בְּרֵאשִית Genesis Chapter 11

​The very thing humanity sought to protect itself against was brought upon her by God. The LORD disturbed their security and pride, scattering them throughout the earth and leaving them vulnerable. God did this for the good of humanity, that we might seek out the security found in Him rather than pursue false security through our own efforts.

Introduction:
 
This account is preceded by the Table of Nations—seventy in total (Genesis 10). This is where Judaism finds the basis for the symbolic interpretation of the number seventy as representing the nations. When we look at the wider canon of Scripture we see the number seventy used many times as both a metaphor representing the fullness of God’s promises to Israel and as a symbol of the overflow of God’s redemptive purposes toward the nations. Thus, seventy elders in the Sanhedrin (Numbers 11:24-34), seventy palm trees at the Eiylimah (palms) oasis on Israel’s journey away from Egypt (Exodus 15:27), seventy disciples sent out by Yeshua (Luke 10:1-24), and so on.
 
It's interesting to note that while the nations as a whole are mentioned, (albeit out of chronology, an obvious literary tool) prior to בָּבֶל Bavel, the descendants of שם Sheim (Semites) are singled out following this event. Also, in the Table of nations, שם Sheim, נח Noach’s first born, is listed last, so as to have his offspring named just prior to the story of the tower of בָּבֶל Bavel. This lineage is continued onward from פלג Peleg following the story of the tower.
 
In the previous chapter we were afforded a glimpse into the future, “By these were the nations divided in the earth after the flood.” In addition a specific reference is made to the origin of בָּבֶל Bavel, a city built by the wicked warrior נמרוד Nimrod (Rebellion) [Genesis 10:8-12].
 
The actions of humanity at בָּבֶל Bavel echo through time until they find their counter point at the outpouring of the רוח הקודש Ruach Ha-Kodesh (Holy Spirit) [Acts 2]. Humanity seeks to usurp God while God acts to reconcile humanity to Himself. The account of בָּבֶל Bavel affords us an opportunity to examine our motives and goals. When our vain efforts have come to nought, we may discover that letting go is the action that benefits us most.
 
“No one has ascended into heaven, but He who descended from heaven: the Son of Man.”
--Ha-Besora Al Piy Yochannan/John 3:13
 
The Text of Bereishit (Genesis) 11 Line Upon Line
 
 וַֽיְהִ֥י כָל־הָאָ֖רֶץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים׃
 
Gen 11:1 And it came to pass that in all the earth/land כָל־הָאָרֶץ khol ha-aretz lips/language  שָׂפָה safah were one אֶחָת echatFS and words/speaking/things/essence/substances דְבָרִים d’variymP were one אֲחָדִים echadiymP.
 
If, as the Jewish sages suggest, the present narrative takes place in the year 1996 from Creation, 340 years after the flood. Then Noach and his children are still alive and Avraham would be 48 years old. This illuminates the remainder of the text in that it suggests that only Banot Ha-adam (Daughters or Children of man: idolaters) were involved in building the tower of Bavel (Confusion).
 
This means that Ben Ha-Elohiym (Sons or Children of the God: God fearers) like Noach, Sheim, Yafet, Avram, were not involved in the building of the tower of Bavel and were therefore not subject to the confusion that resulted. If this is correct, the building of the tower of Bavel is a type of antithesis to the building of the Ark. Thus the actions of humanity prove time and again that our every inclination is toward evil, that is, toward the yetzer ha-ra (the evil inclination).
 
If we read the Hebrew to mean that there was only one common language, we ask “What Language did the whole earth speak?” It’s important to remember that this account takes place before the conflagration of the previous chapter’s lineage (chronologically speaking).
 
The events of this chapter happen post flood, when the population was beginning to re-emerge, so the number of people involved, while substantial, would not have been even remotely comparable to later world population estimates. Therefore it is more than reasonable to expect that they shared the same language or had a lingua franca (unifying language) spoken by everyone as a bridge between the various people groups and their unique tribal dialects, in much the same way English is used as a trade language today throughout the world.
 
