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Los libros de la Biblia: Génesis 5º parte · Historia con el móvil

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  Welcome, friends and friends to mobile history. My name is Juan Jesús plegue
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  Zolo. I am a professor of history, high school and from the central
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  studies of my home room. I' ll send you a warm hug.
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  I hope, it' s okay, I' ll design the best for
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  you and a council. Don' t stop wishing and don' t stop
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  wanting and showing it to the people you have around you. All right,
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  don' t stop showing love and showing love to the people at your side.
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  Not a single day, not a single day will you stop showing love
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  to those people you have around you and those people you care about will make
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  the day happy. Today we have a very special episode. But before we
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  start with today' s program, remind you and remind you that my book
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  is at your disposal looking for utopia, a book in which we review the
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  most significant moments in history, in which humanity has built great societies based on
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  love, respect, in which humanity built rich societies and proper Thus, yes,
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  yes, everything that I am telling has happened and I tell you enough
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  example and my book, looking for utopias we reflect on that has done and
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  we try to extract the lessons to apply today. By the way, in
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  the end I' m not going to say it too people. I'
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  m on direct rigorous. I am on rigorous direct where on my Instagram account,
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  for which I am listening the few right now I am live on my
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  instagram postca account, the restless teacher and now there are twenty zero people today.
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  Don' t forgive twenty thousand, not nineteen, twenty. Well,
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  it doesn' t matter, but they' re worth a thousand each.
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  So that' s why I say it' s 20, 000. So
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  we also greet the audience that is right now live on Instagram. I'
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  ll read your comments later. It' s okay sometimes they call us drinking
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  some water. I' m not going to cut and we start right away.
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  Let' s talk about the Bible. We continue to talk about the
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  Bible, a series of episodes that is being greatly acclaimed in the postcass How
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  much we were to treat the Bible from a rigorous, historical, serious perspective,
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  How much we had And it is clear for those of us who are
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  restless, for those of a humanist spirit, we had there, I think
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  we had a great question there, a great question about the Bible is that
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  clear our culture, as we have already explained, Western culture has three pillars,
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  the Grecolatine culture, the Christian Jew and the illustration. And these are
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  the Christian Jewish culture condensed in the Bible. Sometimes it has not been explained
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  to us well and we are trying with this few good, therefore, to
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  fill that gap. All right, and I hope it' s entertaining for
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  you. Well, let' s talk today. We go through chapter twenty
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  - five of the Book of Genesis, but first from what perspective we are
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  addressing Bible study. Look at the mythological religious accounts of Antiquity had a number
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  of functions. One of them answered those existential questions that wondered what made the
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  man of who we are, where we come from, where are we going?
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  There is life beyond death which is death. Religious accounts, mythological scripts
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  often respond to this function people in ancient times had no science, no culture,
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  no books, no universities, no specialists. So these mythological religious accounts
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  respond to the existential questions that man asks himself, what is the origin of
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  the universe, where we come from, where we are going, etcetera,
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  etcetera. But not only that. Religious accounts of Antiquity often also explain the
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  society in which the human being lived. Why are there so many villages?
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  Why are there different peoples? Why does every people speak a language and the
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  world, why do nations exist, why do tribes exist? Many times religious
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  accounts also gave an answer to questions about the society that made human beings.
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  In addition, religious accounts also explain the psychology of the human being. Or
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  we humans already have feelings and emotions and emotions are somehow absolutely irrational. Really,
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  today we have psychologists who tell us no, but it is that emotions
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  reside that if in the primitive brain and limbic brain that then takes the prefontal
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  brain bla bla bla, it is worth that today, but in ancient times
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  that was not then. Religious accounts also often explain the psychology of the human
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  being and human passions. Also, and this is very important, in religious
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  accounts they convey a way of life. Religious accounts convey a way of life
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  that needed to be followed. And many times that way of life is made,
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  as it were, a sacred character is given so that people would have
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  to fulfill a way of life, in order for a norm to be fulfilled,
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  makes that standard sacred and disobedience gave fear of God' s disobedience.
