five hundredth year of Noah, and it is read that the flood came in the six hundredth year of that same Noah. For if he was born in the five hundredth year of his father, surely when Noah was six hundred years old when the flood came, he was one hundred years old, and thus two years after the flood, he had one hundred and two years of age. Therefore, that the number of times does not contradict itself, it must be understood either that Noah had a little more than five hundred years when Shem was born, or two less than six hundred when the flood came, or that Shem was one hundred and two years old when Arphaxad was born. For Scripture is accustomed to speak in such a way that even if a little remains or is lacking, it still sounds a complete and perfect number in the count. However, it seems most probable, as my suspicion leads me, that when Shem was born, Noah had a little more than five hundred years; for indeed Scripture did not lie in saying that he had five hundred years, even if he had five hundred and two: for the smaller number is certainly contained within the greater. For Scripture itself signified that it spoke very freely in that place when it said Noah having five hundred years begot three sons, Shem, Ham, and Japheth; when it is not in doubt to anyone that one man cannot beget three sons from one wife in one and the same year: which perhaps sacred history more diligently took care to explain in this place, by saying Shem was one hundred years old two years after the flood because it remembered that it noted his year of birth somewhat negligently.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Genesis 11:10 initiates a pivotal new genealogical record, meticulously detailing the lineage of Shem, one of Noah's three sons. This verse precisely anchors the post-diluvian timeline by stating Shem's age as one hundred years and the birth of his son Arphaxad two years after the great flood, serving as a critical chronological marker that signals the continuation of God's redemptive purpose through a specific, chosen family line, narrowing the focus of divine activity after the universal judgment and dispersion.
Context
Literary Context
This verse immediately follows the dramatic and significant account of the Tower of Babel, where humanity's unified rebellion led to divine judgment and the scattering of peoples across the earth. Genesis 11:10 introduces the tenth of the eleven toledoth (generations or accounts) sections that structurally organize the Book of Genesis. The phrase "These are the generations of Shem" acts as a crucial literary hinge, shifting the narrative's focus from the broad sweep of humanity's early history and its dispersion to a specific, narrowed trajectory—the lineage through which God's redemptive plan would progress. This narrowing focus is essential, as it systematically traces the "seed" from Noah, through Shem, ultimately leading to Abraham and the nation of Israel, setting the stage for the covenant promises.
Historical & Cultural Context
In the ancient Near East, genealogies were far more than mere lists of names; they served as vital historical, legal, and theological documents, establishing identity, lineage, inheritance rights, and claims to land or leadership. For the biblical narrative, they authenticate the historical continuity of God's work through specific individuals and families. This verse places Shem's generation firmly in the early post-Flood era, a period characterized by the re-population of the earth and the establishment of new societal structures. The precise chronological details—Shem's age and the timing relative to the Flood—were crucial for ancient audiences to understand the unfolding of time and God's meticulous oversight of history. The decreasing lifespans observed in post-Flood patriarchs, compared to their antediluvian counterparts, also subtly hint at the ongoing effects of sin and the gradual decline of human vitality.
Key Themes
Genesis 11:10 contributes significantly to several overarching themes in Genesis and the broader biblical narrative. Firstly, it underscores the theme of Divine Continuity and Preservation. Despite the catastrophic judgment of the Flood and the subsequent judgment and dispersion at Babel, God faithfully preserves a remnant and continues His redemptive purpose through a specific lineage. Secondly, it highlights Sovereign Chronology, demonstrating God's meticulous control over history and His precise unfolding of time according to His divine will, establishing a foundational timeline for biblical events. Thirdly, the focus on Shem's genealogy emphasizes the Election of a Chosen Line, where God progressively narrows His focus from all humanity to Noah, then to Shem, and eventually to Abraham, through whom His promises will be fulfilled. This verse is a critical link in the Foundation for Redemptive History, systematically tracing the "seed" line that will eventually lead to the Messiah.
Exposition and Analysis
Key Word Analysis
Meaning "descent, i.e., family; figuratively, history." This plural term is a crucial structural marker in Genesis, appearing eleven times to introduce major sections that detail origins or the development of a particular family line. Here, it signifies the beginning of the historical account of Shem's descendants, emphasizing the continuity of the divinely chosen lineage.
A primitive root meaning "to bear young; causatively, to beget." This verb is fundamental to genealogical records, indicating the act of fathering or giving birth. In this context, it highlights the continuation of the human family line through procreation, essential for the fulfillment of God's command to "be fruitful and multiply" and for the progression of the promised "seed."
Meaning "a deluge." This term specifically refers to the catastrophic, global flood in Noah's time, a pivotal event in biblical history that marked a divine judgment and a new beginning for humanity. Its mention here provides a precise chronological anchor, linking Shem's generation directly to this monumental event and emphasizing the post-diluvian context of the narrative.
