the Week of Proper 22 / Ordinary 27
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Genesis 11:4
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And 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, lest we be scattered over the face of the whole earth."
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."
And they sayd: Go to, let vs buylde vs a citie and a towre, whose toppe may reache vnto heauen, and let vs make vs a name, lest peraduenture we be scattered abrode into the vpper face of the whole earth.
Then the people said, "Let's build ourselves a city and a tower that will reach to the sky. Then we will be famous. This will keep us together so that we will not be scattered all over the earth."
Then they said, "Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves, lest we be scattered abroad upon the face of the whole earth."
and seiden, Come ye, and make we to vs a citee and tour, whos hiynesse stretche `til to heuene; and make we solempne oure name bifor that we be departid in to alle londis.
And they said; Goe to, let vs build vs a city and a tower, whose top may reach vnto heauen, and let vs make vs a name, lest we be scattered abroad vpon the face of the whole earth.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.
And sayde: Come, let vs buylde a cite & a tower, whose toppe maye reach vnto heaue, yt we maye make vs a name, afore we be scatred abrode in all londes.
Then they said, "Come, let's build ourselves a city and a tower that reaches Heaven. Let's make ourselves famous so we won't be scattered here and there across the Earth."
And they said, "Come, let's build ourselves a city, and a tower whose top will reach into heaven, and let's make a name for ourselves; otherwise we will be scattered abroad over the face of all the earth."
And they said, Come, let us build us a city, and a tower, whose top may reach unto heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.
And they said, Come, let us make a town, and a tower whose top will go up as high as heaven; and let us make a great name for ourselves, so that we may not be wanderers over the face of the earth.
And they said, Come, let us build us a city, and a tower, whose top [may reach] to heaven, and let us make us a name; or else we will be scattered abroad on the face of the whole earth.
And they said, come, let us build us a city, and a tower, whose top [may reach] to heaven; and let us make us a name, lest we should be scattered abroad upon the face of the whole earth.
They said, "Come, let's build us a city, and a tower, whose top reaches to the sky, and let's make us a name; lest we be scattered abroad on the surface of the whole earth."
Then they said, "Come, let's build ourselves a city and a tower with its top in the heavens so that we may make a name for ourselves. Otherwise we will be scattered across the face of the entire earth."
And they said, "Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth."
Then they said, "Come, let's build ourselves a city with a tower that has its top reaching up into heaven, so that we can make a name for ourselves and not be scattered all over the earth."
And they said, Come on, let us build ourselves a city and a tower, the top of which [may reach] to the heavens; and let us make ourselves a name, lest we be scattered over the face of the whole earth.
Also they said, Goe to, let vs builde vs a citie and a towre, whose top may reache vnto the heauen, that we may get vs a name, lest we be scattered vpon the whole earth.
Then they said, Come, let us build ourselves a city, and a tower whose top may reach to heaven; and let us make a name for ourselves, lest we be scattered abroad upon the face of the whole earth.
They said, "Now let's build a city with a tower that reaches the sky, so that we can make a name for ourselves and not be scattered all over the earth."
They said, "Come, let's build us a city, and a tower, whose top reaches to the sky, and let's make us a name; lest we be scattered abroad on the surface of the whole eretz."
And they said: 'Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.'
Then they said, "Come, let's build a great city for ourselves with a tower that reaches into the sky. This will make us famous and keep us from being scattered all over the world."
Then they said, "Come, let us build a city for ourselves, with a tower that touches the heavens. Let us make a name for ourselves, or else we may be sent everywhere over the whole earth."
Then they said, "Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth."
And they said, Come, let us build to ourselves a city and tower, whose top shall be to heaven, and let us make to ourselves a name, before we are scattered abroad upon the face of all the earth.
And they said, Go to, let us build us a city, and a tower, whose top may reach unto heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.
"Come," they said, "let us build for ourselves a city with a tower that reaches to the heavens, that we may make a name for ourselves and not be scattered over the face of all the earth."
And they said Come on! let us build for ourselves a city, and a tower with its head in the heavens, so let us make for ourselves a name, - lest we be scattered abroad over the face of all the earth.
And they said: Come, let us make a city and a tower, the top whereof may reach to heaven; and let us make our name famous before we be scattered abroad into all lands.
And they said, "Come, let us build ourselves a city and a tower whose top reaches to the heavens. And let us make a name for ourselves, lest we be scattered over the face of the whole earth."
And they said, Come, let us build a city and a tower with its head in the heavens, and make a name for ourselves, that we not be scattered on the face of all the earth.
Then they said, "Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth."
Then they said to each other, "Let's build a city and a tower for ourselves, whose top will reach high into the sky. We will become famous. Then we will not be scattered over all the earth."
And they said, "Come, let us build ourselves a city and a tower with its top in the sky. Let us make a name for ourselves; otherwise, we will be scattered over the face of the whole earth."
