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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 11:4 and Isaiah 2:2

Hebrew Bible

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Summary

Isaiah reverses the Tower of Babel story into a vision of hope, using the same language of collective journey and reaching the highest point, but now the nations ascend to learn from God rather than to challenge him.

Passages

Genesis 11:4

Hebrew Bible
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.”
750–400 BCE (scholarly estimate) Read in Genesis

Isaiah 2:2

Hebrew Bible
2 In future days the mountain of the Lord’s temple will endure as the most important of mountains and will be the most prominent of hills. All the nations will stream to it; 3 many peoples will come and say, “Come, let us go up to the Lord’s mountain, to the temple of the God of Jacob, so he can teach us his requirements, and we can follow his standards.” For Zion will be the center for moral instruction; the Lord’s message will issue from Jerusalem. 4 He will judge disputes between nations; he will settle cases for many peoples. They will beat their swords into plowshares, and their spears into pruning hooks. Nations will not take up the sword against other nations, and they will no longer train for war.
740–450 BCE (scholarly estimate) Read in Isaiah

References

"... Isaiah shaped his prophecy according to the story in Genesis 11. The story of the tower opened with the image of humanity's unification after the Flood — "Everyone on earth had the same language and the same words" (Genesis 11:1) — and their departure for their common journey — "they migrated from the east" (verse 2). Isaiah's prophecy, in a mirror-image of that story, assumes the existence of different nations, all of whom depart from their various locations toward a common destination: "And the nations shall flow towards it." In both story and prophecy, the people voice their initiative and encourage one another, saying, "Come, let us build us a city, and a tower with its head in the heavens" (Genesis 11:4); "Come, let us go up to the Mount of the Lord, to the House of the God of Jacob" (Isaiah 2:3). Both groups want to reach the uppermost point: the top of the tower that will touch the heavens, or the summit of the highest mountain that towers above the hills. But here we arrive at the enormous difference between the two endeavors: in Genesis 11 the people aim to make a name for themselves, to be like God; in Isaiah, the people wish to learn from God and walk in His ways. ..."
Avigdor Shinan and Yair Zakovitch, From Gods to God: How the Bible Debunked, Suppressed, or Changed Ancient Myths and Legends, trans. Valerie Zakovitch (Lincoln, NE: University of Nebraska, 2012), 86.

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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Genesis 11:4 and Isaiah 2:2

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