Sumber Bahasa Inggris Kain Habel

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Antonius William}{\creatim \yr2021 \mo10 \dy19 \hr9 \min6 }{\revtim \yr2021
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\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 Cain and Abel (4:1-
16) }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch \dbch
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\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 The story of Cain
and Abel is placed after the garden as the second stage of human development, but
must be seen as an independent tale. It, too, has many similarities to Mesopotamian
discussions about the origins of work. The ancient conflicts between farmers, who
desire fenced-in fields, and sheepherders, who need open rangeland, may lie behind
the present story, but it is used by Israelite tradition to make a point about
human moral decision making. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24
\rtlch \alang1025 \ltrch \dbch \af0 \hich \af0 \loch \f0 \lang1057 \langnp1057
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\langfe1057 \langfenp1057 \alang1025 means \uc1 \u8220 ?puff of air,\uc1 \u8221 ?
perhaps symbolic of the outcome of the narrative. No reason is given why Abel}
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\alang1025 s sacrifice pleases God more than Cain's does, and we should not ask.
The authors are more interested in Cain}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0
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\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 s reaction, which is
the welling-up of hot anger and envy. It leads him to violence that is calculating
and yet uncontrolled. The actual murder is described very sparely, for its horror
is obvious. But the aftermath is given great attention. God expresses concern for
the brother, and Cain}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
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\langfenp1057 \alang1025 \uc1 \u8217 ?}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 s cynical reply is immediately rejected. God
demands that we indeed be our brother's keepers}{\rtlch \fcs1 \af0 \afs22 \ltrch
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\langnp1033 \langfe1057 \langfenp1057 \alang1025 -}{\rtlch \fcs1 \af0 \afs22 \ltrch
\langnp1057 \langfe1057 \langfenp1057 \alang1025 under pain of being cursed! }
\par }\pard \plain \qj \li0 \ri0 \lisb0 \sa160 \lisa0 \sl360 \slmult1 \widctlpar
\aspalpha \aspnum \adjustright \lin0 \rin0 \itap0 \rtlch \fcs1 \af0 \afs22
\ltrch \fcs0 \fs22 \rtlch \alang1025 \ltrch \loch \af4 \hich \af4 \dbch \af0
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 Yet even though we
have a parallel here to the garden of Eden story in which the man is alienated from
the soil (the }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch
\langfenp1057 \alang1025 'adam}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24
\langfe1057 \langfenp1057 \alang1025 /\uc1 \u8217 ?}{\rtlch \fcs1 \af0 \afs22
\ltrch \fcs0 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0 \loch \f0
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 adamah}{\rtlch \fcs1
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 pun of 2:4-17) and
will bear the mark of sin}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 \uc1 \u8217 ?}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 s curse wherever humans go, God still shows
mercy in the end when Cain is allowed a new start. But geography is a symbol. Just
as Adam and Eve move farther East after being expelled from Eden, so Cain moves
farther away from God than humanity was originally intended to be. The land of }
{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch
\alang1025 Nod}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 in v. 16 suggests alienation as well as \uc1 \u8220 ?
