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ciation, that these various tribes might no longer understand each other. 80 Go to, let us go down, and there confound their , lip; that they may not understand one another's speech. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth. Our version is certainly in this place faulty, as I have shewn for by saphet col haretz is not here meant the language of the whole earth, but of the whole region, or province; which language was not changed, but confounded, as we find it expressly mentioned by the sacred writer. This confusion of speech is by all uniformly limited to the country about Babel.

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- We must, therefore, instead of the language of all the earth, substitute the language of the whole country; for such is the purport of the terms. This was confounded by causing a 8 labial failure, so that the people could not articulate. It was not an aberration in words, or language, but a failure, and incapacity in labial utterance. By this their speech was confounded, but not altered; for, as soon as they separated, they re

80 Genesis. c. 11. v. 7.

81 C. 11. V. 9.

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By all the Grecian interpreters it is rendered avyxuois; which can never denote a change, but only a confusion.

covered their true tenor of pronunciation; and the language of the earth continued for some ages nearly the same. This, I think, appears, from many interviews, taken notice of in Scripture, between the Hebrews and other nations; wherein they speak without an interpreter, and must therefore have nearly the same tongue. And even the languages which subsist at this day, various as they may be, yet retain sufficient relation to shew, that they were once dialects from the same matrix; and that their variety was the effect of time. If we may trust to an Ethnic writer, the evidence of Eupolemus is decisive; for he speaks of the dispersion as a partial judgment, inflicted upon those persons only who were confederate at Babel. His account is very particular, and seems to agree precisely with the purport of the Scriptures. He says, 84 that the city

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Upon this head, the person of all others to be consulted is the very learned Monsieur Court de Gebelin, in his work, entitled, Monde Primitif Analysé et Comparé; which is now printing at Paris, and is in part finished. The last published volume is particularly to be read, as it affords very copious and satisfactory evidences to this purpose; and is replete with the most curious erudition, concerning the history and origin both of writing and language.

84 Ευπόλεμος δε εν τῷ περὶ Ιεδαίων της Ασσυρίας φησί, πολύν Βαβυλωνα πρωτον μεν κτισθηναι ύπο των διασωθεντων εκ τα κατακλυσμο

Babel was first founded, and afterwards the celebrated tower; both which were built by some of those people who had escaped the deluge. Evas de autes Fryartas. They were the same who in aftertimes were recorded under the character of Giants. The tower was at length by the hand of the Almighty ruined: and these Giants were scattered over the whole earth. By this we find, that only a part of mankind was engaged in the building of the tower, and that those only were dispersed abroad; consequently the confusion of speech could not be universal, no more than the dispersion, of which it was the cause.

The people concerned in this daring undertaking encouraged each other to this work, by saying, 85 Go to, let us build us a city and a tower, whose top may reach unto heaven: and let us make us a name, lest we be scattered abroad upon the face of the whole earth. What is in our version a name, is by many interpreted a monument, a mark,

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είναι δε αυτός Γιγαντας. Οικοδομειν δε τον ισορεμενον Πύργον. πεσοντος δε τετε ύπο της τε Θε8 ενέργειας, τους Γίγαντας διασπαρηναι καθ ̓ öàng tmv ynr. Apud Euseb. Præp. 1. 9. p. 418.

Es Genesis. c. 11. v. 3.

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56 According to Schultens, the proper and primary notion of O, is a mark, or sign, standing out, raised up, or exposed to open view. Taylor's Hebrew Concordance. n. 1693. w, is similar to nua, and caua of the Greeks.

or sign to direct; and this certainly is the sense of it in this passage. The great fear of the sons of Chus was, that they might be divided and scattered abroad. They therefore built this tower as a land-mark to repair to; as a token to direct them and it was probably an idolatrous temple, or high altar, dedicated to the host of heaven, from which they were never long to be absent. It is expressly said, that they raised it to prevent their being scattered abroad. It was the original temple of Sama-Rama, whence the Babylonians were called Semarim. The apostates were one-fourth of the line of Ham, and they had an inclination to maintain themselves where they first settled, instead of occupying the countries to which they were appointed. And that the sons of Chus were the chief agents, both in erecting the tower of Babel, and in prosecuting these rebellious principles, is plain from a previous passage; for it is said of Nimrod, the son of Chus, that the beginning of his kingdom was Babel We cannot therefore suppose this defection general, or the judgment universal, unless all mankind co-operated with this tyrant. Or, supposing that the term of his life did not extend to the erecting of the tower, and that he only laid the foundation of the city, yet the whole was carried on by those of his family, who were confessedly rebels and

apostates. They acted in defiance of God, and were in a continual state of trespass towards man. And though some did join them, yet it is hardly credible, that all should co-operate, and so totally forget their duty. How can we imagine that Shem, if he were alive, would enter into a league with such people? or that his sons Elam, Aram, or Arphaxad would join them? The pre-eminence shewn them in the regions to which they were appointed, and the regularity observable in their destination, prove that they could not have been a part in the dispersion, and consequently not of the confederacy. Indeed, they had retired to their several departments before the erecting of the tower and Assur, the second of the sons of Shem, so far from co-operating with this people, had been driven from his settlement by them, and forced to take shelter in another place. In short, there was a migration first, and a dispersion afterwards; which latter was effected by a fearful judgment; a confusion of speech, through a failure in labial utterance. This judgment was partial, as was the dispersion in consequence of it. It related only to the Cuthites of Shinar and Babel, and to those who had joined themselves to them. They seem to have been a very numerous body: and, in consequence of this calamity, they fled away; not to any particular place of destination: but were scattered abroad upon the face of the