From his interpretation Chan (2001:113) elaborates on the expression to miss the mark, as 'taking the wrong road, getting off the mark, and being substandard'. It is the equivalent of the Hebrew word אָטָח (c h ā t ā ') and has the same meaning as 'to miss the mark, to be in error, to sin, to be guilty of wrong' (Mounce 1993:64). In the New Testament the Greek word translated as sin is άμαρτια ( hamartia) from the verb άμαρτάνω ( hamartano). Grenz (2000:183) also specifies that the word אָטָח ( ch ā t ā ') generally alludes to a sin that is committed 'whether in thought, word, or deed'. These actions can occur involuntary or purposefully, as elucidated in Leviticus 4:2 and Numbers 15:28. Theologically the word is related to human sinfulness and carries the meaning of 'missing the mark, being at fault, failing to perform a duty or to meet the demand of the law, or to be lacking, fall short of expectations inherent in certain relationships' (Alexander & Baker 2003:765).
For instance in Judges 20:16 the narrator explains the left-handed Israelites who could sling a stone at a hair without missing. In its literal sense as it appears in certain passages of the Old Testament, the word was used to describe an incorrect action. The word most commonly used in the Old Testament to designate sin is the Hebrew term אָטָח ( ch ā t ā '), which basically means 'to miss the right point or to deviate from the norm' (Grenz 2000:183). Terms that emphasise the character of sin 1 And according to Isaiah 1:16-20 God urges his rebellious people to wash themselves, cleanse them, and to remove the evil of their deeds from God's sight. For example in Amos 2:6-7 the Lord pronounces judgement on Israel in the following terms: 'For three transgressions of Israel and for four I will not revoke its punishment because they sell the righteous for money and the needy for a pair of sandals'. The Bible records numerous examples of collective sin. It should be mentioned that sin can manifest at a personal as well as social level, the latter often referred to as social sin or evil. The different concepts the biblical testimony uses for sin in relation to poverty can be classified into two groups, namely terms that emphasise the character, and those focusing on the causes of sin (Erickson 2013:515). As will become clear, these terms portray the 'multi-dimensional picture of humankind' (Bowden 2005:1114) as well as delineate human relationships. The Bible uses a large array of diverse concepts to designate sin in terms of various nuances. To understand the nature of sin and how it relates to poverty it is first of all necessary to examine the terminology describing this phenomenon.
Finally the nature of the image of God in humans will be explored and its social implications analysed, which would further clarify the relationship between sin and poverty.īiblical terminology for sin and its implications This will be followed by an overview of the reality of poverty in Africa before discussing the relational understanding of poverty.
Using a practical approach as opposed to a dogmatic one, it would firstly be necessary for a brief examination of a biblical theological perspective on the nature of sin and poverty. The stimulating question reads: What is sin and how does it relate to poverty? In other words, which factors can explain the relationship between sin and poverty sufficiently? Thus the focus of the article is rather to build on this presupposition and discuss a theology of sin in relation to the fundamental issue of poverty in the contemporary African society. From the biblical narrative in the book of Genesis it is already accepted that sin is universal and originates from the first people, Adam and Eve. This study does not attempt to establish the origin of sin. The virtue of love is therefore a key factor that provides correctives for the relationship between sin and poverty.
These conditions express dysfunctional relationships, which portrays the lack of love. It will be demonstrated that poverty as a situation of dire needs or a lack of means for survival is caused mainly by oppression and economic exploitation. It is argued that sin entails the violation of God's standard of loving Him and caring for others, which applies at a personal as well as societal level. The point of departure for this investigation is based on Myers' (2007:88) assumption: 'without a strong theology of sin, comprehensive explanations of poverty are hard to come by'. It is an important subject since it helps researchers and policy makers to understand what lies at the root of the persisting cycle of poverty within contemporary society globally, and particularly in Africa. This article is a literature study and seeks to explore the correlation between sin and poverty. Department of Practical Theology, North-West University, Potchefstroom Campus, South Africa
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