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Greener Journal of Social Sciences
Vol. 14(2), pp. 212-220, 2024
ISSN: 2276-7800
Copyright ©2024, Creative Commons Attribution 4.0 International.
https://gjournals.org/GJSC
DOI: https://doi.org/10.15580/gjss.2024.2.102524152
Africa International University, Karen, Nairobi, Kenya.
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DOI: 10.15580/gjss.2024.2.102524152
This article explores the complex reasons for a community’s construction of a tall building frequently referred to as the “Tower” in literature and history. This study uses an interdisciplinary lens and sources from psychology, sociology, anthropology, and history to identify the fundamental sources of pride and solidarity that motivated the group effort. The Tower, a representation of human togetherness and ambition, is evidence of humanity’s goal to reach the stars. Beneath its imposing exterior, nevertheless, is a rich tapestry of reasons skilfully woven by those who dared to construct it. To offer light on the complex nature of human ambition and group action, this research attempts to analyze these motivations. This study investigates the function of unity in promoting group initiatives using historical accounts, literary interpretations, and psychological theories. It investigates how a shared vision may unite disparate societies in pursuit of a common objective despite individual differences. Examining the idea of pride, it looks at how the need for achievement and acknowledgment fuels human ambition and the formation of collective identities. This study emphasizes the Tower narrative’s ongoing relevance by comparing historical and modern examples. It contends that the inspirations for its creation are timeless and culturally ubiquitous, mirroring the yearning for transcendence, unification, and acknowledgment among all people. Ultimately, this research provides insights into how individual goals and group efforts interact. Understanding the driving forces behind the Tower’s construction gives us critical new perspectives on the dynamics of human ambition and the never-ending pursuit of pride and unification.
Accepted: 30/10/2024
Published: 06/11/2024
Leonard Ndzi
E-mail: ndzigracebaptist@ gmail.com
Keywords: Unity, Pride, Exploration, Motivation, Build, Tower
Genesis 1–11 sets the cosmic stage for the patriarchs’ and their descendants’ roles as Israel prepared to enter Canaan, the land of promise, is noteworthy in this regard.[1] One of the most critical passages in the Bible’s first Old Testament book, Genesis, is found in Genesis 11:1–9. It is contained in the Canon of Scripture, close to the beginning of the Bible, and is a crucial passage for many religious traditions, including Christianity and Judaism.
This chapter, frequently referred to as the story of the Skyscraper of Babel, describes a pivotal moment in human history when all people on Earth worked together to build a skyscraper that would reach the sky and speak the same language. This chapter, frequently referred to as the story of the Skyscraper of Babel, describes a pivotal moment in human history when all people on Earth worked together to build a skyscraper that would reach the sky and speak the same language. God intervened to meet their collective ambition by confusing their language, which caused humans to spread throughout the planet. Full of symbolism, this tale raises essential questions about human pride, disobedience’s fallout, and linguistic diversity’s origins. A crucial passage in the Bible, Genesis 11:1–9, emphasizes the conflict between human arrogance and divine power. In addition to setting the stage for the covenant with Abraham and the following growth of the people of Israel, which play a crucial role in the biblical account, it presents ideas and repercussions that recur throughout the story.
The methodology used in this exegesis comes from DeRouchie, and even though it is not structured the same way, that is what drives this paper. With the TOCMA method (text, observation, context, meaning, application), DeRouchie provides Bible students and teachers with a one-stop resource for engaging and grasping the Old Testament.