wandering.\uc1 \u8221 ?}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 \par }\pard \plain \qj \li0 \ri0 \lisb0 \sa160 \lisa0
\sl360 \slmult1 \widctlpar \aspalpha \aspnum \adjustright \lin0 \rin0 \itap0 \rtlch
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 \par }\pard
\plain \qj \li0 \ri0 \lisb0 \sa160 \lisa0 \sl360 \slmult1 \widctlpar \aspalpha
\aspnum \adjustright \lin0 \rin0 \itap0 \rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs22
\rtlch \alang1025 \ltrch \loch \af4 \hich \af4 \dbch \af0 \lang1057 \langnp1057
\langfe1057 \langfenp1057 \alang1025 {\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \i1
\langnp1057 \langfe1057 \langfenp1057 \alang1025 Sumber 2:}{\rtlch \fcs1 \af0
\afs22 \ltrch \fcs0 \b1 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 \par }\pard
\langfe1057 \langfenp1057 \alang1025 {\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1
\langnp1057 \langfe1057 \langfenp1057 \alang1025 Cain's Mur}{\rtlch \fcs1 \af0
\afs22 \ltrch \fcs0 \b1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0
\loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 d}{\rtlch
\fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 er
o}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch \alang1025 \ltrch
\alang1025 f}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 A}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1
\langnp1033 \langfe1057 \langfenp1057 \alang1025 bel}{\rtlch \fcs1 \af0 \afs22
\ltrch \fcs0 \b1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0 \loch \f0
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 (4:1-16 Jl).}{\rtlch
\fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 The entire
chapter, though of diverse traditions, is now a unity: the vb. \uc1 \u8220 ?to
know\uc1 \u8221 ? introduces sections within it, }{\rtlch \fcs1 \af0 \afs22
\ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0 \loch \f0
\lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 v}{\rtlch \fcs1 \af0
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 v 1-2, 9-16, 17-22,
and 25-26. The number seven recurs in vv 15 and 24}{\rtlch \fcs1 \af0 \afs22 \ltrch
\langnp1033 \langfe1057 \langfenp1057 \alang1025 ;}{\rtlch \fcs1 \af0 \afs22 \ltrch
\langnp1057 \langfe1057 \langfenp1057 \alang1025 Lamech is the seventh in the
generation, and several words occur seven times (\uc1 \u8220 ?Abel,\uc1 \u8221 ?
\uc1 \u8220 ?brother,\uc1 \u8221 ? \uc1 \u8220 ?name\uc1 \u8221 ?) or 14 times
(\uc1 \u8220 ?Cain\uc1 \u8221 ?). The chapter also continues the preceding story:
disobedience and punishment continue among the children of the man and the woman.
The divine names in chaps. 2-4 appear 70 times (Elohim 40 times, Yahweh Elohim 20
times, Yahweh 10 times), the 70th (\uc1 \u8220 ?at that time people began to call
on the name of Yahweh\uc1 \u8221 ?) occurring in the final verse, 4:26 (Cassuto,
Genesis 1. 178-96). }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich
\af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 1-2.}
The birth of the brothers. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch
\langfenp1057 \alang1025 knew}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 : Connotes concrete experience and can express
sexual relations. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch
\langfenp1057 \alang1025 I have begotten a man with the help of Yahweh}{\rtlch
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 : Eve exults
in her procreative power given by Yahweh. There is a play on the name Cain,
something like \uc1 \u8220 ?I have gained Cain\uc1 \u8221 ? (NJV), the vb. means
\uc1 \u8220 ?to create,\uc1 \u8221 ? \uc1 \u8220 ?to beget.\uc1 \u8221 ? }
\alang1025 2. she then bore Abel}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 : The younger son, often preferred to the
older brother in biblical narrative. Abel's name needs no pun like Cain's to
explain it, the significance of \uc1 \u8220 ?(transitory) breath,\uc1 \u8221 ? is
sufficiently clear. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch
\langfenp1057 \alang1025 3-8.}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 The murder. }{\rtlch \fcs1 \af0 \afs22 \ltrch
\fcs0 \b1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0 \loch \f0
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 4-5.}{\rtlch \fcs1
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 }{\rtlch \fcs1 \af0
\afs22 \ltrch \fcs0 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 the choice
firstlings of his flock}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 : A hendiadys, lit., \uc1 \u8220 ?the firstborn of his
flock and from their fat parts.\uc1 \u8221 ? Most commentators believe Abel's
offering was the choice part and Cain's was not, but the emphasis falls on Yahweh's
inscrutable acceptance of one and not the other. }{\rtlch \fcs1 \af0 \afs22
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 7.}{\rtlch \fcs1 \af0
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 }{\rtlch \fcs1 \af0
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 If you act
rightly, acceptance flit., lifting, but if you do not act rightly, sin is a
croucher at the door Ji.e., in your path). Its intent is directed toward you, but
you are to master it:}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 As the literal transl. shows, Yahweh's response to the
distressed (not \uc1 \u8220 ?angry\uc1 \u8221 ?) Cain is extremely difficult to
understand and may be corrupt, all transls. are uncertain. }{\rtlch \fcs1 \af0
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 8.}{\rtlch
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 }{\rtlch
\fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 let
us go into the field}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 : I.e., unfreguented country, this shows that Cain's
murder was premeditated. The phrase has dropped out of the MT by haplography but is
preserved by the ancient versions. Cain's reaction to God's circumscribing command
is to hate his favored brother. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1
\langnp1057 \langfe1057 \langfenp1057 \alang1025 9.}{\rtlch \fcs1 \af0 \afs22
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 Yahweh confronts Cain,
and Cain disavows Abel. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch
\langfenp1057 \alang1025 10-12.}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24
\langfe1057 \langfenp1057 \alang1025 Hark, your brother's blood cries out to me
from the ground. Now you are cursed from the ground}{\rtlch \fcs1 \af0 \afs22
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 : The earth, which drank
his brother's blood, becomes the instrument of the punishment by not Yielding its
fruit and by being the place an which Cain wanders. Cain will bea \uc1 \u8220 ?
