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So pay careful attention to God's
word as we read it from Genesis 11, again, verses one through
nine. Now, the whole earth had one
language and the same words. And as people migrated from the
east, they found a plain in the land of Shinar and settled there. And they said to one another,
come, let us make bricks and burn them thoroughly. and they
had brick for stone and bitumen for mortar. And then they said,
Come, let us build ourselves a city and a tower with its top
in the heavens, and let us make a name for ourselves, lest we
be dispersed over the face of the whole earth. And the Lord
came down to see the city and the tower which the children
of man had built. And the Lord said, Behold, they
are one people and they have all one language, this is only
the beginning of what they will do. And nothing that they propose
to do will now be impossible for them. Come, let us go down
and there confuse their language so that they may not understand
one another's speech. So the Lord dispersed them from
there over the face of all the earth, and they left off building
the city. Therefore its name was called
Babel, because there the Lord confused the language of all
the earth. And from there the Lord dispersed
them over the face of all the earth. The grass withers, the
flowers fade, but the word of our God endures forever. Let's
ask his blessing now upon that word, the word of prayer. The word of God. We come again
before your holy scriptures, hearing words which are living
and active, which you promise to work through, which can convey
profoundest truth. And so we pray, Lord, that we
would receive them as that sort of word. believing them, trusting
them, being formed, molded, and shaped by them, having our faith
strengthened, and our lives sanctified, having heard them. We do pray
this in the name of our Lord. Amen. You have to have a pretty good
reason to refuse an order from someone with legitimate lawful
authority over you. Because rebellion usually carries
hefty penalties. This is true on many levels.
It's true in the military where refusal to carry out orders can
result in something like a demotion in rank or a dishonorable discharge. It's frequently true in the workplace
where insubordination can lead to termination, and it's true
even in the home where the disobedience of children ordinarily leads
to punishments of various sorts. And as we have seen so far in
the book of Genesis, rebellion against God in particular incurs
the steepest of all penalties. For listening to the serpent,
Adam and Eve were driven out of the garden where God's presence
could be most acutely felt. For killing his brother, Cain,
was made to wander the earth like a vagabond. And once the
chosen line of Seth began to fornicate with the children of
Cain, leading to corruption of all mankind, God flooded the
earth in order to purge it of rebellion. The story contained
in Genesis 11 verses 1-9 is also a story of rebellion against
God leading to dire consequences which would shape the history
of the world. In fact, this is the last of
the major rebellion and judgment stories which occurs prior to
Genesis' narrowing of focus. That new focus, of course, will
be on Abraham and his family. However, to understand how this
is a rebellion story, we would do well, I think, to remind ourselves
here at the outset what God told the Sons of Noah to do in the
immediate aftermath of the Flood. Genesis 9-1 tells us the tale. God blessed Noah and his sons,
and said to them, Be fruitful, and multiply, and fill the earth." So according to God's own word,
Shem, Ham, and Japheth were not to set up camp beside the ark. They were to go forth. They were
to have children. They were to make babies. They were to fill the earth.