And they say, `Give help, let us build for ourselves a city and tower, and its head in the heavens, and make for ourselves a name, lest we be scattered over the face of all the earth.'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
whose: Deuteronomy 1:28, Deuteronomy 9:1, Daniel 4:11, Daniel 4:22
and let: 2 Samuel 8:13, Psalms 49:11-13, Proverbs 10:7, Daniel 4:30, John 5:44
lest: Genesis 11:8, Genesis 11:9, Psalms 92:9, Luke 1:51
Reciprocal: Genesis 4:17 - and he Genesis 6:4 - men of Genesis 11:3 - they said one to another Genesis 42:4 - Lest 2 Samuel 18:18 - he called 2 Chronicles 28:9 - reacheth Job 20:6 - his excellency Ecclesiastes 2:1 - Go to Ecclesiastes 2:4 - made Ecclesiastes 7:29 - they Isaiah 5:5 - go to Jeremiah 18:11 - go to Jeremiah 51:25 - O destroying Jeremiah 51:53 - mount Matthew 5:14 - a city Luke 10:15 - which Luke 14:28 - intending James 4:13 - Go to
Cross-References
There were Nephilim (men of stature, notorious men) on the earth in those days—and also afterward—when the sons of God lived with the daughters of men, and they gave birth to their children. These were the mighty men who were of old, men of renown (great reputation, fame).
So the LORD scattered them abroad from there over the surface of the entire earth; and they stopped building the city.
Therefore the name of the city was Babel—because there the LORD confused the language of the entire earth; and from that place the LORD scattered and dispersed them over the surface of all the earth.
And Shem lived five hundred years after Arpachshad was born, and he had other sons and daughters.
Arpachshad lived four hundred and three years after Shelah was born, and he had other sons and daughters.
'Where can we go up? Our brothers (spies) have made our hearts melt [in fear] and demoralized us by saying, "The people are bigger and taller than we; the cities are large, and fortified [all the way up] to heaven. And besides, we saw the [giant-like] sons of the Anakim there."'
"The LORD will scatter and disperse you among the peoples (pagan nations), and you will be left few in number among the nations where the LORD drives you.
"Hear, O Israel! You are crossing the Jordan today to go in to dispossess nations greater and more powerful than you, great cities fortified to heaven,
So David made a name for himself when he returned from killing 18,000 Arameans (Syrians) in the Valley of Salt.
For behold, Your enemies, O LORD, For behold, Your enemies will perish; All who do evil will be scattered.
Gill's Notes on the Bible
And they said, go to, let us build us a city and a tower,.... Some Jewish writers r say, these are the words of Nimrod to his people; but it is a question whether he was now born, or if he was, must be too young to be at the head of such a body of people; but they are spoken to one another, or by the principal men among them to the common people, advising and encouraging to such an undertaking. It is generally thought what led them to it was to secure them from another flood, they might be in fear of; but this seems not likely, since they had the covenant and oath of God, that the earth should never be destroyed by water any more; and besides, had this been the thing in view, they would not have chosen a plain to build on, a plain that lay between two of the greatest rivers, Tigris, and Euphrates, but rather one of the highest mountains and hills they could have found: nor could a building of brick be a sufficient defence against such a force of water, as the waters of the flood were; and besides, but few at most could be preserved at the top of the tower, to which, in such a case, they would have betook themselves. The reason of this building is given in a following clause, as will be observed. Some think by "a city and tower" is meant, by the figure "hendyadis", one and the same thing, a city with towers; and, according to Ctesias s, there were two hundred and fifty towers in Babylon: but no doubt the city and tower were two distinct things; or there was one particular tower proposed to be built besides the city, though it might stand in it, or near it, as an acropolis or citadel to it; as it is not unusual in cities to have such, to betake unto in case of danger:
whose top [may reach] unto heaven: not that they imagined such a thing could be literally and strictly done, but that it should be raised exceeding high, like the cities in Canaan, said to be walled up to heaven, Deuteronomy 1:28 hyperbolically speaking; and such was the tower of Babel, by all accounts, even of Heathens: the Sibyl in Josephus t calls it a most high tower; and so Abydenus u reports;
"there are (says he) that say, that the first men that rose out of the earth, proud of their strength and largeness (of their bodies), and thinking themselves greater than the gods, erected a tower of a vast height, near to heaven, where Babylon now is.''
And the temple of Belus, which some take to be the same with this tower, at least was that perfected, and put to such an use, was, according to Ctesias w, of an immense height, where the Chaldeans made their observations of the stars: however, the tower that was in the middle of it, and which seems plainly to be the same with this, was exceeding high: the account Herodotus x gives of it is,
"in the midst of the temple a solid tower is built, of a furlong in length, and of as much in breadth; and upon this tower another tower is placed, and another upon that, and so on to eight towers.''
