Gênesis 11
Steven Cole · Citado em PreceptAustin
Gênesis 11
Cole - Making bricks when there was no stone bolstered their pride and confidence in themselves. “We can do anything, overcome any hardship. The only limit on what we can do is our own imagination. Let’s go forward.” As in Genesis 4, it was progress; but it was progress without God. ( Man Versus God: God Wins Genesis 11:1-9) And they used brick (lebenah) for stone, and they used tar for mortar (chomer/homer) - Note that they did not have rocks or stones with which to build so they were forced to invent their own "stones." Ross - In their zeal for societal development, alliance, and fame, and with all the optimism of a beginning people, they began to organize their brickmaking. They were an ingenious lot, for they lacked the proper stone and clay and had to make do with makeshift materials. Making bricks to replace the unavailable stones would further feed the pride of the people who would rise above their difficulties. The writer’s attitude toward this comes across in an appropriate pun: they had no clay (חֹמֶר) but they used asphalt (חֵמָר). Walton - brick technology. The passage speaks of using kiln-baked bricks in place of stone. In Palestine readily available stone was used for the foundations of important buildings and sun-dried brick for the superstructure. Kilnfired brick was unnecessary and is not attested in this region. In the southern plains of Mesopotamia, however, stone would have to be quarried some distance away and transported. The technology of baking brick was developed toward the end of the fourth millennium, and the resulting product, using bitumen as a mastic, proved waterproof and as sturdy as stone. Since it was an expensive process, it was used only for important public buildings Brick (03843)(lebenah from laben = to be white) means brick. Gilbrant says "The verb for "making bricks" (HED #3967) is derived from the noun levfināh, "brick." The noun is a loanword from Akkadian, which is attested in a number of West Semitic languages. It is a generic, which denotes both sun-baked and oven-baked brick. Lebenāh is used in the account of the building of the tower of Babel, placed in Mesopotamia (Gen. 11). It appears in the Hebrew translation and expansion of the Akkadian phrase found in foundation inscriptions, meaning "with mortar and burnt bricks." The emphasis on bricks instead of stone underscored the difference in building materials in Mesopotamia, where quarriable stone was a rarity in the natural environment. In Egypt, Israelite slave labor was employed in the making of bricks. They used straw in making sun-dried bricks to prevent them from cracking while they dried. Exodus indicates that the Hebrew slaves had a set quota of bricks they were expected to meet each day (Ex 1:14; 5:7f, 18). Tomb paintings depict slaves at work making bricks. In Isa. 9:10, simple bricks are set in contrast to squared stones. The Lord denounced the arrogance of the inhabitants of the fallen northern kingdom of Israel, who failed to see his punishment and proclaim that the kingdom would arise even more lavishly than it had existed before its destruction. In Ezek. 4:1, the Lord directs the prophet to draw the city of Jerusalem upon a brick and then to lay siege to it. Two passages extend the meaning of the word beyond a single brick. In Isa. 65:3, the people provoke the Lord by burning incense upon the bricks. This alludes to incense altars apart from the Temple. The usage of the material underscores the profanity of the altars. Altars to the Lord were to be made of undressed (not worked by human hands) stones, found in their natural created state. The use of tools upon the rocks was to impose human, rather than divine, molding upon the material. Metal altars are mentioned, acceptable presumably because of the refinement process, in which impurities are removed. Bricks are human creations, composed of decaying matter. Thus, there is an inherent unholiness, ritual impurity, associated with a brick altar. In Exo. 24:10, Moses, Aaron, two of his sons and the seventy elders of Israel see and eat with the Lord at the time God makes a covenant with his people. They saw "what was like the work of a brick of sapphire" under his feet. Here levfināh takes an extended meaning of "stone slab" or "pavement." The phrase then indicates a sapphire pavement under the Lord's feet. (Complete Biblical Library) Lebenah - 10v - Gen. 11:3; Exod. 1:14; Exod. 5:8; Exod. 5:16; Exod. 5:18; Exod. 5:19; Exod. 24:10; Isa. 9:10; Isa. 65:3; Ezek. 4:1 Dictionary of Biblical Imagery page 443 - BRICKS - The most commonly used building material of ancient biblical times, bricks were usually made of mud or clay mixed with sand and chopped straw. This mixture was baked either in the sun or (especially for more decorative or important buildings) in pottery kilns. Kiln-burnt bricks were durable but much less abundant and were virtually unknown in Palestine until the Roman period. The cheaper and easier sun-dried bricks abounded throughout the ancient world. Sun-dried bricks appear hard and permanent but crumble easily with rain or temperature change. Isaiah sends a warning from God to the Israelites who arrogantly boast that although “the bricks have fallen down,” they will rebuild with stone (Is 9:10; NIV). Stone is long-lasting; the bricks here picture quickly crumbling construction, possibly even of the heathen altars that God’s disobedient people set up throughout their land to imitate the altars of the nations surrounding them. According to Isaiah such idol worshipers provoke God to his very face, “offering sacrifices in gardens/ and burning incense on altars of bricks” (Is 65:3). Such altars were made according to human rather than divine plans. They would not last, not only because the bricks would crumble but ultimately because the Lord pronounced judgment on Israel for her sinful idolatry (see, for example, the entire passage of Is 9:8–21.) Bricks often appear in contexts where people are constructing their own proud, temporal plans rather than obeying the eternal God. Therefore in Scripture bricks often carry negative connotations and associations: they show the limited, temporal creations of human beings, especially when those human beings have set themselves against the eternal God. The builders of the tower of Babel begin by saying to each other, “Come, let’s make bricks and bake them thoroughly” (Gen 11:3). Verse 4 even comments on their use of bricks rather than stone, which became less abundant as the people moved eastward. The bricks in this story are the concrete building blocks of the people’s prideful plans. The bricks rising up toward the heavens help picture the people’s hardened hearts as they yearn for the heights and the power that belong only to God. The most extensive mention of bricks comes in the story of the Israelites in Egypt (Ex 1). Again, the people in control are asserting their own prideful will in rebellion against the Almighty God: the Egyptians cruelly force on God’s chosen people “hard labor in brick and mortar,” and their leader Pharaoh refuses to heed God’s command to let the people go (1:14; 5:2). In each story God’s supreme power prevails: he stops the building of the city and tower of Babel; he delivers his people from the hand of