ceaseless wanderer\uc1 \u8221 ? (hendiadys: lit., \uc1 \u8220 ?}{\rtlch \fcs1
\f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 a}{\rtlch \fcs1 \af0
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 fugitive and a
wanderer\uc1 \u8221 ?). }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch
\langfenp1057 \alang1025 13-15.}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 When Cain pleads that the effects of his sin are
unbearable, God promises protection (implied in the literal \uc1 \u8220 ?
therefore\uc1 \u8221 ?) and gives him a mark. It is one of several gestures
in the Bible against the practice of blood vengeance. }{\rtlch \fcs1 \af0
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 16.}{\rtlch
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 Cain settles
in th}{\rtlch \fcs1 \af5 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch
\alang1025 e land of Nod, a play on Hebr n\uc1 \u257 ?}{\rtlch \fcs1 \af0 \afs22
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 d, the participle of
\uc1 \u8220 ?to wander" of v 12.}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 \par }\pard \plain \qj \li0 \ri0 \lisb0 \sa160
\hich \af4 \dbch \af0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025
\par }\pard \plain \qj \li0 \ri0 \lisb0 \sa160 \lisa0 \sl360 \slmult1 \widctlpar
\aspalpha \aspnum \adjustright \lin0 \rin0 \itap0 \rtlch \fcs1 \af0 \afs22
\ltrch \fcs0 \fs22 \rtlch \alang1025 \ltrch \loch \af4 \hich \af4 \dbch \af0
\afs22 \ltrch \fcs0 \b1 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 Sumber}{\rtlch
\fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0
\hich \af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 }
{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch
\alang1025 3:}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \i1 \fs24 \rtlch
\af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 4:1-16 }
{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch \alang1025 \ltrch \dbch
\alang1025 The Story of Cain and Abel}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0
\langnp1057 \langfe1057 \langfenp1057 \alang1025 \uc1 \u8212 ?After the oxpulaion
(rom the garden, two sons are born to the man mud his wife, }{\rtlch \fcs1 \af0
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 1\uc1 \u8212 ?
2.}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch \dbch \af0
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 On
the occasion of their oftering }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 sac}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 rifice, th}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 e}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 favour of Yahweh for the younger son and his
displensure with the elder son are made manifest, }{\rtlch \fcs1 \af0 \afs22 \ltrch
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 3 7.}{\rtlch \fcs1
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 Thereupon C}{\rtlch
\loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 a}{\rtlch
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 in, the }
\hich \af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 e}
lder son, commits the first murder, killing his brother Abel, }{\rtlch \fcs1
\af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 8\uc1
\u8212 ?10}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch
\alang1025 , for which Yahweh cond}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 e}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 m}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 n}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 s him toa life of wandering upon the earth, }
\alang1025 11-}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch
\langfenp1057 \alang1025 12}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 . On Cai}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 n}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 's protestation, however, that this banishment
has doomed him to a hopeless existence, }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0
\langnp1033 \langfe1057 \langfenp1057 \alang1025 13-}{\rtlch \fcs1 \af0 \afs22
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 14, Ya}{\rtlch \fcs1
\f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 h}{\rtlch \fcs1 \af0
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 weh guarant}
\hich \af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 e}
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 es
him his own protection, }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch
\langfenp1057 \alang1025 15}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch
\langfenp1057 \alang1025 -}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24
