Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.” So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city. Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad on the surface of all the earth.
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Genesis 11:7-9 sits inside this longer paragraph.
Yahweh came down to see the city and the tower, which the children of men built. Yahweh said, “Behold, they are one people, and they all have one language, and this is what they begin to do. Now nothing will be withheld from them, which they intend to do. Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.” So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city. Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad on the surface of all the earth.
Parallel Translations
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Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.”
So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city.
Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad on the surface of all the earth.
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Go to, let us go down, and there confound their language, that they may not understand one another’s speech.
So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.
Show all 3 translations
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Come, let us go down, and there confound their language, that they may not understand one another's speech.'
So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city.
Therefore was the name of it called Babel; because the LORD did there confound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.
Examined in Scripture Analysis
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Historical claims about the natural world, weighed against the scientific record.
Contradictions (3)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (34)
- Luke 1:51 (v8) He has shown strength with his arm. He has scattered the proud in the imagination of their hearts.
- Psalms 33:10 (v7) Yahweh brings the counsel of the nations to nothing. He makes the thoughts of the peoples to be of no effect.
- Genesis 10:5 (vv7, 9) Of these were the islands of the nations divided in their lands, everyone after his language, after their families, in their nations.
- Genesis 10:10 (v9) The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar.
- Genesis 10:20 (vv7, 9) These are the sons of Ham, after their families, according to their languages, in their lands and their nations.
Show all 29 cross-references
- Acts 17:26 (v9) He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the…
- Genesis 1:26 (v7) God said, “Let’s make man in our image, after our likeness. Let them have dominion over the fish of the sea, and over the birds of the sky,…
- Job 5:12-13 (v7) He frustrates the plans of the crafty, So that their hands can’t perform their enterprise. He takes the wise in their own craftiness; the…
- 1 Corinthians 14:23 (vv7, 9) If therefore the whole assembly is assembled together and all speak with other languages, and unlearned or unbelieving people come in,…
- Psalms 55:9 (v7) Confuse them, Lord, and confound their language, for I have seen violence and strife in the city.
- Genesis 10:25 (vv8–9) To Eber were born two sons. The name of the one was Peleg, for in his days the earth was divided. His brother’s name was Joktan.
- Genesis 10:32 (vv7–8) These are the families of the sons of Noah, by their generations, according to their nations. The nations divided from these in the earth…
- Deuteronomy 32:8 (v8) When the Most High gave to the nations their inheritance, when he separated the children of men, he set the bounds of the peoples according…
- 1 Corinthians 14:2-11 (v7) For he who speaks in another language speaks not to men, but to God; for no one understands; but in the Spirit he speaks mysteries. But he…
- Genesis 42:23 (v7) They didn’t know that Joseph understood them; for there was an interpreter between them.
- Jeremiah 50:1-46 (v9) The word that Yahweh spoke concerning Babylon, concerning the land of the Chaldeans, by Jeremiah the prophet. “Declare among the nations…
- Acts 2:4-11 (v7) They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. Now there…
- Genesis 3:22 (v7) Yahweh God said, “Behold, the man has become like one of us, knowing good and evil. Now, lest he reach out his hand, and also take of the…
- Genesis 10:31-32 (v9) These are the sons of Shem, by their families, according to their languages, lands, and nations. These are the families of the sons of…
- Deuteronomy 28:49 (v7) Yahweh will bring a nation against you from far, from the end of the earth, as the eagle flies: a nation whose language you will not…
- Job 12:20 (v7) He removes the speech of those who are trusted, and takes away the understanding of the elders.
- Psalms 2:4 (v7) He who sits in the heavens will laugh. The Lord will have them in derision.
- Isaiah 13:1-14 (v9) The burden of Babylon, which Isaiah the son of Amoz saw. Set up a banner on the bare mountain! Lift up your voice to them! Wave your hand,…
- Jeremiah 5:15 (v7) Behold, I will bring a nation on you from far away, house of Israel,” says Yahweh. “It is a mighty nation. It is an ancient nation, a…
- Genesis 11:4 (v8) They said, “Come, let’s build ourselves a city, and a tower whose top reaches to the sky, and let’s make a name for ourselves, lest we be…
- Genesis 11:5 (v7) Yahweh came down to see the city and the tower, which the children of men built.
- Genesis 11:9 (v8) Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad…
- Isaiah 6:8 (v7) I heard the Lord’s voice, saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am. Send me!”
- Genesis 49:7 (v8) Cursed be their anger, for it was fierce; and their wrath, for it was cruel. I will divide them in Jacob, and scatter them in Israel.