μηκοÏ, the word used by Herodotus, translated "length", signifies also "height", and so it is taken here by some; and if so, it looks as if every tower was a furlong high, which makes the whole a mile, which is too extravagant to suppose, though it may denote the height of them all, a furlong, which makes it a very high building. This agrees with Strabo's account of it, who calls it a pyramid, and says it was a furlong high y: according to Rauwolff z, the tower of Babel is still in being; this, says he, we saw still (in 1574), and it is half a league in diameter; but it is so mightily ruined, and low, and so full of vermin, that hath bored holes through it, that one may not come near it for half a mile, but only in two months in the winter, when they come not out of their holes. Another traveller a, that was in those parts at the beginning of the last century, says,
"now at this day, that which remaineth is called the remnant of the tower of Babel; there standing as much as is a quarter of a mile in compass, and as high as the stone work of Paul's steeple in London--the bricks are three quarters of a yard in length, and a quarter in thickness, and between every course of bricks there lieth a course of mats, made of canes and palm tree leaves, so fresh as if they had been laid within one year.''
Not to take notice of the extravagant account of the eastern writers, who say the tower was 5533 fathoms high b; and others, beyond all belief, make it 10,000 fathoms, or twelve miles high c; and they say the builders were forty years in building it: their design in it follows,
and let us make us a name; which some render "a sign" d, and suppose it to be a signal set upon the top of the tower, which served as a beacon, by the sight of which they might be preserved from straying in the open plains with their flocks, or return again when they had strayed. Others take it to be an idol proposed to be set upon the top of the tower; and the Targums of Jonathan and Jerusalem intimate as if the tower was built for religious worship, paraphrasing the words,
"let us build in the midst of it a temple of worship on the top of it, and let us put a sword into his (the idol's) hand.''
And it is the conjecture of Dr. Tennison, in his book of idolatry, that this tower was consecrated by the builders of it to the sun, as the cause of drying up the waters of the deluge: but the sense is, that they proposed by erecting such an edifice to spread their fame, and perpetuate their name to the latest posterity, that hereby it might be known, that at such a time, and in such a place, were such a body of people, even all the inhabitants of the world; and all of them the sons of one man, as Ben Gersom observes; so that as long as this tower stood, they would be had in remembrance, it being called after their names; just as the Egyptian kings afterwards built their pyramids, perhaps for a like reason; and in which the end of neither have been answered, it not being known who were by name concerned therein, see
Psalms 49:11 though a late learned writer e thinks, that by making a name is meant choosing a chief or captain, which was proposed by them; and that the person they pitched upon was Nimrod, in which sense the word he supposes is used, 2 Samuel 23:17 but what has been observed at the beginning of this note may be objected to it; though Berosus f says, that Nimrod came with his people into the plain of Sannaar, where be marked out a city, and founded the largest tower, in the year of deliverance from the waters of the flood one hundred and thirty one, and reigned fifty six years; and carried the tower to the height and size of mountains, "for a sign" and "monument", that the people of Babylon were the first in the world, and ought to be called the kingdom of kingdoms; which last clause agrees with the sense given:
lest we be scattered abroad upon the face of the whole earth: which they seemed to have some notion of, and feared would be their case, liking better to be together than to separate, and therefore were careful to avoid a dispersion; it being some way or other signified to them, that it was the will of God they should divide into colonies, and settle in different parts, that so the whole earth might be inhabited; or Noah, or some others, had proposed a division of the earth among them, each to take his part, which they did not care to hearken to; and therefore, to prevent such a separation, proposed the above scheme, and pursued it.
r In Pirke Eliezer, c. 24. s Apud Diodor. Sicul. Bibliothec, l. 2. p. 96. t Antiqu. l. 1. c. 4. sect. 3. u Apud Euseb. Evangel. Praepar. l. 9. c. 14. p. 416. w Apud Diodor. ut supra, (Sicul. Bibliothec, l. 2.) p. 98. x Clio sive, l. 1. c. 181. y Geograph. l. 16. p. 508. z Travels, ut supra. (pars. 2. ch. 7. p. 138.) a Cartwright's Preacher's Travels, p. 99, 100. b Elmacinus, p. 14. Patricides, p. 13. apud Hottinger. Smegma, p. 264. c Vid. Universal History, vol. 1. p. 331. d Perizonius, apud Universal History, ib. p. 325. e Dr. Clayton's Chronology of the Hebrew Bible, p. 56. f Antiqu. l. 4. p. 28, 29.
Barnes' Notes on the Bible
- The Confusion of Tongues
1. × ×¡×¢ naÌsaâ âpluck out, break up, journey.â ×ק×× mıÌqedem âeastward, or on the east sideâ as in Genesis 2:14; Genesis 13:11; Isaiah 9:11 (12).