with all manner of young'uns. And if you were here last week
as we covered the so-called table of nations in Genesis 10, you
might be led to believe that they did a great job with this
immediately sprawling out on the newly dried up earth. However,
when we come to Genesis 11, that impression is corrected as Moses
takes us backwards in history explaining what it was that led
the families of humanity to actually disperse and show off their distinctiveness. This is why two statements from
Genesis 10 began to make a little more sense as we turn the page
to Genesis 11. First, recall the description of Nimrod, a
mighty, tyrannical hunter of men who founded his kingdom in
Babel, among other places. This chapter is going to elaborate
on how that kingdom developed and how it came to attract many
of the peoples of the earth. Second, recall from Genesis 10
the introduction of Peleg, who is said to have lived in the
days when the earth was divine. This chapter is going to make
sense and narrate the story of that division. I mention this
in order to set the context and avoid confusion once we dive
into the text. Here's the thing to note. The
important thing to remember is that Genesis 11 verses 1 to 9
does not follow Genesis 10 chronologically. I'll say that again. Genesis
11 verses 1 to 9 does not follow Genesis 10 chronologically. The story contained in tonight's
text took place during the time period described in Genesis 10. And the clear distinction of
nations, which is so apparent in Genesis 10, is actually a
result of the events which took place in Genesis 11. Does that
make sense? This is the backstory on how
the world of Genesis 10 came to be. And when we take a look
at that backstory, what we find is that man initially rebelled
against God's command to fill the earth. Rather than spreading
out and populating the globe, the descendants of Shem, Ham,
and Japheth initially bunched up. They stuck together, building
a city with a tower in its midst, so as to permanently tether themselves
to one particular piece of real estate. In sum, we might say
that they sought to build a kingdom apart from God, grasping for
autonomy as they ascended the heights of human folly. But God would not, as we're going
to see, allow that rebellious act to go unchecked because He
had plans for a bigger and better kingdom. That's the basic theme,
that's the basic framework before us tonight. So then let us turn
now to the text where the story unfolds in three phases. We will
call the first phase of the story, which is described in verses
1-4, Man's Ascent. The story begins
by sketching a portrait of a world that is very different from our
own. The Bible tells us that at this point in time the whole
earth had one language and the same words. No, everybody shared
a common language, though we don't know what that language
was, and they shared a common vocabulary so that they were
able to speak freely with one another. They did not come up
against language barriers as we do today. Communication was
very easy, and this is mentioned for us at the outset because
it's going to become one of the driving factors in the drama
of the text. In that day and age, communication
was simple and free, and so when the people began migrating, they
together began looking for a place to call home. And as they did
so, they found themselves, we're told, out east. East of what? Well, they were certainly located
east of Canaan. the place which Israel would
eventually call home and where Moses was headed when these words
were penned, but they were also probably southeast of the spot
where the ark had landed. And so it's true, literally speaking,
that they were out east wondering about, but I don't think this
is mentioned just for geographical reason. It's also, I think, mentioned
and highlighted for us for theological reasons. In the book of Genesis,
to be wandering in the east is to be wandering from God. Adam and Eve sin, and they are
driven east of Eden. Cain kills his brother, and he
heads east. When Lot departs from Abraham,
he's going to head east towards Sodom and Gomorrah. It's a persistent
pattern in the book. And at some point in these travels
out east, the people settled on a plain in the land of Shinar. This is a region in southern
Mesopotamia, which has been known by various names throughout history.
Sumer, Akkad, Babylonia, et cetera, a number of kingdoms rose and
fall in that land. If you wanted to put it on a
map today, you could basically pinpoint it almost in the center
of modern-day Iraq. We're talking about that particular
part of the world. And it was there, in that what's
sometimes called the Fertile Crescent in Mesopotamia, it was
there that these early wanderers hatched their genius plan. And
it's quoted for us in verses three and four. They said to
one another, come, let us make bricks, let us burn them thoroughly.
And they had brick for stone and bitumen for mortar. And then
they said, come, let us build ourselves a city with a tower,
excuse me, a city and a tower with its top in the heavens.
And let us make a name for ourselves, lest we be dispersed over the
face of the whole earth. So once this big traveling horde,
once this large traveling caravan picks a piece of property to
settle on, they commence a massive building project. They deliberate
with one another, agreeing to make bricks. The text tells us
they were working with bricks for stone and bitumen, which
is a sticky black byproduct of crude oil, for mortar. And the
way in which that information is conveyed to us in the text
is a little bit clunky, but it's a reminder that the original
audience of this book was Canaan-bound Israel. Genesis first readers
were familiar with structures made of stone and mortar. But Moses is explaining to them
that things were different out east. In place of stone they
had handmade bricks and in place of mortar they had tar-like black
bitumen. What is it that they build with
these materials? Two things. A city and a tower. Now this entire account is commonly
referred to in shorthand as the Tower of Babel story. But this
is one of only a couple of mentions of the tower in the text. It's
not greatly described or elaborated upon for us. And that's more
understandable when you realize again that the tower was really
just a centerpiece. It was the centerpiece of a much
larger undertaking. Yet, at the same time, I don't
think it's wrong to call this the Tower of Babel story because
