Ancient Christian exegetes interpret Gen 11 with regard to "historical" and theological questions: How is the unity of languages possible after the distribution of the sons of Noe (Cf. Augustine, Qu. Gen. 20, CCSL 33:6). What was the sin of the human beings? (John Chrysostom, Hom. Gen. 30.2, PG 53: 275; Augustine, Qu. Gen. 21, CCSL 33:7: stulta audacia et impietas). What is the meaning of the phrase cuius caput erit usque ad caelum" (Augustine, Loc. Gen. 34, CCSL 33:384: Secundum hyperbole dictum est). What was the material for the building? (The Venerable Bede, In Gen., CCSL 118a:153). What is the reference of the plural "let us descend" in Gen 11:7 (Augustine: Qu. Gen. 22, CCSL 33:7 et al.: angels), especially after the notice of God's descending Gen 11:5 (Augustine, Civ. 16:5, CCSL 48: 506) ; The Venerable Bede, In Gen., CCSL 118a:154)? What was God's intention (according to Cyril of Alexandria , Glaph. Gen. 2, PG 69:77cd, by the dispersion of human beings and languages, God intended to stop human thoughts which go beyond human capability. John Chrysostom, Hom. Gen. 30.3, PG 53:277, underlines God's philanthropy). What is the Interpretation of the name Babel (The Venerable Bede, In Gen., CCSL 118a:156: Confusion). What is the spiritual interpretation of Babel (The Venerable Bede, In Gen., CCSL 118a:157: diabolic city)? At the end, the interpretations of Gen 2 as antitype of Acts 2 are presented.