Shelakh was born in the year 1693 and then 30 years later had Ever in the year 1723.
Ever born in the year 1723.

Ever was born in the year 1723 and then 34 years later had Peleg in the year 1757.
Peleg was born in 1757 and died in 1996, the year of the dispersion.

According to some commentators, and not all agree, the dispersion happened in Peleg's lifetime. So, if the Great Flood started in 1656, and the Seder Olam Rabbah says the dispersion happened 340 years after the Great Flood, then the dispersion started in the year 1996, that means that Ever was a prophet because Peleg was born in 1758, and the dispersion happened in 1996, 238 years after Peleg was born. If I jump ahead, this chapter says that Peleg had his son when he was 30, lived another 209 years, and according to my calculation, based on the Torah, Peleg was born in 1723. If you add 1723 plus 30, plus 209, you land in 1996, which would be both the year of Peleg’s death and the year the dispersion started. This definitely makes Ever a prophet for naming his son Peleg, which means “division.” So, the dispersion started at the death of Peleg and was not during his lifetime.
Another interesting fact is that after Shem, who lived 600 years, the forefathers of Peleg lived consistently 400 plus years. Starting with Peleg, the number of years of life dropped by approximately half. Peleg did not live to reach 400 years, like his forefathers, but died at the age of 239. It almost seems that Peleg’s death was the trigger for the dispersion to happen, just like Noakh’s 600 years was the trigger for the Great Flood to start.

Reu was born in the year 1787 and 32 years later had Serug in the year 1819.
Serug was born in 1819.

Serug = “branch”

Serug was born in the year 1819 and 30 years later had Nakhor in the year 1849.
Nakhor was born in 1849.

Nakhor = “A Snort or Snorting, and Charred or Scorched, or even Noble or Freeman.”

Terakh was born in the year 1878, and 70 years later started having his sons Avram, Nakhor, and Haran in the year 1948.
Avram was born in 1948 (firstborn).
Nakhor was born in ????.
Haran was born in ????.

Avram = “Exalted Father”
Nakhor = “A Snort or Snorting, and Charred or Scorched, or even Noble or Freeman.”
Haran = “Mountainous, Mountaineer”

Word Meaning

אֵין/Eyn

1) nothing, not, nought (noun)

1a) nothing, nought (negative)

1b) not

1c) to have not (of possession) (adverb)

1d) without (with preposition)

1e) for lack of

Radak (1160 – 1235) Commentary: ותהי/and be, the Torah makes clear that Sarai was barren and that even if at a much later stage in her life she did give birth to a son, Yitzchok, this was not a natural development but was a miracle which could not be explained scientifically. This is the reason why the Torah did not simply content herself with the words ותהי שרי עקרה/Sarai remained barren. When Sarah did eventually bear a child, not only was the fact that she gave birth a miracle, but her age at the time, long after she had passed the child-bearing age, was an additional miracle.

Tze’enah Ure’enah [a work by Jacob ben Isaac Ashkenazi (1550 – 1625)]: “Sarai was barren, she had no child.” Here one asks that Sarah was barren. One knows very well that she did not have any children. What should the verse “she had no child” mean? There are many women who cannot have children, but after many years they do have children. The verse says about Sarah that she could not have children, even after any number of years, for her whole life.

Chizkuni (Bible commentator of the 13th century) Commentary: עקרה, אין לה ולד/Barren, she has no child, whereas originally she had not even had a womb, by the time she became pregnant with Yitzkhok she had grown a womb. (This is a possibility, and I will explain this when the time comes in BeReshit/Genisis 38.)

Now for my theory. Many commentators say that Avram’s wife was Yiska, Haran’s daughter. Haran was, let us say, four years younger than Avram, two years between Avram and Nakhor, and two years from Nakhor and Haran. If we put two years in between brothers, this makes four years. I will choose Haran to have been 20 when he started having children. That means that Haran had Lot when he was 20, Milka when he was 22, and Yiska when he was 24. This is four years between Lot and Yiska, and Avram was four years older than Haran. Of course, this is just an estimate. In this scenario, Avram was 28 when Yiska was born. When Haran was 20 years old, Avram would have been 24, and add four years from Lot to Yiska, which makes 28. So, Avram was 28 years older than Yiska. Even if Haran had been ten years old when he had Lot, that would have made Avram 18 years older than Yiska. If we go to unlikely extremes and say that Haran was six years old when he begot Lot, that would mean that Avram was 14 years older than Yiska and not ten, because we know from Scripture that Sarai was ten years younger than Avram. This calculation assumed that there was a two-year difference between siblings. If we only give one year of difference between siblings, then that would make the years different. If Haran had been 20 when he had Lot, Avram would have been 26 years older than Yiska. If Haran had been ten, then Avram would have been 16 years older than Yiska, and if, in the unlikely event that Haran would have been six at the time he had Lot, then that would have made Avram 12 years older than Yiska, and I doubt that Haran had Lot at six years old. All these numbers, however, are just estimates, and unless Haran had Lot when he was four and only one year between siblings, only then would it make it possible for Avram to be ten years older than Yiska, and I do not think that would have happened. The point is that I do not see any indication that Yiska married Avram; I only see one possible hint that Avram married Yiska, and that Scripture says that Nakhor married Milka, and we are taking it for granted that Avram married the other sister. Still, Scripture does not say that at all. It would have been easy for the Torah to say that Avram married Yiska when it noted that Nakhor married Milka. Still, given that the Torah did not say that and Scripture is silent about it, it makes me believe that something else happened, and it was not Yiska who Avram took for a wife. HaShem always has a reason for anything He does.
I will also add that the commentators say that Yiska could see the future through divine intervention because of the meaning of her name, and Sara never showed this gift. Not when she gave her maidservant Hagar to Avraham so that she, Sarah, could have children through the maidservant, Hagar, and she did not see her son Yitzhak coming either. Actually, she was always worried about not having children at all before Yitzhak.
Now, Scripture says that Sarai was barren, meaning she could not have any children. But how would someone know that a woman is barren? The reason given in this verse for us to know that Sarai was barren is that she lacked children, meaning that she was in a position to have children but had none. What position lands a woman to have children? Marriage, even in our time, if a young woman is young and not married and still a virgin, why would they suspect her of being barren for not having kids? Only after being married and with enough time had passed, after marriage and trying, did a couple start thinking that something might be wrong, and then they sought a doctor to find the reason for not being able to have kids. However, the technology we have now did not exist then, and after a while, Sarai and her husband concluded that she was barren.
Now for the next questions that this brings. If this woman was married, who was she married to, and why would Avram marry her? A married or “widowed” woman who, apparently, can not have children? I will quote passages from a latter part of Bereshit/Genesis to answer this.