the tower is useful for us in understanding just what sort
of city they were trying to build. How so? Scholars mostly agree
that the tower described in our text was something like a ziggurat. What is a ziggurat? A ziggurat
is a tower made up of stacked platforms, leading to a clearing
at the top, well above the face of the earth. And stairs, staircases,
perhaps on one or all sides, would have gone up the ziggurat,
and sometimes they led to a temple structure, which was placed at
the peak. It was like a stepladder, if
you think about it, a stepladder reaching up into the heavens,
giving humans access to the heavenly realm, giving humans access to
the divine. That's at least the way these
things were commonly thought of. And so in this sense, it was a way
for humans to make their way to heaven, so to speak. And perhaps
from this height, they would be able to get an upper hand
on God. And there are still plenty of
examples of these ancient ziggurats in existence today in this part
of the world. In fact, I would agree with those
who suggest that probably the existing ziggurats take their
inspiration from this initial one. And why did these early
settlers build such a thing? Why did they build a tower like
this? They hoped that building so monumental a structure would
exalt their name and leave them with a legacy. And they hoped
that building a great and durable city would prevent them from
being scattered. Both of those things are alluded
to in the text. Verse 4. They wanted to concentrate
their power, thereby dominating both earth and heaven. And placed within the larger
context of the story which Genesis is telling, we can see that the
building of the city and the tower in the land of Shinar was
truly, I think, an attempt at wresting control of humanity's
destiny out of God's hands. God said, scatter, and they said,
no thank you. God said, fill the earth. They
said, we'd rather not. They had no intention of doing
that. And so they built instead a monument to human ambition,
arrogance, and autonomy. It was a tangible picture. It
was their line in the sand that they were intent on rebellion. The true nature of man's attempted
ascent to heaven in the building of Babel I think is well captured
by Meredith Klein. as he reflects upon the events
described here in verses 1-4. And here's what he writes. He
writes this, Babel, he says, was an idolization of man. Inspired by the spirit of human
autonomy and omnipotence, the Babel builders would soar above
their geophysical entrapment. by the resources of their scientific
genius. They would master fusion and
remove the sting of fission. They would stick together rather
than be pulled apart from their experience of fullness. Babel,
he says, was the anti-city. the diametrical opposite of the
city of God, which is the creation and gift of God. It's an altar
of plain earth and unhewn stone because it must be holy. And
man's technological processing would defile it. He's there referring
to the fact that when Israel settled in the land of Canaan,
they were to make their altars of unhewn stone. There's a number
of references to this. And he goes on by saying that
in contrast to that, made by man was Babel's trademark. Come
let us make brick, come let us build. And then Klein goes on
to conclude, turning the city of man into the temple of man,
they projected a tower mountain that should open the way for
them to the heights of the immortals. You see congregation, the settlers
of Babel were trying to crawl their way back into the paradise
which was lost in Eden. They united in their building
of a city so that they might have a secure dwelling place
which exuded human glory and renown. And they united in their
building of a tower so that they might be united in their religious
outlook. The only problem with their shared
religious outlook was that it excluded God. Man himself, and
maybe false gods of man's creation, man himself along with his idols
stood in God's place at the top of the ziggurat, at the top of
the tower. So the overall message then of their building project
was that in their pride they had chosen idolatry rather than
piety. and they had cast aside the commands
of God. They would not listen. They would
not fill the earth. They were staying right here. We should take this as a warning.
Because this is the sort of thing that humans have continued to
do down through the ages. What we continue to build, don't
we? Massive monuments to our own ingenuity with the intention
of glorifying man. We use our technological and
scientific advances to create little heavens on earth for ourselves. And through our modern medicine
we try to entirely, if we can, overcome bodily limitations. We try to cheat death altogether.
And all that's not to say that science and technology and medicine
are bad things. In their proper place, they can
be great blessings. But when man rebels against God, these
sorts of things, like they did in the Bible, become the instruments
with which we work our way towards self-divinization. These are
the things that we try to use to make ourselves like God. Incorruptible,
unshakable, glorious and powerful. We want a name for ourselves
and we do not want to be scattered. The problem is that when a rebel
sinner seeks to ascend to the heavens on his own, he is actually
ascending the heights of folly. He seeks to secure his position
in life by acquiring money and pleasure and comfort and health,
but the fool does not realize that he is laboring to build
a kingdom of dust. A kingdom of dust which can be
scattered with a single word from the Lord. And that's just what happens
to the builders of battles. We come to the second phase of
this story, and we can refer to this second phase as God's
descent. We've read of man's ascent, or
at least his pseudo-attempted ascent. Now we read of God's
true descent here in verse 5. This second phase is incredibly
short, but it is not for its shortness thereby unimportant. Verse 5 is actually the hinge
around which the rest of this story turns. This is the turning
point in the text. This is the event which makes
all the difference. The scriptures tell us that the
Lord came down to see the city and the tower, which the children
of man had built. He came down to see the city. Those words are dripping with
irony. The builders, in building their
great tower, had thought that they had ascended to heaven.