There are many debates as to what the common language may have been. The Hebrew folk singer Ehud Banay sings, “When the LORD said, ‘Let there be light,’ it was in the language of the Hebrew man.” This view is shared by both Rashi, who calls Hebrew the Holy Tongue and Mizrachi, who claims that Hebrew is the language by which the world was created. While this may be overly optimistic, as a Jew I tend to want to agree with Rashi, Mizrachi, and Ehud Banay. After all, the text of the Torah has been passed down to us in Ivriyt (Hebrew). The truth is there’s no way to prove conclusively what that singular language might have been. In the end it’s probably best not to claim ownership of something this mysterious, after all, “the hidden things are unto God alone.” (D’varim/Deuteronomy 29:29)
 
The latter phrasing of verse 1 can be read “the same words,” and may denote understanding in addition to speech. Meaning that they not only comprehended each other, but also understood each other and shared a common purpose. The Hebrew דבר davar (spoken word) may indicate the concept of a shared story or lineage, as in oral tradition. This corresponds to the flood narrative. The terms “Language” and “same words,” find their counterparts in verse 7 when God takes away both their common language and their common purpose. Why? Because their speech and purpose were in opposition to the speech and purpose of God. Their Human word (davar) sought, in pride to exalt itself. God’s Word (Davar) came down, humbling Himself even unto death on a cross. (Yochannan/John 1:14)
 
Of course we can also understand verse 1 of Genesis 11 to read:
 
“And it came to pass in all the earth that language was a complex unity and many languages were spoken as one.”
 
If this is the correct understanding then the emphasis is not on a single tongue or lingua franca, but on common understanding between languages. Put simply an early tribal diversity existed where everyone spoke both their own unique ethno-cultural language and also understood and spoke the languages of each of the other people groups of the known world.
 
וַֽיְהִ֖י בְּנָסְעָ֣ם מִקֶּ֑דֶם וַֽיִּמְצְא֥וּ בִקְעָ֛ה בְּאֶ֥רֶץ שִׁנְעָ֖ר וַיֵּ֥שְׁבוּ שָֽׁם׃
 
Gen 11:2 And it came to pass, as they journeyed from the east, forward מִקֶּדֶם mikedem, that they found a valley in the earth in שִׁנְעָר Shinar (Casting Out, or Scattering In All Manner Of Ways) and dwelt there.
 
They journeyed from the east (that is from the area surrounding Ararat, where the ark rested and the sons of Noach began to repopulate the earth). Their journey took them from the vineyards of נח Noach (rest) to the plains of שִׁנְעָר Shinar (scattering), in the region of בָּבֶל Bavel (Confusion).
 
וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר׃
 
Gen 11:3 And said man to friend, “come, let’s make white bricks, and burn, burning them.” And they had the brick for stone, and pitch for cement.
 
The scribe of Genesis 11 Moses/Joshua (I see too many flaws in the redaction theory to give it any serious attention) are writing this for a Hebrew audience who are familiar with the concept of mud/clay and straw being used to construct bricks, given their history of slavery and brick making for Pharaoh in Egypt (Probably Ramses II). In the Promised Land Israel used stone for altars and larger construction projects. Stone was readily available in Israel/Canaan, while clay was the predominant resource in Mesopotamia (Modern Iran).
 
Why does the author detail the building materials and process used to build the Ziggurat—an ancient pagan temple, usually associated with the worship of the heavens? It’s more than likely that this description reminded Israel of her slavery. It is possible that slaves were used for the tower of Bavel project. Or, with the future in view, perhaps the scribe was pointing to the Hebrew altars—method of worship—humble stone structures, standing in stark contrast to the majestic Ziggurat—a pagan temple tower.
 
וַיֹּאמְר֞וּ הָ֣בָה׀ נִבְנֶה־לָּ֣נוּ עִ֗יר וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כָל־הָאָֽרֶץ׃
 
Gen 11:4 And they said, “Come, let’s build a city of anguish and terror עִיר iyr and a tower, whose head reaches into the heavens; and let us fashion וְנַעֲשֶׂה vena’aseh: make from something) for ourselves a name שֵׁם Sheim (Figuratively, a god e.g. HaShem), lest we be scattered abroad upon the face of all the earth.”
 