6. ×××× hachıÌlaÌm âtheir beginningâ, for ×××× haÌchıÌlaÌm, the regular form of this infinitive with a suffix. ××××Ö¼ yaÌzmuÌ as if from ××× yaÌzam = ××× zaÌmam.
7. × ××× naÌbelaÌh usually said to be for × ××× naÌbolaÌh from ××× baÌlal; but evidently designed by the punctuator to be the third singular feminine perfect of × ×× naÌbal âto be confounded,â having for its subject ש××¤× sÌaÌpaÌh, âand there let their lip be confounded.â The two verbs have the same root.
9. ××× baÌbel Babel, âconfusion,â derived from ×× bl the common root of ××× baÌlal and × ×× naÌbel, by doubling the first radical.
Having completed the table of nations, the sacred writer, according to his wont, goes back to record an event of great moment, both for the explanation of this table and for the future history of the human race. The point to which he reverts is the birth of Peleg. The present singular passage explains the nature of that unprecedented change by which mankind passed from one family with a mutually intelligible speech, into many nations of diverse tongues and lands.
Genesis 11:1
The previous state of human language is here briefly described. âThe whole landâ evidently means the whole then known world with all its human inhabitants. The universality of application is clearly and constantly maintained throughout the whole passage. âBehold, the people is one.â And the close is on this point in keeping with the commencement. âTherefore was the name of it called Babel, because the Lord had there confounded the lip of all the land.â
Of one lip, and one stock: of words. - In the table of nations the term âtongueâ was used to signify what is here expressed by two terms. This is not undesigned. The two terms are not synonymous or parallel, as they form the parts of one compound predicate. âOne stock of words,â then, we conceive, naturally indicates the matter, the substance, or material of language. This was one and the same to the whole race. The term âlip,â which is properly one of the organs of articulation, is, on the other hand, used to denote the form, that is, the manner, of speaking; the mode of using and connecting the matter of speech; the system of laws by which the inflections and derivations of a language are conducted. This also was one throughout the human family. Thus, the sacred writer has expressed the unity of language among mankind, not by a single term as before, but, with a view to his present purpose, by a combination of terms expressing the two elements which go to constitute every organic reality.
Genesis 11:2-4
The occasion of the linguage change about to be described is here narrated. âAs they journeyed eastward.â The word âtheyâ refers to the whole land of the previous verse, which is put by a common figure for the whole race of man. âEastwardâ is proved to be the meaning of the phrase ×ק×× mıÌqedem by Genesis 13:11, where Lot is said to journey (×ק×× mıÌqedem) from Bethel to the plain of the Jordan, which is to the east. The human race, consisting it might be of five hundred families, journeys eastward, with a few points of deflection to the south, along the Euphrates valley, and comes to a plain of surpassing fertility in the land of Shinar (Herod. 1:178, 193). A determination to make a permanent abode in this productive spot is immediately formed.
Genesis 11:3-4
A building is to be erected of brick and asphalt. The Babylonian soil is still celebrated for these architectural materials. There is here a fine clay, mingled with sand, forming the very best material for brick, while stones are not to be found at a convenient distance. Asphalt is found boiling up from the soil in the neighborhood of Babylon and of the Dead Sea, which is hence called the âlacus Asphaltites.â The asphalt springs of Is or Hit on the Euphrates are celebrated by many writers. âBurn them thoroughly.â Sun-dried bricks are very much used in the East for building purposes. These, however, were to be burned, and thereby rendered more durable. âBrick for stone.â This indicates a writer belonging to a country and an age in which stone buildings were familiar, and therefore not to Babylonia. Brickmaking was well known to Moses in Egypt; but this country also abounds in quarries and splendid erections of stone, and the Sinaitic peninsula is a mass of granitic hills. The Shemites mostly inhabited countries abounding in stone. âAsphalt for mortar.â Asphalt is a mineral pitch. The word rendered mortar means at first clay, and then any kind of cement.
Genesis 11:4
The purpose of their hearts is now more fully expressed. âLet us build us a city, and a tower whose top may be in the skies.â A city is a fortified enclosure or keep for defense against the violence of the brute creation. A tower whose top may be in the skies for escape from the possibility of a periodical deluge. This is the language of pride in man, who wishes to know nothing above himself, and to rise beyond the reach of an over-ruling Providence. âAnd let us make us a name.â A name indicates distinction and pre-eminence. To make us a name, then, is not so much the cry of the multitude as of the few, with Nimrod at their head, who alone could expect what is not common, but distinctive. It is here artfully inserted, however, in the popular exclamation, as the people are prone to imagine the glory even of the despot to be reflected on themselves. This gives the character of a lurking desire for empire and self-aggrandizement to the design of the leaders - a new form of the same selfish spirit which animated the antediluvian men of name Genesis 6:4. But despotism for the few or the one, implies slavery and all its unnumbered ills for the many. âLest we be scattered abroad upon the face of the whole land.â The varied instincts of their common nature here speak forth. The social bond, the tie of kinsmanship, the wish for personal safety, the desire to be independent, perhaps even of God, the thirst for absolute power, all plead for union; but it is union for selfish ends.
