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The expulsion from Eden narrative begins with a dialogue that is exchanged between the serpent and the woman
(3:1-5). The serpent is identified in 2:19 as an animal that was made by Yahweh among the beasts of the field. The
woman is willing to talk to the serpent and respond to the creature's cynicism by rehearsing Yahweh's prohibition
from 2:17. The woman is lured into dialogue on the serpent's terms which directly disputes Yahweh's command.
Adam and the woman sin (3:6-8).
In the next narrative dialogue, Yahweh questions Adam and the woman (3:9-13). Yahweh initiates dialogue by
calling out to Adam with a rhetorical question designed to consider his wrongdoing. Adam explains that he hid out
of fear because he realized his nakedness. This is followed by two more rhetorical questions designed to show
awareness of a defiance of Yahweh's command. Adam then points to the woman as the real offender, then accuses
Yahweh for the tragedy. Yahweh challenges the woman to explain herself, whereby she shifts the blame to the
serpent.
Divine pronouncement of three judgments are then laid against all culprits (3:14-19). A judgement oracle and the
nature of the crime is first laid upon the serpent, then the woman, and finally Adam. To the serpent, Yahweh places a
divine curse. To the woman, she receives a penalty that impacts two primary roles: childbearing and her relationship
to her husband. Adam's penalty results in Yahweh cursing the ground from which he came, and then receives a death
oracle. The reaction of Adam, the naming of Eve, and Yahweh making skin garments are described in a concise
narrative (3:20-21). The garden account ends with an intradivine monologue, determining the couple's expulsion, and
the execution of that deliberation (3:22-24). The reason given for the expulsion was not as retribution for eating the
fruit, but to prevent a challenge to Yahweh: "Behold, the man is become as one of us, to know good and evil; and
now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever". [Gen. 3:22] [12] Thus,
Yahweh removed the threat to His power by exiling Adam and Eve from the Garden and installing cherubs
(human-headed winged lions) and the "ever-turning sword" to guard the entrance. [Gen. 3:24] [13]
Offspring
Genesis four tells of the birth of Cain and Abel, Adam and Eve's first children, while Genesis five gives Adam's
genealogy past that. Adam and Eve are listed as having three children, Cain, Abel and Seth, then "other sons and
daughters". [Gen 5:4] [14]
Abrahamic traditions
Judaism
For the Jewish Weekly Torah portion, see Bereshit (parsha)#Third reading and Bereshit (parsha)#Fourth reading.
It was also recognized in ancient Judaism, that there are two distinct accounts for the creation of man. The first
account says "male and female [God] created them", implying simultaneous creation, whereas the second account
states that God created Eve subsequent to the creation of Adam. The Midrash Rabbah Genesis VIII:1 reconciled
the two by stating that Genesis one, "male and female He created them", indicates that God originally created Adam
as a hermaphrodite,Wikipedia:Citation needed bodily and spiritually both male and female, before creating the
separate beings of Adam and Eve. Other rabbis suggested that Eve and the woman of the first account were two
separate individuals, the first being identified as Lilith, a figure elsewhere described as a night demon.
According to traditional Jewish belief, Adam and Eve are buried in the Cave of Machpelah, in Hebron.
In Reform Judaism, Harry Orlinsky analyzes the Hebrew word nefesh in [Gen. 2:7] [17] where "God breathes into the
man's nostrils and he becomes nefesh hayya." Orlinksy argues that the earlier translation of the phrase "living soul" is
incorrect. He points out that "nefesh" signifies something like the English word "being", in the sense of a corporeal
body capable of life; the concept of a "soul" in the modern sense, did not exist in Hebrew thought until around the
2nd century BC, when the idea of a bodily resurrection gained popularity.[18]
Christianity
Main articles: Fall of man and Original sin
Some early Fathers of the Church took the view that because Eve
tempted Adam to eat of the fatal fruit, they held her responsible for the
Fall of man, and all subsequent women to be the first sinners. "You are
the devil's gateway" Tertullian told his female listeners in the early 2nd
century, and went on to explain that they were responsible for the death
of Christ: "On account of your desert (i.e., punishment for sin), that is,
death, even the Son of God had to die." In 1486, the Dominicans
Kramer and Sprengler used similar tracts in Malleus Maleficarum
("Hammer of Witches") to justify the persecution of "witches".
Medieval Christian art often depicted the Edenic Serpent as a woman
(often identified as Lilith), thus both emphasizing the Serpent's
seductiveness as well as its relationship to Eve. Several early Church
Fathers, including Clement of Alexandria and Eusebius of Caesarea,
interpreted the Hebrew "Heva" as not only the name of Eve, but in its
aspirated form as "female serpent."
