Genesis 11
Introduction
Genesis 11 contains two distinct movements that together form a hinge between the primeval history (Genesis 1–11) and the patriarchal narratives (Genesis 12–50). The chapter opens with the Tower of Babel — humanity's attempt to consolidate power, resist scattering, and storm the heavens with a great city and tower. God responds by confusing their language and dispersing them across the earth, fulfilling by judgment what He had commanded by blessing in Genesis 9:1. The Babel story explains the diversity of languages and nations that the Table of Nations in Genesis 10 catalogued, and it serves as the final act of humanity's collective rebellion before God narrows His focus to one man.
The second half of the chapter provides a genealogy from Shem to Abram — a bridge from the flood to the call of Abraham. The lifespans shorten dramatically from Shem (600 years) to Terah (205 years), as the post-flood world moves steadily away from the long-lived antediluvian era. The chapter closes with Terah's family: Abram, Nahor, and Haran. Haran dies young in Ur of the Chaldeans. Sarai is barren — a devastating detail dropped almost casually into the narrative. And the family sets out for Canaan but stops in Haran and settles there. Everything in this chapter creates tension: humanity scattered, lifespans fading, a barren wife, a journey abandoned midway. The stage is set for God to intervene with a word of promise.
The Tower of Babel (vv. 1–9)
1 Now the whole world had one language and a common form of speech. 2 And as people journeyed eastward, they found a plain in the land of Shinar 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, 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.
1 Now the whole earth had one language and the same words. 2 And as they journeyed from the east, they found a plain in the land of Shinar and settled there. 3 They said to one another, "Come, let us make bricks and fire them thoroughly." And they had brick for stone and bitumen for mortar. 4 Then they said, "Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves, lest we be scattered over the face of all the earth." 5 And the LORD came down to see the city and the tower that the children of man had built. 6 And the LORD said, "Behold, they are one people, and they all have one language, and this is only the beginning of what they will do. Now nothing that they plan to do will be impossible for them. 7 Come, let Us go down and confuse their language there, 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 ceased building the city. 9 Therefore its name was called Babel, because there the LORD confused the language of all the earth. And from there the LORD scattered them over the face of all the earth.
Notes
שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים ("one language and the same words") — Literally "one lip and one set of words." The word שָׂפָה means "lip" but is used metonymically for "language" or "speech." The phrase emphasizes total linguistic unity — not just one language but one vocabulary, one mode of expression. Humanity speaks with a single voice, and that unity will be both their power and their peril.
מִקֶּדֶם ("from the east" or "eastward") — The same directional word appeared in Genesis 3:24 (the garden was in the east) and Genesis 4:16 (Cain went east of Eden). In Genesis, moving east consistently carries negative connotations — away from God's presence. The builders migrate eastward into the land of שִׁנְעָר (Shinar/Babylonia), the territory of Nimrod's kingdom (Genesis 10:10).
הָבָה נִלְבְּנָה לְבֵנִים ("Come, let us make bricks") — The word הָבָה ("come!") is an exhortation that appears three times in the narrative: twice from the builders (vv. 3, 4) and once from God (v. 7). The humans say "Come, let us build"; God responds "Come, let Us go down." The literary structure mirrors and mocks human ambition. The wordplay on לְבֵנִים ("bricks") and נִלְבְּנָה ("let us brick") is intentional — the sound echoes the repetitive, industrious labor of brick-making.
The builders use brick and bitumen rather than stone and mortar — the materials of Mesopotamian construction, where stone was scarce. This geographical detail roots the story in the alluvial plains of Babylonia, where the great ziggurats (stepped temple towers) were built from kiln-fired mud brick.
וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם ("and a tower with its top in the heavens") — The מִגְדָּל ("tower") likely evokes the Mesopotamian ziggurat, a stepped pyramid temple designed to bridge heaven and earth. The phrase "its top in the heavens" is not merely hyperbole for height; it expresses the theological ambition of the project — to reach the divine realm, to force an access point between humanity and God on human terms.