“Let us build a city with a tower—Ziggurat, temple—that reaches the heavens.”
 
Jewish tradition suggests that these are the words of Nimrod (rebellion) to his people (Pirke Eliezer, c. 24.) A careful reading of the text alongside the knowledge that righteous men like Noach and Avram were living at the time, confirms that Children of God (b’nai ha-Elohim: God fearers) did not participate in the building of the tower.
 
The Targums of both Yonatan and Yerushalayim read:
 
"Let us build in the midst of it a temple of worship on the top of it, and let us put a sword into his (the idol's) hand.''
 
The Jewish sages explain that Nimrod was the primary instigator of this rebellion and that he planned to build a tower to the heavens and from it wage war against God. Thus the Midrashim perceive sinister motives in the building of the tower.
 
The prideful statement of 11:2 is echoed in Yishayahu/Isaiah 14:13-14, a passage, which speaks of the king of Babylon and is also understood to be an admonishment against ha-Satan—the adversary, the Devil, Satan.
 
“But you said in your core being/heart,
‘I will ascend to the heavens;
I will raise my throne above the stars of Elohiym/God,
And I will sit on the mount of assembly
In the recesses of the north.
 
‘I will ascend above the heights of the clouds;
I will make myself like the Most High.’”
 
Yishayahu/Isaiah 14:13-14 [Author’s translation]
 
“Otherwise we will be scattered over the whole earth.” The people saw safety in numbers, security in their own combined efforts. In their attempt to achieve their own security without God, they reaped the very thing they were most afraid of and were scattered throughout the earth. (V.8-9)
 
As we read of this tower to the heavens we are also reminded of Jacob’s dream at Bethel/Ha-makum (Temple Mount) regarding the ladder or stairway to the heavens. (Genesis 28:17) Yeshua tells us that He is that ladder/stairway. (Yochannan/John 1:51) The anti-thesis to the tower of Bavel.
 
The phrase, “Let us fashion for ourselves a name” can be understood to mean either, “Let us fashion our own god” or, “Let us fashion an image of ourselves as god”. In each instance the Hebrew, “Sheim” can be understood as a representation of HaShem (The Name), which refers to the One God YHVH. In this case the intention is to usurp that Name and adopt it as their own. In other words this statement translates, “I am become god”.
 
 וַיֵּ֣רֶד יְהוָ֔ה לִרְאֹ֥ת אֶת־הָעִ֖יר וְאֶת־הַמִּגְדָּ֑ל אֲשֶׁ֥ר בָּנ֖וּ בְּנֵ֥י הָאָדָֽם׃
 
Gen 11:5 And descending, יהוה HaShem (YHVH: Merciful) observed and considered לִרְאֹת  lire’ot the city of anguish and terror אֶת־הָעִיר et haiyr) and the tower, which had been built by the children of the humanity הָאָדָם ha-adam.
 
It’s worth noting that the proper Name HaShem (YHVH), which denotes mercy, is used throughout this account. God is acting here, not as judge but as Merciful Deliverer.
 
“The LORD (HaShem) came down…”
 
Of course God, in Whom all things exist and have their being need not come down. This is said to convey a sense of intimacy and approach of manifest presence to the human reader. In addition to the obvious anthropomorphism there is a literary irony here. God descends in order to see the highest of humanity’s achievements. This is also a beautiful type for Messiah, “the Word became flesh and dwelt among us.” (Yochannan/John 1:14)
 
“To see what the children/daughters of humanity (Hebrew Banot ha-adam, daughters of men, a counterpart to the Hebrew ben ha-Elohim, sons or children of God) were building.” Daughters or children of men means non God fearers or pagans: Sons of God is interpreted to mean God fearers or worshippers of YHVH.
 
