11:10–26 The genealogy of Seth is introduced with the toledot formula, the major structuring device in Genesis (cf. comment on 2:4–7), which marks it out as important and distinct from what precedes it. Its linear form is quite different in genre from the segmented genealogies of Japheth and Ham (cf. Genesis 10). The interest in Japheth and Ham lies purely in identifying the connections and distinctions between the nations that come from them and hardly extends more than two or three generations deep. Meanwhile, the interest in Shem’s offspring is linear, listing just one descendant in each generation but covering at least ten generations.204 The resemblance to chapter 5 is heightened by the text’s mentioning the patriarch’s age at the birth of his first child, how long he lived after his first child, and the fact that he subsequently had other sons and daughters. In both genealogies (and unlike ch. 10), those other sons and daughters are not named in order to avoid any distraction from the single-minded focus on the line of promise. Missing are any expository notes about the life of the patriarch, such as the comments on Enoch (5:22–24), as well as the ubiquitous conclusion “And he died,” preparing the reader for the more positive turn in the narrative. The lifespans of the patriarchs are also notably shorter than those before the flood.

With the tenth generation, that of Abram, the genealogy breaks the usual pattern in order to highlight the significance of this generation. Just as Noah had three named sons, one of whom was chosen for blessing, so too Abram’s father, Terah, has three named sons: Abram, Nahor, and Haran (11:26). In Terah’s case the announcement of the length of his life after the birth of his first child is delayed until the final verse of the chapter, verse 32. In addition his death is recorded, as with the patriarchs in Genesis 5, and his place of death is noted as being in Haran. This serves to bind this genealogy to the genealogy of chapter 5 as a coherent and consecutive connection between Seth, the replacement “seed” (4:25), and Abram, as well as with the events that follow as God calls Abram to leave his homeland and go to the land of Canaan (12:1–3). Joshua 24:2 identifies Terah explicitly as a worshiper of other gods, so it is not surprising that several members of his family either bear names or are associated with places connected with the worship of the moon.205

11:27–32 After a relatively short section on the toledot (family history) of Shem, a new toledot formula (cf. comment on 2:4–7) introduces the family history of Terah. This is the sixth of eleven toledot formulae in the book of Genesis, highlighting the central role of Abraham in the storyline. As is commonly the case, this toledot focuses on the next generation after the person named (Terah): the story of Abram, Nahor, and Haran (11:27), though primarily Abram. As earlier in Genesis, the author deals quickly with the non-elect lines before moving on to focus on the elect line. Haran’s only role in the narrative is to have a son,206 Lot (v. 27), who will feature significantly in the chapters that follow, after which Haran dies early and is buried in the ancestral home, Ur of the Chaldeans. Haran’s death leaves Lot free to travel with his uncle Abram.

The location of Ur and its relationship to the Chaldeans have prompted much discussion. At least two locations for Ur have been proposed: a location in southern Mesopotamia identified with the well-known city of Urt207 and an unknown northern location, perhaps named after the southern city and closer to Haran. The southern city of Urt was of great importance during the time of Abram, but the Chaldeans did not become a recognized force in Babylonian history until much later, during the reign of Ashurnasirpal II or III (883–859 BC).208 It is possible, if the southern location is preferred, that calling Ur “of the Chaldeans” is a later addition to make explicit the connection between Abraham’s origins and subsequent Israelite history: both left southern Mesopotamia in response to God’s call to (re)inhabit the land of Canaan.209 However, the first mention of the Chaldeans in the cuneiform texts refers to them as coming from elsewhere, which presupposes that they existed prior to that date in a different location, perhaps for a long time.210 It is possible that they were present at an earlier time in the region to the south of Babylon or that their existence was further north, where they also had a city called Ur.211 There is not enough evidence to be certain of the exact geographical location of Ur at this time, but the fact that the text explicitly links it with the Chaldeans (also in 15:7; Neh. 9:7) should not be dismissed too hastily.

Both Abram and Nahor marry. In Nahor’s case it is explicit that he marries his niece, his brother Haran’s daughter, but Sarai’s origins are left unclear for now, to allow for a later revelation that Sarai is Abram’s half-sister (Gen. 20:12). We are also told that Sarai experiences the ultimate tragedy in the ancient (and much of the modern) world: she is barren (11:30). The point is then repeated for emphasis: she has no child. This is an aspect of the curse upon the woman in Genesis 3:16, where judgment is rendered upon the whole process of childbirth; barrenness could be considered grounds for divorce in the ancient world.212 Yet in the Bible God chooses to use barrenness as a training ground for faith for many women whom he will use in a special way: alongside Sarai, other barren women for whom God provides children include Rebekah (25:21), Rachel (29:31), Samson’s mother (Judg. 13:2), Hannah (1 Sam. 1:2), and Elizabeth (Luke 1:7).

Prior to God’s speaking to Abram about his future, Abram has already begun to move toward Canaan: his father, Terah, initiates the journey, along with Abram and Sarai and Lot, Abram’s nephew (Gen. 11:31). No reason is given as to what prompts this desire to leave one of the biggest and most advanced population centers of the ancient world, Ur, and go to a backwater territory like Canaan, though this is a period of history in which many people are migrating for a variety of reasons. The Elamites will destroy Ur around 1950 BC, so that may perhaps have something to do with it, or it could simply have to do with more general issues of overpopulation or a poor economy.

However, Terah does not complete the journey to Canaan. Instead, when the family comes to Haran213 in northern Mesopotamia, a journey of about 550 miles [900 km] from Ur, it halts and settles down there (v. 31). Nevertheless, the idea of migration has been planted in Abram’s mind: God is preparing him for the challenging call that he will shortly receive, beginning the process of separating him from his ties to his family of origin and his native land. Ultimately it is not Terah but the Lord who brings Abram out of Ur to bring him to Canaan (15:7). We are not told when Nahor moves from Ur to the area around Haran, but, since he is settled there in 24:10, he may also have traveled there with his father.

Here ends the story of Terah, and the stage is set to move from prehistory into history with the decisive event that changes the direction of the entire story: the calling of Abram. Terah belongs to the previous epoch, and so the end of his story returns to the classic genealogical style of Genesis 5, recording the length of his days and the fact that he dies short of the land that will be promised to Abram and, as far as we know, with little or no knowledge of the true and living God (cf. Josh. 24:2). His destiny is to be “not far” from the kingdom of God (Mark 12:34); the Lord will later describe himself as the “God of Abraham, Isaac, and Jacob” but never as the “God of Terah.”