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God Descended to Babel and the Angels Came With Him

On the scaffold they wept for a fallen brick and stepped over a fallen man. Then their speech turned, and some of them went on all fours.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Lord Came Down With His Council
  2. They Asked for Bricks and Got Water
  3. Some Builders Left on Their Knuckles
  4. Seventy Angels Drew the Nations
  5. Nimrod Named What Was Left

The brick hit the ground first. The men on the tower of Shinar covered their faces and wept as if a child had gone over the edge.

God Descended to Babel and the Angels Came With Him Click for full size

A man went over after it. They did not cover their faces for him. They shouted for more clay, more pitch, more fire in the ovens. The tower had seventy steps. The climb ran east. The way down ran west. They meant to take axes to the firmament and let the upper waters out, so no flood could ever again be poured on them from above. They meant to sit in heaven as gods.

Young Abram saw the work and cursed them in the name of the Lord. Nobody on the scaffold turned his head.

Then the air over the plain changed.

The Lord Came Down With His Council

God came down to see the city and the tower. The angels who stand around His throne came down with Him. They moved through the air over Shinar together and looked at the baked clay stacked toward heaven.

God spoke the commission in the hearing of that council. "Go to, let us go down and confound their language, that they may not understand one another's speech, and they may be dispersed into cities and nations, and one purpose will no longer abide with them till the day of judgment."

The last words hung over the brickwork. Till the day of judgment. Not forever. Long enough to break the one purpose that had made a tower more precious than a man.

They Asked for Bricks and Got Water

A foreman called for stones. The man below him brought water. Another called for water and received stubble. Mouths that had shared one speech since the flood opened and produced sounds no neighbor could follow. Brothers stood face to face and did not know each other.

The work did not fall because a wind knocked it. It fell because a tower is a conversation, and the conversation stopped. Men who had passed bricks in a single rhythm now passed the wrong thing, cursed the wrong thing, and could not finish a sentence that would hold a wall.

They ceased to build the city and the tower. The wind would come later and throw what was left of it down upon the earth. First the speech went. Then the stone.

Some Builders Left on Their Knuckles

The punishment did not stop at the tongue. God changed the form of some of the builders into the form of monkeys. Hands that had stacked fire-baked clay toward heaven went to the ground. Faces that had argued for war with those in heaven could no longer argue. The men who had wept for bricks and stepped over bodies lost the bodies they had refused to value.

The rest were driven to clefts and caves. They dug holes in the dust. Beasts of the field moved in among them. One portion of the judgment came by water, another by fire, another by thirst. From the plain they were scattered into cities and nations, each according to the new speech in his mouth.

Seventy Angels Drew the Nations

This was one of ten descents God would make between the making of the world and the day of judgment. On the plain He did more than break a building. He and the seventy angels that surround His throne cast lots for the nations that were about to be born from the scattering.

Each angel received a people. Israel fell to the lot of God. To every nation a language. Hebrew, the speech God had used at the creation of the world, He kept for Israel. Seventy tongues rose off the brickwork. Seventy peoples walked away from one another. The single purpose that had built the tower would not return until the day named in the commission.

Nimrod Named What Was Left

Nimrod son of Cush did not leave Shinar. When the scattering was done he built four cities on the ruin and named them for what had happened there. The first he called Babel, because the Lord had confounded the language of the whole earth. The second he called Erech, because from there God had dispersed them. The third he called Eched, for the battle that had been fought in that place. The fourth he called Calnah, because his princes and mighty men were consumed there.

He sat down in Babel and took up his reign again over whoever was left. His subjects called him Amraphel, saying that at the tower his princes had fallen through his means. He did not turn back. He taught the sons of men the same wickedness he had taught them before the bricks went up.

The angels were gone. The plain spoke seventy ways at once. Some of the builders were already in the fields, using their hands as animals use them, and the name of the first city told anyone who came after what God had done to a single tongue that tried to climb into His house.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Book of Jubilees 10:36Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

That disconnect, that inability to understand each other, it goes way back. Like, really way back.

