After the Flood Part 7: The Tower of Babel

The Tower of Babylon in Ancient Near Eastern Perspective

“In a polemical vein, [the biblical author] named the Babylonian claim an instance of hubris and filed it in the incrementally growing catalog kept since the beginning of history. Babel is the apex of arrogance. It involves the harnessing of all humanity for a single purpose devised by a totalitarian regime, with all the means it can muster. [Genesis 11 contains] an intrinsic textual scorn for the robotization of the Babylonians. They share not only one language but also uniform concepts. All the energies are mobilized for the construction of monuments to their own glory ... This and the likeness of the material used in Babylon and by the Pharaohs for the erection of pyramids ... bring the Bible to condemn equally the Babylonian and Egyptian megalomania. As a symbol of this, the tower plays a major role.” LaCocque, Andre (2010). The Captivity of Innocence: Babel and the Yahwist. Wipf and Stock. 17, 19.

“In the late third millennium the ziggurat was developed by creating a succession of massive platforms on top of which a small shrine was located. This ziggurat was situated either adjacent to the main temple, or at a distance, but then connected to the temple by a succession of courtyards. It towered over the rest of the city, and must have presented an impressive sight, considering that the authors of the Biblical book of Genesis saw in Babylon's ziggurat a prime example of man's hubris.” Van De Mieroop, Marc (1999). The Ancient Mesopotamian City. Oxford University Press. 77.

Babylon is actually an Akkadian word put into Hebrew. It means gate of the gods-Bab-il. The Door. The doorway through which runs all the traffic between gods and humanity. There could not be a more antithetical concept to what Eden and then the temple.

So, we're talking about where the Euphrates and the Tigris come together.

culminated in the reign of Hammurabi (1795-1750 B.C.E.), who unified the entire Mesopotamian region under Babylon’s rule. His reign was followed by a long decline until the Hittite uprising in 1595 B.C.E. It was nearly 1,000 years later that Nebuchadnezzar led the Neo-Babylonian empire to its resurgence in the late 600s B.C.E., which lasted less than a century because it fell to the Persians in 539 B.C.E.

The plains of Shinar refer to the huge river deltas of the Tigris and Euphrates which merge together before running into the Persian Gulf.

So you can imagine a region of the ancient world that has the oldest cities. Do you remember the stories they told about themselves? That our cities were built from half human, half gods. Gilgamesh types.

And the seventh generation, He went up to heaven and learned math and science and medicinal herbs and brick making. And so, this is a culture that asserted dominance over the world. It was a world empire multiple times and it's foundation mythologies. We are the gate of the gods.

Ziggurat

Ziggurats were prominent structures in ancient Mesopotamia, serving as religious and cultural centers. They were not places for public worship or rituals but rather platforms for temples dedicated to the gods. These stepped pyramidal towers had significant religious symbolism and were associated with divine presence, bridging the human and divine realms.

Religious Practices Associated with Ziggurats

Temple Worship At the summit of the ziggurat was a temple, often dedicated to the city's patron deity, such as Marduk in Babylon or Anu in Uruk. Priests performed rituals, offerings, and prayers within the temple to honor the god. These acts were believed to maintain cosmic order and ensure the deity's favor.

Sacrifices and Offerings Daily sacrifices of food, drink, and animals were made to the gods. These offerings were considered necessary to sustain the deities and keep them benevolent toward humanity.

Priestly Duties Only priests and designated temple personnel had access to the ziggurat and its temple. They conducted rituals, maintained the temple's sanctity, and interpreted omens to provide guidance to rulers and the community.

Religious Festivals Major festivals, such as the Akitu (New Year Festival), involved processions and rituals that sometimes centered on the ziggurat. During these events, statues of the gods might be paraded to and from the ziggurat to symbolize divine engagement with the people.

Astronomy and Divination Ziggurats were often aligned with celestial bodies, reflecting the Mesopotamians' deep interest in astronomy. Priests observed the stars and planets from the ziggurat's heights, interpreting their movements as messages from the gods.

Symbolism of Ascension The ziggurat’s stepped design symbolized a staircase to heaven, reflecting humanity’s desire to connect with the divine. This architectural motif reinforced the idea that gods resided in elevated, celestial realms.

