Strong’s Greek 4527, Σαλά (Sala), appears twice in Luke’s genealogy of Jesus Christ, functioning as the Greek form for two distinct Old Testament figures: Shelah of the post-Flood patriarchs and Salmon of the tribe of Judah. Both men occupy strategic positions in salvation history, each underscoring complementary aspects of God’s covenant faithfulness that converge in the Messiah.

Sala (Shelah), Ancestor of the Hebrews

• Old Testament setting

Genesis 11:12–15 records Shelah as the son of Arphaxad and the father of Eber: “Arphaxad lived 35 years, and he fathered Shelah... Shelah lived 30 years, and he fathered Eber”. Through Eber comes the ethnonym “Hebrew,” marking Shelah as a pivotal link between the post-Flood patriarchs and the emergence of the covenant people.

• Role in Luke’s genealogy

Luke 3:35 positions Σαλά between Eber and Peleg, reinforcing the continuity of the Messianic line from Noah to Abraham. Because Luke traces the lineage “all the way to Adam” (Luke 3:38), Shelah’s inclusion testifies to the universality of the gospel: the same God who preserved humanity after the Flood now provides redemption for all nations in Christ.

• Theological resonance

Shelah’s life spans an era of population dispersal (Genesis 10–11). His presence in Jesus’ genealogy showcases divine preservation through periods of cultural upheaval, affirming that God’s redemptive purposes advance steadily despite human fragmentation.

Sala (Salmon), Kinsman-Redeemer Lineage

• Old Testament setting

Ruth 4:20–21 states, “Amminadab fathered Nahshon, Nahshon fathered Salmon, Salmon fathered Boaz”. Salmon belongs to Judah’s royal tribe and—by marrying Rahab of Jericho (Matthew 1:5)—illustrates the inclusion of Gentiles into the covenant community.

• Role in Luke’s genealogy

Luke 3:32 records Σαλά immediately before Boaz: “...the son of Boaz, the son of Sala, the son of Nahshon, the son of Amminadab.” This section of Luke parallels Matthew 1, showing that both Gospel writers, though structuring their genealogies differently, agree on Salmon’s place in the royal line culminating in David and ultimately in Jesus.

• Redemptive significance

Salmon’s marriage to Rahab embodies grace crossing ethnic boundaries. Their son Boaz extends that grace to Ruth the Moabitess, setting the stage for David’s dynasty. Thus Σαλά in Luke 3:32 points to God’s pattern of weaving outsiders into His redemptive plan, foreshadowing the Gentile mission of the Church.

Coherence of Scripture

The dual usage of Σαλά may appear confusing, yet Luke’s inspired record mirrors the Hebrew text precisely:

1. Shelah (post-Flood patriarch, Genesis 11)
2. Salmon (Judahite leader, Ruth 4)

That a single Greek form can represent two Hebrew names reflects transliteration practice, not textual error. The harmonized testimony of Genesis, Ruth, Matthew, and Luke underscores the reliability of the biblical witness.

Ministry Applications

• God’s faithfulness across generations—Shelah’s link from Arphaxad to Eber assures believers that divine promises endure through epochs of change.
• Grace to the outsider—Salmon’s union with Rahab highlights evangelistic and missional priorities: the gospel welcomes those once far off (Ephesians 2:13).
• Encouragement for family discipleship—Both men stand within multi-generational chains culminating in Christ. Christian parents and leaders can labor with confidence that their faithfulness may echo far beyond their lifetimes.

Conclusion

Σαλά (Strong’s 4527) is more than a pair of genealogical footnotes. Together, Shelah and Salmon form threads in the tapestry of redemption—one preserving the covenant line after the Flood, the other expanding it to Gentiles—each ultimately magnifying the glory of Jesus Christ, “the son of Adam, the son of God” (Luke 3:38).