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""I will be an enemy to your enemies": the genocidal ideal in the Hebrew Bible and its legacy". Religion and Violence in Western Traditions: Selected Studies. Routledge Studies in Religion. Taylor & Francis. ISBN 978-1-000-40908-6. Hofreiter, Christian (2018). Making Sense of Old Testament Genocide: Christian Interpretations of Herem Passages ...
Warfare represents a special category of biblical violence and is a topic the Bible addresses, directly and indirectly, in four ways: there are verses that support pacifism, and verses that support non-resistance; 4th century theologian Augustine found the basis of just war in the Bible, and preventive war which is sometimes called crusade has also been supported using Bible texts.
Nowhere in the Old Testament does it directly state that one should hate one's enemies, but it is implied by several verses, such as in Psalm 137 that calls for vengeance. However at several places in the Old Testament there are also limited calls to love one's enemies such as 1 Samuel 24:19. [2]
Warfare represents a special category of biblical violence and is a topic the Bible addresses, directly and indirectly, in four ways: there are verses that support pacifism, and verses that support non-resistance; 4th century theologian Augustine found the basis of just war in the Bible, and preventive war which is sometimes called crusade has also been supported using Bible texts.
The Old Testament is not alone in containing imprecations: Matthew 23:13: [1] "But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in."
Haman Begging the Mercy of Esther, by Rembrandt. Haman (Hebrew: הָמָן Hāmān; also known as Haman the Agagite) is the main antagonist in the Book of Esther, who according to the Hebrew Bible was an official in the court of the Persian empire under King Ahasuerus, commonly identified as Xerxes I (died 465 BCE) but traditionally equated with Artaxerxes I or Artaxerxes II. [1]
They write that, "[i]n numerous Old Testament texts the power and glory of Israel's God is described in the language of violence." They assert that more than one thousand passages refer to YHWH as acting violently or supporting the violence of humans and that more than one hundred passages involve divine commands to kill humans.
However, the statements expressed here are far from unique to Jesus. Throughout the Old Testament and Jewish commentaries it is asserted that worship without a moral life is useless. [5] Albright and Mann note that this verse is one of the most important pieces of evidence for the Gospel of Matthew being written before 70 CE.