Pharaoh; later he punishes his people for their idolatry. Again and again bricks tell the story not only of hard, rebellious hearts but also of the fleeting, transitory rise to power such hearts enjoy. Mortar (02563)(chomer/homer from chamar = to ferment, boil or foam up) cement, mortar, clay. Gilbrant - This noun refers to "clay" building material. Nahum challenged the inhabitants of Nineveh to strengthen their defenses ("work the clay," Nah. 3:14, NIV). The reference here is to earthen bulwarks. Yahweh treads on rulers, demonstrating his sovereignty over the nations as One who treads on the ground (Isa. 41:25). Although an individual may pile up silver like mounds of "dirt," security is not certain (Job 27:16). Job pondered the paradox that God, Who formed him of "clay," should allow him to return to "dust" (Job 30:19). Here "clay" is better understood as "moist ground" as it stands parallel to the second thought, "dust." The question is asked whether God should take note of mere humans "who dwell in houses of clay" (Job 4:19). Elihu briefly empathized with Job, "I also am formed out of the clay" (Job 33:6). Chōmer served as mud for the sun-dried bricks the Israelites were required to make for the Egyptians (Exo. 1:14). These consisted of mud and straw (Exo. 5:7). When fired in an oven, these could be quite durable. Both Isaiah and Jeremiah employed the imagery of a potter. Isaiah compared idolaters to clay which would rebel against the potter. Such a thing is seen as going against reason (Isa. 45:9ff). This relationship is further affirmed: "You are our Father; we are the clay: You are our Potter [Fashioner]" (Isa. 64:8). God summoned Jeremiah to go to the potter's house to see how the vessels were made as a symbolic act to accompany his prophecy (Jer. 18:1-12). These vessels molded of clay (v. 4) were really not in a position to say "yes" or "no." The nations are also vessels in God's hands, like the clay, useful only if they obey Him. Paul further develops this metaphor in Rom. 9:20-23. Baker has a different discussion dividing chomer/homer into 3 classes - I. A masculine noun denoting mortar, mud, mire. It refers to mud in the streets (Isa. 10:6). It was a building material used with bricks (Ex. 1:14). Bitumen was used as mortar at the Tower of Babel (Gen. 11:3). Potters used a form of mud designated by this word (Isa. 29:16; Jer. 18:4, 6). It is used metaphorically to describe people as opposed to God (Job 10:9; Isa. 45:9; 64:8[7]) who is the potter that forms the clay. Seals were pressed into this malleable substance (Job 38:14). It symbolic of something weak, such as defenses (Job 13:12) or the frail human body (Job 4:19). II. A masculine noun indicating a heap, churning, surge. Figuratively, it refers to a pile or heap of water (Hab. 3:15), a pile of dead frogs, or even a heap of dead bodies (Judg. 15:16). III. A masculine noun indicating a homer. It was a dry measure of barley (Lev. 27:16; Ezek. 45:13; Hos. 3:2) or wheat (Ezek. 45:13). A dry homer equaled 354 dry quarts or 412 liquid quarts. (The Complete Word Study Dictionary – Old Testament) Chomer/Homer - 30x in 26v - clay 11, homer 11, morter 4, mire 2, heap 2; 30 Gen. 11:3; Exod. 1:14; Exod. 8:14; Lev. 27:16; Num. 11:32; Job 4:19; Job 10:9; Job 13:12; Job 27:16; Job 30:19; Job 33:6; Job 38:14; Isa. 5:10; Isa. 10:6; Isa. 29:16; Isa. 41:25; Isa. 45:9; Isa. 64:8; Jer. 18:4; Jer. 18:6; Ezek. 45:11; Ezek. 45:13; Ezek. 45:14; Hos. 3:2; Nah. 3:14; Hab. 3:15 Genesis 11:4 They said, "Come, let us build for ourselves a city, and a tower whose top will reach into heaven, and let us make for ourselves a name, otherwise we will be scattered abroad over the face of the whole earth." whose - De 1:28 9:1 Da 4:11,22 and let - 2Sa 8:13 Ps 49:11-13 Pr 10:7 Da 4:30 Joh 5:44 lest - Ge 11:8,9 Ps 92:9 Lu 1:51 Genesis 11 Resources - Multiple sermons and commentaries FIRST BRICKS THEN A TOWER TO HEAVEN They said, "Come, let us build for ourselves a city and a tower whose top will reach into heaven - Again come is masculine, singular and points to a titular head calling for this building project. It is interesting that both uses of come (vv 3-4) are translated with the Greek deute which is an imperative meaning to come, come on, come now and is used of Jesus to call His disciples (Mt 4:19+) and also to call all weary souls "Come to Me." (Mt 11:28+). In both those uses in the NT the idea is follow me. Whoever the leader was (probably Nimrod), he is calling the people to follow him! Their success in the brick making business motivated and energized the desire to build a city and a tower. THOUGHT - Notice the phrase "for ourselves," and not for the glory of God. They forgot (or simply refused to accept) that the chief end of man (from Genesis to Revelation) is to glorify God and enjoy Him forever. They wanted to glorify self and enjoy self! This sounds like the mantra of our present godless world. Fallen flesh is still fallen after 1000's of years. It has not evolved and gotten any better than it was in Genesis 11!! Note the difference in who gives the command to "come" - The people said, “Come, let’s build.” And Jesus said, “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28+). Have you ever watched a meeting in the UN? They all have headphones on so that translators can help them understand each other. The first "United Nations" had no need for headphones! And so here in Genesis 11, we encounter the first, true "United Nations" and as we see it did not function very well! Is there a message here about the organization we know as the "United Nations?" Just wondering? Into heaven may be hyperbolic language as in Dt 1:28, but also seems to indicate their spiritual aspirations. What was Satan's initial ploy? Ge 3:5 he said “For God knows that in the day you eat from it your eyes will be opened, and you will be like God." Now substitute "the day you build it...and you will be like God." One is reminded of John's description of the end times Babylon that in a sense does achieve her goal of reaching to heaven "I heard another voice from heaven, saying, “Come out of her (BABYLON), my people, so that you will not participate in her sins and receive of her plagues; for her sins have piled up as high as heaven, and God has remembered her iniquities." (Rev 18:4-5+) What a contrast Babylon will be to the holy city John writing And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God (Rev 21:10+) John Piper on two great sins exposed - The key statements are in Ge 11:4: 1) They aim to build a city. 2) They aim to build a tower in the city that reaches to the heavens. 3) They aim to make a name for themselves. 