Monolith Iphone

It seems Kubrick was really in the inner satanic circle who planned all the televisions screens that control us. They were preparing your mind to believe every lie coming out of you screens, iphones, 100″ HD screens, tablets, readers, abd off course evolutionary monoliths


Giving false hope to fools

Quantum physics moon-landing business

Elon to make Mars born again

Fools believe what you say

If you can take their God away

Sell the swamp or rain on the plain

New Mexico studio of Marsian probes

Entering Hollywwood’s deepest lobes

By computer degenerate images of Saturn

Really Satan siting on his golden throne

You are lost in space so far from home

So buy tickets to heaven for a dollar

Selling your faith for anything.

And putting on technologies collar,

There is so much talk about the Apollo landings being so Stanley Kubrikesque and Elon Computers generating Imagery. Makes me doubt. But I want to believe!


A many colored bird was enviously eyed

By all her companions that just lied

Patchwork denim wings

Carried so well on both her sides

How can the bird sing in such croaking noise

As a dying vulture decoys

She is many parts surgically sewn together

Like a GMO Franken turkey

As she flies the skies way high  over head

She is red she’s gold she’s’silver tones

She is the color of hawks blood

Eagle, Canard Duck bones

She is not the real church

But the monster created in a laboratory

A peacock of perfumes to take the place

The other woman

But she smells so sweet

Remember son that cologne is eau de poison

I am tbe Colored Bird she says

And plays the organ hymns

I am the box god lives in

So bow to me and let me put sleep in your eyes

On every pew a slumber party and thighs

Color bird I am she says

As all jealous steeples sharpen their points

Of dogmatic divisions ab derision

She will burn for good

one by one The other birds will get plucked

she of course will be fucked

and so my son if you find

That you are with a colored bird

Or any Zionist vulture

Do not ever look behind



Christian Zionism: Their theology, our nightmare!

Christian Zionism of the premilliennial dispensationalist variety tells a dramatic tale: the rapture of believers, the rise of the Antichrist, and Jesus’ violent, triumphant Second Coming. Within this dramatic narrative the return of the Jews to the Holy Land plays a pivotal role, and the modern State of Israel thus becomes of great theological signifi cance to Christian Zionists; in fact, some Christian Zionists have suggested Hurricane Katrina was God’s punishment on the U.S. for failing to support Israel as it pulled its settlers out of Gaza in an attempt to create what they see as an unbiblical peace. The following articles—originally published in the July-September MCC Peace Offi ce Newsletter—offer a critical analysis of Christian Zionist theology and readings of Scripture. For more information about the peace offi ce, visit

On a pleasant Sunday afternoon in July 2000, members and pastors belonging to local Palestinian evangelical congregations from the Palestinian territories gathered at the Bethlehem Hotel to celebrate the formation of their council. An American woman who was present at the meeting approached one of the pastors and asked if she could say a few words to the assembly. When the lady took the microphone, I couldn’t believe the words that came out of her mouth. She professed to the Palestinian evangelical Christians assembled there that she had a word from the Lord for them. “God,” she said, “wanted them all to leave Israel and go to other Arab countries.” She added that they must leave to make room for God’s chosen people, the Jews. She warned the pastors and the audience that if they did not listen to the instructions that God had given her, God would pour his wrath on them. When her agenda was recognized, one of the pastors came and whisked her away from the pulpit, but not before she had served the whole assembly a mouthful of what is known today as Christian Zionism.

 What are the theological and eschatological (end time) beliefs of Christian Zionism?

• Jews have special favour with God, and neither time, history nor the religious conditions of Jews can affect or alter that favour.

• The Holy Land belongs to the Jews. It always has and it always will. Neither history, nor the passing of centuries, nor the religious or moral condition of Jews today, can alter this fact.

• Jews today are an extension of the Israelites in biblical times. Therefore, just as the nations during the Old Testament era were judged as to how they treated ancient Israel, the same is true today.

• Old Testament prophecies, although uttered thousands of years ago, are being fulfi lled in Israel today and have been since 1948, when the state was born.

