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Current scholarship understands none of these verses as God bringing evil (רע).

In Isa 45:7, the roots are יצר "form" for light and עשׂה "make" for peace, but ברא for darkness and evil. The meaning of ברא is fiercely debated in recent scholarship. The most recent article which gives a good overview (although it also takes a definite stance) is that of Van Wolde (2017), who writes (621):

A well-known text in which ברא Qal presents an inexplicable usage of ברא if it denoted "to create" is Isa 45:6–7: "I am the former (יוצר) of light and the creator (בורא) of darkness. I am the maker (עושׂה) of good and the creator (בורא) of evil." Did God create darkness? If a reference to Gen 1 is presupposed in Isa 45, this would be impossible, since in Gen 1 darkness is pre-existent. And did God create evil, at least according to Isa 45? In biblical scholarship Isa 45:7–8 is thought to be unique in regard to the notion that chaos and evil were created by the deity. However, if the verb ברא designated "to separate" there would be no problem at all. Then the text states that "God formed the light and separated it from darkness" (as indeed, is stated in Gen 1:2–3), "that he made good and separated it from evil."

Van Wolde, 2017. "Separation and Creation in Genesis 1 and Psalm 104, A Continuation of the Discussion of the Verb ברא." Vetus Testamentum 67:611–647.

See the full article and its references for an overview of the debate, where Van Wolde claims that ברא means "to separate" rather than "to create".

In 2 Kgs 22:20 (and its parallel 2 Chr 34:28), the "gathering to one's ancestors" that is done by God is not a negative thing. This expression occurs rather frequently, but usually in the niphal without external referent ("Abraham was gathered to his ancestors" in Gen 25:8 for instance). This expression ratherIt expresses a rather beatific death. Some scholars have suggested it means a non-violent death, although in light of the case of Josiah this is difficult to maintain. Although quite old, a good study of the expression is given by Alfrink (1948): "L'expression נֶאֶסַף אֶל־עַמָּיו", Oudtestamentische Studiën 5:118–131.

In the case of Exod 12:12, this is violence against a nation oppressing the Hebrews. It is not seen as evil (at least not by the original speech community).

Current scholarship understands none of these verses as God bringing evil (רע).

In Isa 45:7, the roots are יצר "form" for light and עשׂה "make" for peace, but ברא for darkness and evil. The meaning of ברא is fiercely debated in recent scholarship. The most recent article which gives a good overview (although it also takes a definite stance) is that of Van Wolde (2017), who writes (621):

A well-known text in which ברא Qal presents an inexplicable usage of ברא if it denoted "to create" is Isa 45:6–7: "I am the former (יוצר) of light and the creator (בורא) of darkness. I am the maker (עושׂה) of good and the creator (בורא) of evil." Did God create darkness? If a reference to Gen 1 is presupposed in Isa 45, this would be impossible, since in Gen 1 darkness is pre-existent. And did God create evil, at least according to Isa 45? In biblical scholarship Isa 45:7–8 is thought to be unique in regard to the notion that chaos and evil were created by the deity. However, if the verb ברא designated "to separate" there would be no problem at all. Then the text states that "God formed the light and separated it from darkness" (as indeed, is stated in Gen 1:2–3), "that he made good and separated it from evil."

Van Wolde, 2017. "Separation and Creation in Genesis 1 and Psalm 104, A Continuation of the Discussion of the Verb ברא." Vetus Testamentum 67:611–647.

See the full article and its references for an overview of the debate, where Van Wolde claims that ברא means "to separate" rather than "to create".

In 2 Kgs 22:20 (and its parallel 2 Chr 34:28), the "gathering to one's ancestors" that is done by God is not a negative thing. This expression occurs rather frequently, but usually in the niphal without external referent ("Abraham was gathered to his ancestors" in Gen 25:8 for instance). This expression rather a beatific death. Some scholars have suggested it means a non-violent death, although in light of the case of Josiah this is difficult to maintain. Although quite old, a good study of the expression is given by Alfrink (1948): "L'expression נֶאֶסַף אֶל־עַמָּיו", Oudtestamentische Studiën 5:118–131.

In the case of Exod 12:12, this is violence against a nation oppressing the Hebrews. It is not seen as evil (at least not by the original speech community).