29 distinct cross-references across this passage (34 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv7–9 7. Go to, let us go down. We have…
7. Go to, let us go down. We have said that Moses has represented the case to us by the figure hypotyposis, that the judgments of God may be the more clearly illustrated. For which reason, he now introduces God as the speaker, who declares that the work which they supposed could not be retarded, shall, without any difficulty, be destroyed. The meaning of the words is of this kind, ‘I will not use many instruments, I will only blow upon them, and they, through the confusion of tongues, shall be contemptibly scattered. And as they, having collected a numerous band, were contriving how they might reach the clouds; so on the other hand, God summons his troops, by whose interposition he may ward off their fury. It is, however, asked, what troops he intends? The Jews think that he addresses himself to the angels. But since no mention is made of the angels, and God places those to whom he speaks in the same rank with himself, this exposition is harsh, and deservedly rejected. This passage rather answers to the former, which occurs in the account of man’s creation, when the Lord said, “Let us make man after our image.” For God aptly and wisely opposes his own eternal wisdom and power to this great multitude; as if he had said, that he had no need of foreign auxiliaries, but possessed within himself what would suffice for their destruction. Wherefore, this passage is not improperly adduced in proof that Three Persons subsist in One Essence of Deity. Moreover, this example of Divine vengeance belongs to all ages: for men are always inflamed with the desire of daring to attempt what is unlawful. And this history shows that God will ever be adverse to such counsels and designs; so that we here behold, depicted before our eyes what Solomon says:
‘There is no counsel, nor prudence, nor strength against the Lord,’ (Proverbs 21:30.)
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Unless the blessing of God be present, from which alone we may expect a prosperous issue, all that we attempt will necessarily perish. Since, then, God declares that he is at perpetual war with the unmeasured audacity of men; anything we undertake without his approval will end miserably, even though all creatures above and beneath should earnestly offer us their assistance. Now, although the world bears this curse to the present day; yet, in the midst of punishment, and of the most dreadful proofs of Divine anger against the pride of men, the admirable goodness of God is rendered conspicuous, because the nations hold mutual communication among themselves, though in different languages; but especially because He has proclaimed one gospel, in all languages, through the whole world, and has endued the Apostles with the gift of tongues. Whence it has come to pass, that they who before were miserably divided, have coalesced in the unity of the faith. In this sense Isaiah says, that the language of Canaan should be common to all under the reign of Christ, (Isaiah 19:18;) because, although their language may differ in sound, they all speak the same thing, while they cry, Abba, Father.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv7, 9 He speaketh as though he took counsel with his…
He speaketh as though he took counsel with his own wisdom and power: to wit, with the Son and holy Ghost: signifying the greatness and certainty of the punishment.
By this great plague of the confusion of tongues appeareth God’s horrible judgment against man’s pride and vain glory.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–9 Gen 11:7 Go to, let us go down, and…
Gen 11:7 Go to, let us go down, and there confound their language, that they may not understand one another’s speech.
Ver. 7. Go to, let us go down.] "Go to," say they: "Go to," saith He. "Let us build to heaven," say they: "Let us go down and see it," saith He. "Let us make us a name," say they: "Let us confound their language, that they may not so much as know their own names," saith He. "Lest we be scattered," say they: "Let us scatter them abroad the world," saith He. Thus God words it with them, and confutes their folly from point to point. Thus he sets himself in battle array against the proud, as St James has it, {αντιτασσεται, Jas 4:7} and overthrows them in plain field. He dealt more severely with David for numbering the people than for the matter of Uriah. He turned Nebuchadnezzar grazing among beasts, for pruning and priding himself upon this Babel. "Is not this great Babel, that I have built?" Why, no; Nimrod built it, and Ninus, and Semiramis: Nebuchadnezzar only beautified it, or, at utmost, enlarged it. But pride detracts from God and man, and is therefore justly hated and scorned of both.
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And there confound their language.] When men began once θεομαχειν, they were compelled by God λογομαχειν.
“Bring me, quoth one, a trowel quickly; quick
One brings him up a hammer; hew this brick,
Another bids, and then they cleave a tree;
Make fast this rope, and then they let it flee.
One calls for plank; another mortar lacks:
They bring the first a stone, the last an axe.” - Dubartus.
Neither is there any better understanding and agreement among the Babel builders at this day ( Babylon enim altera, nempe propinquior atque recentior adhuc stat, cito itidem casura, si essetis viri , said Petrarch long since); witness their many sects and deadly dissensions among themselves, of which read the "Peace of Rome," "Rhemes against Rome," {a} and various other English treatises to the same purpose. Bellarmine teaches, that the bread in the sacrament is not turned into Christ’s body productive, but adductive. And this, saith he, is the opinion of the Church of Rome. This Suarez denies, and saith, it is not the Church’s opinion. {b} Thus these great master-builders are confounded in their language, and understand not their own mother. The greatest clerks among them cannot yet determine how the saints know our hearts and prayers - whether by hearing or seeing, or presence everywhere, or by God’s relating or revealing men’s prayers and needs unto them. All which ways some of them hold as possible or probable; and others deny and confute them as untrue. {c} Alsted calls Baronius’s "Annals" the Tower of Babel. And another saith, Baronius doth not write annals, but maketh them. How he takes up St Paul for reproving Peter at Antioch, and contradicts the Holy Ghost, is well known; as also how he thunders against the king of Spain, his sovereign, concerning the kingdom of Sicily; for the which rudeness, when he was reprehended by another cardinal, he thus defended himself: An imperious zeal hath no power to spare, no, not God himself. Was not this an apology well befitting a Babel builder? Christchurch, in Oxford, like the tower of Babel, saith one, began with such stupendous magnificence, under the pride of Wolsey (another cardinal of the Church of Rome), who resolved to make it a work of wonder, that the Controller of men’s actions determined to make it a work of confusion; and so, when the cardinal fell, the walls had fallen too, had not Henry VIII. looked graciously upon it, to set it up, to some purpose. {d}
{a} De Rom. utriusque Fort. Dial. , 118.