\langfe1057 \langfenp1057 \alang1025 16}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0
\langnp1057 \langfe1057 \langfenp1057 \alang1025 . }{\rtlch \fcs1 \af0 \afs22
\lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 \par }\pard \plain
\qj \li0 \ri0 \lisb0 \sa160 \lisa0 \sl360 \slmult1 \widctlpar \aspalpha \aspnum
\adjustright \lin0 \rin0 \itap0 \rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs22
\langfe1057 \langfenp1057 \alang1025 {\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0
\langnp1057 \langfe1057 \langfenp1057 \alang1025 Chh}{\rtlch \fcs1 \af0 \afs22
\ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch \dbch \af0
\hich \af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 }
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 4}
\hich \af4 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 -}
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 5
of Gn have a twofold function. On the one band, they bridge the gap between the
creation narrative and the story of' the flood: the flood stands at mid-point in t}
\hich \af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 hi}
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 s
salvation history between creation and the historical times that were introduced by
Abraham, and }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch
\alang1025 t}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 he gen}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 e}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 alogies of 5 and 10 serve to tie the parts together. }
\hich \af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 E}
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 ven
more theologically, these chh also are used to show that the sin introduced by our
first parents also claimed their descendants, who even surpassed their }{\rtlch
\loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 fa}{\rtlch
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 ther in his
rebellion. As this truth appears much more explicitly in ch 4 than in the genealogy
of 5, }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch
\alang1025 t}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 he final author of Gn has continu}{\rtlch \fcs1 \af0
\f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 e}{\rtlch \fcs1 \af0
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 d the story of the
Fall with the history of Cain and the Cainites, which is part of the same original
Yahwistic history. The story of Cain and Abel brings out mankind's need of
salvation in its strug}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 g}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 le with evil (cf 4:7 with 3:15). }{\rtlch \fcs1 \af0
\f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 F}{\rtlch \fcs1 \af0
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 urther, in v 10f the
divine sentence passed on man in banishing him from the garden is repeated and
intensified. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 The literary
form}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch \dbch
\alang1025 of this narrative (J) becomes apparent when it is closely examined.
\uc1 \u8220 ?This narrative did not originally treat of the sons of the first man,
for it supposes a developed civilization (v 2), that ritual has been already
instituted (v 3f), that there are other men who can kill Cain (v 14), and that
there is an entire clan which will protect him (v 15). It may refer to the
traditional ancestor of the Kenites (see Jg 1:16: 4:11: 1 Sm 15:6), perhaps the
same}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch \dbch
\alang1025 }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 as the Kenan who figures in the genealogy of Seth (Gn
5:9). At all events, J has detached this narrative from its historical context and,
in relating it to the origins of humanity, has given it an eternal value\uc1 \u8212
?after the revolt against God (the sin of paradise) comes the struggle of man
against man, to which is opposed the twofold commandment which sums up the Law, the
love of God and the neighbour (cf Mt 22:40)\uc1 \u8221 ? (de Vaux). Lacking
historical records of the earliest human beings who had lived countless centuries
and even millennia before, the author has used an ancient narrative which doubtless
had to do originaly with contrasting the life of the peasant and the shepherd, to
the advantage of the latter. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 \par }\pard \plain \qj \li0 \ri0 \lisb0 \sa160
\alang1025 1\uc1 \u8212 ?2.}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 J delights in popular etymologies. \uc1 \u8220 ?I have }
\alang1025 created}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24
