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Genesis 11

11
1The whole earth was of one language and of one speech. 2As they traveled east,#11:2 LXX reads “from the east”. they found a plain in the land of Shinar, and they lived there. 3They said to one another, “Come, let’s make bricks, and burn them thoroughly.” They had brick for stone, and they used tar for mortar. 4They said, “Come, let’s build ourselves a city, and a tower whose top reaches to the sky, and let’s make a name for ourselves, lest we be scattered abroad on the surface of the whole earth.”
5The Lord came down to see the city and the tower, which the children of men built. 6The Lord said, “Behold, they are one people, and they all have one language, and this is what they begin to do. Now nothing will be withheld from them, which they intend to do. 7Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.” 8So the Lord scattered them abroad from there on the surface of all the earth. They stopped building the city. 9Therefore its name was called Babel, because there the Lord confused the language of all the earth. From there, the Lord scattered them abroad on the surface of all the earth.
10This is the history of the generations of Shem: Shem was one hundred years old when he became the father of Arpachshad two years after the flood. 11Shem lived five hundred years after he became the father of Arpachshad, and became the father of more sons and daughters.
12Arpachshad lived thirty-five years and became the father of Shelah. 13Arpachshad lived four hundred three years after he became the father of Shelah, and became the father of more sons and daughters.
14Shelah lived thirty years, and became the father of Eber. 15Shelah lived four hundred three years after he became the father of Eber, and became the father of more sons and daughters.
16Eber lived thirty-four years, and became the father of Peleg. 17Eber lived four hundred thirty years after he became the father of Peleg, and became the father of more sons and daughters.
18Peleg lived thirty years, and became the father of Reu. 19Peleg lived two hundred nine years after he became the father of Reu, and became the father of more sons and daughters.
20Reu lived thirty-two years, and became the father of Serug. 21Reu lived two hundred seven years after he became the father of Serug, and became the father of more sons and daughters.
22Serug lived thirty years, and became the father of Nahor. 23Serug lived two hundred years after he became the father of Nahor, and became the father of more sons and daughters.
24Nahor lived twenty-nine years, and became the father of Terah. 25Nahor lived one hundred nineteen years after he became the father of Terah, and became the father of more sons and daughters.
26Terah lived seventy years, and became the father of Abram, Nahor, and Haran.
27Now this is the history of the generations of Terah. Terah became the father of Abram, Nahor, and Haran. Haran became the father of Lot. 28Haran died in the land of his birth, in Ur-Kasdim, while his father Terah was still alive. 29Abram and Nahor married wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife was Milcah, the daughter of Haran, who was also the father of Iscah. 30Sarai was barren. She had no child. 31Terah 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-Kasdim, to go into the land of Canaan. They came to Haran and lived there. 32The days of Terah were two hundred five years. Terah died in Haran.

Genesis 11

11
The Dispersion of the Nations at Babel
1 The whole earth#sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38. had a common language and a common vocabulary.#tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary. 2 When the people#tn Heb “they”; the referent (the people) has been specified in the translation for clarity. moved eastward,#tn Or perhaps “from the east” (NRSV) or “in the east.” they found a plain in Shinar#tn Heb “in the land of Shinar.”sn Shinar is the region of Babylonia. and settled there. 3 Then they said to one another,#tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.” “Come, let’s make bricks and bake them thoroughly.”#tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76). (They had brick instead of stone and tar#tn Or “bitumen” (cf. NEB, NRSV). instead of mortar.)#tn The disjunctive clause gives information parenthetical to the narrative. 4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens#tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods. so that#tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose. we may make a name for ourselves. Otherwise#tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.” we will be scattered#sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride. across the face of the entire earth.”
5 But the Lord came down to see the city and the tower that the people#tn Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city. had started#tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here. building. 6 And the Lord said, “If as one people all sharing a common language#tn Heb “and one lip to all of them.” they have begun to do this, then#tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.” nothing they plan to do will be beyond them.#tn Heb “all that they purpose to do will not be withheld from them.” 7 Come, let’s go down and confuse#tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the Lord our God said to us…. And the Lord went down and we went down with him. And we saw the city and the tower which the sons of men built.” On the chiastic structure of the story, see G. J. Wenham, Genesis (WBC), 1:235. their language so they won’t be able to understand each other.”#tn Heb “they will not hear, a man the lip of his neighbor.”
8 So the Lord scattered them from there across the face of the entire earth, and they stopped building#tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing. the city. 9 That is why its name was called#tn The verb has no expressed subject and so can be rendered as a passive in the translation. Babel#sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN). – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.
The Genealogy of Shem
10 This is the account of Shem.
Shem was 100 old when he became the father of Arphaxad, two years after the flood. 11 And after becoming the father of Arphaxad, Shem lived 500 years and had other#tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons. sons and daughters.
12 When Arphaxad had lived 35 years, he became the father of Shelah. 13 And after he became the father of Shelah, Arphaxad lived 403 years and had other#tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons. sons and daughters.#tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.
14 When Shelah had lived 30 years, he became the father of Eber. 15 And after he became the father of Eber, Shelah lived 403 years and had other#tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons. sons and daughters.
16 When Eber had lived 34 years, he became the father of Peleg. 17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.
18 When Peleg had lived 30 years, he became the father of Reu. 19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.
20 When Reu had lived 32 years, he became the father of Serug. 21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.
22 When Serug had lived 30 years, he became the father of Nahor. 23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.
24 When Nahor had lived 29 years, he became the father of Terah. 25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.
26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
The Record of Terah
27 This is the account of Terah.
Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 28 Haran died in the land of his birth, in Ur of the Chaldeans,#sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c. while his father Terah was still alive.#tn Heb “upon the face of Terah his father.” 29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai,#sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia. and the name of Nahor’s wife was Milcah;#sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves. she was the daughter of Haran, the father of both Milcah and Iscah. 30 But Sarai was barren; she had no children.
31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 32 The lifetime#tn Heb “And the days of Terah were.” of Terah was 205 years, and he#tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons. died in Haran.