Wikipedia

Eve

This article is about the biblical figure. For other uses, seeEve (disambiguation).For further information, seeAdam and Eve.
"Hawwa" redirects here. For other uses, seeHawwa (disambiguation).

Eve[a]is a figure in theBook of Genesisin theHebrew Bible.According to the origin story[1]of theAbrahamic religions,she was thefirst womanto be created byGod.Eve is known also asAdam's wife.

Eve
Eve(1889) byPantaleon Szyndler
SpouseAdam
ChildrenCain(son)
Abel(son)
Seth(son)
Eve
The Matriarch
BornGarden of Eden
Venerated in
Feast24 December

According to the second chapter of Genesis, Eve was created byGod(Yahweh) by taking her from the rib[2]of Adam, to be Adam's companion. Adam is charged with guarding and keeping the garden before her creation; she is not present when God commands Adamnot to eattheforbidden fruit– although it is clear that she was aware of the command.[3]She decides to eat the forbidden fruit from thetree of the knowledge of good and evilafter she hears theserpent's argument that it would not kill her but bring her benefits. She shares the fruit with Adam, and before they could eat of thetree of life,they are expelled from theGarden of Eden,with Eve herself suffering imprecations, with her being subjected to additional agony during childbirth, as well as her subjecting to her husband Adam. Christian churches differ on how they view both Adam and Eve's disobedience to God (often called thefall of man), and to the consequences that those actions had on the rest of humanity. Christian and Jewish teachings sometimes hold Adam (the first man) and Eve to a different level of responsibility for the "fall."

TheCatholic Churchby ancient tradition recognizes Eve as a saint, alongside Adam, and the traditionalliturgical feastofSaints Adam and Evehas been celebrated on 24 December[4][5]since theMiddle Agesin many European nations, includingEstonia,Germany,Hungary,Lithuania,and theScandinaviannations.

Etymology

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See also:Serpents in the Bible § Hebrew Bible

"Eve" inHebrewis "Ḥawwāh" and is most commonly believed to mean "living one" or "source of life" as it is phonetically similar to "ḥāyâ", "to live", from theSemiticrootḥyw.[6]

Hawwāh has been compared to theHurriangoddessḪepat,who was shown in theAmarna lettersto be worshipped inJerusalemduring the LateBronze Age.It has been suggested that the name Ḫepat may derive fromKubau,a woman who was the first ruler of theThird DynastyofKish.[7][8]

It has been suggested that the Hebrew name Eve (חַוָּה) also bears resemblance[9]to an Aramaic word for "snake" (Old Aramaic languageחוה;Aramaicחִוְיָא). The origin for this etymological hypothesis is the rabbinicpunpresent in Genesis Rabbah 20:11, utilizing the similarity between Heb.Ḥawwāhand Aram.ḥiwyāʾ.Notwithstanding its rabbinic ideological usage, scholars likeJulius WellhausenandTheodor Nöldekeargued for its etymological relevance.[10]

Gerda Lerner postulates that the story of Eve's creation from Adam's rib may have originated in the Mesopotamian myth ofEnkiandNinhursag.In this myth, Enki eats poisonous plants that give him diseases. His consort/sister, Ninhursag, then creates several deities to cure each of these ailments. One of them,Ninti,is destined to heal Enki's rib. Ninti's name means both "the lady of the rib" and "the lady of life". This association of rib and life is similar to that found in Eve, whose name is linked to life and who was born of a rib.[11]

In Genesis

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Creation

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Main article:Genesis creation narrative
Creation of Eve
Marble relief byLorenzo Maitanion theOrvieto Cathedral,Italy

In Genesis 2:18–22, the woman is created to beezer ke-negdo.Ke-negdomeans "alongside, opposite, a counterpart to him", andezermeans active intervention on behalf of the other person.[12]The woman is calledishah,woman, with an explanation that this is because she was taken fromish,meaning "man"; the two words are not in fact connected. Later, after the story of the Garden is complete, she will be given a name,Ḥawwāh(Eve). This means "living" in Hebrew, from a root that can also mean "snake".[13]A long-standingexegeticaltradition holds that the use of a rib from man's side emphasizes that both man and woman have equal dignity, for woman was created from the same material as man, shaped and given life by the same processes.[14]In fact, the word traditionally translated "rib" in English can also mean side, chamber, or beam.[15]Rib is apunin Sumerian, as the word "ti"means both" rib "and" life ".[16]