Now, the whole Earth had one language and one speech. 2 And it came to pass as they journeyed from the East, they found a plain in the land of Shinar, and they settled there. 3 And they said to one another, come let us make brick, and burn them thoroughly. And they had brick for stone, and they had slime for mortar. 4 And they said, Come, let us build for ourselves a city, and a tower, whose top may reach to heaven; let us make a name for ourselves, lest we be scattered abroad upon the face of the whole Earth. 5 And the LORD came down to see the city and the Tower, which the children of man build. 6 And the LORD said, Behold the people are one, and they all have one language and this they begin to do (Hiphil, infinitive construct, 3mp): and now nothing will be restrained (Niphal, imperfect, 3ms) from them, which they have imagined to do. 7 Come, let us go down. They confuse their language there, so they may not understand one another’s speech. 8 So the LORD scattered (Hiphil, waw-consecutive, 3ms) them abroad from there upon the face of all the Earth; and they left off to build the city. 9 Therefore, the name of it is called Babel, because there the LORD did confuse the language of all the Earth; and from there the LORD scattered (hiphil, perfect, 3ms) them abroad upon the face of all the Earth
Textual criticism in Biblical Hermeneutics is a scholarly study of ancient manuscripts of the Bible to determine the most accurate and original wording of the biblical text. Given the changes and faults that have gradually crept into the biblical manuscripts, textual criticism aims to reconstruct the original text of the Bible as nearly as possible. It also involves comparing and analyzing the numerous copies of the biblical manuscripts preserved through the centuries, including fragments, scrolls, and codices in various languages such as Hebrew, Aramaic, and Greek. In biblical hermeneutics, textual criticism is essential because it provides scholars and translators with the most reliable basis for interpreting and understanding the Bible.
In Genesis 11:1-9, we see some textual issues in verses 1b and 8a and b, respectively.
In verse 1, the MT text says וַֽיְהִ֥י כָל־הָאָ֖רֶץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים׃ I can translate it as “And now the whole Earth had one language and the exact words.”[2] However, in verse 1b, there is an addition in the Greek LXX that it renders pasin, which now can be read by adding “for all” to the phrase’s meaning. The text with additional words of LXX can be read as “And now the whole Earth had one language and the exact words for all.” But I have tried to consult some English translations, and they translate verse 1 by following precisely as the Masoretic Text (M.T.).
We turn to verse 8a-b; additional words are in the Samaritan Pentateuch and LXX. First, let me translate verse 8 from the Masoretic Text (M.T.).
וַיָּ֨פֶץ יְהוָ֥ה אֹתָ֛ם מִשָּׁ֖ם עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ וַֽיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר׃ “And Yahweh has scattered them from there to the face of all the earth, and they have stopped building the city.”[3] In the Samaritan Pentateuch and LXX, add the accusative marker את to לִבְנֹ֥ת. But it does not change the sense of the text. But the words that are added to הָעִֽיר change the sense of the text. The additional words are ואת-המגדל “and the tower.” Then, when we add these words to the text of verse 8, it can be rendered as follows.
“And Yahweh has scattered them from there to the face of all the Earth, and they have stopped building the city and the tower.”[4] The additional words are assimilated into verses 4 and 5. Hence, the people were building the city and the Tower. The text’s immediate context, verses 4 and 5, supports the idea that the additional words make sense. Therefore, it is apparent that I would prefer the Samaritan Pentateuch and LXX as more accurate text in this case.
Exegetical structure of Genesis 11:1-9:
There has been a consistent identification of events in Genesis 1–11 with the East. The East is home to Eden’s Garden (2:8). To prevent entry into the garden, cherubim are positioned on its eastern edge (3:24). Nod, to the East of Eden, is Cain’s abode away from home (4:16). Appropriately, Shem’s descendants live in the Eastern hill country (10:30). And this, a troop unknown marching from the East to Shinar. We are wrestling with how Genesis 11:1-9 relates to the preceding text of Scripture because that understanding will lighten the exegesis passage. The text’s meaning cannot be fully grasped without the literary context since it was written within a storyline. Genesis 11:1-9 is generally known as the Tower of Babel. Babel seems to be a kingdom under a mighty man named Nimrod, as we see in (Gen. 10:10). We noticed that there was a division of the Earth after Eber born two sons (Gen. 10:25). Chapter 10:32 0f Genesis, the Bible tells us of the families of Noah’s song, according to their generations in their nations.
