Nearly three years ago I applied for and was accepted into a 78-credit hour Masters of Divinity in Theology program. I later attempted to reduce my workload and transferred into the more reasonable 50-credit hour Masters of Arts in Biblical Studies degree. I am now out of quarters, as they say, and have decided to cut my losses. I will leave with the 24-credit hour Graduate Certificate in Biblical and Theological Studies to show for my efforts. I have 56 credit hours total, but stubbornly and, I believe, biblically, I refused to complete the required thesis and thus forego the actual graduate degree.
24 of the other 32 hours I passed were in ancient languages. When it comes to scholarship, I prefer word study to anything else. How precisely do words work? Answering that is endlessly fascinating to me.
I confess that I would have loved to see future bio’s read, “Pete earned his Master’s of Divinity…” or hear, “…Pete comes to us having earned his Master’s…” But I had to do things my way. The truth is that I think the theological and biblical higher education degrees are the paper equivalent of bullshit. There. I said it.
First of all, any title that can generically cover studies in several religions are misleading from the beginning. Divinity? Who’s soul has divinity saved? You know the answer is, “No one’s,” and you don’t have a degree in Divinity. Amazing!
Secondly, the Bible is full of very intelligible words. Words like mountain, rock, rain, serpent, turn, and blood. Unity is another one. By my thinking, if we are not in unity as Christians, it often means we’re simply off topic. Let’s admit it. For Christians, the Gospel of Jesus Christ is the only topic. See for yourself if you doubt me. In any case, talk about it. Reconciling evolution with creation is not the Gospel of Jesus Christ. If you enjoy engaging in that type of mental gymnastic and know others who do too, by all means talk about it. If you lose friends over it, don’t talk about it; skip it like you would a difficult crossword puzzle. Keep the unity.
Thirdly, if I ran a seminary today, to accurately communicate to the fallen world what I was doing, I would confer to graduates only one degree: a Masters of Power. And I definitely would not recommend anyone enroll at my school. Can you imagine someone claiming to have earned a degree in power? And how could power be taught by books? What a joke he’d be. My first question to the new man-of-letters would be, “Which power, exactly? The wind? Heat? Speed? Darkness? Light? Forgiveness? Love? Make an actual claim, man!”
As it is, “Masters of Divinity” or “MA in Theology” plays only on a bygone era’s final unbroken string and merely reassures church-goers that they don’t need to read their Bible for themselves. Divinity and Theology are so general that their teaching solely requires that the institution’s curriculum be limited to trending positive ideas. But the Masters of Power degree, my way, would necessarily demand further specification. And instead of reassuring church-goers that they’re not being duped by some hack with a Bible, it would be an excellent metric by which to measure the preacher. Is he preaching that there’s power in some book? Power in some culture? Power in guilt and remorse? Or is he preaching that there is power in the Blood of Jesus? Power in the Word of God? Power in repentance? Power in holiness? Surely we all possess the mental faculties to discern the difference between these things.
Here me clearly: Jesus Christ is Lord of all. He holds all power. The adversary, the great serpent of old is defeated. This is good news. If someone let’s you know they disagree with this, thank them for their honesty and then pray that the Holy Spirit uses you to reveal Christ to them. When answering questions (they will have them) stick to Scripture and the spirit of Scripture. Think of yourself as the translator. You know their vocabulary and you know the Word of God. Be the friend they need. Feed them. In doing so, you’ll help them see the good news that they are already free.
Logan was the first movie I saw in the theater after one year away, over one year ago. Hoping to love it, I instead almost left the theater. Children being violently wounded on-screen? Shouldn’t there be a line?
Now with mother!, I feel like a bit of a hypocrite. It is a terrific film–but it puts the graphic, on-screen adult-on-child violence in Logan to shame in a way that I cannot yet reconcile.
Bluntly, Mr. Aronofsky’s motion picture is not for kids. But it is for adults, especially Christians.
Many of you know that I study ancient languages. In brief, you may be intrigued to learn that the naming conventions become tricky quickly. For example, you’ve likely heard of the Hebrew language. Maybe you’ve even heard that distinct from Modern Hebrew is Biblical Hebrew.