Spiritual Significance

The ziggurat was seen as the "binding" of heaven and earth. In Sumerian, the word ziggurat means "to rise high" or "to build on a raised area." It was believed that gods descended to the temple at the ziggurat’s summit, allowing communication and favor between them and humanity.

Etemenanki

And so there was one particular structure that got built and torn down and remodeled multiple times.

And it's called the Etemenanki Ziggurat in Babylon.

https://en.namu.wiki/w/%EC%97%90%ED%85%8C%EB%A9%98%EC%95%99%ED%82%A4

It was one of the largest temples in the ancient world.

It got torn down and rebuilt multiple times.

So there were stairways, large ramps leading up and then all of these tiers. And then at the top of which is a temple where sacred ritual meals and all their sacrifices would take place. It was the Place of the priest

And then you build this tower to bridge heaven and earth.

Etemenanki is Sumerian for “tower of the foundation of Heaven and Earth.” Its 14th century origins are mentioned in the famous Babylonian epic of creation, Enuma Elish, which tells of Marduk’s rise to power as the old Babylonian empire came to dominate Mesopotamia in the 1200s B.C.E.

“The Anunna-gods, of heaven and earth, made ready to speak, To Marduk their lord they said, “Now, Lord, you who have liberated us, (50) What courtesy may we do you? We will make a shrine, whose name will be a famous saying, Your chamber that shall be our stopping place, we shall find rest therein ...”

(55) When Marduk heard this, His features glowed brightly, like the day, “Then make Babylon the task that you requested, Let its brickwork be formed, build high the shrine.” The Anunna-gods set to with hoes, (60) One (full) year they made its bricks. When the second year came, They raised up Esagila, the counterpart to the deep-waters, They built the high ziggurat ... For Anu-Enlil-Ea they founded his ... and dwelling. (65) Majestically he took his seat before them, Its pinnacles were facing toward the base of Esharra ... (70) The Lord, on the Exalted Dais, which they built as his dwelling, Seated the gods his fathers for a banquet, “This is Babylon, your place of dwelling. Take your pleasure there, seat yourselves in its delights!” The great gods sat down, (75) They set out cups, they sat down at the feast.”

After they had taken their enjoyment inside it, And in awe-inspiring Esagila had conducted the offering, All the orders and designs had been made permanent, All the gods had divided the stations of heaven and netherworld, (80) The fifty great gods took their thrones, The seven gods of destinies were confirmed forever for rendering judgment ...

After Anu had ordained the destinies of the bow, He set out the royal throne which stood highest among the gods, Anu had him sit there, in the assembly of the gods. (95) Then the great gods convened, They made Marduk’s destiny highest, they prostrated themselves ...

They granted him exercise of kingship over the gods, (100) They established him forever for lordship of heaven and earth.

Enuma Elish, Tablet 6. Quoted in Hallo, William W. and Younger, K. Lawson (2002). The Context of Scripture: Volume 1 Canonical Compositions from the Biblical World. Brill Academic Publishers. 401.

Esagila, which means the counterpart to the deep waters." Think the water's below and where are the waters above?

The heavens. So, what they conceive of this temple as a symbolic mountain that joins heaven and earth.

It's an anti-Eden. Anti-Eden.

DKFindOut (2023) Joel Edmund Anderson

But this famous structure was reconstructed parts of it today. It's called The Ishtar Gate. Ishtar was one of the important goddesses of Babylon.

She appears in the "Hebrew Bible", 'cause many of the Kings of David loved to build Ashtaroth or Esharras on high places. And this is The Ishtar Gate. And there are all these lions. Think Gilgamesh the lion slayer. There are all these lions. You go in, big statues, giant statues of the Kings. And it's this big aisle way leading you up to Etemenanki where you go look and it's it...

The temple and ziggurat were restored under the reign of Nabopolassar of the Neo-Babylonian empire in the 600s B.C.E. A cylindrical clay monument describes the remodel

“At that time my lord Marduk told me in regard to Etemenanki, the ziqqurrat of Babylon, to ground its foundation in the lap of the underworld, to make its summit like the heavens. I fashioned pick-axes, spades and brick-moulds ... and set them in the hands of a vast workforce enlisted from my land. I had them shape mud bricks without number and mould baked bricks like countless raindrops. I had the River Arakhtu bear asphalt and bitumen like a mighty flood ...

