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The Adam Clarke Commentary

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Chapter 11

All the inhabitants of the earth, speaking one language and dwelling in one place, 1,2, purpose to build a city and a tower to prevent their dispersion, 3,4. God confounds their language, and scatters them over the whole earth, 5-9. Account of the lives and families of the postdiluvian patriarchs. Shem, 10,11. Arphaxad, 12,13. Salah, 14,15. Eber, 16,17. Peleg, 18,19. Ragau or Reu, 20,21. Serug, 22,23. Nahor, 24,25. Terah and his three sons, Haran, Nahor, and Abram, 26,27. The death of Haran, 28. Abram marries Sarai, and Nahor marries Milcah, 29. Sarai is barren, 30. Terah, Abram, Sarai, and Lot, leave Ur of the Chaldees, and go to Haran, 31. Terah dies in Haran, aged two hundred and five years, 32.

Notes on Chapter 11

Verse 1. The whole earth was of one language
The whole earth-all mankind was of one language, in all likelihood the HEBREW; and of one speech-articulating the same words in the same way. It is generally supposed, that after the confusion mentioned in this chapter, the Hebrew language remained in the family of Heber. The proper names, and their significations given in the Scripture, seem incontestable evidences that the Hebrew language was the original language of the earth-the language in which God spake to man, and in which he gave the revelation of his will to Moses and the prophets. "It was used," says Mr. Ainsworth, "in all the world for one thousand seven hundred and fifty-seven years, till Phaleg, the son of Heber, was born, and the tower of Babel was in building one hundred years after the flood, Genesis 10:25;; 11:9. After this, it was used among the Hebrews or Jews, called therefore the Jews' language, Isaiah 36:11, until they were carried captive into Babylon, where the holy tongue ceased from being commonly used, and the mixed Hebrew (or Chaldee) came in its place." It cannot be reasonably imagined that the Jews lost the Hebrew tongue entirely in the seventy years of their captivity in Babylon; yet, as they were mixed with the Chaldeans, their children would of course learn that dialect, and to them the pure Hebrew would be unintelligible; and this probably gave rise to the necessity of explaining the Hebrew Scriptures in the Chaldee tongue, that the children might understand as well as their fathers. As we may safely presume the parents could not have forgotten the Hebrew, so we may conclude the children in general could not have learned it, as they did not live in an insulated state, but were mixed with the Babylonians. This conjecture removes the difficulty with which many have been embarrassed; one party supposing that the knowledge of the Hebrew language was lost during the Babylonish captivity, and hence the necessity of the Chaldee Targums to explain the Scriptures; another party insisting that this was impossible in so short a period as seventy years.

Verse 2. As they journeyed from the east
Assyria, Mesopotamia, and the country on the borders and beyond the Euphrates, are called the east in the sacred writings. Balaam said that the king of Moab had brought him from the mountains of the east, Numbers 23:7.

Now it appears, from Numbers 22:5, that Balaam dwelt at Pethor, on the river Euphrates. And it is very probable that it was from this country that the wise men came to adore Christ; for it is said they came from the east to Jerusalem, Matthew 2:1. Abraham is said to have come from the east to Canaan, Isaiah 41:2; but it is well known that he came from Mesopotamia and Chaldea. Isaiah 46:11, represents Cyrus as coming from the east against Babylon. And the same prophet represents the Syrians as dwelling eastward of Jerusalem, Isaiah 9:12: The Syrians before, mikkedem, from the east,the same word which Moses uses here. Daniel Daniel 11:44, represents Antiochus as troubled at news received from the east; i.e. of a revolt in the eastern provinces, beyond the Euphrates.

Noah and his family, landing after the flood on one of the mountains of Armenia, would doubtless descend and cultivate the valleys: as they increased, they appear to have passed along the banks of the Euphrates, till, at the time specified here, they came to the plains of Shinar, allowed to be the most fertile country in the east. See Calmet. That Babel was built in the land of Shinar we have the authority of the sacred text to prove; and that Babylon was built in the same country we have the testimony of Eusebius, Praep. Evang., lib. ix., c. 15; and Josephus, Antiq., lib. i., c. 5.