\langfe1057 \langfenp1057 \alang1025 a man}{\rtlch \fcs1 \af0 \afs22 \ltrch
\langnp1057 \langfe1057 \langfenp1057 \alang1025 With Yahweh', i.e., Eve exults
that she has been allowed to share in the creative work of Yahweh, who made the }
\alang1025 first man}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 . Cain (}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1
\langnp1033 \langfe1057 \langfenp1057 \alang1025 q}{\rtlch \fcs1 \af0 \afs22 \ltrch
\fcs0 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0 \loch \f0
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 ayin}{\rtlch \fcs1
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 ) means 'smith', but
the primary meaning was probably \uc1 \u8220 ?}{\rtlch \fcs1 \af0 \afs22 \ltrch
\langnp1033 \langfe1057 \langfenp1057 \alang1025 f}{\rtlch \fcs1 \af0 \afs22 \ltrch
\langnp1057 \langfe1057 \langfenp1057 \alang1025 ashioner', derived from }
\alang1025 q}{\rtlch \fcs1 \af5 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch
\alang1025 \ltrch \dbch \af0 \hich \af5 \loch \f5 \lang1057 \langnp1057
\langfe1057 \langfenp1057 \alang1025 \uc1 \u257 ?n\uc1 \u257 ?}{\rtlch \fcs1
\af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich
\af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 \uc1
\u8217 ?}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 'make', }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 \uc1 \u8216 ?}{\rtlch \fcs1 \af0 \afs22 \ltrch
\langnp1057 \langfe1057 \langfenp1057 \alang1025 fashion': }{\rtlch \fcs1 \af0
\loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 q}{\rtlch
\fcs1 \af5 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0
\uc1 \u257 ?}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 niti,}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24
\langfe1057 \langfenp1057 \alang1025 \uc1 \u8216 ?I}{\rtlch \fcs1 \af0 \afs22
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 have created\uc1 \u8221
?. On this meaning of }{\rtlch \fcs1 \af5 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch
\langfenp1057 \alang1025 q\uc1 \u257 ?n\uc1 \u257 ?}{\rtlch \fcs1 \af0 \afs22
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 cf 14:19.22: Prv 8:22.
Abel (}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch \alang1025 \ltrch
\alang1025 h}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 e}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24
\langfe1057 \langfenp1057 \alang1025 bel}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0
\langnp1057 \langfe1057 \langfenp1057 \alang1025 ) is a \uc1 \u8220 ?breath',
doubtless an allusion to his very short life. }{\rtlch \fcs1 \af0 \afs22 \ltrch
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 3\uc1 \u8212 ?5}
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 .
No explanation is given why Yahweh accepted Abel's sacrifice and rejected Cain's.
Though later Jewish tradition (reflected also in Heb 11:45 1 Jn 3:12) }{\rtlch
\loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 e}{\rtlch
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 xplained this
on the basis of merit, the author doubtless intended a further Ylustration of the i
gratuity of God's choice, who also in the case of Isaac, Jacob, }{\rtlch \fcs1 \af0
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 et al}
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 .,
passed over the eldest son in favour of another. }{\rtlch \fcs1 \af0 \afs22
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 6\uc1 \u8212 ?7.}{\rtlch
\loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 In rejecting
Cai}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch \dbch
\alang1025 n}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 's sacrifice Yahweh has not thereby rejected Cain himself.
}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch \dbch
\alang1025 \uc1 \u8216 ?}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\langfenp1057 \alang1025 If you do well, }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0
\i1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0 \loch \f0 \lang1057
\langnp1057 \langfe1057 \langfenp1057 \alang1025 there is lifting up}{\rtlch
\loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 \uc1 \u8217 ?}
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 ,
i}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025 \ltrch \dbch
\alang1025 .}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 e. Cain can hold his head high (Castellino, von Rad). Sin
is personified as an animal (the serpent?) crouching at the door of Cain's heart
ready to pounce if he gives in to his evil inclination. Though prone to evil, man
is free to choose or to reject it. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1
\langnp1057 \langfe1057 \langfenp1057 \alang1025 9.}{\rtlch \fcs1 \af0 \afs22
\lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 Cain's answer to Yahweh
contains his own sentence: he is brotherless by his own choice (Bonhoeffer). }
\alang1025 10.}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 Blood, as the seat of life (Lv 17:11) was sacred to God}
\hich \af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 ;}
\hich \af0 \loch \f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 it
could not be eaten, but must be poured out on the ground and covered with earth (Lv
17:13f). But the earth will not receive and cover over this innocent blood that has
been slain. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 11\uc1 \u8212 ?12.}{\rtlch \fcs1 \af0 \afs22 \ltrch
\langnp1057 \langfe1057 \langfenp1057 \alang1025 In 3:17ff it was said only that
the earth would yield man its fruits reluctantly: here, in the face of this other
sin, the earth is Cain's total enemy. The rootlessness of nomadic life was seen as
a further punishment of sin. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24
\langfe1057 \langfenp1057 \alang1025 15\uc1 \u8212 ?16.}{\rtlch \fcs1 \af0
\f0 \lang1057 \langnp1057 \langfe1057 \langfenp1057 \alang1025 The }{\rtlch
\loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 \uc1 \u8216 ?}
mark of Cain' is not, as in the popular acceptation, the brand of a murderer, but a
sign to protect Cain. The reference is probably to a tribal marking which was to
give warning that anyone who did harm to Cain would have to fear the blood-
vengeance of his clan (the Kenites?). Blood-vengeance was a deterrent against total
lawlessness}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langfenp1057 \alang1025 ;}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
\alang1025
\langfenp1057 \alang1025 it was at the same time, howevs,' a sign of the existence
of such lawlessness, just as the giving of the Law with its stated provisions of
retribution (Ex 21:12ff, etc) would mark the end of this lawless period and be a
signal favour from God. }{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \i1 \fs24 \rtlch
\langfenp1057 \alang1025 N\uc1 \u244 ?d}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0
\langnp1057 \langfe1057 \langfenp1057 \alang1025 means 'wandering\uc1 \u8221 ? (Ps
56 (55):9), cf v 14.}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch \alang1025
\langnp1057 \langfe1057 \langfenp1057 \alang1025 \par }\pard \plain \qj \li0
\ri0 \lisb0 \sa160 \lisa0 \sl360 \slmult1 \widctlpar \aspalpha \aspnum \adjustright
\lin0 \rin0 \itap0 \rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs22 \rtlch \alang1025
\ltrch \loch \af4 \hich \af4 \dbch \af0 \lang1057 \langnp1057 \langfe1057
\langfenp1057 \alang1025 {\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \fs24 \rtlch
satu}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch \alang1025 \ltrch
\loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 Kain dan Habel
(4:1-16)}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b0 \fs24 \rtlch \alang1025
\af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 Kisah
Kain dan Habel ditempatkan setelah kisah taman (Eden) sebagai tahap kedua
perkembangan manusia, tetapi harus dilihat sebagai kisah independen. Ini juga
memiliki banyak kesamaan dengan diskusi Mesopotamia tentang asal usul pekerjaan.
Konflik kuno antara petani, yang menginginkan ladang berpagar, dan penggembala
domba, yang membutuhkan tanah terbuka, mungkin berada di balik cerita saat ini,
tetapi ini digunakan oleh tradisi Israel untuk menegaskan tentang pengambilan
keputusan moral manusia. Kain berarti "tombak" dan Habel berarti "embusan udara,"
mungkin simbol dari hasil narasi. Tidak ada alasan yang diberikan mengapa
pengorbanan Habel menyenangkan Tuhan lebih dari yang dilakukan Kain, dan kita tidak
boleh bertanya. Para penulis lebih tertarik pada reaksi Kain, yang merupakan luapan
kemarahan dan iri hati. Ini membawanya ke kekerasan yang penuh perhitungan namun
tidak terkendali. Pembunuhan yang sebenarnya digambarkan dengan sangat jarang,
karena kengeriannya sangat jelas. Tapi akibatnya diberikan perhatian besar. Tuhan
mengungkapkan perhatiannya kepada saudara itu, dan jawaban sinis Kain langsung
ditolak. Tuhan menuntut agar kita benar-benar menjadi penjaga saudara kita - di
bawah rasa sakit karena dikutuk!}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b0
\langfenp1057 \alang1025 {\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b0 \fs24 \rtlch
\langfenp1057 \alang1025 Namun meskipun kita memiliki paralel di sini dengan cerita
taman Eden di mana manusia diasingkan dari tanah ('adam/'adamah pun dari 2:4-17)
dan akan menanggung tanda kutukan dosa ke mana pun manusia pergi, Tuhan masih
menunjukkan belas kasihan pada akhirnya ketika Kain diizinkan memulai yang baru.