Genesis 11:5-7
These verses describe the nature of that change by which this form of human selfishness is to be checked. âThe Lord came down.â The interposing providence of God is here set forth in a sublime simplicity, suited to the early mind of man. Still there is something here characteristic of the times after the deluge. The presence of the Lord seems not to have been withdrawn from the earth before that event. He walked in the garden when Adam and Eve were there. He placed the ministers and symbols of his presence before it when they were expelled. He expostulated with Cain before and after his awful crime. He said, âMy Spirit shall not always strive with man.â He saw the wickedness of man; and the land was corrupt before him. He communicated with Noah in various ways, and finally established his covenant with him. In all this he seems to have been present with man on earth. He lingered in the garden as long as his forbearance could be expected to influence man for good. He at length appointed the limit of a hundred and twenty years. And after watching over Noah during the deluge, he seems to have withdrawn his visible and gracious presence from the earth. Hence, the propriety of the phrase, âthe Lord came down.â He still deals in mercy with a remnant of the human race, and has visited the earth and manifested His presence in a wondrous way. But He has not yet taken up His abode among people as He did in the garden, and as He intimates that He will sometime do on the renovated earth.
Genesis 11:6
In like simplicity is depicted the self-willed, God-defying spirit of combination and ambition which had now budded in the imagination of man. âThe People is oneâ - one race, with one purpose. âAnd they have all one lip.â They understand one anotherâs mind. No misunderstanding has arisen from diversity of language. âThis is their beginning.â The beginning of sin, like that of strife, is as when one letteth out water. The Lord sees in this commencement the seed of growing evil. All sin is dim and small in its first rise; but it swells by insensible degrees to the most glaring and gigantic proportions. âAnd now nothing will be restrained from them, which they have imagined to do.â Now that they have made this notable beginning of concentration, ambition, and renown, there is nothing in this way which they will not imagine or attempt.
Genesis 11:7
Here is announced the means by which the defiant spirit of concentration is to be defeated. From this and the previous verse we learn that the lip, and not the stock of words, is the part of language which is to be affected, and hence, perceive the propriety of distinguishing these two in the introductory statement. To confound, is to introduce several kinds, where before there was only one; and so in the present case to introduce several varieties of form, whereas language was before of one form. Hence, it appears that the one primitive tongue was made manifold by diversifying the law of structure, without interfering with the material of which it was composed. The bases or roots of words are furnished by instinctive and evanescent analogies between sounds and things, on which the etymological law then plays its part, and so vocables come into existence. Thus, from the root âfer,â we get âfer, ferre, ferens, fert, ferebat, feret, ferat, ferret;â ÏεÌÏε phere, ÏεÌÏειν pherein, ÏεÌÏÏν pheroÌn, ÏεÌει pherei, εÌÌÏεÏε ephere, ÏεÌÏÎ·Í phereÌ, ÏεÌÏοι pheroi, etc.; ××¨× pereÌh, ××¨× paÌroh, פר×o poreh, ×©×¤×¨× paÌraÌh, ××¤×¨× yıÌpreh, etc., according to the formative law of each language.
It is evident that some roots may become obsolete and so die out, while others, according to the exigencies of communication and the abilities of the speaker, may be called into existence in great abundance. But whatever new words come into the stock, are made to comply with the formative law which regulates the language of the speaker. This law has been fixed as the habitude of his mind, from which he only deviates on learning and imitating some of the formative processes of another tongue. In the absence of any other language, it is not conceivable that he should on any account alter this law. To do so would be to rebel against habit without reason, and to put himself out of relation with the other speakers of the only known tongue.
The sacred writer does not care to distinguish the ordinary from the extraordinary in the procedure of Divine Providence, inasmuch as he ascribes all events to the one creating, superintending, and administering power of God. Yet there is something beyond nature here. We can understand and observe the introduction of new words into the vocabulary of man as often as the necessity of designating a new object or process calls the naming faculty into exercise. But the new word, whether a root or not, if engrafted into the language, invariably obeys the formative law of the speech into which it is admitted. A nation adds new words to its vocabulary, but does not of itself, without external influence, alter the principle on which they are formed. Here, then, the divine interference was necessary, if the uniform was ever to become multiform. And accordingly this is the very point in which the historian marks the interposition of the Almighty.
