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Genesis 10:24

    Genesis 10:24 Translations

    King James Version (KJV)

    And Arphaxad begat Salah; and Salah begat Eber.

    American King James Version (AKJV)

    And Arphaxad begat Salah; and Salah begat Eber.

    American Standard Version (ASV)

    And Arpachshad begat Shelah; and Shelah begat Eber.

    Basic English Translation (BBE)

    And Arpachshad became the father of Shelah; and Shelah became the father of Eber.

    Webster's Revision

    And Arpachshad begat Shelah; and Shelah begat Eber.

    World English Bible

    Arpachshad became the father of Shelah. Shelah became the father of Eber.

    English Revised Version (ERV)

    And Arpachshad begat Shelah; and Shelah begat Eber.

    Definitions for Genesis 10:24

    Begat - To bear; to bring forth.

    Clarke's Commentary on Genesis 10:24

    Salah - The founder of the people of Susiana.

    Eber - See Genesis 10:21. The Septuagint add Cainan here, with one hundred and thirty to the chronology.

    Barnes' Notes on Genesis 10:24

    Arpakshad begat (54) Shelah. We know nothing of the nation of which he was the founder. He begat

    (55) Heber. He is the progenitor of the Hebrews, the race to which Abraham belonged. He is marked out very prominently for reasons partly unknown to us at this distance of time, but partly no doubt because he was the ancestor of the chosen race who immediately preceded the confusion of tongues, and to whom belonged that generic Hebrew tongue, which afterward branched into several dialects, of which the Hebrew, now strictly so called, was one. It is probable that most of the diversified modes of speech retained the substance of the primeval speech of mankind. And it is not improbable, for various reasons, that this Hebrew tongue, taken in its largest sense, deviated less from the original standard than any other. The Shemites, and especially the Hebrews, departed less from the knowledge of the true God than the other families of man, and, therefore, may be presumed to have suffered less from the concussion given to the living speech of the race.

    The knowledge previously accumulated of the true God, and of his will and way, would have been lost, if the terms and other modes of expressing divine things had been entirely obliterated. It is consonant with reason, then, to suppose that some one language was so little shaken from its primary structure as to preserve this knowledge. We know as a fact, that, while other nations retained some faint traces of the primeval history, the Hebrews have handed down certain and tangible information concerning former things in a consecutive order from the very first. This is a proof positive that they had the distinct outline and material substance of the primeval tongue in which these things were originally expressed. In keeping with this line of reasoning, while distinct from it, is the fact that the names of persons and things are given and explained in the Hebrew tongue, and most of them in that branch of it in which the Old Testament is composed. We do not enter further into the special nature of the Hebrew family of languages, or the relationship in which they are found to stand with the other forms of human speech than to intimate that such investigations tend to confirm the conclusions here enunciated.

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