EVIL in GENESIS

A Contextual Analysis of Hebrew Lexemes for Evil in the Book of Genesis

INGRID FARO

STUDIES IN SCRIPTURE & BIBLICAL THEOLOGY

Evil in Genesis: A Contextual Analysis of Hebrew Lexemes for Evil in the Book of Genesis

Studies in Scripture & Biblical Theology

Copyright 2021 Ingrid Faro

Lexham Press, 1313 Commercial St., Bellingham, WA 98225

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Print ISBN 9781683594512

Digital ISBN 9781683594529

Library of Congress Control Number 2020950421

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To my son, Walter

“… I have written to you, young man, because you are strong,

and the word of God abides in you,

and you have overcome

the evil one.”

1 John 2:14

Contents

Abstract

Acknowledgments

List of Tables

List of Abbreviations

1. Introduction

Part I: The Data

2. Occurrences of Evil (רע ,רעה ,רעע) and Distribution of Forms in Narrative and Direct Discourse and Speech Act

3. Semantic Field and Range of Meaning: Paradigmatic and Syntagmatic Collocations of רע (Evil)

Part II: The Focus: Two Key Cognitive Connections with Evil

4. Tracing the Relationships between Sight, Good, and Evil

Part III: Synthesis

5. Following the Plot Conflict through Genesis: Conceptual and Theological Observations and Implications

6. Conclusion

Appendix

Bibliography

Related Bibliography

Subject Index

Scripture Index

Abstract

The goal of this two-part study is to contribute to a biblical understanding of the meaning and use of evil through a contextual analysis of the lexemes for evil (רע ,רעה ,רעע) in the received Hebrew text of Genesis (mt). In Part I (analysis of the data), evil is found to be a hypernym, referring to a wide semantic range: from unpleasant, displeasing, deficient, to harmful, sinful, or wicked. Good and evil play a role in developing the plot conflict woven throughout the literary structure of Genesis in interlinking textual connections. Through collocations, exegetical, and literary analysis, evil contrasts with the broad use of good, which encompasses the domains of pleasant, delicious, abundant, flourishing, harmonious, blessed, peaceable, and righteous. The foundation is established for the Deuteronomic triads of good-blessed-life versus evil-cursed-death, embodied through human choice between following God or not. Evil is also most closely collocated with words pertaining to sight, which carries a canonical weight of significance in how God and humanity perceive good and evil.

In Part II, attention is focused on the two primary word groupings associated with evil in Genesis: of sight and goodness. These are traced through each major unit of text, helping develop the larger concept of evil in ...