Tapi geografi adalah simbol. Sama seperti Adam dan Hawa bergerak lebih jauh ke
Timur setelah diusir dari Eden, demikian pula Kain bergerak lebih jauh dari Tuhan
daripada yang semula dimaksudkan oleh umat manusia. Tanah Nod dalam ay 16
menunjukkan keterasingan serta "mengembara."}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0
\b1 \fs24 \rtlch \alang1025 \ltrch \dbch \af0 \hich \af0 \loch \f0 \lang1033
\langfenp1057 \alang1025 {\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch
\sl360 \slmult1 \widctlpar \aspalpha \aspnum \adjustright \lin0 \rin0 \itap0
\alang1025 Sumber 2}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b1 \fs24 \rtlch
\af0 \loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025
Pembunuhan Kain terhadap Habel (4:1-16 Jl). Seluruh pasal, meskipun memiliki
tradisi yang beragam, sekarang menjadi satu kesatuan: ay. "mengetahui"
memperkenalkan bagian di dalamnya, ay 1-2, 9-16, 17-22, dan 25-26. Angka tujuh
muncul kembali dalam ay 15 dan 24; Lamech adalah yang ketujuh dalam generasi, dan
beberapa kata muncul tujuh kali (\uc1 \u8220 ?Abel,\uc1 \u8221 ? \uc1 \u8220 ?
saudara,\uc1 \u8221 ? \uc1 \u8220 ?nama\uc1 \u8221 ?) atau 14 kali (\uc1 \u8220 ?
Kain\uc1 \u8221 ?). Bab ini juga melanjutkan cerita sebelumnya: ketidaktaatan dan
hukuman terus berlanjut di antara anak-anak pria dan wanita itu. Nama-nama ilahi
dalam bab. 2-4 muncul 70 kali (Elohim 40 kali, Yahweh Elohim 20 kali, Yahweh 10
kali), ke-70 ("pada saat itu orang mulai memanggil nama Yahweh") terjadi di ayat
terakhir, 4:26 (Cassuto , Kejadian 1. 178-96).}{\rtlch \fcs1 \af0 \afs22 \ltrch
\langnp1033 \langfe1057 \langfenp1057 \alang1025 1-2. Kelahiran saudara-saudara.
tahu: Berkonotasi pengalaman konkret dan dapat mengekspresikan hubungan seksual.
Saya telah melahirkan seorang pria dengan bantuan Yahweh: Hawa bersukacita dalam
kekuatan prokreasi yang diberikan oleh Yahweh. Ada plesetan dari nama Kain, sesuatu
seperti "Saya telah memperoleh Kain" (NJV), vb. berarti \uc1 \u8220 ?
menciptakan\uc1 \u8221 ?, \uc1 \u8220 ?menciptakan\uc1 \u8221 ?. 2. dia kemudian
melahirkan Habel: Anak laki-laki yang lebih muda, sering kali lebih disukai
daripada kakak laki-lakinya dalam narasi alkitabiah. Nama Habel tidak memerlukan
permainan kata-kata seperti nama Kain untuk menjelaskannya, arti dari "nafas
(sementara)," cukup jelas. 3-8. Pembunuhan itu. 4-5. anak sulung pilihan dari
kawanannya: A hendiadys, lit., "anak sulung dari kawanannya dan dari bagian
lemaknya." Sebagian besar komentator percaya bahwa persembahan Habel adalah bagian
pilihan dan penawaran Kain, tetapi penekanannya jatuh pada penerimaan Yahweh yang
tidak dapat dipahami atas yang satu dan bukan yang lain. 7. Jika Anda bertindak
dengan benar, penerimaan melayang, mengangkat, tetapi jika Anda tidak bertindak
dengan benar, dosa adalah penunggu di pintu / di jalan Anda. Niatnya ditujukan
kepada Anda, tetapi Anda harus menguasainya: Sebagai terjemahan literal.
menunjukkan, tanggapan Yahweh terhadap Kain yang tertekan (bukan "marah") sangat
sulit untuk dipahami dan mungkin rusak, semuanya diterjemahkan. tidak pasti. 8.
