By John T. Fitzgerald, Fika J. van Rensburg, Herrie F. van Rooy
Animosity in its a number of types, together with enmity, conflict, murder, family violence, spiritual hostility, and retaliation, is a perennial challenge that has plagued each kind of interpersonal and foreign dating because the sunrise of human life. The essays during this quantity, providing views from 3 continents, research 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 therefore search to glean any insights that will tackle this challenge within the modern global, which at the present time is a urgent international problem. The individuals 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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Additional resources for Animosity, the Bible, and Us: Some European, North American, and South African Perspectives
In vv. 1 and 7). Genesis 4 shows a clear internal coherence via the mention of community, pregnancy, and birth in verses 1, 17, and 25, the reprise of verse 15 in verse 24, and the inclusio of the invocation of the name of Yahweh in verses 1 and 26. At the same time, the pericope of verses 1–16 makes one neat unit with its own plot, starting with the mention of Cain’s rise “with Yahweh” (v. 1) and ending with his downfall “out of Yahweh’s presence” (v. 16). The text itself consists of an alternation of narrative and dialogue: 1–5, introduction; 6–7, first dialogue; 8, outrage; 9–15a, second dialogue; 15b–16, closing.
Cain’s answer is not a request, but a complaint and a protest. The murderer is afraid of being murdered. ’ ”41 These words form a solemn general verdict42 and bring about an unexpected turn in the story: even he who commits fratricide is put under divine protection. 5. Third Scene: The End (Gen 4:15b–16) The divine promise of judicial protection is confirmed to Cain in an almost sacramental manner by means of a mark. I deal with this mark in more detail in §5 below. In verse 16 the end of the story is told: Cain leaves, away from the countenance of Yahweh.
It is not entirely clear in which way the passage deals with the theme of sin. Most exegetes interpret the text as a reference to the threatening power of sin, which almost demonically tries to ensnare Cain completely in its power. 27 Or does the text contain the idea that for Cain, his brother Abel is the “door” 24. See also Gen 34:7; 1 Sam 18:8; Neh 4:1. Given, among other things, these parallels, the interpretation of Mynp lpn as an indication of a despondency must be rejected, contra Mayer I.