By Michael Stone, Johannes Tromp, Gary A. Anderson
For lots of centuries, the acts and destinies of the first-created people, Adam and Eve, have intrigued artists, story-tellers and theologians alike. this can be a selection of articles on those traditions, written by means of many of the most well known students within the box. the quantity includes elements. within the first, G.A. Anderson and M.E. Stone, shut collaborators for years, have mixed a few reports at the wealthy number of Adam and Eve traditions, from the "Life of Adam and Eve" onwards to past due mediaeval writings in Armenian. the second one half, edited by means of Johannes Tromp, involves papers learn on the 1998 Leiden Symposium, and offers extra particularly with the "Life of Adam and Eve".
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Additional resources for Literature on Adam and Eve Collected Essays (Studia in Veteris Testamenti Pseudepigrapha) by Gary A. Anderson
34 This is not to claim that the Armenian and the Georgian ver34 We should underscore here that there is no single line of exegetical reflection as regards the person of Adam in rabbinic sources, so diverse are the sources. What we are saying is that the particular type of Adamic material we have seen in the THE PENITENCE NARRATIVE 23 sions, in their final form, represent a Jewish form of the tradition. This question must remain sub judice. Rather, what we have argued is that the tradition used by the author of the Armenian and Georgian versions is definitely Jewish in origin and that distinctively Jewish features are much more prominent therein.
Jubilees (2:7) also makes a distinction in its retelling of Gen 1:11 between plants that sprout and those which produce seed. g. insects) were thought to have their origins in asexual circumstances, so certain types of plant life were thought to propagate without recourse to seeds, most obviously that type of plant life that was peculiar to the steppe, the biblical midbar, where animals grazed. The use of seeds for the propagation was limited to those plants which were cultivated by human hands and eaten, primarily, by humans.
The function of this parallel is more than merely aesthetic. It points to a hierarchy assumed by the narrative. Two sins have been committed. In the first case Adam and Eve have disobeyed a directive that God had given to both of them, thus their culpability is in reference to their Divine Lord. In the second sin, though, the situation is entirely different. It is Adam, not God who has given the command, and thus Eve's culpability here is in respect to her human lord, Adam. '39 18:1 and [Eve] said to Adam, "you are innocent of the first sin and of this second one.