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  It made people want to comply with those rules. And under that cousin and
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  that perspective hasn' t come close. Let’ s go to these Bible
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  texts. I repeat, under these premises we approach the biblical texts and try
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  to study and understand them and, above all, try to understand what society
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  was to enter behind, in what context were these texts composed? Okay,
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  that' s what we' re going to try to understand in which contexts
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  these texts were written? Let' s also remember one important thing, because
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  it can have, you can' t lose sight of it, because if
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  you don' t, we won' t understand anything. The genesis,
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  which is what we are commenting on, takes its present form in the first
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  century A Christ, during the captivity of Babylon, the Jews have been repatriated
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  and exiled and are in Babylon. And that' s when genesis is configured,
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  as we know it today. But, and here' s the kid
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  of the matter, they refer to events that happened perfectly a thousand years earlier.
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  All right, I repeat, it is gendered in the next century of
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  Christ, but they refer to events that occurred perfectly about a thousand years before
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  and for a thousand years that is happening, because for a thousand years,
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  these religious accounts, those religious accounts go from generation to generation, those stories
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  points go from generation to generation. They are oral accounts, they are oral
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  accounts, so that genesis collects a tradition of oral accounts that has been configured
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  for a thousand years. People and to what context they obey, in the
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  context of semi- nomadic peoples, of pastoral peoples. And this is important
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  to understand, because, of course today it is very easy to try to
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  look for inconsistencies and inconsistencies in these texts. I repeat, they were composed,
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  they were composed orally and they are pastoral peoples, seminomadic peoples that went
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  from one place to another. This and that accounts that are being transmitted from
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  generation to generation has already sat to these ideas that if we are not clear,
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  we will not understand anything. Okay, let' s discuss what we
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  ' re going to see in today' s accounts. Well, in today
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  ' s chapters we' re going to see patterns that repeat themselves, that
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  is, we' re going only through chapter twenty- five of Genesis and
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  we' re already seeing patterns that are being repeated generate in generation, generation
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  in generation. Why do you always repeat the same patterns, because look.
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  Probably the explanation is that, as this is oral literature. All right,
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  the fact that it is oral makes it necessary to repeat a series of patterns
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  for the one who narrates the story needs to have fixed patterns that are repeated.
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  To be able to memorize better, To be able to narrate better,
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  To be able to build a better argument. I mean, if I'
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  m going to write a thousand- page novel on good paper, because there
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  I can put seventeen zero characters, seventeen zero plots and the reader who gets
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  lost can always go back and forth if a character is lost, because the
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  reader can always reread. But if I am going to compose an oral account
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  that has some consistency and some sense, it is often necessary to repeat certain
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  patterns and look at what patterns are being repeated again. For example, we
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  see Isa' s wife, who is barren, but then Jacob Rachel'
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  s wife is also emeraric And to whom I am making a reference, Abraham
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  ' s wife, Sarah, in principle also that she was barren. Then
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  all helped by God can have children, but always at the beginning of marriage
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  it is shown that the woman hears is barren, but with God' s
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  help she can have children. Another thing that attracts a lot of attention characters
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  who don' t stop traveling again. These characters looked like they had a
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  high- speed train there, how they moved through the desert. They don
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  ' t stop traveling. Why don' t you stop traveling? Because these
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  stories respond to the tradition of seminomadic peoples, pastoral peoples. These tales reflect
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  the betrayal of some peoples, who were nomads, which is that they did
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  not stop traveling. So, reading the genesis and we see how they open
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  up to move. Now, Isaac, the hackobs are always traveling. And
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  it' s not that they like to travel, it' s that I
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  insist on what reality they are telling us, in which contexts they are composed.
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  For in the context of some villages, shepherds who were seminomadic and one
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  thing that caught my attention, this has again seemed incredible to me. We
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  see brothers fighting, brothers fighting what' s going on. Now let'
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  s talk about the story of Jacob and that who also end up fighting and
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  dead people let' s go over it. We have already started, we
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  have commented, we have already studied Cain and Abel here is that Cain directly
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  kills Bella, but it is that the children of Noah, Shin, Kang
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  and Hafet also end up fighting. And Kan ends up eating a curse he
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  ' s going to pursue and he' s going to drag all his offspring.
