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Continue For other purposes, see and Eve (disambigation). The first man and woman according to myth of the Abrahamic religions The fall of peter Paul Rubens, 1628-29 , according to the creation myth of the Abrahamic religions, were the first man and woman. They are central to the belief that humanity is, in fact, a single family, all descended from one pair of original ancestors. It also provides the basis for the doctrines of human fall and original sins, which are important beliefs in Christianity, although not held in Judaism or Islam. In the of the Bible in Hebrew, chapters one to five, there are two creations of the narrative with two different perspectives. First, Adam and Eve have not been named. Instead, God created humanity in the image and likeness of God and told them to multiply and be stewards of everything else that God created. In the second narration, God prepares Adam from the dust and places him in the . Adam is told that he is free to eat all the trees in the garden, except for the tree of knowledge of good and evil. Subsequently, Eve was created from one of Adam's ribs to be his companion. They are innocent and unembarrassed about their soot. However, the snake deceives Eve to eat fruit from the forbidden tree, and she gives some of the fruit to Adam. These actions give them additional knowledge, but it gives them the opportunity to conjure up negative and destructive concepts such as shame and evil. God later curses the snake and the earth. God prophetically tells a woman and a man what the consequences of their sin of disobeying God will be. He then expels them from the Garden of Eden. The myth has undergone extensive development in later Abrahamic traditions, and it has been carefully analyzed by modern biblical scholars. The interpretations and beliefs of Adam and Eve and the history around them differ between religions and sects; for example, the Islamic version of history states that Adam and Eve are equally responsible for their sins of arrogance, instead of being the first to be unfaithful. The story of Adam and Eve is often depicted in art, and it has an important influence in literature and poetry. The story of Adam's fall is often considered an allegory. Findings in population genetics, especially those relating to Y-chromosome Adam and , indicate that one first pair of people Adam and Eve never existed. The Jewish biblical narration depicted on the ceiling of Michelangelo's Sistine Chapel, 1508-1512 Years the introductory chapters of the Book of Genesis give a mythical story of the penetration of evil into the world. God places the first men and women (Adam and Eve) in their Garden of Eden, from where they are banished; first murder follows, and God's decision peace and save only the righteous and his sons; a new humanity then comes from them and spreads throughout the world, but although the new world is as sinful as the old one, God has decided never to destroy the world again by flooding, and the story ends with Thera, the father of Abraham, from whom the God-chosen people, the Israelites, will come. Neither Adam nor Eve is mentioned in other Jewish scriptures, which suggests that although their history has become a prefix to Jewish history, it has little to do with it. Creating a Narrative Main Article: The Narrative of the Creation of Genesis Adam and Eve are the first man of the Bible and the first woman. Adam's name appears first in Genesis 1 with a collective sense of humanity; subsequently in Genesis 2-3 he carries a certain article ha, equivalent to English the, indicating that it is a person. In these chapters, God of fashion man (ha Adam) from the earth (Adam), breathes life into the nostrils, and makes him a caretaker over the creation. The next God creates for man ezer kenegdo, assistant corresponding to him on his side or ribs. The word rib is a pun in Sumerian, as the word tee means both rib and life. It is called Ishsha, woman because, as written down in the text, it is formed from ish, man. The man accepts it with joy, and the reader is told that from that moment the man will leave his parents to cling to the woman, two become one flesh. The main article of Fall: The First Man and Woman are in the Garden of Eden of God, where all creation is vegetarian and there is no violence. They are allowed to eat all but one of the trees, the tree of knowledge of good and evil. This woman is seduced by a talking snake to eat the and gives it to a man who also eats. (Contrary to popular myth, it does not seduce a person who seems to have been present when meeting a snake). God curses all