Tyndale Open Study NotesGenesis 11

The fifth account (10:1) in Genesis (see study note on 2:4) unites the Table of Nations (10:2–32) and the Babel story (11:1–9) around the theme of scattering the nations (10:5, 18; 11:4, 8–9). The Table of Nations appears before the Babel story, but the Babel event explains how the nations and languages in that list came to exist.

By placing these events in this order, Genesis connects the filling of the earth with the blessing God gave to Noah and his sons (see 9:1 and study note). It shows that the growth of the nations comes from God’s blessing.

This order also prepares for Abram’s call (12:1–3). Abram’s call shows God’s answer to the problem seen at Babel (11:1–9), where humans were separated from God. Through Abram, God begins to restore that relationship.

The story of the unfinished tower continues themes from the Table of Nations (chapter 10). These themes include language and human unity. The builders wanted independence from God, which recalls the rebellion in the garden of Eden (chapter 3). This also helps show why Abram’s faithful response to God is needed (chapter 12) during a time of disorder among the nations.

The scattering of the nations also points forward to later warnings given to Israel. God warned that idolatry would lead to their being scattered, and that their cities would be ruined (see Leviticus 26:33; Numbers 10:35; Deuteronomy 4:27; 28:64; 30:3).

In the timeline of Genesis, this goes back to an earlier time. It explains how the nations spread out during the time of Peleg (see Genesis 10:25).

Now: The events in 11:1–9 caused the nations to scatter, as shown in the family histories of 10:2–30. Although these events happened in a different order than they are written, the author arranged them this way to help explain things about God's actions and plans more clearly (see study note on 10:1–11:9).

• journeyed eastward: See study note on 3:24.

• Shinar (Babylonia) was in southern Mesopotamia, where Nimrod later built his empire and cities (see 10:10; Isaiah 11:11; Daniel 1:2; Zechariah 5:11).

• Stone was plentiful in Canaan. In Mesopotamia, stone was rare, so they developed brick-making technology.

• They made tar from bitumen, a natural, waterproof asphalt similar to cement (see 6:14; Exodus 2:3).

• Far from the original garden (2:15), the first cities of Genesis represent arrogance (4:17), tyranny (10:8–12), and evil (18:20–21). The city on the Babylonian plain attracted human pride and idol worship.

• a tower that reaches to the heavens: This was probably a temple-tower (a ziggurat). In ancient Babylonian cities, people considered ziggurats to be sacred mountains where gods came down to earth. Jacob’s dream in 28:12 might indicate this idea.

• that we may make a name for ourselves: The tower builders wanted fame through their idol-worshiping ambition. God promised to make Abram famous because of his humble obedience (12:2).

came down: The tower was a human attempt to reach up to God’s realm (God’s dwelling place; see Deuteronomy 26:15; Psalms 2:4; 103:19; 115:16). This effort was foolish. God had to “come down” to see what they were building, which shows how small and weak their work really was.

If no one stopped them, the tower builders would become united and ambitious. This would allow human evil to grow in ways that cannot be imagined.

• Come, let Us go down: God speaks to his angelic court (see 1:26; 3:22; and study notes).

• will not understand one another’s speech: When people could no longer understand one another, their shared plan to do wrong would stop. Later, at Pentecost, God allowed people to understand many languages. This showed a partial reversal (undoing) of what happened at Babe (Acts 2:5–13; see Zephaniah 3:9).

the LORD scattered them: In a similar way, God punished Adam and Eve for trying to become independent of his rule. God punished Cain for murder. Their punishments involved exile and scattering (3:23; 4:12, 14; 9:19; 10:5, 25, 32).

• Babel: The Babylonians saw their city as the home or gateway of the gods. The double meaning at the end of this story shows Babylon's spiritual confusion.

  Babylon became important under Nimrod (10:10) and later in biblical history (see 2 Kings 25:1–30). Its role as a center of pride and idol worship makes it a symbol for the forces opposed to God in the end times (for example, Revelation 14:8; 16:19; 18:2).

• The tower builders gathered together in one place to reach up into God’s realm (God’s dwelling place; Genesis 11:3–4). God came down and scattered them across the earth. In this way, he stopped their idolatrous ambition (their desire to act against him and seek their own glory).