{b} Cade Of the Church, 247.
{c} Morton’s Appeal, lib. ii. cap. 12, sec. 5.
{d} Gainsf. Glor. of England.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–8 Let us, i.e. the blessed Trinity. See Gen 1:26.
Let us, i.e. the blessed Trinity. See Gen 1:26.
Confound their language, by making them forget their former language, and by putting into their minds several languages; not a distinct language into each person, but into each family, or rather into each nation; that thereby they may be disenabled from that mutual commerce which was altogether necessary for the carrying on of that work.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv7–9 Go to, let us go down, and there confound…
Go to, let us go down, and there confound their language,.... These words are not spoken to the angels, as the Targum and Aben Ezra; for, as Philo the Jew observes (h), they are said to some as co-workers with God, which angels could not be in this work of confounding the language of men; it being above the power of creatures so to work upon the mind, and on the faculty of speech, as to make such an alteration as was at the confusion of tongues, when men were made to forget their former language, and had another put into their minds, and a faculty of speaking it given; or, however, the first language was so differently inflected and pronounced, that it seemed another, and various; all which could not be done but by him who is almighty, even that Jehovah, Father, Son, and Spirit, said Gen 11:8 to confound man's language; and the first of these speaks to the other two, with whom he consulted about doing it, and with whom he did it. Not that every man had a new and distinct language given him, for then there could have been no society and converse in the world, but one was given to each family; or rather to as many families as constituted a nation or colony, designed for the same place of habitation; how many there were, cannot be said with any certainty. Euphorus, and many other historians (i), say they were seventy five, according to the number of Jacob's posterity that went down into Egypt; others say seventy two: the Jewish writers generally agree with the Targum of Jonathan in making them seventy, according to the number of the posterity of Noah's sons, recorded in the preceding chapter; but several of them spoke the same language, as Ashur, Arphaxad, and Aram, spoke the Chaldee or Syriac language; the sons of Canaan one and the same language; and the thirteen sons of Joktan the Arabic language; Javari and Elisha the Greek language; so that, as Bochart (k) observes, scarce thirty of the seventy will remain distinct: and it is an observation of Dr. Lightfoot (l) not to be despised, that"the fifteen named in Act 2:5 were enough to confound the work (at Babel), and they may very well be supposed to have been the whole number.''The end to be answered it was:
that they may not understand one another's speech; or "hear" (m), that is, so as to understand; the words were so changed, and so differently pronounced from what they had used to hear, that though they heard the sound, they could not tell the meaning of them: hence, as Jarchi observes, when one asked for a brick, another brought him clay or slime, on which he rose up against him, and dashed his brains out.
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(h) De Confus. Ling. p. 344. (i) Apud Clement. Alexandr. Strom. l. 1. p. 338. (k) Phaleg. l. 1. c. 15. col. 55. (l) See his Works, vol. 1. p. 694. (m) "audiant", Pagninus, Montanus, &c.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v7 Go to, let us go down and there confound…
Go to, let us go down and there confound their language - This was not spoken to the angels, as if God needed either their advice or their assistance, but God speaks it to himself, or the Father to the Son and Holy Ghost. That they may not understand one another's speech - Nor could they well join hands when their tongues were divided: so that this was a proper means, both to take them off from their building, for if they could not understand one another, they could not help one another; and to dispose them to scatter, for when they could not understand one another, they could not enjoy one another. Accordingly three things were done,
1. Their language was confounded. God, who when he made man taught him to speak, now made those builders to forget their former language; and to speak a new one, which yet was the same to those of the same tribe or family, but not to others: those of one colony could converse together, but not with those of another. We all suffer hereby to this day: in all the inconveniences we sustain by the diversity of languages, and all the trouble we are at to learn the languages we have occasion for, we smart for the rebellion of our ancestors at Babel; nay, and those unhappy controversies, which are strifes of words, and arise from our misunderstanding of one another's languages, for ought I know, are owing to this confusion of tongues. The project of some to frame an universal character in order to an universal language, how desirable soever it may seem, yet I think is but a vain thing for it is to strive against a divine sentence, by which the languages of the nations will be divided while the world stands. We may here lament the loss of the universal use of the Hebrew tongue, which from henceforth was the vulgar language of the Hebrews only, and continued so till the captivity in Babylon, where, even among them, it was exchanged for the Syriac. As the confounding of tongues divided the children of men, and scattered them abroad, so the gift of tongues bestowed upon the Apostles, Acts ii, 4-11, contributed greatly to the gathering together of the children of God, which were scattered abroad, and the uniting of them in Christ, that with one mind and mouth they might glorify God, Rom. xv, 6.