Verse 3. Let us make brick
It appears they were obliged to make use of brick, as there was an utter scarcity of stones in that district; and on the same account they were obliged to use slime, that is, bitumen, (Vulg.) ασφαλτος, (Septuagint) for mortar: so it appears they had neither common stone nor lime-stone; hence they had brick for stone, and asphaltus or bitumen instead of mortar.

Verse 4. Let us build us a city and a tower
On this subject there have been various conjectures. Mr. Hutchinson supposed that the design of the builders was to erect a temple to the host of heaven-the sun, moon, planets, and, to support this interpretation, he says verosho bashshamayim should be translated, not, whose top may reach unto heaven, for there is nothing for may reach in the Hebrew, but its head or summit to the heavens, i.e. to the heavenly bodies: and, to make this interpretation the more probable, he says that previously to this time the descendants of Noah were all agreed in one form of religious worship, (for so he understands vesaphah achath, and of one lip,) i.e. according to him, they had one litany; and as God confounded their litany, they began to disagree in their religious opinions, and branched out into sects and parties, each associating with those of his own sentiment; and thus their tower or temple was left unfinished.

It is probable that their being of one language and of one speech implies, not only a sameness of language, but also a unity of sentiment and design, as seems pretty clearly intimated in Genesis 11:6. Being therefore strictly united in all things, coming to the fertile plains of Shinar they proposed to settle themselves there, instead of spreading themselves over all the countries of the earth, according to the design of God; and in reference to this purpose they encouraged one another to build a city and a tower, probably a temple, to prevent their separation, "lest," say they, "we be scattered abroad upon the face of the whole earth:" but God, miraculously interposing, confounded or frustrated their rebellious design, which was inconsistent with his will; see Deuteronomy 32:8; ; Acts 17:26; and, partly by confounding their language, and disturbing their counsels, they could no longer keep in a united state; so that agreeing in nothing but the necessity of separating, they went off in different directions, and thus became scattered abroad upon the face of the earth. The Targums, both of Jonathan ben Uzziel and of Jerusalem, assert that the tower was for idolatrous worship; and that they intended to place an image on the top of the tower with a sword in its hand, probably to act as a talisman against their enemies. Whatever their design might have been, it is certain that this temple or tower was afterwards devoted to idolatrous purposes. Nebuchadnezzar repaired and beautified this tower, and it was dedicated to Bel, or the sun.

An account of this tower, and of the confusion of tongues, is given by several ancient authors. Herodotus saw the tower and described it. A sybil, whose oracle is yet extant, spoke both of it and of the confusion of tongues; so did Eupolemus and Abydenus. See Bochart Geogr. Sacr., lib. i., c. 13, edit. 1692. On this point Bochart observes that these things are taken from the Chaldeans, who preserve many remains of ancient facts; and though they often add circumstances, yet they are, in general, in some sort dependent on the text. 1. They say Babel was built by the giants, because Nimrod, one of the builders, is called in the Hebrew text gibbor, a mighty man; or, as the Septuagint, γιγας, a giant. 2. These giants, they say, sprang from the earth, because, in Genesis 10:11, it is said, He went, min haarets hahiv, out of that earth; but this is rather spoken of Asshur, who was another of the Babel builders. 3. These giants are said to have waged war with the gods, because it is said of Nimrod, Genesis 10:9, He was a mighty hunter before the Lord; or, as others have rendered it, a warrior and a rebel against the Lord. See Jarchi in loco. 4. These giants are said to have raised a tower up to heaven, as if they had intended to have ascended thither. This appears to have been founded on "whose top may reach to heaven," which has been already explained. 5. It is said that the gods sent strong winds against them, which dispersed both them and their work. This appears to have been taken from the Chaldean history, in which it is said their dispersion was made to the four winds of heaven, bearba ruchey shemaiya, i.e. to the four quarters of the world. 6. And because the verb phuts, or naphats, used by Moses, signifies, not only to scatter, but also to break to pieces; whence thunder, Isaiah 30:30, is called nephets, a breaking to pieces; hence they supposed the whole work was broken to pieces and overturned. It was probably from this disguised representation of the Hebrew text that the Greek and Roman poets took their fable of the giants waging war with the gods, and piling mountain upon mountain in order to scale heaven. See Bochart as above.

