By John T. Fitzgerald, Fika J. van Rensburg, Herrie F. van Rooy
Animosity in its a number of kinds, together with enmity, battle, murder, household violence, spiritual hostility, and retaliation, is a perennial challenge that has plagued each kind of interpersonal and foreign dating because the sunrise of human lifestyles. The essays during this quantity, supplying views from 3 continents, study how animosity is known and offered within the biblical textual content and its historic and literary contexts. The authors realize even as that the Bible itself and the way it's been used have occasionally contributed to the matter of animosity and hence search to glean any insights that will deal with this challenge within the modern global, which this day is a urgent worldwide obstacle. The participants are Henk Bakker, Paul B. Decock, John T. Fitzgerald, J. J. Fritz Kr??ger, Outi Lepp?¤, Dirk G. van der Merwe, Marius Nel, Eric Peels, Jeremy Punt, Fika J. van Rensburg, Rainer G. H. Reuter, Herrie F. van Rooy, Eben Scheffler, and Eveline van Staalduine-Sulman.
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Extra resources for Animosity, the Bible, and Us: Some European, North American, and South African Perspectives
The Mark of Cain (Gen 4:15b) Perhaps the most surprising element in the whole pericope 4:1–16 is that the murderer, who was just punished by God with a severe curse, receives the promise of God’s protection. Yahweh wants to be the keeper of the man who did not want to be his brother’s keeper. Every biblical scholar agrees that it is obvious that the mark of Cain, in opposition to the meaning that is often given to it in popular speech, does not refer to a shameful stigma. In the context of Gen 4, the mark is obviously something that deters potential attackers and, therefore, offers protection.
16. … the doctrines the Torah wished to inculcate here are not comprised in the episodes it relates, but in the words of the Lord that it connects therewith,” says Cassuto rightly (From Eden to Babel, 183–84). ” 17. Compare 2:23. The explanation of Eve’s words in v. 1 as a proud shout of triumph (“As Yahweh did, I have created a man”) is less plausible, since in that case one would expect a different preposition, but also because anywhere else the verb hnq with the meaning “to create” has God as the subject; see Edward Lipiński, “hnq,” ThWAT 7:63–71.
5b; see also Jer 3:12). 2. 25 Yahweh, who did not accept Cain’s offering, did not forsake Cain. The cause of this intervention is given in verse 5b: the great anger of Cain. Apparently, Yahweh knows about Cain’s inner motives and feelings and puts them in the light of doing good or not doing good (b+y). Unfortunately, verse 7 is notorious for being cryptic both in its syntactical and exegetical respects, and therefore its explanation is but tentative. The least difficult is verse 7a: over against the “falling” (lpn) of the face, God places the “lifting up” ()#&n) of the face.