three, a man for life of hard labor, followed by death, a woman to the pain of childbirth and submission, and a snake to go on his stomach and suffer the enmity of both men and women. Then God clothes the men and women who have become godly in the knowledge of good and evil, and then expels them from the garden so that they do not eat the fruits of the second tree, the , and live forever. The fall of Adam and Eve, depicted on the ceiling of the Sistine Chapel Exile from Eden The story continues in Genesis 3 with the narration Exile from Eden. Analysis of the form of Genesis 3 shows that this part of history can be described as a parable or a tale of wisdom in the tradition of wisdom. The poetic addresses of the chapter belong to a speculative type of wisdom that calls into question the paradoxes and harsh realities of life. This characteristic is determined format, settings and plot. The form of Genesis 3 is also shaped by its vocabulary, using various puns and double entendres. The expulsion from the Eden narrative begins with a dialogue between a woman and a snake identified in Genesis 3:1 as an animal that was more cunning than any other animal made by God, although Genesis does not identify a snake with Satan. 14:16 A woman is ready to talk to the snake and respond to the cynicism of the being by repeating God's prohibition on eating fruit from the tree of knowledge (Genesis 2:17). On the terms of the snake, the woman is lured into a dialogue that directly challenges God's team. The snake assures the woman that God will not allow her to die if she ate the fruit, and besides that if she ate the fruit, her eyes will be open and she will be like God, knowing good and evil (Genesis 3:5). This woman sees that the fruit of the tree of knowledge is a pleasure for the eyes and that she would like to acquire wisdom by eating fruits. This woman eats the fruits and gives them to the man (Genesis 3:6). At the same time, a man and a woman admit their nudity, and they make a layer of dressings made of fig leaves (Genesis 3:7). Adam and Eve in the illuminated manuscript (about 950) In the following narrative dialogue, God questions a man and a woman (Genesis 3:8-13), and God initiates a dialogue by urging a person with a rhetorical question to consider his wrongdoing. The man explains that he hid in the garden with fear because he understood his nudity (Genesis 3:10). This is followed by two more rhetorical questions designed to demonstrate awareness of God's disobedience to the team. The man then points to the woman as the real perpetrator, and he implies that God is responsible for the tragedy because the woman was given to him by God (Genesis 3:12). God challenges a woman to explain herself, and she shifts the blame to the snake (Genesis 3:13). The divine proclamation of the three judgments is then laid against all the guilty, Genesis 3:14-19. The trial of the oracle and the nature of the crime are first assigned to the snake, then to the woman and, finally, to the man. God has a divine curse on the snake. This woman receives fines that affect her in two main roles: she will experience agony during childbirth, pain during childbirth, and while she will wish her husband, he will rule over her. The punishment of man leads to the fact that God curses the earth from which he came, and man receives the oracle of death, although man was not described in the text as immortal. [14]:18; Suddenly, in a stream of text, in Genesis 3:20, a man calls a woman Eva (Heb. hawwah), because she was the mother of all the living. God makes clothes for the skin of Adam and Eve (Genesis 3:20). Hiasmusic structure of the oracle of death Adam in Genesis 3:19, is the link between the creation of man from dust (Genesis 2:7) to the return of it and the beginning: You return, to the earth, since from it you have been taken, for dust you are, and in the dust, you will return. The reason for the expulsion was to prevent man from eating from the tree of life and to become immortal: Here, man becomes one of us to know good and evil; and now that he did not put forward his hand, and take also the tree of life, and eat, and live forever (Genesis 3:22). [14]:18; God expels Adam and Eve from the Garden and establishes cherubs (supernatural beings who provide protection) and constantly changing the sword to guard the entrance (Genesis 3:24). The main article of the offspring: Genealogy of Genesis 4 tells the story of life outside the garden, including the birth of the first children of Adam and Eve and and the story of the first murder. The third son, , was born to Adam and Eve, and Adam had other sons and daughters (Genesis 