 • God’s “end time” plan is directly connected with modern Israel. Christians can speed up the coming of Christ as they help bring about the fulfillment of prophecies that pertain to Israel. Most adherents of Christian Zionism are not aware of the destructive theological, religious and political implications of these ideas. Theologically, Christian Zionism is a contradiction in terms. Zionism is a secular political movement that has clear political goals and has been nonreligious from its conception. Zionism deviates from the heart of the New Testament. New Testament Christianity proclaims, “For God so loved the world,” while Christian Zionism proclaims, “For God so loved modern Israel.” According to the Book of Acts, Jesus made clear to Peter in a vision that God no longer favours one nation over others: “Then Peter began to speak: ‘I now realize how true it is that God does not show favouritism, but accepts men from every nation who fear him and do what is right’” Acts 10:34-35. In the epistle to the Galatians, Paul confronted a group in the churches of Asia Minor who wanted to drag the new believers back to Judaism: “You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” Galatians 3:26-29. Christian Zionism infl uences its followers to be indifferent to the biblical mandates on peace and justice. Hard-line Christian Zionists teach that peace between Israel and her neighbours could only be established by the Antichrist, the archenemy of Christ. Consequently, religious or political leaders or organizations that endeavour to make peace between Israelis and Palestinians, can be seen as a tool of the Antichrist. Thus the more turmoil and suffering that the nations of the Middle East undergo, the greater the evidence that God is carrying out his eschatological program. Eschatology for many Christian Zionists is far more important than Biblical teachings on peace and justice. Christian Zionism is adding fuel to the tension between Christians and Muslims. Many Christian Zionists, especially after Sept. 11, 2001, began to see Muslims as enemies of God. TV evangelists went on the air publicly denouncing Muslims and Islam. Christian Zionists continue to talk about reaching the world for Christ. How can they do so when they are alienating and building walls of mistrust between them and over a billion Muslims? Palestinian Christians havve existed in the Holy Land since the day of Pentecost and have kept the torch of Christianity burning faithfully for the past two thousand years. If the Christian Zionist agenda is carried out, it will mean the death of Christianity in the Holy Land. The erosion of Christianity in its birthplace is a loss for the Body of Christ everywhere. Unlike the prophets of the Old Testament, Christian Zionists have no prophetic words of rebuke for the State of Israel when the Jewish state indulges in oppression. Christian Zionists do not call for the State of Israel to do justice. Israel confiscates Palestinian land, demolishes the homes of the poor, destroys their agricultural land and siphons off their water resources, while many Christian Zionists continue to bless Israel and sing her praises. There are Israelis today, however, like the brave prophets of ancient Israel, who do not hesitate to call their compatriots to pursue justice. Jeremiah reflected that courage when he said: “O house of David, this is what the LORD says: ‘Administer justice every morning; rescue from the hand of his oppressor the one who has been robbed, or my wrath will break out and burn like fi re because of the evil you have done—burn with no one to quench it” Jeremiah 21:12. In the Sermon on the Mount, Christ calls all his followers to be peacemakers (Matthew 5:9). His teachings are often referred to as the good news. They are God’s good news for the entire human race. Can we intentionally proclaim his teachings as good news for some, but bad news for others? When the Bible is used to endorse the theft of countries and the suppression of nations, then the good news becomes bad news and the Bible is twisted into a manual for occupation. —Rev. Alex Awad

The author is pastor of East Jerusalem Baptist Church and professor at Bethlehem Bible College

A view from the Palestinian church

Human and national rights for the Palestinians are totally disregarded in favour of socalled divine rights.

