Genesis 11:1-32

Genesis 11:1-32

Genesis 11:1-32

1. And the whole earth was of one language, and of one speech.

1. Erat autem universa terra labii unius, et verborum eorundem.

2. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.

2. Et fuit, quum proficiscerentur ipsi ab Oriente, invenerunt planitiem in terra Sinhar, et habitaverunt ibi.

3. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter.

3. Et dixerunt quisqui ad proximum suum, Agite, laterificemus lateres, et coquamus ad coctionem: et fuit eis later pro lapide, et bitumen fuit eis pro caemento.

4. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.

4. Et dixerunt, Agite, aedificemus nobis urbem et turrim, cujus caput pertingat usque ad coelum, et faciamus nobis nomen, ne forte dispergamur in superficiem universae terrae.

5. And the LORD came down to see the city and the tower, which the children of men builded.

5. Et descendit Jehova ut videret urbem et turrim, quam aedificabant filii hominum.

6. And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.

6. Et dixit Jehova, En, populus unus, et labium unum est omnibus ipsis: et hoc est incipere eorum ut faciant, et nunc non prohibebitur ab eis quod cogitaverunt ut facerent.

7. Go to, let us go down, and there confound their language, that they may not understand one another’s speech.

7. Agite, descendamus, et confundamus ibi labium eorum, ut non audiant unusquisque labium proximi sui.

8. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.

8. Et dispersit Jehova eos inde per superficiem omnis terrae, et cessaverunt aedificare civitatem.

9. Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.

9. Propterea vocavit nomen ejus Babel: quia ibi confudit Jehova labium universae terrae, et inde dispersit eos Jehova in superficiem universae terrae.

10. These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:

10. Hae sunt generationes Sem. Sem filius centum annorum genuit Arphachsad duobus annis post diluvium.

11. And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.

11. Et vixit Sem, post quam genuit Arphachsad, quingentos annos: et genuit filios et filias.

12. And Arphaxad lived five and thirty years, and begat Salah:

12. Et Arphachsad vixit quinque et triginta annos, et genuit Selah.

13. And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.

13. Et vixit Arphachsad, postquam genuit Selah, tres annos et quadringentos annos: et genuit filios et filias.

14. And Salah lived thirty years, and begat Eber:

14. Et Selah vixit triginta annos, et genuit Eber.

15. And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters.

15. Et vixit Selah, postquam genuit Eber, tres annos et quadringentos annos: et genuit filios et filias.

16. And Eber lived four and thirty years, and begat Peleg:

16. Et vixit Eber quatuor et triginta annos, et genuit Peleg.

17. And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.

17. Et vixit Eber, postquam genuit Peleg, triginta annos et quadringentos annos: et genuit filios et filias.

18. And Peleg lived thirty years, and begat Reu:

18. Et vixit Peleg triginta annos, et genuit Rehu.

19. And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.

19. Et vixit Peleg, postquam genuit Rehu, novem annos et ducentos annos: et genuit filios et filias.

20. And Reu lived two and thirty years, and begat Serug:

20. Et vixit Rehu duos et triginta annos, et genuit Serug.

21. And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.

21. Et vixit Rehu, postquam genuit Serug, septem annos et ducentos annos: et genuit filios et filias.

22. And Serug lived thirty years, and begat Nahor:

22. Et vixit Serug triginta annos, et genuit Nachor.

23. And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.

23. Et vixit Serug, postquam genuit Nachor, ducentos annos: et genuit filios et filias.

24. And Nahor lived nine and twenty years, and begat Terah:

24. Et vixit Nachor novem et viginti annos, et genuit Thare.

25. And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.

25. Et vixit Nachor, postquam genuit Thare, novemdecim annos et centum annos: et genuit filios et filias.

26. And Terah lived seventy years, and begat Abram, Nahor, and Haran.

26. Et vixit Thare septuaginta annos, et genuit Abram, Nachor, et Haran.

27. Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.

27. Et istae sunt generationes Thare. Thare genuit Abram, Nachor, et Haran: et Haran genuit Lot.

28. And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.

28. Et mortuus est Haran coram Thare patre suo in terra nativitatis suae, in Ur Chaldeae.

29. And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.

29. Et acceperunt Abram et Nachor uxores: nomen uxoris Abram, Sarai: et nomen uxoris Nachor, Milchah, filia Haran patris Milchah, et patris Ischah.