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  But Isaac and Ishmael also end up fighting and now Jacob and Esau also
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  end up fighting. What the hell was going on, why these stories of
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  genesis keep showing us, generation after generation, brothers who hate each other to
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  death and who are willing to wage war and kill each other. What is
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  happening, why can reality be good. This is perfectly feasible. Brothers who
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  fight, hate and hate each other to death. That' s a story.
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  That' s it, that' s it, that' s it,
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  but why I' m trying to get the genesis proved generation after generation
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  to brothers who are fighting and who are waging war with each other. They
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  make a war to the death and wish each other the worst. I think
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  he' s got an explanation, and now we' re going. The
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  vamoada. We' re in the twenty- fifth chapter of Genesis and we
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  already said that Isaac marries Rebecca. Well attentive, attentive to see if you
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  don' t miss look, Rebecca was Isaac' s second cousin. Isaac
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  already knows that he is Abraham' s son. Well, where' s
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  the kinship? It turns out that Rebecca is the granddaughter of Nahor, who
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  was Abraham' s brother. Nahor had a son named Bethuel, and Bethuel
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  had two sons, one Rebekah, and the other Lavan. All right,
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  stay with that name, stay with Laban' s name, and then he
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  ' ll show up later. So, as we have said before, what
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  the genesis tells us that Rebecca is sterile, but that over time she may
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  have some children. In time, he has children and twins. And he
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  has twins that are Jacob and Esau. And now what name do you sound
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  more like, for I think everyone will say that James is true. But
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  who was he, who was the firstborn, who was the firstborn of the
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  two, to whom the inheritance belonged to Esau, Esau was the firstborn.
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  And look before I' ve asked a question why so many brothers who hate
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  each other appear in the genes. What is happening, for in verse twenty
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  - three of chapter twenty- five attention to these verses which here go to
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  a clue, which here go a clue says and went to consult Jabeh who
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  told him two peoples you carry in your bosom, two peoples who, as
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  they come out of your bowels, will part, one nation will prevail over
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  the other and the older one will serve the younger? I repeat this God
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  tells Rebekah says two peoples carry in your bosom, two peoples that upon coming
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  out of your bowels will separate, one nation will prevail over the other nation
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  and the greatest will serve the least? Here' s a clue to the
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  question I' ve asked before. Why Genesis, why Génesi anal? There
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  are so many brothers who fight each other and look at the event that happens,
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  which is tremendous? Is it tremendous? Look what' s going on.
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  We have said that the firstborn is saved, and Jacob is the second.
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  Then one day, one day, he tells us the chapter that this
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  Úd comes tired of hunting, he was very hungry. James was making food,
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  and Saul says to Jacob," Listen, give me your food,
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  give me your food, for I am very hungry" I just can'
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  t take it anymore. And Jacob says it' s okay to give you
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  a lens, give you food, but if you give me your birthright,
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  in other words, if you make me your inheritance or your privileges to be
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  the first, the first of the brothers. I repeat, Saud comes from
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  hunting, is very hungry and asks Jacob to give him some food. And
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  James gives him food in exchange for selling him his birthright. And what does
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  that accept and say sou vale and that uda accepts a plate front and in
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  exchange for that plate front, yields and sells its birthright. Let' s
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  see how cool this fact is What' s the point? I mean,
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  what' s the point? I mean, those who wrote this story,
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  I mean, what' s the point? First, Jacob’ s attitude
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  of not feeding his brother at last is a bit miserable and the attitude is
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  sure to sell his birthright for a plate of lentil. It' s nonsense.