But Israel is Christian!” Bill exclaimed after I had spoken to a church group during an adult Bible study session. I paused, never having heard it stated that way before, but Bill, in those four words, had summarized western Christianity’s unconditional support of the State of Israel against the rightful claims of the Palestinian people. It is widely believed in western churches, and taught in theological seminaries, that the Bible provides the title deed for the establishment of the State of Israel. The displacement of the indigenous people—which from the beginning was the intention of Zionism—is not only overlooked but also justifi ed. The establishment of the State of Israel in 1948 is often interpreted by western Christians as fulfi llment of prophecy. This view clashed painfully with the reality of our experience as Palestinian Christians. We were totally disoriented by our physical dispossession and displacement, by the loss of home and property, of homeland and identity, and by the negation of our history and memory. Our spiritual grounding, which we groped to hold onto, was pulled from under our feet. We were left orphaned, physically and spiritually. We felt forsaken by heaven and earth. Many people abandoned their faith when they most needed it. Many wanted to throw away the Old Testament because it was being used as an instrument of oppression against them. Bishop Kenneth Cragg, in his book The Arab Christian, has expressed it perfectly: “Christians in the west can have the exploits of Samson, Samuel, Saul, David, and Jahu and the rest, in lectionary and psalm, as ancient sagas happening to strange ‘heathen’ far away. Arab Christians have to accommodate them—if at all—in the immediacy of their own dispossession and exile. The biblical victims are their own people, their predecessors in the land.” Luckily, some brave people laboured to discern what God intended for both Israel and the Palestinian people. A Palestinian theology of liberation was born, which helped Palestinian Christians to hold onto their faith, to resist oppression non-violently, and to work for justice and peace. Sadly, many others left the land of their ancestors to fi nd peace in other countries, but could not escape Christian Zionism that denied the authenticity of their narrative. While Palestinian Christians yearn for a peaceful solution to the confl ict and bravely stand up for the human and national rights of their people, resisting oppression nonviolently, Christian Zionists work hard to thwart every peace effort because it stands in the way of their theology of a violent end time vision. Human rights that they would fi ght for in their own countries are dismissed in Israel and Palestine because the “chosen people” have divine rights that allow—or even mandate—them to have no mercy for the people of the land. By demonizing Islam and idolizing the State of Israel, Christian Zionist leaders are putting Palestinian Christians—who are an integral part of the Arab nation and of the Christian world—on the defensive, instead of using their ideal placement to further peace and understanding. While the international community works to end the Israeli occupation and reconcile the two sides of the confl ict, Christian Zionists encourage Israel not to give back any part of occupied Palestinian land and encourage the building and expansion of illegal Israeli settlements. In brief, Christian Zionists are changing the course of history in the direction of injustice and oppression. Human and national rights for the Palestinians are totally disregarded in favour of so-called divine rights. —Cedar Duaybis The author is a Palestinian

And so all Israel will be saved:

Reflections on a Christian Zionist reading of Romans

A sudden, happy insight tells Paul that the “stumbling” of Israel is, in fact, an integral piece of God’s cosmic plan for the salvation of all humankind, Jews and Gentiles alike.

Romans 9 to 11 is undoubtedly one of the most challenging passages in the New Testament. Here Paul wrestles passionately with questions that shake him to the core. These questions lead him to ponder the imponderable, as he struggles to understand the purposes of God in the world. How does Israel fi gure within God’s redemptive purposes, since Israel does not recognize Jesus as the Messiah whom God has sent for their salvation? What becomes of God’s covenant with Israel? “Has God rejected his people?” (11:1). “Have they stumbled so as to fall?” (11:11). Paul answers his own questions with utmost confi dence: “By no means!” (11:1, 11). A sudden, happy insight tells Paul that the “stumbling” of Israel is, in fact, an integral piece of God’s cosmic plan for the salvation of all humankind, Jews and Gentiles alike. In God’s “inscrutable ways” (11:33) the “stumbling” of Israel means that “salvation has come to the Gentiles, so as to make Israel jealous” (11:1). And this “jealousy” will ultimately lead to Israel’s “full inclusion” (11:13) and the salvation of “all Israel” (11:25). For Paul, this matter is a theological conundrum that he simply entrusts to the infi nite wisdom of God. But in the post-1948 world, Paul’s words are as politically controversial as they are theologically challenging. Who is the “Israel” to whom Paul points? What relation does this “Israel” have to the modern State of Israel, founded in 1948? And what is meant by the “salvation” of “all Israel”? The International Christian Embassy in Jerusalem (ICEJ), a prominent Christian Zionist organization, sees itself called “to declare the truth of God’s word that bequeaths to the people of Israel the land of Canaan as an everlasting possession.” Accordingly, the ICEJ views the modern State of Israel as the prophetically grounded restoration of biblical Israel. And it is within this theo-political framework that the ICEJ appeals to Romans 9 through 11. Christian Zionists thus connect Paul’s words in Romans and the national aspirations

of the Jewish people. But is the picture this simple? Careful attention to Paul’s message in Romans 9 through 11 would suggest otherwise. This much is historically indisputable. In 1948, a new state came into being in the Middle East. This new state, intended as a homeland for Jews from around the world, was named “Israel.” But serious questions must be raised about the relationship of this new state to biblical “Israel,” in specific, to the “Israel” of which Paul speaks in Romans 9 through 11. Four observations come into focus.

1. The socio-political “Israel” of Paul’s day is not an autonomous nation, but a people living under military occupation.