As stated, we know that in Him (God) all things exist and have their being (Acts 17:28). God need not come down or see; this is an obvious use of anthropomorphism, both these terms are meant to convey to the reader the present and perpetual reality of a God who continues to participate in His creation. Yeshua said, “My Father is always at His work.”(Yochannan/John 5:17)
 
וַיֹּ֣אמֶר יְהוָ֗ה הֵ֣ן עַ֤ם אֶחָד֙ וְשָׂפָ֤ה אַחַת֙ לְכֻלָּ֔ם וְזֶ֖ה הַחִלָּ֣ם לַעֲשׂ֑וֹת וְעַתָּה֙ לֹֽא־יִבָּצֵ֣ר מֵהֶ֔ם כֹּ֛ל אֲשֶׁ֥ר יָזְמ֖וּ לַֽעֲשֽׂוֹת׃
 
Gen 11:6 And said יהוה HaShem (YHVH: Merciful), “Behold, now. Pay attention, the people are one אֶחָד echad (a complex unity), and their lips/language are one אַחַת achatF; and all of them in this, begin to profane, defile, pollute and desecrate הַחִלָּם ha-chilam: and accomplishing, now nothing will restrain them, which they have purposed to fashion לַעֲשוֹת la’asot…
 
“HaShem said, ‘Behold, they are one people, and they all have the same language. And this is what they have begun to do, and now nothing which they purpose to do will be impossible for them.”
 
Not, “nothing will be impossible for them” but “nothing which they purpose to do will be impossible for them.” The purposes of fallen humanity will never equate to the higher thoughts and purposes of God. The hidden things are unto God alone, we will only ever have partial knowledge, with which to achieve limited goals (Deut. 29:29). We may achieve all that we set out to achieve, but in the end it will lead to death. God’s purpose here is not to stunt our growth, rather He works to protect us from growing in vain. A plant rooted in poisoned soil may grow for a time but eventually it will die, rotting away from the root. God would have us planted in good soil: sometimes that means He will turn over the field, replace the soil and start again with a new crop.
 
הָ֚בָה נֵֽרְדָ֔ה וְנָבְלָ֥ה שָׁ֖ם שְׂפָתָ֑ם אֲשֶׁר֙ לֹ֣א יִשְׁמְע֔וּ אִ֖ישׁ שְׂפַ֥ת רֵעֵֽהוּ׃
 
Gen 11:7 Come, let us descend, and there confuse their lips/language, so that they will not hear, perceive or understand, a man's lips/language to his friend.”
 
“Come, let us go down and confuse their language so they will not understand each other.”
 
To whom does “Us” refer? Some believe this refers to the Unity of God: Father, Son and Spirit. Others hold the view that God is speaking with the heavenly council of angels. Both interpretations are acceptable, there is no need to choose one over the other.
 
The terms: a. confuse, b. language and c. not understand, counter their positive forms in verse 1. It was impossible for humanity in its fallen state to maintain a universal tongue, in light of the powerful work of God. The text doesn’t tell us how long the confusing of the language took, it may have happened instantaneously or over a period of time. Either way, the final result is the same. When human beings seek to become God, confusion and chaos ensue.
 
וַיָּ֨פֶץ יְהוָ֥ה אֹתָ֛ם מִשָּׁ֖ם עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ וַֽיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר׃
 
Gen 11:8 Scattering, יהוה HaShem (YHVH: Merciful), them there upon the face of all the earth: to stop them establishing the city of anguish and terror.
 
“The LORD scattered them from there all over the earth and they stopped building the city.”
 
The very thing humanity sought to protect itself against was brought upon her by God. The LORD disturbed their security and pride, scattering them throughout the earth and leaving them vulnerable. God did this for the good of humanity, that we might seek out the security found in Him rather than pursue false security through our own efforts.
 
עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ בָּבֶ֔ל כִּי־שָׁ֛ם בָּלַ֥ל יְהוָ֖ה שְׂפַ֣ת כָּל־הָאָ֑רֶץ וּמִשָּׁם֙ הֱפִיצָ֣ם יְהוָ֔ה עַל־פְּנֵ֖י כָּל־הָאָֽרֶץ׃
 
Gen 11:9 Accordingly it is called by the name בָּבֶל Bavel (confusion); because there confusion was caused by יהוה HaShem (YHVH: Merciful), and the lips/languages of all the earth from there were scattered by יהוה HaShem (YHVH: Merciful) upon the face of all the earth.
 
