And as people journeyed eastward, they found a plain in the land of Shinar and settled there. And as people journeyed eastwardThe phrase "journeyed eastward" is significant in the biblical narrative. The Hebrew root for "journeyed" is "nasa," which means to pull up, set out, or depart. This suggests a deliberate movement or migration, indicating that humanity was in a state of transition. The direction "eastward" is often symbolic in Scripture. In Genesis, moving eastward can imply moving away from God's presence, as seen when Adam and Eve were expelled from the Garden of Eden ( Genesis 3:24) and Cain went east of Eden ( Genesis 4:16). This movement could symbolize humanity's continued drift from divine fellowship, seeking their own path apart from God's guidance. they found a plain
The Hebrew word for "plain" is "biq'ah," which refers to a broad, open valley. This geographical feature is significant because it suggests a place of potential fertility and abundance, suitable for settlement and agriculture. The choice of a plain indicates a desire for stability and community, as plains were often chosen for their resources and strategic advantages. This setting provides a backdrop for the subsequent events of the Tower of Babel, where humanity's ambition and desire for self-sufficiency come to the forefront. in the land of Shinar
"Shinar" is identified with the region of Mesopotamia, specifically the area between the Tigris and Euphrates rivers. This area is historically rich and significant, often considered the cradle of civilization. The name "Shinar" itself is associated with the ancient city of Babylon, a place that becomes synonymous with human pride and rebellion against God. Archaeological findings in this region reveal advanced early civilizations, which aligns with the biblical narrative of a technologically and culturally sophisticated society attempting to build the Tower of Babel. and settled there
The Hebrew root for "settled" is "yashab," meaning to sit, dwell, or remain. This indicates a decision to establish a permanent residence, contrasting with the nomadic lifestyle of earlier generations. The act of settling suggests a desire for permanence and control over one's environment. In the context of Genesis 11, this settlement sets the stage for the construction of the Tower of Babel, where humanity's collective effort to make a name for themselves apart from God leads to divine intervention. This phrase highlights the tension between human ambition and divine sovereignty, reminding readers of the importance of aligning human endeavors with God's will. Persons / Places / Events 1. PeopleThe descendants of Noah, who were repopulating the earth after the flood. They represent humanity's collective journey and decision-making. 2. Journey EastwardThis movement signifies a migration or transition, often associated with moving away from God's presence or command, as seen in other biblical accounts. 3. Plain in the Land of ShinarShinar is a region in ancient Mesopotamia, often associated with Babylon. It becomes a significant location for the events of the Tower of Babel. 4. SettlementThe act of settling indicates a decision to establish a community, which sets the stage for the subsequent events of building the Tower of Babel. Teaching Points The Significance of DirectionIn biblical accounts, moving eastward often symbolizes moving away from God's will or presence. Reflect on the directions in your life and whether they align with God's guidance. The Importance of Community DecisionsThe decision to settle in Shinar was a collective one. Consider how community decisions impact your spiritual journey and the importance of seeking God's will in communal settings. The Dangers of SettlingSettling can imply comfort and complacency. Evaluate areas in your life where you may have settled spiritually and how you can pursue growth and alignment with God's purpose. The Role of Geography in Spiritual NarrativesPhysical locations in the Bible often have spiritual significance. Reflect on how your environment influences your spiritual life and how you can create spaces that honor God. Bible Study Questions 1. What does the eastward journey of the people in Genesis 11:2 symbolize in the context of biblical accounts, and how can this understanding influence your spiritual direction? 2. How does the decision to settle in Shinar reflect the collective mindset of the people, and what can we learn about the importance of community decisions in our faith journey? 3. In what ways might you be "settling" in your spiritual life, and how can you seek to move towards God's purpose for you? 4. How does the concept of moving away from God's presence, as seen in Genesis 11:2 and other scriptures, challenge you to evaluate your current relationship with God? 5. Considering the significance of Shinar in biblical history, how can understanding the spiritual implications of physical locations enhance your reading of the Bible and your personal faith journey? Connections to Other Scriptures Genesis 3:24The eastward movement can be connected to Adam and Eve being driven east of Eden, symbolizing a movement away from God's direct presence. Genesis 4:16Cain also went east to the land of Nod after being cursed, further emphasizing the theme of moving away from God. Daniel 1:2Shinar is mentioned as the place where Nebuchadnezzar took the vessels from the temple in Jerusalem, linking it to themes of exile and separation from God. People Abram, Arphaxad, Eber, Haran, Iscah, Lot, Milcah, Nahor, Peleg, Reu, Salah, Sarai, Serug, Shelah, Shem, TerahPlaces Babel, Canaan, Haran, Mesha, Shinar, UrTopics Dwell, Dwelt, East, Eastward, Flat, Journeyed, Journeying, Living-place, Migrated, Pass, Plain, Settled, Shinar, Stretch, Traveled, Valley, WanderingDictionary of Bible Themes Genesis 11:1-3 4366 stones Genesis 11:1-4 4306 minerals
8801 presumption Genesis 11:1-9 5004 human race, and sin 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 11:2 NIVGenesis 11:2 NLTGenesis 11:2 ESVGenesis 11:2 NASBGenesis 11:2 KJV
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