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Genesis

About this book

The Tower of Babel

Chapter 11

1 The whole earth had a common language and a common vocabulary.⁠ 2 When the people moved eastward, they found a plain in Shinar⁠ and settled there. 3 Then they said to one another, “Come, let’s make bricks and bake them thoroughly.”⁠ (They had brick instead of stone and tar instead of mortar.)⁠ 4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens so that we may make a name for ourselves.⁠ Otherwise we will be scattered across the face of the entire earth.”⁠ 5 But the Lord came down to see the city and the tower that the people had started building. 6 And the Lord said, “If as one people all sharing a common language they have begun to do this, then nothing they plan to do will be beyond them.⁠ 7 Come, let’s go down and confuse their language so they won’t be able to understand each other.”⁠ 8 So the Lord scattered them from there across the face of the entire earth,⁠ and they stopped building the city. 9 That is why its name was called Babel—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.

Shem's Descendants

10 This is the account of Shem. Shem was 100 years 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 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 sons and daughters. 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 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.

Terah's Family

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,⁠ while his father Terah was still alive.⁠ 29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai. And the name of Nahor’s wife was 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 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 of Terah was 205 years, and he died in Haran.⁠

Texts in conversation

Compare Genesis 11:31 and Isaiah 51:2

Hebrew Bible

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Summary

Isaiah 51 is the only place outside Genesis where Abraham and Sarah are mentioned together, drawing on their journey from Mesopotamia to Canaan described in Genesis 11. The author appeals to their migration as a model for the currently exiled people.

Passages

Genesis 11:31

Hebrew Bible
28 Haran died in the land of his birth, in Ur of the Chaldeans, while his father Terah was still alive. 29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai. And the name of Nahor’s wife was 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 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.
750–400 BCE (scholarly estimate) Read in Genesis

Isaiah 51:2

Hebrew Bible
1 “Listen to me, you who pursue godliness, who seek the Lord. Look at the rock from which you were chiseled, at the quarry from which you were dug. 2 Look at Abraham, your father, and Sarah, who gave you birth. When I summoned him, he was a lone individual, but I blessed him and gave him numerous descendants. 3 Certainly the Lord will console Zion; he will console all her ruins. He will make her wilderness like Eden, her arid rift valley like the garden of the Lord. Happiness and joy will be restored to her, thanksgiving and the sound of music.
740–450 BCE (scholarly estimate) Read in Isaiah

References

"... the exodus of the Abraham family cannot be understood adequately as a “prolepsis” or a “prefiguration” of the exodus of the Israelites under Moses and Joshua. Thomas Römer has interpreted the story of Genesis 12:10‒13:2 as a sort of “anti-exodus” or a contrasting program to the exodus of the Israelites, a thesis with which I previously agreed. Now it seems more reasonable to me to understand the story in the book of Genesis as an “alternative model” of an exodus from Egypt. The “alternative” character is evident: the exodus is uncomplicated; all participants act in concert. The reason for this “alternative” exodus can be found in Genesis 11:27‒12:5. These verses describe an exodus from Mesopotamia into the land of Canaan. Abraham’s journey into and out of Egypt should be read in light of the preceding exodus out of Mesopotamia. Thus, one should interpret the Abraham-exodus-story in Genesis 12:10‒13:2 as relating to the situation of the deportees living in Babylonia after 587/586 B.C.E. Such an assumption is supported by the fact that Abraham and Sarah are mentioned together elsewhere in the Hebrew Bible only in Second Isaiah (compare Isaiah 51:2), which undoubtedly reflects the situation of the Judeans in Babylonia ..."
Detlef Jericke, “Exodus Material in the Book of Genesis,” in Book-Seams in the Hexateuch I: The Literary Transitions between the Books of Genesis/Exodus and Joshua/Judges, ed. Christoph Berner and Harald Samuel (Tübingen: Mohr Siebeck, 2018), 137–156.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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  • Please cross reference Jubilees 12:15

    Caroline Bigelow, March 18, 2025

Genesis 11:31 and Isaiah 51:2

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