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1. The imagination of a late writer, that God did not confound their tongues, but their religious worship, is grounded on criticisms concerning the meaning of the Hebrew word, which are absolutely false. Beside, would God confound their religious worship? Surely, He is a God of order, and not of confusion.
2. Their building was stopped, they left off to build the city - This was the effect of the confusion of their tongue's; for it not only disabled them from helping one another, but probably struck a damp upon their spirits, since they saw the hand of the Lord gone out against them.
3. The builders were scattered abroad from thence upon the face of the whole earth - They departed in companies after their families and after their tongues, chap. x, 5, 20, 31, to the several countries and places allotted to them in the division that had been made, which they knew before, but would not go to take possession of, 'till now they were forced to it. Observe
1. The very thing which they feared came upon them; that dispersion which they thought to evade.
2. That it was God's work; the Lord scattered them; God's hand is to be acknowledged in all scattering providences; if the family be scattered, relations scattered, churches scattered, it is the Lord's doing.
3. That they left behind them a perpetual memorandum of their reproach in the name given to the place; it was called Babel, confusion.
4. The children of men were now finally scattered, and never will come all together again 'till the great day. when the Son of Man shall sit upon the throne of his glory, and all nations shall be gathered before him, Matt. xxv, 31, 32.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 9 Verse 7. Go to] A form of speech which,…
Verse 7. Go to] A form of speech which, whatever it might have signified formerly, now means nothing. The Hebrew העה habah signifies come, make preparation, as it were for a journey, the execution of a purpose, c. Almost all the versions understand the word in this way the Septuagint have δευτε, the Vulgate venite, both signifying come, or come ye. This makes a very good sense, Come, let its go down, &c. For the meaning of these latter words see Ge 1:26, and Ge 18:21.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7, 9 Come ye, &c. As men seemed bent on taking…
Come ye, &c. As men seemed bent on taking heaven by storm, like the ancient giants, God turns their expressions, as it were, against themselves, and shews them an example of humility, let us go down. He acts the part of a judge, and therefore will examine all with the utmost diligence, as he denotes by these expressions; being really incapable of moving from place to place, on account of his immensity. (Haydock) --- He seems nearer to men, by the effects or punishments which he inflicted. The address which he here makes is directed, not to the angels, but to the other co-equal powers of the Blessed Trinity. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v7 confound their language--literally, "their lip"; it was a failure…
confound their language--literally, "their lip"; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe. Thus easily by God their purpose was defeated, and they were compelled to the dispersion they had combined to prevent. It is only from the Scriptures we learn the true origin of the different nations and languages of the world. By one miracle of tongues men were dispersed and gradually fell from true religion. By another, national barriers were broken down--that all men might be brought back to the family of God.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7–9 7. Let us… confound their language — The solemn…
7. Let us… confound their language — The solemn deliberation and decision of the Triune God is mysteriously intimated in this language. See note on Gen_1:1; Gen_1:26. So in the miracle of the Pentecost, which fore-shadowed the restoration of the unity shattered at Babel, CHRIST, at the right hand of the FATHER exalted, shed forth the SPIRIT upon the multitude from “every nation under heaven,” that is, representatives of the whole race.