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  I don' t know the word. That is, one and the
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  other are showing an example that says Go Two, Go Two Brothers, one
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  who does not want to feed the other and the other who gives up his
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  birthright because he is unable to endure hunger. I mean, wow, two,
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  what' s the point? Well, let' s try to answer
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  it. Let' s try to answer this question. Why do so many
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  brothers appear who fight well, because at the beginning I said that these religious
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  accounts also try to respond to one another to the social reality that man lived
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  in back then, these religious accounts also try to explain to the people the
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  society in which they live and look. All these characters we are naming throughout
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  the genesis, according to genesis, are parents of other peoples. All right,
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  I' ll explain it another way. We have said that this account
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  reflects the oral tradition of peoples, shepherds of peoples. Seminomath well and this
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  explained it in many episodes. I tell my students that we can assume that
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  the time when the human being was nomadic and lived nomadic tribes, what if
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  the tribe grew more than the count? I repeat, what if the tribe
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  grew more than the count? What if a tribe of fifty that collected food
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  so that fifty members grew more than the count and reached seventy, What happened
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  to those tribes because surely they had to be separated, Surely at the time
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  when the peoples were nomads, if the tribe grew more than the count,
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  there would come a time when the tribe separated, because if they collected food
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  for forty and there were sixty, for they did not have to separate.
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  And now, in that separation and here comes the clavi here comes the key.
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  Who were the leaders of one of the people who knew of the two
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  separate groups? For surely the leaders of the two separate groups were families.
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  We can assume that in a tribe there was a family that was the leader
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  and at some point the tribe has to be separated and probably the leader tells
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  his son you go with that group, you go with this other group.
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  And surely the leaders of the separate tribes were families. But it is that
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  those separate tribes could be perfectly feasible and credible that three generations later the war
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  ended. They ended up making war probably when they tell us so many brothers
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  who are fighting, so many brothers who hate each other to death, brothers
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  who are parents of great nations who are then confronted with the best. He
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  ' s picking up. He' s picking up that nomadic tribal reality that
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  lived in which the tribes had to separate and their leaders were surely brothers and
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  tribes that separated, whose and the leaders were brothers and two generations later were
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  waging war with each other So, probably that' s why genesis puts so
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  many brothers who are hating each other to death. That is probably the most
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  plausible and plausible explanation of the other explanation. Ah these genesis were flat with
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  hatred, they were already. The other explanation doesn' t make much sense
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  and this one I' m saying is the most plausible and logical. Please,
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  I haven' t read this anywhere. If anyone' s going to
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  quote this. If anyone is going to say this, please, you can
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  quote me for a holy time when I look at this subject I have a
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  very burning heart if someone is going to take this idea, which I think
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  is great. Please quote me man, for once or share or share this
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  episode, share this episode and help me also if this project is worth it.
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  If not, that' s a lot to ask. Well, let
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  ' s go on, let' s go on, let' s go
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  on, let' s go on, let' s talk about what happens
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  in the next episodes. Well, we take chapter twenty- six and again
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  what happens. Because a famine comes and Isaac has it and his family have
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  to move and they' re going to gerate, war, in guard.
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  There was a king who is abimelech, the king of the Philistines Eye.
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  This character already appeared with Abraha well, because now he appears again. We
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  do not know whether he is the same king or that all kings were called
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  Bimelech And again, by the way, Arar is near the present Gaza.
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  And again people we have here. Isaac this other element that repeats itself that
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  I have not said before. Isaac arrives with his wife Rebecca in this new
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  land and what Isaac tells Rebecca guess him hears Rebekah Di, that we are
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  brothers Di, that we are brothers because they can take you who is now
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  very beautiful and kill me this what doesn' t sound like, because Abraham
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  already did it with Sarah on two occasions. On about two of Abraham'
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  s travels, Abram tells his wife, Sarah, Sarah Say that we are
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  brothers Di, who are brothers, because if they are not going to take
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  you, they will kill me. Well, now it repeats itself. Isaac
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  tells Rebecca that we' re brothers please, that if they won' t
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  take you and me they' ll kill me. Again. We have explained
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  this and we have to make a podcast on this subject, which is in
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  Antiquity, probably one of the reasons for war that existed in Antiquity was for
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  women. Surely this was a cause of war in Antiquity, because again,
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  what happened in a nomadic village if there were no women, the people would
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  die out, if there were not enough young women of childbearing age? What
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  if in one village there were not enough women of childbearing age, since that
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  village was extinct and if there were no women in that village, they were
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  more than likely, more than likely, that war would be waged on another
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  town and it would be more likely to be kidnapped. Okay. In fact,
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  we have already told myths that make this reality a priority. Troy'
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  s war, the sabbatical trail, it' s worth how Zeus kidnapped and
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  raked all the woman he wanted, et cetera, et cetera, et cetera.