5:4). Genesis 5 lists Adam's descendants from Seth to Noah with their age at the birth of their first sons and their age at death. Adam's age at death is as 930 years. According to the Book of Anniversaries, Cain married his sister , daughter of Adam and Eve. The textual history of The History of the Primer forms the first chapters of the Torah, five books, to make up the history of the origins of Israel. It has achieved something like its present form in the 5th century BC, but Genesis 1-11 shows little relation to the rest of the Bible: for example, the names of its characters and its geography - Adam (man) and Eve (life), the Land of Noda (The Wandering), and so on - are symbolic, not real, and almost none of the people , places and stories mentioned in it, ever This led scientists to assume that History forms a late composition attached to Enable and Pentatea to serve as an introduction. How late is the subject of discussion: on the one hand, those who see it as a product of the Hellenistic period, in which case it cannot be earlier than the first decades of the 4th century BC; On the other hand, the Yahwist source was dated by some scholars, notably John Van Seter, before the Persian period (6th century BC) precisely because the first story contains so much Babylonian influence in the form of a myth. (Note 1) Primitive history relies on two different sources, the source of the priest and what is sometimes called the source of the yahvist, and sometimes simply non-priest; to discuss Adam and Eve in the Book of Genesis, the terms not a priest and yahvist can be seen as interchangeable. [34] traditions of Judaism for the Jewish weekly part of the Torah, see Bereshit (parsha) - Third reading, and Bereshit (parsha) - Fourth reading. In ancient Judaism, it was also recognized that the creation of man is two different accounts. The first story states that the male and female God created them, implying simultaneous creation, while the second story states that God created Eve after the creation of Adam. Midrash Rabba - Genesis VIII:1 reconciled them, stating that Genesis alone, male and feminine He created them, indicates that God originally created Adam as a hermaphrodite, bodily and spiritually both male and female, before creating the individual beings of Adam and Eve. Other rabbis speculated that Eva and the woman of the first account were two separate men, the first of whom was identified as , a figure elsewhere described as a nocturnal demon. According to the traditional Jewish faith, Adam and Eve are buried in The Mahpela Cave in Hebron. In Genesis 2:7 God breathes into man's nostrils, and he becomes a nefesh hayya, which means something like the English word to be, in the sense of a bodily body capable of life; the concept of soul in the modern sense did not exist in Hebrew thought until about the 2nd century BC, when the idea of bodily resurrection gained popularity. Christianity Adam, Eve, and (female) snakes (often identified as Lilith) at the entrance to Notre Dame Cathedral in Paris Main articles: and the Some early fathers of the Christian church held Eve responsible for the fall of man and all subsequent women to be the first sinners, because Eve is the temptation of Adam to commit taboos. You are the gateway of the devil Tertullian told his female readers, and went on to explain that they were responsible for christ's death: Because of your desert (i.e. punishment for sin, that is, death), even the Son of God had to die. In 1486, Dominicans Kramer and Sprengler used similar treatises in Malleus Malefikarum (The Hammer of the Witch) to justify the persecution of the witch. Medieval Christian art often portrayed the EdenIc Snake as a woman (often identified as Lilith), thus emphasizing both the sedation of the snake and its connection to Eve. Several early fathers of the Church, including Clement of Alexandria and Eusebius of Caesarian, interpreted hebrew Heva not only as The Name of Eve, but also in its aspirational form as a female snake. Based on the Christian doctrine of the Fall of Man, the doctrine of original sin has come. Saint Augustine Hippo (354-430), with the Latin translation of the Letter to the Romans, interpreted the Apostle Paul as saying that Adam's sin was hereditary: Death passed on to all men because of Adam, in which all sinned, Romans 5:12 sinfulness and must wait for redemption. However, this doctrine became the cornerstone of the Western Christian theological tradition, which was not shared by either Judaism or Orthodox churches. Over the centuries, these doctrines have developed a system of unique Christian beliefs. Baptism was understood as washing