God created Eve from’aḥat miṣṣal‘otaiv(אַחַת מִצַּלְעֹתָיו‎), traditionally translated as "one of his ribs". The term can mean curve, limp, adversity and side. The traditional reading has been questioned recently by feminist theologians who suggest it should instead be rendered as "side", supporting the idea that woman is man's equal and not his subordinate.[17]Such a reading shares elements in common withAristophanes' story of the origin of love and the separation of the sexes inPlato'sSymposium.[18]A recent suggestion, based upon observations that men and women have the same number of ribs, speculates that the bone was thebaculum,a small structure found in the penis of many mammals, but not in humans.[19]

Expulsion from Eden

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For the Christian doctrines, seeFall of manandOriginal sin.

Eve is found in the Genesis 3 expulsion from Eden narrative which is characterized as aparableor "wisdom tale" in thewisdom tradition.[20]This narrative portion is attributed toYahwist (J)by thedocumentary hypothesisdue to the use ofYHWH.[21]

In the expulsion from Eden narrative a dialogue is exchanged between a legged serpent and the woman (3:1–5).[22]The serpent is identified in 2:19 as an animal that was made byYahwehamong the beasts of the field.[23]The woman is willing to talk to the serpent and respond to the creature's cynicism by repeating Yahweh's prohibition from 2:17.[24]The serpent directly disputes Yahweh's command.[25]Adam and the woman sin (3:6–8).[26]Yahweh questions Adam, who blames the woman (3:9–13).[22]Yahweh then challenges the woman to explain herself, who blames the serpent, who is cursed to crawl on its belly, so losing its limbs.[27] Divine pronouncement of three judgments are then laid against all culprits (3:14–19).[22]A judgementoracleand the nature of the crime is first laid upon the serpent, then the woman, and finally Adam. After the serpent is cursed by Yahweh,[28]the woman receives a penalty that impacts two primary roles: childbearing and her subservient relationship to her husband.[29]Adam's penalty then follows, that man has to toil and till the ground to eat his food.[30][31]It is also speculated that this is the first mention of vegetables, though it is implied as "plants of the field". The final judgement is then laid, the one punishment suffered by all mankind, that man shall perish.[32]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 Elohim conversation, determining the couple's expulsion, and the execution of that deliberation (3:22–24).[22]

Mother of humanity

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Eve (and womankind after her) is sentenced to a life of sorrow and travail in childbirth, and to be under the power of her husband. Adam and Eve had two sons,Cain and Abel(Qayin and Heḇel), the first a tiller of the ground, the second a keeper of sheep. After the Cain murdered Abel, Eve gave birth to a third son,Seth(Šet), from whomNoah(and thus the whole of modern humanity) is descended. According to Genesis, Seth was born when Adam was 130[33]years old:[34]"a son in his likeness and like his image".[34]Genesis 5:4 affirms that Eve had sons and daughters beyond just Cain, Abel, and Seth.

In other works

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Adam, Eve, and the (female)serpentat the entrance toNotre Dame Cathedralin Paris, France, is the portrayal of the image of the serpent as a mirror of Eve was common in earliericonographyas a result of the identification of women as the source of humanoriginal sin.

Certain concepts such as the serpent being identified asSatan,Eve's sin being sexual temptation, or Adam's first wife beingLilith,come from literary works found in variousJewish apocrypha,but not found anywhere in the Book of Genesis or theTorahitself. She is remembered inDe Mulieribus Claris,a collection of biographies of historical and mythological women by theFlorentineauthorGiovanni Boccaccio,composed in 1361–62. It is notable as the first collection devoted exclusively to biographies of women in Western literature.[35]

Writings dealing with these subjects areextant literaturein Greek, Latin, Slavonic, Syriac, Armenian and Arabic, going back to ancient Jewish thought. Their influential concepts were then adopted into Christian theology, but not into modern Judaism. This marked a radical split between the two religions. Some of the oldest Jewish portions of apocrypha are calledPrimary Adam Literaturewhere some works became Christianized. Examples of Christianized works isThe Book of Adam and Eve,known as theConflict of Adam and Eve with Satan,translated from the EthiopianGe'ezbySolomon Caesar Malan(1882)[36]and an original Syriac work entitledCave of Treasures[37]which has close affinities to theConflictas noted byAugust Dillmann.