2. The “Israel” of which Paul speaks is, rather, a people group, Paul’s own “kindred according to the flesh” (9:3). More to the point, it is a faith community. It is this people group and this faith community over which Paul anguishes as he considers the purposes of God.

3. Paul views the purposes of God in messianic fashion. Accordingly, Paul’s anguish in these chapters stems from Israel’s failure to recognize Jesus Christ as the central actor in God’s redemptive purposes. Paul’s words about the “salvation of Israel” point not to the national aspirations of an occupied people, but to their membership—”their full inclusion” (11:12)—in the messianic faith community through which God’s salvation purposes are being worked out.

4. Paul’s vision in Romans 9 through 11 includes both Jews and Gentiles as mutually essential actors in the drama of God’s redemptive purposes. {this IS THE NRE ISRAEL COMPOSED OF ALL WHO CALL ON JESUS}  Israel’s present “hardening” (11:25) opens the door to salvation for the Gentiles (11:11, 12, 15, 25). And the incoming of the Gentiles into the messianic faith community creates a “jealousy” among the Jews that will ultimately lead them to “full inclusion” (11:12), “life from the dead” (11:15), and the salvation of “all Israel” (11:26). God’s redemptive purposes, in Paul’s view, have nothing to do with a “restored Jewish state.” As Paul sees it, God’s redemptive purposes seek to draw all humankind—Jews and Gentiles alike—into the inclusive and reconciling fellowship of the messianic community of Jesus Christ. —Dorothy Jean Weaver

Christian Zionism and the Genesis promise of land

When Israel and Judah are kingdoms and control territory, the biblical mandate is justice, not the promise of more territory.

Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed” Genesis 12:1-3.

    I have talked with many North American Christians who, when faced with the Palestinian-Israeli conflict, will ask in puzzlement, “But didn’t God promise this land to Abraham, Isaac and Jacob, and their descendents? Didn’t God give this land to the Jews?” Christian Zionists assume that the answer to these questions is an unqualified yes and that the implications for foreign policy are obvious.

     Christian Zionists are usually evangelicals who begin with a literal reading of the biblical text and a conviction that the Genesis promises are prophecies being fulfi lled in the modern State of Israel. The text quoted above doesn’t specifically mention land, but is generally linked to other Genesis passages that do promise land to Abraham’s descendents (Genesis 13:14-17, 15:18-21 and 17:4-8). Especially influential is Genesis 17:8, in which God promises the land of Canaan to Abraham and his descendents “for an everlasting possession.

     ” Since Abraham’s name means “the father of a multitude of nations” (Genesis 17:5), one might assume that both Jews, as the descendents of Isaac, and Arabs, as the descendents of Ishmael, have a claim to the land. But when Christian Zionists read the Bible, they find a biblical mandate to endorse the politics of the State of Israel, established by the rightful descendents of Abraham. Such an interpretation frequently leads to a dismissal of Palestinian land rights and an inability to see injustice when Palestinian property is seized and ownership restricted, because “God’s will” privileges any Jewish possession of the land.

     But the “land traditions from the ancients texts are open to a variety of readings and responses, some which make for war and not for peaceable habitation,” theologian Walter Brueggeman says. What are the readings of these Genesis texts that present more life-giving options for both Israelis and Palestinians? What follows are sketches of five recurrent themes:

 1. God is the rightful owner of the land. Psalm 24:1 declares, “The earth is the Lord’s.” The “monotonous regularity” with which the Bible repeats the Torah phrase “the land which the Lord God will give you” makes it clear that God fi nally owns the land and it is a gift, not an entitlement. God’s ownership of the land relativizes all other land claims, and gives primacy to God’s directions about how to live on the land.

2. God’s gift of land is always linked to covenant responsibility. Leviticus 18:24-30 and Deuteronomy 8:17-19 make clear that those who ignore God’s commandments will not enjoy the land, but will “perish” or be “vomited out.” The promise of land is not unconditional, but depends on justice for all its inhabitants (Ezekiel 47:21-23).

3. God promises land to the landless and warns those who control territory to practise justice. The promise of land occurs in a specific context. When Israel and Judah are kingdoms and control territory, the biblical mandate is justice, not the promise of more territory.

4. Interpreting the promise of land is linked to our concept of God. Through the ministry of the prophets and the experience of exile, the people of the Old Testament come to see that God is not narrowly confined to a specific geography or land, but reigns over all nations and loves every land and its peoples. The God who promises land has the wellbeing of the world in mind.

