Gênesis 11

Gênesis 11

Ryle observed that “we are led to suspect that the mystery of the origin of distinct languages belongs to the dim obscurity of the infancy of the human race, an infinitely remote and prehistoric age” (Herbert E. Ryle, The Book of Genesis [Cambridge: University Press, 1914], p. 144). 37 - Von Rad, Genesis, p. 143. 38 - Derek Kidner, Genesis: An Introduction and Commentary p. 109. 39 - John A. Skinner, A Critical and Exegetical Commentary on Genesis (Edinburgh: T. & T. Clark, 1910), p. 224. Skinner was quick to add that the inconsistency is not such that would hinder the collector of traditions from putting the two in historical sequence. 40 - Von Rad, Genesis, pp. 147–48. 41 - H. C. Leupold, Exposition of Genesis, 2 vols. (Grand Rapids: Baker Book House, 1942), Volume 1:381. (Volume 2) 42 - Skinner, A Critical and Exegetical Commentary on Genesis, p. 220. 43 This is suggested by Driver who follows Sayce in the suggestion (S. R. Driver, The Book of Genesis [London: Methuen & Co., 1913], p. 130). 44 Josephus referred the dispersion to the time of Peleg and related the whole story to the efforts of Nimrod (Antiquities of the Jews 1.146 or HERE, and Apion 1.19). Most traditional scholars have followed this line. 45 - According to Genesis 11:10, 12, 14, and 16 Peleg was in the fifth generation after the Flood. At this time, according to Keil, there could have been 30,000 people on the earth. That may be a bit generous, but even a conservative estimation turns up enough to satisfy the passage. Certainly not all the tribes listed in chapter 10 need to have been existing at Babel (C. F. Keil and F. Delitzsch, The Pentateuch, Biblical Commentary on the Old Testament, trans. James Martin, 25 vols. [reprint, Grand Rapids: Wm. B. Eerdmans Publishing Co., 1968], 1:176). 46 - For example, Genesis 37 records the sale of Joseph into Egypt. The story line of Genesis 38 traces the family of Judah into further generations. Chapter 39, however, traces the account of Joseph from his sale into Egypt. The same could be posited for chapter 1 (the total survey of creation) and chapter 2 (the selective discussion of the main elements of the creation, viz., man and woman). The princes of Edom (chap. 36) are also discussed in some development before the narration returns to the story. 47 - Jacob, The First Book of the Bible, p. 80. 48 - The concept of dispersion or scattering of peoples was an ancient one. Kitchen deals with the idea of exile and scattering in the ancient literature to show that the concept was real (fearfully real) for Israel (Kenneth A. Kitchen, “Ancient Orient, ‘Deuteronomism,’ and the Old Testament,” in New Perspectives on the Old Testament, ed. J. Barton Payne [Waco, TX: Word Books, 1970], pp. 1–24). Gleason Archer - New International Encyclopedia of Bible Difficulties - Genesis 10:5, 20, 31 seem to indicate that mankind spoke many tongues. But Genesis 11:1 affirms that “the whole earth was of one language, and of one speech.” How are these two statements to be reconciled? Genesis 10 describes the development of racial differentiation and dispersion that went on after the Flood and Noah’s descendants began to repopulate the earth. This includes the entire process up to and including the third millennium B.C., just prior to the time of Abraham. After this general survey, the author of Genesis reverts to a pivotal episode that occurred early in this postdiluvial era, the confusion of tongues that followed the vain attempt to build the Tower of Babel (Gen. 11:1–9). This must have been within a very few centuries after the Flood. The various tribes that descended from Ham, Shem, and Japheth all spoke the same language (presumably that of Noah himself) but preserved their tribal distinction quite carefully. When God put an end to their arrogant humanism and their “one-world” policy (adopted in a rebellious attempt to get along without any need for God), He confused their speech so that one tribe could not understand another any longer; and it became impossible for them to continue with their collective project. We have no way of knowing whether the pre-Babel worldwide language was preserved in any of the subsequent tongues that sprang up after that debacle. (Some have suggested that Hebrew may have been that original language and that we have the actual words of Adam, Eve, Cain, and so on, preserved in Gen. 3–4. But since Hebrew is demonstrably a later dialect of Northwest Semitic, or of the Canaanite language group within that division, it seems unlikely that biblical Hebrew could have been the most primitive or original of all human languages.) We can only conjecture that within the various subtribes and clans the new language distribution or differentiation was not so utterly complete as to keep even blood relatives from understanding one another. The fact that they continued to maintain their integrity according to their lineage strongly