Act Two: the Curse
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Lesson 13 the Tower of Babel and the Mission Of
May 26, 2019 God created everything in the world to declare Lesson 13 his glory. The Tower of Babel and the What did God say after each part of creation? Mission of God It was good. He created everything for his glory, but he created humans in his image. Does that mean we look like God? Not exactly. Whereas Genesis 11:1-9; Psalm 67; creation glorifies God by displaying his power Revelation 5:9-12 and beauty, we manifest his personal attributes like love, grace, mercy, and justice. A tree cannot Application – All believers have an important give you a hug and tell you it loves you. A tree role to play in fulfilling the mission of God. cannot defend the weak and stand against the proud. But a person can display those parts of Introduction God’s character. Genesis 1:28 explains, God What do you think of when you hear the word created us in his image and said, “Be fruitful, missions? Do you picture dirt floor huts, cold multiply, and fill the earth.” He tells them to fill showers, and strange food? Do you picture the earth with image bearers for God’s glory. lonely, isolated villages? Do you picture underground churches and missionaries dodging 2) The Fall: Genesis 3 shady international governments? Adam and Eve disobeyed God, eating the fruit of the tree from which he told them not to eat. At Missions may indeed involve some of those the Fall, sin and death entered the world for the things, but the Missio Dei, the mission of God, is first time. -
05Jun 1999.Pdf
N V Doors DOiiic re than one sad tale has been told of too little suddenly that his door of opportunity was closed. and too late." Recall Jesus' story of the Ten Virgins Said his master. "Take from him the pound, and give it who were awaiting the Imminent return of the bride to him that hat/i ten pounds" Luke 19:24. groom. Five of them were wise and well prepared for The book of James tells the same truth in these his arrival, even if it should be unexpectedly delayed. stark words; "To him that knoweth to do good, and loeth And five were not wise, and not prepared. Jesus it not, to hun it is sin' James 4:1 7. called these latter ones "foolish.' We quite naturally think that something we do What made the difference? All had brightly burn wrong is more serious than something we simply do ing lamps until.,.the time delayed, and the lamps of not do. But James tells us this is not true. He says that five of them were burning low, Getting more oil not to do what we know we should is equally as wrong became urgent. And while these five went to find oil as openly committed sin. In other words, sins of for their lamps-the bridegroom came. `4nd they that omission are ust as culpable as sins of commission. were ready went in with him to the ,narriage: and the door Neglect is serious. It is the warning of the book of was shut." Hebrews: "How shall we escap if we neglect so great sat The open door dosed. -
Who Were the Kenites? OTE 24/2 (2011): 414-430
414 Mondriaan: Who were the Kenites? OTE 24/2 (2011): 414-430 Who were the Kenites? MARLENE E. MONDRIAAN (U NIVERSITY OF PRETORIA ) ABSTRACT This article examines the Kenite tribe, particularly considering their importance as suggested by the Kenite hypothesis. According to this hypothesis, the Kenites, and the Midianites, were the peoples who introduced Moses to the cult of Yahwism, before he was confronted by Yahweh from the burning bush. Scholars have identified the Cain narrative of Gen 4 as the possible aetiological legend of the Kenites, and Cain as the eponymous ancestor of these people. The purpose of this research is to ascertain whether there is any substantiation for this allegation connecting the Kenites to Cain, as well as con- templating the Kenites’ possible importance for the Yahwistic faith. Information in the Hebrew Bible concerning the Kenites is sparse. Traits associated with the Kenites, and their lifestyle, could be linked to descendants of Cain. The three sons of Lamech represent particular occupational groups, which are also connected to the Kenites. The nomadic Kenites seemingly roamed the regions south of Palestine. According to particular texts in the Hebrew Bible, Yahweh emanated from regions south of Palestine. It is, therefore, plausible that the Kenites were familiar with a form of Yahwism, a cult that could have been introduced by them to Moses, as suggested by the Kenite hypothesis. Their particular trade as metalworkers afforded them the opportunity to also introduce their faith in the northern regions of Palestine. This article analyses the etymology of the word “Kenite,” the ancestry of the Kenites, their lifestyle, and their religion. -
Another Look at Cain: from a Narrative Perspective
