Teks -- Genesis 11:1-3 (NET)

The Dispersion of the Nations at Babel

11:1 The whole earth had a common language and a common vocabulary. 11:2 When the people moved eastward, they found a plain in Shinar and settled there. 11:3 Then they said to one another, “Come, let’s make bricks and bake them thoroughly.” (They had brick instead of stone and tar instead of mortar.)

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Gen 11:1 - And the whole earth was of one language

Now while they all understood one another, they would be the more capable of helping one another, and the less inclinable to separate.

Wesley: Gen 11:2 - And they found a plain in the land of Shinar

A spacious plain, able to contain them all.

Wesley: Gen 11:3 - Go to, let us make brick, let us build us a city

The country being a plain, yielded neither stone nor morter, yet that did not discourage them, but they made brick to serve instead of stone, and slime, or pitch, instead of morter.

Some think they intended hereby to secure themselves against the waters of another flood, but if they had, they would have chosen to build upon a mountain rather than upon a plain. But two things it seems they aimed at in building. To make them a name: they would do something to be talked of by posterity.

Wesley: Gen 11:3 - But they could not gain this point; for we do not find in any history the name of so much as one of these Babel

builders. Philo Judeus saith they engraved every one his name upon a brick; yet neither did that serve their purpose.

Wesley: Gen 11:3 - They did it to prevent their dispersion; lest we be scattered abroad upon the face of the earth

It was done (saith Josephus) in disobedience to that command, Gen 9:1, replenish the earth. God orders them to scatter. No, say they, we will live and die together. In order hereunto they engage themselves and one another in this vast undertaking. That they might unite in one glorious empire, they resolve to build this city and tower, to be the metropolis of their kingdom, and the center of their unity.

JFB: Gen 11:2 - land of Shinar

The fertile valley watered by the Euphrates and Tigris was chosen as the center of their union and the seat of their power.

JFB: Gen 11:3 - brick

There being no stone in that quarter, brick is, and was, the only material used for building, as appears in the mass of ruins which at the Birs Nimroud may have been the very town formed by those ancient rebels. Some of these are sun-dried--others burnt in the kiln and of different colors.

JFB: Gen 11:3 - slime

Bitumen, a mineral pitch, which, when hardened, forms a strong cement, commonly used in Assyria to this day, and forming the mortar found on the burnt brick remains of antiquity.

Clarke: Gen 11:1 - The whole earth was of one language

The whole earth was of one language - The whole earth - all mankind was of one language, in all likelihood the Hebrew; and of one speech - articulating the same words in the same way. It is generally supposed, that after the confusion mentioned in this chapter, the Hebrew language remained in the family of Heber. The proper names, and their significations given in the Scripture, seem incontestable evidences that the Hebrew language was the original language of the earth - the language in which God spake to man, and in which he gave the revelation of his will to Moses and the prophets. "It was used,"says Mr. Ainsworth, "in all the world for one thousand seven hundred and fifty-seven years, till Phaleg, the son of Heber, was born, and the tower of Babel was in building one hundred years after the flood, Gen 10:25; Gen 11:9. After this, it was used among the Hebrews or Jews, called therefore the Jews’ language, Isa 36:11, until they were carried captive into Babylon, where the holy tongue ceased from being commonly used, and the mixed Hebrew (or Chaldee) came in its place."It cannot be reasonably imagined that the Jews lost the Hebrew tongue entirely in the seventy years of their captivity in Babylon; yet, as they were mixed with the Chaldeans, their children would of course learn that dialect, and to them the pure Hebrew would be unintelligible; and this probably gave rise to the necessity of explaining the Hebrew Scriptures in the Chaldee tongue, that the children might understand as well as their fathers. As we may safely presume the parents could not have forgotten the Hebrew, so we may conclude the children in general could not have learned it, as they did not live in an insulated state, but were mixed with the Babylonians. This conjecture removes the difficulty with which many have been embarrassed; one party supposing that the knowledge of the Hebrew language was lost during the Babylonish captivity, and hence the necessity of the Chaldee Targums to explain the Scriptures; another party insisting that this was impossible in so short a period as seventy years.

