Genesis 11

Commentary

The Tower of Babel

(Daniel 1:1-7)

1And the whole earth was of one language, and of one speech. 2And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. 3And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. 4And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. 5And the LORD came down to see the city and the tower, which the children of men builded. 6And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. 7Go to, let us go down, and there confound their language, that they may not understand one another's speech. 8So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. 9Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.

Genealogy from Shem to Abram

10These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood: 11And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.

12And Arphaxad lived five and thirty years, and begat Salah: 13And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.

14And Salah lived thirty years, and begat Eber: 15And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters.

16And Eber lived four and thirty years, and begat Peleg: 17And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.

18And Peleg lived thirty years, and begat Reu: 19And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.

20And Reu lived two and thirty years, and begat Serug: 21And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.

22And Serug lived thirty years, and begat Nahor: 23And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.

24And Nahor lived nine and twenty years, and begat Terah: 25And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.

26And Terah lived seventy years, and begat Abram, Nahor, and Haran.

Terah's Descendants

27Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. 28And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees. 29And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah. 30But Sarai was barren; she had no child.

31And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there. 32And the days of Terah were two hundred and five years: and Terah died in Haran.

The Tower of Babel
(Deuteronomy 32:8; Acts 2:1–13)

1 The whole earth was of one language and of one speech. 2 It happened, as they traveled east, that they found a plain in the land of Shinar, and they lived there. 3 They said one to another, “Come, let’s make bricks, and burn them thoroughly.” They had brick for stone, and they used tar for mortar. 4 They said, “Come, let’s build ourselves a city, and a tower whose top reaches to the sky, and let’s make ourselves a name, lest we be scattered abroad on the surface of the whole earth.” 5 Yahweh came down to see the city and the tower, which the children of men built. 6 Yahweh said, “Behold, they are one people, and they have all one language, and this is what they begin to do. Now nothing will be withheld from them, which they intend to do. 7 Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.” 8 So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city. 9 Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad on the surface of all the earth.

Genealogy from Shem to Abram
(1 Chronicles 1:17–27)

10 This is the history of the generations of Shem. Shem was one hundred years old and became the father of Arpachshad two years after the flood. 11 Shem lived five hundred years after he became the father of Arpachshad, and became the father of sons and daughters.

12 Arpachshad lived thirty-five years and became the father of Shelah. 13 Arpachshad lived four hundred three years after he became the father of Shelah, and became the father of sons and daughters.

14 Shelah lived thirty years, and became the father of Eber: 15 and Shelah lived four hundred three years after he became the father of Eber, and became the father of sons and daughters.

16 Eber lived thirty-four years, and became the father of Peleg. 17 Eber lived four hundred thirty years after he became the father of Peleg, and became the father of sons and daughters.

18 Peleg lived thirty years, and became the father of Reu. 19 Peleg lived two hundred nine years after he became the father of Reu, and became the father of sons and daughters.

20 Reu lived thirty-two years, and became the father of Serug. 21 Reu lived two hundred seven years after he became the father of Serug, and became the father of sons and daughters.

22 Serug lived thirty years, and became the father of Nahor. 23 Serug lived two hundred years after he became the father of Nahor, and became the father of sons and daughters.

24 Nahor lived twenty-nine years, and became the father of Terah. 25 Nahor lived one hundred nineteen years after he became the father of Terah, and became the father of sons and daughters.

26 Terah lived seventy years, and became the father of Abram, Nahor, and Haran.

Terah’s Descendants

27 Now this is the history of the generations of Terah. Terah became the father of Abram, Nahor, and Haran. Haran became the father of Lot. 28 Haran died before his father Terah in the land of his birth, in Ur of the Chaldees. 29 Abram and Nahor took wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife, Milcah, the daughter of Haran who was also the father of Iscah. 30 Sarai was barren. She had no child.

31 Terah took Abram his son, Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife. They went from Ur of the Chaldees, to go into the land of Canaan. They came to Haran and lived there. 32 The days of Terah were two hundred five years. Terah died in Haran.

The Tower of Babel
(Deuteronomy 32:8; Acts 2:1–13)

1 Now the whole world had one language and a common form of speech. 2 And as people journeyed eastward, a they found a plain in the land of Shinar b and settled there.

3 And they said to one another, “Come, let us make bricks and bake them thoroughly.” So they used brick instead of stone, and tar instead of mortar.

4 “Come,” they said, “let us build for ourselves a city with a tower that reaches to the heavens, that we may make a name for ourselves and not be scattered over the face of all the earth.”

