That is why it is called Babel, for there the LORD confused the language of the whole world, and from that place the LORD scattered them over the face of all the earth. That is why it is called BabelThe name "Babel" is derived from the Hebrew word "balal," meaning to confuse or mix. This etymology is significant as it directly relates to the event of God confusing the languages. Babel is often associated with Babylon, a city that later becomes a symbol of human pride and rebellion against God. The Tower of Babel narrative sets the stage for the recurring biblical theme of human attempts to reach divine status, which is consistently thwarted by God. This theme is echoed in the story of Nebuchadnezzar's Babylon in the Book of Daniel and the symbolic Babylon in Revelation. for there the LORD confused the language of the whole world
The confusion of languages is a divine intervention to halt the unified rebellion of humanity. This act of God serves as a judgment against human pride and disobedience. The phrase "the whole world" emphasizes the universality of the event, affecting all of humanity. This confusion leads to the diversification of languages and cultures, which is a key element in the development of human civilization. Theologically, this event underscores God's sovereignty over human affairs and His ability to disrupt human plans. It also foreshadows the reversal of this confusion at Pentecost in Acts 2, where the Holy Spirit enables the apostles to speak in various tongues, symbolizing the reunification of humanity under the Gospel. and from that place the LORD scattered them over the face of all the earth
The scattering of people is both a judgment and a fulfillment of God's command to "fill the earth" (Genesis 1:28). This dispersal leads to the formation of nations and the spread of different cultures and languages. Theologically, it highlights the consequences of sin, as human unity is broken due to rebellion against God. This scattering also sets the stage for God's redemptive plan through Abraham, whose descendants are called to be a blessing to all nations (Genesis 12:3). The scattering and subsequent gathering of nations is a recurring biblical motif, culminating in the eschatological vision of all nations worshiping God together, as seen in Revelation 7:9. Persons / Places / Events 1. BabelThe city where humanity attempted to build a tower to reach the heavens, symbolizing human pride and disobedience. 2. The LORD (Yahweh)The divine being who intervened to confuse the language of the people, demonstrating His sovereignty and authority over human affairs. 3. The Confusion of LanguageA divine act that disrupted human unity and ambition, leading to the scattering of people across the earth. 4. The Scattering of NationsThe dispersal of humanity across the globe, resulting in the formation of diverse cultures and languages. 5. The Tower of BabelThe structure that humanity endeavored to build, representing their desire to make a name for themselves apart from God. Teaching Points The Danger of PrideThe account of Babel warns against the sin of pride and the desire to elevate oneself above God. It serves as a reminder to remain humble and dependent on Him. God's SovereigntyGod's intervention at Babel demonstrates His ultimate control over human history and His ability to accomplish His purposes despite human plans. Unity in DiversityWhile Babel resulted in the scattering of people, the New Testament reveals God's plan to unite all nations through Christ, emphasizing the beauty of diversity within the body of Christ. The Importance of ObedienceThe Babel account underscores the importance of obeying God's commands, as disobedience leads to chaos and division. The Power of LanguageLanguage is a powerful tool that can be used for good or ill. As believers, we are called to use our words to build up and edify others. Bible Study Questions 1. How does the account of Babel illustrate the consequences of human pride and ambition? 2. In what ways does the scattering of nations at Babel relate to God's original command to fill the earth in Genesis 1:28? 3. How does the event of Pentecost in Acts 2 serve as a reversal of the confusion of languages at Babel? 4. What lessons can we learn from the Babel account about the importance of unity and diversity within the church? 5. How can we apply the principle of using language to glorify God and edify others in our daily interactions? Connections to Other Scriptures Genesis 10Provides the genealogical context for the nations that were scattered, showing the fulfillment of God's command to fill the earth. Acts 2The event of Pentecost, where the Holy Spirit enabled the apostles to speak in various languages, symbolizing the reversal of Babel and the unification of believers in Christ. Proverbs 16:18Highlights the theme of pride leading to downfall, which is evident in the Babel account. Revelation 17-18Describes the fall of "Babylon the Great," drawing a parallel to Babel as a symbol of human rebellion against God. People Abram, Arphaxad, Eber, Haran, Iscah, Lot, Milcah, Nahor, Peleg, Reu, Salah, Sarai, Serug, Shelah, Shem, TerahPlaces Babel, Canaan, Haran, Mesha, Shinar, UrTopics Abroad, Babel, Ba'bel, Confound, Confounded, Confused, Face, Language, Languages, Mingled, Named, Pronunciation, Scatter, Scattered, Sense, Surface, ThenceDictionary of Bible Themes Genesis 11:1-9 5004 human race, and sin Genesis 11:3-9 5849 exaltation Genesis 11:4-9 6125 condemnation, divine Genesis 11:5-9 4029 world, human beings in Genesis 11:7-9 5815 confusion Genesis 11:8-9 5044 names, giving of
7212 exile Library The Church.
FROM THE PREFACE TO THE "HOLY CITY." UPON a certain First-day, I being together with my brethren in our prison-chamber, they expected that, according to our custom, something should be spoken out of the word for our mutual edification; but at that time I felt myself--it being my turn to speak--so empty, spiritless, and barren, that I thought I should not have been able to speak among them so much as five words of truth, with life and evidence: but at last it so fell out that providentially I cast …
John Bunyan—The Riches of BunyanMeditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4 The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Book of the First Generations of Man, and the Glory of the Cainites.
I. THE BOOK OF THE FIRST GENERATIONS OF MAN, AND THE GLORY OF THE CAINITES. A. THE BOOK OF THE FIRST GENERATIONS OF MAN. 1. The reasons why Moses records the generations of Adam 1. 2. Why he so particularly gives the years, and in the case of each patriarch adds "and he died" 1-2. 3. Why Enoch is placed in the records of the dead 3-4. * Was Enoch a sinner, and do sinners have hope of eternal life 4. * Of death. a. How we are to comfort ourselves against death 5. b. How reason views death, and how …
Martin Luther—Commentary on Genesis, Vol. II Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah Cain Murders his Brother; Called to Account.
IV. CAIN MURDERS HIS BROTHER; CALLED TO ACCOUNT. A. HOW CAIN MURDERED HIS BROTHER. 1. What moved Cain to commit murder 107. 2. Cain's hypocritical actions in concealing his anger that he might the more easily commit the murder 108-109. * Cain the picture of all hypocrites 110-129. * The attitude of hypocrites to their neighbors. Also, how we are to view the efforts of the pope and bishops in behalf of peace and unity 111-112. * Against what people we should most guard 112. 3. How Cain listened to …
Martin Luther—Commentary on Genesis, Vol. II An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What," …
John Bunyan—The Works of John Bunyan Volumes 1-3 Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament Links Genesis 11:9 NIVGenesis 11:9 NLTGenesis 11:9 ESVGenesis 11:9 NASBGenesis 11:9 KJV
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