away the stains of hereditary sin in many churches, although its original symbolism was apparently rebirth. In addition, the snake that seduced Eve was interpreted as Satan, or that Satan used the snake as a mouthpiece, although there is no mention of this identification in the Torah and it is not carried out in Judaism. Gnostic traditions See also: Gnostic Christianity discussed Adam and Eve in two famous surviving texts, namely Adam's Apocalypse, found in the documents of Nag Hammadi and the Covenant of Adam. The creation of Adam as a protoanthropus, the original man, is a coordinating concept of these writings. Another Gnostic tradition states that Adam and Eve were created to help defeat Satan. The snake, instead of identifying with Satan, is seen as a hero of the Ofits. Nevertheless, other Gnosts believed that Satan's fall, however, occurred after the creation of mankind. As in the Islamic tradition, this story says that Satan refused to bow to Adam out of pride. Satan said that Hawwaa) Painting by Manafi al-Gayawan ﺣﻮاء Adam and آدم) Adam gave way to him when he was made of fire, while Adam was made of clay. This refusal led to the fall of Satan, recorded in works such as the Book of . Islam Main article: Biblical narrations and the Koran and Adam and Eve ,is the mother of mankind. The creation of Adam and Eve is mentioned in the Koran (ﺣﻮاء :whose role is the father of humanity, is viewed by Muslims with reverence. Eva (Zavvwe; Arabic ,(آدم :Useful Animals) depicting Adam and Eve. From Marage in Iran, 1294-99 In Islam, Adam (Adam; Arabic) although different Surjan translators give different views on the real history of creation (Koran, Surat al-Nisash, verse 1). In the Tafsir al-Kummi in the Garden of Eden, such a place was not quite earthly. According to the Koran, Adam and Eve ate the forbidden fruit in Heavenly Eden. As a result, they were both sent to earth as representatives of God. Each person was sent to the mountain peak: Adam on al-Safa, and Eve on al-Marwa. In this Islamic tradition, Adam cried for 40 days until he repented, after which God sent the Black Stone to teach him the hajj. According to the prophetic hadith, Adam and Eve were reunited on the plain of Rifat, near Mecca. They had two sons, zabel and Habil. There is also the legend of a younger son named Rockile, who created a palace and tomb containing autonomous statues that lived in people's lives so realistically that they were mistaken for souls. (42) There is no original sin in Islam because, according to Islam, Adam and Eve were forgiven by God. When God orders the angels to worship Adam, Iblys asked, Why should I bow to man? I'm made of pure fire, and it's made of soil. Liberal movements in Islam saw God's command of angels worship Adam as the elevation of humanity and as a means of supporting human rights; others see it as an act of showing Adam that the greatest enemy of men on earth will be their ego. In Swahili literature, Eva ate with a forbidden tree, thus causing her exile, after being tempted by Iblis. Adam then heroically eats from the forbidden fruit to follow Eve and protect her on earth. Bach's faith in Baha'i's faith, the narration of Adam and Eve is seen as symbolic. In some answers to questions, 'Abdu'l-Bah' rejects literal reading and states that history contains divine mysteries and universal meanings. Adam symbolizes the heavenly spirit, Eve symbolizes the human soul, the Tree of Knowledge symbolizes the human world, and the snake symbolizes attachment to the human world. The fall of Adam thus represents how humanity has become aware of good and evil. In another sense, Adam and Eve represent God's Will and Determination, the first two of the seven stages of Divine Creative Action. The analysis, as well as the documentary hypothesis, also suggests that the text is the result of a compilation of numerous previous traditions explaining obvious contradictions. Other stories of the same canonical book, such as the account of the Flood of Genesis, are also understood as influenced by old literature, with parallels in the old Gilgamesh Epic. With scientific developments in paleontology, geology, biology and other disciplines, it has been found that humans, and all other living things, have the same common ancestor that evolved through natural processes, more than billions of years, to shape the life we see today. In biology, the most recent common ancestors, if traced using the Y-chromosome for male lineage and mitochondrial DNA for the female line, commonly referred to as Y-chromosome Adam and Mitochondrial Eve, respectively. They don't fork out from the same couple in the same era, even