Through the sagacity of Ea, through the intelligence of Marduk, through the wisdom of Nabû and Nissaba, by means of the vast mind that the god who created me let me possess, I deliberated with my great intellect, I commissioned the wisest experts ... The master-builders drew taut the measuring cords, they determined the limits. I sought confirmation by consulting Shamash, Adad and Marduk and, whenever my mind deliberated (and) I pondered (unsure of) the dimensions, the great gods made (the truth) known to me by the procedure of (oracular) confirmation ...

I constructed the building ... and raised its top as high as a mountain. For my lord Marduk I made it an object fitting for wonder, just as it was in former times.”

Nabopolassar Cylinder A, 1.30-3.37, Translation by George, A. R. (2005). The Tower of Babel: Archaeology, History and Cuneiform Texts. Archiv Für Orientforschung. 51, 75-95.

“The best indication of the function of the ziggurats comes from the names given to them. For instance, the name of the ziggurat at Babylon, Etemenanki, means ‘temple of the foundation of heaven and earth.’ One at Larsa means ‘temple which links heaven and earth.’ Most significant is the name of the ziggurat at Sippar, ‘temple of the stairway to pure heaven’ ... This stairway was a visual representation of that which was believed to be used by the gods to travel from one realm to another. It was solely for the convenience of the gods and was maintained in order to provide the deity with the amenities that would refresh him along the way ... At the top of the ziggurat was the gate of the gods, the entrance into their heavenly abode. At the bottom was the temple, where hopefully the god would descend to receive the gifts and worship of his people. A similar mentality concerning location can be seen among the settlers of the American West, who picked up their towns and moved them into proximity with the newly laid railroad tracks, then erected a train station so that the train would stop there and bring economic benefits. In summary, the Tower of Babel project is a temple complex featuring a ziggurat, which was designed to make it convenient for the god to come down to his temple, receive worship from the people, and bless them.” Walton, John H. (2001). Genesis: The NIV Application Commentary. Zondervan Academic. 374.

“The tower of Babel story is ... a spoof on ancient beliefs about the Mecca of Mesopotamia, the Esagil. The temple of Marduk in Babylon was supposed to have been built by the ... gods with specially prepared bricks. Its name, ‘house with the uplifted head,’ reflects its claim to have reached the heavens. But Genesis unmercifully batters these claims ... As for its vaunted height, so far short of heaven did this so-called skyscraper fall that God could hardly see it: he had to come down to look at it! But though man’s highest achievement was pathetic in God’s eyes, the motives that prompted his efforts were horrific. The desire to displace God from heaven, to make a name for oneself rather than allow God to do this, and to scheme without reference to his declared will, prompts one final judgment that will hobble man’s attempts at cooperate rebellion once and for all ... The name ‘Babel/Babylon’ does not mean ‘gate of the god,’ as the Babylonians held, but ‘confusion,’ and it evokes the similar sounding words ‘folly’ (nabal) and ‘flood’ (mabul) Far from being the last word in human culture, it is the ultimate symbol of man’s failure when he attempts to go it alone in defiance of his creator.” Wenham, Gordon J. (1987). Word Biblical Commentary, Vol. 1: Genesis 1-15. Thomas Nelson. 172-173.

“Babel as a name solicits our attention ... for it means ‘the gate of the divine’ ... This empire’s ultimate achievement is a tower, a rigid monument erected upwards as a channel of communication with the divine, with a guaranteed stability and permanence. From an Israelite perspective, the tower is an assault on the divine, because it is linked with a religious illusion. God is not reached by any human construct; he comes down by choice and establishes relations by covenanting with people. He is not the God of Etemenanki, but of Abraham, Isaac, and Jacob.” LaCocque, Andre (2010). The Captivity of Innocence: Babel and the Yahwist. Wipf and Stock. 14.

So, this thing has existed for... It's before the Israelites were even around.

And there... It's not just a theology this is a political religious ideology.

Our empire is the meeting place of heaven and earth.

The tower in Babylon represents a political, religious ideology that declares that this empire is the meeting place of Heaven and Earth. Dr. Tim Mackie

We are your friendly neighborhood empire. We'll be happy to take your taxes and if you don't, well, you're on the wrong side of this story.