Clarke: Gen 11:2 - As they journeyed from the east

As they journeyed from the east - Assyria, Mesopotamia, and the country on the borders and beyond the Euphrates, are called the east in the sacred writings. Balaam said that the king of Moab had brought him from the mountains of the east, Num 23:7

Now it appears, from Num 22:5, that Balaam dwelt at Pethor, on the river Euphrates. And it is very probable that it was from this country that the wise men came to adore Christ; for it is said they came from the east to Jerusalem, Mat 2:1. Abraham is said to have come from the east to Canaan, Isa 41:2; but it is well known that he came from Mesopotamia and Chaldea. Isa 46:11, represents Cyrus as coming from the east against Babylon. And the same prophet represents the Syrians as dwelling eastward of Jerusalem, Isa 9:12 : The Syrians before, מקדם mikkedem , from the east, the same word which Moses uses here. Dan 11:44, represents Antiochus as troubled at news received from the east; i.e. of a revolt in the eastern provinces, beyond the Euphrates

Noah and his family, landing after the flood on one of the mountains of Armenia, would doubtless descend and cultivate the valleys: as they increased, they appear to have passed along the banks of the Euphrates, till, at the time specified here, they came to the plains of Shinar, allowed to be the most fertile country in the east. See Calmet. That Babel was built in the land of Shinar we have the authority of the sacred text to prove; and that Babylon was built in the same country we have the testimony of Eusebius, Praep. Evang., lib. ix., c. 15; and Josephus, Antiq., lib. i., c. 5.

Clarke: Gen 11:3 - Let us make brick

Let us make brick - It appears they were obliged to make use of brick, as there was an utter scarcity of stones in that district; and on the same account they were obliged to use slime, that is, bitumen, (Vulg). ασφαλτος, (Septuagint) for mortar: so it appears they had neither common stone nor lime-stone; hence they had brick for stone, and asphaltus or bitumen instead of mortar.

Calvin: Gen 11:1 - And the whole earth was of one language

1.And the whole earth was of one language. Whereas mention had before been made of Babylon in a single word, Moses now more largely explains whence it derived its name. For this is a truly memorable history, in which we may perceive the greatness of men’s obstinacy against God, and the little profit they receive from his judgments. And although at first sight the atrocity of the evil does not appear; yet the punishment which follows it, testifies how highly God was displeased with that which these men attempted. They who conjecture that the tower was built with the intent that is should prove a refuge and protections if, at any time, God should determine to overwhelm the earth with a deluge, have no other guide, that I can see, but the dream of their own brain. For the words of Moses signify no such thing: nothing, indeed, is here noticed, except their mad ambitions and proud contempt of God. ‘Let us build a tower (they say) whose top may reach to heaven, and let us get ourselves a name.’ We see the design and the aim of the undertaking. For whatsoever might happen, they wish to have an immortal name on earth; and thus they build, as if in opposition to the will of God. And doubtless ambition not only does injury to men, but exalts itself even against God. To erect a citadel was not in itself so great a crime; but to raise an eternal monument to themselves, which might endure throughout all ages, was a proof of headstrong pride, joined with contempt of God. And hence originated the fable of the giants who, as the poets have feigned, heaped mountains upon mountains, in order to drag down Jove from his celestial throne. This allegory is not very remote from the impious counsel to which Moses alludes; for as soon as mortals, forgetful of themselves; are inflated above measure, it is certain that like the giants, they wage war with God. This they do not openly profess, yet it cannot be otherwise than that every one who transgresses his prescribed bounds, makes a direct attack upon God.