The word בָּבֶל Bavel (Meaning confusion in Hebrew) is of Akkadian origin and in their language means “gateway to a god.” בָּבֶל Bavel is also the Hebrew word for Babylon (the location of these events) this word probably had its inception at the time of this event in earth history. The Hebrew scribes (Moses/Joshua) clearly intend a word play with the similar Hebrew word בלל balal, meaning “confusion.” Why then does the author, inspired by God, use Hebrew characters to name the city by transliterating an Akkadian word? Remembering that this is the first mention of the name of this city in the Scriptures. Should he not have simply used בלל balal to name both the city and reflect the lesson of the story, thus avoiding confusion? (Pun intended) Perhaps we should take note of the two clear meanings here and the chronology of the events of the text. We must remember that all the Nations spoke one tongue (possibly a lingua franca) and that the intent of their building was to reach God or a god, or to become gods through their own efforts, thus בָּבֶל Bavel (gateway to a god). This they sought in accordance with their fallen pride. We call this idolatry (the root of all evil). Now, having failed (the scribe, writing this retrospectively) they have had their language confused (בלל balal).
 
How does the scribe best show the reality of what has taken place? Perhaps he shows us by using the Akkadian word transliterated into Hebrew. Rashi in his famous commentary, did a similar thing with French words, transliterating the modern French into his own form of Hebrew. The author of Genesis is aware that a Hebrew reader will observe the word play (or miss-spelling as it were) and glean both meanings, having understood the story to teach a profound and pivotal spiritual truth. What is that truth? That humanity in its arrogance seeks to reach or become God by its own efforts (Bavel), and God, knowing that by trying to do this humanity will destroy itself, comes down and confuses (balal) their efforts; thus slowing humanity’s rapid journey toward its own extinction (both physical and spiritual, Hebrew thought does not separate the two).
 
In this account we learn that our own attempts to make a way to or become God will end in confusion. All that we do for God is sin, while all that we do from and with God is righteousness (right action born of the Spirit in Messiah as a result of His atoning blood shed for us.)
 
We are saved through God coming down, not by our going up. 
 
“No one has ascended into heaven, but He who descended from heaven: the Son of Man.”
--Yochannan/John 3:13
 
The Generations of Sheim (Name) and the beginning of the origin story of Israel
 
Genesis 11:10-32 gives us the lineage from Sheim to Avram, who would be ha-Ivriy—the Hebrew—grandfather of the nation of Israel (Jacob). It seems that the Author intends a type for the Gospel here; the efforts of humanity to reach deity are futile, God himself will use the weakest of nations, even a single man, to bring about His saving work, thus redeeming humanity and saving us from ourselves.
 
The genealogy of the previous chapter gives foundation to the fact that there are 10 generations between Noach and Avram, indicating the completeness in Avraham’s calling and the mercy of God upon the rebellious acts of humanity. This genealogy differs in presentation from the genealogy of the previous chapter because its purpose is to show the connection between Sheim and Avram (Ha-Ivriy: The Hebrew). Thus the genealogy is listed through the line of Arfachshad (light trickles from the breast), indicating that this is a genealogy of light, born at the breast of HaShem.
 
As a remez (hint) of deeper meaning this genealogy also shows the link between The Shem (God) and Avram (Father of a people: Israel. Who will become the father of many peoples, Avraham, the father of all who will believe). A third reading will discover the sod (mystery), that reveals God (HaShem) as Av (Father), ra (Great: rabah), am (the people: Israel), and subsequently, “God of the peoples” Av-ra-h’-am.
 
