Genesis 10:10

10:10 The primary regions ¹  of his kingdom were Babel, ²  Erech, ³  Akkad, ⁴  and Calneh ⁵  in the land of Shinar. ⁶ 

Genesis 11:2-9

11:2 When the people ⁷  moved eastward, ⁸  they found a plain in Shinar ⁹  and settled there. 11:3 Then they said to one another, ¹⁰  “Come, let’s make bricks and bake them thoroughly.” ¹¹  (They had brick instead of stone and tar ¹²  instead of mortar.) ¹³  11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ¹⁴  so that ¹⁵  we may make a name for ourselves. Otherwise ¹⁶  we will be scattered ¹⁷  across the face of the entire earth.”

11:5 But the Lord came down to see the city and the tower that the people ¹⁸  had started ¹⁹  building. 11:6 And the Lord said, “If as one people all sharing a common language ²⁰  they have begun to do this, then ²¹  nothing they plan to do will be beyond them. ²²  11:7 Come, let’s go down and confuse ²³  their language so they won’t be able to understand each other.” ²⁴ 

11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building ²⁵  the city. 11:9 That is why its name was called ²⁶  Babel ²⁷  – 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.

Revelation 16:19

16:19 The ²⁸  great city was split into three parts and the cities of the nations ²⁹  collapsed. ³⁰  So ³¹  Babylon the great was remembered before God, and was given the cup ³²  filled with the wine made of God’s furious wrath. ³³ 

Revelation 17:5

17:5 On ³⁴  her forehead was written a name, a mystery: ³⁵  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Revelation 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ³⁶  has come!”

Revelation 18:21

18:21 Then ³⁷  one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force ³⁸ 

Babylon the great city will be thrown down ³⁹ 

and it will never be found again!

[10:10]  ¹ tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.

[10:10]  ² tn Or “Babylon.”

[10:10]  ³ sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.

[10:10]  ⁴ sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.

[10:10]  ⁵ tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).

[10:10]  ⁶ sn Shinar is another name for Babylonia.

[11:2]  ⁷ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[11:2]  ⁸ tn Or perhaps “from the east” (NRSV) or “in the east.”

[11:2]  ⁹ tn Heb “in the land of Shinar.”

[11:3]  ¹⁰ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ¹¹ 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]  ¹² tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ¹³ tn The disjunctive clause gives information parenthetical to the narrative.

[11:4]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “and one lip to all of them.”

[11:6]  ²¹ 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]  ²² tn Heb “all that they purpose to do will not be withheld from them.”

[11:7]  ²³ 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]  ²⁴ tn Heb “they will not hear, a man the lip of his neighbor.”

[11:8]  ²⁵ 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]  ²⁶ tn The verb has no expressed subject and so can be rendered as a passive in the translation.

[11:9]  ²⁷ 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).

[16:19]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ²⁹ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ³⁰ tn Grk “fell.”

[16:19]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ³² tn Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).

[16:19]  ³³ tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumo") and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.

[17:5]  ³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ³⁵ tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).

[18:10]  ³⁶ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[18:21]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ³⁸ tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.

[18:21]  ³⁹ sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.