Verse 5. And the Lord came down
A lesson, says an ancient Jewish commentator, to magistrates to examine every evidence before they decree judgment and execute justice.

Verse 6. The people is one,
From this, as before observed, we may infer, that as the people had the same language, so they had a unity of design and sentiment. It is very likely that the original language was composed of monosyllables, that each had a distinct ideal meaning, and only one meaning; as different acceptations of the same word would undoubtedly arise, either from compounding terms, or, when there were but few words in a language, using them by a different mode of pronunciation to express a variety of things. Where this simple monosyllabic language prevailed (and it must have prevailed in the first ages of the world) men would necessarily have simple ideas, and a corresponding simplicity of manners. The Chinese language is exactly such as this; and the Hebrew, if stripped of its vowel points, and its prefixes, suffixes, and postfixes separated from their combinations, so that they might stand by themselves, it would nearly answer to this character even in its present state. In order therefore to remove this unity of sentiment and design, which I suppose to be the necessary consequence of such a language, God confounded their language-caused them to articulate the same word differently, to affix different ideas to the same term, and perhaps, by transposing syllables and interchanging letters, form new terms and compounds, so that the mind of the speaker was apprehended by the hearer in a contrary sense to what was intended. This idea is not iii expressed by an ancient French poet, Du Bartas; and not badly, though rather quaintly, metaphrased by our countryman, Mr. Sylvester.

Some speak between the teeth, some in the nose, Some in the throat their words do ill dispose-

"Bring me," quoth one, "a trowel, quickly, quick!" One brings him up a hammer. "Hew this brick," Another bids; and then they cleave a tree; "Make fast this rope," and then they let it flee. One calls for planks, another mortar lacks; They bear the first a stone, the last an axe. One would have spikes, and him a spade they give; Another asks a saw, and gets a sieve. Thus crossly crost, they prate and point in vain: What one hath made another mars again......................... These masons then, seeing the storm arrived Of God's just wrath, all weak and heart-deprived, Forsake their purpose, and, like frantic fools, Scatter their stuff and tumble down their tools. DU BARTAS.-Babylon.

I shall not examine how the different languages of the earth were formed. It certainly was not the work of a moment; different climates must have a considerable share in the formation of tongues, by their influence on the organs of speech. The invention of new arts and trades must give birth to a variety of terms and expressions. Merchandise, commerce, and the cultivation of the sciences, would produce their share; and different forms of government, modes of life, and means of instruction, also contribute their quota. The Arabic, Chaldee, Syriac, and AEthiopic, still bear the most striking resemblance to their parent, the Hebrew. Many others might be reduced to a common source, yet everywhere there is sufficient evidence of this confusion. The anomalies even in the most regular languages sufficiently prove this. Every language is confounded less or more but that of eternal truth. This is ever the same; in all countries, climates, and ages, the language of truth, like that God from whom it sprang, is unchangeable. It speaks in all tongues, to all nations, and in all hearts: "There is one GOD, the fountain of goodness, justice, and truth. MAN, thou art his creature, ignorant, weak, and dependent; but he is all-sufficient-hates nothing that he has made- loves thee-is able and willing to save thee; return to and depend on him, take his revealed will for thy law, submit to his authority, and accept eternal life on the terms proposed in his word, and thou shalt never perish nor be wretched." This language of truth all the ancient and modern Babel builders have not been able to confound, notwithstanding their repeated attempts. How have men toiled to make this language clothe their own ideas; and thus cause God to speak according to the pride, prejudice and worst passions of men! But through a just judgment of God, the language of all those who have attempted to do this has been confounded, and the word of the Lord abideth for ever.