mari kita pergi ke lapangan: yaitu, negara yang tidak bermusuhan, ini menunjukkan
bahwa pembunuhan Kain telah direncanakan. Ungkapan tersebut telah dikeluarkan dari
MT oleh haplografi tetapi dipertahankan oleh versi kuno. Reaksi Kain terhadap
perintah Allah yang membatasi adalah membenci saudara kesayangannya. 9. Yahweh
menghadapi Kain, dan Kain menolak Habel. 10-12. Hark, darah saudaramu berteriak
kepadaku dari tanah. Sekarang kamu dikutuk dari tanah: Bumi, yang meminum darah
saudaranya, menjadi alat penghukuman dengan tidak menghasilkan buahnya dan dengan
menjadi tempat dimana Kain mengembara. Kain akan menjadi "pengembara tanpa henti"
(hendiadys: lit., "seorang buronan dan pengembara"). 13-15. Ketika Kain memohon
bahwa efek dari dosanya tak tertahankan, Allah menjanjikan perlindungan (tersirat
dalam arti harfiah "karena itu") dan memberinya tanda. Ini adalah salah satu dari
beberapa isyarat dalam Alkitab yang menentang praktik pembalasan darah. 16. Kain
menetap di tanah Nod, sebuah plesetan dari Hebr n\uc1 \u257 ?d, bagian dari
"mengembara" dari ay 12.}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b0 \fs24 \rtlch
3:}{\rtlch \fcs1 \af0 \afs22 \ltrch \fcs0 \b0 \fs24 \rtlch \alang1025 \ltrch
\loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 4:1-16 Kisah
Kain dan Habel\uc1 \u8212 ?Setelah perkawinan itu (dari taman, dua anak laki-laki
lahir dari laki-laki yang mengompol istrinya, 1\uc1 \u8212 ?2. Pada kesempatan
pengorbanan mereka, perkenanan Yahweh untuk yang lebih muda anak laki-laki dan
ketidaksenangannya dengan anak sulung menjadi nyata, 3 7. Kemudian Kain, anak
sulung, melakukan pembunuhan pertama, membunuh saudaranya Habel, 8-10, yang mana
Yahweh menghukumnya untuk hidup mengembara di bumi, 11 -12 Akan tetapi, atas protes
Kain bahwa pengusiran ini telah menjatuhkannya ke dalam kehidupan tanpa harapan,
13-14, Yahweh menjamin dia perlindungannya sendiri, 15-16.}{\rtlch \fcs1 \af0
\loch \f0 \lang1033 \langnp1033 \langfe1057 \langfenp1057 \alang1025 \par }\pard
\langnp1033 \langfe1057 \langfenp1057 \alang1025 Chh 4-5 dari Gn memiliki fungsi
ganda. Di satu jalur, mereka menjembatani kesenjangan antara narasi penciptaan dan
kisah 'air bah: air bah berdiri di titik tengah dalam sejarah keselamatan antara
penciptaan dan zaman sejarah yang diperkenalkan oleh Abraham, dan silsilah dari 5
dan 10 berfungsi untuk mengikat bagian-bagian menjadi satu. Bahkan lebih teologis,
chh ini juga digunakan untuk menunjukkan bahwa dosa yang dibawa oleh orang tua
pertama kita juga merenggut keturunan mereka, yang bahkan melampaui ayah mereka
dalam pemberontakannya. Karena kebenaran ini muncul jauh lebih eksplisit dalam bab
4 daripada dalam silsilah 5, penulis terakhir Gn telah melanjutkan kisah Kejatuhan
dengan sejarah Kain dan orang-orang Kain, yang merupakan bagian dari sejarah
Yahwistik asli yang sama. Kisah Kain dan Habel memunculkan kebutuhan manusia akan
keselamatan dalam perjuangannya melawan kejahatan (lih. 4:7 dengan 3:15).
Selanjutnya, dalam ay 10f hukuman ilahi yang dijatuhkan kepada manusia dengan
mengusirnya dari taman diulang dan diintensifkan.}{\rtlch \fcs1 \af0 \afs22
\langnp1033 \langfe1057 \langfenp1057 \alang1025 \par }}

Sumber Bahasa Inggris Kain Habel

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Sumber Bahasa Inggris Kain Habel

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{\rtf1 \ansi \ansicpg1252 \deff0 \stshfdbch2 \stshfloch0 \stshfhich0

\deflang1033 \deflangfe1033 {\fonttbl {\f0 \froman \fcharset0 \fprq2 {\*\panose

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