By Pamela Barmash
Studying the therapy of murder within the Hebrew Bible, this learn demonstrates that it truly is at once associated with the social constitution and faith of old Israel. Pamela Barmash reconstructs biblical legislations from either criminal texts and narrative texts and analyzes the legislation collections and files of tangible criminal circumstances from the traditional close to East.
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Extra resources for Homicide in the biblical world
23 In general in the Pentateuch, the role of the king is ignored. While this might tell us more about the Pentateuch than legal procedures, even in Deuteronomy, the one Pentateuchal text that acknowledges the monarchy, the king’s role in the legal process is submerged.
These demons were not to be treated lightly, just as the ofﬁcials should not be treated lightly. Like the ofﬁcials, the demons possessed a dual nature, both negative and positive: They could be benevolent or malevolent. Their presence is ambivalent because of this contrast. 10 ¯ . u reﬂects a conception of wrongdoing as a The analogy of sin to rabis powerful impulse that can either control Cain or be controlled by him, just ¯ . u can be beneﬁcial as well as detrimental. ” Furthermore, the root $br, while referring to a demon, is also twosided: It is not necessarily meant in a threatening sense.
God confronts Cain with a warning about the unpredictability and tenacity of the impulse to sin and then returns to confront him about his role in his brother’s slaying. God does not mention Abel’s death explicitly at ﬁrst but asks Cain about his brother’s whereabouts. Cain evades the question, knowing exactly what befell his brother, but unwilling to admit his part in it. When God rebukes Cain and announces his punishment, Cain is ﬁlled with feelings of shame and acute despair, and his acts adverbially in describing ta`.