וְנַעֲשֶׂה לָּנוּ שֵׁם ("let us make a name for ourselves") — The word שֵׁם means "name" but also "fame, reputation." The irony is profound: these builders want to make their own shem (name/fame), but God will instead give a shem (name) to Abram (Genesis 12:2): "I will make your name great." Human beings seize at fame; God bestows it on whom He chooses. The further irony is that Shem is the name of Noah's son from whose line Abram descends — the line of the true "name."
פֶּן נָפוּץ ("lest we be scattered") — The builders' explicit fear is scattering — the very thing God commanded in Genesis 9:1 ("fill the earth"). Their project is an act of defiance against the divine mandate. They want consolidation, not dispersion; a single center of power, not a scattered humanity filling the earth. The tower is not merely ambitious architecture — it is theological rebellion.
וַיֵּרֶד יְהוָה ("and the LORD came down") — The devastating irony: the tower that humanity builds to reach the heavens is so insignificant that God must come down to see it. The verb יָרַד ("to descend") undercuts the entire project. What humans imagined as reaching heaven doesn't even register from God's perspective without His condescending to inspect it.
בְּנֵי הָאָדָם ("the children of man/Adam") — The phrase echoes throughout Scripture as a term for mere humanity in contrast to God (cf. Psalm 8:4). These are not gods storming heaven; they are adam's children playing at divinity.
נֵרְדָה וְנָבְלָה ("let Us go down and confuse") — The divine plural ("let Us") echoes Genesis 1:26 ("Let Us make man"). At creation, the divine counsel produced humanity; now the divine counsel confuses humanity. The verb בָּלַל ("to confuse, mix up") is the root behind the name בָּבֶל (Babel/Babylon). The Babylonians understood their city's name as Bab-ili ("gate of God") — an entrance to the divine. The Hebrew text subverts this: Babel is not the "gate of God" but the place of balal — confusion. It is an anti-etymology, a theological pun that mocks Babylon's pretensions.
וַיָּפֶץ יְהוָה אֹתָם ("the LORD scattered them") — The very thing they feared (v. 4) is the very thing God does (v. 8). The scattering fulfills Genesis 9:1 and explains the situation described in Genesis 10:5, Genesis 10:20, Genesis 10:31 — nations with different languages, in different lands. What appears in chapter 10 as the natural ordering of nations is revealed in chapter 11 as a divine act of judgment. The narrative order (chapter 10 before chapter 11) places the result before the cause, a common Hebrew storytelling technique.
The Genealogy from Shem to Abram (vv. 10–26)
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. 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.
10 These are the generations of Shem. When Shem was 100 years old, he fathered Arphaxad two years after the flood. 11 Shem lived after he fathered Arphaxad 500 years and had other sons and daughters. 12 When Arphaxad had lived 35 years, he fathered Shelah. 13 Arphaxad lived after he fathered Shelah 403 years and had other sons and daughters. 14 When Shelah had lived 30 years, he fathered Eber. 15 Shelah lived after he fathered Eber 403 years and had other sons and daughters. 16 When Eber had lived 34 years, he fathered Peleg. 17 Eber lived after he fathered Peleg 430 years and had other sons and daughters. 18 When Peleg had lived 30 years, he fathered Reu. 19 Peleg lived after he fathered Reu 209 years and had other sons and daughters. 20 When Reu had lived 32 years, he fathered Serug. 21 Reu lived after he fathered Serug 207 years and had other sons and daughters. 22 When Serug had lived 30 years, he fathered Nahor. 23 Serug lived after he fathered Nahor 200 years and had other sons and daughters. 24 When Nahor had lived 29 years, he fathered Terah. 25 Nahor lived after he fathered Terah 119 years and had other sons and daughters. 26 When Terah had lived 70 years, he fathered Abram, Nahor, and Haran.
Notes
תּוֹלְדֹת שֵׁם ("the generations of Shem") — This is the sixth toledot heading in Genesis. The genealogy parallels the one in Genesis 5 (Adam to Noah), but with a significant difference: the refrain "and he died" is absent. The shadow of death that hung over the Genesis 5 genealogy is lifted — or at least softened — as the narrative moves toward the promise of life through Abram.
The genealogy traces ten generations from Shem to Abram, just as Genesis 5 traced ten generations from Adam to Noah. The parallel is deliberate: Noah was the culmination of the first age; Abram will be the beginning of a new one. Both men stand at pivotal transitions in God's dealings with humanity.