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  Then it was surely this was due to a social reality, that a
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  couple entered a country and it was perfectly feasible for the strongest to arrive and
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  tell the man we killed him and we stayed with the woman. This was
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  probably the day to day, at that time. Okay, well, we
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  see that Isaac gets to Grars, there he thrives, gets rich and gets
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  so rich that they have to throw him out. Okay, he' s
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  gonna see it, he' s gonna go there, abimelech goes and he
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  says, hey, you know it' s made very powerful. Let'
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  s pass, let' s pass, I remember, so there' s
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  a pact between Abimelech and Isaac. Okay, and now we' re in
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  the final chapter. Okay again and attention says at the end of chapter twenty
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  - six and this goes to a question. Attention to the cha live,
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  this only for the most advanced students. Okay, this is for the most
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  advanced students. It says in verse thirty- four of chapter twenty- six.
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  She said she was forty years old, and took Judith, the daughter
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  of Beri the Gittite, and Bessemat, the daughter of Long the Gittite,
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  as wives, who went to Isaac and cast back a bitter sorrow. I
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  repeat it' s aut takes two wives, one is called Judith and again
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  it' s Mat, and both were getaas, they were getaas. I
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  ' ll give you a hint. The Gittites were Canaanites and Isaac says here
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  and says they went to Isaac and rebeked a bitter heaviness of the son Esau
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  marries two wives who are Getahites or that we may understand Canaanite. And this
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  is a sadumbre margle for Isaac and Rebecca. And here' s the question
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  why. Why this is a pain in the ass for Isaac and Rebecca.
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  Someone knows why Isaac and Rebecca, to them it is a bitter sorrow that
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  their son marries two Canaanite women. Whoever answers this to me, that is,
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  is the lychee, that is to say, graduates. Whoever answers me
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  to this comes to give him the professorship, that is. It' s
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  very difficult. This is very difficult. I know because I' m trying
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  this episode. Why, why do you hate the Canaanites? What had the
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  Canaanites done? Why couldn' t the Hebrews join the Canaanites? One explanation
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  we' ve given. I see that in the chat no one, no
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  one is responding says what the direct is about. We are commenting in the
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  books of the Bible on why, why is Saul and why does not Rebekah
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  anger Isax, get angry with his son and isa Health who marries two Canaanite
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  women. People remember the story of Sem Ham and Japheth, sons of Noah.
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  We already said that Kang received a curse for having laughed at his father
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  and that the descendants of Khang were condemned to ses serfs of the sons of
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  saint and Japheth vale and one of the peoples of cam were the Canaanites so
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  that Canaan. According to that account of sen kangi Jafet he was already expected
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  to be confronted with the Hebrew people and not only was he confronted, but
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  the Canaanites would have to serve the Hebrews, because that was already in the
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  account of genesis, in which he tells how Noah curses his son by telling
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  him that his descendants will have to serve the other two, so that Abraham
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  is descendant of Vale, but the Canaanite people are descendant of kam Vale.
