Genesis 11:11

And Shem lived, after he begat Arphaxad, five hundred years,.... So that his whole age was six hundred years, and therefore must live to the times of Abraham, and even throughout the life of that

And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters. No JFB commentary on these verses.

2346 So that he lived almost all the time of Abraham; which was a singular blessing, both to himself, who hereby saw his children of the tenth generation; and to the church of God, which by this means enjoyed the counsel and conduct of so great a patriarch.

Genesis 11:11 And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.Ver. 11. And Shem lived after he begat, &c.] He saw ten generations, and lived till Isaac was fifty years old, who might well be his pupil, which (if Shem were Melchisedec) is so much the more likely. Heber also lived till Abraham was dead; a singular blessing to them both. This comfort the patriarchs had of their tiresome and tedious pilgrimage, that as Shem saw Lamech, so Lamech saw Adam, and Isaac saw Shem. Now, ipse aspectus viri boni delectat , saith Seneca. How much more, when "they that fear the Lord speak often one to another" for mutual edification and encouragement? This the mad world calls faction and capriciousness. But what saith Tertullian to it? Cum boni, cum probi coeunt, cum pii, cum casti congregantur, non est factio dicenda, sed curia: et e contrario illis nomen factionis accommodandum est, qui in odium bonorum et proborum conspirant. Tert. Apol. advers. Gentes, cap. 39, n. 520.

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.

11. five hundred years] According to this chronology Shem would have outlived Abram.

The Generations of Shem, Genesis 11:10-26. The narrative here again doubles back upon itself, returning over a century to take a new departure from the birth of Shem’s eldest son, two years after the flood.