신학논단 제102집 (2020. 12. 31): 241-263 https://doi.org/10.17301/tf.2020.12.102.241 Another Look at Cain: From a Narrative Perspective Wm. J McKinstry IV, MATS Adjunct Faculty, Department of General Education Presbyterian University and Theological Seminary In the Hebrew primeval histories names often carry significant weight. Much etymological rigour has been exercised in determining many of the names within the Bible. Some of the meaning of these names appear to have a consensus among scholars; among others there is less consensus and more contention. Numerous proposals have come forward with varying degrees of convincing (or unconvincing as the case may be) philological arguments, analysis of wordplays, possi- ble textual emendations, undiscovered etymologies from cognates in other languages, or onomastic studies detailing newly discovered names of similarity found in other ancient Semitic languages. Through these robust studies, when applicable, we can ascertain the meanings of names that may help to unveil certain themes or actions of a character within a narrative. For most of the names within the primeval histories of Genesis, the 242 신학논단 제102집(2020) meaning of a name is only one feature. For some names there is an en- compassing feature set: wordplay, character trait and/or character role, and foreshadowing. Three of the four members in the first family in Genesis, Adam, Eve, and Abel, have names that readily feature all the elements listed above. Cain, however, has rather been an exception in this area, further adding to Genesis 4’s enigmaticness in the Hebrew Bible’s primeval history. While three characters (Adam, Eve, and Abel) have names that (1) sound like other Hebrew words, that are (2) sug- gestive of their character or actions and (3) foreshadow or suggest fu- ture events about those characters, the meaning of Cain’s name does not render itself so explicitly to his character or his role in the narrative, at least not to the same degree of immediate conspicuousness. -
The Tower of Babel: the Dispersion of God's People
Denison Journal of Religion Volume 7 Article 3 2007 The oT wer of Babel: The Dispersion of God's People Stephanie Dixon Denison University Follow this and additional works at: http://digitalcommons.denison.edu/religion Part of the Ethics in Religion Commons, and the Sociology of Religion Commons Recommended Citation Dixon, Stephanie (2007) "The oT wer of Babel: The Dispersion of God's People," Denison Journal of Religion: Vol. 7 , Article 3. Available at: http://digitalcommons.denison.edu/religion/vol7/iss1/3 This Article is brought to you for free and open access by Denison Digital Commons. It has been accepted for inclusion in Denison Journal of Religion by an authorized editor of Denison Digital Commons. Dixon: The Tower of Babel: The Dispersion of God's People THE DENISON JOURNAL of RELIGION The Tower of Babel: The Dispersion of God’s People Stephanie Dixon he book of Genesis is filled with stories of how God and God’s creation interact. The book begins with the earth’s primordial couple, Adam Tand Eve. It continues by telling the story of the couple’s sons, Cain and Abel, and then moves into the story of the Great Flood and God’s relationship with Noah. After the Flood there comes a short but infamous story: the story of the Tower of Babel. What immediately distinguishes this story from those which precede it is the impersonality of the encounter between God and God’s creation. There is no main character with whom God communicates. Instead, God treats the whole of humanity. Though this could simply be a stylistic tactic of the sto- ryteller it also might be an indication that this story has a different purpose than those which come before it. -
The Tower of Babel Revisited: Global Governance As a Problematic Solution to Existential Threats, 19 N.C
NORTH CAROLINA JOURNAL OF LAW & TECHNOLOGY Volume 19 | Issue 1 Article 2 1-1-2018 The oT wer of Babel Revisited: Global Governance as a Problematic Solution to Existential Threats Craig S. Lerner Follow this and additional works at: https://scholarship.law.unc.edu/ncjolt Part of the Law Commons Recommended Citation Craig S. Lerner, The Tower of Babel Revisited: Global Governance as a Problematic Solution to Existential Threats, 19 N.C. J.L. & Tech. 69 (2018). Available at: https://scholarship.law.unc.edu/ncjolt/vol19/iss1/2 This Article is brought to you for free and open access by Carolina Law Scholarship Repository. It has been accepted for inclusion in North Carolina Journal of Law & Technology by an authorized editor of Carolina Law Scholarship Repository. For more information, please contact [email protected]. NORTH CAROLINA JOURNAL OF LAW & TECHNOLOGY VOLUME 19, ISSUE 1: OCTOBER 2017 THE TOWER OF BABEL REVISITED: GLOBAL GOVERNANCE AS A PROBLEMATIC SOLUTION TO EXISTENTIAL THREATS Craig S. Lerner* The Biblical story of the Tower of Babel illuminates contemporary efforts to secure ourselves from global catastrophic threats. Our advancing knowledge has allowed us to specify with greater clarity the Floods that we face (asteroids, supervolcanoes, gamma-ray bursts, etc.); our galloping powers of technology have spawned a new class of human-generated dangers (climate change, nuclear war, artificial intelligence, nanotechnology, etc.). Should any of these existential dangers actually come to pass, human beings, and even all life, could be imperiled. The claim that Man, and perhaps the Earth itself, hangs in the balance is said to imply the necessity of a global response. -