The Book of Jubilees, an ancient Jewish text that expands on the stories we find in Genesis, gives us a concise, powerful account of what happened next. It says, "Go to, let us go down and confound their language, that they may not understand one another's speech, and they may be dispersed into cities and nations, and one purpose will no longer abide with them till the day of judgment."

Who is speaking here? The text says, "The Lord descended, and we descended with Him to see the city and the tower which the children of men had built." So, God, accompanied by.. well, we. Angels? Divine beings? The text leaves it wonderfully ambiguous, inviting us to imagine the scene, the divine council observing humanity's grand, perhaps misguided, project.

And what does God do? He confounds their language. Boom. Just like that. "He confounded their language, and they no longer understood one another's speech, and they ceased then to build the city and the tower."

One minute, you're laying bricks, shouting instructions to your buddy. The next, the words coming out of your mouth are gibberish to him. And his to you. Construction grinds to a halt. Plans are abandoned.

The Book of Jubilees then tells us, "For this reason the whole land of Shinar is called Babel, because the Lord did there confound all the language of the children of men, and from thence they were dispersed into their cities, each according to his language and his nation." Babel, of course, sounds like the Hebrew word balal, meaning "to confuse."

So, there you have it. The Tower of Babel. A story of ambition, divine intervention, and the origin of different languages. But is it just a story about how we started speaking different tongues? Or is it a cautionary tale about the dangers of unchecked ambition and the importance of understanding each other, even when we don't speak the same language? Perhaps it’s both. And maybe, just maybe, that's a message that still resonates today.

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Chronicles of Jerahmeel XXXChronicles of Jerahmeel (Gaster, 1899)

Retold in our words. Read the original at the link below.The Chronicles of Jerahmeel, trans. Moses Gaster (1899) · Public Domain

The builders of the Tower of Babel were not just confused. They were transformed. According to the Chronicles of Jerahmeel, a 12th-century Hebrew chronicle translated by Moses Gaster in 1899, when God confounded their language, He also changed their form into that of monkeys. Brothers could not recognize each other. When builders ordered stones, workers brought water. When they asked for water, they received stubble.

The tower itself was a massive undertaking, seventy steps high, with the ascent from the east and the descent from the west. The builders' priorities were revealing: if a man fell from the tower, nobody cared. But if a single brick fell, they wept bitterly and cried, "When, oh when, will another be brought up?" Bricks mattered more than people.

Their ambitions went beyond architecture. The builders planned to "take axes and break open the firmament" so the waters above would drain below, preventing God from ever sending another flood. They intended to wage war against heaven itself and establish themselves as gods. God's response was decisive. He declared He would scatter them, destroy some by water and others by fire, and strike them with thirst, "but Abram, My servant, I shall select."

God revealed that the land He intended for Abraham had been spared even during the flood. He never sent the deluge upon it. Now He would bring Abraham there, make a covenant with him and his descendants forever, and be their God for eternity. Abram had cursed the builders in God's name, but they ignored him. So God descended with seventy thousand angels and shattered their single language into seventy tongues. The tower was abandoned. The people were scattered across the earth.

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Jasher 11Book of Jasher

Retold in our words. Read the original at the link below.The Book of Jasher, J. H. Parry edition (1887) · Public Domain

What about the generations that followed? What were they up to? The Book of Jasher, an ancient text referenced in the Bible itself (Joshua 10:13 and (2 Samuel 1:1)8), offers some fascinating, and sometimes startling, answers.

The story picks up with Nimrod, that mighty hunter we meet in Genesis. According to Jasher, Nimrod wasn't just hunting animals. He was building an empire. He constructs cities in the land of Shinar (that's Mesopotamia, modern-day Iraq). And get this: the names of the cities themselves are a commentary on the Tower of Babel incident!

First, there's Babel, of course, named "because the Lord there confounded the language of the whole earth." Then Erech, because from there God dispersed the people. Eched, a memorial to a great battle. And finally, Calnah, where Nimrod's princes and mighty men were "consumed" because they rebelled against God. Ouch.

Nimrod settles in Babel and, despite the whole tower debacle, doubles down on wickedness. He's even given a new name, Amraphel, because "at the tower his princes and men fell through his means." His son, Mardon, is even worse! The verse reads, "From the wicked goeth forth wickedness." It's a harsh assessment, but it sets the stage for what's to come.