4) They aim not to be dispersed over the whole earth. The first two of these correspond to the second two. Building a city is the way one avoids being dispersed over the whole earth. And building a tower into the heavens is the way one makes a name for oneself. So the city and tower are the outward expressions of the inward sins. The two sins are the love of praise (so you crave to make a name for yourself) and the love of security (so you build a city and don’t take the risks of filling the earth). God’s will for human beings is not that we find our joy in being praised, but that we find our joy in knowing and praising him. His will is not that we find our security in cities but in God whom we gladly obey. So the spectacular sin of man is that even after the flood, which was a thunderclap of warning against sin for Noah and his descendants, it turns out that we are no better after the flood than we were before. The human condition is just like it was with Adam and Eve. They will decide for themselves what is best. They think they can even rise up and claim the place of God. This is the story of mankind to this very day apart from redeeming grace. (Full sermon The Pride of Babel and the Praise of Christ) John Phillips They were to have a political unity, symbolized by the city, and they were to have a religious unity, symbolized by the tower....The idea was not to build a tower so tall it would reach to heaven, but to build a tower topped by the heavens, that is, by the signs of the zodiac. Astronomical and astrological data were to be associated with that tower. God was not in their thoughts at all. Stargazing and occultism were to be the features of their religious system. Again, the whole thing looks ahead to the last world empire, which will bear the same hallmarks. The Beast will make great use of religion, but it will be religion based on occultism and the worship of himself. (Rev 13:15) (BORROW Exploring Genesis page 104) ESV Study Bible (BORROW) - The Babel enterprise is all about human independence and self-sufficiency apart from God. The builders believe that they have no need of God. Their technology and social unity give them confidence in their own ability, and they have high aspirations, constructing a tower with its top in the heavens. NET NOTE - A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods. The tower becomes a symbol of man’s independence from God. It is humanism in its full flower. -- Ray Pritchard Ray Pritchard - J. I. Packer calls this passage a “mirror of the modern world.” It reveals to us what we might call the power game. The builders of the Tower of Babel had two purposes in mind, both mentioned in verse 4: 1) that we may make a name for ourselves, and 2) that we may not be scattered over the face of the whole earth. The tower was meant to make a statement: “Don’t mess with us. We’re the greatest city on earth. No one is like us. No one can touch us.” How modern that sounds. We live in a world that exalts the superlative. Big, bigger, biggest. Good, better, best. Fast, faster, fastest. Smart, smarter, smartest. Tall, taller, tallest. Rich, richer, richest. We all want to be the “est” if we can. Why be the “er” if you can be the “est"? That’s why we compete, that’s why we keep score. We Americans love a good fight and we love competition and we love to win.....There are two implications I would pass along for you to think about: First, the compulsive drive for power and prestige stems from our deep-seated fear of dependence on someone else. We want to be the “est” in our field—biggest, strongest, smartest, loudest, richest, fastest—because if we are the “est” then others will have to depend on us, but we won’t have to depend on anyone or anything. As the poet said in words that could have been carved on the Tower of Babel, “I am the master of my fate, the captain of my soul.” At this point we need to ponder carefully the implications of this story. Is there anything wrong with building a tower? No. Is there anything wrong with working together to build a tower? No. Is there anything wrong with building the tallest tower on earth? No. Is it wrong to advertise that your tower is the tallest tower on earth? No, but at this point we’re drifting into a danger zone, one that is so subtle that we hardly see it until it captures us completely. Human pride is a tricky thing. Pride is what made Lucifer rebel against God in the first place. Pride was the original sin of the universe. Ambition is not wrong, competition is not wrong, winning isn’t wrong, celebrating your victories is not wrong, being the best is not wrong but it is never entirely innocent either. Sin always lurks in the neighborhood somewhere. And usually not too far away......That leads me to the second implication, which is that the compulsive drive for power and security leads to the moral degeneration of the soul. Our desperate search for significance leads us to compromise our values time and again in the name of independence, freedom, and the need to control our own destiny. We want to be like Frank Sinatra and say, “I did it my way,” which perfectly expresses the spirit of Babel. And so we cut corners, use illegal drugs, wink at insider trading, break the rules, lie to our parents, lie to our spouses, lie to our friends, and we end up lying to ourselves. We use people and then discard them when they don’t fit into our plans anymore. (The Tower That Fell: Why God Stopped the Building Program) The next time you feel the need to brag about what you’ve done, pay attention to that faint cracking sound. It’s the thin ice beneath your feet that is about to give way. -- Ray Pritchard African Study Bible In the Garden of Eden, Satan deceived Adam and Eve. He told them that by eating the fruit of the tree in the middle of the garden, they would be like God, “knowing both good and evil.” They ate the fruit and God punished them for disobeying his command (Genesis 3:1–19). Later at Babel, humans made another attempt to be like God by building a city and tower to make them famous and to reach the sky. Thus they would be “like God” and keep themselves from scattering over the earth. This also disobeyed God’s command to fill the earth (Genesis 9:1, 7)....God punishes any person who attempts to be like God rather than exalt God. Herod in the New Testament became sick and died because, by accepting people’s worship, he made himself like God (Acts 12:20–24). We have seen empires, global business leaders, and great celebrities rise and fall; but the name of God remains. Although Africa is among the most diverse continents in terms of ethnicity and language, this confusion of languages should not be considered a curse. It was God’s tool to achieve his purpose of filling all parts of the earth with people. As such, language differences should be celebrated. Our thousands of languages in Africa are a testimony to the filling of the earth. They should enrich our worship and should display the beauty of our sovereign God. (See background of this ground breaking study Bible at Oasis International). Bob
Gênesis 11