5 Then the LORD came down to see the city and the tower that the sons of men were building. 6 And the LORD said, “If they have begun to do this as one people speaking the same language, then nothing they devise will be beyond them. 7 Come, let Us go down and confuse their language, so that they will not understand one another’s speech.”

8 So the LORD scattered them from there over the face of all the earth, and they stopped building the city. 9 That is why it is called Babel, c for there the LORD confused the language of the whole world, and from that place the LORD scattered them over the face of all the earth.

Genealogy from Shem to Abram
(1 Chronicles 1:17–27)

10 This is the account of Shem. Two years after the flood, when Shem was 100 years old, he became the father of Arphaxad. 11 And after he had become the father of Arphaxad, Shem lived 500 years and had other sons and daughters.

12 When Arphaxad was 35 years old, he became the father of Shelah. 13 And after he had become the father of Shelah, Arphaxad lived 403 years and had other sons and daughters. d

14 When Shelah was 30 years old, he became the father of Eber. 15 And after he had become the father of Eber, Shelah lived 403 years and had other sons and daughters.

16 When Eber was 34 years old, he became the father of Peleg. 17 And after he had become the father of Peleg, Eber lived 430 years and had other sons and daughters.

18 When Peleg was 30 years old, he became the father of Reu. 19 And after he had become the father of Reu, Peleg lived 209 years and had other sons and daughters.

20 When Reu was 32 years old, he became the father of Serug. 21 And after he had become the father of Serug, Reu lived 207 years and had other sons and daughters.

22 When Serug was 30 years old, he became the father of Nahor. 23 And after he had become the father of Nahor, Serug lived 200 years and had other sons and daughters.

24 When Nahor was 29 years old, he became the father of Terah. 25 And after he had become the father of Terah, Nahor lived 119 years and had other sons and daughters.

26 When Terah was 70 years old, he became the father of Abram, Nahor, and Haran.

Terah’s Descendants

27 This is the account of Terah. Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 28 During his father Terah’s lifetime, Haran died in his native land, in Ur of the Chaldeans.

29 And Abram and Nahor took wives for themselves. Abram’s wife was named Sarai, and Nahor’s wife was named Milcah; she was the daughter of Haran, who was the father of both Milcah and Iscah. 30 But Sarai was barren; she had no children.

31 And Terah took his son Abram, his grandson Lot son of Haran, and his daughter-in-law Sarai the wife of Abram, and they set out from Ur of the Chaldeans for the land of Canaan. But when they arrived in Haran, they settled there. 32 Terah lived 205 years, and he died in Haran.

 

Footnotes:

2 a Or from the east  or in the east
2 b That is, Babylonia
9 c Or Babylon ; the Hebrew word for Babel  sounds like the Hebrew for confused .
13 d Hebrew; LXX (see also Luke 3:35–36) 12When Arphaxad was 135 years old, he became the father of Cainan. 13And after he had become the father of Cainan, Arphaxad lived 430 years and had other sons and daughters, and then he died. When Cainan had lived 130 years, he became the father of Shelah. And after he had become the father of Shelah, Cainan lived 330 years and had other sons and daughters.  Note that LXX also adds 100 years to the ages of Shelah, Eber, Peleg, Reu, Serug, and Nahor in this genealogy.

The Tower of Babel

(Daniel 1:1-7)

1And the whole earth is of one pronunciation, and of the same words, 2and it cometh to pass, in their journeying from the east, that they find a valley in the land of Shinar, and dwell there; 3and they say each one to his neighbour, 'Give help, let us make bricks, and burn them thoroughly:' and the brick is to them for stone, and the bitumen hath been to them for mortar. 4And they say, 'Give help, let us build for ourselves a city and tower, and its head in the heavens, and make for ourselves a name, lest we be scattered over the face of all the earth.' 5And Jehovah cometh down to see the city and the tower which the sons of men have builded; 6and Jehovah saith, 'Lo, the people is one, and one pronunciation is to them all, and this it hath dreamed of doing; and now, nothing is restrained from them of that which they have purposed to do. 7Give help, let us go down, and mingle there their pronunciation, so that a man doth not understand the pronunciation of his companion.' 8And Jehovah doth scatter them from thence over the face of all the earth, and they cease to build the city; 9therefore hath one called its name Babel, for there hath Jehovah mingled the pronunciation of all the earth, and from thence hath Jehovah scattered them over the face of all the earth.