30. But Sarai was barren; she had no child.

30. At fuit autem Sarai sterilis: nec erat ei filius.

31. And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.

31. Tulit autem Thare Abram filium suum, et Lot filium Haran, filium filii sui, et Sarai nurum suam, uxorem Abram filii sui: et egressi sunt sum eis de Ur Chaldeae, ut pergerent in terram Chenaan: et venerunt usque ad Charan, et habitaverunt ibi.

32. And the days of Terah were two hundred and five years: and Terah died in Haran.

32. Et fuerunt dies Thare quinque et ducenti anni: et mortuus est Thare in Charan.

1. And the whole earth was of one language. Whereas mention had before been made of Babylon in a single word, Moses now more largely explains whence it derived its name. For this is a truly memorable history, in which we may perceive the greatness of men’s obstinacy against God, and the little profit they receive from his judgments. And although at first sight the atrocity of the evil does not appear; yet the punishment which follows it, testifies how highly God was displeased with that which these men attempted. They who conjecture that the tower was built with the intent that is should prove a refuge and protections if, at any time, God should determine to overwhelm the earth with a deluge, have no other guide, that I can see, but the dream of their own brain. For the words of Moses signify no such thing: nothing, indeed, is here noticed, except their mad ambitions and proud contempt of God. ‘Let us build a tower (they say) whose top may reach to heaven, and let us get ourselves a name.’ We see the design and the aim of the undertaking. For whatsoever might happen, they wish to have an immortal name on earth; and thus they build, as if in opposition to the will of God. And doubtless ambition not only does injury to men, but exalts itself even against God. To erect a citadel was not in itself so great a crime; but to raise an eternal monument to themselves, which might endure throughout all ages, was a proof of headstrong pride, joined with contempt of God. And hence originated the fable of the giants who, as the poets have feigned, heaped mountains upon mountains, in order to drag down Jove from his celestial throne. This allegory is not very remote from the impious counsel to which Moses alludes; for as soon as mortals, forgetful of themselves; are inflated above measure, it is certain that like the giants, they wage war with God. This they do not openly profess, yet it cannot be otherwise than that every one who transgresses his prescribed bounds, makes a direct attack upon God.

With respect to the time in which this event happened, a fragment of Berosus is extant, (if, indeed, Berosus is to be accounted the author of such trifles,) where, among other things, a hundred and thirty years are reckoned from the deluge to the time when they began to build the tower. This opinion, though deficient in competent authority, has been preferred, by some, to that which commonly obtained among the Jews, and which places about three hundred and forty years between the deluge and the building of the tower. Nor is there anything more plausible in what others relate; namely, that these builders undertook the work, because men were even then dispersed far and wide, and many colonies were already formed; whence they apprehended that as their offspring was daily increasing, they must, in a short time, migrate to a still greater distance. But to this argument we may oppose the fact, that the peculiar blessing of God was to be traced in this multiplication of mankind. Moreover, Moses seems to set aside all controversy. For after he has mentioned Arphaxad as the third of the sons of Shem, he then names Peleg, his great-grandson, in whose days the languages were divided. But from a computation of the years which he sets down, it plainly appears that one century only intervened. It is, however, to be noted, that the languages are not said to have been divided immediately after the birth of Peleg, and that no definite time was ever specified. It must, indeed, have added greatly to the weight of Noah’s sufferings, when he heard of this wicked counsel, which had been taken by his posterity. And it is not to be doubted that he was wounded with the deepest grief, when he beheld them, with devoted minds, rushing to their own destruction. But the Lord thus exercised the holy man, even in extreme old age, to teach us not to be discouraged by a continual succession of conflicts. If any one should prefer the opinion commonly received among the Jews; the division of the earth must be referred to the first transmigrations, when men began to be distributed in various regions: but what has been already recorded in the preceding chapter, respecting the monarchy of Nimrod, is repugnant to this interpretation. Still a middle opinion may be entertained; namely, that the confusion of tongues may perhaps have happened in the extreme old age of Peleg. Now he lived nearly two hundred and forty years; nor will it be absurd to suppose that the empire founded by Nimrod endured two or three centuries. I certainly, — as in a doubtful case, — freely admit that a longer space of time might intervene between the deluge and the design of building the tower. Moreover, when Moses says, ‘the earth was of one lip,’ he commends the peculiar kindness of God, in having willed that the sacred bond of society among men far separated from each other should be retained, by their possessing a common language among themselves. And truly the diversity of tongues is to be regarded as a prodigy. For since language is the impress of the mind, how does it come to pass, that men, who are partakers of the same reason, and who are born for social life, do not communicate with each other in the same language? This defect, therefore, seeing that it is repugnant to nature, Moses declares to be adventitious; and pronounces the division of tongues to be a punishment, divinely inflicted upon men, because they impiously conspired against God. Community of language ought to have promoted among them consent in religion; but this multitude of whom Moses speaks, after they had alienated themselves from the pure worship of God, and the sacred assembly of the faithful, coalesce to excite war against God. Therefore by the just vengeance of God their tongues were divided.