Cole - Centuries later, Nebuchadnezzar, the king of Babylon, boasted in his own great power. He set up a gold statue as a symbol of his glory and power and forced everyone to bow down to it. Later he boasted as he walked on the roof of his palace, “Is this not Babylon the great, which I myself have built as a royal residence by the might of my power and for the glory of my majesty?” (Dan. 4:30). He exalted himself against God who is the ruler over mankind, who bestows human sovereignty to whomever He wishes (Dan. 4:32). And he used his power to force people to bow before false gods.....ILLUSTRATION - Afredo Stroessner ruled Paraguay as dictator for 34 years. He had named over 10,000 streets and public places after himself. But in February, 1989, he was deposed. The day after the coup, crews were already at work changing all of these names. (The Roots of the Nations Genesis 10:1-32) In Hebrew, Shem means “name.” Moses is saying that if we proudly seek to make a name for ourselves by our achievements, God will scatter us. If we want His blessing, we must, like Shem, obey Him. From Shem’s line will come Abraham and God’s covenant of blessing. Steven Cole - Some have been bothered by Ge 11:5, which seems to imply that God didn’t know what was happening on earth, as if He were feeble or near-sighted. So He comes down for a closer look. While the verse is anthropomorphic (using human language to describe God), its point is satirical. Here proud men build a tower whose top (they think) will reach into heaven; but God, who is high and lifted up, must come down in order to view it. It’s just a speck from His vantage point. The satire is heightened by referring to the builders as “the sons of men” (11:5). They are not gods; they were mere, puny men. It is a clever satire on the feebleness of men who vainly think they can penetrate God’s realm. Man may plan and build in defiance of God, but God will accomplish His purpose in spite of man’s rebellion....Yet in spite of this bravado, these pioneers had an underlying sense of anxiety. They feared that they would be scattered over the face of the earth and die unknown, without a name for themselves. Isn’t that just like proud man? Like a little boy, he puts on a brave front, but deep down inside, he’s afraid. ( Man Versus God: God Wins Genesis 11:1-9) Otherwise we will be scattered (puts; Lxx = diaspeiro) abroad over the face of the whole earth - Here is the reason for this construction project! What was the fear of the people? That they would be dispersed throughout the earth. Their desire is contrary to God's charge to be fill the earth (Ge 1:22, 28+, 9:1, 7+), so we see them refusing to scatter and fill the earth as instructed. John Phillips The whole idea was to glorify humanity and to bind men together in a permanent union, and that in defiance of God’s will. (BORROW Exploring Genesis page 104) NET NOTE on scattered - The Hebrew verb פָּוָץ (“scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride. Richardson suggests that "The hatred of anonymity drives men to heroic feats of valour or long hours of drudgery; or it urges them to spectacular acts of shame or of unscrupulous self-preferment. In the word forms it attempts to give the honour and the glory to themselves which properly belongs to the name of God." (BORROW Alan Richardson, Genesis I–XI) Ross sums up the root causes of their "Desire to Shine in Shinar" as an "underlying anxiety (the fear of being separated and disconnected) and the desire for fame (a sense of security in a powerful reputation)." Bob
Gênesis 11
Cole has an general commentary on Genesis 11:1-9 - For centuries, men have deluded themselves by thinking they could determine their destinies apart from God. As William Ernest Henley boasted in his poem, “Invictus,” “I am the master of my fate, I am the captain of my soul.” Proud men think that they can call the shots. What they forget is that one little virus, one drunk driver, one “freak” accident, is all it takes to end their proud plans. The Bible declares, “There is no wisdom and no understanding and no counsel against the Lord” (Prov. 21:30). Concerning world rulers, a later king of Babylon, Nebuchadnezzar, was humbled by God until he learned that “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes” (Dan. 4:17, 25). As the psalmist expressed God’s response to proud kings who challenge His rule, “He who sits in the heavens laughs, the Lord scoffs at them” (Ps. 2:4). Concerning the plans of proud man, the Bible declares, “Many are the plans in a man’s heart, but the counsel of the Lord, it will stand” (Prov. 19:21). These verses are a commentary on Genesis 11:1–9, where we find proud man planning to thwart the purpose of God. When proud men set themselves against the Sovereign God, God always wins. It’s like saying, When a deluded man sets himself against a speeding locomotive, the train always wins. Unless you want to spend your life in futility, you must submit to the Sovereign God. (ED: THIS BEGS AN IMPORTANT QUESTION DEAR MORTAL READER -- HAVE YOU SURRENDERED YOUR LIFE, YOUR WILL, YOUR HEART, YOUR MIND, YOUR HOPES, YOUR DREAMS TO THE LORD JESUS CHRIST? IF NOT, YOU CAN WRITE UNDER THE LEGACY OF YOUR SHORT LIFE ON EARTH THE WORDS "VANITY OF VANITIES! ALL IS VANITY!" Eccl 1:2. IF YOU WANT YOUR LIFE TO COUNT FOR ETERNITY, YIELD YOURSELF IN TIME TO JESUS CHRIST AND HE WILL GUIDE YOUR STEPS AND YOUR STOPS! REDEEM THE TIME" PLAY THIS SONG AND REALLY PONDER THE WORDS) (Man Versus God: God Wins Genesis 11:1-9) Scattered (06327)(puts) means to scatter, be dispersed, to be spread abroad. The first use is of men scattered throughout the earth (Ge 10:18, Ge 11:4). Israel's dispersion (Ezek 34:5), like sheep scattered (Zech 13:7). Be scattered - army (2Ki 25:5, Jer 52:8); people (Ge 11:8, 9); Israel's being scattered (Dt. 4:27; 28:64; Jer. 9:16; Ezek. 11:16) Lightning scattering an enemy (2Sa 22:15, Ps 18:14). A second meaning for put is to shatter, to crush, to break in pieces. It points out figuratively the Lord's apparent attack on Job in sickness (Job 16:12). God's word, shatters or crushes rock like a sledgehammer (Jer. 23:29). God's look breaking, shattering mountains (Hab. 3:6). Victor Hamilton - The word is first used in Scripture to describe the "scattering" of the families of the Canaanites in Genesis 10:18. On the heels of this is the famous Tower of Babel incident (Genesis 11) in which the builders of the tower(?) did not want to be "scattered abroad" upon the face of the earth (Genesis 11:4). The Lord, however, made such a scattering inevitable (Genesis 11:8-9) by destroying their language. This made further communication among the peoples impossible, and thus brought to a halt their building project. It should be observed in this passage that no mention is made of God confusing the languages. Rather, what was destroyed was the universal language (Genesis 11:1), an international lingua franca. The individual dialects (Genesis 10:5, 20, 31) remained intact. There is no substantial change in the meaning of the verb as it is used in one of the above mentioned three stems. The only perceptible difference is that in the Qal and Niphal pûṣ is intransitive and in the Hiphil it is transitive. There are three repeated categories which most often serve as the subject or object of pûṣ. (1) It may refer to the scattering of armies, either that of the enemy (Numbers 10:35; Psalm 68:1 [H 2]) or one's own (1 Samuel 11:11; 1 Samuel 14:34; 2 Kings 25:5=Jeremiah 52:8). (2) The subject/object of pûṣ may refer to sheep, (a) as subject, in Jeremiah 10:21; Ezekiel 34:5-6, 12; Zech. 13:7; (b) as object, in Jeremiah 23:1. Sheep may get lost inadvertently. They may, quite literally, nibble their way to lostness. But that is not the nuance inferred by the verb under consideration. Sheep scatter, if possible, impulsively when there is some external threat to their safety and security. It is the shepherd's duty at that time to take command of the situation and repulse the threat. Ezekiel 34:5 mentions the hapless sheep who were scattered because of the absence of a shepherd. (3) Most frequently, the object of pûṣ is Israel, who sometimes is likened to scattered sheep (1 Kings 22:17 = 2 Chron. 