If you’re uncommonly interested in such things, you may be aware that within Biblical Hebrew there are designations for both Early and Late Biblical Hebrew–the difference being mostly related to vocabulary as opposed to grammar. Not surprisingly, Late Biblical Hebrew’s vocabulary shows influences from the surrounding culture’s languages. C’est la vie.
Most of you, however, will not know that there is something before Early Biblical Hebrew, that is clearly related to it, but which dates before it. The scholars who discuss this more ancient Hebrew variant call it Paleo-Hebrew.
See what’s going on?
This language is not exactly Hebrew, but it’s also not exactly a different language, nor dialect for that matter. It probably sounded like Early Biblical Hebrew, but the letters looked different. So to try and capture this complicated relationship, the prefix “paleo” is applied. (Sometimes it is also more simply labeled Old Hebrew.)
mother!, then, is likewise Mr. Aronofsky’s telling of, not the Bible’s story, but the Paleo-Bible’s story–except that there is no such thing, until now. And that is what makes the movie so phenomenal.
It has many of the elements of the Bible; for example, Father is the name of the creative storytelling poet who longs to be loved, and his newborn son is unintentionally killed by Father’s fanatical fans–who then eat the dead baby in some kind of cultic memorial ritual.
I’m telling you too much. You’re not going to watch it.
Don’t worry. This one is approved for all audiences.
Over my winter break (yes, I’m thirty-six and still have such things–though I do work full-time during them) I have been renewing my Certified Flight Instructor license via online testing. Truth be told, I haven’t flown in six years, but as I watch H- get older I am pretty sure that she will be my next student. So I keep my license in the event that, as ol’ Leo noted, “For once you have tasted flight…there you will long to return.” Plus, what kind of schmuck would I be for not teaching my daughter how to fly? Anyhow, that’s not the point of this post. The point of this post is to demonstrate how to use a current and trending event as the launching point for spreading the Gospel.
Current Event: Oprah seems to have reached a tipping point in her life. Will she run for president of the United States of America?
Launching point: Critics of Oprah have already pointed out that she is just a greedy celebrity, categorically the same as President Trump. One piece of evidence the critics cite is her recommendation and belief in the tactics of the best-seller The Secret, those tactics being positive thinking–often in opposition to medical science and other fruits of western civilization. Positive thinking, of course, is to the gracious non-believer exactly and only all that Christianity ever could be.
Spread the Gospel: Explore this Christianity-is-just-positive-thinking-like-The-Secret-and-therefore-unbelievable-too notion with the non-believer using James’ words. Here’s an example discussion.
Christian: So you don’t think positive thinking is the end-all-be-all, then?
Non-believer: Of course it isn’t. Go to the doctor if you’re sick for crying out loud.
Christian: You do know that Christianity does not believe in merely positive thinking, right?
Non-believer: Well, I know that there isn’t a god–no offense–and so all your praying and hoping is just helping you stay positive in this sometimes depressing life.
Christian: None taken. Here’s where I would like to have a moment to clarify something. Can I clarify something?
Christian: I don’t know your thoughts. And neither does the Bible tell me that I do. And vice-versa. We can’t read minds-
Christian: -but we can hear what each other says.
(Here’s the key move)
Christian: So this discussion isn’t really about positive thinking, is it?
Non-believer: I guess not.
Christian: To further evidence this, it was you, not me, who actually mentioned prayer first.
Non-believer: Ya got me. So what?
Christian: The question, then, at least in your mind–I know what I believe–is whether or not prayer is real. I’m not suggesting that I believe you or anyone else lies awake at night wondering this or even actively thinks about it often at all, but, at this moment, what appeared to be a question of positive thinking was actually a question of talking, a question of our tongue’s power. Agree?
Non-believer: I’m a bit lost and am not sure how to feel about how Oprah’s speech took us here, but yes, this is where we are.
Christian: We don’t have to keep talking about this. It’s heady and a bit deep, and I know you’re busy. Do you want to switch subjects?
Non-believer: No, I’ll hear you out.
Christian: Okay. You know and I know, basically everyone knows that human history includes this notion of praying, of talking, to beings that are not necessarily immediately in our presence or even claimed to be visible at all.
Non-believer: Sure. People used to believe and do a lot of other silly things too.
Christian: Some still do–like me–though I wouldn’t call it silly.
Christian: What I want to ask is, “Why don’t you think the tongue is powerful?”
Non-believer: I never said the tongue isn’t powerful?