Verse 7. Go to
A form of speech which, whatever it might have signified formerly, now means nothing. The Hebrew habah signifies come, make preparation, as it were for a journey, the execution of a purpose, the word in this way; the Septuagint have δευτε, the Vulgate venite, both signifying come, or come ye. This makes a very good sense, Come, let its go down, . For the meaning of these latter words see Genesis 1:26, and ; 18:21.

Verse 9. Therefore is the name of it called Babel
babel, from bal, to mingle, confound, destroy; hence Babel, from the mingling together and confounding of the projects and language of these descendants of Noah; and this confounding did not so much imply the producing new languages, as giving them a different method of pronouncing the same words, and leading them to affix different ideas to them.

Besides Mr. Hutchinson's opinion, (See Clarke on Genesis 11:4.) there have been various conjectures concerning the purpose for which this tower was built. Some suppose it was intended to prevent the effects of another flood, by affording an asylum to the builders and their families in case of another general deluge. Others think that it was designed to be a grand city, the seat of government, in order to prevent a general dispersion. This God would not permit, as he had purposed that men should be dispersed over the earth, and therefore caused the means which they were using to prevent it to become the grand instrument of its accomplishment. Humanly speaking, the earth could not have so speedily peopled, had it not been for this very circumstance which the counsel of man had devised to prevent it. Some say that these builders were divided into seventy-two nations, with seventy-two different languages; but this is an idle, unfounded tale.

Verse 10. These are the generations of Shem
This may he called the holy family, as from it sprang Abraham, Isaac, Jacob, the twelve patriarchs, David, Solomon, and all the great progenitors of the Messiah.

We have already seen that the Scripture chronology, as it exists in the Hebrew text, the Samaritan, the Septuagint, Josephus, and some of the fathers, is greatly embarrassed; and it is yet much more so in the various systems of learned and unlearned chronologists. For a full and rational view of this subject, into which the nature of these notes forbids me farther to enter, I must refer my reader to Dr. Hales's laborious work, "A New Analysis of Sacred Chronology," vol. ii., part 1, enters into the subject with a cautious but firm step; and, if he has not been able to remove all its difficulties, has thrown very considerable light upon most parts of it.

Verse 12. And Arphaxad lived
The Septuagint bring in here a second Cainan, with an addition of one hundred and thirty years. St. Luke follows the Septuagint, and brings in the same person in the same way. But the Hebrew text, both here and in 1 Chronicles 1:1-28, is perfectly silent on this subject, and the best chronologists have agreed in rejecting this as a spurious generation.

Verse 26. And Terah lived seventy years, and begat Abram, Nahor, and Haran.
Haran was certainly the eldest son of Terah, and he appears to have been born when Terah was about seventy years of age, and his birth was followed in successive periods with those of Nahor his second, and Abram his youngest son. Many have been greatly puzzled with the account here, supposing because Abram is mentioned first, that therefore he was the eldest son of Terah: but he is only put first by way of dignity. An in stance of this we have already seen, Genesis 5:32, where Noah is represented as having Shem, Ham, and Japheth in this order of succession; whereas it is evident from other scriptures that Shem was the youngest son, who for dignity is named first, as Abram is here; and Japheth the eldest, named last, as Haran is here. Terah died two hundred and five years old, Genesis 11:32; then Abram departed from Haran when seventy-five years old, Genesis 12:4; therefore Abram was born, not when his father Terah was seventy, but when he was one hundred and thirty.

When any case of dignity or pre-eminence is to be marked, then even the youngest son is set before all the rest, though contrary to the usage of the Scriptures in other cases. Hence we find Shem, the youngest son of Noah, always mentioned first; Moses is mentioned before his elder brother Aaron; and Abram before his two elder brethren Haran and Nahor. These observations are sufficient to remove all difficulty from this place.