18:16). In a few passages not only Israel, but Israel's enemy, Egypt, is scattered abroad (by God): Ezekiel 29:12-13; Ezekiel 30:23, 26. There are two things of interest when the Bible speaks of God's "scattering" Israel. One, the phrase, "I/He/the Lord scatters Israel" is confined to the prophetic books of the Bible (and here, either in the past, Ezekiel 20:23; Ezekiel 28:25, or as a threat, Ezekiel 22:15 for example). The only exceptions to this are: Deut. 4:27; Deut. 28:64; Deut. 30:3; Neh. 1:8. Two, when in this phrase God is the subject and Israel is the object, the verb is always in the Hiphil stem. It is not the Assyrians or Babylonians who scatter the people of God. They are simply instrumental. God himself is the scatterer. (TWOT online) Puts - 66v - KJV uses = scatter 48, scatter abroad 6, disperse 3, spread abroad 2, cast abroad 2, drive 1, break to pieces 1, shake to pieces 1, dash to pieces 1, retired 1; Gen. 10:18; Gen. 11:4; Gen. 11:8; Gen. 11:9; Gen. 49:7; Exod. 5:12; Num. 10:35; Deut. 4:27; Deut. 28:64; Deut. 30:3; 1 Sam. 11:11; 1 Sam. 13:8; 1 Sam. 14:34; 2 Sam. 18:8; 2 Sam. 20:22; 2 Sam. 22:15; 1 Ki. 22:17; 2 Ki. 25:5; 2 Chr. 18:16; Neh. 1:8; Job 16:12; Job 18:11; Job 37:11; Job 38:24; Job 40:11; Ps. 18:14; Ps. 68:1; Ps. 144:6; Prov. 5:16; Isa. 24:1; Isa. 28:25; Isa. 41:16; Jer. 9:16; Jer. 10:21; Jer. 13:24; Jer. 18:17; Jer. 23:1; Jer. 23:2; Jer. 23:29; Jer. 30:11; Jer. 40:15; Jer. 52:8; Ezek. 11:16; Ezek. 11:17; Ezek. 12:15; Ezek. 20:23; Ezek. 20:34; Ezek. 20:41; Ezek. 22:15; Ezek. 28:25; Ezek. 29:12; Ezek. 29:13; Ezek. 30:23; Ezek. 30:26; Ezek. 34:5; Ezek. 34:6; Ezek. 34:12; Ezek. 34:21; Ezek. 36:19; Ezek. 46:18; Nah. 2:1; Hab. 3:6; Hab. 3:14; Zeph. 3:10; Zech. 1:17; Zech. 13:7 The Babel Project Unless the Lord builds the house, the builders labor in vain. Psalm 127:1 Today's Scripture & Insight : Genesis 11:1-9 Two workmen were asked what they were building together. One said he was building a garage. The other replied that he was building a cathedral. A day later there was only one man laying bricks. When asked where the second was, the first replied, “Oh, he got fired. He insisted on building a cathedral instead of a garage.” Something similar happened on the ancient worksite of Babel. A group of people decided they would build a city and a tower that would reach to the heavens and unite their world (Ge 11:4). But God didn’t want them working on a grand, self-centered plan based on the idea that they could rise to the heights of God and solve all of their own problems. So He came down, stopped the project, scattered the people “over all the earth,” and gave them different languages (Ge 11:8-9). God wanted people to see Him as the solution to their problems, and He revealed His plan for them to Abraham (Ge 12:1-3). Through the faith of Abraham and his descendants, He would show the world how to look for a city “whose architect and builder is God” (Heb. 11:8-10). Dear heavenly Father, forgive me for focusing on my own schemes and dreams. Help me to look to You for guidance in all that I do. God wants to do what only He can do in and for us. New Humanity When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. Acts 2:6 Today's Scripture & Insight : Acts 2:1–12 While I was visiting London’s Tate Modern gallery, one piece of art caught my attention. Created by Brazilian artist Cildo Meireles, it was a giant tower made of hundreds of old radios. Each radio was turned on and tuned to a different station, creating a cacophony of confusing, indecipherable speech. Meireles called the sculpture Babel. The title is appropriate. At the original tower of Babel, God thwarted humanity’s attempt to seize heaven by confusing mankind’s languages (Genesis 11:1–9). No longer able to communicate with one another, humanity fractured into tribes of various dialects (vv. 10–26). Divided by language, we’ve struggled to understand each other ever since. There’s a second part to the story. When the Holy Spirit came upon the first Christians at Pentecost, He enabled them to praise God in the various languages of those visiting Jerusalem that day (Acts 2:1–12). Through this miracle, everyone heard the same message, no matter their nationality or language. The confusion of Babel was reversed. How does your shared faith with believers of other nationalities bring you together despite your differences? How can you help create harmony? God is breaking down barriers to form a new humanity. Genesis 11:5 The LORD came down to see the city and the tower which the sons of men had built. Ge 18:21 Ex 19:11 Ps 11:4 33:13,14 Jer 23:23,24 Joh 3:13 Heb 4:13 Genesis 11 Resources - Multiple sermons and commentaries SHINAR STRUCTURES PROMPT A "DIVINE BUILDING INSPECTION" What was the mistake of the earth dwellers? The left God out of their plans. Noah had built an altar to worship Yahweh and exalt His Name, but we see no suggestion of such a thing in their plans which were to build a city and a tower to exalt their name! Clearly they did not know that one of the names of God is Jealous (Qanna) (Ex 34:14+), but they would soon discover that He was indeed a jealous God! "God has never permitted men to realize a lasting social order from which He is excluded, nor will He do so to the end." (Phillips) Unless the Lord builds the house, they labor in vain who build it. -- Psalm 127:1 The LORD (Jehovah - Yahweh) came down to see the city and the tower which the sons of men had built - This is the hinge passage in Ge 11:1-9. God sovereignly acts to bring about His own purpose in spite of man’s rebellion. First note the "pun" -- they were going up toward heaven, but God came down from heaven! Their tower fell short of God's standard of righteous behavior (and building)! This is interesting anthropomorphic language (came down and to see), for God does not need to go anywhere to see because He is everywhere (omnipresent) and knows everything (omniscient). In this case the text pictures Yahweh as making a personal inspection of the city and the tower. We might say He was functioning somewhat like a "divine building Inspector," just as building inspectors do today. They come to check your structure to make sure the building is up to code and meets all the regulations. Warren