Christian: You didn’t?
Christian: It’s okay. We’re talking about powerful things right now.
Non-believer: I didn’t say the tongue isn’t powerful.
Christian: Two thousand years ago Jesus’ brother James’ audience–if we can use James’ words to evidence his audience’s struggle–James’ audience seemed to think that since the tongue is so small it surely couldn’t be powerful. Unlike those primitive people, two thousand years later folks like you and me commonly say, “Ant’s are able to lift many, many times their own body weight,” alongside many other claims which scientific study has validated over time. So to us, it’s not even a question if small things are powerful. But then to James–not his audience–it wasn’t either. His claim was that the tongue was powerful, not that small things were powerful. He had no more trouble persuading his audience that small things were powerful than we have today. He simply said, “Look at the rudder on a ship if you’re unconvinced.” (Sidebar: If you’re waiting for the connection to the opening flying talk, planes have rudders. 🙂 )
Christian: Maybe now you can see why Jesus doesn’t seem to have written anything down.
Christian: Christianity is a big boys game. It couldn’t be any other way. Our tongues matter. You know this, I know this. What we say matters. So now, and you don’t have to answer me this instant, I want to ask you another question.
Non-believer: What’s that?
Christian: It’s the same question Jesus asked long ago. Before his crucifixion and resurrection, Jesus was teaching about the so-called “Son of Man” and his listeners were offering various names as to who the different and competing groups of the time suspected this person to be. As the answers came in, none of the answers were “Jesus” or “you.” Then Jesus narrows his question and says, ‘Who do you say that I am?” Peter answered, “You are the Christ, the Son of the living God.” To which Jesus answered, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven.” So I’m asking you, out loud, with my tongue, “Who do you say Jesus was?”
Non-believer: (Go. Find out for yourself what he or she says. Their answer may surprise you.)
My semester has ended. Over the course of it I wrote three papers. If you’d like to read any of them, just let me know and I’ll send ’em your way.
I called the first,
Exegetical Paper on Proverbs 1:1-16.
It was for a class on Biblical Hebrew, but is written in English. Though, I will warn you that many of the English words I had to use are essentially a foreign language. It includes sentences like, “Specifically, the many infinitives with which the book opens cause many to attempt to clarify just what exactly they mean and who exactly the audience is.” And this gem, “To begin, we read the names David, Solomon, and Israel.”
Now that I think of it, it’s probably best if you skip this one in favor of just reading that proverbial passage here.
Next, I wrote this doozy,
2 Samuel 6:12-23:
Side-by-Side Comparison of the 2006 Rahlfs-Hanhart Septuaginta Text with the Biblia Hebraica Stuttgartensia Text, English Translations of the Same, and A Brief Treatment of the Discrepancies along with Several Resultant—and Short—Exegetical Considerations.
It’s probably my best work of the semester–including over 13 pages of handwritten Hebrew and Greek, and includes sentences like, “Given some of the BHS text’s morphemes’ ability to contain what later became several RH morphemes, a reckoning of additions to the BHS in the RH amounts to twenty-one morphemes (of the three hundred eighteen total) which cannot be accounted for by the preformatives, sufformatives, and direct object markers of the BHS text.”
As you can see for yourself, only about three people on the planet have the training required to read it–and two of them don’t care. So, again, the eternally better option is to just read the passage itself, which can be found here.
Thirdly, I wrote one which I called,
An Examination of an Early Passage of Paul’s First Letter to the Corinthians in the Tradition of the Same Greeks from Whom the Apostle Paul Separated Himself
This one is by far the most important paper I wrote. It includes sentences like, “Against Paul’s elsewhere more clear rebuttals of the first two, being A. Torah as wisdom and 2. Docetism or Gnosticism, Corrington submits that what Paul is concerned with addressing here is the distinct notion that thirdly, wisdom itself was power.” And, “So, instead of that, Paul redirects his cessation sentiment and continues with indirect admonishing, and explains why they should not be with anyone except Christ.”
Again, you are much better off if you just click here to read the passage itself. Enjoy!
If Handel’s Messiah is playing near you, go. H- and I went tonight and it is amazing. Every word is from Scripture. The most striking and awe-inspiring songs included For Unto Us a Child is Born, and All We Like Sheep (whose last part was unexpectedly dramatic), and, also unexpectedly, the new-to-me song Surely He Hath Borne Our Griefs.
