Net English TranslationGenesis 11 =
The Dispersion of the Nations at Babel
11

1 The whole earth1 had a common language and a common vocabulary.2 2 When the people3 moved eastward,4 they found a plain in Shinar5 and settled there. 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 tar8 instead of mortar.)9 4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens10 so that11 we may make a name for ourselves. Otherwise12 we will be scattered13 across the face of the entire earth.”

5 But the Lord came down to see the city and the tower that the people14 had started15 building. 6 And the Lord said, “If as one people all sharing a common language16 they have begun to do this, then17 nothing they plan to do will be beyond them.18 7 Come, let’s go down and confuse19 their language so they won’t be able to understand each other.”20

8 So the Lord scattered them from there across the face of the entire earth, and they stopped building21 the city. 9 That is why its name was called22 Babel23 – 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 other24 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 other25 sons and daughters.26

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 other27 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,28 while his father Terah was still alive.29 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. 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 lifetime32 of Terah was 205 years, and he33 died in Haran.

111:1sn 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. 211:1tn 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. 311:2tn Heb “they”; the referent (the people) has been specified in the translation for clarity. 411:2tn Or perhaps “from the east” (NRSV) or “in the east.” 511:2tn Heb “in the land of Shinar.”sn Shinar is the region of Babylonia. 611:3tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.” 711:3tn 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). 811:3tn Or “bitumen” (cf. NEB, NRSV). 911:3tn The disjunctive clause gives information parenthetical to the narrative. 1011:4tn 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. 1111:4tn 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. 1211:4tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.” 1311:4sn 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. 1411:5tn 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. 1511:5tn 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. 1611:6tn Heb “and one lip to all of them.” 1711:6tn 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.” 1811:6tn Heb “all that they purpose to do will not be withheld from them.” 1911:7tn 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. 2011:7tn Heb “they will not hear, a man the lip of his neighbor.” 2111:8tn 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. 2211:9tn The verb has no expressed subject and so can be rendered as a passive in the translation. 2311:9sn 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). 2411:11tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons. 2511:13tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons. 2611:13tc 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. 2711:15tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons. 2811:28sn 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. 2911:28tn Heb “upon the face of Terah his father.” 3011:29sn 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. 3111:29sn 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. 3211:32tn Heb “And the days of Terah were.” 3311:32tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
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