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Cole - Don’t tell me God doesn’t have a sense of humor! It must have been hilarious to watch the workers the morning this happened. The boss is trying to tell a crew to do something, and they look at him like he’s from outer space. Then they start talking and every one of them is speaking a different language. Each person must have thought the others had flipped out! Whenever you see the people at the United Nations with their headsets on, so that they can understand the translation, remember Babel, and know that God is exalted over proud man. God’s action in scattering the people was both a punishment and a preventative, to keep man’s pride from going too far. Man’s plans for unity and strength ultimately would have resulted in great evil, because it was done in human wisdom apart from the Lord. It would have resulted in what God will one day permit, the one world government and one world religion under the total domination of the antichrist. And so God met the unity on earth with disunity from heaven. Satan is always trying to counterfeit the work of God. Here he was building a false unity which did not honor the Lord. God one day will unify His people, but it will be under His sovereignty, not under the banner of proud man. In Zephaniah 3:9–12, the Lord says For then I will give to the peoples purified lips, That all of them may call on the name of the LORD, To serve Him shoulder to shoulder. 10 “From beyond the rivers of Ethiopia My worshipers, My dispersed ones, Will bring My offerings. 11 “In that day you will feel no shame Because of all your deeds By which you have rebelled against Me; For then I will remove from your midst Your proud, exulting ones, And you will never again be haughty On My holy mountain. 12 “But I will leave among you A humble and lowly people, And they will take refuge in the name of the LORD. (Man Versus God: God Wins Genesis 11:1-9) Ray Pritchard - Here is the ultimate irony: They built the Tower so they wouldn’t be scattered but they ended up scattered anyway. Thus does God judge all human efforts that leave him out. He brings down the high and mighty with a great big thud. Write over this story these words, “Unless the Lord builds the house, they labor in vain who build it” (Psalm 127:1). Confuse (confuse, anoint)(1101) balal means to mingle, mix, tangle, once to anoint (Ps 92:10) and once to confuse (Ge 11:7 and probably related to the name Babel - Ge 11:9). The idea is to become one or to lose most essential distinctions by combination. Balal was used of mixing oil into the flour or meal of the cereal offering until every particle of flour was mingled or anointed with oil (bālûl bashshemen; Exodus 29:2, 40; Leviticus 2:4-5; and Leviticus 7; and often in Numbers 7, 15, 28, 29). It is interesting that even this term balal is a cooking term and was associated with blending ingredients in cooking! (cf Lev 2:4-5). Gilbrant - This primary Hebrew verb means "to mix," "to confuse" or "to confound." It appears twice in the Qal (preterite) tense. Genesis 11:9 says that Babel, which by folk etymology was understood to literally mean "confusion," was so named because "there the Lord confused the language of all the earth." Psalm 92:10 says, "I have been anointed (in other words, mingled) with fresh oil." Being soaked in fragrant freshening oil was the psalmist's way of depicting the joy he experienced when the Lord enabled him to triumph over his enemies. Balal appears 38 times in the passive form of the Qal participle. Unleavened cakes mixed with oil were part of the items used in the consecration of Aaron and his sons to the priesthood. Verse 40 says that part of the daily offerings on the altar included "one-tenth of an ephah of flour mixed with one-fourth of a hin of oil from pressed olives." In Lev. 14:10, part of the ritual for cleansing lepers included "three-tenths of an ephah of fine flour mixed with oil as a grain offering." A leper who was poor was permitted to bring "one-tenth of an ephah of fine flour mixed with oil as a grain offering." Other offerings were similar. Other mixtures in the OT include Ephraim among the peoples (Hos. 4:8) referring to Israel's political alliances with pagan nations, "fodder" for donkeys and "mixed fodder." (Complete Biblical Library) G Campbell
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Cole - Babylonian accounts tell how their city was built in heaven by the gods, proudly referring to it as “Babili” (“the gate of God”). But God says, “So you want to make a name for yourselves, do you? You call your city the gate of God? How about ‘confusion’ instead?” The narrative uses antithetic parallelism to contrast and balance the ideas. Ge 11:1 is set off against Ge 11:9, Ge 11:2 against Ge 11:8, and Ge 11:3 against Ge 11:7, with Ge 11:5 being the hinge of the story. Verse 1 mentions “the whole earth” and emphasizes the unity of the language; Ge 11:9 also mentions “the whole earth” (twice), but contrasts God’s confusion of the languages with the unity of Ge 11:1. Ge 11:2 shows the people settling in one location; Ge 11:8 contrasts that with the Lord’s scattering them abroad. Ge 11:3, 4 show the people boasting in their plans to build a city and a tower, with the words, “Come, let us build ...”; Ge 11:7 and part of Ge 11:8 provide the contrast with the Lord stopping their plans, using the same form, “Come, let us confuse ....” In Ge 11:4, the people plan to build a tower to reach up to heaven; but in Ge 11:5,7, the Lord has to come down in order to view this supposedly great project that man is attempting to build. In Ge 11:4 men fear that they will be scattered over the earth; in Ge 11:8, 9, what they fear comes upon them through the punishing--and yet protecting--hand of God. ( Man Versus God: God Wins Genesis 11:1-9) Derek Kidner has an interesting comment in light of God dividing one language into many at Babel - "Pentecost opened a new chapter of the story, in the articulating of one gospel in many tongues. The final reversal is promised in Zephaniah 3:9: ‘Yea, at that time I will change the speech of the peoples to a pure speech, that all of them may call on the name of the Lord and serve him with one accord’ (RSV)." In the Bible this city increasingly came to symbolize the godless society, with its pretensions (Gen. 11), persecutions (Dan. 3), pleasures, sins and superstitions (Isa. 47:8–13), its riches and eventual doom (Rev. 17, 18).(BORROW Genesis: an introduction and commentary) And from there the LORD scattered (puts; Lxx = diaspeiro) them abroad over the face of the whole earth - This divine scattering is repeated from verse 8 indicating the Spirit wants to emphasize this divine action. Implicit is that there were groups who identified with one another and who therefore "stuck together" when they were scattered (again note Yahweh does the scattering!) Note how the phrase the whole earth somewhat ironically "bookends" this section - Ge 11:1 "Now the whole earth" and Ge 11:9 - "over the face of the whole earth" Ross summarizes Genesis 11:1-9 - God’s purpose will be accomplished in spite of the arrogance and defiance of man’s own purposes. He brings down the proud, but exalts the faithful. The significance of this little story is great. It explains to God’s people how the nations were scattered abroad. Yet the import goes much deeper. The fact that it was Babylon, the beginning of kingdoms under Nimrod from Cush, adds a rather ominous warning: Great nations cannot defy God and long survive. The new nation of Israel need only survey the many nations around her to perceive that God disperses and curses the rebellious, bringing utter confusion and antagonism among them. If Israel would obey and submit to God’s will, then she would be the source of blessing to the world. Unfortunately, Israel also raised her head in pride and refused to obey the Lord God. Thus she too was scattered across the face of the earth. TSK - The tower of Babel, Herodotus informs us, was a furlong or 660 feet, in length and breadth; and, according to Strabo, it rose to the same altitude. It was of a pyramidical form, consisting of eight square towers, gradually decreasing in breadth, with a winding ascent on the outside, so very broad as to allow horses and carriages to pass each other, and even to turn. This magnificent structure