We are also made to understand that the nations were divided on the Earth after the flood. Chapter 11:1 gives us the impression that this is one nation that is united with a common language and speech, with a settling place in Babel founded by Nimrod, who was a mighty man, and when God confused their language, the name of the place was restated as Babel (Gen. 11:9). God decides with the Son and the Holy Spirit to confuse the language of the people (Gen. 11:7) and use the exact phrase “Let Us” that was first used in (Gen. 1:26) to create man.
It is interesting how the phrase is used in these two potions of Scripture, “Let Us make man in Our image,” says Genesis 1:26.then in (Gen. 11:7) “Let Us go down, and there confuse their language.” This one person that God mentioned in chapter 11: 6 traced their origin from Noah’s three sons, as we see in Genesis 9:19. After God had devastated the Earth with flood and raised Noah’s family, they were instructed to “be prolific and increase and fill the earth” (Gen. 9:1). However, the events of Genesis 11:1–9 are blatant defiance of this directive. God’s call or covenant with Abram was an act to correct this form of disobedience that the Earth demonstrated in Babel.
We understand that the flood took away all humanity, and the only population on the Earth after the flood was only eight people from one family, Noah’s generation. As things unfold, we realize that the Earth is imaged again from the eight persons and has a common language and speech. “The ‘land of Shinar’ (Gen. 11: 1) is probably the region of Sumer and Akkad, and Babel (Gen. 11: 9) is Babylon, and the story may owe its origins to reminiscences of the construction of ziggurats or temple-towers by the Sumerians. Abraham and his family are said to have traveled from Ur in southern Mesopotamia to Haran in the north (Gen. 11: 31).”[5] Walton and Hill added, “Most interpreters agree that the Tower of Babel was a Ziggurat. Ziggurats characterized many of the early cities in Mesopotamia and, as in Genesis 11, were the city’s main feature. Ziggurats were solid-brick frames filled in with rubble. They did not have passages and chambers the way the pyramids did.”[6] This gives us an idea of what this Tower was all about and how it came to be.
Many scholars believe that Moses, God’s servant, wrote the book without biblical evidence and only relied on the text and tradition. The Torah does attest to the reality that Moses was the recipient of revelation and a witness to redemptive acts, even though he is not credited as the author of most of it. Subsequent biblical evidence connected Moses’ name to a book of the Law (Josh. 1:7, 8). Israel’s history ended with the Israelites having access to a “Book of Moses” (2 Chron. 25:4; Ezra 6:18; Neh. 13:1).[7] Many believe it was written around the nineteenth century B.C. since it contains the story of the creation and ends with Joseph’s death.
V 1) The oneness of the nations is expressed and stated using “Now,” a narrative sequence indicating that it introduces a new section. The Earth is one, and the oneness is further explained by having one language and an everyday speech. The opening line describes the previous state of affairs, in which כָל־הָאָ֖רֶץ”the whole earth” shared the same language and the same words,” a position that will transform during the story to its antithesis. Some claim that “the whole planet” refers to all its people. Here, כָל־הָאָ֖רֶץ “the whole earth” must be used in its broadest sense, implying that the entire world is understood at this point.[8] The adjective אֶחָ֑ת”same” is used repeatedly to emphasize the adjective in the construction, highlighting the oneness of the human race when it comes to the same language and terms. The phrases שְׂפַ֣ת כָּל־הָאָ֑רֶץ “the language of all the earth” and כָל־הָאָ֖רֶץ”the whole earth” in Genesis 11:9 are interchangeable with the statements of human oneness in Genesis 11:1. In verse 1, the Hebrew author uses the Hebraic counterparts of terms found in the Mesopotamian inscription to alert the audience to the actual character of the piece.