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  So there was already a Biblical curse, there was already a curse on the
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  Canaanite people. That' s why you couldn' t get that one with
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  two Canaanites, with two Canaanite women. His God had said it. His
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  God had said Dio. Don' t join the Nos. No. No,
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  the Canaanites are going to be eight servants. You cannot join them,
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  so as that was a curse that was already in the Bible, or that
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  was already in the account for isa for Isaak and Rebekah. That' s
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  a curse. They were already facing the Canaanites from Shint Kang and Jafet and
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  we arrived, we said to chapter 27 Vale and here, well I don
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  ' t know if I mentioned it before. Isaac had both sons. Isaac
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  ' s favorite was Saul Vale and Rabica' s preferred one was Jacob.
• 25:56
  Well, one day and he' s too old to see you' re
• 26:00
  almost blind. Tell him or she goes hunting and prepare me a stew.
• 26:04
  Prepare me a good stew of those I like that it' s time to
• 26:07
  give you my blessing. This Rebecca is hearing it and Rebecca takes the other
• 26:12
  son, Jacob and tells her now quickly, quickly, your father is going
• 26:17
  to die and you' re going to give Saut the blessing so take advantage
• 26:19
  of your brother, put yourself on the skins that your brother usually wears and
• 26:23
  cheats on your father and pretend to be that ut and so you will receive
• 26:30
  the blessing of the birthright. And so did James. James obeyed his mother.
• 26:37
  He disguised himself as esaut approached his father Isaac and said good. And
• 26:41
  here I am, here, here I am, I' m dad,
• 26:45
  I' m esautha and he doesn' t think at first he suspects something
• 26:48
  up to three times you ask him, but I' m sure it'
• 26:49
  s you. But I' m sure you' ll do it,'
• 26:53
  cause I' m sure something was suspicious. Let' s remember the father
• 26:56
  hardly sees he' s almost blind enough to agree. And finally, well,
• 27:00
  Isaac is deceived and ends up blessing Jacob, believing that that saut in
• 27:07
  these that esauth returns and learns of the deception and enters from the deception.
• 27:12
  But Isaac can no longer be denied, he can no longer reverse that blessing.
• 27:18
  The primogeniture has already been taken by Jacob, first because he bought it
• 27:25
  for a plate of lentil and second because he just cheated on his father by
• 27:30
  disguised as his brother. Jacob finds out, Jacob, finds out, Forgiveness,
• 27:33
  Saul finds out and swears, revenge, esaut swears he will kill his
• 27:40
  brother and the mother tells Jacob, Bete, Bete and where he is going.
• 27:44
  Jacob is going to Harang where Lavan, his brother, was. I
• 27:49
  remember going north of Mesopotamia, where Laban was, Rebecca' s brother,
• 27:53
  Nahor' s son, Abraham Vale' s brother. Again we see that
• 27:59
  journeys Again we see a people who are traveling again we see a people traveling
• 28:03
  with new reflections of those seminomadic peoples and again the explanation we have given before.
• 28:08
  Hackou fled forgiveness that Saul swears, revenge and swears to kill his brother.
• 28:14
  What can this be talking to us two brothers who hate each other,
• 28:18
  yes or probably two nations who hate each other. In the end, this
• 28:21
  account is perhaps talking about two nations that hate each other, of two tribes
• 28:23
  that hate each other, of two nations or two related tribes that are willing
• 28:27
  to wage war with each other. That must be what he' s responding
• 28:33
  to. This account is not to the story of two brothers who hate each
• 28:37
  other and want to kill each other, but to the story at the origin
• 28:41
  of the confrontation between two nations who are families. And to that I must
• 28:47
  have been responding well so far to today' s show. I hope you
• 28:51
  found it interesting. I remind you that my book Looking for Utopias is at
• 28:56
  your disposal, a book in which we tell how society has arrived as humanity
• 29:00
  has come to build rich and prosperous societies where everyone could fulfill their dreams.
• 29:06
  There are examples in history. We count them in our book looking for utopias.
• 29:10
  We try to extract the scenes for application in the present, at this
• 29:14
  very complicated and good moment. I hope you enjoyed today' s show and
• 29:17
  I' ll see you in the next episode and remember you. I remember
• 29:18
  you. If you want to see me live, follow me in instagram,
• 29:22
  in the restless teacher so you can see me every week a strong Hug?