The lifespans decline sharply: Shem lives 600 years, Arphaxad 438, Shelah 433, Eber 464, Peleg 239, Reu 239, Serug 230, Nahor 148, Terah 205. The dramatic drop at Peleg (from the 400s to the 200s) coincides with the notice in Genesis 10:25 that "in his days the earth was divided" — the Babel event. Some interpreters see the declining lifespans as a consequence of the increasing distance from creation's original vitality, compounded by the effects of the flood and the scattering.
The LXX (Septuagint) includes an additional generation — Cainan between Arphaxad and Shelah — which Luke 3:36 follows. The Hebrew text does not include this figure. This is one of the notable differences between the Hebrew and Greek textual traditions of the genealogy.
The structure "X lived Y years and fathered Z; X lived after he fathered Z W years and had other sons and daughters" is identical to the pattern in Genesis 5, but stripped of the death notices. The repetition creates a literary tunnel — a rapid transit from the flood to Abram, covering centuries in a few verses.
Terah's Family and the Journey to Haran (vv. 27–32)
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.
27 These are the generations of Terah. Terah fathered Abram, Nahor, and Haran; and Haran fathered Lot. 28 Haran died in the presence of his father Terah in the land of his birth, in Ur of the Chaldeans. 29 Abram and Nahor took wives for themselves. The name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah, the daughter of Haran, the father of Milcah and Iscah. 30 Now Sarai was barren; she had no child. 31 Terah took Abram his son, and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram's wife, and they went out together from Ur of the Chaldeans to go to the land of Canaan. But when they came to Haran, they settled there. 32 The days of Terah were 205 years, and Terah died in Haran.
Notes
תּוֹלְדֹת תֶּרַח ("the generations of Terah") — The seventh toledot heading. Though it is Terah's toledot, the narrative will immediately focus on Abram. In the Genesis pattern, the toledot of a father introduces the story of his son.
וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו ("Haran died in the presence of his father Terah") — The phrase עַל פְּנֵי ("in the face of, before") suggests that Haran died during his father's lifetime — a reversal of the natural order. This is the first recorded death of a son before his father in Scripture, a note of tragedy that introduces the Abrahamic family with grief rather than triumph.
בְּאוּר כַּשְׂדִּים ("in Ur of the Chaldeans") — Ur was one of the great cities of ancient Sumer, in southern Mesopotamia (modern Iraq). The "Chaldeans" (כַּשְׂדִּים) is a later designation for the people of Babylonia, suggesting either a later editorial gloss or an anticipatory identification for the reader. Joshua 24:2 adds that Terah's family "served other gods" in Mesopotamia — Abram's call in Genesis 12:1 is a call out of paganism.
שָׂרָי ("Sarai") — Her name likely means "my princess." God will later change it to שָׂרָה ("princess"), removing the possessive suffix and universalizing the name (Genesis 17:15). Milcah means "queen" — both brothers marry women with royal names.
וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד ("Now Sarai was barren; she had no child") — This is one of the most consequential sentences in Genesis. The double statement — barren and childless — is emphatic. In the ancient world, barrenness was devastating; in the context of the narrative, it creates a seemingly insurmountable obstacle to every promise God is about to make. How can Abram become a great nation if his wife cannot bear children? The barrenness of the matriarchs (Sarai, Rebekah, Rachel) is a recurring pattern that demonstrates God's power to bring life from impossibility.
לָלֶכֶת אַרְצָה כְּנַעַן ("to go to the land of Canaan") — Terah's family sets out for Canaan but never arrives. They stop at Haran (a major trading city in northern Mesopotamia, modern southeastern Turkey) and settle there. The Hebrew name חָרָן (Haran the city) is spelled differently from הָרָן (Haran the person), though the English spelling obscures this. The family's aborted journey creates the backdrop for God's call in Genesis 12:1 — God will complete the journey that Terah could not finish.
"And Terah died in Haran" — The narrative pauses on death: Haran died in Ur, Terah died in Haran. The primeval history ends with mortality and incompleteness. The journey stalls, the wife is barren, and the patriarch dies short of the destination. Into this dead end, God speaks.