The language of this verse certainly implies a sudden and miraculous, rather than a gradual and providential, action in the modification of human speech. The mode of such a miracle, as of all miracles, is, of course, inexplicable, for explanation is simply reference to some natural law, and where a miracle is concerned, causes above nature come into action. But the probable character of the miracle may be seen from considering the nature of language. All language, as shown above, can be reduced to some four or five hundred verbal roots, or consonantal combinations — for in the power to produce consonants man’s vocal organs differ essentially from those of brutes — and it was made natural, or instinctive, at creation, for man to produce these sounds to express the elementary ideas, (for example, to produce the sound st to denote fixedness, firmness, etc., as in stand, sto, ιστημι, see also on Gen_11:1,) just as the dove instinctively coos and the cock crows to express certain emotions. These roots furnished man’s primary outfit, from which, by manifold modifications, he has developed language. Originally these modifications, to express action, passion, time, manner of action, (voice, mood, tense, etc.,) were the same for all men; but now each family of languages has its own peculiar way of expressing them. The Shemitic family conveys these ideas mainly by internal modifications, interposing sounds between the root letters, the Aryan by external modifications, prefixes, and affixes. This may help us understand where the miraculous stroke fell on human nature at the Babel catastrophe, and thus was the “lip,” the manner of expression, not the essential matter, changed. Historical and geographical philology furnish a most remarkable confirmation of the miracle of Babel. The fixedness and generic persistency of the great linguistic types point to a violent cleavage and projection asunder in the remotest past. The Finnish was in Northern Europe before the Celts arrived, and there it still is. It may perish, but it will never change to Slavonic. The Gaelic survives in a few patches of the British Islands, dwindling slowly away, but while it lives it will ever be Gaelic, it cannot develop into English. It is many centuries since the Shemitic, stretching through the Euphrates valley and the Arabian peninsula, clove the Aryan district asunder. But, as in the days of Solomon, the Sanscrit lay on the east and the Pelasgic on the west of the Hebrew, so to-day the same Sanscrit and its children live in the Indian peninsula, and the children of the Greek and Latin and Teutonic flourish in Europe, while the Arabic, in all its Shemitic integrity, lies between, neither family mingling with the other. (See Lewis, Excursus on Genesis 11.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–9 7. Go to, let us go down] For 1st…
7. Go to, let us go down] For 1st pers. plur. see notes on Gen_1:26, Gen_3:5; Gen_3:22. Jehovah is represented probably as enthroned above the heaven, and either as addressing the powers of heaven, “the sons of Elohim,” who attend Him and minister to Him (cf. Job_1:6), or as announcing His purpose in the deliberative 1st pers. plur.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–9 (8) The Lord (Jehovah) scattered them abroad from thence…
(8) The Lord (Jehovah) scattered them abroad from thence upon the face of all the earth: and they left off to build the city.—The tendency of men, as the result of a growing diversity of language, was to separate, each tribe holding intercourse only with those who spake their own dialect; and so the Divine purpose of occupying the world was carried into effect, while the project of this ambitious knot of men to hold mankind together was frustrated, and the building of their tower ceased.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–9 Go to. An ironical contrast to the "Go to"…
Go to. An ironical contrast to the "Go to" of the builders (Lange). Let us (cf. Gen_1:26) go down, and there confound their language (vide infra, ver. 9), that they may not understand (literally, hear; so Gen_42:23; Isa_36:11; 1Co_14:2) one another"s speech. Not referring to individuals (singuli homines), since then society were impossible, but to families or nations (singulae cognationes), which each had its own tongue (Poole). Babel and Zion.
1. Confusion, division, dispersion.
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2. Gathering the dispersed, uniting the divided, restoring order to the confused. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v9 Therefore is the name of it called Babel; because…
Gen_11:9
Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth
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God causing confusion in order to restore peace
I.
GOD IS NOT THE AUTHOR OF CONFUSION, BUT OF PEACE. Yet once, in His wise compassion, He made confusion in order to prevent it; He destroyed peace, that in the end He might restore it.
II. God, who hath made of one blood all nations of men, did, by that exercise of His power, THE BEST THING THAT COULD BE DONE TO CHECK AND RETARD THE RAPID GROWTH OF EVIL AND TO PREPARE THE MEANS BY WHICH MAN MIGHT BE BROUGHT BACK TO OBEDIENCE. While there was but one tongue, men easily corrupted each other; when there were many, evil communications were greatly hindered. God marred the Babel builders work, but it was in order to mar their wickedness; and meanwhile He had His own gracious designs for a remedy. Pentecost. (F. E. Paget, M. A.)
Divine order in confusion
1. The confusion of tongues was not at random. It was a systematic distribution of languages for the purpose of a systematic distribution of man in emigration. The dispersion was orderly, the difference of tongue corresponding to the differences of race. By these were the Gentiles divided in their lands, everyone after his tongue, after their families in their nations.
2. From the earliest period there has been manifested, in the history of scientific progress, an invincible faith among scientific men that the facts of nature are capable of being arranged in conformity with laws of geometry and algebra. In other words, all have a profound conviction of the existence of what Argyll calls the reign of law, i.e., order in the midst of apparent confusion and aimlessness.
3. There is no illogical course in arguing that those who believe in God as the Creator of order in nature have a right to conclude that He preserves the same order in history. The cataclysms in nature have an order and object; why not then the catastrophes of history. There is Divine order in the midst of historical confusion, as palpable and manifest as in that of science. Looking back upon the pathway which history has trodden, we can perceive traces of design--powerful evidences of an infinite aim--order in the midst of confusion. Over the wheels of history, as over the wheels in Ezekiels sublime vision, is the appearance of the likeness of the glory of the Lord. (W. Adamson.)
The scattered builders
I. THE AMBITIOUS BUILDERS.
1. Worldly wisdom.
2. Desire for worldly power.
3. Worldly pride.
II. THE SUPREME RULER.
1. God looked.
2. God intervened.
3. God governed. So it is always.
God restrains the power of evil, and makes it serve Him (Psa_76:10). LEARN:
1. Not to be self-willed, proud, ambitious.
2. To submit to Gods will, and trust always in His wisdom and love. (W. S. Smith, B. D.)
The tower of Babel
I. THE BUILDERS.
1. Numerous. For one hundred years the posterity of Noah had continued to increase.
2. Of one speech. Hence present variety of language corroborative of the dispersion; otherwise there must have been many sources of the human race.