[9] As Walton notes, something is at stake here: “It is no longer humanity that is being corrupted; it is their view of deity that is being distorted and twisted beyond recognition. Already morally and socially impoverished, they have embarked on a path that will make them theologically destitute. The people at Babel have lost any real sense of who God is.”[10] Implies that they no longer know what God’s mission is, and the plans of God and the sense of God no longer mean anything to them. “Genesis 11:1-9 follows the well-attested pattern of Mesopotamian building accounts polemically transposes the key themes and motifs provided therein,” writes Giorgetti in his article, providing some background information for us. There are themes of universal hegemony, monumental construction projects, and naming in both the Genesis story and the Mesopotamian inscriptions.”[11]
V 2. The people sojourn from the East, though, we are not told what they were doing in the East; if they had settled in the East before migrating and did not know where they were going. Seong-Hyeok argues that the inhabitants moved east to further East or from an unnamed area to “in the land Shinar.” This reminds us of the garden God placed in Eden in the East (Gen. 2:8); moving from the East to the East means leaving paradise or God’s judgment (Gen. 3:24; 4:16).[12] Based on the customs of the Bible. Following the departure from the Garden of Eden, there was an initial eastward exodus. According to Genesis 11:2, there was a westward movement following the deluge. Men discovered erecting a towering structure would garner praise from all quarters.[13] The relative clause in (v 2b That they found a plain in the land of Shinar) further describes the fact that they were moving, and when they found a plain, it resulted in their settlement. The term בִקְעָ֛ה “plain” (Genesis 11:2) usually refers to an even more significant, flatter valley, such as the Jordan valley near Jericho (Deut. 34:3) or Esdraelon near Megiddo (2 Chr. 35:22). The reader is made ready for the subsequent construction of the Tower by the topography of the “plain” where they settled. “Shinar” undoubtedly refers to all of Mesopotamia, a region formerly known as Sumer, then Akkad and Sumer, and finally Babylonia.[14] וַיֵּ֥שְׁבוּ שָֽׁם “And they settled there” is the opposite of the story’s main verb, “be dispersed,” and it contradicts God’s instruction to וּמִלְא֥וּ אֶת־הָאָ֖רֶץ “fill the earth” (Gen. 1:28; see also Genesis 9:1), which is addressed to Noah and his descendants as well as the first humans.
Plans for the building (v. 3) came with an appeal that did not come from one person to the people but was an appeal from the people to themselves. “The human’s proposal speech in Genesis 11:3-4 is set off by the interjection הָ֣בָה, followed by the cohortative. It is formulated poetically: “Let us brick bricks and burn burning,” indeed “a traditional and lapidary phrase.”[15] They had a strong desire to perform the act of building because the cohortative is often translated into English using “let me” or “let us” for the first person singular and plural, “let him/her” for the third person singular. The appeal comes in the phrase, “Come, let us make bricks and burn them thoroughly.” They are not just making bricks and burning them; an infinitive absolute is activated here, emphasizing the noun “thoroughly.” The emphasis placed on bricks’ making comes because of the nature of the building they were to build. “And they had slime for mortar and brick for stone,” indicating that they were using the incorrect materials for the project.