is so completely destroyed that its very site is doubtful; and when supposed to be discovered, in all cases exhibiting a heap of rubbish. Babel (Babylon) (0894) Babel or Babylon = "confusion (by mixing)." Babylon is the Greek spelling of the name which in Hebrew is uniformly Babel. The word occurs some 286 times and refers to an ancient city on the eastern bank of the Euphrates about twenty miles south of Bagdad, near the modern village of Hillah in Iraq. From Abarim publications on Babel - Meaning = Gate Of God, Anointed, Saturated, Through Production, Through Drive, Through Propitiation. Etymology = From the Sumerian phrase Bab-ilim, gate of god. From the verb בלל (balal), to mix with oil unto saturation. Gilbrant - Babel appears 286 times in the OT. It refers to the ancient city-state located in modern Iraq, about 20 miles south of Bagdad (near the modern city of Hilla). A popular etymology used by its inhabitants associated the name with Akkadian babili, or bab-ilani ("the gate of the gods"). In reality, the place name preceded the entry of Semitic speakers into this area. The term is used indiscriminately to refer to the city of Babylon, the geographical region of Babylonia, and the Neo-Babylonian Empire. Babel first occurs in Gen. 11:9, where it is given a Hebrew folk etymology by relating it to the verb ("to confuse"; "to mix"). The English term "to babble" comes from this biblical etymology. The account of the Tower of Babel (Gen. 11:1-9) has a dual explanatory focus. First, it offers an explanation for the great diversity of languages among peoples; and second, it gives an account of the word. In Sumerian literature prehistoric humans used a common language (cf. Enmerkar Epic, 141-46). Some scholars hold that the tower of the temple of Marduk (E-saq-ila) is the edifice referred to in Genesis 11. The Akkadian text Enel VI, 60-62 reports, in reference to the tower of E-saq-ila, it took an entire year to lay its bricks. It continues, "when the second year approached, they (the gods) raised up the head of Esaqila to Apsu" (TDOT 1:467). Apsu is a reference to heaven as the cosmic region of fresh water. From a theological point of view, the building of the tower of Babel is an indication of human pride and arrogance. In fact, it would seem to be best explained by using the Greek tragic concept of hybris (English hubris), or pride, a usurping of divine right to control one's fate. Because of this sinful demonstration, Yahweh directly intervened and brought about language confusion and dispersion. God's action was an act of mercy as well as a demonstration of punishment and divine prerogative. The mercy aspect is seen in the preventative measure, as humans now are prevented from reaching the domain of God's presence (heaven) via efforts stemming from hubris. The tower account thus marked the end of the common history of humanity, and Genesis 12 contains the beginning of the story of Yahweh's own people with the call of Abram. Additional occurrences frequently appear in the historical books. The majority of those occurrences is in 2 Kings and 2 Chronicles. The word appears only three times in Ps. 87:4; 137:1, 8. Its use in the prophetic literature is regular and quite frequent, falling into two broad classifications—theological and historical. From the historical viewpoint, the city-state of Babylon began to increase in importance under Hammurapi, whom scholars date sometime in the 18th or 17th centuries B.C. He is perhaps most famous for his legal code. His empire disappeared shortly after his reign. Assyrian power mitigated Babylonian growth and aggrandizement after 1100 B.C. In 689 B.C., it was destroyed by the Assyrian king Sennacherib as a result of a series of rebellions. Ultimately, Nebuchadnezzar II completed the rebuilding of the city-state and set about the creation of the Neo-Babylonian Empire. He proceeded to conquer Judah in 606-605 B.C. and annexed it in 586 B.C. (cf. Daniel 1 and 2 Kings 25). Its demise came in 539 B.C. at the hands of Persia. During its time of prominence, it enjoyed a far-flung reputation for greatness and worldliness; and it is this aspect which focuses the attention of the Hebrew prophets. Micah 4:10, in reference to Zion, states, "Be in pain and deliver, daughter of Zion, like one giving birth. For now you shall go out from the city, and you shall live in the field. And you shall come to Babylon." Here, the exile of Judah to Babylon (cf. Ps. 137:1, 8) is presented. The theme of judgment/punishment is present. This also occurs in Jer. 20:4-5, where the prophet foretells the fate of Judah at the hands of Babylon. Jeremiah mentions Babylon some 197 times in stark confronting of the reality of exile. For example, in chapter 27 he castigates those false prophets who foretell of the return of the vessels of the temple. Chapter 29 confronts the captive Jews in Babylon, urging them to prepare for a lengthy stay. The occurrences in the latter sections of Isaiah (chs. 43-48) convey a sense of the providence of Yahweh and his plan for history. A thematic undercurrent of arrogance on the part of Babylon is clearly present (cf. 43:6-9f). In fact, hubris and arrogance in Babylon's past are seen in chapters 13 and 14 as well. Indeed, the sovereignty of Yahweh is clearly implied in these two chapters. Babylon's destruction at the hand of Cyrus of Persia is a central facet of chapter 14, though the person of Cyrus is not mentioned. The return from Babylon is a watershed both historically and theologically. The promise of return and restoration drives a number of prophetic messages. The longing of the deportees to return (and to be avenged) is poignantly captured in Psalm 137. The disappointment over the reality of the political restoration is revealed in Ezra 3:12f. (Complete Biblical Library) In Daniel 1:1 babel refers to the ancient city-state located in modern Iraq (Babylon - included Reconstructed City), about 20 miles south of Bagdad (near the modern city of Hillah). The term is used to refer to the city of Babylon, the geographical region of Babylonia, and the Neo-Babylonian Empire. Babel first occurs in Ge 11:9, where it is given a Hebrew folk etymology by relating it to the verb ("to confuse"; "to mix"). The English term "to babble" comes from this biblical etymology. In the NAS Babylon is first described by the synonymous term "Babel" ( = confusion cp Ge 11:9) the genesis of which is found in Ge 10:8, 9, 10, 11. In Ge 10:10 we encounter the first use of the word kingdom which indicates Nimrod was a king, and specifically one who is repeatedly called "mighty". The name Nimrod means to rebel, to be rebellious or a rebel, indicating that this earthly king was opposed to the true King. Ge 11:1,2,3,4 substantiates the rebellious spirit of Babel (a "monument" to sinful pride opposed to the rule of God) or Babylon who John describes as "Babylon, the Mother of harlots and abominations of the earth" (Rev 17:5+). In other words Nimrod's kingdom of ancient Babylon was the fountainhead of every idolatrous, false world religion, as her evil seed was spread throughout the earth (Ge 11:8). This "divine scattering" in Genesis 11 also helps understand John's enigmatic statement of how Babylon came to sit on “peoples, multitudes, nations, and tongues” (Rev 17:15+). In Revelation John