Verse Breakdown
"¶ These [are] the generations of Shem:"
This opening phrase, marked by the toledoth formula, signals a new narrative section focusing on the descendants and historical account of Shem. It underscores the structural organization of Genesis and the narrowing of God's redemptive focus to this specific lineage.
"Shem [was] an hundred years old,"
This clause provides a precise chronological detail regarding Shem's age at a significant moment in his life. It highlights the longevity of the patriarchs in the early post-Flood era, though already indicating a decrease in lifespans compared to pre-Flood figures, reflecting the ongoing consequences of the Fall.
"and begat Arphaxad"
This phrase identifies the specific son born to Shem at this time, Arphaxad, who becomes the next link in the vital genealogical chain leading to Abraham. It emphasizes the continuation of the family line and the fulfillment of God's plan through procreation.
"two years after the flood:"
This final clause provides a crucial historical and chronological anchor, firmly placing the birth of Arphaxad within a specific timeframe relative to the great deluge. This precision is vital for establishing the biblical timeline and demonstrating God's meticulous oversight of history and His unwavering commitment to His sovereign plan.
Literary Devices
Genesis 11:10 primarily employs Genealogy as its overarching literary device, a common feature in ancient Near Eastern literature and crucial to the biblical narrative. This specific verse, initiating a toledoth section, functions as a Chronological Marker, providing precise temporal data ("an hundred years old," "two years after the flood") that anchors the narrative within a historical framework. The recurring Toledoth Formula ("These are the generations of...") acts as a structural device, segmenting the book into distinct yet interconnected historical accounts, each focusing on a particular lineage or development. The verse's concise nature, packed with specific details, also demonstrates Conciseness and Precision, characteristic of ancient historical records that prioritized factual data for lineage and chronology.
Theological and Thematic Connections
Genesis 11:10, though a simple genealogical entry, is profoundly significant, demonstrating God's unwavering commitment to His redemptive plan even amidst human rebellion and divine judgment. Following the global Flood and the dispersion at Babel, this verse highlights God's faithfulness in preserving a righteous remnant and continuing His purposes through a chosen lineage. It underscores the theme of divine election, where God progressively narrows His focus to a specific "seed" through whom His promises will be fulfilled, ultimately leading to the Messiah. This meticulous record emphasizes that God's plan is not derailed by human sin but continues to unfold with precision and purpose, laying the foundational timeline for all subsequent redemptive history.
Reflection and Application
Genesis 11:10, a seemingly dry genealogical entry, offers profound insights for contemporary believers. It reminds us that even in the aftermath of widespread judgment and human rebellion, God remains faithful to His redemptive purposes. Just as He meticulously preserved a lineage through Shem, He continues to work through individuals and families today, weaving their lives into His grand narrative of salvation. This verse encourages us to trust in God's steadfastness and His sovereign control over history, knowing that His plans will ultimately prevail, regardless of the chaos or uncertainty we may face. It calls us to recognize our own place within this ongoing story, understanding that our lives, too, are part of God's unfolding design, culminating in the person and work of Jesus Christ. We are invited to live with intentionality, knowing that God is always at work, faithfully bringing His purposes to fruition.
Questions for Reflection
FAQ
Why does Genesis include such detailed genealogies?
Genealogies in Genesis, like the one in Genesis 11:10, serve several crucial purposes. They establish historical continuity, demonstrating the unfolding of God's plan through specific individuals and families across time. They also authenticate the narrative by connecting biblical figures to a verifiable lineage, providing a framework for historical understanding. Most importantly, these genealogies meticulously trace the "seed" line through which the promised Messiah would eventually come, highlighting God's faithfulness to His redemptive covenant and His precise working through history.
What is the significance of the phrase "two years after the flood"?
The phrase "two years after the flood" provides a precise chronological anchor, firmly connecting the post-Flood era directly to the earliest generations of humanity. This detail is vital for constructing a coherent timeline of biblical history, demonstrating the accuracy and historical grounding of the biblical narrative. It emphasizes God's meticulous oversight of the unfolding of time and His redemptive plan, showing that even after a global catastrophe, life resumed and God's purposes continued to advance with specific timing.
Christ-Centered Fulfillment
Genesis 11:10, by meticulously tracing the lineage of Shem, serves as a crucial and indispensable link in the unfolding of God's redemptive plan that ultimately culminates in Jesus Christ. Shem's line is specifically chosen and blessed by Noah in Genesis 9:26-27, establishing him as the progenitor of the chosen "seed" through whom God's covenant promises would be realized. This verse, by detailing the birth of Arphaxad, continues the unbroken genealogical chain that passes through Abraham, Isaac, Jacob, and David, directly leading to the birth of Jesus, as meticulously recorded in the New Testament genealogies and Luke's account. Thus, this seemingly simple record of generations points forward with divine precision to the ultimate fulfillment of God's promises in Christ, the true Lamb of God, through whom all nations are blessed and redeemed.