Verse 29. Milcah, the daughter of Haran
Many suppose Sarai and Iscah are the same person under two different names; but this is improbable, as Iscah is expressly said to be the daughter of Haran, and Sarai was the daughter of Terah, and half sister of Abram.

Verse 31. They went forth-front Ur of the Chaldees
Chaldea is sometimes understood as comprising the whole of Babylonia; at other times, that province towards Arabia Deserta, called in Scripture The land of the Chaldeans. The capital of this place was Babylon, called in Scripture The beauty of the Chaldees' excellency, Isaiah 13:19.

Ur appears to have been a city of some considerable consequence at that time in Chaldea; but where situated is not well known. It probably had its name Ur which signifies fire, from the worship practised there. The learned are almost unanimously of opinion that the ancient inhabitants of this region were ignicolists or worshippers of fire, and in that place this sort of worship probably originated; and in honour of this element, the symbol of the Supreme Being, the whole country, or a particular city in it, might have had the name Ur. Bochart has observed that there is a place called Ouri, south of the Euphrates, in the way from Nisibis to the river Tigris. The Chaldees mentioned here had not this name in the time of which Moses speaks, but they were called so in the time in which Moses wrote. Chesed was the son of Nahor, the son of Terah, Genesis 22:22. From Chesed descended the Chasdim, whose language was the same as that of the Amorites, Daniel 1:4;; 2:4. These Chasdim, whence the χαλδαιοι, Chaldeans, of the Septuagint, Vulgate, and all later versions, afterwards settled on the south of the Euphrates. Those who dwelt in Ur were either priests or astronomers, Daniel 2:10, and also idolaters, ; Joshua 24:2,3,14,15. And because they were much addicted to astronomy, and probably to judicial astrology, hence all astrologers were, in process of time, called Chaldeans, Daniel 2:2-5.

The building of Babel, the confusion of tongues, and the first call of Abram, are three remarkable particulars in this chapter; and these led to the accomplishment of three grand and important designs: 1. The peopling of the whole earth; 2. The preservation of the true religion by the means of one family; and 3. The preservation of the line uncorrupted by which the Messiah should come. When God makes a discovery of himself by a particular revelation, it must begin in some particular time, and be given to some particular person, and in some particular place. Where, when, and to whom, are comparatively matters of small importance. It is God's gift; and his own wisdom must determine the time, the person, and the place. But if this be the case, have not others cause to complain because not thus favoured? Not at all, unless the favouring of the one for a time should necessarily cut off the others for ever. But this is not the case. Abram was first favoured; that time, that country, and that person were chosen by infinite wisdom, for there and then God chose to commence these mighty operations of Divine goodness. Isaac and Jacob also received the promises, the twelve patriarchs through their father, and the whole Jewish people through them. Afterwards the designs of God's endless mercy were more particularly unfolded; and the word, which seemed to be confined for two thousand years to the descendants of a single family, bursts forth on all hands, salvation is preached to the Gentiles, and thus in Abram's seed all the nations of the earth are blessed.

Hence none can find fault, and none can have cause to complain; as the salvation which for a time appeared to be restricted to a few, is now on the authority of God, liberally offered to the whole human race!

Ŀ A TABLE SHOWING THE GENEALOGY OF THE PATRIARCHS FROM ADAM TO JACOB (A Period of 2168 Years) AND ALSO WHICH OF THE PATRIARCHS WERE CONTEMPORARY WITH EACH OTHER Presented to Dr. Clarke, for his Commentary by William Blair, Esq.

