The narrative of Genesis 11:4 is a pivotal moment in biblical literature, marking the human attempt to build the Tower of Babel and the subsequent divine intervention. Understanding the exegetical syntax of the Hebrew grammar in this verse is crucial for appreciating its theological and narrative implications. The verse reads:

Hebrew Text (Genesis 11:4): וַיֹּאמְר֞וּ הָ֣בָה ׀ נִבְנֶה־לָּ֣נוּ עִ֗יר וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כָל־הָאָֽרֶץ׃

Translation (Updated American Standard Version): “Then they said, ‘Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be scattered over the face of the whole earth.'”

Exegetical Analysis of Hebrew Syntax:

Imperative Cohortative Mood:

- The verse begins with the verb וַיֹּאמְר֞וּ (vayyōmĕrū, “and they said”), a narrative vav (ו) prefix attached to a Qal form of the root אמר (’mr, “say”). This sets the stage for direct speech.
- The phrase הָ֣בָה ׀ נִבְנֶה (hāḇâ nibnēh, “Come, let us build”) demonstrates the use of הבה (hāḇâ, “come”) as an interjection to capture attention, followed by the cohortative form of the verb בנה (bnh, “to build”), which expresses determination or resolve.

Jussive and Cohortative Forms:

- The expression וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם (ūmigdāl verōšō bashāmayim, “and a tower with its top in the heavens”) features a nominal clause where מגדל (migdāl, “tower”) is further described by a relational clause indicating the extremity of its height reaching the heavens (שמים, šāmayim).
- The phrase וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם (wena‘ăśeh-lānū šēm, “and let us make a name for ourselves”) uses a cohortative form again (נעשה, na‘aseh, from עשה, ‘śh, “to make”) to denote collective resolve.

To further elucidate the expression וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם (ūmigdāl verōšō bashāmayim, “and a tower with its top in the heavens”), it’s crucial to understand the Hebrew language and its idiomatic expressions, particularly in ancient texts like the Hebrew Bible.

Understanding the Hebrew Idiom: The phrase “its top in the heavens” does not literally imply that the tower’s pinnacle reached the physical heavens where God resides or beyond the atmosphere. In biblical Hebrew, expressions such as בַשָּׁמַ֔יִם (bashāmayim, “in the heavens”) are often idiomatic and can symbolize exceeding greatness or ambitious endeavors. It reflects the builders’ aspiration to create something monumental, a structure so tall and imposing as to touch the sky, metaphorically bridging the gap between the human and the divine.

Cultural and Historical Context: In the ancient Near East, ziggurats and other massive structures were often constructed with the intention of reaching towards the divine. These structures were not just architectural feats but also religious expressions, aiming to connect the earthly realm with that of the gods. In the context of Genesis 11:4, the Tower of Babel is an archetype of human pride and the desire to make a name for oneself, reaching up towards the realm of God as an assertion of human capability and independence.

Exegetical Considerations:

Nominal Clause and Relational Clause:
- The nominal clause focuses on מגדל (migdāl, “tower”), a key term that by itself suggests a tall structure. The addition of וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם (verōšō bashāmayim, “and its top in the heavens”) uses a relational clause that serves to hyperbolically express the extraordinary height and grandeur envisioned by its builders.
Metaphorical Language:
- The Hebrew Bible frequently employs metaphorical language to convey messages or themes. The depiction of the tower with its top in the heavens serves as a narrative device to communicate not just the physical description of the tower but also the theological implications of human actions reaching or trespassing into the divine domain.
Theological Implications:
- This expression indicates a breach of the human-divine boundary, where the builders’ intent was not merely architectural but symbolically represented their desire to establish their power and permanence, rivaling or reaching out to the divine. It’s a visual and linguistic manifestation of human pride and collective hubris, which is met with divine action to reassert the distinction between Creator and creation.

In translating this into English, it’s essential to maintain the balance between a literal architectural ambition and its symbolic theological implications. The phrase “with its top in the heavens” captures both the audacious human aspiration and its metaphorical reach towards the divine. This understanding aligns with the historical and cultural contexts of ancient construction practices and the biblical worldview that sees such human endeavors as ultimately under the providence and judgment of God. Thus, the translation by the Updated American Standard Version appropriately conveys the depth and nuance of the original Hebrew, countering misinterpretations that might arise from a purely literal reading of the phrase in modern English.

Purpose and Consequence:

- The final clause, פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כָל־הָאָֽרֶץ (pen-nāpûṣ ‘al-pənê kāl-hā’āreṣ, “lest we be scattered over the face of the whole earth”), employs the particle פן (pen, “lest”) introducing a purpose clause. This suggests that the construction of the city and tower was motivated by a fear of dispersion.
- The verb נפוץ (nāpûṣ, “be scattered”) is in Niphal imperfect form, indicating a potential passive action that the subjects wish to avoid.

Soundness of Translation: The translation provided by the Updated American Standard Version adheres closely to the literal Hebrew text while maintaining clarity in English. Each Hebrew phrase is accurately rendered, preserving the imperative and cohortative moods essential for understanding the urgency and communal aspect of the builders’ actions. The phrase “with its top in the heavens” effectively captures the Hebrew expression, reflecting the ambitious nature of the tower.

In conclusion, Genesis 11:4 not only narrates a historical event but also sets up a theological reflection on human ambition and divine sovereignty. The precise use of Hebrew moods and clauses in the verse underpins this narrative, highlighting the collective human intent and its confrontation with divine will. The UASV translation upholds this nuance, ensuring that the English rendering remains faithful to the original Hebrew text, thereby providing a sound basis for theological and exegetical study.

A Hunter In Opposition to God, Nimrod, a Tower, and You!

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is the CEO and President of Christian Publishing House. He has authored more than 220 books and is the Chief Translator of the Updated American Standard Version (UASV).