suggests that each of these smaller subdivisions was allowed a language mutually comprehensible to those within the clan, even after the confusion of tongues at Babel. Walter Kaiser - Hard Sayings of the Bible - Genesis 11:1–9 One Language Before Babel? Genesis 11:1–9 is the record of the departure from one language and common speech to a plurality of tongues in the human race. This event took place at the tower of Babel, where mortals had decided that they would “make a name for [them]selves [lest they be] scattered over the face of the whole earth” (Gen 11:4). A recently discovered Sumerian tablet also tells for the first time from an extrabiblical perspective the story of a time when all languages were one on the earth. (Samuel Noah Kramer, “The Babel of Tongues: A Sumerian Version,” Journal of the American Oriental Society 88 (1968): 108–111. See also Nahum M. Sarna, Understanding Genesis - borrow (New York: McGraw Hill, 1966), pp. 63–80.) The problem therefore is this: why does Genesis 10:5, 20, 31 describe each of the descendants of Noah’s three sons as having differing languages when this was not supposed to have happened until the next chapter? Isn’t this a mistake (called by scholars an anachronism) on the part of the writer of Scripture, in that it is a misplacement in time and space? The Bible does not represent itself as always desiring to present its material in a strictly chronological sequence. Often it prefers to present it in a topical sequence. For example, the three temptations of Jesus in the Gospels are found in three different arrangements because the aim of the author was to present them so as to make the preaching and teaching point of theology that each had in mind. Likewise, the writer of Genesis jumps ahead of himself for the moment to describe what happened to the descendants of Noah’s three sons, even though it outdistanced the story that he would resume in chapter 11. This technique is typical of the writer of Genesis. There is another clue in the text itself that demonstrates that this is so. In Genesis 10:25 it mentions “one [who] was named Peleg, because in his time the earth was divided.” Here is a clear allusion to the confusion of languages at the tower of Babel that will be described in the next chapter (Gen 11:8–9). Since Peleg in Hebrew means “to divide” or “to split,” it is more than likely that he received his name in memory of this event. James Smith in Handfuls of Purpose - THE TOWER OF BABEL Genesis 11:1–9 There are seven interesting points of contrast between this scene and the one recorded in Acts 1. The gift of new tongues by the Holy Spirit is the divine remedy for the pride that results in the strife of tongues. We have here— I. A Revelation of Human Ambition. “Out of the heart are the issues of life” (Prov. 4:23). A straw may indicate which way the wind blows. Observe— 1. THE OBJECT IN VIEW. “Let us make us a name.” The natural man seeks a name for himself, and one of his own making. Name-making is a very common and popular business, although it never pays well in the end. See the failure of three name-makers in Numbers 16. It is possible to be doing Christian work with the same end in view. 2. THE METHOD EMPLOYED. “Let us build a city and a tower.” This purpose of theirs betrays a felt need of protection, abiding fellowship, and future prospect. Every man needs a city of safety and a tower of hope. The self-righteous seek to build them for themselves. “Going about to establish their own righteousness” (Rom. 10:3). Thank God, Jesus Christ has built such a city and tower, where all may have salvation and hope. 3. THE MEANS USED. “Let us make brick.” Those who would save themselves by their own works have much to do. They have not only the building, but the very bricks to make. Not only to do good works, but they have the very desires to manufacture (a hard task), and, after all is done, it is only brick at the best. In Luke 18:11, 12 we see one of these brick-makers busy at work. II. A Manifestation of Divine Displeasure. What will all our building do for us if it does not please God? It is only wood, hay, stubble—fit for the fire. 1. THE DIVINE INSPECTION. “The Lord came down to see what they had built.” Every man’s work will be tried. This is a very solemn truth. The eyes of Jehovah will scan every brick or jewel. Every motive and act alike must be tested. “Without faith it is impossible to please God” (Heb. 11:6). 2. THE SUDDEN CONFUSION. “The Lord did there confound, so they left off to build.” What a change when God comes! When the Spirit of God comes upon the self-righteous He makes them leave off their vain and presumptuous works. Think of it. The presence of God means confusion to the religious self-seeker. What may be very pleasing in the eyes of men may be suddenly turned into Babel at the approach of God. “He that BELIEVETH on Him shall not be confounded” (1 Peter 2:6). 