Genesis 11:1-32

The Dispersion of the Nations at Babel

11:1 The whole earth ¹  had a common language and a common vocabulary. ²  11:2 When the people ³  moved eastward, ⁴  they found a plain in Shinar ⁵  and settled there. 11:3 Then they said to one another, ⁶  “Come, let’s make bricks and bake them thoroughly.” ⁷  (They had brick instead of stone and tar ⁸  instead of mortar.) ⁹  11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ¹⁰  so that ¹¹  we may make a name for ourselves. Otherwise ¹²  we will be scattered ¹³  across the face of the entire earth.”

11:5 But the Lord came down to see the city and the tower that the people ¹⁴  had started ¹⁵  building. 11:6 And the Lord said, “If as one people all sharing a common language ¹⁶  they have begun to do this, then ¹⁷  nothing they plan to do will be beyond them. ¹⁸  11:7 Come, let’s go down and confuse ¹⁹  their language so they won’t be able to understand each other.” ²⁰ 

11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building ²¹  the city. 11:9 That is why its name was called ²²  Babel ²³  – 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

11:10 This is the account of Shem.

Shem was 100 old when he became the father of Arphaxad, two years after the flood. 11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other ²⁴  sons and daughters.

11:12 When Arphaxad had lived 35 years, he became the father of Shelah. 11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other ²⁵  sons and daughters. ²⁶ 

11:14 When Shelah had lived 30 years, he became the father of Eber. 11:15 And after he became the father of Eber, Shelah lived 403 years and had other ²⁷  sons and daughters.

11:16 When Eber had lived 34 years, he became the father of Peleg. 11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.

11:18 When Peleg had lived 30 years, he became the father of Reu. 11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.

11:20 When Reu had lived 32 years, he became the father of Serug. 11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.

11:22 When Serug had lived 30 years, he became the father of Nahor. 11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.

11:24 When Nahor had lived 29 years, he became the father of Terah. 11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.

11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.

The Record of Terah

11:27 This is the account of Terah.

Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 11:28 Haran died in the land of his birth, in Ur of the Chaldeans, ²⁸  while his father Terah was still alive. ²⁹  11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, ³⁰  and the name of Nahor’s wife was Milcah; ³¹  she was the daughter of Haran, the father of both Milcah and Iscah. 11:30 But Sarai was barren; she had no children.

11:31 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. 11:32 The lifetime ³²  of Terah was 205 years, and he ³³  died in Haran.

Genesis 3:17

3:17 But to Adam ³⁴  he said,

“Because you obeyed ³⁵  your wife

and ate from the tree about which I commanded you,

‘You must not eat from it,’

cursed is the ground ³⁶  thanks to you; ³⁷ 

in painful toil you will eat ³⁸  of it all the days of your life.

Genesis 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ³⁹ 

Genesis 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ⁴⁰ 

Genesis 19:26

19:26 But Lot’s ⁴¹  wife looked back longingly ⁴²  and was turned into a pillar of salt.

Genesis 9:4

9:4 But ⁴³  you must not eat meat ⁴⁴  with its life (that is, ⁴⁵  its blood) in it. ⁴⁶ 

Deuteronomy 12:16

12:16 However, you must not eat blood – pour it out on the ground like water.

Deuteronomy 12:23

12:23 However, by no means eat the blood, for the blood is life itself ⁴⁷  – you must not eat the life with the meat!

Deuteronomy 15:23

15:23 However, you must not eat its blood; you must pour it out on the ground like water.

Deuteronomy 15:1

Release for Debt Slaves

15:1 At the end of every seven years you must declare a cancellation ⁴⁸  of debts.

Deuteronomy 14:1

The Holy and the Profane

14:1 You are children ⁴⁹  of the Lord your God. Do not cut yourselves or shave your forehead bald ⁵⁰  for the sake of the dead.

Ezekiel 33:25

33:25 Therefore say to them, ‘This is what the sovereign Lord says: You eat the meat with the blood still in it, ⁵¹  pray to ⁵²  your idols, and shed blood. Do you really think you will possess ⁵³  the land?

Ezekiel 44:7

44:7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate ⁵⁴  it – even my house – when you offer my food, the fat and the blood. You ⁵⁵  have broken my covenant by all your abominable practices.

Acts 15:20

15:20 but that we should write them a letter ⁵⁶  telling them to abstain ⁵⁷  from things defiled ⁵⁸  by idols and from sexual immorality and from what has been strangled ⁵⁹  and from blood.

