![]() They are also used both separately and in combination throughout the remainder of the Hebrew Bible describing robbing the poor (Isaiah 3:14, 10:2 Jeremiah 22:3 Micah 2:2, 3:2 Malachi 1:3), withholding the wages of a hired person (cf. In the Torah the terms gazal (rob) and asaq (oppress) are frequently used in combination to describe the human violence of taking/robbing/plundering as oppression of the poor which may or may not include physical, verbal or other types of harm. The notion that a false witness threatens life and well-being appears in fuller form in the Psalter." : 3 19:16 characterize a false witness as ʿēd ḥāmas (a “violent witness”). " : 10–11 "The term Hamas sometimes appears as a cry to God in the face of injustice (Jer. "Sometimes the word refers to extreme wickedness ( Isaiah 53:9 59:6) where physical violence may or may not be. Hamas may refer to verbal or even ethical violence. "However, the word hamas in the Old Testament also appears in the contexts of sin and injustice against God and one's fellow-man, judicial affairs, structural violence and the theodicy problem". Hamas, meaning 'violence, wrongdoing', is the Hebrew Bible's primary term for violence and it is first used in Genesis 6:11: "the earth was corrupt in God's sight, and the earth was filled with violence." : 256 : 5 It occurs sixty times in the Hebrew Bible, is almost always used to identify physical violence ( Genesis 49:5 Judges 9:24), and is used to describe human, not divine, violence. : 119–129, 251 In the Hebrew Bible/Old Testament Terms Part of a series on the It is accompanied by disgust on the part of the biblical writers. They define as violent anything that destroys the inter-relationship, interdependence and wholeness of life and its environment they depict scheming, arrogant and dishonest speech, especially that aimed at oppressing the poor, as violent in its effect : 3 violations of justice are defined as particularly egregious forms of violence in an early understanding of natural law and violations of purity and sanctity are seen as a kind of violence that defiles the land, its people, and the sanctuary. ![]() : 3, 6 The biblical writers used their own themes, cultural explanations, and theological logic to define violence as a problem in four general categories. : 261īiblical writers defined and interpreted violence in culturally specific terms based upon the values of the age in which they lived. : 10–12 The Bible reflects how perceptions of violence changed over time for its authors and its readers. : 1–2 Modern scholarship on violence in the Bible tends to fall into two categories: those who use modern ethics to critique what they see as the violent legacy of monotheism, and those who approach the topic from a historical and cultural perspective. : 1 In the twenty-first century, the definition has broadened considerably to include acts that used to be seen as acceptable. ![]() The definition of what constitutes violence has changed over time. : Introduction The texts have a history of interpretation within the Abrahamic religions and Western culture that includes both justification of and opposition to acts of violence. Among the violent acts included are war, human sacrifice, animal sacrifice, murder, rape, genocide, and criminal punishment. The Hebrew Bible and the New Testament both contain narratives, poems, and instructions which describe, encourage, command, condemn, reward, punish and regulate violent actions by God, individuals, groups, governments, and nation-states. ![]()
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