They had made it. They believed that they had conquered
heaven and earth so that they would never be bothered by God
again. But in order to see that great
big tower which they had built, the God of heaven had to come
down. He had to condescend and come
down to their level. Now this is not to be taken crudely.
God is omnipresent. He's everywhere. He's omniscient.
He knows everything. even as he makes his abode in
heaven. It was not literally necessary
for him to come down to observe what had been built in Babel.
He knew that they were going to do it from before the foundations
of the world. But he comes down not for his
own sake so that he might learn, but rather he comes down for
man's sake. So that he might show the puniness
of that great big city and that mighty tall tower. He comes down
as judge to provide, well, not just a judgment. We
might even say he's a judge. He comes down like a building
inspector. He wants to evaluate the work
which they have done. He wants to see if it's up to
code, and it's not going to be. Now, you might think to yourself,
hearing the language of verse 5, to read of God coming down,
does that mean something purely metaphorical, or we sometimes
use the language anthropomorphic? Many are quick to suggest that
this is just a metaphor that God It's just a language, a play
on words. He came down to see because he
had to come down. And we've already said that's
part of it. But I think to say that's all that's happening here
is probably a little too hasty. I don't think that we can rule
out the possibility that this, in verse 5, is what we call a
theophany. A visible manifestation of God's
presence which can be observed by His creatures. On the whole,
I think Verne Poitras, one of my old seminary professors, he
comes to the question in a balanced way. He says this twice, the
narrative speaks about the Lord coming down or going down. The
language, he says, implies a special presence in specific locations
and therefore suggests theophany, God's visible appearance to people
who were watching. He says God's inspection of the
situation is reminiscent of Genesis 1 where God pronounces things
good. It also calls to mind God's inspection
of the situation before the flood in Genesis 6-5 and his inspection
of Sodom and Gomorrah in Genesis 18-12. But he concludes, as usual,
the description is sparse. We do not know whether there
were visible phenomena accompanying God's special inspection of the
tower building. Now, to state his point more
briefly, what he's saying is that the language of the text
suggests that there may have been some visible phenomena. some visible appearing when God
came down to see what had been built. Maybe it was there at
the top of the tower which they had built in order to commune
with the gods, but the details in the text are not explicit.
This is an incredibly sparse account. It's very brief, very
to the point. The important part, regardless
of what could or could not be seen, is that God, in this moment,
drew near. And he casts, whether literally
or metaphorically, his long shadow over the tiny little tower that
the children of man had built. And he readied himself to judge
them for what they had done. And it's with this pivotal movement
of the one true God that we come to the final phase of the story,
which is the resulting judgment in verses 6-9. So man ascends,
God descends, and the result is judgment. Having situated
himself here near the scene of the crime, God begins to assess
the situation, and this is what he determines in his self-deliberation. And the Lord said, Behold, they
are one people. And they have all one language
and this is only the beginning of what they will do. And nothing
that they propose to do will now be impossible for them. God
sees the building of the city and the tower in Babel as a sign
that the people have unified in their sin. They're unified
in their rebellion. Even if mighty Nimrod, the mighty
hunter described in verse 10, got the project started and started
developing the kingdom which led to this, we see that the
people now, they're all in this together. And left unchecked,
their rebellion would proceed unhindered. And they would, if
possible, advance beyond even the pre-flood generation's lawlessness. They would continue to use their
technological ingenuity to serve their flesh, and to distance
themselves from the Lord. And so God determines that He
must act. Both to judge them for this great
act of rebellion, and also to mercifully restrain them from
greater wickedness. so that humanity might be able
to continue on according to design. He judges and he mercifully restrains. See, what happens here has the
aroma of both wrath and grace, as we will see. And what is it
that he does specifically? It's been noted a couple of times
already that the people benefited from the fact that they possessed
a common language. This comes up even in God's own
self-deliberation. Their unity, which they hope
will be their saving grace, is quickly becoming their downfall.