Ŀ ADAM NOAH SHEM was contemporarywas contemporarywas contemporary with with with Years Years Years LAMECH 56LAMECH 595LAMECH 93 METHUSELAH 243METHUSELAH 600METHUSELAH 98 JARED 470JARED 366NOAH 448 MAHALELEEL 535MAHALELEEL 234after the flood CAINAN 605CAINAN 179ABRAHAM 150 ENOS 695ENOS 84ISAAC 50

Ŀ Age Born D D at L AA.M.Died A A BIRTH OF CHRIST the i f andA.M. GENEALOGY T T ANNO MUNDI 4004 birth v tDied OF THE E E of e eAged PATRIARCHS the d r A. B. Heir M. C. Ĵ Gen.v.3,4 ADAM..... 130 ADAM Created----4004 800 930 932Ĵ ĴSETH born 1303784 " 3 SETH.born AM 130 130 Ĵ 6,7...... 105 807 9121042ENOS born 2353769 Ĵ CAINAN born 3253679 " 6 ENOS....". 235 235 Ĵ 9,10,11.... 90 815 9051140MAHALALEEL born 3953609 Ĵ JARED born 4603544 " 9 CAINAN...". 325 325 Ĵ 12,13,14.... 70 840 9101235ENOCH born 6223382 Ĵ METHUSELAH born 6873317 " 12 MAHALALEEL.". 395 395 Ĵ 15,16,17.... 65 830 8951290LAMECH born 8743130 Ĵ ADAM died 9303074 " 15 JARED...". 460 460 Ĵ 18,19,29.... 162 800 9621422ENOCH translatd 9873017 Ĵ SETH died10422962 " 18 ENOCH...". 622 622 Ĵ 21,22,23.... 65 300 365 987NOAH born10562948 Ĵ ENOS died11402864 " 21 METHUSELAH.". 687 687 Ĵ 25,26,27.... 187 782 9691656CAINAN died12352769 Ĵ MAHALALEEL died12902714 " 25 LAMECH...". 874 874 Ĵ 28,30,31.... 182 595 7771651JARED died14222582 Ĵ SHEM born15582446 " 29 NOAH....". 1056 1056 Ĵ 32, and ix.29.. 502 448 9502006LAMECH died16512353 Ĵ METHUSELAH died16562348 " 32 SHEM....". 1558 1558 Ĵ Gen.vii.6, and ix.10.. 98 THE DELUGE 16562348 Ĵ ARPHAXAD born16582346 " 6 THE DELUGE.. 1656 Ĵ Gen.xi.10,11...... 2 500 6002158SELAH born16932311 Ĵ EBER born17232281 " 11 ARPHAXAD.b.AM 1658 1658 Ĵ " 12,13...... 35 403 4382096PELEG born17572247 Ĵ REU born17872217 " 12 SELAH...". 1693 1693 Ĵ " 14,15...... 30 403 4332126SERUG born18192185 Ĵ NAHOR born18492155 " 14 EBER....". 1723 1723 Ĵ " 16,17...... 34 430 4642187TERAH born18782126 Ĵ PELEG died19962008 " 16 PELEG...". 1757 1757 Ĵ " 18,19...... 30 209 2391996NAHOR died19972007 Ĵ NOAH died20061998 " 18 REU....". 1787 1787 Ĵ " 20,21...... 32 207 2392026ABRAM born20081996 Ĵ REU died20261978 " 20 SERUG...". 1819 1819 Ĵ " 22,23...... 30 200 2302049SERUG died20491955 Ĵ TERAH died20831921 " 22 NAHOR...". 1849 1849 Ĵ " 24,25...... 29 119 1481997ARPHAXAD died20961908 Ĵ ISAAC born21081896 " 24 TERAH...". 1878 1878 Ĵ 32 Ĵ SHEM died21581846 Gen.xii.4 ABRAM...". 2008 2008 Ĵ Gen.xxi.5, and xxv.7.. 100 75 1752183JACOB born21681836 Ĵ ABRAHAM died21831821 " 5 ISAAC...". 2108 2108 Ĵ Gen.xxv.6....... 60 120 1802288EBER died21871817 Ĵ ISAAC died22881716 " 6 JACOB...". 2168 2168 Ĵ Gen.xlvii.28...... 1472315JACOB died23151689