Current scholarship understands none of these verses as God bringing evil (רע).

In Isa 45:7, the roots are יצר "form" for light and עשׂה "make" for peace, but ברא for darkness and evil. The meaning of ברא is fiercely debated in recent scholarship. The most recent article which gives a good overview (although it also takes a definite stance) is that of Van Wolde (2017), who writes (621):

A well-known text in which ברא Qal presents an inexplicable usage of ברא if it denoted "to create" is Isa 45:6–7: "I am the former (יוצר) of light and the creator (בורא) of darkness. I am the maker (עושׂה) of good and the creator (בורא) of evil." Did God create darkness? If a reference to Gen 1 is presupposed in Isa 45, this would be impossible, since in Gen 1 darkness is pre-existent. And did God create evil, at least according to Isa 45? In biblical scholarship Isa 45:7–8 is thought to be unique in regard to the notion that chaos and evil were created by the deity. However, if the verb ברא designated "to separate" there would be no problem at all. Then the text states that "God formed the light and separated it from darkness" (as indeed, is stated in Gen 1:2–3), "that he made good and separated it from evil."

Van Wolde, 2017. "Separation and Creation in Genesis 1 and Psalm 104, A Continuation of the Discussion of the Verb ברא." Vetus Testamentum 67:611–647.

See the full article and its references for an overview of the debate, where Van Wolde claims that ברא means "to separate" rather than "to create".

In 2 Kgs 22:20 (and its parallel 2 Chr 34:28), the "gathering to one's ancestors" that is done by God is not a negative thing. This expression occurs rather frequently, but usually in the niphal without external referent ("Abraham was gathered to his ancestors" in Gen 25:8 for instance). It expresses a rather beatific death. Some scholars have suggested it means a non-violent death, although in light of the case of Josiah this is difficult to maintain. Although quite old, a good study of the expression is given by Alfrink (1948): "L'expression נֶאֶסַף אֶל־עַמָּיו", Oudtestamentische Studiën 5:118–131.

In the case of Exod 12:12, this is violence against a nation oppressing the Hebrews. It is not seen as evil (at least not by the original speech community).

Source Link
user2672
user2672

Current scholarship understands none of these verses as God bringing evil (רע).

In Isa 45:7, the roots are יצר "form" for light and עשׂה "make" for peace, but ברא for darkness and evil. The meaning of ברא is fiercely debated in recent scholarship. The most recent article which gives a good overview (although it also takes a definite stance) is that of Van Wolde (2017), who writes (621):

A well-known text in which ברא Qal presents an inexplicable usage of ברא if it denoted "to create" is Isa 45:6–7: "I am the former (יוצר) of light and the creator (בורא) of darkness. I am the maker (עושׂה) of good and the creator (בורא) of evil." Did God create darkness? If a reference to Gen 1 is presupposed in Isa 45, this would be impossible, since in Gen 1 darkness is pre-existent. And did God create evil, at least according to Isa 45? In biblical scholarship Isa 45:7–8 is thought to be unique in regard to the notion that chaos and evil were created by the deity. However, if the verb ברא designated "to separate" there would be no problem at all. Then the text states that "God formed the light and separated it from darkness" (as indeed, is stated in Gen 1:2–3), "that he made good and separated it from evil."

Van Wolde, 2017. "Separation and Creation in Genesis 1 and Psalm 104, A Continuation of the Discussion of the Verb ברא." Vetus Testamentum 67:611–647.

See the full article and its references for an overview of the debate, where Van Wolde claims that ברא means "to separate" rather than "to create".

In 2 Kgs 22:20 (and its parallel 2 Chr 34:28), the "gathering to one's ancestors" that is done by God is not a negative thing. This expression occurs rather frequently, but usually in the niphal without external referent ("Abraham was gathered to his ancestors" in Gen 25:8 for instance). This expression rather a beatific death. Some scholars have suggested it means a non-violent death, although in light of the case of Josiah this is difficult to maintain. Although quite old, a good study of the expression is given by Alfrink (1948): "L'expression נֶאֶסַף אֶל־עַמָּיו", Oudtestamentische Studiën 5:118–131.

In the case of Exod 12:12, this is violence against a nation oppressing the Hebrews. It is not seen as evil (at least not by the original speech community).