if the names were borrowed from Tanah. The art and literature of John Milton , the famous 17th-century epic poem written in an empty verse, explores and explores the history of Adam and Eve in detail. Unlike the biblical Adam, Milton given an idea of the future of humanity, archangel Michael, before he must leave paradise. Mark Twain wrote humorous and satirical diaries for Adam and Eve in both The Diary of Eve (1906) and Adam and Eve's Private Life (1931), posthumously published. The story of C. L. Moore's 1940 The Fruit of Knowledge is a story about the Fall of Man as a love triangle between Lilith, Adam and Eve – with the fact that Eve eats the forbidden fruit, being in this version, as a result of erroneous manipulations of jealous Lilith, who hoped to discredit her rival and destroy her God and thus return her love Adam. In Stephen Schwartz's 1991 musical Children of Eden, The Father (God) simultaneously creates Adam and Eve and considers them their children. They even help him name animals. When Eve is seduced by a snake and eats a forbidden fruit, the Father forces Adam to choose between Him and Eden, or Eve. Adam chooses Eve and eats the fruit, forcing the Father to drive them into the wilderness and destroying the Tree of Knowledge from which Adam cuts out the needle. Eve gives birth to , and Adam forbids his children to go outside the waterfall in the hope that the Father will forgive them and return them to Eden. When Cain and Abel grow up, Cain breaks his promise and goes beyond the waterfall, finding giant stones made by other people, which he brings to the family to see, and Adam shows his discovery from the past: during their infancy, he discovered these people, but kept it a secret. He tries to stop Cain from looking for them, which infuriates Cain, and he tries to attack Adam, but instead turns his rage into Abel as he tries to stop him and kills him. Later, when an elderly Eve tries to talk to her father, she tells how Adam was constantly looking for Cain, and many years later he dies and is buried under a waterfall. Eva also gave birth to Seth, who expanded her and Adam's generation. Finally, the father speaks to her to bring her home. Before she dies, she gives her blessings to all her future generations and hands over Adam's staff to Seta. Her father hugs Eva, and she is also reunited with Adam and Abel. Smaller actors tend to cast actors like Adam and Eve double as Noah and Mom Noah. God Judging Adam William Blake, 1795, Tate Collection In ray Nelson's novel Blake Progress poet William Blake and his wife Kate travel at the end of time when the demonic Urizen offers them his own interpretation of biblical history: In this picture you see Adam and Eve listening to the wisdom of their good friend and counselor, the snake. You could even say that he was their Savior. He gave them freedom, and he would give them eternal life if he was allowed. (quote necessary) John William Uncle Jack Day painted Adam and Eve Leave Eden (1973), using stripes and smears of pure color to evoke the lush Eden In C.S. Lewis's sci-fi novel Perelandra, the story of Adam and Eve is re-enacted on the planet Venus, but with a different end. The green-skinned couple, destined to be the ancestors of The Venusian humanity, live in naked innocence on the wonderful floating islands that are the Venus Eden; demonically obsessed Scientist of the Earth arrives on a spaceship, acting as a snake and trying to seduce Venus Eve in disobeying God; but the main character, cambridge scientist Ransom, succeeds in preventing him, so that Venus humanity will have a glorious future, free from original sins. Photo Gallery of the Early Christian Image of Adam and Eve in the catacombs of Marcellin and Peter Stained Glass (12th Century) in Saint-Julien Cathedral - Le Mans, France Image of the Fall in Kunsthalle Hamburg, Master Bertram, 1375-1383 Adam and Eve, engraving of Albrecht Durer, 1504 (National Gallery of Art) Adam and Eva Albrecht Durer, 1507 Adam and Eve in Paradise (Autumn) , Eve gives Adam a forbidden fruit, Lucas Cranach the Elder, 1533 Adam and Eva from Remaster attributed to Jafar al-Sadiq, c. 1550, the Safavid dynasty, Iran's Adam and Eva Titian, c. 1550 Adam and Eva Martin van Heemskerck, 1550 Adam and Eve Driven From Paradise by James Tissot, c. 1896-1902 Adam and Eve are depicted in a mural in Abreha Wa Atsbeha Church , Ethiopia 1896 illustration of Eve handing Adam the forbidden fruit Adam and Eva Frank Eugene, taken 1898, published in the Chamber of Works No. 30 , 1910 Woman, Man, and Snake Byam Shaw, 1911 Adam and Eva Franz Stuck, 1920 See also Pre-Adamite Notes - See John Van Seners, Prologue