Genealogy from Shem to Abram

10These are births of Shem: Shem is a son of an hundred years, and begetteth Arphaxad two years after the deluge. 11And Shem liveth after his begetting Arphaxad five hundred years, and begetteth sons and daughters.

12And Arphaxad hath lived five and thirty years, and begetteth Salah. 13And Arphaxad liveth after his begetting Salah four hundred and three years, and begetteth sons and daughters.

14And Salah hath lived thirty years, and begetteth Eber. 15And Salah liveth after his begetting Eber four hundred and three years, and begetteth sons and daughters.

16And Eber liveth four and thirty years, and begetteth Peleg. 17And Eber liveth after his begetting Peleg four hundred and thirty years, and begetteth sons and daughters.

18And Peleg liveth thirty years, and begetteth Reu. 19And Peleg liveth after his begetting Reu two hundred and nine years, and begetteth sons and daughters.

20And Reu liveth two and thirty years, and begetteth Serug. 21And Reu liveth after his begetting Serug two hundred and seven years, and begetteth sons and daughters.

22And Serug liveth thirty years, and begetteth Nahor. 23And Serug liveth after his begetting Nahor two hundred years, and begetteth sons and daughters.

24And Nahor liveth nine and twenty years, and begetteth Terah. 25And Nahor liveth after his begetting Terah an hundred and nineteen years, and begetteth sons and daughters.

26And Terah liveth seventy years, and begetteth Abram, Nahor, and Haran.

Terah's Descendants

27And these are births of Terah: Terah hath begotten Abram, Nahor, and Haran; and Haran hath begotten Lot; 28and Haran dieth in the presence of Terah his father, in the land of his birth, in Ur of the Chaldees. 29And Abram and Nahor take to themselves wives; the name of Abram's wife is Sarai, and the name of Nahor's wife is Milcah, daughter of Haran, father of Milcah, and father of Iscah. 30And Sarai is barren -- she hath no child.

31And Terah taketh Abram his son, and Lot, son of Haran, his son's son, and Sarai his daughter-in-law, wife of Abram his son, and they go out with them from Ur of the Chaldees, to go towards the land of Canaan; and they come unto Charan, and dwell there. 32And the days of Terah are two hundred and five years, and Terah dieth in Charan.

The F.O.G Commentary:

1What is the meaning of Genesis 11?
2Introduction to Genesis 11
3Context of Genesis 11
4Ancient Key Word Study
5Compare & Contrast
6Genesis 11 Unique Insights
7Genesis 11 Connections to Yeshua
8Genesis 11 Scriptural Echoes
9Genesis 11 Devotional
10Did You Know

What is the meaning of Genesis 11?

Introduction to Genesis 11

Genesis 11 stands as a pivotal chapter in biblical history, marking humanity’s first unified attempt to defy God’s explicit command to fill the earth. The narrative of the Tower of Babel represents more than just a failed construction project – it illuminates the perpetual human tendency to seek greatness apart from God and reveals His sovereign response to human pride. This chapter serves as the bridge between the post-flood world and the call of Abraham, marking a crucial transition in God’s redemptive plan.

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The chapter’s significance extends beyond its historical narrative, offering profound insights into human nature, divine sovereignty, and the origins of cultural and linguistic diversity. It demonstrates how God can use what appears to be judgment to accomplish His greater purposes of blessing and redemption.

Context of Genesis 11

Genesis 11 follows the Table of Nations in chapter 10, which detailed the dispersion of Noah’s descendants. This positioning is significant as it provides both the background for and consequences of the Tower of Babel incident. The chapter serves as a theological explanation for the diversity described in chapter 10, revealing how and why the unified human race was scattered and divided into distinct language groups.

Within the broader context of Genesis, this chapter marks the end of the primeval history (Genesis 1-11) and sets the stage for the patriarchal narratives beginning with Abraham in chapter 12. The Tower of Babel represents the culmination of human rebellion that began in Eden – from individual disobedience (Adam and Eve) to familial violence (Cain and Abel) to societal corruption (the Flood) and finally to organized rebellion against God (Babel).

In the larger biblical narrative, Genesis 11 serves as a crucial turning point. After demonstrating humanity’s persistent tendency toward sin and self-exaltation, God initiates His plan of redemption through the calling of one family – Abraham’s – through whom He would bless all nations. This chapter thus bridges the universal history of mankind with the particular history of Israel, God’s chosen people.