• This account of Shem continues from 10:21–32, focusing on the family line leading to Abram. Only Abram and Israel inherit Shem’s God (see 9:26–27; Deuteronomy 32:8–9). The Babel story strongly rejects the culture that God called Abram to abandon (Genesis 12:1; 24:6–7). Together with the account of Terah’s descendants (11:27–32), this account of Shem’s line forms a bridge from the universal history of chapters 1–11 to Israel's national history that begins in chapter 12.

  Abram was part of the small group that remained faithful after the confusion at Babel.

  God chose Abram as an act of grace. Through Abram, God began a new plan. God’s purpose was to bless the whole world, even though the nations had been divided and scattered at Babel (12:3).

• the father of (or the ancestor of): Hebrew family records (genealogies, or lists of ancestors) do not always include every generation.

Peleg: See the study note on 10:25.

This is the account: The Hebrew word is toledoth (a term that introduces a new section or family history; see study note on 2:4). This section tells about Terah’s family.

The details in 11:28–25:11 are about the family line that comes from Terah. The focus is on Abraham and God’s covenant with him.

The passage also highlights Isaac, the promised child. Isaac continued the family line and carried God’s blessing to the next generation.

This brief section provides a complete summary of Terah’s life and accounts for his other sons and their marriages. It also introduces Lot, Abram’s nephew, who later played an important role. The ancestors, including Terah and his family, were idolatrous, worshiping other gods in Mesopotamia (Joshua 24:2).

• Nahor was Laban's grandfather. Laban's daughters later married Jacob (chapters 29–31).

• Lot: See the “Lot” Profile.

• Abram received his calling from God in Ur of the Chaldeans (15:7; Acts 7:2–4). This was the main city of Sumer in Mesopotamia near the Persian Gulf. The family had moved there perhaps generations before this calling. Their original home ("country," Genesis 12:1) was probably near Haran, in the region of Shem's descendants (11:10–26). They settled in Haran after leaving Ur (11:31). Later, they were described as Arameans (Deuteronomy 26:5).

• native land: The same Hebrew phrase appears in 12:1 ("country"), indicating that Ur, not Haran, was where Abram received his calling (see 15:7; Nehemiah 9:7; Acts 7:2).

• Sarai means "princess" in Hebrew. The text does not mention Sarai's parents. This might have been to create suspense in the story of Abimelech. This story reveals her as Abram's half-sister (20:9–12). Later, the law forbade such marriages (Leviticus 18:9; 20:17; Deuteronomy 27:22).

• Nahor's wife was Milcah, who was the daughter of Haran and Nahor's niece (see Genesis 11:29). Her son Bethuel was Rebekah's father. Rebekah became the wife of Abram's son Isaac (24:10, 15, 24). The name Milcah is related to the Hebrew word for "queen."

  In Akkadian, it is a title for the goddess Ishtar, the daughter of the moon god. Terah's name is related to the Hebrew word for "moon." His family probably worshiped Sin, the moon god (see Joshua 24:14).

Sarai, Rebekah, and Rachel could not have children at first (25:21; 29:31). Sarai’s case especially shows the tension between what people could see and what God had promised. God had promised to make Abram into a great nation (12:2).

Israel began through women who could not bear children. This shows that Israel existed because of God’s power and choice. God gave children to women who were barren (unable to have children), as these passages also show (see also 1 Samuel 1:2; 2:5; Psalm 113:9; Isaiah 54:1).

• Terah took: Abram left Ur because God called him (see study note on 11:28). Yet, the story relates from Terah’s viewpoint, reflecting the ancient Near Eastern culture where the oldest male led the family. This respect for elders is probably why Abram did not go to Canaan alone at that time (see Acts 7:2–4).

• Haran was 885 kilometers (550 miles) northwest of Ur, near the Syrian-Turkish border. Despite the similar name, there is no connection to Terah’s son Haran, who died in Ur (11:28).

• Haran means “caravan.” It was a major trade center where ancient trade routes met.

• Haran was also famous for moon worship, which Terah’s family probably practiced (see study note on 11:29).