With respect to the time in which this event happened, a fragment of Berosus is extant, (if, indeed, Berosus is to be accounted the author of such trifles,) where, among other things, a hundred and thirty years are reckoned from the deluge to the time when they began to build the tower. This opinion, though deficient in competent authority, has been preferred, by some, to that which commonly obtained among the Jews, and which places about three hundred and forty years between the deluge and the building of the tower. Nor is there anything more plausible in what others relate; namely, that these builders undertook the work, because men were even then dispersed far and wide, and many colonies were already formed; whence they apprehended that as their offspring was daily increasing, they must, in a short time, migrate to a still greater distance. But to this argument we may oppose the fact, that the peculiar blessing of God was to be traced in this multiplication of mankind. Moreover, Moses seems to set aside all controversy. For after he has mentioned Arphaxad as the third of the sons of Shem, he then names Peleg, his great-grandson, in whose days the languages were divided. But from a computation of the years which he sets down, it plainly appears that one century only intervened. It is, however, to be noted, that the languages are not said to have been divided immediately after the birth of Peleg, and that no definite time was ever specified. ³²¹ It must, indeed, have added greatly to the weight of Noah’s sufferings, when he heard of this wicked counsel, which had been taken by his posterity. And it is not to be doubted that he was wounded with the deepest grief, when he beheld them, with devoted minds, rushing to their own destruction. But the Lord thus exercised the holy man, even in extreme old age, to teach us not to be discouraged by a continual succession of conflicts. If any one should prefer the opinion commonly received among the Jews; the division of the earth must be referred to the first transmigrations, when men began to be distributed in various regions: but what has been already recorded in the preceding chapter, respecting the monarchy of Nimrod, is repugnant to this interpretation. ³²² Still a middle opinion may be entertained; namely, that the confusion of tongues may perhaps have happened in the extreme old age of Peleg. Now he lived nearly two hundred and forty years; nor will it be absurd to suppose that the empire founded by Nimrod endured two or three centuries. I certainly, — as in a doubtful case, — freely admit that a longer space of time might intervene between the deluge and the design of building the tower. Moreover, when Moses says, ‘the earth was of one lip,’ he commends the peculiar kindness of God, in having willed that the sacred bond of society among men far separated from each other should be retained, by their possessing a common language among themselves. And truly the diversity of tongues is to be regarded as a prodigy. For since language is the impress of the mind, ³²³ how does it come to pass, that men, who are partakers of the same reason, and who are born for social life, do not communicate with each other in the same language? This defect, therefore, seeing that it is repugnant to nature, Moses declares to be adventitious; and pronounces the division of tongues to be a punishment, divinely inflicted upon men, because they impiously conspired against God. Community of language ought to have promoted among them consent in religion; but this multitude of whom Moses speaks, after they had alienated themselves from the pure worship of God, and the sacred assembly of the faithful, coalesce to excite war against God. Therefore by the just vengeance of God their tongues were divided.

Calvin: Gen 11:2 - They found a plain in the land of Shinar

2.They found a plain in the land of Shinar. It may be conjectured from these words, that Moses speaks of Nimrod and of the people whom he had collected around him. If, however, we grant that Nimrod was the chief leader in the construction of so great a pile, for the purpose of erecting a formidable monument of his tyranny: yet Moses expressly relates, that the work was undertaken not by the counsel or the will of one man only, but that all conspired together, so that the blame cannot be cast exclusively upon one, nor even upon a few.

Calvin: Gen 11:3 - And they said one to another // Let us make brick

3.And they said one to another ³²⁴ That is, they mutually exhorted each other; and not only did every man earnestly put his own hand to the work, but impelled others also to the daring attempt.

Let us make brick. Moses intimates that they had not been induced to commence this work, on account of the ease with which it could be accomplished nor on account of any other advantages which presented themselves; he rather shows that they had contended with great and arduous difficulties; by which means their guilt became the more aggravated. For how is it that they harass and wear themselves out in vain on a difficult and labourious enterprise, unless that, like madmen, they rush impetuously against God? Difficulty often deters us from necessary works; but these men, when they had neither stones nor mortar, yet do not scruple to attempt the raising of an edifice which may transcend the clouds. We are taught therefore, by this example, to what length the lust of men will hurry them, when they indulge their ambition. Even a profane poet is not silent on this subject, —

“Man, rashly daring, full of pride,
Most covets what is most denied.” ³²⁵
And a little afterwards, —
“Counts nothing arduous, and tries
Insanely to possess the skies.” ³²⁶

Defender: Gen 11:1 - one speech

Literally, "of one lip and one set of words" - that is, one phonology and one vocabulary, the same language as spoken by the antediluvians. This may well have been the Hebrew language, or some similar Semitic language since the primitive records were transmitted through Noah and Shem and since it is very unlikely that either Noah or Shem were participants in the rebellion and judgment at Babel."

Defender: Gen 11:2 - from the east

The phrase may mean "eastward." It is also possible that, as the people migrated from Ararat, they first went farther to the east, and then turned back westward until they came to the plain of Shinar (Sumer). This fertile valley so reminded them of Eden that they named its two rivers (Tigris and Euphrates) after two of the Edenic rivers.

Defender: Gen 11:2 - land of Shinar

The reference to Shinar ties back in to Gen 10:10, reminding us that the leader of the population by this time was Nimrod, "the mighty tyrant in the face of the Lord" (Gen 10:9).