A Review of the Search for Noah's Ark
The Proceedings of the International Conference on Creationism Volume 6 Print Reference: Pages 485-502 Article 39 2008 A Review of the Search for Noah's Ark Anne Habermehl Follow this and additional works at: https://digitalcommons.cedarville.edu/icc_proceedings DigitalCommons@Cedarville provides a publication platform for fully open access journals, which means that all articles are available on the Internet to all users immediately upon publication. However, the opinions and sentiments expressed by the authors of articles published in our journals do not necessarily indicate the endorsement or reflect the views of DigitalCommons@Cedarville, the Centennial Library, or Cedarville University and its employees. The authors are solely responsible for the content of their work. Please address questions to [email protected]. Browse the contents of this volume of The Proceedings of the International Conference on Creationism. Recommended Citation Habermehl, Anne (2008) "A Review of the Search for Noah's Ark," The Proceedings of the International Conference on Creationism: Vol. 6 , Article 39. Available at: https://digitalcommons.cedarville.edu/icc_proceedings/vol6/iss1/39 In A. A. Snelling (Ed.) (2008). Proceedings of the Sixth International Conference on Creationism (pp. 485–502). Pittsburgh, PA: Creation Science Fellowship and Dallas, TX: Institute for Creation Research. A Review of the Search for Noah’s Ark Anne Habermehl, B.Sc., 25 Madison Street, Cortland, NY 13045 Abstract There have been many alleged sightings of the Ark and numerous attempts to find it, mainly on Mount Ararat, but search attempts so far have been without success. In the light of history, geology, and archaeology, we need to consider that the Ark probably landed elsewhere, and that there may be little of it left. -
Mesopotamia and the Bible Came to Rest Atop the Mountains of Ararat
family and one pair of every animal on Earth. When that was done, it Name began to rain heavily for forty days and forty nights. Even after the rain stopped, the water was still at such a high level that mountains remained submerged. During that period, Noah's Ark drifted from one place to another. Then, on the seventh day of the seventh month, it Mesopotamia and the Bible came to rest atop the mountains of Ararat. As the water kept receding, Noah and his boat mates continued seeking refuge inside the vessel. It By Vickie Chao was not until the first day of the first month in the following year that Noah finally opened the roof and saw the ground was dry. He and his Mesopotamia, home to the world's earliest civilization, was the companions got out of the ark on the twenty-seventh day of the foundation of modern culture. Located mostly in present-day Iraq, this second month. According to the Bible, Noah was 600 years old before stretch of land was part of the so-called Fertile Crescent. The Fertile the onset of the flood. He died at the age of 950. All humans born Crescent was an arc-shaped area nestled between the Mediterranean after the disaster were descendents of Noah's three sons and their Sea and the Persian Gulf. It bordered the Arabian Desert to the south wives. The story of Noah's Ark, in many ways, is strikingly similar to and the mountains of Armenia to the north. Dotted along the path the Epic of Gilgamesh. -
BIBLICAL BEGINNINGS- “The Fall That Fractured Man” DATE: December 8, 2019
MESSAGE/SERIES: BIBLICAL BEGINNINGS- “The Fall that Fractured Man” DATE: December 8, 2019 SCRIPTURE FOR THIS WEEK: (These verses will help you understand themes within as you read our core text as scripture proves scripture) Genesis 3-5, Romans 5:12, 2 Corinthians 11:3, Hebrews 11:3-5, Revelations 12:9, 1 John 3:12, John 8:44, 1 John 2:16, Matthew 4:3-8, 1 Timothy 2:14, Galatians 3:16, Romans 8:19-23 (Nature affected by curse), 1 John 3:8-12 (The Sinner practices sin/love propels obedience & repentance), Isaiah 53:3 OPENING SCRIPTURE: [Genesis 3-5] “Now the serpent was more crafty than any other beast of the field that the Lord God had made. He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” 2 And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, 3 but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’ ” 4 But the serpent said to the woman, “You will not surely die. 5 For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” 6 So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. -
A Biblical-Theological Perspective on Diversity & Racism
