By G. P. Luttikhuizen, Gerard P. Luttikhuizen
This quantity is dedicated to the biblical tales approximately Eve's teenagers, Cain, Abel and Seth, and to the rewritings and reasons of those tales in various early Jewish and Christian assets (Old testomony Apocrypha, Philo of Alexandria, Targumim, the recent testomony, Rabbinic and Kabbalistic texts, Christian-Gnostic and Patristic literature). recognition is given additionally to post-biblical tales talking approximately Eve's daughters and to traditions within which Cain is seen because the son of the satan. 3 essays study how the biblical tales have been re-used and evaluated in smooth fiction from Clemens Brentano and Lord Byron to John Steinbeck's "East of Eden".
Read or Download Eve's Children: The Biblical Stories Retold and Interpreted in Jewish and Christian Traditions (Themes in Biblical Narrative) PDF
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Extra resources for Eve's Children: The Biblical Stories Retold and Interpreted in Jewish and Christian Traditions (Themes in Biblical Narrative)
28 Howard Jacobson, A Commentary on Pseudo-Philo’s Liber Antiquitatum Biblicarum. With Latin Text and English Translation (AGJUC 31; Leiden, 1996) pp. 282–83, discusses 27 ’ 37 very detailed account of all variations, but this question need not distract us here, since neither Pseudo-Jonathan nor the other Targumim gave a name to the twin sister. What is interesting is precisely this silence on the matter of names. Since Pseudo-Jonathan is fond of giving names to the characters he introduces, the omission of the daughter’s name is a telling indication, in my view, that the meturgeman in this case is only summarizing a well-known interpretation.
The utterance is not completely clear. It seems as if the birth of children takes place in many diﬀerent ways. At the moment of childbirth, there is also the fear of losing a life. The connection of childbirth and the loss of a life does not occur in Genesis. 4 2 Baruch 56:5–6; 73:7 One can ﬁnd some brief references to Gen 3:16 in 2 Baruch and 4 Ezra. . The authors do not so much comment on scripture as use it as a reference point for their own discourse. 49 Therefore, the answer to the questions as to how they read Gen 3:16, and if they saw a tension between Gen 3:16 and Gen 4, is not straightforward.
Since this phrase is absent from Genesis 4:1, the meturgeman concluded that Cain, unlike Seth, was not born in Adam’s likeness, and was thus not his oﬀspring. Pseudo-Jonathan’s Aramaic translation of Genesis 5:3 adds the following to the biblical text (here in italics): When Adam had lived a hundred and thirty years he begot Seth (the biblical text says a son) who resembled his image and likeness. For before that, Eve 19 The biblical text simply says that “she bore again his brother Abel,” without expressly saying that Adam knew Eve and that she conceived.