3. Disobedient. Had been expressly commanded to replenish, i.e. refill, the earth. Instead of obeying God, they lived together. Thus, too, the population of the world was retarded. Men increase more rapidly in new countries.
4. United in rebellion.
II. THE BUILDING.
1. Purpose. Not to escape another flood, for not only had they the promise, but very few could in such a case escape that way. Probably it was to serve some idolatrous purpose, and be a landmark around which they could unite as one people and nation.
2. Material.
3. Character. Lofty. Eastern buildings not generally marked by loftiness. This, a grand and solitary exception.
III. THE INTERRUPTION.
1. The person. God, whom they thought least of, and practically defied.
2. The mode. Confound their language.
IV. THE CONSEQUENCES.
1. The building abandoned. If some speaking one tongue had continued, the jealousy of the rest would have hindered. But so strange an event would confound them as well as their speech.
2. They separated. Into how many tribes or nations we know not. The most eminent philologists (as Bunsen, etc.) find three original stocks, which some even call the Semitic, Japhetic, and Hamitic.
3. The earth was more widely peopled. Thus was the Divine will enforced. But had this been obeyed, without the need of resorting to this compulsory method, how much more easily had missionary efforts, and commercial enterprises, etc., now been carried out. Thus the world is this day suffering through the sin of these builders of old. LEARN:
I. The sin and folly of disobeying God.
II. The ease with which God can punish sin.
III. The far-reaching consequence of sin.
IV. No confusion of tongues in heaven. All sing the one new song. (J. C. Gray.)
Lessons
1. How vain and disastrous it is for men to contend against God; they cannot effectually resist Him; they can only destroy themselves. Especially if their contention is against any of the plans and arrangements connected with His eternal covenant--if the work which they are opposing, or the providential dispensation against which they are rebelling, has a direct bearing on His glorious design for the redemption of the world, and the salvation of souls,--if they are labouring to shut out Christ, or what is Christs, from His own domains, from hearts and homes that should be His,--how idly and madly do they kick against the pricks!
2. How wise it is, and how blessed, to acquiesce in Gods allotment of the good things of life, and in His manner of bringing His purposes of love to pass! The blessed Lord is the God of Shem;--but Shem suffers wrong, and has to exercise long patience before deliverance comes. Still it is enough that Jehovah is his God; let him not be careful or anxious. Seek ye first the kingdom of heaven, and all other things shall be added unto you.
3. In regard to the duty and the destiny of nations, the purpose of God is here revealed.
(1) On the one hand, schemes of conquest, and of concentrated dominion, are seen not to be of God; and however He may sometimes make them subservient to His own purposes, He will always, in the end, pour contempt on the proud ambition of man.
(2) Orderly dispersion and colonization are of God. In particular, in the line of Japheth, to which we belong, and among the isles of the Gentiles, colonization seems to be especially the Divine rule.
(3) But even if Japheth should prove unfaithful in the use of the privileges and opportunities of his high calling, as enlarged by God, and permitted to dwell in the tents of Shem,--and for his unfaithfulness should be cast away,--there is hope for the world still. Blessed be Jehovah, the God of Shem, is still, after all, the rallying watchword by which faith is quickened, and expectation stirred. For salvation is of the Jews; and it is concerning the seed of Shem that the animating question is put,--If their fall be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness? (Rom_11:12). The Lord, whose name is blessed, is still the God of Shem: Israel is still beloved for the fathers sake.
(4) Finally, the division of languages, though an obstacle to schemes of human ambition, will not be suffered to be an obstacle to the triumph of the cause of God. Of this, God Himself gave a proof and pledge, in the miracle wrought on the day of Pentecost,--the counterpart of the miracle at Babel. The separation of nations will not hinder the unity of the faith. (R. S.Candlish, D. D.)