It's the thing which is tripping them up. And so the Lord says,
come, let us go down, and there confuse their language, so that
they may not understand one another's speech. Now sometimes folks ask
who in this moment God was talking to. Come, let us go down. Some
will propose an answer like angels or something of that sort, but
it's I don't think necessary to see anything more or less
here than the sort of intra-Trinitarian deliberation which we've already
noted in the creation account. Remember there God said, let
us make man in our image. Now God says, come, let us go
down. It's not revealed clearly at this point in the Bible, but
this is the triune God speaking. And so the triune God determines
within himself to having descend to look, now to descend further. He's taking it to the streets
at this point, and he's going to confuse the language of Babylon's
inhabitants. How he does this, what it looks
like, we don't know. Again, the text is sparse in
detail. But what we do know is that in
the blink of an eye, a unified people suddenly becomes incoherent. They cannot understand each other.
The various families represented at Babel suddenly begin speaking
in their own language. The sons of Shem and Ham and
Japheth each take on a tongue of their own. And since a common
language is one of the primary ties binding all of the people
together in one place, this simple change drastically alters their
plans. In verse 8 we read, "...so the
Lord dispersed them from there over the face of all the earth,
and they left off building the city." This right here, in verse
8, this is how all of those people groups mentioned in Genesis 10
get to the places where they are commonly thought to have
lived. This is how they come to be distinguished by language
and land. As an act of judgment, God disperses
them. And at the same time, as an act
of grace, God helps them, actually. Here, He's helping them to get
back on their mission. He's helping them to get back
on their mission of filling the earth. Now, the graciousness
of this is not the dominant note of the text, but it's there in
the background, I do think. The dominant note is judgment. as is made clear by verse 9.
The builders of Babel had aimed to make a name for themselves. That was their stated intention.
But instead, they ended up with a derogatory name for their city. Therefore, we're told its name
was called Babel. Because there the Lord confused
the language of all the earth, and from there the Lord dispersed
them over the face of all the earth. Among the ancient pagans who
lived in the land of Babylon where this story took place,
Babel was thought to mean the gate of the gods. That's how
they interpreted the name Babel. That was the place you went to
meet with the divine, and there they don't mean the one true
God. But to those who lived through this divine judgment, Babel was
not the gate of the gods. It was the place of confusion. The connection here is that the
Hebrew word for confusion sounds very similar to the name Babel. And so in the end, they get their
name just as they wished, but it's not the name that they were
looking for. And furthermore, they are unable to avoid dispersal
after all. Their scheme to avoid being dispersed
is exactly what leads to their scattering. They're unable to
secure their claim on heaven or earth, either one. Instead,
as their language is confused, they are spread out across the face of the globe. Now, the fact of the matter is
that we, tonight, are living in the aftermath of Babylon. We, tonight, are divided by nations
and lands and languages and, for the time being at least,
that is all according to God's good plan. That's the world of
Genesis 10. This is the way that things are
meant to be this side of heaven lest, as we see in Genesis 11,
man grow too haughty in his rebellion. So many of the mundane divisions
in our world are just the outworkings of God's good providence. And
yet, there is also a redemptive sense in which this division
of nations had to take place so that God could do a little
kingdom building of his own. The problem at Babel wasn't that
kingdoms are evil per se. The problem was that God had
plans for a much loftier kingdom. A much loftier kingdom than these
rebels could have ever dreamed of. And their kingdom was going
to get in the way of His kingdom. Their kingdom was going to get
in the way of his kingdom. And we're going to see in a couple
of weeks, Lord willing, how, once the peoples finally spread out,
God begins his kingdom building project with Abraham. In Genesis
chapter 12, what does he do? He promises, much like the Babylites
wish, he promises to make Abraham a great nation, to give him a
great name, and to bless all the families of the earth through
him. And that nation would manifest first through the establishment
of Israel. But with the coming of Abraham's
descendant, Jesus Christ, it would transform into a kingdom
capable of encompassing people of all nations. So in this lie,
we can say that Jesus comes as a kingdom builder. He comes inaugurating
the final form of the kingdom which was first promised to Abraham. Jesus describes his work in this
way in Mark chapter 1 verses 14 and 15. Now after John was
arrested, Jesus came into Galilee proclaiming the gospel of God
and saying, the time is fulfilled and the kingdom of God is at
hand. Repent and believe in the gospel. So Jesus is bringing in a kingdom
that can be entered through repentance and belief. And according to
his own teaching in Matthew chapter 13 verses 31 and 32, it was going
to be a kingdom that was going to start small and grow larger. Jesus teaches there in Matthew
13 that the kingdom of heaven is like a grain of mustard seed
that a man took and sowed in his field. It's the smallest
of all seeds, but when it has grown, it is larger than all
the garden plants, and it becomes a tree so that the birds of the
air come and make nests in its branches. It's going to grow.