Philologists have distinguished three or four great types or families of languages. The first of these was the Shemitic or Hebrew family. It is probable that most of the Shemites spoke dialects of this well-defined type of human speech. Aram (the Syrians), Arpakshad, (the Hebrews and Arabs), and Asshur (the Assyrians), certainly did so. Elam (Elymais), succumbed first to the Kushite race (ÎιÌÏÏιοι Kissioi, ÎοÏÏαιÍοι Kossaioi) and afterward to the Persian, and so lost its language and its individuality among the nations. Lud (the Lydians) was also overrun by other nationalities. But this type of language was extended beyond the Shemites to the Kenaanites and perhaps some other Hamites. It includes the language of the Old Testament.
The second family of languages has been variously designated Japhetic, Indo-Germanic, Indo-European and Arian. It is spoken by the great bulk of the descendants of Japheth, and embraces a series of cognate modes of communication, extending from India to the various European colonies of America. It includes Greek, the tongue of the New Testament.
A third class, including the Kushite (Babylonian), Egyptian, and other African languages, has been termed Hamitic. Some of its stocks have affinities both with the Shemitic and Japhetic families.
It is probable that the congeries of unclassed languages (Allophylian, Sporadic, Turanian), including even the Chinese tongues, have relations more or less intimate with one or other of these three tolerably definite families. But the science of comparative philology is only approaching the solution of its final problem, the historical or natural relationship of all the languages of the world. It is evident, however, that the principle of classification is not so much the amount of roots in common, as the absence or presence of a given form. The diversity in the matter may be brought about by assignable natural causes; but the diversity in the form can only arise from a preternatural impulse. Forms may wear off; but they do not pass from one constituent law to another without foreign influence. The speech of a strong and numerous race may gradually overbear and annihilate that of a weak one; and in doing so may adopt many of its words, but by no means its form. So long as a national speech retains any of its forms, they continue to be part of that special type by which it is characterized.
Hence, we perceive that the interposition of Providence in confounding the lip of mankind, is the historical solution of the enigma of philology; the existence of diversity of language at the same time with the natural persistency of form and the historical unity of the human race. The data of philology, indicating that the form is the side of language needing to be touched in order to produce diversity, coincide also with the facts here narrated. The preternatural diversification of the form, moreover, marks the order amid variety which prevailed in this great revolution of mental habitude. It is not necessary to suppose that seventy languages were produced from one at the very crisis of this remarkable change, but only the few generic forms that sufficed to effect the divine purpose, and by their interaction to give origin to all subsequent varieties of language or dialect. Nor are we to imagine that the variant principles of formation went into practical development all at once, but only that they started a process which, in combination with other operative causes, issued in all the diversities of speech which are now exhibited in the human race.
That they may not understand one anotherâs lip. - This is the immediate result of diversifying the formative law of human speech, even though the material elements were to remain much the same as before. Further results will soon appear.
Genesis 11:8-9
The effect of the divine interposition is noted in Genesis 11:8-9. âAnd the Lord scattered them abroad.â Not understanding one anotherâs mode of speech, they feel themselves practically separated from one another. Unity of counsel and of action becomes impossible. Misunderstanding naturally follows, and begets mistrust. Diversity of interest grows up, and separation ensues. Those who have a common speech retreat from the center of union to a sequestered spot, where they may form a separate community among themselves. The lack of pasture for their flocks and provision for themselves leads to a progressive migration. Thus, the divine purpose, that they should be fruitful and multiply and replenish the land Genesis 9:1 is fulfilled. The dispersion of mankind at the same time put an end to the ambitious projects of the few. âThey left off to build the city.â It is probable that the people began to see through the plausible veil which the leaders had cast over their selfish ends. The city would henceforth be abandoned to the immediate party of Nimrod. This would interrupt for a time the building of the city. Its dwellings would probably be even too numerous for its remaining inhabitants. The city received the name of Babel (confusion), from the remarkable event which had interrupted its progress for a time.
This passage, then, explains the table of nations, in which they are said to be distinguished, not merely by birth and land, but âevery one after his tongue.â It is therefore attached to the table as a needful appendix, and thus completes the history of the nations so far as it is carried on by the Bible. At this point the line of history leaves the universal, and by a rapid contraction narrows itself into the individual, in the person of him who is to be ultimately the parent of a chosen seed, in which the knowledge of God and of his truth is to be preserved, amidst the degeneracy of the nations into the ignorance and error which are the natural offspring of sin.
Here, accordingly, ends the appendix to the second Bible, or the second volume of the revelation of God to man. As the first may have been due to Adam, the second may be ascribed in point of matter to Noah, with Shem as his continuator. The two joined together belong not to a special people, but to the universal race. If they had ever appeared in a written form before Moses, they might have descended to the Gentiles as well as to the Israelites. But the lack of interest in holy things would account for their disappearance among the former. The speakers of the primitive language, however, would alone retain the knowledge of such a book if extant. Some of its contents might be preserved in the memory, and handed down to the posterity of the founders of the primeval nations. Accordingly we find more or less distinct traces of the true God, the creation, the fall and the deluge, in the traditions of all nations that have an ancient history.