Acts 15:29

15:29 that you abstain from meat that has been sacrificed to idols ⁶⁰  and from blood and from what has been strangled ⁶¹  and from sexual immorality. ⁶²  If you keep yourselves from doing these things, ⁶³  you will do well. Farewell. ⁶⁴ 

Hebrews 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁶⁵  the Son of God, and profanes ⁶⁶  the blood of the covenant that made him holy, ⁶⁷  and insults the Spirit of grace?

[11:1]  ¹ 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.

[11:1]  ² 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.

[11:2]  ³ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[11:2]  ⁴ tn Or perhaps “from the east” (NRSV) or “in the east.”

[11:2]  ⁵ tn Heb “in the land of Shinar.”

[11:3]  ⁶ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ⁷ 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).

[11:3]  ⁸ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ⁹ tn The disjunctive clause gives information parenthetical to the narrative.

[11:4]  ¹⁰ 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.

[11:4]  ¹¹ 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.

[11:4]  ¹² tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ¹³ 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.

[11:5]  ¹⁴ 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.

[11:5]  ¹⁵ 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.

[11:6]  ¹⁶ tn Heb “and one lip to all of them.”

[11:6]  ¹⁷ 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.”

[11:6]  ¹⁸ tn Heb “all that they purpose to do will not be withheld from them.”

[11:7]  ¹⁹ 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.

[11:7]  ²⁰ tn Heb “they will not hear, a man the lip of his neighbor.”

[11:8]  ²¹ 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.

[11:9]  ²² tn The verb has no expressed subject and so can be rendered as a passive in the translation.

[11:9]  ²³ 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).

[11:11]  ²⁴ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[11:13]  ²⁵ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[11:13]  ²⁶ 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.

[11:15]  ²⁷ 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.

[11:28]  ²⁸ 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.

[11:28]  ²⁹ tn Heb “upon the face of Terah his father.”

[11:29]  ³⁰ 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.

[11:29]  ³¹ 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.

[11:32]  ³² tn Heb “And the days of Terah were.”

[11:32]  ³³ tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.

[3:17]  ³⁴ tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).

[3:17]  ³⁵ tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.

[3:17]  ³⁶ sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.

[3:17]  ³⁷ tn The Hebrew phrase בַּעֲבוּרֶךָ (ba’avurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.

[3:17]  ³⁸ sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.

[7:1]  ³⁹ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:1]  ⁴⁰ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[19:26]  ⁴¹ tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.

[19:26]  ⁴² tn The Hebrew verb means “to look intently; to gaze” (see 15:5).

[9:4]  ⁴³ tn Heb “only.”

[9:4]  ⁴⁴ tn Or “flesh.”

[9:4]  ⁴⁵ tn Heb “its life, its blood.” The second word is in apposition to the first, explaining what is meant by “its life.” Since the blood is equated with life, meat that had the blood in it was not to be eaten.

[9:4]  ⁴⁶ tn The words “in it” are supplied in the translation for stylistic reasons.

[12:23]  ⁴⁷ sn The blood is life itself. This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century a.d. (cf. Lev 17:11).

[15:1]  ⁴⁸ tn The Hebrew term שְׁמִטָּת (shÿmittat), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the cancellation of the debt and even pledges for the debt of a borrower by his creditor. This could be a full and final remission or, more likely, one for the seventh year only. See R. Wakely, NIDOTTE 4:155-60. Here the words “of debts” are not in the Hebrew text, but are implied. Cf. NAB “a relaxation of debts”; NASB, NRSV “a remission of debts.”

[14:1]  ⁴⁹ tn Heb “sons” (so NASB); TEV, NLT “people.”

[14:1]  ⁵⁰ sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.

[33:25]  ⁵¹ sn This practice was a violation of Levitical law (see Lev 19:26).

[33:25]  ⁵² tn Heb “lift up your eyes.”

[33:25]  ⁵³ tn Heb “Will you possess?”

[44:7]  ⁵⁴ tn Heb “to desecrate.”

[44:7]  ⁵⁵ tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”

[15:20]  ⁵⁶ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ⁵⁷ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  ⁵⁸ tn Or “polluted.”

[15:20]  ⁵⁹ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[15:29]  ⁶⁰ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ⁶¹ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  ⁶² tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ⁶³ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ⁶⁴ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[10:29]  ⁶⁵ tn Grk “tramples under foot.”

[10:29]  ⁶⁶ tn Grk “regarded as common.”

[10:29]  ⁶⁷ tn Grk “by which he was made holy.”