Defender: Gen 11:2 - dwelt there

Their decision to "dwell" here in one location was in defiance of God's command to "fill the earth" (Gen 9:1, Gen 9:7). God's design was to have a multiplicity of local governmental units (Gen 9:5, Gen 9:6; Act 17:26, Act 17:27), but Nimrod purposed to establish a one-government dictatorship under himself. When Shem's son Asshur settled in a separate location, Nimrod quickly took it over (Gen 10:11)."

Defender: Gen 11:3 - Go to

Literally, "give" - indicating a council had reached a decision concerning various possible courses of action and was now pronouncing its decision.

Defender: Gen 11:3 - for mortar

The first decision was to develop a brick-making industry with kiln-baked clay bricks and asphalt from the nearby pits as mortar. This would enable them to plan and develop strong, permanent buildings."

TSK: Gen 11:1 - was // language // speech

am 1757, bc 2247

was : Isa 19:18; Zep 3:9; Act 2:6

language : Heb. lip

speech : Heb. words

TSK: Gen 11:2 - from the east // Shinar

from the east : or, eastward, Gen 13:11

Shinar : Gen 11:9, Gen 10:10, Gen 14:1; Isa 11:11; Dan 1:2; Zec 5:11

TSK: Gen 11:3 - they said one to another // burn thoroughly // brick // slime

they said one to another : Heb. a man said to his neighbour, Go to. Gen 11:4, Gen 11:7; Psa 64:5; Pro 1:11; Ecc 2:1; Isa 5:5, Isa 41:6, Isa 41:7; Jam 4:13, Jam 5:1, not as, Heb 3:13, Heb 10:24

burn thoroughly : Heb. burn to a burning

brick : Exo 1:14, Exo 5:7-18; 2Sa 12:31; Isa 9:10, Isa 65:3; Nah 3:14

slime : Gen 14:10; Exo 2:3

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 11:1 - Earth // Of one speech

Earth is oft put for its inhabitants, as Gen 6:21 1Ch 16:23 Psa 33:8 .

Of one speech which even heathen writers acknowledge; and that probably was the Hebrew tongue.

Poole: Gen 11:2 - As they journeyed from the east // The land of Shinar

As they journeyed from the east i.e. Nimrod and the rest of his confederates of Ham’ s posterity; not from Armenia, where the ark rested, which was north from Babel, and is called north in Scripture, as Jer 25:9,26 , &c.; but from Assyria, into which they had before come from the mountains of Ararat for more convenient habitation. It may be rendered to the east; but that manner of translation is neither usual nor necessary here.

The land of Shinar where Babel was, Gen 10:10 .

Poole: Gen 11:3 - Let us make brick

Let us make brick for in that low and fat soil they had no quarries of stones. The heathen writers agree that Babylon’ s walls were made of brick.

The slime was a kind of clay called bitumen, which, as Pliny testifieth, is liquid and glutinous, and fit to be used in brick buildings, as Strabo, Dion, and others note. And that Babylon was built with this, as is here said, we have the joint and express testimony of Berosus, Ctesias, Dion, Curtius, and many others.

Haydock: Gen 11:1 - Speech

Speech. Probably Hebrew; in which language we have the most ancient book in the world, the work of Moses. This language has been preserved ever since, though with some alterations. Most of the oriental languages are but like dialects from it, as French, Italian, &c. are from Latin. The arguments which are brought to prove that other languages are more ancient, because the names of men, &c. have a proper significance in them as well as in Hebrew, do not invalidate the right of the latter. The most respectable authors have, therefore, always declared for it (Haydock)

Haydock: Gen 11:2 - The East

The East: Armenia, which lies to the eastward of Babylonia, whither they directed their course in quest of provisions for themselves and cattle, being now grown pretty numerous. (Menochius)

Haydock: Gen 11:3 - Each one

Each one: not that every individual joined in this undertaking, considered, at least, as a rash and presumptuous attempt to save themselves from a second deluge. Some might innocently give in to it, meaning only to leave a monument to their common origin and friendship, before they separated into distant countries. Slime: literally bitumen. (Haydock) ---

The Hebrew, chomer, means also slime, or mortar. Stone is very scarce in that country, but the earth is fat, and very proper to make brick; it also abounds in naphtha, bitumen, &c.: hence the ancients notice the brick walls of Babylon. (Calmet)