And with this ideology, Nebuchadnezzar dude, he ravaged the ancient world. He enslaved the ancient world, including Jerusalem.

This is who takes out Jerusalem.

And so they're being introduced right here on page 11 before Abraham is even ever called. So this is also in the minds of your ancient Israelite author and readers as they craft this account.

Influence on Pop Culture

The religious practices surrounding ziggurats have influenced various interpretations in modern media. In Ghostbusters, the ziggurat-inspired rooftop serves as a mystical bridge for a god-like being to enter the mortal world, echoing the ancient belief in ziggurats as divine gateways. The ritualistic aspects of the film, including the roles of the Keymaster and Gatekeeper, draw on the symbolic importance of priests and sacred ceremonies associated with these structures.

The original Ghostbusters (1984) cleverly integrates ancient architecture and mythology into its storyline, prominently featuring a ziggurat-inspired design as a central element. This design forms the supernatural epicenter in the movie, tying together the plot and its climactic showdown.

The Ziggurat in Ghostbusters

In the film, the rooftop of 55 Central Park West, a fictionalized New York City apartment building, is designed to evoke the shape and purpose of a ziggurat. Ziggurats were stepped temples in ancient Mesopotamia, often seen as bridges between heaven and earth, where deities were believed to descend. The Ghostbusters ziggurat serves a similar function—it's the site where the barrier between dimensions weakens, allowing Gozer, a Sumerian god of destruction, to enter the mortal world.

The building’s design is integral to the plot. It's revealed by Egon Spengler that the architect, Ivo Shandor, was a leader of a secret cult dedicated to worshipping Gozer. Shandor built the structure specifically to summon the deity, aligning it with occult principles and materials to amplify paranormal activity.

Memorable Scenes Featuring the Ziggurat

The Rooftop Ritual

https://youtu.be/DgwH10fqJrs

The climax of the movie takes place on the ziggurat-like rooftop, where Dana Barrett (Sigourney Weaver) and Louis Tully (Rick Moranis) become the key players in Gozer's summoning. The steps of the ziggurat rise toward a central portal, surrounded by ominous, glowing clouds, giving the scene an otherworldly aesthetic. The Ghostbusters confront Gozer in this setting, leading to iconic exchanges like:

Peter Venkman: "Are you a god?" Ray Stantz: "Uh... no." Gozer: "Then... DIE!"

The Keymaster and Gatekeeper Transformation Earlier in the movie, Dana and Louis are possessed by spirits, transforming into the Gatekeeper and Keymaster. These roles are essential to opening the ziggurat's portal. The eerie visual of Dana standing on the rooftop, shrouded in light, adds to the mystical and ominous feel of the structure.

Gozer’s Arrival The architecture of the ziggurat comes alive as lightning strikes and the portal opens, creating a dramatic entrance for Gozer. The stepped design and towering spires enhance the scene’s tension, emphasizing the apocalyptic stakes.

Cultural Significance and Artistic Choices

The decision to model the rooftop after a ziggurat ties the film to real-world mythology, grounding its supernatural elements in a sense of historical plausibility. The building’s design, with its modern Art Deco exterior juxtaposed against ancient temple motifs, reflects the blend of humor and horror that defines Ghostbusters.

These scenes, paired with the haunting score and special effects, make the ziggurat a memorable symbol of the movie’s otherworldly conflict. The combination of ancient mysticism with 1980s urban architecture adds a unique layer to the storytelling, making the climax unforgettable.

The Reversal of Babylon in the Scriptures

The biblical theme of the "Reversal of Babylon" unfolds across the Old and New Testaments, tracing God's plan to restore what was scattered at Babel and unify humanity in worship of the one true God. This theme is grounded in key passages from Genesis to Revelation and finds fulfillment in the work of Jesus Christ and the mission of the church.

Genesis 11: The Scattering at Babel

In Genesis 11:1-9, the Tower of Babel represents humanity’s prideful rebellion against God. Instead of obeying God's command to "be fruitful, multiply, and fill the earth" (Genesis 9:1), humanity seeks to build a centralized "pseudo-Eden," symbolized by a tower reaching the heavens. They aim to "make a name for themselves" (Genesis 11:4), seeking security and significance apart from God.

