The Birth of Abram (Genesis 11:10 b to 27a).
The genealogy that follows links Abram back to Shem. This was why God was to be blessed with regard to Shem (9:26). It would be through him that God's man for the times would come. There is a chosen line reflected throughout Chapter s 1-11, and it leads up to Abram.
‘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.'
The pattern of the genealogy is different from that in Genesis 5. This stresses that these genealogies were not an invention of the writer but based on material handed down from different sources with differing patterns. It was he who built those earlier records up into the account we now have, without altering the basic records except in order to make a continuing narrative.
The narrative uses round numbers. The significance of numbers in the ancient world lay in their intrinsic meaning, rather than their numerical meaning. ‘A hundred years' signifies that the time of Arpachshad's birth was right. It was in the fullness of time. It is ten intensified.
(Using other information (Genesis 5:32 and Genesis 7:6) and adding two years we would come to 102. To suggest that there is a conflict is to discount the fact that the figures could exclude or include parts of years respectively. The traditions of the inclusion or exclusion of part years changed from age to age. The writer is not trying to reconcile the numbers but taking them as they are written. Using part years they can be reconciled, but that is not the point. The numbers are probably not intended to be taken literally anyway).
Shem lives another 500 years making 600 in all. This is probably intended to draw attention to his covenant connections and also to the fact that he does not achieve 700, a divinely perfect age. As a sinful man he must come short. (We could go further and suggest that 1 is the number of unity showing that at the time of Arpachshad's birth the world was united, that 5 is the number of covenant showing that Arpachshad is the child of covenant, and it may well be right. Numbers were used in this way in ancient times. But we would not wish to press it).
The patriarchs that follow are listed with ages gradually decreasing, a further indication of the fact that man is fallen and must die, and ever more quickly. The names are mainly clearly of a Mesopotamian background. Eber reminds us of the Habiru, Peleg reminds us of the irrigation canals (palgu), and possibly of Phaliga on the upper Euphrates, Serug reminds us of Sarug, west of Haran, Nahor reminds us of Nahiri, near Haran, Terah reminds us of Turahi on the Balikh, Haran reminds us of Haran itself which was the seat of the ancient moon cult.
That these patriarchs lived lives of great longevity we need not doubt but as we have pointed out elsewhere The Use of Numbers in ANE it is very questionable whether the numbers are intended to be taken literally.
The line of ten patriarchs is probably to be seen as a selection of patriarchs numbering ten to represent completeness, rather than indicating the complete line, as with the list in Genesis 5 and in the king lists of other nations. We must admit to grave doubts as to whether Shem was alive when Abram made his great venture of faith, for if he was he would have been the family patriarch and would need to be consulted on ‘family' matters, and his name would appear in the colophon. It is rather Terah who appears as the head of the family. And if these great men of faith were still alive, why are they never mentioned in any way?
‘When Terah had lived seventy years he begat Abram, Nahor and Haran. Now this is the history of Terah.'
The age at which Terah bore his children is an intensification of seven. It was a divinely perfect result. Thus ends the final tablet of Genesis 1 - Genesis 11. The epic is complete and prepares the way for the future that is to come.
This brief tablet is the only tablet in the first part of Genesis not based on a covenant word. The reason why it was preserved was that Abram was God's covenant man. And indeed if Abram was the one who put together this epic this would explain why he concludes it with his genealogy.
The question of the basis of Abram's faith has to be accounted for. While it was true that he had vivid experiences of God, we can ask what originally turned his thoughts in Yahweh's direction when his father Terah was a worshipper of other gods and brought them up to worship them? Joshua states quite clearly to the people of Israel, “Your fathers dwelt of old time beyond the River (the Euphrates), even Terah the father of Abraham and the father of Nahor, and they served other gods.” Furthermore he gave his son the name Abram ‘my father is Ram'. What then caused this great change in Abram's life, whereby he turned from the gods his father worshipped to worship Yahweh, and why too were these tablets preserved and carried about in trying circumstances?
The answer to all these questions possibly lies in the fact that Terah as head of the family possessed the family covenant records and that Abram took these records and read them and came to faith in Yahweh. Then what more likely that he should put them together to form an epic on the pattern that we know of from the Epic of Atrahasis, which itself was probably based on earlier epics including the accounts of Creation and the Flood with which Abram was familiar. Someone with a Mesopotamian background did this. Who more likely than Abram?