But even if this two-volumed Bible were not possessed by the nations in a written form, its presence here, at the head of the writings of divine truth, marks the catholic design of the Old Testament, and intimates the comprehension of the whole family of man within the merciful purposes of the Almighty. In the issues of Providence the nations appear now to be abandoned to their own devices. Such a judicial forsaking of a race, who had a second time heard the proclamation of his mercy, and a second time forsaken the God of their fathers, was naturally to be expected. But it is never to be forgotten that God twice revealed his mercy âto the whole human raceâ before they were left to their own ways. And even when they were given over to their own willful unrighteousness and ungodlincss, it was only to institute and develop the mystery by which they might be again fully and effectually brought back to reconciliation with God.
The new developments of sin during this period are chiefly three - drunkenness, dishonoring of a parent, and the ambitious attempt to be independent of Godâs power, and to thwart his purpose of peopling the land. These forms of human selfishness still linger about the primary commands of the two tables. Insubordination to the supreme authority of God is accompanied with disrespect to parental authority. Drunkenness itself is an abuse of the free grant of the fruit of the trees orignally made to man. These manifestations of sin do not advance to the grosser or more subtle depths of iniquity afterward explicitly forbidden in the ten commandments. They indicate a people still comparatively unsophisticated in their habits.
The additional motives brought to bear on the race of man during the interval from Noah to Abraham, are the preaching of Noah, the perdition of the unbelieving antediluvians, the preservation of Noah and his family, the distinction of clean and unclean animals, the permission to partake of animal food, the special prohibition of the shedding of manâs blood, the institution thereupon of civil government, and the covenant with Noah and his seed that there should not be another deluge.
The preaching of Noah consisted in pressing the invitations and warnings of divine mercy on a wicked race. But it bore with new power on the succeeding generations, when it was verified by the drowning of the impenitent race and the saving of the godly household. This was an awful demonstration at the same time of the divine vengeance on those who persisted in sin, and of the divine mercy to the humble and the penitent. The distinction of the clean and the unclean was a special warning against that conformity with the world by which the sons of God had died out of the human race. The permission to partake of animal food was in harmony with the physical constitution of man, and seems to have been delayed until this epoch for moral as well as physical reasons. In the garden, and afterward in Eden, the vegetable products of the soil were adequate to the healthy sustenance of man. But in the universal diffusion of the human race, animal food becomes necessary.
In some regions where man has settled, this alone is available for a great portion of the year, if not for the whole. And a salutary dread of death, as the express penalty of disobedience, was a needful lesson in the infancy of the human race. But the overwhelming destruction of the doomed race was sufficient to impress this lesson indelibly on the minds of the survivors. Hence, the permission of animal food might now be safely given, especially when accompanied with the express prohibition of manslaying, under the penalty of death by the hands of the executioner. This prohibition was directly intended to counteract the bad example of Cain and Lamek, and to deter those who slew animals from slaying men; and provision was made for the enforcement of its penalty by the institution of civil government. The covenant with Noah was a recognition of the race being reconciled to God in its new head, and therefore suited to be treated as a party at peace with God, and to enter on terms of communion with him. Its promise of security from destruction by a flood was a pledge of all greater and after blessings which naturally flow from amity with God.
Thus, we perceive that the revelation of God to the antediluvian world was confirmed in many respects, and enlarged in others, by that made to the postdiluvians. The stupendous events of the deluge were a marvelous confirmation of the justice and mercy of God revealed to Adam. The preaching of Noah was a new mode of urging the truths of God on the minds of men, now somewhat exercised in reflective thought. The distinction of clean and unclean enforced the distinction that really exists between the godly and the ungodly. The prohibition of shedding human blood is the growth of a specific law out of the great principle of moral rectitude in the conscience, apace with the development of evil in the conduct of mankind. The covenant with Noah is the evolution into articulate utterance of that federal relation which was virtually formed with believing and repentant Adam. Adam himself was long silent in the depth of his self-abasement for the disobedience he had exhibited. In Noah the spirit of adoption had attained to liberty of speech, and accordingly, God, on the momentous occasion of his coming out of the ark and presenting his propitiatory and eucharistic offering, enters into a covenant of peace with him, assuring him of certain blessings.