A Biblical-Theological Perspective on Diversity & Racism 1. Diversity, in and of itself, is a God-created good that reflects the unity (oneness) and diversity (three-ness) of the Triune God. Christian theologians have argued that the doctrine of the Trinity—God as one in being and three in person—can serve as a model for human society and community. God’s oneness calls us to unity while his three-ness affirms our diversity and uniqueness. God’s handiwork, his creation, also reflects this unity in diversity. The incredibly rich diversity of uniquely individual creatures—of plants, animals, rocks and trees—are all created, united, and held together in Christ (Colossians 1:15–17). Even humanity was created with the diversity of male and female. It must be stressed, then, that creational diversity is never a diversity of division. It is not differences that divide; it is a diversity of unity— differences that are united in relationship to each other in love and obedience to God the creator. Thus, difference and diversity, in and of itself, is a created gift from God that reflects part of God’s own nature. And the unity that Christ brings through his redemptive work is not a new unity; it is restoring and renewing a unity that was already there at the beginning of creation, a unity that was disrupted by sin. 2. Ethnic, cultural, and linguistic diversity, in and of themselves, is not evil or sinful but fulfill a purpose in God’s plan for humanity. Among all of creation’s diversity, human cultural diversity, that is, ethnic and linguistic differences is part of God’s good creation. -
128 HISTORY REPEATS ITSELF: the "FALL" and NOAH's DRUNKENNESS Several Years Ago, Jack M. Sasson Made the Interesting O
128 HISTORY REPEATS ITSELF: THE "FALL" AND NOAH'S DRUNKENNESS Several years ago, Jack M. Sasson made the interesting observa- tion that the episodes of the Primeval History (Gen. i-xi) have been arranged so that they form two parallel histories: from creation to the Nephilim, and from the Flood to the Tower of Babel. The crea- tion corresponds the re-creation of the world after the Flood; the Cain and Abel story and the story of the curse of Canaan are both "conflict of brother" stories; the list of Cain's descendants is parallel to the Table of Nations; and the story of the Nephilim and that of the Tower of Babel are both viewed as supreme examples of hubris. While the correspondence between the nephilim inci- 129 dent and the Tower of Babel story seems weak, perhaps the greatest difficulty with Sasson's hypothesis is that he finds no parallel to the story of Adam and Eve. Sasson's argument that the "Fall" was a "unique occasion" and could therefore have no parallel is uncon- vincing, for every event in the Primeval History-the creation of the world, the first murder, the dispersion of the nations, etc.-is in some sense a unique event. If there can be a parallel to the crea- tion of the world, why not a parallel to the Fall of humanity? Contrary to Sasson's understanding, there appears to be just such a parallel to the Fall within the Primeval History: the story of Noah's drunkenness (i.e., the curse of Canaan, Gen. -
The Tower of Babel (Genesis 11:1-9)
THE TOWER OF BABEL (GENESIS 11:1-9) By Kathy L. McFarland INTRODUCTION This paper will explore the significance of the account of the Tower of Babel recorded in Genesis 11:1-9 to determine whether it is a punishment of the LORD God for the arrogance and sinful natures of human beings or a work of God’s Grace to expand their presence throughout the world as promised in Genesis 10. Literary Features Genesis 11:1-9 narrative is divided into two parts, with an alternating chiastic structure.1 The human being words are contained within Genesis 11:1-4 and the Words of the LORD God are accounted in Genesis 11:5-9. This perspective emphasizes an important shift moving from human to divine God viewpoint2 with the critical Genesis 11:5 verse hinging the two parts together.3 Those perspectives are directly associated with each other’s narrative with a contrast of viewpoints easily discovered:4 1 Bruce K. Waltke, Genesis: A Commentary (Grand Rapids, MI: Zondervan, 2001), 176. 2 Johnny Cisneros, Babel, Tower Of, ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016). 3 H. Van Dyke Parunak, "Transitional Techniques in the Bible," Journal of Biblical Literature 102 (1983): 543. 1 Human Beings LORD God “One language and of one speech” (v1) “People is one and have one language” (v6) “Go to, let us …” (v3) “Let us go down” (v7) “Let us build us a city and a tower” (v4) “Left off to build the city” (v8) “Let us make us a name” (v4) “The name of it was Babel” (v9) “Lest we be scattered abroad upon the earth” (v4) “The Lord scattered them abroad” (v9) Clearly, a comparison of the speech differences between human beings and the LORD God show a clear conflict in purpose; this must be figured strongly in the analysis of God’s perspective concerning this event.