The continuous appeal in (v. 4) details the circumstances in which the action will occur, which is for Reasons of making a name. They are not trying to make the name of God, which would have been better somehow, but their name because they don’t want to scatter, which was God’s intention. According to Pfeiffer/Harrison, the endeavor has two goals in mind. They wanted to first reassure themselves of the strength of being together. They would be united by the city and the Tower, making them strong even without God’s assistance. “Lest we be scattered,” they murmured.[16] The fundamental action denoted by נָפ֖וּץ is dispersing, as in the case of seed (Isa 28:25), trash (Jer 13:24), overflowing water (Prov 5:16), sheep (Jer 23:1-2), or a conflict sweeping across the countryside (2 Sam 18:8). The verb’s most frequent usage describes how people are dispersed in groups. The verb is used in prophecies (Deut 4:27) and threats (Ezek 22:15) that if Israel breaks his covenant, God will disperse them (pûṣ) (also in Deut 28:64 and Neh 1:8).[17]
Beginning at (v. 3), the people speak independently of God, which is a direct detachment from the command given to Adam and Noah, “Be fruitful in multiply and fill the earth.” The problem the people are having is that they don’t want to be dispersed, and they gave three arguments to arrive at this: let us make brick, build ourselves a city and a tower, and make a name for ourselves. They manufactured bricks and burned them completely ( לִשְׂרֵפָ֑ה “to burning” intensifies the verb like the inf. absol.) to turn them into stone to create the enormous Tower they had resolved to build there. In contrast, standard constructions in the East are composed of clay bricks that have just been sun-dried.[18] Brick (לְבֵנָה, levenah): A building material that was typically baked or sun-dried in the past. Bricks are first mentioned in the Bible in Genesis 11 as part of the Tower of Babel narrative. Beginning in the latter part of the fourth millennium B.C., builders in ancient Babylonia employed baked bricks similar to those mentioned in Genesis 11:3.[19] Because building-grade stone was rarely available in Babylonia, architects seldom used it; when they did, it was usually for lintels, thresholds, and door hinges. After removing foreign materials like pebbles, the mud or clay of plains and marshes was used to make Babylonian bricks. The clay was combined with chopped grass or straw, which released acids as it decomposed and improved the material’s moldability.[20]
“The repetition of ‘ourselves’ and the focus on their ‘name’ shows that the people have made themselves the center of life. Not only that, but their desire to avoid being scattered over the face of the Earth was in opposition to God’s command to fill the Earth (1:27-28; 9:1).”[21] Barton makes much sense of what the people said when he said, “The anonymous builder (‘they’) are represented as the whole human population (‘the whole earth, v. 1). This means that ‘make a name for ourselves’ implies a universal ambition to attain greatness superior to their present status, which must mean an infringement of God’s absolute supremacy.”[22] God’s supremacy must not be tempered with human selfishness; heaven must react in judgment when that happens. Here, self-sufficiency was a sin committed by the populace, and pride ruled their thoughts. They wished to ensure that their memory would live on. They will remain united, and the Tower will preserve their names from obscurity. They disobeyed God and went forth to establish their independence.
The LORD decided to come down and see what man was building (v. 5). Moses describes the descent of God here, but it relates to individuals rather than God because God does not travel.[23] This does not mean that the LORD was unaware of what men were doing, but it carries the idea that God is coming down to judge man’s actions. Wenham likens it to the passage in 8:1, “and God remembered Noah.” Like 8:1, verse 5 marks the halfway point of the narrative and the beginning of the story’s unraveling: the building ends here, and the floodwaters begin to descend there. In contrast to 8:1, where God intervenes to preserve humanity in Noah, the palistrophic pattern in both stories highlights the underlying inversion of the events. Here, the Lord acts to foil human cunning.[24]
God is not against the oneness of men, nor is he against men having one language. But God is unhappy when unity and oneness result in planning evil and disobeying God’s purpose for humanity. The pivotal line of the story is found in Genesis 11:5, where it states, “Yahweh came down to view the city and the tower these people had constructed.” רָאָה (rāʾâ). vb. to see; to appear; to show. Used to indicate the act of appearing, demonstrating, or perceiving, as well as looking in both literal and figurative senses. This is the fundamental verb in Hebrew for “to see,” and it is frequently used to refer to actual visual perception (Gen 12:12; 1 Sam 31:5). Certain grammatical forms can also indicate “to appear” or “to display.” Events where people claim to have seen God (rā â) or where God is reported to have appeared to humanity (rā â), are significant for the idea of divine revelation. Yahweh appears (rāʾâ) to Abram and talks to him in Genesis 12:7. God gave the prophet Daniel a vision (ḥāzôn) (Dan 8:15).[25]