  • In the Jewish bookThe Alphabet of Ben-Sira,Eve is Adam's "second wife", whereLilithis his first. In this alternate version, which entered Europe from the East in the 6th century, it suggests that Lilith was created at the same time, from the same earth (SumerianKi), as Adam's equal, similar to the BabylonianLilitu,SumerianNinlil(consort ofEnlil). Lilith refuses to sleep or serve under Adam. When Adam tried to force her into the "inferior" position, she flew away from Eden into the air where she copulated with demons, conceiving hundreds more each day (a derivation of the Arabicdjinn). God sent three angels after her, who threatened to kill her brood if she refused to return to Adam. She refuses, leaving God to make a second wife for Adam, except this time from his rib.
  • TheLife of Adam and Eve,and its Greek versionApocalypse of Moses,is a group of Jewishpseudepigraphicalwritings that recount the lives of Adam and Eve after their expulsion from the Garden of Eden to their deaths.
  • ThedeuterocanonicalBook of Tobitaffirms that Eve was given to Adam as a helper (viii, 8; Sept., viii, 6).

Religious views

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Judaism

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In the first creation narrative (Elohim) account, it says "male and female [Elohim] created them" (Genesis1:27), which has been interpreted to imply simultaneous creation of the man and the woman. Whereas the second creation account states thatYHWHcreated Eve from Adam's rib, because he was lonely (Genesis 2:18 ff.). Thus to resolve this apparent discrepancy, some medieval rabbis suggested that Eve from the second account, and thewomanof theElohimaccount, were two separate individuals: Eve andLilith.

The creation of Eve, according toRabbi Joshua,is that: "God deliberated from what member He would create woman, and He reasoned with Himself thus: I must not create her from Adam's head, for she would be a proud person, and hold her head high. If I create her from the eye, then she will wish to pry into all things; if from the ear, she will wish to hear all things; if from the mouth, she will talk much; if from the heart, she will envy people; if from the hand, she will desire to take all things; if from the feet, she will be a gadabout. Therefore, I will create her from the member which is hid, that is the rib, which is not even seen when man is naked."[38]

According to the Midrash ofGenesis Rabbaand other later sources, either Cain had a twin sister, and Abel had two twin sisters,[clarification needed]or Cain had a twin sister named Lebuda, and Abel a twin sister named Qelimath. The traditional Jewish belief is that Eve is buried in theCave of Machpelah.

Midrash RabbahGenesis VIII:1 interprets "male and female He created them" to mean that God originally created Adam as ahermaphrodite.This original "Adam" was simultaneously male and female in both spirit and body; It is therefore not until later that God decides that "it is not good for thisadamto be alone ",[citation needed]and creates the separate beings, Adam and Eve. This promotes the idea of two people joining to achieve a union of the two separate spirits.

The early rabbinic literature contains also the traditions which portray Eve in a less positive manner. According to Genesis Rabbah 18:4 Adam quickly realizes that Eve is destined to engage in constant quarrels with him. The first woman also becomes the object of accusations ascribed to Rabbi Joshua of Siknin, according to whom Eve, despite the divine efforts, turned out to be “swelled-headed, coquette, eavesdropper, gossip, prone to jealousy, light-fingered and gadabout” (ibid. 18:2). A similar set of charges appears in Genesis Rabbah 17:8, according to which Eve's creation from Adam's rib rather than from the earth makes her inferior to Adam and never satisfied with anything. Finally, the gravest evils attributed to Eve appear in Genesis Rabbah 17:8:

Why does a man go out bareheaded while a woman goes out with her head covered? She is like one who has done wrong and is ashamed of people; therefore she goes out with her head covered. Why do they [the women] walk in front of the corpse [at a funeral]? Because they brought death into the world, they therefore walk in front of the corpse, [as it is written], “For he is borne to the grave... and all men draw after him, as there were innumerable before him” (Job 21:32f). And why was the precept of menstruation (nidah) given to her? Because she shed the blood of Adam [by causing death], therefore was the precept of menstruation given to her. And why was the precept of “dough” (ḥalah) given to her? Because she corrupted Adam, who was the dough of the world, therefore was the precept of dough given to her. And why was the precept of the Sabbath lights (nerot shabat) given to her? Because she extinguished the soul of Adam, therefore was the precept of the Sabbath lights given to her.[39]

In addition to this, the early rabbinic literature contains numerous instances in which Eve is accused of various sexual transgressions. Told in Genesis 3:16 that “your desire shall be for your husband,” she is accused by the Rabbis of having an overdeveloped sexual drive (Genesis Rabbah 20:7) and constantly enticing Adam (ibid. 23:5). However, in terms of textual popularity and dissemination, the motif of Eve copulating with the primeval serpent takes priority over her other sexual transgressions. Despite rather unsettling picturesqueness of this account, it is conveyed in numerous places: Genesis Rabbah 18:6, Sotah 9b, Shabat 145b–146a and 196a, Yevamot 103b and ‘Avodah zarah 22b.[10]

Christianity

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Eve in paradise. Armenian icon, 1305.Bodleian Library

SomeEarly Church Fathersinterpreted 2Cor.11:3 and 1Tim.2:13–14 that theApostle Paulpromoted the silence and submission of women due to Eve's deception by the serpent, her tempting Adam to eat the forbidden fruit, and transgressing by eating of the fruit herself.

Tertulliantold his female listeners, in the early 2nd century, that they "are the devil's gateway", and went on to explain that all women are responsible for the death of Christ: "On account of yourdesert– that is, death – even the Son of God had to die. "[40]Saint Augustine,in his excursuses on the fall narrative inGenesis,which led to the Catholic doctrine oforiginal sin,blamed Adam for sin rather than Eve.[41]His reasoning was that, because sin lies in the soul and not the body and because he understood reproductive intercourse to comprise a material (bodily) contribution from the female and a spiritual (soul) contribution from the male, then original sin could not be based upon the transgressions of Eve. Rather, her sin was both forgivable, because she was deceived by the serpent, and lacked consequences for human history, because she could not transmit sin to her descendants. Adam, on the other hand, had full knowledge of his sin and out of lust chose a life of sin with the woman over a life with God. This Augustinian teaching is also rooted in Paul: "sin entered the world through oneman."(Rom 5:12).Gregory of Toursreported that in theThird Council of Mâcon(585 CE), attended by 43 bishops, one bishop maintained thatwomancould not be included under the term "man" as she was responsible for Adam's sin, and had a deficient soul. However, his case was declined and did not press the issue further.

Eve, in Christian art, is most usually portrayed as thetemptressof Adam, and often during theRenaissancethe serpent in the Garden is portrayed as having a woman's face identical to that of Eve. She was also compared with the Greco-Roman myth ofPandorawho was responsible for bringing evil into the world.

Some Christians claimmonogamyis implied in the story of Adam and Eve as one woman is created for one man. Eve's being taken from his side implies not only her secondary role in the conjugal state (1 Corinthians 11:9), but also emphasizes the intimate union between husband and wife, and the dependence of her to him.

In Christian tradition, Eve is a prefigurement of theVirgin Marywho is also sometimes called "the Second Eve".

Gnosticism

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InGnosticism,Eve is often seen as the embodiment of the supreme feminine principle, calledBarbelo.She is equated with the light-maiden ofSophia,creator of the word (Logos) of God, thethygater tou photosor simply the Virgin Maiden,Parthenos.In other texts she is equated withZoe(Life).[42]In other Gnostic texts, such as theHypostasis of the Archons,thePistis Sophiais equated with Eve's daughter,Norea,the wife of Seth.