5. God’s purpose in giving the land to Abraham’s descendents is to bless all nations. The land is not an end in itself, but should lead to a blessing of all the nations. These perspectives on the promise of land in Genesis present challenges to a Christian Zionist interpretation of the texts. Rather than an unqualifi ed endorsement of one side’s claim to the land, these themes suggest another conclusion. Says Mitri Raheb in I Am a Palestinian Christian, “The land happens to be the homeland of two peoples. Each of them should understand this land to be a gift of God to be shared with the other. Peace and the blessing on the land and on the two peoples will depend on this sharing. Only then will the biblical promises be fulfi lled.” —Patricia Shelly

ACTS 2 Notes from Jan 10th

Act 2:2

And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

Act 2:3

And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

Act 2:4

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

  • Suddenly. When God moves it is quick and powerful but according to His time.
  • A Sound. Echo in Greek. A sound a rumor a noise. It was a sound that they heard with their ears.
  • Wind is associated with spirit. IN Hebrew Ruach in Greek here Pnoe  meaning Wind, air, breath, or spirit. Later the word for spirit n holy spirit is “pnuema” also meaning spirit or wind.
  • It like a rushing mighty wind. Rushing is like “being conveyed or being brough from heaven to men.
  • Mighty is translated from the Greek word for “violently or forcefully” Full of force, coming with great power
  • Wind was a familiar emblem of the Spirit ( Eze 37:9 Jhn 3:8 20:22 ). But this was not a rush of actual wind. It was only a sound “as of” it.
  • It was the breath or spirit of God that created the heavens and earth Gen 1:2 and brought light and revelation.
  •  It was His sprit give to men. Holy Spirit because God is Spirit and He is Holy. Jhn 3:6 “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.”
  • The voice of the Lord is in the breath or spirit Gen 3:8
  • It filled the house where they were sitting. They were probably not in an upper attic but in the Temple where God would meet all the travelers through Peters Sermon that day. The Temple is called the House of God.
  • First the wind or breath of God filled the “House” but the intention of God was never to live in a temple made by hands but by God Himself. So in Acts 2:4 the Spirit filled the Body of Christ as the home of the spirit. The new Body of Christ and the new Ekklesia.
  • Mar 14:58 “We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.: This is the resurrected Body of Christ.
  • The wind filled the house and the believer’s were filled by the Spirit of God. They were made complete and the promise was fulfilled!
  • It is only this spirit that can give Joy and Hope and love Romans 15:24
  • Eph 1:23 “Which is his body, the fulness of him that filleth all in all.” It is Christ.
  • Eph 3:16-17 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,” It is Christ Himself.
  • Eph 3:19 “And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” It is the fulness of God
  • Col 2:10 “And ye are complete in him, which is the head of all principality and power:
  • IN this house made by God not made by men we are saturated with Christ and therefore filled. Since Christ was saturated with God we too can be saturated or filled to overflowing with God. If we are full or something as infinite as God how can we not overflow and pour out love to others?

There is a relation with Genesis 11 where the languages of men were the same but divided due to disobedience. Now because of the obedience of Christ all nations and tongues are united in the Body of Christ.

This is the first real record of man forming his own religion. A temple made by hands to reach the heavens to reach God. It reminds me of NASA and all the dreams of men to reach other worlds and become gods of every planet. It will fall and burn.

Even Solomons temple was never an intersection from God. It was the Tablernacle of Moses that was inspired in detail. And in the book to the Hebrews we are not told the Temple was a type of the Body of Christ but the Tabernacle of Moses.

There has always been Gods giving us His household and then there is religion building temple to get to God. They are as opposite as oil and water and so do not mix. Or even as a replacement for Christ with another Christ that is counterfeit. Opposite as Christ and the spirit of Anti-Christ.

Gen 11:1

And the whole earth was of one language, and of one speech.

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.

 Gen 11:3

And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter

Gen 11:4

And they said, 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.

Gen 11:5

And the LORD came down to see the city and the tower, which the children of men builded.

Gen 11:6

And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.

Gen 11:7

Go to, let us go down, and there confound their language, that they may not understand one another’s speech.

 Gen 11:8

So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.