This is the peripeteia, the moment of transition where the new humanity’s goals, aspirations, and choices are seen from a different angle. The parties have a discourse in the ring’s inner circle. Collectively, the human actors participate in it. Yahweh speaks in an internal monologue in the deliberative plural, and at no point do the parties exchange words.[26] Genesis 11:5, which comes after the act and proposition speech of the builders of Babel, gives a general account of God’s first act of descent. From a structural standpoint, the verse connects verses 1-4 and 6–9. It marks the story’s halfway point, when the focus switches from the human deed to the divine response. The deed of God has an ironic quality. The Tower’s summit will be “in the skies,” according to the builders’ plans. However, even when the Tower is built, God still needs to descend to view it.[27] God’s reaction to what He saw in (v. 6) was disappointment in what was coming out of the oneness of humanity who refused to follow God’s purpose of filling the Earth and multiplying. “In Genesis 11:6, God reflects on what trouble the Babel builders’ scheme of “oneness” will bring about. God said, “Behold, they are one people.” The word עַ֤ם “people” appears first here in Genesis. “People” are characterized by common racial descent, whereas a גוֹי “nation” is more of a political entity with common institutions, land, and usually, language binding it together.”[28]
God’s judgment was revealed (v. 7) on the confusing language that united them, resulting in rebellion in building a city and a tower. God also uses An exhortation phrase in (v.7) when He says, “Let us go down and there confuse their language.” Interestingly, “Let us” is vital in this passage, beginning with the people and then God in response. The people said, “Let us make brick, build, and make a name.” God also said as if he is following them, “Let us go down,” showing that the same unity leads the people to rebel against God; the Trinity is united in passing out judgment on the rebels. “The men said, ‘Come, let us’; God also said, ‘Come, let us.’ The ‘we’ in God’s mouth presupposes the idea at one time of a pantheon, a council of the gods.”[29] Barton also argues that “God’s decision to come down from heaven to see what his puny creatures are trying to do (‘let us go down,’ v. 7) is expressed in the same plural terms as are 1:26 and 3:22. In v. 9, the word ‘Babel’ is seen as related to the verb babel, ‘to mix, confuse.'”[30] God is confusing the language of the Earth (people), and the result will be that they may not hear each order when they speak. This will stop them from continuing their rebellion against God’s mission of filling and subduing the Earth.
God scattered them abroad in the act of judgment, dispersing them all over the Earth’s geographical locations (v. 8a). The narrator is using words here carefully, and when he said, “Over the face of all the earth,” the proper understanding will mean that they went as far as the Earth is. This dispersing of the people by God is God’s act to have his mission promised to both Adam and Noah in Genesis (Gen. 1:28, 9:1). From these two verses, we see the intention and the mission of God to create man in His image and likeness. But when men gathered in one place having one language and speech, building a city and a tower to make their name and not the name of God and that they will not disperse, it was out of God’s mission for man. The building is stopped (v. 8b), and the people will fulfill God’s mission God’s way, and God will have what He has been after. “A reversal of the curse formula; the Hebrew author sees YHWH as carrying out the curses by scattering the people from their stronghold of strength” is how Giorgetti characterizes the dispersal of the people.”[31] פּוּץ (pûṣ). Vb. to scatter, disperse, overflow. It refers to the dispersing of the nations of Israel and Judah as exiles, an army, or a herd of sheep. The fundamental action denoted by pûṣ is dispersing, as in the case of seed (Isa 28:25), trash (Jer 13:24), overflowing water (Prov 5:16), sheep (Jer 23:1-2), or a conflict sweeping across the countryside (2 Sam 18:8). The verb’s most frequent usage describes how people are dispersed in groups. The verb appears in God’s threats (Ezek 22:15) and warnings (Deut 4:27) that if Israel breaks his covenant, he will scatter them (pûṣ) (also Deut 28:64; Neh 1:8).[32]
The inference in (v. 9) shows a logical result of the narrative, giving us why that place is called Babel. Wenham said the Babylonians viewed Bable as “the gate of the god.” The Hebrews interpret it as “confused, jumbled up.” Here, as in many other places in the Old Testament, it is evident that the etymology presented is not a scientific one describing the verbal roots but rather a popular one, an interpretation of a name based on a term that sounds similar; see Moses (Exo. 2:10), Samuel (1 Sam. 1:20).[33] In Babel, God confuses all the people’s languages, the genesis of multiple global languages. The act of dispersing the people in this verse is not like God was forcing them, but their language’s confusion leaves them with no option other than to leave since no one could communicate with another person. Giorgetti again adds, “The result created an ironic play on the name-making concept. As the city was the symbol of fame, sovereignty, and the name-making endeavor, its abandonment makes the perpetuation of royal fame impossible, and the second death is actualized.[34]
Genesis 11:1–9 contains the well-known biblical tale of the Tower of Babel. This chapter presents several significant theological concepts and principles.