Islam

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Painting fromManafi al-Hayawan(The Useful Animals), depicting Adam and Eve. FromMaraghehin Iran, 1294–99

Adam's spouse is mentioned in theQuranin2:30–39,7:11–25,15:26–42,17:61–65,18:50-51,20:110–124,and38:71–85,but the name "Eve" (Arabic:حواء,Ḥawwā’) is never revealed or used in the Quran. Eve is mentioned by name only inhadith.[43]

Accounts of Adam and Eve in Islamic texts, which include the Quran and the books ofSunnah,are similar but different from those of theTorahandBible.The Quran relates an account in which God created "one soul and created from it its mate and dispersed from both of them many men and women" (Q4:1), but there are hadiths that support the creation of woman "from a rib" (Sahih Bukhari4:55:548, Sahih Bukhari 7:62:114,Sahih Muslim8:3467, Sahih Muslim 8:3468). Eve is not blamed for enticing Adam to eat the forbidden fruit (nor is there the concept oforiginal sin).[44]On the contrary, the Quran indicates that "they ate of it" and were both to blame for that transgression (Quran 20:121–122).

There are subsequent hadiths (narrated byAbu Hurairah), the authenticity of which is contested, that hold thatMuhammaddesignates Eve as the epitome of female betrayal. "Narrated Abu Hurrairah: The Prophet said, 'Were it not for Bani Israel, meat would not decay; and were it not for Eve, no woman would ever betray her husband.'" (Sahih Bukhari, Hadith 611, Volume 55). An identical but more explicit version is found in the second most respected book of prophetic narrations, Sahih Muslim. "Abu Hurrairah reported Allah's Messenger as saying: Had it not been for Eve, woman would have never acted unfaithfully towards her husband." (Hadith 3471, Volume 8).

Baháʼí Faith

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In theBaháʼí Faith,the account of Eve is described inSome Answered Questions.`Abdu'l-Bahá describes Eve as a symbol of the soul and as containing divine mysteries.[45]The Baháʼí Faith claims the account of Eve in previous Abrahamic traditions is metaphorical.[46]

Historicity

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Main article:Historicity of the Bible

While a traditional view was that the Book of Genesis was authored byMosesand has been considered historical and metaphorical, modern scholars consider the Genesis creation narrative as one of various ancientorigin myths.[47][48]

Analysis like thedocumentary hypothesisalso suggests that the text is a result of the compilation of multiple previous traditions, explaining apparent contradictions.[49][50]Other stories of the same canonical book, like theGenesis flood narrative,are also understood as having been influenced by older literature, with parallels in the olderEpic of Gilgamesh.[51]

Polygenesis,the belief that humanity was descended from multiple couplings rather than Adam and Eve alone, enjoyed a brief tenure as a major scientific alternative to the Genesis myth[52]until scientific developments in paleontology, biology, genetics and other disciplines established that humans, and all other living things,share a common ancestorandevolvedthrough natural processes over billions of years to diversify into the life forms we know today.[53][54]

Thesemost recent common ancestorsof humans, when traced back using theY-chromosomefor the male lineage andmitochondrial DNAfor the female lineage, are commonly called theY-chromosomal AdamandMitochondrial Eve,respectively. These do not fork from a single couple at the same epoch even if the names were borrowed from theTanakh.[55]

Family tree of Adam and Eve

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Adam[b]Eve[b]
Cain[b]Abel[c]Seth[d]
Enoch[e]Enos[f]
Irad[g]Kenan[h]
Mehujael[g]Mahalalel[i]
Methushael[g]Jared[j]
Adah[k]Lamech[g]Zillah[k]Enoch[l]
Jabal[m]Jubal[n]Tubal-Cain[o]Naamah[o]Methuselah[p]
Lamech[q]
Noah[r]
Shem[s]Ham[s]Japheth[s]
  1. ^/ˈiːv/;Hebrew:חַוָּה‎,Modern:Ḥava,Tiberian:Ḥawwā;Arabic:حَوَّاء,romanized:Ḥawwāʾ;Persian:حوا,romanized:Ḥavā;Greek:Εὕα,romanized:Heúa;Latin:Eva, Heva;Syriac:ܚܰܘܳܐromanized:ḥawâ
  2. ^abcGenesis 4:1
  3. ^Genesis 4:2
  4. ^Genesis 4:25; 5:3
  5. ^Genesis 4:17
  6. ^Genesis 4:26; 5:6–7
  7. ^abcdGenesis 4:18
  8. ^Genesis 5:9–10
  9. ^Genesis 5:12–13
  10. ^Genesis 5:15–16
  11. ^abGenesis 4:19
  12. ^Genesis 5:18–19
  13. ^Genesis 4:20
  14. ^Genesis 4:21
  15. ^abGenesis 4:22
  16. ^Genesis 5:21–22
  17. ^Genesis 5:25–26
  18. ^Genesis 5:28–30
  19. ^abcGenesis 5:32
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See also