records the final demise of Babylon (Rev 18:21+), cp Jeremiah's prophecy - Je 51:63, 64) Sugchusis (4799) is derived from sugcheo meaning to pour together, to confuse, to throw into confusion. The only NT use is in Acts 19:29 where Luke describes "The city was filled with the confusion, and they rushed with one accord into the theater, dragging along Gaius and Aristarchus, Paul’s traveling companions from Macedonia." Gilbrant writes "This noun is found in the New Testament only in Acts 19:29. Here it describes the mob scene stirred up by Demetrius against the Ephesian Christians. The word emphasizes the riotous, but uncertain, confusion of the crowd. The verbal form of the word is repeated in Acts 19:32 where it is reported that “most of them did not know why they had come together” (RSV). The noun form indicates the resulting confusion, disorder, and anger that accompanied the mob scene." (Complete Biblical Library) Sugchusis means that which is confounded by mixing and thus speaks of confusion, tumult, uproar (Acts 19:29, 1Sa 5:6; 1Sa 5:11; 1Sa 14:20). It is used once to translate Babel in Ge 11:9. Sugchusis is used in 4 verses in the Septuagint of the OT - Ge 11:9, 1Sa 5:6; 1Sa 5:11; 1Sa 14:20. Babel - 233v - note most of uses in Jeremiah - Gen. 10:10; Gen. 11:9; 2 Ki. 17:24; 2 Ki. 17:30; 2 Ki. 20:12; 2 Ki. 20:14; 2 Ki. 20:17; 2 Ki. 20:18; 2 Ki. 24:1; 2 Ki. 24:7; 2 Ki. 24:10; 2 Ki. 24:11; 2 Ki. 24:12; 2 Ki. 24:15; 2 Ki. 24:16; 2 Ki. 24:17; 2 Ki. 24:20; 2 Ki. 25:1; 2 Ki. 25:6; 2 Ki. 25:7; 2 Ki. 25:8; 2 Ki. 25:11; 2 Ki. 25:13; 2 Ki. 25:20; 2 Ki. 25:21; 2 Ki. 25:22; 2 Ki. 25:23; 2 Ki. 25:24; 2 Ki. 25:27; 2 Ki. 25:28; 1 Chr. 9:1; 2 Chr. 32:31; 2 Chr. 33:11; 2 Chr. 36:6; 2 Chr. 36:7; 2 Chr. 36:10; 2 Chr. 36:18; 2 Chr. 36:20; Ezr. 1:11; Ezr. 2:1; Ezr. 7:6; Ezr. 7:9; Ezr. 8:1; Neh. 7:6; Neh. 13:6; Est. 2:6; Ps. 87:4; Ps. 137:1; Ps. 137:8; Isa. 13:1; Isa. 13:19; Isa. 14:4; Isa. 14:22; Isa. 21:9; Isa. 39:1; Isa. 39:3; Isa. 39:6; Isa. 39:7; Isa. 43:14; Isa. 47:1; Isa. 48:14; Isa. 48:20; Jer. 20:4; Jer. 20:5; Jer. 20:6; Jer. 21:2; Jer. 21:4; Jer. 21:7; Jer. 21:10; Jer. 22:25; Jer. 24:1; Jer. 25:1; Jer. 25:9; Jer. 25:11; Jer. 25:12; Jer. 27:6; Jer. 27:8; Jer. 27:9; Jer. 27:11; Jer. 27:12; Jer. 27:13; Jer. 27:14; Jer. 27:16; Jer. 27:17; Jer. 27:18; Jer. 27:20; Jer. 27:22; Jer. 28:2; Jer. 28:3; Jer. 28:4; Jer. 28:6; Jer. 28:11; Jer. 28:14; Jer. 29:1; Jer. 29:3; Jer. 29:4; Jer. 29:10; Jer. 29:15; Jer. 29:20; Jer. 29:21; Jer. 29:22; Jer. 29:28; Jer. 32:2; Jer. 32:3; Jer. 32:4; Jer. 32:5; Jer. 32:28; Jer. 32:36; Jer. 34:1; Jer. 34:2; Jer. 34:3; Jer. 34:7; Jer. 34:21; Jer. 35:11; Jer. 36:29; Jer. 37:1; Jer. 37:17; Jer. 37:19; Jer. 38:3; Jer. 38:17; Jer. 38:18; Jer. 38:22; Jer. 38:23; Jer. 39:1; Jer. 39:3; Jer. 39:5; Jer. 39:6; Jer. 39:7; Jer. 39:9; Jer. 39:11; Jer. 39:13; Jer. 40:1; Jer. 40:4; Jer. 40:5; Jer. 40:7; Jer. 40:9; Jer. 40:11; Jer. 41:2; Jer. 41:18; Jer. 42:11; Jer. 43:3; Jer. 43:10; Jer. 44:30; Jer. 46:2; Jer. 46:13; Jer. 46:26; Jer. 49:28; Jer. 49:30; Jer. 50:1; Jer. 50:2; Jer. 50:8; Jer. 50:9; Jer. 50:13; Jer. 50:14; Jer. 50:16; Jer. 50:17; Jer. 50:18; Jer. 50:23; Jer. 50:24; Jer. 50:28; Jer. 50:29; Jer. 50:34; Jer. 50:35; Jer. 50:42; Jer. 50:43; Jer. 50:45; Jer. 50:46; Jer. 51:1; Jer. 51:2; Jer. 51:6; Jer. 51:7; Jer. 51:8; Jer. 51:9; Jer. 51:11; Jer. 51:12; Jer. 51:24; Jer. 51:29; Jer. 51:30; Jer. 51:31; Jer. 51:33; Jer. 51:34; Jer. 51:35; Jer. 51:37; Jer. 51:41; Jer. 51:42; Jer. 51:44; Jer. 51:47; Jer. 51:48; Jer. 51:49; Jer. 51:53; Jer. 51:54; Jer. 51:55; Jer. 51:56; Jer. 51:58; Jer. 51:59; Jer. 51:60; Jer. 51:61; Jer. 51:64; Jer. 52:3; Jer. 52:4; Jer. 52:9; Jer. 52:10; Jer. 52:11; Jer. 52:12; Jer. 52:15; Jer. 52:17; Jer. 52:26; Jer. 52:27; Jer. 52:31; Jer. 52:32; Jer. 52:34; Ezek. 12:13; Ezek. 17:12; Ezek. 17:16; Ezek. 17:20; Ezek. 19:9; Ezek. 21:19; Ezek. 21:21; Ezek. 23:15; Ezek. 23:17; Ezek. 23:23; Ezek. 24:2; Ezek. 26:7; Ezek. 29:18; Ezek. 29:19; Ezek. 30:10; Ezek. 30:24; Ezek. 30:25; Ezek. 32:11; Dan. 1:1; Mic. 4:10; Zech. 2:7; Zech. 6:10 QUESTION - What happened at the Tower of Babel? ANSWER - The Tower of Babel is described in Genesis 11:1-9. After the Flood, God commanded humanity to "increase in number and fill the earth" (Genesis 9:1). Humanity decided to do the exact opposite, “Then they said, ‘Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth’” (Genesis 11:4). Humanity decided to build a great city and all congregate there. They decided to build a gigantic tower as a symbol of their power, to make a name for themselves (Genesis 11:4). This tower is remembered as the Tower of Babel. In response, God confused the languages of humanity so that they could no longer communicate with each other (Genesis 11:7). The result was that people congregated with other people who spoke the same language, and then went together and settled in other parts of the world (Genesis 11:8-9). God confused the languages at the Tower of Babel to enforce His command for humanity to spread throughout the entire world. Some Bible teachers also believe that God created the different ethnicities of humanity at the Tower of Babel. This is possible, but it is not taught in the biblical text. On the origin of the ethnicities, please read our article origin of the different races. It seems more likely that the different ethnicities existed prior to the Tower of Babel and that God confused the languages at least partially based on the different ethnicities. From the Tower of Babel, humanity divided based on language (and possibly ethnicity) and settled in various parts of the world. Genesis 10:5, 20 and 31 describe Noah’s descendants spreading out over the earth “by their clans and languages, in their territories and nations.” How is this possible since God did not confuse the languages until the Tower of Babel in Genesis chapter 11? Genesis 10 lists the descendants of Noah’s three sons: Shem, Ham, and Japheth. It lists their descendants for several generations. With the long life spans of that time (see Genesis 11:10-25), the genealogies in Genesis 10 likely cover several hundreds of years. The Tower of Babel account, told in Genesis 11:1-9, is a “flashback” to the point in Genesis 10 when the languages were confused. Genesis 10 tells us of different languages. Genesis 11 tells us how the different languages originated. GotQuestions.org Related Resource: Article in Dictionary of Biblical Imagery (page 260) G Campbell
Gênesis 11
Cole - There is a chronological problem I should mention. In 11:32 it says that Terah, Abraham’s father, was 205 when he died. Abraham didn’t leave Haran until then (Acts 7:4), when he was 75. That would make Terah 130 when Abraham was born. But 11:27 says that when Terah was 70 he became the father of Abraham, Nahor and Haran. The most likely answer is that at 70 Terah had his first son. Abraham is mentioned first in 11:27 because he was the most important son in the story. But Abraham wasn’t born until 60 years after his oldest brother. The problem with this solution is that later, Abraham is surprised to learn that he will be a father at 100, which is hard to understand if his own father had been 130 at Abraham’s birth. But perhaps with the shortening life spans, Abraham knew at 100 that he was pushing the limit for fathering a child. (The God of History and You Genesis 11:10-32) Bob