The theology of Genesis 11:1–9 strongly emphasizes God’s sovereignty in executing his purpose for humanity, the diversity of languages and nations, the consequences of rebelling against God, and the sinful character of people. God is a God of judgment when sin and human pride increase, and this judgment comes when men decide to disobey God and want to make a name for themselves. The Judgement came in the form of confusion in the people’s language, and the result was the dispersion of the people. The same thing repeats itself in Acts 2:1-13 where
The main point of Genesis 11:1-9 is that human pride and rebellion against God’s plans for humanity result in confusion and division, but God’s sovereignty and ultimate authority prevail. The primary purpose of Genesis 11:1–9 is to describe how the attempt to build the Tower of Babel in disobedience of God’s command led to the genesis of various languages and the dispersion of people throughout the Earth.
Like these people, we sometimes deserve God’s Judgement for neglecting the Great Commission of taking the gospel of Christ’s death and resurrection to the ends of the Earth and concentrating on building great sanctuaries for ourselves. The church is here on Earth to make known the glory of God that shines on the face of Jesus Christ through preaching the gospel message. There are various methods to apply Genesis 11:1–9 in the context of African Christianity to address particular opportunities, problems, and cultural quirks unique to Africa. Using this verse in an African Christian setting can be done in the following ways:
Accept Cultural Diversity: With so many different ethnic groups, dialects, and customs, Africa is renowned for its rich cultural diversity. You can be reminded that God cherishes diversity and that it is an integral element of His design by reading Genesis 11:1–9. African Christians can use this verse to encourage unity amid variety by encouraging the church to embrace and celebrate cultural diversity.
Humility Before God: The narrative of the Tower of Babel serves as a warning against the arrogance and ambition of people. The values of togetherness and humility are highly prized in many African communities. African Christians can use this verse to stress the need for humility before God and cooperating harmoniously rather than pursuing personal glory.
Language and Communication: The importance of clear communication is underscored by the jumble of languages at the Tower of Babel. African Christians can use this narrative to emphasize the value of effective communication inside the church and in the larger community, particularly in areas with diverse linguistic backgrounds. One practical application could be to promote language learning and use language as a vehicle for unity and evangelism.
Mission and Evangelism: The dispersal of humanity at Babel can be interpreted as a precursor of early missions in which various communities were dispersed over the planet. African Christians can see themselves as a part of a multicultural missionary force that spreads the gospel in various linguistic and cultural situations. This viewpoint can motivate and direct missionary activities in Africa and abroad.
Creating Communities: The story of the Tower of Babel can serve as a springboard for talking about how important it is to create and support Christian communities that embrace variety while remaining united. By encouraging inclusive churches and striving to remove language, socioeconomic, and ethnic barriers within their congregations, African Christians can put this idea into practice.
National and Ethnic Reconciliation: Genesis 11:1–9 can be a foundation for fostering harmony and reconciliation in areas with ethnic or national difficulties. African Christians might emphasize that God wants unity among varied peoples and works for peace, understanding, and reconciliation among various ethnic or national groupings.
