Episode 175: Genesis 11:1-9. The Tower of Babel. Genesis 11:10-32. Genealogy of the Hebrews After the Flood

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来自 University of Alberta 的课程

Science & Religion 101

28 个评分

University of Alberta

Science & Religion 101

28 个评分

This course examines the nature of both science and religion and attempts to explore the possible relationships between them. The primary purpose is to dispel the popular myth that science and religion are entrenched in a never-ending conflict. As a result, this course argues that if the limits of both science and religion are respected, then their relationship can be complementary. Topics include: Science and Religion Categories and Foundational Principles, Definitions of Science and Religion, Science-Religion Models and Relationships, Intelligent Design and Natural Revelation, the Galileo Affair, Geology and Noah’s Flood, Evolution and Darwin’s Religious Beliefs, the Modern “Evolution” vs. “Creation” Debate, the Problem of Evil, and Interpretations of the Biblical Accounts of Origins in Genesis 1-11. The course employs a Constructive Teaching Style in order that students can develop their personal views on the relationship between science and religion and on each of the topics listed above. St. Joseph's College is a Catholic, undergraduate, liberal arts college on the University of Alberta campus. It is an independent institution that is affiliated with the University of Alberta.

从本节课中

Genesis 1-11: Biblical Accounts of Origins

Building upon the hermeneutical principles presented throughout this course, this section examines the biblical accounts of origins in Genesis 1-11. In particular, it explores the notion that the opening chapters of the Bible are structured on four major origins motifs—De Novo Creation, Lost Idyllic Age, Great Flood, and Tribal Formation. More specifically, these ancient Near Eastern motifs were re-cycled and re-interpreted with the inspired spiritual truths of the ancient Hebrews. Numerous ancient features in Genesis 1-11 are identified—ancient cosmogony and historiography, ancient poetry and stylistic techniques, and ancient editing of two original sources (Jahwist and Priestly sources).

Episode 160: Key Thoughts5:44

Episode 161: Ancient Accounts of Origins: Introductory Categories6:00

Episode 162: Ancient Accounts of Origins: Introductory Categories (Continued)5:39

Episode 163: Origin of Genesis 1-11: Re- Cycled & Re-Interpreted ANE Motifs of Origins Theory5:40

Episode 164: Genesis 1:1-3 & the Pre-Creative State5:39

Episode 165: Genesis 1:1-3 (Continued). Genesis 1: The Six Day Creation5:05

Episode 166: Genesis 1 (Continued)5:27

Episode 167: Genesis 2: The Creation of Adam & Eve4:11

Episode 168: Genesis 2 (Continued). Excursus: Story, Allegory & Historicization4:03

Episode 169: Genesis 3: The Fall3:53

Episode 170: Excursus: Genesis 3 & Theodicy. Genesis 4: 1st Family, 1st Murder & 1st Genealogy4:48

Episode 171: Genesis 4 (Continued) Excursus: Origin of the 1st Genealogies5:17

Episode 172: Genesis 5: Genealogy of the Hebrews Before the Flood. Genesis 6-9: Noah’s Flood3:28

Episode 173: Genesis 6-9 (Continued) Genesis 10: The Table of Nations4:57

Episode 174: Genesis 10 (Continued)4:45

Episode 175: Genesis 11:1-9. The Tower of Babel. Genesis 11:10-32. Genealogy of the Hebrews After the Flood5:22

Episode 176: Genesis 11 (Continued) Conclusion: What Is the Literary Genre of Genesis 1-11?6:28

Episode 177: Conclusion (Continued)5:53

Hermeneutics 14: Attribution of Divine Action in Origins3:13

Hermeneutics 15: Phenomenological Perspective of Nature: The Living Organisms9:39

与讲师见面

Denis Lamoureux
Associate Professor
St. Joseph's College

Episode 175.

Genesis 11 verses one to nine,

is the fascinating account of the Tower of Babel.

In this account, humans build a tower in an attempt to reach heaven,

because they want to be divine.

Of course, this only makes sense in a Three-Tier Universe,

with heaven just above our head.

Genesis 11, one and nine state,

now the whole world had one language and a common speech.

And then what happens,

The Lord confused the language of

the whole world and the construction of the tower stopped.

This account deals with the etiological question of,

where do all the languages come from?

And the answer is,

God confused an original language.

This is a minor motif in the ancient Near East.

The Sumerians, who lived in Southern Mesopotamia,

had a confusion of language account as well.

The author is the J author,

and as we noted previously,

the J table of nations made no mention of different languages,

in contrast to the P account.

There is an interesting origins debate implication.

According to Genesis 11,

God confuses an original language into many languages at one point in time.

However, the archaeological and historical records reveal that Ancient Near

Eastern languages evolved over a long period of time.

Please turn to page 50 in the handouts.

Here's an outline of how Ancient Near Eastern languages evolved over time.

But are we to believe that the confusion of language in

Genesis 11 was into Semitic cognates,

that is, related languages as you see here?

Why confuse an original language to look like language has evolved?

Therefore, the archaeological and historical records

clearly indicate that the appearance of different languages,

at one point in time, is not historical.

The Messages of Faith in the Tower of Babel account

include -- humans can't make themselves

divine and God judges such arrogance as sinful.

Genesis 11 verses 10 to 32 is a Genealogy of the Hebrews After the Flood.

This genealogy deals with etiology and

the question -- where does our Hebrew community come from?

The answer is that after the flood we descended from God's chosen descendants of Shem.

The major motif is tribal formation and the origin of

a people or nation from a single founding male individual,

which in this case, is Shem.

There's also a minor motif,

which is the decrease in longevity after the Great Flood.

The lifespan of the Hebrews drops from 912 years,

which is the average in Genesis Five,

to 333 years in Genesis 11.

Please turn to page 46 in the handouts.

Here is the Genesis Five: Genealogy of the Hebrews,

with an average lifespan of 912 years.

In Genesis 11, you can see that the Hebrews lived to shorter periods,

the average was 333 years.

Still on page 46 of the handouts,

we see a similar pattern in the Weld-Blundell (W-B)

444: Sumerian King List Before the Flood.

The average reign is over 31000 years.

And after the flood, the reign of the Sumerian Kings drops to an average of 530 years,

and near the end of this list,

the rains are within normal ranges.

The author of the Hebrew Genealogy in Genesis 11 is the P author,

as you know, he often uses a poetic format and stylistic fives and sevens.

There is a symmetrical 10 individuals in this genealogy,

which is the same as Genesis Five,

also by the P author.

There's also a repetitive formula as seen in Genesis One and Genesis Five,

X lived A years and fathered Z,

X lived B more years and had other sons and daughters.

This genealogy also features stylistic numbers,

12 of the 20 numbers are multiples of five.

This was similar to P's other genealogy in Genesis Five,

with 15 of the 20 numbers being multiples of five.

As I mentioned previously,

my speculation is that the P author's stylistic use of

five was to emphasize the Hebrews except the first five books of the Bible,

which is known as the Pentateuch.

End of episode.

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