3. COMPLETE DISPERSION. “From thence did the Lord scatter them abroad.” The very thing they were labouring to prevent was the thing that came upon them. Proud men labour to save themselves from being cast out by God at last, and their faithless works are securing for them the doom they strive to avoid. The city of God, seek ye it (Heb. 11:10). The name of the Lord is a strong tower; flee unto it (Prov. 18:10). Genesis 11:2 It came about as they journeyed east, that they found a plain in the land of Shinar and settled there. east - Ge 13:11 Shinar - Ge 11:9 10:10 14:1 Isa 11:11 Da 1:2 Zec 5:11 Genesis 11 Resources - Multiple sermons and commentaries THE HUMAN FAMILY MIGRATES EASTWARD It came about as they journeyed (nasa; Lxx - kineo ~ "kinetic energy") east, that they found a plain in the land of Shinar and settled there - Shinar is the region of ancient Babylon. They refers to the entire population. In effect they were refusing to obey God’s Great Commission for the post-Noahic flood world had been clearly communicated (commanded) in Genesis 9:1+ “Be fruitful and multiply, and fill the earth." And do not be confused by the order of the chapters. Normally you would think the events of chapter 10 precede chapter 11. However the Account of the Table of Nations in chapter 10 follows the account of the Tower of Babel in chapter 11 and explains the dispersion of peoples throughout the world as the result of God's intervention. THOUGHT - God's post-diluvian commission to the world reminds me of Jesus' post-resurrection commission to the church in Mt 28:19-20+ “Go therefore and make disciples (THE ONLY COMMAND IN THE GREAT COMMISSION - matheteuo = aorist imperative see our need to depend on the Holy Spirit to obey) of all the nations (THINK ABOUT THE TABLE OF NATIONS IN Genesis 10-11), baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe (RAISING UP DOERS NOT HEARERS OF THE WORD! - Jas 1:22+) all that I commanded you; and lo (BEHOLD)(HERE IS YOUR PERSONAL POWER SOURCE), I am with you always, even to the end of the age.” Dear reader, are you obeying our Lord's command? Are you making disciples? Would your response to Jesus' Great Commission be more accurately (sadly) characterized as "the Great Omission?" I am not talking about grabbing a coffee and danish in the mornings! The question is as a mature believer are you sharing the pure milk of God's Word (1Pe 2:2+) and the "danish" of His solid food (Hebrews 5:14+) on a regular (weekly) basis? Are you passing the baton to faithful (trustworthy) men and women (2Ti 2:2+)? If not, you are overtly disobeying Jesus! So let me encourage you to pray about who God might be able to disciple. They may come to you before you even go to them! (I have had that experience several times in the past few years). I know from stories I hear that there are many young men and women who are hungry for the Word and would give anything to have a disciple leader like yourself pour the Word into their life! Now is the time to redeem (Eph 5:16+ - "Redeem the Time") and now is the only time you will have to store up for yourself treasure in heaven (Mt 6:19-21+) which you will be able to enjoy forever and ever. Amen! Ross on journeyed - The verb used to describe their journey (נָסַע) carries the sense of bedouins moving tents by stages. This wandering continued in an easterly direction from Armenia until they settled (וַיֵּשְׁבוּ) in Shinar where they found a plain. This “valley of the world,” as the Talmud calls it, became the designated place for the nomads-turned-settlers. Mattoon has an interesting note on journeyed east - (Treasures from Genesis) The Scriptures state that these people journeyed from the East and settled in the plain of Shinar. The phrase journeyed from the East had significant meaning as well as stating what direction they came. The East was symbolical of light, truth, or the right direction since the sun arose in the East. The West was symbolical of darkness or going the wrong direction. For a person to journey from the East was to turn the back on God and go the wrong direction. We find that these people did this. They did forsake the Lord. The word "plain" was symbolical too signifying going down as mountains signified going up. Bob Deffinbaugh: Leupold observes that the word “journeyed” in Genesis 11:2 literally meant ‘to pull up stakes.’ Urban life has not been presented in a favorable light thus far in Genesis. Cain built a city and named it after his son Enoch (Genesis 4:17). God had said that he should live as a vagrant and a wanderer (Ge 4:12). Nimrod, a descendent of Ham, seemed to be an empire builder also (Ge 10:9-12). In fact, it is possible that Nimrod was the leader in the movement to settle in Shinar and build this city with its tower. Settling in the valley of Shinar was an act of disobedience. God had commanded men to spread out and fill the land, not to congregate in cities. (Genesis 11:1-9 - The Unity of Unbelief) Bob