Some stories in the Bible are so clearly contemporary that critical scholars in the year 4000 will almost certainly view them as interpolations from our own period. The Temptation of Christ (Matthew 4:1-11) is an example. Immediately after his baptism Christ went off to fast and pray, and the devil tempted him with the conquest of natural necessity, the solution of economic problems, and limitless political power. Christ rejected all three and proceeded to preach repentance for the sake of the Kindom of Heaven, which (the point seems to be) is none of those things. The story is patently more relevant to debates among Christians in the modern period than it could conceivably have been in the first century. Or so our future scholars will argue when attributing it to the 1800 – 2000 A.D. layer of sources for the gospel accounts.
The same is likely in the case of the account of Babel (Genesis 11:1-9). According to that account, man tried to establish a totally unified world order by abolishing through technology the distinction between heaven and earth. In that totally human new order nothing was to be “restrained from them, which they have imagined to do.” It didn’t work though—the attempt to get rid of the distinction between heaven and earth and create a unified order of things fully subject to man’s dominion had the surprising effect of making cooperation and even communication impossible. That makes sense from a philosophical standpoint, since language can’t mean anything unless it refers in the first instance to things we don’t control, but the issue never become a practical one until the present day. It seems then that it’s doubtful that future scholars will take seriously the traditional account that the story dates from the pre-1950 period.