אֵ֚לֶּה תּוֹלְדֹ֣ת שֵׁ֔ם שֵׁ֚ם בֶּן־מְאַ֣ת שָׁנָ֔ה וַיּ֖וֹלֶד אֶת־אַרְפַּכְשָׁ֑ד שְׁנָתַ֖יִם אַחַ֥ר הַמַּבּֽוּל׃
 וַֽיְחִי־שֵׁ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אַרְפַּכְשָׁ֔ד חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
וְאַרְפַּכְשַׁ֣ד חַ֔י חָמֵ֥שׁ וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שָֽׁלַח׃
 וַֽיְחִ֣י אַרְפַּכְשַׁ֗ד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֶׁ֔לַח שָׁלֹ֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 וְשֶׁ֥לַח חַ֖י שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־עֵֽבֶר׃
 וַֽיְחִי־שֶׁ֗לַח אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־עֵ֔בֶר שָׁלֹ֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 
Gen 11:10 These are the generations תּוֹלְדֹת toldot of שֵׁם Sheim (Name): שֵׁם Sheim was a hundred years old, and begat that specific אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) two years after the flood: Gen 11:11 And שֵׁם Sheim (Name) lived after he begat אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) five hundred years, and begat sons and daughters. Gen 11:12 And אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) lived thirty five years, and begat the specific אֶת־שָלַח Shalach (Sprout, go forth, new life): Gen 11:13 And אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) lived after he begat שָלַח Shalach (Sprout, go forth, new life) four hundred and three years, and begat sons and daughters. Gen 11:14 And שָלַח Shalach (Sprout, go forth, new life) lived thirty years, and begat that specific אֶת־עֵבֶר Eiver (The region beyond): Gen 11:15 And שָלַח Shalach (Sprout, go forth, new life) lived after he begat עֵבֶר Eiver (The region beyond) four hundred and three years, and begat sons and daughters.
 
The Name produced light from His breast and the light produced new life. That new life lived in the region beyond.
 
 וַֽיְחִי־עֵ֕בֶר אַרְבַּ֥ע וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־פָּֽלֶג׃ וַֽיְחִי־עֵ֗בֶר אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־פֶּ֔לֶג שְׁלֹשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ וַֽיְחִי־פֶ֖לֶג שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־רְעֽוּ׃
 וַֽיְחִי־פֶ֗לֶג אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־רְע֔וּ תֵּ֥שַׁע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ 
 
Gen 11:16 And עֵבֶר Eiver (The region beyond) lived thirty four years, and begat that specific אֶת־פֶּלֶג Peleg (division): Gen 11:17 And עֵבֶר Eiver (The region beyond) lived after he begat פֶּלֶג Peleg (division) four hundred and thirty years, and begat sons and daughters. Gen 11:18 And פֶּלֶג Peleg (division) lived thirty years, and begat that specific אֶת־רְעוּ Reu (Friend): Gen 11:19 And פֶּלֶג Peleg (division) lived after he begat רְעוּ Reu (Friend) two hundred and nine years, and begat sons and daughters.
 
Division was born from the region beyond and after some time a friend was born out of division.
 
וַיְחִ֣י רְע֔וּ שְׁתַּ֥יִם וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שְׂרֽוּג׃
 וַיְחִ֣י רְע֗וּ אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שְׂר֔וּג שֶׁ֥בַע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 וַיְחִ֥י שְׂר֖וּג שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־נָחֽוֹר׃
 וַיְחִ֣י שְׂר֗וּג אַחֲרֵ֛י הוֹלִיד֥וֹ אֶת־נָח֖וֹר מָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 
Gen 11:20 And רְעוּ Reu (Friend) lived thirty two years, and begat that specific אֶת־שְׂרוּג Serug (branch): Gen 11:21 And רְעוּ Reu (Friend) lived after he begat שְׂרוּג Serug (branch) two hundred and seven years, and begat sons and daughters. Gen 11:22 And שְׂרוּג Serug (branch) lived thirty years, and begat Nachor (Snorting, Noble, Freeman): Gen 11:23 And שְׂרוּג Serug (branch) lived after he begat that specific אֶת־נָחוֹר Nachor (Snorting, Noble, Freeman) two hundred years, and begat sons and daughters.
 
The friend gave birth to a branch and the branch gave birth to a freeman.
 