Ŀ A S E C M J E M L N S D E N A A A N E A O H D D A T O I H R O T M A E A A M H S N A E C H E H M GENEALOGY T T A L D H U C OF THE E E N A S H PATRIARCHS L E A. B. E L M. C. E A L H Ĵ ------------- aged when --------------- Ĵ ADAM Created----4004 Ĵ SETH born 1303784130 Ĵ ENOS born 2353769235105 Ĵ CAINAN born 3253679325195 90 Ĵ MAHALALEEL born 3953609395265160 70 Ĵ JARED born 4603544460330225135 65 Ĵ ENOCH born 6223382622492387297227162 Ĵ METHUSELAH born 6873317687557452362292227 65 Ĵ LAMECH born 8743130874744639549479414252187 Ĵ ADAM died 9303074930800695605535470308243 56 Ĵ ENOCH translatd 9873017 857752662592527365300113 Ĵ SETH died10422962 912807717647582 355168 Ĵ NOAH born10562948 821731661596 369182 Ĵ ENOS died11402864 905815745680 453266 84 Ĵ CAINAN died12352769 910840775 548361179 Ĵ MAHALALEEL died12902714 895830 603416234 Ĵ JARED died14222582 962 735548366 Ĵ SHEM born15582446 869682500 Ĵ LAMECH died16512353 964777595 93 Ĵ METHUSELAH died16562348 969 600 98 Ĵ THE DELUGE 16562348 600 98 Ĵ ARPHAXAD born16582346 602100 Ĵ SELAH born16932311 637135 Ĵ EBER born17232281 667165 Ĵ PELEG born17572247 701199 Ĵ REU born17872217 731229 Ĵ SERUG born18192185 763261 Ĵ NAHOR born18492155 793291 Ĵ TERAH born18782126 822320 Ĵ PELEG died19962008 940438 Ĵ NAHOR died19972007 941439 Ĵ NOAH died20061998 950448 Ĵ ABRAM born20081996 450 Ĵ REU died20261978 468 Ĵ SERUG died20491955 491 Ĵ TERAH died20831921 525 Ĵ ARPHAXAD died20961908 538 Ĵ ISAAC born21081896 550 Ĵ SELAH died21261878 568 Ĵ SHEM died21581846 600

Ŀ A S E P R S N T A I J R E B E E E A E B S A D D P L E L U R H R R A C A A H A R E U O A A A O GENEALOGY T T A H G G R H M C B OF THE E E X PATRIARCHS A A. B. D M. C.Ĵ ------------- aged when --------------- Ĵ THE DELUGE 16562348 Ĵ ARPHAXAD born16582346 Ĵ SELAH born16932311 35 Ĵ EBER born17232281 65 30 Ĵ PELEG born17572247 99 64 34 Ĵ REU born17872217129 94 64 30 Ĵ SERUG born18192185161126 96 62 32 Ĵ NAHOR born18492155191156126 92 62 30 Ĵ TERAH born18782126220185155121 91 59 29 Ĵ PELEG died19962008338303273239209177147118 Ĵ NAHOR died19972007339304274 210178148119 Ĵ NOAH died20061998348313283 219187 128 Ĵ ABRAM born20081996350315285 221189 130 Ĵ REU died20261978368333303 239207 148 18 Ĵ SERUG died20491955391356326 230 171 41 Ĵ TERAH died20831921425390360 205 75 Ĵ ARPHAXAD died20961908438403373 88 Ĵ ISAAC born21081896 415385 100 Ĵ SELAH died21261878 433403 118 18 Ĵ SHEM died21581846 435 150 50 Ĵ JACOB born21681836 445 160 60 Ĵ ABRAHAM died21831821 460 175 75 15 Ĵ EBER died21871817 464 79 15 Ĵ ISAAC died22881716 180120 Ĵ JACOB died23151689 147


Copyright Statement
The Adam Clarke Commentary is a derivative of an electronic edition prepared by GodRules.net.

Bibliography Information
Clarke, Adam. "Commentary on Genesis 11". "The Adam Clarke Commentary". <http://classic.studylight.org/com/acc/view.cgi?book=ge&chapter=011>. 1832.  

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