BeReshit/Genesis 38:1-11

It happened at that time that Judah went down from his brothers and turned aside to a certain Adullamite, whose name was Hirah. There Judah saw the daughter of a certain Canaanite whose name was Shua. He took her and went in to her, and she conceived and bore a son, and he called his name Er. She conceived again and bore a son, and she called his name Onan. Yet again she bore a son, and she called his name Shelah. Judah was in Chezib when she bore him. And Judah took a wife for Er his firstborn, and her name was Tamar. But Er, Judah’s firstborn, was wicked in the sight of YHVH, and YHVH put him to death. Then Judah said to Onan, “Go in to your brother’s wife and perform the duty of a brother-in-law to her, and raise up offspring for your brother.” But Onan knew that the offspring would not be his. So whenever he went in to his brother’s wife he would waste the semen on the ground, so as not to give offspring to his brother. And what he did was wicked in the sight of YHVH, and he put him to death also. Then Judah said to Tamar his daughter-in-law, “Remain a widow in your father’s house, till Shelah my son grows up”—for he feared that he would die, like his brothers. So Tamar went and remained in her father’s house.

Now, with this new information, we can answer some questions. If Sarai was married or “widowed,” who was she married to? My answer is Avram’s brother Haran, who we just read about dying while his father was still alive. According to BeReshit/Genesis 38:1-11, it was Avram’s duty to marry his brother’s wife to continue the seed for his brother even though she was having trouble getting pregnant. And you may ask, but we know that Haran had children, Lot, Milka, and Yiska. I answer that by saying that maybe the wife of Haran, who bore Lot, Milka, and Yiska, is a second wife that Haran took because his first wife, Sarai, could not have children. It was not uncommon for men of that time to have multiple wives. So it was Avram's duty, and he accepted this arrangement even though he knew Sarai could not have children, which would add to his righteousness.
As the story of Avram and Sarai continues, more questions will arise, but I will get to does when we get there.

Terakh was born in 1878 and lived for 205 years, which means he died in 2083.

Rashi (approximately 1040 - 1105) Commentary: וימת תרח בחרן/AND TERAKH DIED IN HARAN after Avram had left Kharan (as related in the next chapter) and had come to the land of Canaan and had been there more than sixty years. It is written (Genesis 12:4), “And Avram was seventy-five years old when he left Haran.” Terakh was seventy years old when Abram was born (Genesis 11:26), making Terah 145 years old when Avram left Kharan, so that there were then many years of his life left (i. e. he lived many years after that — as a matter of fact, 60 years, as he was 205 years old when he died). Why, then, does Scripture mention the death of Terah before the departure of Abram? So that this matter (his leaving home during his father’s lifetime) might not become known to all, lest people should say that Avram did not show a son’s respect to his father, for he left him in his old age and went his way. That is why Scripture speaks of him as dead (Genesis Rabbah 39:7). For indeed the wicked even while alive are called dead and the righteous even when dead are called living, as it is said, (2 Samuel 23:20) “And Benaiah the son of Jehoiada the son of a living man.”

BeReshit/Genesis 12:4

And Avram went, as YHVH had told him, and Lot went with him. Avram was seventy-five years old when he departed from Kharan.

Terakh was born in 1878, and Avram left for Khenaan when he was 75 in 2023. That means that Terakh was 145 years old when HaShem commended Avram to leave his father and go to Khenaan. Then, 60 years after Terakh’s son Avram left for Khenaan, Terakh died in 2083. HaShem commended Avram to leave his father’s house, which can not be denied. Plus, I believe that Avram ceased to be of Terakh’s house thereafter, a new start, if you will. But I am getting ahead of myself. We will get there in the next chapter.

Generations of Noakh through Shem

Noakh:
Shem:
Arpakhshad:
Shelakh:
Ever:
Peleg:
Reu:
Serug:
Nakhor:
Terakh:

Avram: 1948-2123 lived 175 years, his wife
Sarai: 1939-2066 lived 127 years

Yitzkhak, son of Avram, was 83 years old at the time of his grandfather’s, Terakh, death.