Stress Divine Sovereignty: The verse emphasizes God’s omnipotence over human endeavors. The conviction that God is in charge and executing His divine plan gives African Christians comfort and hope amid difficulties, poverty, and political unrest.
Alexander T. Desmond and Brian S. Rosner, eds., New Dictionary of Biblical Theology (Leicester, England : Downers Grove, Ill: Inter-Varsity Press ; InterVarsity Press, 2000).
Austin M. Benjamin and Jonathan Sutter, “Exile,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).
Austin M. Benjamin. and Jonathan Sutter, “Exile,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).
Andrew, Giorgetti. “The “Mock Building Account” of Genesis 11: 1-9: Polemic against Mesopotamian Royal Ideology.” Vetus Testamentum 64, no. 1 (2014)
Adeyemo, Tokunboh et al., Africa Bible Commentary, 2010.
Barry D. John, et al., eds., “Brick,” The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).
Barton, John and John Muddiman, eds., The Oxford Bible Commentary (Oxford ; New York: Oxford University Press, 2001).
Curtis Adrian, ed., Oxford Bible Atlas, 4th ed (Oxford ; New York: Oxford University Press, 2007).
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Elwell A. Walter, and Barry J. Beitzel, “Brick, Brickkiln,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988).
H. O. N. G Seong-Hyeok, “Unity, Context, Rhetoric And Meaning In Genesis 11: 1-9: Unity Without God As Rebellion Against “Dispersion,” The Core Of God’s Creation Order.” 장신논단 51, no. 4 (2019).
Joseph, Blenkinsopp. Creation, Un-Creation, Re-Creation: A Discursive Commentary on Genesis 1–11 (London; New York: t&t clark, 2011).
Longman Tremper and Raymond B Dillard, An Introduction to the Old Testament (Grand Rapids, Mich.: Zondervan, 2009), 42, accessed December 9, 2020.
Paschall Henry Franklin and Herschel H. Hobbs, The Teacher’s Bible Commentary (Nashville: Broadman Press, 1972).
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Scott Robertson, Michael. “Divine Revelation,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).
von Rad, Gerhard. Genesis: A Commentary, Rev. ed, The Old Testament Library (Philadelphia: Westminster Press, 1972).
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Walton H. John and Andrew E. Hill, Old Testament Today: A Journey from Ancient Context to Contemporary Relevance, Second edition (Grand Rapids, Michigan: Zondervan, 2013), 77.
_____., Genesis: From Biblical Text … to Contemporary Life, The NIV Application Commentary (Grand Rapids, Mich: Zondervan, 2001).
Leonard Ndzi is a passionate pastor and scholar dedicated to biblical preaching, church planting, and discipleship. He is the President and Founder of Action Disciples for Christ (2004-2016), a group devoted to supporting struggling churches and fostering genuine discipleship within local communities. Leonard also planted and led Grace Baptist Church Kakar (2005-2014) and Kongwang Baptist Church Awing (2017), emphasizing sound biblical teaching and spiritual growth.
In addition to his pastoral work, Leonard served as the International Student Coordinator at Africa International University (AIU) in 2022, providing guidance and support to international students. He holds a Master of Arts in Biblical Studies (2022) and a Bachelor of Arts in Biblical Studies (2015) from AIU and Cameroon Baptist Theological Seminary, respectively. He is a PhD candidate. He is pursuing his Ph.D. to become a Systematic and Biblical Theology professor.
Leonard has published several scholarly articles addressing critical issues in African evangelical Christianity, including technological advancement, marriage, and the role of the Holy Spirit. He also teaches theology courses at Africa International University (AIU), blending academic excellence with his dedication to spiritual development. He is a member of the elders Scot at Karen Community Church (KCC), Nairobi Kenya. His work reflects a deep commitment to faith, leadership, and advancing the Kingdom of God.
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