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Notes

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References

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  1. ^Womack 2005,p.81,"Creation myths are symbolic stories describing how the universe and its inhabitants came to be. Creation myths develop through oral traditions and therefore typically have multiple versions."
  2. ^Genesis 2:21
  3. ^Holy Bible (NIV): Genesis 3:2–3.Archivedfrom the original on 2007-10-06.Retrieved2020-06-22.
  4. ^"Saints Adam, Eve, and the Christmas Tree".Archivedfrom the original on 2021-06-29.Retrieved2021-03-14.
  5. ^"Saint Adam and Saint Eve (First Age of the world)".24 December 2000.Archivedfrom the original on 30 June 2021.Retrieved14 March2021.
  6. ^American Heritage Dictionary
  7. ^The Weidner "Chronicle" mentioning Kubaba from A. K. Grayson, Assyrian and Babylonian Chronicles (1975)
  8. ^Munn, Mark (2004). "Kybele as Kubaba in a Lydo-Phrygian Context": Emory University cross-cultural conference "Hittites, Greeks and Their Neighbors in Central Anatolia" (Abstracts)
  9. ^Saul Olyan, Asherah (1988), pp. 70–71, contested by O. Keel
  10. ^abKosior, Wojciech (2018)."A Tale of Two Sisters: The Image of Eve in Early Rabbinic Literature and Its Influence on the Portrayal of Lilith in the Alphabet of Ben Sira".Nashim: A Journal of Jewish Women's Studies & Gender Issues(32): 112–130.doi:10.2979/nashim.32.1.10.S2CID166142604.Archivedfrom the original on 2023-01-06.Retrieved2019-01-27.
  11. ^Lerner, Gerda (1986).History of Women vol. 1: The Creation of Patriarchy.Oxford University Press. pp. 184–185.
  12. ^Alter 2004,p. 22.
  13. ^Hastings 2003,p. 607.
  14. ^Hugenberger 1988,p. 184.
  15. ^Jacobs 2007,p. 37.
  16. ^Collon, Dominique (1995).Ancient Near Eastern Art.University of California Press. p. 213.ISBN9780520203075.Retrieved27 April2019.the strange store' of Adam's 'spare rib' from which Eve was created (Genesis 2:20-3) makes perfect sense once it is realised that in Sumerian the feminine particle and the words for rib and life are all ti, so that the tale in its original form must have been based on Sumerian puns.
  17. ^For the reading "side" in place of traditional "rib", seeJacobs 2007,p. 37
  18. ^Cf. Robert Alter,The Art of Biblical Narrative,Basic Books, 1983, p. 31.
  19. ^Gilbert, Scott F.;Zevit, Ziony(Jul 2001)."Congenital human baculum deficiency: the generative bone of Genesis 2:21–23".Am J Med Genet.101(3): 284–5.doi:10.1002/ajmg.1387.PMID11424148.Archivedfrom the original on 2020-02-27.Retrieved2015-12-30.
  20. ^Freedman, Meyers, Patrick (1983).Carol L. Meyers;Michael Patrick O'Connor;David Noel Freedman(eds.).The Word of the Lord Shall Go Forth: Essays in Honor of David Noel Freedman.Eisenbrauns.pp.343–344.ISBN9780931464195.{{cite book}}:CS1 maint: multiple names: authors list (link)
  21. ^Reed, A. Y. (September 20, 2004)."Source Criticism, the Documentary Hypothesis, and Genesis 1–3"(PDF).RS 2DD3 – Five Books of Moses:1, 2. Archived fromthe original(PDF)on December 4, 2004.
  22. ^abcdMathews 1996,p. 226
  23. ^Mathews 1996,p. 232
  24. ^Mathews 1996,p. 235
  25. ^Mathews 1996,p. 236
  26. ^Mathews 1996,p. 237
  27. ^Mathews 1996,p. 242
  28. ^Mathews 1996,p. 243
  29. ^Mathews 1996,p. 248