The dispersion at Babel
I. LET US INQUIRE WHO WERE DISPERSED OVER THE FACE OF THE EARTH AT THE DESTRUCTION OF BABEL. Who were those that lived on the plains of Shinar, built the tower of Babel, and were scattered over all the earth? It is evident they could not be the whole of mankind; for they had before been sent to the various places of their Divine destination. Some had gone to one quarter of the world, and some to another. Who, then, could the builders of Babel be that, after the general dispersion of mankind, were scattered over the earth? The Scripture history will inform us upon this subject. They were the sons of Ham; for the sacred historian tells us, The sons of Ham were Cush, and Misraim, and Phut, and Canaan. And the sons of Cush: Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha; and the sons of Raamab, Sheba and Dedan. And Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty hunter before the Lord: whereof it is said, Even as Nimrod the mighty hunter before the Lord. And the beginning of his kingdom was Babel. But how came Nimrod the son of Ham, and his posterity, at Babylon, where Babel was built? This portion of the earth was allotted to Shem; and Nimrod with all the posterity of Ham was appointed to go to Africa. What right, then, had Nimrod, or any of the sons of Ham, to take possession of the plains of Babylon? Undoubtedly they had no right at all. But this is the Scripture account of the event. And every region was of one language, and of one speech. And it came to pass in the journeying of the people from the east, that they found a plain in the land of Shinar. The people, then, who journeyed from the east were not all the people of the earth, but only the posterity of Ham, and especially Nimrod and his posterity. This is a very rational account. But it is absurd to suppose that the posterity of Noah, who consisted of a hundred and twenty or a hundred and thirty thousand, should all move in a body from the rich and fertile country around Mount Ararat, where they first settled after the flood, without any Divine direction or natural necessity. Hence it is natural to conclude that the people who journeyed from the east to the plain of Shinar were Nimrod and his posterity. Especially when we reflect it is expressly said that the beginning of Nimrods kingdom was Babel. But how came Nimrod to pitch upon the plain of Shinar after the general dispersion of mankind, and after he was directed to go to Africa, a country far distant from Babylon? To this I would answer, There seems to be no account given of his conduct but the following. When the posterity of Shem and Japheth obeyed the Divine direction to separate and go to the places allotted them, the posterity of Ham, or at least Nimrod and his descendants, refused to obey the Divine command. In open defiance to God they moved from the east and came to the pleasant land of Babylon, and there by force of arms took the plain of Shinar out of the hands of the children of Shem. They determined not to disperse, as God had required, and as the other branches of Noahs family had done. This shows that they built Babel in rebellion against God, and that God had just cause to come down and defeat their impious design by confounding their language.
II. I now proceed TO INQUIRE WHAT WERE THE MOST REMARKABLE CONSEQUENCES OF THE DISPERSION OF THE CHILDREN OF HAM AT THE DESTRUCTION OF BABEL AND THE CONFUSION OF LANGUAGE.
1. That their dispersion was productive of war. They waged the first war after the flood in taking possession of Babylon. And after they were driven from thence they maintained their rebellious and warlike spirit. Their course was everywhere marked with violence and cruelty.
2. This knowing and powerful people carried the arts and sciences with them wherever they went. In these they excelled all other people. And notwithstanding their tyranny and cruelty, they did much to spread light and knowledge among the inhabitants of the earth. Of this they have left astonishing monuments in almost all parts of the world.
3. That this learned and ingenious people were gross idolaters, and spread idolatry through all nations whom they subdued and among whom they lived. They were the most corrupt and wicked part of Noahs family.
IMPROVEMENT.
1. This subject gives us reason to think that true religion prevailed and flourished for many years after the flood. Everything was suited to produce this happy effect. Neither Noah nor his family could ever forget the solemn, instructive, and affecting scenes through which they had passed, nor erase from their minds the deep impressions those scenes had made upon them. They would naturally relate to their children what they had seen, and heard, and felt during the awful period of the flood, and they again would relate the same things from one generation to another.
2. We learn from the Scripture history of mankind which we have been considering, that infidelity has been the principal source of the wars and fightings that have deluged the world in blood.
3. It appears from what has been said that all false religion is only a corruption of the true.
4. It appears from what has been said how much easier it is to spread any false religion in the world than the true religion.
5. It is a strong evidence in favour of the religion contained in the Bible that it has been so long preserved in the world, notwithstanding all mankind could do to destroy it.
6. We learn from what has been said, the deplorable state in which mankind in general have been involved for ages and are still involved. It is indeed a dark mystery that God has suffered them so long to walk in their own way without using such effectual means to enlighten and save them as He always has had power to use. But we have good reason to believe that He will yet bring light out of their darkness, holiness out of their blindness, and happiness out of their misery.
7. This subject shows the great reason that Christians have to expect, desire, and pray for a better state of things in the world. (N. Emmons, D. D.)
Lessons
1. Gods execution of vengeance falleth soon after His resolution.
2. Jehovah will be the executioner of His own sentence on the wicked.
3. It is Gods work to set confederates against each other who conspire against Him.
4. The place of sin may sometimes prove the place of vengeance.
5. Sinners consultations to strengthen themselves in one place may end in a universal dispersion.
6. The earth is overspread with sinners against God by His judgment taken on them.
7. The strongest councils of sin will be frustrated by God.
8. High resolutions of sinners fall short of all their ends (Gen_11:8). (G. Hughes, B. D.)
Good architecture
Good architecture is the work of good and believing men. (J. Ruskin.)