Gill: Gen 11:1 - And the whole earth was of one language, and of one speech

And the whole earth was of one language, and of one speech,.... Or had been ^w, before the flood, and from that time to this, and still was, until the confusion took place; the account of which, and the occasion of it, are given in this chapter: by the whole earth is meant the inhabitants of it, see Isa 37:18 and so the Jerusalem Targum paraphrases the words,"and all the generations of the earth were of one language, and of one speech, and of one counsel, for they spoke in the holy tongue in which the world was created at the beginning;''and to the same purpose the Targum of Jonathan: all the posterity of Shem, Ham, and Japheth, used the same language, though it does not appear that they were all in one counsel or consultation, or of one mind about building a city or tower, which the Targum seems to suggest; for it is not likely that Shem and his sons were in it: nor by "one lip" and "the same words or things" ^x, as these phrases may be rendered, are we to understand the same simplicity of speech and business, and likeness of manners; for it appears there was a difference with respect to these in the immediate sons of Noah, and it may be supposed to be much more in their remote offspring; nor as if they were all of the same religion, embraced the same doctrines, and spoke the same things; for as idolatry and superstition obtained in the race of Cain before the flood, so Ham and his posterity soon fell into the same, or the like, afterwards: and it may be observed that the same distinction was made of the children of God, and of the children of men, before the confusion and dispersion, as was before the flood, Gen 11:5 from whence it appears they were not in the same sentiments and practice of religion: but this is to be understood of one and the same language, without any diversity of dialects, or without any hard and strange words, not easily understood; and perhaps it was pronounced by the lip and other instruments of speech in the same way; so that there was no difficulty in understanding one another, men, women, and children, all the people in common, princes and peasants, wise and unwise, all spoke the same language and used the same words; and this the Targumists take to be the holy or Hebrew language; and so Jarchi and Aben Ezra, and the Jewish writers in general, and most Christians; though some make a question of it, whether it might not be rather the Syriac, or Chaldee, or Arabic; but there is no need of such a question, since these with the Hebrew are all one and the same language; and no doubt it was the eastern language, without giving it any other name, which now subsists in the above dialects, though not in anyone alone, which was first spoken; though more purely and without the difference of dialects it now consists of, or without the various different inflexions now made in it; for nothing is more reasonable to suppose, than that the language Adam spoke was used by Noah, since Adam lived within one hundred years and a little more of the birth of Noah; and it is not to be questioned but Noah's sons spoke the same language as he did, and their posterity now, which was but little more than one hundred years after the flood: there are various testimonies of Heathens confirming this truth, that originally men spoke but one language; thus Sibylla in Josephus ^y, who says,"when all men were ομοφωνων, of the same language, some began to build a most high tower, &c.''so Abydenus ^z an Heathen historian, speaking of the building of the tower of Babel, says,"at that time men were ομογλωσσους, of the same tongue;''in like manner Hyginus ^a, speaking of Phoroneus, the first of mortals, that reigned, says,"many ages before, men lived without towns and laws, "una lirgua loquentes", speaking one language, under the empire of Jove.''

Gill: Gen 11:2 - And it came to pass, as they journeyed from the east // that they found a plain in the land of Shinar // and they dwelt there

And it came to pass, as they journeyed from the east,.... That is, the inhabitants of the whole earth; not Ham and his posterity only, or Nimrod and his company; but as all the sons of Noah and his posterity for a while dwelt together, or at least very near each other, and finding the place where they were too scanty for them, as their several families increased, they set out in a body from the place where they were, to seek for a more convenient one: it seems a little difficult how to interpret this phrase, "from the east", since if they came from Ararat in Armenia, where the ark rested, as that lay north of Shinar or Babylon, they might rather be said to come from the north than from the east, and rather came to it than from it: so some think the phrase should be rendered, "to the east" ^b, or eastward, as in Gen 13:11. Jarchi thinks this refers to Gen 10:30 "and their dwelling was", &c. at "the mountain of the east"; from whence he supposes they journeyed, to find out a place that would hold them all, but could find none but Shinar; but then this restrains it to Joktan's sons, and besides, their dwelling there was not until after the confusion and dispersion. But it is very probable the case was this, that when Noah and his sons came out of the ark, in a little time they betook themselves to their former habitation, from whence they had entered into the ark, namely, to the east of the garden of Eden, where was the appearance of the divine Presence, or Shechinah; and from hence it was that these now journeyed: and so it was as they were passing on:

that they found a plain in the land of Shinar; which the Targum of Jonathan paraphrases the land of Babylon; and Hestiaeus ^c, a Phoenician historian, calls it Sennaar of Babylon; there are plain traces of this name in the Singara of Ptolemy ^d and Pliny ^e, the Hebrew letter ע being sometimes pronounced as "G", as in Gaza and Gomorrah; the first of these place a city of this name in Mesopotamia, near the Tigris, and that of the other is reckoned a capital of the Rhetavi, a tribe of the Arabs, near Mesopotamia. This plain was very large, fruitful, and delightful, and therefore judged a fit place for a settlement, where they might have room enough, and which promised them a sufficient sustenance:

and they dwelt there; and provided for their continuance, quickly beginning to build a city and tower, afterwards called Babylon: and that Babylon was built in a large plain is not only here asserted, but is confirmed by Herodotus ^f, who says of it, that it lay εν πεδιω μεγαλω, in a vast plain, and so Strabo ^g; which was no other than the plain of Shinar.

Gill: Gen 11:3 - And they said one to another, go to // let us make brick, and burn them thoroughly // and they had brick for stone, and slime had they for mortar

And they said one to another, go to,.... Advising, exhorting, stirring up, and encouraging one another to the work proposed, of building a city and tower for their habitation and protection; saying:

let us make brick, and burn them thoroughly; they knew the nature of bricks, and how to make them before: according to Sanchoniatho ^h, the brothers of Vulcan, or Tubalcain, before the flood, were the first inventors of them; for he relates, that"there are some that say that his brothers invented the way of making walls of bricks: he adds, that from the generation of Vulcan came two brothers, who invented the way of mixing straw or stubble with brick clay, and to dry them by the sun, and so found out tiling of houses.''Now in the plain of Shinar, though it afforded no stones, yet they could dig clay enough to make bricks, and which they proposed to burn thoroughly, that they might be fit for their purpose. According to an eastern tradition ⁱ, they were three years employed in making and burning those bricks, each of which was thirteen cubits long, ten broad, and five thick, and were forty years in building:

and they had brick for stone, and slime had they for mortar: they could not get stone, which they would have chosen, as more durable; they got the best bricks they could make, and instead of mortar they used slime; or what the Septuagint version calls "asphaltos", a bitumen, or kind of pitch, of which there was great plenty in that neighbourhood. Herodotus ^k speaking of the building of Babylon, uses language very much like the Scripture;"digging a foss or ditch (says he), the earth which was cast up they formed into bricks, and drawing large ones, they burnt them in furnaces, using for lime or mortar hot asphaltos or bitumen.''And he observes, that"Eight days journey from Babylon was another city, called Is, where was a small river of the same name, which ran into the river Euphrates, and with its water were carried many lumps of bitumen, and from hence it was conveyed to the walls of Babylon.''This city is now called Ait, of which a traveller ^l of the last century gives the following account;"from the ruins of old Babylon we came to a town called Ait, inhabited only with Arabians, but very ruinous; near unto which town is a valley of pitch, very marvellous to behold, and a thing almost incredible wherein are many springs throwing out abundantly a kind of black substance, like unto tar and pitch, which serveth all the countries thereabout to make staunch their barks and boats; everyone of which springs makes a noise like a smith's forge, which never ceaseth night nor day, and the noise is heard a mile off, swallowing up all weighty things that come upon it; the Moors call it "the mouth of hell."''Curtius relates ^m, that Alexander, in his march to Babylon, came to a city called Mennis, where was a cavern, from whence a fountain threw out a vast quantity of bitumen or pitch; so that, says he, it is plain, that the huge walls of Babylon were daubed with the bitumen of this fountain; and he afterwards speaks of the walls, towers, and houses, being built of brick, and cemented with it; and so Diodorus Siculus says ⁿ from Ctesias, that the walls of Babylon were built of bricks, cemented with bitumen; and not only these, but all Heathen authors that write of Babylon, confirm this; and not only historians, but poets, of which Bochart ^o has made a large collection; as well as Josephus ^p speaks of it, and this sort of pitch still remains. Rauwolff says ^q near the bridge over the Euphrates, where Babylon stood, are several heaps of Babylonian pitch, which is in some places grown so hard, that you may walk over it; but in others, that which hath been lately brought over thither is so soft, that you may see every step you make in it.