  30. ^Mathews 1996,p. 252
  31. ^"Bible Gateway passage: Genesis 3:17, Genesis 3:18 - New International Version".Bible Gateway.Retrieved2024-08-25.
  32. ^"Bible Gateway passage: Genesis 3:19 - New International Version".Bible Gateway.Retrieved2024-08-25.
  33. ^130 according to the Masoretic Text; 230 according to the Septuagint. Larsson, Gerhard. “The Chronology of the Pentateuch: A Comparison of the MT and LXX.”Journal of Biblical Literature,vol. 102, no. 3, 1983, p. 402.https:// jstor.org/stable/3261014Archived2020-08-21 at theWayback Machine.
  34. ^abGenesis 5:3
  35. ^Boccaccio, Giovanni(2003).Famous Women.I Tatti Renaissance Library. Vol. 1. Translated by Virginia Brown. Cambridge, MA: Harvard University Press. p. xi.ISBN0-674-01130-9.
  36. ^First translated byAugust Dillmann(Das christl. Adambuch des Morgenlandes,1853), and the Ethiopic book first edited by Trump (Abh. d. Münch. Akad.xv., 1870–1881).
  37. ^Die Schatzhöhletranslated byCarl Bezoldfrom three Syriac MSS (1883), edited in Syriac (1888).
  38. ^Polano, Hymen (1890).The Talmud. Selections from the contents of that ancient book... Also, brief sketches of the men who made and commented upon it,p. 280. F. Warne,ISBN1-150-73362-4,digitized byGoogle Bookson 7 July 2008
  39. ^Genesis Rabbah, in: Judaic Classics Library, Davka Software. (CD-ROM).
  40. ^"Tertullian, 'De Cultu Feminarum', Book I Chapter I,Modesty in Apparel Becoming to Women in Memory of the Introduction of Sin Through a Woman(in 'The Ante-Nicene Fathers') ".Tertullian.org.Archivedfrom the original on 2012-02-29.Retrieved2012-03-14.
  41. ^The City of God,Book XIII
  42. ^Krosney, Herbert (2007) "The Lost Gospel: the quest for the Gospel of Judas Iscariot" (National Geographic)
  43. ^Beyond The Exotic: Women's Histories In Islamic Societies – Page 9, Amira El Azhary Sonbol – 2005
  44. ^Engineer, Asghar (2008).Islam in Post-Modern World.Hope India Publications.ISBN9788178711546.
  45. ^Revisioning the Sacred: New Perspectives on a Baháʼí Theology – Volume 8 – Page 215 Jack McLean – 1997
  46. ^Earth Circles: Baháʼí Perspectives on Global Issues – Page 77, Michael Fitzgerald – 2003
  47. ^Van Seters, John (1998). "The Pentateuch". In Steven L. McKenzie, Matt Patrick Graham (ed.).The Hebrew Bible Today: An Introduction to Critical Issues.Westminster John Knox Press. p. 5.ISBN9780664256524.
  48. ^Davies, G.I (1998)."Introduction to the Pentateuch".In John Barton (ed.).Oxford Bible Commentary.Oxford University Press. p.37.ISBN9780198755005.
  49. ^Gooder, Paula (2000).The Pentateuch: A Story of Beginnings.T&T Clark. pp. 12–14.ISBN9780567084187.
  50. ^Van Seters, John (2004).The Pentateuch: A Social-science Commentary.Continuum International Publishing Group. pp. 30–86.ISBN9780567080882.
  51. ^Finkel, Irving (2014).The Ark Before Noah.UK: Hachette. p. 88.ISBN9781444757071.
  52. ^Fluehr-Lobban, C. (2006).Race and Racism: An Introduction.AltaMira Press. p. 39.ISBN978-0-7591-0795-3.RetrievedSep 9,2017.
  53. ^Kampourakis, Kostas (2014).Understanding Evolution.Cambridge; New York: Cambridge University Press. pp.127–129.ISBN978-1-107-03491-4.LCCN2013034917.OCLC855585457.
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Bibliography

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