Based on the Christian doctrine of the Fall of man, came the doctrine of original sin. St Augustine of Hippo
(354430), working with a Latin translation of the Epistle to the Romans, interpreted the Apostle Paul as having said
that Adam's sin was hereditary: "Death passed upon (i.e., spread to) all men because of Adam, [in whom] all sinned"
(Romans 5:12 [19]). Original sin became a concept that man is born into a condition of sinfulness and must await
redemption. This doctrine became a cornerstone of Western Christian theological tradition, however, not shared by
Judaism or the Orthodox churches.
Over the centuries, a system of unique Christian beliefs had developed from these doctrines. Baptism became
understood as a washing away of the stain of hereditary sin in many churches, although its original symbolism was
apparently rebirth. Additionally, the serpent that tempted Eve was interpreted to have been Satan, or that Satan was
using a serpent as a mouthpiece, although there is no mention of this identification in the Torah and it is not held in
Judaism.
Conservative Protestants typically interpret Genesis 3 [20] as defining humanity's original parents as Adam and Eve
who disobeyed God's prime directive that they were not to eat "the fruit of the tree of the knowledge of good and
evil" (NIV). When they disobeyed, they committed a major transgression against God and were immediately
punished, which led to "the fall" of humanity. Thus, sin and death entered the universe for the first time. Adam and
Eve were ejected from the Garden of Eden, never to return.[21]
Islam
Main article: Biblical narratives and the Quran Adam and Eve ( Adam and Hawwaa)
In Islam, Adam (dam; Arabic: ), whose role is being the father of
humanity, is looked upon by Muslims with reverence. Eve (aww;
Arabic: ) is the "mother of humanity."[23] The creation of Adam
and Eve is referred to in the Qurn, although different Quranic
interpreters give different views on the actual creation story (Quran,
Surat al-Nisa, verse 1).[24]
In al-Qummi's tafsir on the Garden of Eden, such place was not
entirely earthly. According to the Qurn, both Adam and Eve ate the
forbidden fruit in a Heavenly Eden (See also Jannah). As a result, they
were both sent down to Earth as God's representatives. Each person
was sent to a mountain peak: Adam on al-Safa, and Eve on al-Marwah.
In this Islamic tradition, Adam wept 40 days until he repented, after
Painting from Manafi al-Hayawan (The Useful
which God sent down the Black Stone, teaching him the Hajj.
Animals), depicting Adam and Eve. From
According to a prophetic hadith, Adam and Eve reunited in the plain of
Maragheh in Iran, 129499
Arafat, near Mecca. They had two sons together, Qabil and Habil.
There is also a legend of a younger son, named Rocail, who created a
palace and sepulcher containing autonomous statues that lived out the lives of men so realistically they were
mistaken for having souls.
The concept of original sin does not exist in Islam, because Adam and Eve were forgiven by God. When God orders
the angels to bow to Adam, Ibls questioned, "Why should I bow to man? I am made of pure fire and he is made of
soil." The liberal movements within Islam have viewed God's commanding the angels to bow before Adam as an
exaltation of humanity, and as a means of supporting human rights; others view it as an act of showing Adam that
the biggest enemy of humans on earth will be their ego.[25]
Bah' Faith
In the Bah' Faith, Adam is seen as a Manifestation of God. The Adam and Eve narratives are seen as symbolic, but
are also seen as having mythical features. In Some Answered Questions, 'Abdu'l-Bah rejects a literal reading and
states that the story contains "divine mysteries and universal meanings" and that one of these meanings is that Adam
symbolizes Adam's heavenly spirit, Eve his human soul, the tree of good and evil symbolizes the human world and
the serpent worldly attachment.[26] After the 'fall' of Adam, humanity has been conscious of good and evil.
Scientific criticism
See also: Relationship between religion and science
The story of Adam and Eve contradicts the scientific consensus that humans evolved from more primitive species of
hominids. It is also incompatible with the current understanding of human genetics. In particular, if all humans
descended from two individuals several thousand years ago, it would require an impossibly high mutation rate to
account for the observed variation.[27] These incompatibilities have caused many Christians to move away from a
literal interpretation and belief in the Genesis creation narrative, while others continue to believe in what they see as
a fundamental doctrine of the Christian faith.
