Come, let Us go down and confuse their language, so that they will not understand one another's speech." Come, let Us go downThis phrase is a divine invitation, reflecting the unity and deliberation within the Godhead. The use of "Us" suggests a plurality, often interpreted by conservative Christians as an early indication of the Trinity—Father, Son, and Holy Spirit. The Hebrew word for "come" (הָבָה, havah) is an imperative, indicating a decisive action. The phrase "go down" (נֵרְדָה, ner'dah) implies God's intervention in human affairs, emphasizing His sovereignty and active participation in the world. This descent is not physical but a metaphorical expression of God's engagement with creation. and confuse their language
The Hebrew word for "confuse" (בָּלַל, balal) means to mix or mingle, suggesting a deliberate act of creating disorder. This divine action is a response to human pride and self-sufficiency, as seen in the construction of the Tower of Babel. By confusing their language, God disrupts their unity, which was based on rebellion against His command to fill the earth. This act of confusion is both a judgment and a mercy, preventing humanity from further self-destruction through unchecked ambition. so that they will not understand
The phrase highlights the intended outcome of God's intervention. The Hebrew root for "understand" (שָׁמַע, shama) means to hear or listen, implying comprehension and communication. By disrupting their ability to understand one another, God effectively halts their collective efforts. This serves as a reminder of the limitations of human endeavors apart from divine guidance and the importance of seeking God's will in all things. one another’s speech
The term "speech" (שָׂפָה, saphah) refers to language or lip, symbolizing communication and expression. In the context of Babel, a unified language facilitated a unified rebellion. By diversifying their speech, God introduces diversity and complexity into human culture, which ultimately leads to the fulfillment of His original command to populate the earth. This act underscores the power of language as a tool for both unity and division, and the necessity of aligning human communication with divine purpose. Persons / Places / Events 1. God (Us)The use of "Us" suggests the divine council or the Trinity, indicating a plurality in the Godhead. This reflects the unity and diversity within the Godhead, as seen in the creation account. 2. The People of BabelThese were the descendants of Noah who settled in Shinar and sought to build a city and a tower to make a name for themselves, demonstrating human pride and self-reliance. 3. The Tower of BabelA symbol of human ambition and defiance against God’s command to fill the earth. The tower represents humanity's attempt to reach the heavens and establish their own identity apart from God. 4. The City of BabelThe location where the people gathered to build the tower. It later became known as Babylon, a city often associated with rebellion against God throughout the Bible. 5. The Confusion of LanguagesAn act of divine intervention where God confounded the language of the people, causing them to scatter across the earth, fulfilling His original command to fill the earth. Teaching Points The Danger of Pride and Self-SufficiencyThe account of Babel warns against the dangers of pride and the desire to make a name for oneself apart from God. It serves as a reminder that human achievements should glorify God, not self. The Sovereignty of GodGod's intervention at Babel demonstrates His sovereignty over human affairs. Despite human plans, God's purposes will prevail, and His will cannot be thwarted. The Importance of ObedienceThe scattering of the people at Babel highlights the importance of obedience to God's commands. When God instructs us to "fill the earth," it is a call to spread His glory and truth. Unity in DiversityWhile Babel resulted in the division of languages, the gospel brings unity in diversity. In Christ, people from every tribe and language are united, reflecting the ultimate purpose of God's redemptive plan. Bible Study Questions 1. How does the use of "Us" in Genesis 11:7 enhance our understanding of the nature of God, and how does this relate to the creation account in Genesis 1:26? 2. In what ways does the account of the Tower of Babel serve as a warning against pride and self-reliance in our own lives? 3. How can the scattering of languages at Babel be seen as both a judgment and a fulfillment of God's command to fill the earth? 4. What lessons can we learn from the Tower of Babel about the importance of aligning our plans with God's will? 5. How does the event of Pentecost in Acts 2 serve as a redemptive counterpart to the confusion of languages at Babel, and what does this teach us about the power of the Holy Spirit in uniting believers? Connections to Other Scriptures Genesis 1:26The use of "Us" in Genesis 11:7 echoes the plural language in the creation account, suggesting the involvement of the Trinity in both creation and judgment. Acts 2:1-12The event of Pentecost, where the Holy Spirit enabled the apostles to speak in various languages, can be seen as a reversal of Babel, uniting people from different nations under the gospel. Revelation 17-18Babylon is depicted as a symbol of human pride and opposition to God, drawing a thematic line from the Tower of Babel to the end times. People Abram, Arphaxad, Eber, Haran, Iscah, Lot, Milcah, Nahor, Peleg, Reu, Salah, Sarai, Serug, Shelah, Shem, TerahPlaces Babel, Canaan, Haran, Mesha, Shinar, UrTopics Able, Another's, Clear, Companion, Confound, Confuse, Language, Let's, Mingle, Pronunciation, Sense, Speech, Themselves, UnderstandDictionary of Bible Themes Genesis 11:7 1511 Trinity, relationships in
8138 monotheism
8355 understanding Genesis 11:1-9 5004 human race, and sin Genesis 11:3-9 5849 exaltation Genesis 11:4-9 6125 condemnation, divine Genesis 11:5-7 5493 retribution Genesis 11:5-9 4029 world, human beings in Genesis 11:7-9 5815 confusion 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 11:7 NIVGenesis 11:7 NLTGenesis 11:7 ESVGenesis 11:7 NASBGenesis 11:7 KJV
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