By John T. Fitzgerald, Fika J. van Rensburg, Herrie F. van Rooy
Animosity in its a number of varieties, together with enmity, warfare, murder, household violence, non secular hostility, and retaliation, is a perennial challenge that has plagued each type of interpersonal and overseas courting because the sunrise of human life. The essays during this quantity, providing views from 3 continents, research how animosity is known and provided within the biblical textual content and its ancient and literary contexts. The authors realize whilst 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 would deal with this challenge within the modern international, which this day is a urgent international trouble. The members 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
There is no conflict between the curse upon Cain’s life and the avenging of Cain’s death. The mark of Cain in verse 15 implies neither intensification nor reduction of the punishment. In conjunction with Cain’s words in verse 14 (not a prayer but a lament), verse 15 addresses nothing other than protection from death. The strength of the punishment is unmitigated. The punished murderer will have to live his life far away from God, but still not inaccessible to him. In this context the meaning of the judicial protection by the mark of Cain will be this: that by this mark Yahweh puts a stop to the downward spiral of violence.
See Klaas Smelik, Een tijd van oorlog, een tijd van vrede: Bezetting en bevrijding in de Bijbel (Zoetermeer: Boekencentrum, 2005). Peels: The World’s First Murder 35 worthwhile: with God, with one’s fellow man, with the earth, with oneself. Violence brings man wholly into a process of alienation and isolation. Life with violence is a life under the curse. Violence against the life of one’s fellow man turns against the inflictor himself, because the God who created life guards it and acts as judge.
For the addition “Let us go out to the field” by the versiones, see the text-critical apparatus of BHS. Too ingenious is the view of P. 8,” JSOT 27 (2002): 107–13, who interprets the syntaxis of v. 33 Whether or not that is true, it is certainly true that in a very concise way this passage tells us how man, who for the very first time in history is given the choice between good and evil (see 2:17; 3:5, 22), chooses in favor of evil. A further explanation is absent. The succinctness of this text, which is at the center of the whole pericope, displays something of the eruptive and irrational aspects of violence.