Ancient Key Word Study

  • שִׁנְעָר (Shinar) – More than just a geographical location, this term carries historical and spiritual significance. It later became known as Babylon, symbolizing throughout Scripture the epitome of human pride and rebellion against God. The word likely derives from ancient Sumer, representing the cradle of civilization and systematized idolatry.
  • מִגְדָּל (migdal) – Usually translated as “tower,” this word specifically denotes a structure used for making a name or establishing authority. Unlike מִצְפֶּה (watchtower), מִגְדָּל implies grandeur and often carries religious significance, suggesting this was more than just a tall building but a temple-tower complex (ziggurat).
  • שֵׁם (shem) – Translated as “name,” this word carries deep significance in Hebrew thought, representing authority, character, and essence. The builders’ desire to make a “name” for themselves directly contrasts with God’s promise to make Abraham’s name great (Genesis 12:2).
  • שָׂפָה אֶחָת (safah echad) – “One language” or literally “one lip,” this phrase suggests more than linguistic unity. It implies a unified worldview and purpose, highlighting how language shapes thought and culture.
  • נָפַץ (nafatz) – The word used for “scatter” carries the sense of forceful dispersal, like breaking something into pieces. It’s the same word used in Psalm 2:9 for breaking nations like pottery.
  • בָּלַל (balal) – The root word for Babel means “to confuse” or “to mix,” creating a wordplay in Hebrew. The very name of their proud city becomes a reminder of God’s judgment.
  • וַיֵּרֶד (vayered) – “Came down” implies God’s transcendence while highlighting the irony of human attempts to reach heaven. Despite building upward, they required God to “come down” to see their work.
  • לְבֵנִים (levenim) – “Bricks” represents human innovation and self-sufficiency. Unlike stone, bricks are man-made and symbolize human attempts to replace God’s natural provision with their own creation.
  • חֵמָר (chemar) – “Bitumen” or “slime” used as mortar represents the best of human technology at the time, yet proves inadequate against God’s purposes.

Compare & Contrast

  • Verse 1: “Now the whole earth had one language and the same words” could have been phrased as “humanity spoke uniformly,” but the chosen phrasing emphasizes both the unity of language (שָׂפָה אֶחָת) and speech patterns (דְּבָרִים אֲחָדִים), suggesting a deeper harmony that extended beyond mere linguistics into shared purpose and worldview.
  • Verse 3: The specific mention of “brick” (לְבֵנָה) instead of “stone” (אֶבֶן) is significant. Stone was God’s natural provision, while bricks represented human manufacturing and self-sufficiency. The text emphasizes their technological innovation as a statement of independence from divine provision.
  • Verse 4: “Let us make a name for ourselves” (נַעֲשֶׂה-לָּנוּ שֵׁם) directly contrasts with God’s later promise to Abraham to “make your name great” (Genesis 12:2). The Hebrew emphasizes their self-focused ambition through the reflexive form.
  • Verse 5: “The LORD came down to see” (וַיֵּרֶד יְהוָה לִרְאֹת) employs divine condescension imagery. The anthropomorphic language emphasizes the tower’s insignificance – despite their grandest efforts, God still needed to “come down” to see it.
  • Verse 7: God’s declaration “let us go down” (הָבָה נֵרְדָה) mirrors and mocks the builders’ “let us build” (הָבָה נִבְנֶה), highlighting divine sovereignty over human plans.
  • Verse 8: The phrase “scattered them” (וַיָּפֶץ) could have used a gentler term like “dispersed” (פִּזֵּר), but the stronger term emphasizes the forceful nature of God’s judgment while fulfilling His original command to “fill the earth.”
  • Verse 9: The wordplay between “Babel” (בָּבֶל) and “confused” (בָּלַל) creates a lasting irony – their attempt at eternal fame results in their city becoming synonymous with confusion.

Genesis 11 Unique Insights

The rabbinical tradition provides fascinating insights into the Tower of Babel narrative. The Midrash Rabbah suggests that the builders were so obsessed with their project that when a worker fell to their death, no one mourned, but when a brick was dropped, they wept. This interpretation highlights how the project had dehumanized them, placing material achievement above human life.

The early church father Augustine saw in Babel a precursor to the “City of Man” in opposition to the “City of God.” He noted how human attempts to reach heaven through their own efforts invariably lead to confusion and dispersion, while God’s way of reaching humans – through the incarnation – leads to unity and understanding.

The architectural details in the text suggest familiarity with Mesopotamian ziggurats, temple-towers designed to bridge heaven and earth. However, unlike these pagan structures which were seen as descendant points for the gods, the Tower of Babel represented human ascension – a crucial theological distinction highlighting the builders’ prideful motives.