There is something especially interesting in this covenant with Noah, as it embraces the whole human race, and is in force to this day. It is as truly a covenant of grace as that with Abraham. It is virtually the same covenant, only in an earlier and less developed form. Being made with Noah, who had found grace in the eyes of the Lord, and added to the former expression of the divine favor to man, it explicitly mentions a benefit which is merely the first and most palpable of the series of benefits, temporal and eternal, flowing from the grace of God, all of which are in due time made over to the heirs of salvation. We cannot tell how many of the Gentiles explicitly or implicitly consented to this general covenant and partook of its blessings. But it is only just to the God of Noah to be thankful that there was and is an offer of mercy to the whole family of man, all who accept of which are partakers of his grace, and that all subsequent covenants only help to the ultimate and universal acceptance of that fundamental covenant which, though violated by Adam and all his ordinary descendants, was yet in the fullness of time to be implemented by him who became the seed of the woman and the second Adam.
Clarke's Notes on the Bible
Verse Genesis 11:4. Let us build us a city and a tower — On this subject there have been various conjectures. Mr. Hutchinson supposed that the design of the builders was to erect a temple to the host of heaven-the sun, moon, planets, c. and, to support this interpretation, he says ×ר××©× ×ש××× verosho bashshamayim should be translated, not, whose top may reach unto heaven, for there is nothing for may reach in the Hebrew, but its head or summit to the heavens, i.e. to the heavenly bodies: and, to make this interpretation the more probable, he says that previously to this time the descendants of Noah were all agreed in one form of religious worship, (for so he understands ××©×¤× ××ת vesaphah achath, and of one lip,) i.e. according to him, they had one litany; and as God confounded their litany, they began to disagree in their religious opinions, and branched out into sects and parties, each associating with those of his own sentiment; and thus their tower or temple was left unfinished.
It is probable that their being of one language and of one speech implies, not only a sameness of language, but also a unity of sentiment and design, as seems pretty clearly intimated in Genesis 11:6. Being therefore strictly united in all things, coming to the fertile plains of Shinar they proposed to settle themselves there, instead of spreading themselves over all the countries of the earth, according to the design of God; and in reference to this purpose they encouraged one another to build a city and a tower, probably a temple, to prevent their separation, "lest," say they, "we be scattered abroad upon the face of the whole earth:" but God, miraculously interposing, confounded or frustrated their rebellious design, which was inconsistent with his will; see Deuteronomy 32:8; Acts 17:26; and, partly by confounding their language, and disturbing their counsels, they could no longer keep in a united state; so that agreeing in nothing but the necessity of separating, they went off in different directions, and thus became scattered abroad upon the face of the earth. The Targums, both of Jonathan ben Uzziel and of Jerusalem, assert that the tower was for idolatrous worship; and that they intended to place an image on the top of the tower with a sword in its hand, probably to act as a talisman against their enemies. Whatever their design might have been, it is certain that this temple or tower was afterwards devoted to idolatrous purposes. Nebuchadnezzar repaired and beautified this tower, and it was dedicated to Bel, or the sun.
An account of this tower, and of the confusion of tongues, is given by several ancient authors. Herodotus saw the tower and described it. A sybil, whose oracle is yet extant, spoke both of it and of the confusion of tongues; so did Eupolemus and Abydenus. See Bochart Geogr. Sacr., lib. i., c. 13, edit. 1692. On this point Bochart observes that these things are taken from the Chaldeans, who preserve many remains of ancient facts; and though they often add circumstances, yet they are, in general, in some sort dependent on the text.
1. They say Babel was built by the giants, because Nimrod, one of the builders, is called in the Hebrew text ×××ר gibbor, a mighty man; or, as the Septuagint, γιγαÏ, a giant.
2. These giants, they say, sprang from the earth, because, in Genesis 10:11, it is said, He went, ×× ××רץ ×××× min haarets hahiv, out of that earth; but this is rather spoken of Asshur, who was another of the Babel builders.
3. These giants are said to have waged war with the gods, because it is said of Nimrod, Genesis 10:9, He was a mighty hunter before the Lord; or, as others have rendered it, a warrior and a rebel against the Lord. See Jarchi in loco.
4. These giants are said to have raised a tower up to heaven, as if they had intended to have ascended thither. This appears to have been founded on "whose top may reach to heaven," which has been already explained.
5. It is said that the gods sent strong winds against them, which dispersed both them and their work. This appears to have been taken from the Chaldean history, in which it is said their dispersion was made to the four winds of heaven, ××ר××¢ ר××× ×©××× bearba ruchey shemaiya, i.e. to the four quarters of the world.
6. And because the verb פ××¥ phuts, or × ×¤×¥ naphats, used by Moses, signifies, not only to scatter, but also to break to pieces; whence thunder, Isaiah 30:30, is called × ×¤×¥ nephets, a breaking to pieces; hence they supposed the whole work was broken to pieces and overturned. It was probably from this disguised representation of the Hebrew text that the Greek and Roman poets took their fable of the giants waging war with the gods, and piling mountain upon mountain in order to scale heaven. See Bochart as above.
