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By John T. Fitzgerald, Fika J. van Rensburg, Herrie F. van Rooy
Animosity in its numerous types, together with enmity, struggle, murder, household violence, spiritual hostility, and retaliation, is a perennial challenge that has plagued each type of interpersonal and foreign dating because the sunrise of human lifestyles. The essays during this quantity, delivering views from 3 continents, study how animosity is known and provided within the biblical textual content and its old 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 may handle this challenge within the modern global, which this present day is a urgent international main issue. 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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Additional info for Animosity, the Bible, and Us: Some European, North American, and South African Perspectives
The person who ended the life of his brother has to deal not only with his brother but with Yahweh as well. God calls Cain to account, but Cain resolutely dismisses responsibility for his brother Abel (v. 9). ”). However, the murder committed in secret cannot remain hidden: even if Abel is permanently silenced, his blood calls out (v. 10). This blood is crying (q(c: the “Zeter ruf ”) to Yahweh for retribution for the crime committed. It is not necessarily the notion of blood feud that is at issue here.
7: the “door” at which sin is crouching is that of the mouth, the tongue. 33. Van Wolde, “The Story of Cain and Abel,” 35: “It can be seen as pointing ahead to the actual elimination of the other”; see also McEntire, Blood of Abel, 23. According to Craig, “Questions outside Eden,” 118, the author creates tension on purpose by not giving the content of the discussion between Cain and Abel. 34. See Walter Brueggemann, Genesis (Interpretation; Atlanta: John Knox, 1982), 60; Westermann, Theologie des Alten Testaments, 104.
It is evident that the tenor of this dialogue is that God wants to prevent man from giving in to the evil of violence. 3. Second Scene: The Deed (Gen 4:8) It will strike the reader that the first dialogue is broken off: Cain does not give an answer. When he speaks, he speaks to his brother Abel (v. 8). 32 Some exegetes make this need into a virtue by claiming that this silence is telling, testifying to the negation of the 28. So Bernd Janowski, “Jenseits von Eden: Gen 4,1–16 und die nichtpriesterliche Urgeschichte,” in Die Dämonen Demons: Die Dämonologie der israelitisch-jüdischen und frühchristlichen Literatur im Kontext ihrer Umwelt (ed.
Animosity, the Bible, and Us: Some European, North American, and South African Perspectives by John T. Fitzgerald, Fika J. van Rensburg, Herrie F. van Rooy