Adam and
Eve by
Maarten
van
Heemskerck
Early Christian
depiction of Adam
and Eve in the
Catacombs of
Marcellinus and
Peter
References
Footnotes
[1] Azyumardi. Azra. "TRIALOGUE OF ABRAHAMIC FAITHS; Towards the Alliance of Civilizations". Paper presented at Conference.
"Children of Abraham: Trialogue of Civilizations" Weatherhead Center for International Affairs & Divinity School, Harvard University,
Cambridge, Mass., 2223 October 2007 (http:/ / www. wcfia. harvard. edu/ sites/ default/ files/ Azra. pdf)
[2] Judaisms Rejection Of Original Sin (http:/ / www. jewishvirtuallibrary. org/ jsource/ Judaism/ Original_Sin. html) Kolatch, Alfred J. The
Jewish Book of Why/The Second Jewish Book of Why. NY: Jonathan David Publishers, 1989.
[3] Judaism's Rejection Of Original Sin (http:/ / www. jewishvirtuallibrary. org/ jsource/ Judaism/ Original_Sin. html Judaism's Rejection Of
Original Sin) While there were some Jewish teachers in Talmudic times who believed that death was a punishment brought upon humanity on
account of Adam's sin, the dominant view was that man sins because he is not a perfect being, and not, as Christianity teaches, because he is
inherently sinful.
[4] http:/ / www. biblegateway. com/ passage/ ?search=Genesis+ 1%3A26-30& version=ESV
[5] http:/ / www. biblegateway. com/ passage/ ?search=Gen. + 1%3A1-2%3A4a& version=ESV
[6] http:/ / www. biblegateway. com/ passage/ ?search=Genesis+ 5& version=ESV
[7] http:/ / www. biblegateway. com/ passage/ ?search=Genesis+ 2%3A4b-25& version=ESV
[8] Westermann, Claus. Creation. Fortress Press; First English Edition edition (1974) ISBN 978-0800610722, p.6
[9] http:/ / www. biblegateway. com/ passage/ ?search=Genesis+ 2%3A4a& version=ESV
[10] http:/ / www. biblegateway. com/ passage/ ?search=Gen+ 2%3A23& version=ESV
[11] http:/ / www. biblegateway. com/ passage/ ?search=Gen. + 3%3A18& version=ESV
[12] http:/ / www. biblegateway. com/ passage/ ?search=Gen. + 3%3A22& version=ESV
[13] http:/ / www. biblegateway. com/ passage/ ?search=Gen. + 3%3A24& version=ESV
[14] http:/ / www. biblegateway. com/ passage/ ?search=Gen+ 5%3A4& version=NIV
Bibliography
Mathews, K. A. (1996). Genesis 1-11:26. B&H Publishing Group. ISBN978-0805401011.
Kissling, Paul (2004). Genesis, Volume 1 (http://books.google.com/?id=lotBnvqdmeQC&
pg=PP4#v=onepage&q=In the beginning&f=false). College Press. ISBN978-0899008752.
Further reading
Almond, Philip C. 'Adam and Eve in Seventeenth-Century Thought (Cambridge: Cambridge University Press,
1999, 2008)
Alter, Robert (2004). The Five Books of Moses (http://books.google.com.au/books?id=ZcMhkJ8a708C&
printsec=frontcover&dq=he+Five+Books+of+Moses&hl=en&ei=s7bATsiWFYjHmQX_6LXKBA&sa=X&
oi=book_result&ct=result&resnum=1&ved=0CDgQ6AEwAA#v=onepage&q=he Five Books of Moses&
f=false). W. W. Norton & Company. ISBN0-393-33393-0.
Ayoub, Mahmoud. The Qur'an and its Interpreters, SUNY: Albany, 1984
Lewis, C.S. The Lion, The Witch and the Wardrobe"
Mackie, Adam. The Importance of being Adam - Alexo 1997 (only 2000 copies published)
Murdoch, Brian O. The Apocryphal Adam and Eve in Medieval Europe: Vernacular Translations and
Adaptations of the Vita Adae et Evae. Oxford University Press, 2009. ISBN 978-0-19-956414-9
Patai, R. The Jewish Alchemists, Princeton University Press, 1994.
Rana & Hugh. Fazale Rana and Ross, Hugh, Who Was Adam: A Creation Model Approach to the Origin of Man,
2005, ISBN 1-57683-577-4
Rohl, David. Legend: The Genesis of Civilisation, 1998
Sibylline Oracles, III; 246. This Greek acrostic also appears in 2 Enoch 30:13.
Sykes, Bryan. The Seven Daughters of Eve
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