Gods infinite resources for punishing sinners
This brings before us a hint of the unknown resources of God, in the matter of punishing those who disobey His will. Who could have thought of this method of scattering the builders of the city? God does not send a fire upon the builders; no terrible plague poisons the air; yet in an instant each workman is at a loss to understand the other, and each considers all the rest as but raving maniacs! Imagine the bewildering and painful scene! Men who have been working by each others side days and weeks are instantly conscious of inability to understand one anothers speech! New sounds, new accents, new words, but not a ray of intelligence in all! It is a fearful thing to fall into the hand of the living God. God has innumerable ways of showing His displeasure at human folly and human crime. A man may be pursuing a course of prosperity in which he is ignoring all that is moral and Divine, and men may be regarding him as the very model of success; yet, in an instant, Almighty God may blow upon his brain, and the man may sit down in a defeat which can never be reversed. God is not confined to one method of punishment. He touches a mans bones, and they melt; He breathes upon a mans brain, and henceforth he is not able to think. He comes in at night time and shakes the foundations of mans most trusted towers, and in the morning there is nought but a heap of ruins. He disorganizes mens memories, and in an instant they confuse all the recollections of their lifetime. He touches mans tongue, and the fluent speaker becomes a stammerer. He breaks the staff in twain, and he who was thus relying upon it is thrown down in utter helplessness. We know but little of what God means when He says Heaven; that word gives us but a dim hint of the infinite light and blessedness and triumph which are in reserve for the good. We have but a poor conception of what God means when He says Hell; that word is but a flickering spark compared with the infinite distress, and endless ruin and torment, which must befall every man who defies his Maker. (J. Parker, D. D.)
Confusion of language
Speaking of this confusion of language, may I not be permitted to inquire whether even in our own English tongue there is not today very serious confusion? Do men really mean words to be accepted in their plain common sense? Does not the acute man often tell his untrained client what he intends to do in language which has double meanings? Do we not sometimes utter the words that have one meaning to the world and another meaning to our own hearts? Yea does not always mean yea, nor does nay always mean nay; men sign papers with mental reservations; men utter words in their common meaning, and to themselves they interpret these words with secret significations. The same words do not mean the same thing under all circumstances and as spoken by different speakers. When a poor man says rich, he means one thing; when a millionaire says rich, he means something very different. Let us consider that there is morality even in the use of language. Let no man consider himself at liberty to trifle with the meaning of words. Language is the medium of intercourse between man and man, and on the interpretation of words great results depend. It behoves us, therefore, who profess to be followers of Jesus Christ, so to speak as to leave ourselves without the painful reflection of having taken refuge in ambiguous expressions for the sake of saving ourselves from unpleasant results. It will be a sign that God is really with us as a nation, when a pure language is restored unto us--when man can trust the word of man, and depend with entire confidence upon the honour of his neighbour. (J. Parker, D. D.)
The confusion of tongues
The late Bishop Selwyn devoted a great part of his time to visiting the Melanesian Isles, and he thus writes home about the difficulty of languages: Nothing but a special interposition of the Divine power could have produced such a confusion of tongues as we find here. In islands not larger than the Isle of Wight we find dialects so distinct that the inhabitants of the various districts hold no communication one with another. (Old Testament Anecdotes.)
No architect
The late Mr. Alexander, the eminent architect, was under cross examination at Maidstone by Serjeant, afterwards Baron, Garrow, who wished to detract from the weight of his testimony, and, after asking him what was his name, he proceeded: You are a builder? No, sir, I am an architect. They are much the same. I beg your pardon, sir; I cannot admit that. I consider them to be totally different. Oh, indeed l Perhaps you will state wherein the difference consists? An architect, sir, conceives the design, prepares the plan, draws out the specifications--in short, supplies the mind; the builder is merely the bricklayer or the carpenter. The builder is the machine; the architect the power that puts it together and sets it going. Oh, very well, Mr. Architect, that will do. And now, after your very ingenious distinction without a difference, perhaps you can inform the court who was the architect of the Tower of Babel? The reply, for promptness and wit, is not to be rivalled in the history of rejoinder:--There was no architect, sir, and hence the confusion. (Old Testament Anecdotes.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v9 i.e. confusion. (See Scofield "Gen 11:1") See Scofield "Isa…
Babel
i.e. confusion. (See Scofield "Gen 11:1") See Scofield "Isa 13:1".
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 from there
from there
"from the city"
Read full note →
its name was called Babel, because there Yahweh confused
The name "Babel" sounds like the word that means "confused." Translators may want to add a footnote about this.
confused the language of the whole earth
It means that Yahweh caused the people all over the earth to no longer speak the same language. AT: "mixed up the language of the whole earth" (See: Assumed Knowledge and Implicit Information)
translationWords
Yahweh
Babel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7–9 11:7 Come, let’s go down: God addresses his angelic…
11:7 Come, let’s go down: God addresses his angelic court (see 1:26; 3:22; and study notes). • won’t be able to understand each other: Their inability to communicate would curtail their unified sinful ambition. The God-honoring unity of language on the day of Pentecost was a symbolic reversal of the Babel dispersion (Acts 2:5-13; see Zeph 3:9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.