Note 321. Yet as the name פלג, (Peleg,) signifies division, the probability is that the division took place about the date of his birth, and that the name was given him by his parents in consequence of that event. Now it appears that Peleg was born in the hundred and first year after the flood; see verses 11 to 16. This, therefore, seems to set aside Calvin’s calculations, doubtingly expressed, respecting the more recent date of the confusion of tongues. — Ed

Note 322. There is no repugnance, if it be admitted that the monarchy of Nimrod is mentioned by anticipation in the former chapter, in order that the course of the narrative might not be interrupted by a detail of the particulars of the confusion of Babel. And then, there is no need for the middle opinion which the Author proceeds to state, and which is encumbered with many difficulties. We may easily conceive that the Sacred Writer goes back, in the present chapter, to give a detailed account of events, which had been only slightly referred to, or altogether omitted in the preceding portion of the narrative. — Ed.

Note 323. “Nam quum mentis character sit lingua.” The word character means the impression made by a seal upon wax, and the allusion here is a very striking one, though the force of it is not adequately conveyed by the term impress. The term in Greek is applied to Christ, and is there translated “express image.” See Hebrews 1:3. — Ed

2. They found a plain in the land of Shinar. It may be conjectured from these words, that Moses speaks of Nimrod and of the people whom he had collected around him. If, however, we grant that Nimrod was the chief leader in the construction of so great a pile, for the purpose of erecting a formidable monument of his tyranny: yet Moses expressly relates, that the work was undertaken not by the counsel or the will of one man only, but that all conspired together, so that the blame cannot be cast exclusively upon one, nor even upon a few.

3. And they said one to another That is, they mutually exhorted each other; and not only did every man earnestly put his own hand to the work, but impelled others also to the daring attempt.

Note 324. “Dixit vir ad proximum suum,” as it is in the margin of the English version. “A man said to his neighbor.”

Let us make brick. Moses intimates that they had not been induced to commence this work, on account of the ease with which it could be accomplished nor on account of any other advantages which presented themselves; he rather shows that they had contended with great and arduous difficulties; by which means their guilt became the more aggravated. For how is it that they harass and wear themselves out in vain on a difficult and labourious enterprise, unless that, like madmen, they rush impetuously against God? Difficulty often deters us from necessary works; but these men, when they had neither stones nor mortar, yet do not scruple to attempt the raising of an edifice which may transcend the clouds. We are taught therefore, by this example, to what length the lust of men will hurry them, when they indulge their ambition. Even a profane poet is not silent on this subject, —

“Man, rashly daring, full of pride,
Most covets what is most denied.”
And a little afterwards, —
“Counts nothing arduous, and tries
Insanely to possess the skies.”

Note 325. “Audax omnia perpeti
Gens humana ruit per vetitum nefas.”
Hor. Lib. 1 Ode 3.

Note 326. “Nil mortalibus arduum est
Coelum ipsum petimus stultitia.”
Ibid.