“The creation accounts of Genesis 1 and 2 reveal a God who delights in, and values, both unity and diversity. God’s creational design is far from mass-produced uniformity. In the ‘melodious mélange’ of Genesis 1, the Creator seems to delight in making opposites (heaven and earth, day and night, male and female) – ‘but opposites that complement, not clash, opposites that harmonize not antagonize’”

In the intercultural church, this diversity is most evident in the differences between the sexes, ages and cultures to be found in the church. Yet we see that the unity or singularity that was there from creation,

Man cannot make unity by his own means. Only unity comes by the Spirit of God and is final in the Body of Christ not a tower of Babel.

We thus need to note that from the outset the human race is one. Each and every one of the diverse peoples of Earth belongs to one family. God’s singular act of creating male and female progenitors of all peoples is foundational to our theology (Gn 1-2) We are all of one blood. We are all His offspring and all men are created in His image. Acts 17:2ff

 As his offspring by creation, every human being is our brother and sister.  We are equally created by him and like him (the image of God). We are equal in his sight in worth and dignity and thus have an equal right to respect and justice.

God’s mission’ being his universal love of all humanity (Jn 3:16) and his particular love for individuals within all cultures. He observes (Van Engen 2004) that:

… three times in the first eleven chapters of Genesis we are told that God is the creator and judge of all peoples. All people are created in Adam and Eve; all people descend from Noah; all people have their languages confused and are then spread out over the entire earth after the Babel episode. In each case, there is a recognition of the particularity and difference of various peoples – as is signalled by the inclusion of the Table of Nations in Genesis 10 – yet in each case this multiplicity of peoples are collectively and unitedly said to be the object of God’s concern. (p. 2)

God commanded humankind to fill the Earth (Gn 1:28, 9:1, 7), yet here the record shows that humankind rebelled against this command, by only migrating east and rather congregating together in one city, Babel. So, at Babel, God divides language into all the resulting tongues of the world, in the last judgment of primeval times.

Then we read of the “table of nations” and the diversity

Mathews (1996:429) warns: ‘Genesis 10-11 shows that a disproportionate consideration on “races”, as in our modern world, forfeits our inherent unity and may lead to a primitive tribalism that fosters war. But by Grace God has made us One in Christ!

Babel and division

Babylonians believed that Babel/Babylon meant ‘gate of god’, but the words sound rather like ‘confusion’ and are similar to the words for ‘folly’ and ‘flood’ (Wenham 1987:245).

The nearest source is probably babel [gate of God] from the Akkadian language. Thus, it was the gate by means of which humans sought to assault God. Babel was meant to be the high point of culture but has rather became the symbol of human defiance and failure.

When we consider the ‘tower’, the word used in the Hebrew text (מִגְדָּל) is generic and can be used for any sort of tower, like defence towers or watchtowers. Yet this was an early Mesopotamian city. The most prominent building in the early temple complex was the ziggurat. ‘Most interpreters, therefore, have identified the Tower of Babel as a ziggurat’ (Walton 2001:373).

Some interpreters have suggested that the sin God judged was not pride but disobedience to his command in Gen 1:28 to ‘fill the earth’  But could it not be both?

Agricultural society function better that industrialization and urbanization.

Rather, it may be viewed as God’s benevolent act of correction, to keep humankind from remaining in the one location at Babel. This proposed reading might find confirmation in the fact that there is no mention of God’s wrath anywhere in Genesis 11.

After looking at Babel in Genesis we now need to review the material in Acts that pertains to the gift of the Holy Spirit. The Holy Spirit at Pentecost enabled various languages to be spoken by the disciples and understood by the hearers in their mother tongue. The pneumatological promise in Acts 1:8 by Christ was fulfilled. And we see it in all the Book of Acts! They were filled with the power, the ability to witness to all the uttermost parts of the earth. Missions in every language and to every culture!

The major point of contact is the diversity of language. In the Genesis 11 a common language was a symbol of unity around a false centre of idolatry, pride and self-sufficiency. The diversity of language was a symbol for the confusion that results when human beings attempt to go their own way without God.

But now we see the unity of the Creation again in the Kingdom of God. The Kingdom of Gods love for all men

 Psa 133:1

[[A Song of degrees of David.]] Behold, how good and how pleasant it is for brethren to dwell together in unity!

 Eph 4:3

Endeavouring to keep the unity of the Spirit in the bond of peace.

Col 3:14

But above all these things put on love, which is the bond of perfection.

God is love