In response, Yahweh confuses their language and scatters them across the earth. The scattering is both judgment and mercy—limiting their capacity for unified rebellion while laying the groundwork for a future gathering under divine blessing.

The Prophets: Hints of Reversal

Zephaniah 3:8-10: A New Unity

Zephaniah 3:8–10 CSB

8 Therefore, wait for me— this is the Lord’s declaration— until the day I rise up for plunder. For my decision is to gather nations, to assemble kingdoms, in order to pour out my indignation on them, all my burning anger; for the whole earth will be consumed by the fire of my jealousy. 9 For I will then restore pure speech to the peoples so that all of them may call on the name of the Lord and serve him with a single purpose. 10 From beyond the rivers of Cush my supplicants, my dispersed people, will bring an offering to me.

Zephaniah envisions a day when Yahweh's justice will not annihilate but purify the nations. Instead of perpetual division, God promises to unify humanity with "pure lips" (Zephaniah 3:9), enabling them to call upon His name and serve Him shoulder to shoulder. This reversal contrasts the confusion of Babel, where language divided people and disrupted worship.

Zephaniah’s imagery of purified lips recalls the "one language" of Genesis 11 but now reoriented to praise Yahweh. The nations, including those from "beyond the rivers of Cush," will bring offerings to Jerusalem (Zephaniah 3:10). This anticipates the restoration of Zion as a center of worship, an "anti-Babylon" uniting humanity in God’s presence.

Joel 3: A Gathering for Judgment

Joel 3:2 CSB

2 I will gather all the nations and take them to the Valley of Jehoshaphat. I will enter into judgment with them there because of my people, my inheritance Israel. The nations have scattered the Israelites in foreign countries and divided up my land.

Joel echoes Zephaniah, describing Yahweh’s gathering of the nations for judgment in the Valley of Jehoshaphat (Joel 3:2). The same word (qavats, "gather") used for Babel's scattering reappears, but now the gathering is for purification and justice. Joel foresees a renewed humanity reconciled to God.

The New Testament: Babel Reversed in Christ

Pentecost: A New Language

So in the book of Acts, you get resurrected Jesus hanging out for many days, doing a resurrection "Bible" study. And what they ask near the end of it is, hey, when is the king kingdom of God going to be restored to Israel? And he's like, hey, listen, it's not your timetable. Don't sweat it. But listen, Holy Spirit's coming. And when the Holy spirit comes, you'll be my witnesses about my kingdom launching and spreading from Jerusalem 'cause that was always the plan.

So he's enthroned at God's right hand, just like Daniel seven. Yeah?

Acts 2:1–11 CSB

1 When the day of Pentecost had arrived, they were all together in one place. 2 Suddenly a sound like that of a violent rushing wind came from heaven, and it filled the whole house where they were staying. 3 They saw tongues like flames of fire that separated and rested on each one of them. 4 Then they were all filled with the Holy Spirit and began to speak in different tongues, as the Spirit enabled them. 5 Now there were Jews staying in Jerusalem, devout people from every nation under heaven. 6 When this sound occurred, a crowd came together and was confused because each one heard them speaking in his own language. 7 They were astounded and amazed, saying, “Look, aren’t all these who are speaking Galileans? 8 How is it that each of us can hear them in our own native language? 9 Parthians, Medes, Elamites; those who live in Mesopotamia, in Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome (both Jews and converts), 11 Cretans and Arabs—we hear them declaring the magnificent acts of God in our own tongues.”

When Pentecost came and they were all in one spot. Even right there, do you hear it?

They were all in one place. Which isn't bad. They're gathering, right? But it's just... You start to even hear the one and the many.

A wind comes. Tongues. Tongues of fire. Have you ever wondered about that? What's up with the tongues?

And it's connected to the fact that they begin to speak other tongues, but come now.

Where else have people come together as one but then all of a sudden many tongues? There's not too many other places where all of these ideas come together. Now, this is interesting. What we're told is there's lots of Jews here for pilgrimage, for the feast of Pentecost.

And so, they're amazed that the good news about Jesus is being told in all their tongues and what you get is a condensed version of Genesis 10. You get a condensed version of Genesis 10.