Most of you know I am a member of a black church. I mention this because the first song that the chorus sang made me tear up and I thought about how I would react to the Hallelujah Chorus and whether I would stand by myself or not. For those who do not know, it is a tradition to stand for that one, and so we did. It was sublime beyond compare. Praise Yahweh. Praise the LORD. Praise God from whom all blessings flow. Praise Father, Son, and Holy Ghost.
I am currently enrolled in the most fascinating class of my seminary experience. It is a class on the Septuagint. The Septuagint, often abbreviated LXX, is the name for the first translation(s) of the so-called Old Testament. I have written some summaries of the required readings in a way that I hope prove enjoyable and informative. Here’s the first.
“Anyone?” he asked the abnormally silent classroom. After a moment the professor continued, his voice feigning disbelief, “Not one of you has an answer to this question? You’re usually all so talkative.”
Finally one student spoke up. “Maybe you could ask the question again. The silence has caused me to forget how you worded the question—which seems like it may be your point here.”
“Fair enough,” the professor conceded. He then raised up high over his head, for the second time, the black, hard-bound book which had the words “Holy Bible” inscribed in gold lettering on the front cover and asked, “Am I holding the English translation of the Holy Bible?”
The same outspoken student, after a quick look around the room resulting in renewed confidence to speak for the group, cautiously answered, “I think I could say that you’re holding one English translation of the Holy Bible and not break my integrity.”
“Ah, and why do you say, one and not the?”
Several students were heard chuckling at the ridiculously easy nature of the question.
“Well, professor, as you well know, we probably have at least four English translations amongst ourselves in just this classroom, not including digital versions stored on–or accessible by–our phones and laptops.”
“Exactly the point!” At this the just-animated professor paused. “Okay then. With that, we’re now ready to talk about the so-called Septuagint.
“The first question we need to answer is, ‘When? When are we talking about? When did this occur?’
“As with all antiquity, a range is more honest than an exact date, or if an exact date is mentioned, keep in mind that a range is implied. That said, the request and its fulfillment to translate some of what we call the Old Testament into Koine Greek (the Lingua Franca of its day–thanks to Alexander the Great) was around 250 BC. It should surprise no one that the Pentateuch (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) was treated first, and only over time does it appear that the rest of the OT (and more) was completed. Moreover, no different than the reason behind our many contemporary English translations, soon after the first so-called Septuagint there was disagreement and desire to do it better or perhaps more accurately. The big (versus only) three recensions/translators (the new ‘r’ word will be defined in a moment) that the historical record attests to are Aquila (ca. 140 AD), Theodotion (ca. 190 AD), and Symmachus (ca. 200 AD).
“Naturally, simply acknowledging these things often causes us to forget we’re in the forest. There is no denying that we find ourselves past the trees, through the roses’ scent, beyond the grass, and into the weeds. The weeds, of course, being the things that will not go away. Either we pull one up and another appears or we kill one only to discover it comes right back. Regarding Septuagint studies, this means that people are both still discovering how all the extant and attested to Septuagints were viewed in history as well as arguing over just how to categorize the many, many seeming distinctives involved in the criticism of ancient texts.
“Yet, decisions must be made and I’ve made them. You’re free to disagree with mine—after the semester. For now, here are some words that I’m going to use. Recensions must include revisions, but revisions do not necessarily produce recensions.
“In other words, there are times when we notice that some writer revised the Septuagint, without entirely revising it.
“But to say it that way is confusing. So in order to prevent the confusion I just introduced, we call the entire revision thing a recension.
“Speaking of recensions, we’ve already mentioned three notable recensions. But there are three more names that you’ll continuously come across. Those being, Hesychian, Hexapala (which is the six-column and no-longer-extant work of a man named Origen), and Lucianic. No doubt, more will be said about these as we go.
“Finally, and perhaps most importantly, there is one more word that this introduction must include: Vorlage (pronounced “4-log-eyh”). Vorlage is the name for the so-called parent-text to the LXX that history has not preserved, but which scholars believe the above personalities (and more) used to create the first LXX.
“Murky, indeed, are the waters when trying to reproduce the Vorlage.”