We also hear about a war between the families of Ham, one of Noah's sons. Chedorlaomer, king of Elam, subdues five cities and makes them pay tribute for twelve years. This detail might sound random, but it actually connects to a later biblical narrative involving Abraham and his rescue of Lot (Genesis 14).

But the real heart of this chapter centers on a young Abram. We learn that in the fiftieth year of his life, Abram leaves Noah's house and returns to his father Terah. And here's where things get really interesting. Abram, already knowing the Lord, is appalled by the idolatry he finds in his father's home. Terah, you see, is not just a regular guy. He’s "captain of the host of king Nimrod," and he's deeply involved in serving "strange gods."

The text paints a vivid picture: twelve gods standing in their temples. Abram, filled with righteous anger, vows to destroy them. And he doesn't waste any time.

He confronts his father, asking about the Creator. Terah proudly presents his idols. Abram pretends to be interested in making offerings, even tricking his mother into preparing savory meat for the idols. But of course, the idols do nothing. They can't eat, they can't speak, they can't even move.

Then, the pivotal moment: Abram is "clothed with the spirit of God." He denounces the idols and, in a dramatic act of defiance, he grabs a hatchet and smashes them all! He then cleverly places the hatchet in the hand of the largest idol, setting the stage for a hilarious (and tense) confrontation with his father.

Terah, understandably furious, confronts Abram. Abram, with remarkable audacity, claims the largest idol destroyed the others in a fit of jealousy. Terah, of course, doesn't buy it. "Are they not wood and stone, and have I not myself made them?" he demands.

Abram then turns the question back on his father: "And how canst thou then serve these idols in whom there is no power to do anything? Can those idols in which thou trustest deliver thee?"

The argument escalates, culminating in Abram snatching the hatchet and running away. Terah, enraged, runs to Nimrod, demanding justice.

The scene shifts to a royal court. Nimrod, surrounded by his princes, interrogates Abram. Abram repeats his story about the large idol. When Nimrod scoffs, Abram turns his fire on the king himself, condemning his idolatry and warning him of divine judgment, even referencing the Flood as a consequence of similar wickedness.

Abram concludes with a powerful call to repentance: "Now therefore put away this evil deed which thou doest, and serve the God of the universe, as thy soul is in his hands, and then it will be well with thee." And if not? "Then wilt thou die in shame in the latter days."

The chapter ends with Abram lifting his eyes to heaven, declaring that the Lord sees all the wicked and will judge them. It's a powerful image of faith and defiance in the face of overwhelming opposition.

So, what do we take away from this? The story of Abram's iconoclasm, his smashing of idols, isn't just a tale of youthful rebellion. It’s a foundational narrative about challenging false gods, about speaking truth to power, and about choosing faith over conformity.

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Legends of the Jews 4:103Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The familiar story is this:. Humanity, united in language and purpose, decides to build a tower reaching to the heavens. A bit audacious, to say the least. And God, seeing this, decides to confound their speech, scattering them across the earth. But there’s so much more to the story!

The confounding of language wasn't just about punishing sin and sinners, though that was certainly part of it. It was also connected to something incredibly profound: a rare and special descent of God to Earth. According to tradition, there are only ten such descents from the creation of the world until the Day of Judgement. This was one of them.

God, surrounded by seventy angels that make up His heavenly court. What are they doing? Holding a divine lottery. As we find in Legends of the Jews, by Ginzberg, they cast lots concerning the various nations of the world. Each angel received a nation as their charge.

Who would get Israel? That's where the story takes a truly special turn. Israel, the chosen people, fell to the lot of God Himself.

And what about language? Each nation was assigned a specific tongue. But Hebrew...Ivrit...that was different. Hebrew was reserved for Israel. The Legends of the Jews tells us that it was the language God used at the creation of the world. A language imbued with the very power of creation.

So, next time you hear Hebrew spoken, remember this story. It's more than just a language; it’s a connection to a divine moment, a reminder of a unique covenant, and a whisper of the very words with which the world was brought into being.

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