The confusion of languages at Babel finds its redemptive parallel in the gift of tongues at Pentecost (Acts 2). While Babel represented judgment through the confusion of languages, Pentecost represents blessing through the gift of understanding despite language differences. This contrast emphasizes how God’s redemptive work often reverses the effects of judgment.

Genesis 11 Connections to Yeshua

The Tower of Babel narrative powerfully foreshadows and contrasts with the work of Messiah Yeshua. While the people of Babel attempted to reach heaven through their own efforts, Yeshua represents God’s initiative in reaching down to humanity. The tower builders sought to make a name for themselves, but Philippians 2:5-11 tells us that Yeshua humbled Himself, and therefore God gave Him the name above all names.

The dispersion at Babel finds its redemptive answer in the Great Commission and Pentecost. Through Yeshua’s work, people from every nation and language are united not in human pride but in divine purpose. The ultimate fulfillment is seen in Revelation 7:9-10, where a great multitude from every nation, tribe, and language stands before the throne in perfect unity, worshipping the Lamb.

Genesis 11 Scriptural Echoes

The Tower of Babel narrative reverberates throughout Scripture in multiple ways. The concept of human pride leading to divine judgment echoes in Isaiah 14 and Ezekiel 28, where similar attempts at self-exaltation lead to divine judgment. The name Babel/Babylon becomes a recurring symbol of human pride and opposition to God, culminating in its final appearance in Revelation 17-18.

The theme of language and understanding appears again at Pentecost (Acts 2), where the Spirit enables the apostles to speak in various languages, effectively reversing Babel’s confusion for the purpose of gospel proclamation. This event initiates the gathering of God’s people from all nations, fulfilling His promise to Abraham that all peoples would be blessed through his seed.

The scattering of people at Babel sets the stage for God’s calling of Abraham and the eventual ingathering of all nations through the Messiah. This movement from dispersion to ingathering is a major theme throughout Scripture, finding its ultimate fulfillment in the universal worship described in Revelation 7:9-10.

Genesis 11 Devotional

As we reflect on the Tower of Babel narrative, we’re confronted with our own tendencies toward self-exaltation and independence from God. How often do we, like the tower builders, seek to make a name for ourselves rather than glorify God’s name? This chapter challenges us to examine our motivations and the “towers” we might be building in our own lives.

The story also reminds us that unity, while valuable, must be centered on God’s purposes rather than human ambition. True unity comes not through human achievement but through submission to God’s will and recognition of our dependence on Him. In our diverse and often divided world, we’re called to seek the kind of unity that comes through humility and mutual submission to God’s purposes.

Finally, this chapter encourages us to trust in God’s bigger picture. What seemed like a devastating judgment – the confusion of languages and scattering of peoples – was actually part of God’s plan to fulfill His command to fill the earth and ultimately to display His glory through the diversity of peoples united in worship of the Messiah.

Did You Know

  • The earliest known ziggurats in Mesopotamia were built around 2200 BC, corresponding to the approximate time period of the Tower of Babel narrative. Archaeological evidence shows these structures could reach heights of up to 300 feet.
  • The Hebrew word מִגְדָּל (migdal) appears 50 times in the Old Testament, often associated with defensive or religious structures. The Tower of Babel is the first mention of such a structure in Scripture.
  • Ancient Babylonian texts speak of a time when “all peoples praised the great gods in one language,” possibly preserving a memory of the events described in Genesis 11.
  • The Greek translation of the Old Testament (Septuagint) uses the word σύγχυσις (synchysis) for the confusion of languages, from which we get the English word “confusion.”
  • The reference to brick-making technology in verse 3 accurately reflects Mesopotamian building practices, where fired bricks set with bitumen were indeed technological innovations of that period.
  • Jewish tradition suggests that the Tower of Babel was built in the time of Peleg, whose name means “division” (Genesis 10:25).
  • The number of languages in the world today (approximately 7,000) can be traced back to family groups that align with the biblical account of post-Babel dispersion.
  • The term “Babel” became etymologically connected to the Akkadian “bab-ilu” meaning “gate of god,” though the Hebrew text connects it to the word for confusion (balal).
  • The genealogy at the end of Genesis 11 shows a significant decrease in human lifespan following the flood, from 600+ years to around 200 years.

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Jean Paul Joseph
Jean Paul Joseph

After a dramatic early morning encounter with King Jesus, I just couldn’t put my Bible down. The F.O.G took a hold of me and this website was born. Learn more about the F.O.G.

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