So we're going East to the Medes and Elam, Persia, Mesopotamia, but also Judea. But then also the Japhetites. There's Asia Minor. Cappadocia, this is the realm of the Japheth.

Phrygia, the realm of ham Egypt. We're just covering the whole table of nations right here. But remember who were told the ethnicity of all of them, all these people, they're Jews. So it's interesting. It's the table of nation geographically, but not ethnically.

So, it's like all of the nations represented by all of their individual Shemites come together.

They become a part of God's kingdom launching here in Jerusalem. And then what else is the next series of chapters of Acts, but a progressive staged Jerusalem, Judea and Samaria then to the ends of the earth.

Acts 2 marks a pivotal moment in the reversal of Babel. At Pentecost, the Holy Spirit enables the apostles to speak in diverse languages, proclaiming the gospel to Jews from "every nation under heaven" (Acts 2:5). The confusion of tongues at Babel is replaced by the Spirit’s unifying power, enabling people of different languages to hear and understand the good news.

This event symbolizes the launch of God’s kingdom, where the curse of division is undone. The geographic list of nations (Acts 2:9-11) mirrors the Table of Nations in Genesis 10, demonstrating the inclusivity of God's plan to reach all peoples.

The Scattering of the Church

Acts 8:4–5 CSB

4 So those who were scattered went on their way preaching the word. 5 Philip went down to a city in Samaria and proclaimed the Messiah to them.

And so, that first real front edge of the going out happens after the murdering of Stephen.

And then lo and behold, after the first righteous martyr of the righteous one who gives up his life to bear witness to the kingdom of God, there is a scattering of those who go out. Come on, dude. This is so... And so what's interesting is these are all Jews going out. But then they're going out and now we start going to Samaria and Judea and then we're gonna end up in Rome.

This is for sure all very, very intentional.

This shows us that Luke understands how this works too. 'Cause he's linking together all these themes. From Genesis, but then also Isaiah. There's also other Isaiah things going on. And temple imagery about the fire coming to rest in the new temple. Which is people, right?

And that's all stuff from Joel. And anyway, these guys knew their "Bibles", man. And not just 'cause it's cool to know your "Bible" it's like knowing their "Bibles", is what fueled the mission

In Acts 8, persecution scatters the Jerusalem church, propelling the gospel outward to Samaria, Judea, and beyond. This scattering fulfills Jesus' command in Acts 1:8 and parallels the post-Babel dispersion, but now with a redemptive purpose. The gospel spreads to the ends of the earth, bringing unity through Christ.

The End of Babylon: Revelation

Revelation 18:1–4 CSB

1 After this I saw another angel with great authority coming down from heaven, and the earth was illuminated by his splendor. 2 He called out in a mighty voice: It has fallen, Babylon the Great has fallen! She has become a home for demons, a haunt for every unclean spirit, a haunt for every unclean bird, and a haunt for every unclean and despicable beast. 3 For all the nations have drunk the wine of her sexual immorality, which brings wrath. The kings of the earth have committed sexual immorality with her, and the merchants of the earth have grown wealthy from her sensuality and excess. 4 Then I heard another voice from heaven: Come out of her, my people, so that you will not share in her sins or receive any of her plagues.

Revelation portrays Babylon as a symbol of human pride and rebellion against God. In Revelation 18, Babylon’s fall marks the ultimate defeat of systems opposed to God’s kingdom. In its place, the New Jerusalem descends from heaven, representing the fulfillment of God's promise to dwell with humanity.

Revelation 21:26 CSB

26 They will bring the glory and honor of the nations into it.

In the New Jerusalem, the nations bring their glory and honor into the city (Revelation 21:26). This imagery fulfills Zephaniah’s vision of the nations worshiping Yahweh and reverses Babel's scattering. Humanity is unified not in rebellion but in worship, with every tribe, tongue, and nation gathered before God's throne (Revelation 7:9).

Conclusion

The reversal of Babylon is a testament to God's redemptive plan. What began as judgment at Babel is transformed into blessing through Christ. The scattering that divided humanity is undone in the Spirit's unifying power, culminating in a diverse but unified worshiping community in the New Jerusalem. This theme underscores the hope of restoration and renewal, where God’s justice purifies and unites, and His name is glorified among all nations.