4. Whose top may reach unto heaven. This is an hyperbolical form of speech, in which they boastingly extol the loftiness of the structure they are attempting to raise. And to the same point belongs what they immediately subjoin, Let us make us a name; for they intimate, that the work would be such as should not only be looked upon by the beholders as a kind of miracle, but should be celebrated everywhere to the utmost limits of the world. This is the perpetual infatuation of the world; to neglect heaven, and to seek immortality on earth, where every thing is fading and transient. Therefore, their cares and pursuits tend to no other end than that of acquiring for themselves a name on earth. David, in the forty ninth psalm, deservedly holds up to ridicule this blind cupidity; and the more, because experience (which is the teacher of the foolish) does not restore posterity to a sound mind, though instructed by the example of their ancestors; but the infatuation creeps on through all succeeding ages. The saying of Juvenal is known, — ‘Death alone acknowledges how insignificant are the bodies of men.’ Yet even death does not correct our pride, nor constrain us seriously to confess our miserable condition: for often more pride is displayed in funerals than in nuptial pomp. By such an example, however, we are admonished how fitting it is that we should live and die humbly. And it is not the least important part of true prudence, to have death before our eyes in the midst of life, for the purpose of accustoming ourselves to moderation. For he who vehemently desires to be great in the world, is first contumelious towards men, and at length, his profane presumption breaks forth against God himself; so that after the example of the giants, he fights against heaven.

Note 327. “Mors sola fatetur
Quantula sint hominum corpuscula.”
Ju5

Lest we be scattered abroad. Some interpreters translate the passage thus, ‘Before we are scattered:’ but the peculiarity of the language will not bear this explanation: for the men are devising means to meet a danger which they believe to be imminent; as if they would say, ‘It cannot be, that when our number increases, this region should always hold all men; and therefore an edifice must be erected by which their name shall be preserved in perpetuity, although they should themselves be dispersed in different regions.’ It is however asked, whence they derived the notion of their future dispersion? Some conjecture that they were warned of it by Noah; who, perceiving that the world had relapsed into its former crimes and corruptions, foresaw, at the same time, by the prophetic spirit, some terrible dispersion; and they think that the Babylonians, seeing they could not directly resist God, endeavored, by indirect methods, to avert the threatened judgment. Others suppose, that these men, by a secret inspiration of the Spirit, uttered prophecies concerning their own punishment, which they did not themselves understand. But these expositions are constrained; nor is there any reason which requires us to apply what they here say, to the curse which was inflicted upon them. They knew that the earth was formed to be inhabited and would everywhere supply its abundance for the sustenance of men; and the rapid multiplication of mankind proved to them that it was not possible for them long to remain shut up within their present narrow limits; wherefore, to whatever other places it would be necessary for them to migrate, they design this tower to remain as a witness of their origin.

5. And the Lord came down. The remaining part of the history now follows, in which Moses teaches us with what ease the Lord could overturn their insane attempts, and scatter abroad all their preparations. There is no doubt that they strenuously set about what they had presumptuously devised. But Moses first intimates that God, for a little while, seemed to take no notice of them, in order that suddenly breaking off their work at its commencement, by the confusion of their tongues, he might give the more decisive evidence of his judgment. For he frequently bears with the wicked, to such an extent, that he not only suffers them to contrive many nefarious things, as if he were unconcerned, or were taking repose; but even further, their impious and perverse designs with animating success, in order that he may at length cast them down to a lower depth. The descent of God, which Moses here records, is spoken of in reference to men rather than to God; who, as we know, does not move from place to place. But he intimates that God gradually and as with a tardy step, appeared in the character of an Avenger. The Lord therefore descended that he might see; that is, he evidently showed that he was not ignorant of the attempt which the Babylonians were making.

Note 328. “Sed prius admonet Moses, dissimulasse aliquantisper Deum.”

6. Behold, the people is one. Some thus expound the words, that God complains of a wickedness in men so refractory, that he excites himself by righteous grief to execute vengeance; not that he is swayed by any passions, but to teach us that he is not negligent of human affairs, and that, as he watches for the salvation of the faithful, so he is intent on observing the wickedness of the ungodly; as it is said in Psalm 34:16,

Note 329. “Non quod in ipsum cadant ulli affectua.”

“The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth.”

Others think there is a comparison between the less and the greater, no if it had been said, ‘They are hitherto few and only use one language; what will they not dare, if, on account of their multitude, they should become separated into various nations?’ But there rather seems to me to be a suppressed irony, as if God would propose to himself a difficult work in subduing their audacity: so that the sense may be, ‘This people is compacted together in a firm conspiracy, they communicate with each other in the same language, by what method therefore can they be broken?’ Nevertheless, he ironically smiles at their foolish and hasty confidence; because, while men are calculating upon their own strength, there is nothing which they do not arrogate to themselves.

This they begin to do. In saying that they begin, he intimates that they make a diligent attempts accompanied with violent fervor, in carrying on the work. Thus in the way of concession, God declares, that supposing matters to be so arranged, there would be no interruption of the building.