This is my summary of pp. 1-62 from Jobes, Karen H., and Moisés Silva’s 2015, Invitation to the Septuagint. 2nd edition. Grand Rapids: Baker. ISBN 978-080103649-1.
The following is something I have not shared with very many people. But it has been on my mind of late and I just want to put it down on paper, so to speak.
Lately, as I spend more and more time with African-Americans, I have come to see that everyone hates them. With Denver having a booming African population, it has become clear that even, and sometimes especially, Africans hate them. Naturally, this triggers my desire to defend them. But why?
Why do I love African-Americans so much? They aren’t my culture. We have very different lifestyles. There are some similarities in worldview, but once we leave the Gospel and Word of God, there is often a terrific break. My daughter loves the church and her friends there, but as she gets older, it’s going to be more and more difficult for her to live in both the white and black worlds. Yet I persist. Why? Why? Why? Why?
I’ll tell you.
So there I was. Balad, Iraq, ca. 2008 AD. It was my third of three deployments. My squadron–the aircrew at least–was exclusively male. The lone life support troop was often female. Can you imagine it? She’s half-way around the world, all by herself. Not all by herself, of course. She’s surrounded by men in their most primal environment. At this point in my story, you can probably guess that she was African-American. And she was Christian. I noticed this right away. The LORD was her rock.
One evening, she was with us at our dinner table. She ate quietly. The conversation was loose and the jokes were filthy. One of the more senior officers couldn’t seem to avoid vulgarities. Some might say he was in rare form with this woman present. It was like he was a fly and dick jokes were the light. He’d tell a story, and then the next would be worse. I kept looking towards her and I could tell she was not happy. I just wanted him to give it a rest. He didn’t.
When we returned from dinner, this woman went back to where she worked. There, for at least ninety nights, with no days off, she diligently cleaned and prepared all of our helmets, survival radios, vests, and most importantly the night vision goggles. She was the definition of mission-essential. She did this all by herself–save for when one of us would grace her with some attempted pleasantry.
Something inside me would not let the dinner scene go unaddressed. So I got off the couch and took a moment to walk over to where she worked and struck up a conversation. I said, fully expecting an explosion of gratitude, “If I was more of a man, I would have put a stop to the conversation you just had to listen to at dinner.”
I remember her stony eyes more vividly than her words, but I do remember that with great resolve, she said, “Would you have?” Then she repeated it, “Would you have?”
What about you, reader? Do you possess enough penetration to see my mistake?
She didn’t want some empathetic friend. She didn’t want some “we’re all in this together” moment. She wanted righteousness. And the fact that I admitted that I knew it was wrong, made me more guilty, more unrighteous, than my boss.
This young woman had something most of us don’t recognize and are unable to do anything more than talk about if we do see. It’s something only got by experience. It’s something that’s forgettable–but that would be a tragedy.
The more you hate on her, the more you kill it. And for what?
I don’t know. Maybe that might help you understand why I love African-Americans and think you should too.
Harsh wind enraged remnant embers
“Cain, my love!” his mother cries
She bids him, “Here!”, she scrambles near.
A Sestina is form of poetry–a restrictive form of poetry. It has six stanzas of six lines, then a three line stanza. The last words of each stanza are the tricky part. After the first stanza, the last words have been chosen. The full pattern is as follows:
- ECA or ACE (called envol or tornada–it must also contain the other end-words, BDF, in the course of the three lines so that all six appear in the final three lines.)
Of all creatures, man is set apart by his ability to respond at length. Other creatures appear to be able to make inquiry and even reply through a series of grunts and gestures, but man alone has been endowed with the responsive power so-called reason.
Lowering his chin almost imperceptibly, Adam slowly closed his eyes. With an increase of force likely to be noticed solely by his closest family, he exhaled the entirety of the deep breath he had been holding as he watched his sons. He leaned his head forward until his chin rested on hand, which was on the top of his staff, as he reopened his eyes.
“What?” Eve asked.
He didn’t look at her. Though his eyes were open, he did not see anything but the garden.
“What?” Eve repeated.
Worried by Adam’s silence, Eve did not notice the look on Cain’s face. Adam did not have to.
“Abel!” he called at last. “Here,” he motioned for his son to come close.
As Abel listened to his father’s words, he looked towards Cain only to see that Cain was staring at him. Some new feeling arose in Abel, one whose name did not yet exist but which he wished would never have surfaced.