 וַיְחִ֣י נָח֔וֹר תֵּ֥שַׁע וְעֶשְׂרִ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־תָּֽרַח׃
וַיְחִ֣י נָח֗וֹר אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־תֶּ֔רַח תְּשַֽׁע־עֶשְׂרֵ֥ה שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 וַֽיְחִי־תֶ֖רַח שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֙וֹלֶד֙ אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָֽן׃
 
Gen 11:24 And נָחוֹר Nachor (Snorting, Noble, Freeman) lived nine and twenty years, and begat that specific אֶת־תָּרַח Terach (Seek the Spirit: tur-ruach): Gen 11:25 And נָחוֹר Nachor (Snorting, Noble, Freeman) lived after he begat תָּרַח Terach (Seek the Spirit: tur-ruach) an hundred and nineteen years, and begat sons and daughters. Gen 11:26 And תֶרַח Terach (Seek the Spirit: tur-ruach) lived seventy years, and begat that specific אֶת־אַבְרָם Avram (Father of a great people or, Great Father of a people), that specific אֶת־נָחוֹר Nachor (Snorting, Noble, Freeman), and that specific אֶת־הָרָן Haran (Mountain climber).
 
The freeman gave birth to those seeking the Spirit and those seeking the Spirit gave birth to the father of a great nation and to a freeman and one who ascended the mountain.
 
The Generations of Terach [Seek the Spirit]
 
וְאֵ֙לֶּה֙ תּוֹלְדֹ֣ת תֶּ֔רַח תֶּ֚רַח הוֹלִ֣יד אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָ֑ן וְהָרָ֖ן הוֹלִ֥יד אֶת־לֽוֹט׃
 
Gen 11:27 Now these are the generations תּוֹלְדֹת toldot of תֶרַח Terach: תֶרַח Terach (Seek the Spirit: tur-ruach) begat that specific אֶת־אַבְרָם Avram (Father of a great people or, Great Father of a people), נָחוֹר Nachor (Snorting, Noble, Freeman), and הָרָן Haran (Mountain climber); and הָרָן Haran (Mountain climber) begat that specific אֶת־לֽוֹט Lot (covering).
 
These are the generations of those who sought the Spirit. Those who were seeking the Spirit gave birth to a father of a great people, who scaled a mountain and received a covering.
 
וַיָּ֣מָת הָרָ֔ן עַל־פְּנֵ֖י תֶּ֣רַח אָבִ֑יו בְּאֶ֥רֶץ מוֹלַדְתּ֖וֹ בְּא֥וּר כַּשְׂדִּֽים׃
 
Gen 11:28 And הָרָן Haran (Mountain climber) died before his father תֶרַח Terach (Seek the Spirit: tur-ruach) in the land of his birth, in אוּר Ur (Flame, light) of the כַּשְׂדִּים Kasdiym (Increasing ones: a plural form of kesed [increase]).
 
The one who climbed the mountain died in the presence of the one seeking the light in the land of his birth in the light of the increasing ones.
 
וַיִּקַּ֨ח אַבְרָ֧ם וְנָח֛וֹר לָהֶ֖ם נָשִׁ֑ים שֵׁ֤ם אֵֽשֶׁת־אַבְרָם֙ שָׂרָ֔י וְשֵׁ֤ם אֵֽשֶׁת־נָחוֹר֙ מִלְכָּ֔ה בַּת־הָרָ֥ן אֲבִֽי־מִלְכָּ֖ה וַֽאֲבִ֥י יִסְכָּֽה׃
 
Gen 11:29 And אַבְרָם Avram (Father of a great people or, Great Father of a people) and נָחוֹר Nachor (Snorting, Noble, Freeman) took to themselves wives: the name of אַבְרָם Avram’s (Father of a great people or, Great Father of a people) wife was שָׂרָי Saray (My Princess); and the name of נָחוֹר Nachor’s (Snorting, Noble, Freeman) wife, מִלְכָּה Milkah (Queen), the daughter of הָרָן Haran (Mountain climber), the father of מִלְכָּה Milkah (Queen), and the father of יִסְכָּה Yiskah (she will look out, she will see).
 
The father of a great people and a freeman took wives, the father of a great people married a Princess and the freeman married a Queen, the daughter of the one who ascended the mountain: he had also begotten she who will see.
 