It's going to develop. It's going to expand exponentially. and the growth of this kingdom,
which Jesus brought in in its final form, it's recorded, that
growth is recorded in the most remarkable way after Jesus had
died, risen and ascended on the day of Pentecost. We've already read that account,
but I want to draw your attention to it again. What we see on Pentecost,
is a momentary reversal of Babel, which points us forward to the
consummated form of the Kingdom which will exist in Heaven. What
we see on Pentecost is a momentary reversal of Babel which points
us forward to the heavenly consummated kingdom. As the Spirit comes
down, the language barrier of believers is overcome. as Jews and proselytes from all
nations suddenly hear the people of God speaking in their native
tongues. And interestingly, we're told
that this group included residents from the land of Mesopotamia,
which is where Babel is located. And when Peter begins to explain
this amazing phenomena, he preaches that it is the fulfillment of
prophecy. It's the fulfillment of Joel's prophecy that a day
would come when the Spirit would work among God's people and that
everyone who called upon the name of the Lord would be saved. So those speaking together in
common tongues on the day of Pentecost are being invited to
enter the kingdom of the one who is crucified and raised by
repenting and believing. And this sort of language barrier
breaking kingdom invitation was actually foretold by the prophet
Zephaniah. in his pronouncements about the
coming day of the Lord. In Zephaniah chapter 3 verses
8 and 9 we read this, Therefore wait for me, declares the Lord,
for the day when I rise up to seize the prey. For my decision
is to gather nations, to assemble kingdoms, to pour out upon them
my indignation, all my burning anger. For in the fire of my
jealousy, all the earth shall be consumed. He's talking about
the great and final judgment on the day of the Lord. What
does he say? That pronouncement of wrath is immediately followed
by an invitation into the kingdom. to experience God's mercy. He
says next, for at that time I will change the speech of the peoples
to a pure speech that all of them may call upon the name of
the Lord and serve him with one accord. Through the prophet,
the Lord speaks of his coming day of judgment as one when earthly
kingdoms will be destroyed while the survivors who seek refuge
in God call upon him together with a purified and unified speech. See, what takes place on Pentecost
is an initial anticipatory fulfillment of that prophecy. which points
us toward the consummation of the kingdom when the language
barrier will be forever broken as multitudes from every tribe,
tongue, and nation stand before the throne with one voice and
cry out, salvation belongs to our God who sits on the throne
and to the Lamb, Revelation 7.10. You see, congregation, the message
of Babel situated within the larger biblical story is that
our attempts to build rebel kingdoms apart from God aren't worth it. Seeking to make a name for ourselves,
seeking to find security without the Lord, those are worthless
ends. To build a tower of Babel within
our hearts is to ascend the height of folly. Why? Because God himself has created
a better kingdom, promised to Abraham, inaugurated with the
coming of Christ, vividly revealed on the day of Pentecost, and
coming in its fullness in heaven. And therefore, as we close, I
would implore you to set aside your kingdoms of dust and enter
a kingdom which cannot be shaken by repenting of your sins. of
idolatry, arrogance, pride, greed, sinful ambition, and by placing
your faith in the King, the King Jesus Himself. Though many kingdoms
have fallen, and though many may fall yet,
His Kingdom will not fail. And we can trust that like On
the day of Babel, he will one day come down again to knock
down the rebel kingdoms of dust formed by his enemies. And on
that day, those who have been made citizens of his kingdom
will praise him with one heart and with one voice as we glorify
together our great kingdom builder. Let's pray to him now.
The Heights of Folly
Series Genesis
| Sermon ID | 924241329465495 |
| Duration | 42:54 |
| Date | |
| Category | Sunday - PM |
| Bible Text | Genesis 11:1-9 |
| Language | English |
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