The next month was not pleasant for the family. Adam would not let his sons out of his sight. Eve worried.
“What are you saying, Cain?” Abel asked when the two brothers were in the fields, some distance from Adam.
“I’m saying He-” Cain motioned towards the entire sky, “-He spoke to me after that day.”
“And what did He say?” Abel replied.
“He told me If you do well, will not your face be lifted up?”
Relieved, Abel said, “That sounds true.”
“But then He said,” Cain continued, “And if you do not do well, sin is crouching at the door; and its desire is for you.”
Alarmed and looking for Adam, Abel said, “Why wouldn’t you do well, brother?”
Adam awoke from his daydream and did not immediately see his sons. Scanning the horizon with growing panic, he soon calmed down. The two men were seen facing each other, apparently talking about something. Then Abel took a step backwards, as if to place some distance between Cain and himself. Adam grabbed his staff and began to run, cursing himself that he did not stay closer.
“STOP!” Cain commanded Adam, Abel lying lifeless on the ground. “Do not come any closer, father.”
Adam stopped and closed his eyes and saw the garden. Cain bumped Adam’s shoulder as he left him there with Abel’s body. Then Adam buried Abel.
That night, Cain had nightmares of the voice saying, “You must master it. You must master it. You must master it.”
He awoke to the sound of thunder, soaked in sweat.
Then Yahweh said to Cain, “Where is Abel your brother?”
I don’t post as much as I used to. My studies have kind of skerred me away from writing anything which carries an implicit, “If you only read what I write about Scripture THEN you’ll understand it.” For I cannot see how most theological writing is any different than every poor soul who does willfully add their own writings to Scripture. However, I still love reading and writing (am into some Robert Louis Stevenson at the moment), so I’ve decided to go a different route. To challenge myself literarily and spiritually, I am going to re-write some Old Testament stories that have caught my attention.
To be clear, what follows are totally for enjoyment. There is no added value or significant meaning. It just helps me to remember Scripture if I can discern between something that is not Scripture and the real deal. To begin, because a friend of mine has me re-examining the story of Cain and Abel found in Genesis, I am going to see if I can re-write it five times–each in a distinct genre. As “fabulism” or “post-modernism” or what I think is just as aptly labeled “anything goes” is essentially the latest genre to emerge–certainly not present in Moses’ mind–I will start there. Enjoy.
she was not quite awake as he pawed her legs apart dawn had not yet broke they were alone somewhere in the middle of another barren land where the few nearby leaves rustled she soon caved to his passion it frightened her she bit his lip and was rewarded she bit harder he responded harder he slowly twisted her long hair around his hand and suddenly jerked her head back roughly she dug her fingernails into his back seeking blood in return he leaned his face towards hers again he held his foul breath in and by this she could tell he was close she bit his lip almost clean off as he finished tasting his blood he recoiled and instinctively smacked her hard seeing only the shadow of him through her own dark arms she screamed with sheer terror he had only witnessed such fear once before and that time he didn’t stop on this morning something was different on this morning he stayed his fist then his hands favored her soft chest to the hard ground and he squeezed violently one last time before he pressed himself to his feet food he thought catching his breath he walked towards his fruitless garden in the morning darkness
i do remember said abel i remember yahweh looked well upon my offering and did not look well upon yours then cain said i heard the voice of yahweh he spoke to me then abel said what did he say then cain said yahweh said to me if you do well then your face will be lifted up but if you do not do well sin is crouching at your door it wants to devour you you must rule over it then abel said to cain what are you going to do
the distant thunder slowly rolled closer as if weary from the journey as cain tore into the flesh of his brother abel and the blood of abel began to mix with his sweat on his skin and the thunder grew in speed and strength only yahweh saw everything but had you been there had the skies not become as night you might have seen that it was precisely when the first blood of abel landed on the earth that the deafening thunder clap stopped the intoxicated fury for one moment cain cowered in fear but abel was already asleep then cain completed his murderous act with renewed heart and vowed to never be interrupted again
cain wrapped his cloak around him as he sat alone on the side of the rocky mountain cain gazed far beyond where the heavens touched the earth the wind squinted the eyes of cain and then yahweh said to cain where is abel your brother cain was still as the mountain he sat upon then cain said i do not know am i my brothers keeper
then cain said to his wife who was with child there is no more food here