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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 11:6 and Job 42:2

Hebrew Bible

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Summary

Job 42 echoes Genesis 11 and the depiction of human ambition at the tower of Babel, using it to describe divine power. The connection suggests that the author of Job intentionally reworked Genesis language to emphasize its own narrative and theology.

Passages

Genesis 11:6

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

Job 42:2

Hebrew Bible
1 Then Job answered the Lord: 2 “I know that you can do all things; no purpose of yours can be thwarted; 3 you asked, ‘Who is this who darkens counsel without knowledge?’ But I have declared without understanding things too wonderful for me to know. 4 You said, ‘Pay attention, and I will speak; I will question you, and you will answer me.’
500–401 BCE (scholarly estimate) Read in Job

References

"... The book of Job is vague concerning its precise setting, but as Hurvitz has shown, the book contains archaized language to make it appear contemporary to the patriarchs. The LXX and other traditions connected Job to Jobab, king of Edom (Genesis 36:33–34), in the era prior to the Israelite monarchy (Job 42:17 LXX). While the etymology of Job is unlikely to be from Jobab, as Job introduces a new consonant, aleph, the juxtaposition of other similar names to the Edomite kings with Eliphaz, Bildad, and Zophar indicates that the author(s) of the book of Job intended to connect Job and Jobab. Greenstein, among others, has shown how the Joban author(s) created the names of the characters from the list of Edomite kings in Genesis 36. The name of Eliphaz is from Esau’s son (Genesis 36:10), Bildad is an alteration of Bedad, the father of Hadad (Genesis 36:35), and Zophar is an alteration of Zepho, a son of Eliphaz (Genesis 36:11). This play on the texts of Genesis demonstrates an awareness of a developed Genesis; thus indicating the book of Job postdates most of Genesis. Other notable literary connections to Genesis exist. Michael Fishbane argued that Job 42:2 contains an indirect quotation from Genesis 11:6, and certain grammatical features make it nearly impossible to read it as Genesis quoting Job. Job lives an extraordinarily long life (Job 42:16), paralleled only by the Genesis patriarchs. The author(s) of the book of Job gave it a patriarchal setting; thus connections with Genesis exist. There is not space to cover the scholarly debate concerning the dating of Genesis, but Genesis 36, the section of the book with the most connections to Job, is aware of the Israelite monarchy (Genesis 36:31) ..."
James Kipp Swinney, “Intertextual Discourse and the Problem of God: The Intersection of the Speeches of Job and Deuteronomy” (MA diss., Abilene Christian University, 2016), 8–9.

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 11:6 and Job 42:2

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