וַתְּהִ֥י שָׂרַ֖י עֲקָרָ֑ה אֵ֥ין לָ֖הּ וָלָֽד׃
 וַיִּקַּ֨ח תֶּ֜רַח אֶת־אַבְרָ֣ם בְּנ֗וֹ וְאֶת־ל֤וֹט בֶּן־הָרָן֙ בֶּן־בְּנ֔וֹ וְאֵת֙ שָׂרַ֣י כַּלָּת֔וֹ אֵ֖שֶׁת אַבְרָ֣ם בְּנ֑וֹ וַיֵּצְא֨וּ אִתָּ֜ם מֵא֣וּר כַּשְׂדִּ֗ים לָלֶ֙כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֥אוּ עַד־חָרָ֖ן וַיֵּ֥שְׁבוּ שָֽׁם׃
 וַיִּהְי֣וּ יְמֵי־תֶ֔רַח חָמֵ֥שׁ שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיָּ֥מָת תֶּ֖רַח בְּחָרָֽן׃
 
Gen 11:30 But שָׂרָי Saray (My Princess) was barren; she had no child. Gen 11:31 And תָּרַח Terach (Seek the Spirit: tur-ruach) took אַבְרָם Avram (Father of a great people or, Great Father of a people) his son, and לֽוֹט Lot (covering) the son of הָרָן Haran (Mountain climber) his son's son, and שָׂרָי Saray (My Princess) his daughter in law, his son אַבְרָם Avram’s (Father of a great people or, Great Father of a people)  wife; and they went forth with them from אוּר Ur (Flame, light) of the כַּשְׂדִּים Kasdiym (Increasing ones: a plural form of kesed [increase]), to go into the land of כְּנַעַן Kenaan (Lowland, Slave, Merchant, Servant); and they came unto הָרָן Haran (Mountain climber), and dwelt there. Gen 11:32 And the days of תֶרַח Terach (Seek the Spirit: tur-ruach) were two hundred and five years: and תֶרַח Terach (Seek the Spirit: tur-ruach) died in (Mountain climber).
 
The princess was unable to have children so the one seeking the Spirit took her husband, the father of a great nation and the covering from the one who ascended the mountain and the princess; and went out from the light of the increasing ones to go into the land of slavery. And they came to the mountain of ascent and lived there. The one seeking the Spirit died on the mountain of ascent.
 
A Paraphrase of Genesis 11:10-32
Using the Meanings of the Genealogical Names
 
The following paraphrase should be treated as a remez (hint) based allegory which uses the p’shat (plain) meaning of the Hebrew names to generate a d’rash (comparative teaching) or mashal (parable) and nothing more. I am in no way suggesting that this is the p’shat (plain) meaning of the text, which is an historical, literal genealogy recording the link between Shem and Avram.
 
I have represented the meanings of the Hebrew names to the best of my understanding and where the names have multiple meanings I have chosen the meaning that I believe best fits the present text in light of the metanarrative of the Biblical Canon.
 
The Generations of the Name: A Paraphrase Using Name meanings (Genesis 11:10-26)
 
The Name produced light from His breast and the light produced new life. That new life lived in the region beyond. Division was born from the region beyond and after some time a friend was born out of division. The friend gave birth to a branch and the branch gave birth to a freeman. The freeman gave birth to those seeking the Spirit and those seeking the Spirit gave birth to the father of a great nation and to a freeman and one who ascended the mountain.
 
The Generations of those who seek the Spirit: A Paraphrase Using Name meanings (Genesis 11:27-32)
 
These are the generations of those who sought the Spirit. Those who were seeking the Spirit gave birth to a father of a great people, who scaled a mountain and received a covering. The one who climbed the mountain died in the presence of the one seeking the light in the land of his birth in the light of the increasing ones. The father of a great people and a freeman took wives, the father of a great people married a Princess and the freeman married a Queen, the daughter of the one who ascended the mountain: he had also begotten she who will see. The princess was unable to have children so the one seeking the Spirit took her husband the father of a great nation and the covering from the one who ascended the mountain and the princess and went out from the light of the increasing ones to go into the land of slavery. And they came to the mountain of ascent and lived there. The one seeking the Spirit died on the mountain of ascent.
 
© 2024 Yaakov Ben Yehoshua