to History: Yahwist as Historian in Genesis (1992) , p.80, 155-156. Inquiries : Womack, Marie (2005). Symbols and meaning: A brief introduction. Walnut Creek ... (et al): Altamira Press. page 81. ISBN 978-0759103221. Received on August 16, 2013. The myths of creation are symbolic stories describing how the universe and its inhabitants appeared. Creation myths develop through oral traditions and therefore tend to have multiple versions. Cumming, David (2010). Myths about the creation of the world: Parts I-II. page 303. Azra, Azumardi (2009). Chapter 14. Trial version of the Abrahamic faiths: to the Union of Civilizations. In Maozo, Moshe (Meeting of Civilizations: Muslim, Christian and Jewish. Eastbourne: Sussex Academic Press. p. 220-229. ISBN 978-1-845-19395-9. Alfred J., Kolach (1985). The second Jewish Book of Why (2nd, revised by New York: Jonathan David Publishers. 64. ISBN 978-0-824-60305-2. Excerpt from Judaism Rejection of the Original Sin. Blenkinsopp 2011, page ix. Blenkinsopp 2011, page 1. Blenkinsopp 2011, page 3. a b c Hearn 1990, page 9. b c d e f g Galambush 2000, page 436. Collon, Dominic (1995). Ancient Middle East University of California Press. page 213. ISBN 9780520203075. Received on April 27, 2019. Adam's strange story of the spare rib from which Eve was created (Genesis 2:20-3) made sense once he realized that the Sumerian female particle and the words for the rib and life were all tees, so that the tale in its original form had to be based on Sumerian Sumerian puns. Change 2008, page 27-28. error sfn: no goal: CITEREFAlter2008 (help) - Friedman, Meyers, Patrick (1983). Carol L. Meyers; Michael Patrick O'Connor; David Noel Friedman will go forward: Essays in honor of David Noel Friedman. ISBN 9780931464195. a b c d Mathews 1996, p. 226 - b c Levenson, John D. (2004). Genesis: Introduction and annotations. In Berlin, Adele; Brettler, Mark Tsvi. ISBN 9780195297515. Jewish Bible Study.CS1 maint: ref'harv (link) - Matthews 1996, page 235 - Matthews 1996, page 236 - Matthews 1996, page 237 - Matthews 1996, page 240 - Matthews 1996, page 241 - Matthews 1996, page 242 - Matthews 1996, page 243 - Matthews 1996, page 248 - Matthews 1996, page 252 - 1996, page 253 - Addis, Edward (1893). Hexateu's documents, Volume 1. Putnam. 4-7. Weinstein, Brian (2010). 54 Torah Talks: From Layperson to Layperson. iUniversity. page 4. ISBN 9781440192555. Betsy Halpern Amaru (1999). Women's Empowerment in the Book of Anniversaries, page 17. - Annes 2012, page 5. - Sailhamer 2010, page 301 and fn.35. b Blenkinsopp 2011, page 2. Sailiheimer 2010, page 301. Gmirkin 2006, page 240-241. Gmirkin 2006, page 6. Carr 2000, page 492. Howard Schwartz (September 2004). Tree of Souls: Mythology of Judaism: Mythology of Judaism. page 138. ISBN 978-0195086799. Received on December 27, 2014. The myth of Adam Hermaphrodite grows from three biblical verses: Harry Orlinsky's Notes to TOR NJPS and Tertullian, De Cultu Feminarum, Book I Chapter I, Modesty in Clothing, Becoming for Women in Memory of the Introduction of Sin Through a Woman (in Fathers of Ante-Nice). Tertullian.org. Received 2014-02-17. Fox, Robin Lane (2006) (1991). Unauthorized version: Truth and fiction in the Bible. Penguin Books Limited. 15-27. ISBN 9780141925752. Historical Dictionary of the Prophets in Islam and Judaism, Wheeler, Adam and Eve - Koran 4:1:O Humanity! Be obedient to your Lord, who created you from one man (Adam), and from him (Adam) He created his wife Hava (Yves), and from them he created many men and women; Wheeler, Brannon (July 2006). Mecca and Eden: Ritual, Relics and Territory in Islam - Brannon M. Wheeler - Google Books. page 85. ISBN 9780226888040. Received on February 17, 2014. Godwin, William (1876). The lives of necromancers. Chatto and Windus. 112-113. Received on January 29, 2019. Koran 7:12 - Javed Hamidi, Mizan. Lahore: Dar al-Ishraq, 2001 - John Renard Islam and Heroic Image: Topics in Literature and Visual Arts Mercer University Press 1999 ISBN 9780865546400 page 122 - Sour, Michael (2001). The Tablets of the Holy Sailor: An Illustrated Guide to the Mystical Work of Bahaul in the Sufi tradition. Los Angeles: Kalimet Press. 86. ISBN 978-1-890688-19-6. Some answers to questions: Adam and Eve. Abdu'l-Bahe. Momen, Wendy (1989). The basic Baha'i dictionary. Oxford, United Kingdom: George Ronald. page 8. ISBN 978-0-85398-231-9. Jack McLean (1997). Review of the Sacred: New Perspectives on Baja's Theology - Volume 8. page 215. Peter Smith (2000). Adam. A brief encyclopedia of Baha'i faith. Oxford: Publications Oneworld. page 23. ISBN 978-1-85168-184-6. Sayedi, Nader (2008). The Gate of the Heart. Waterloo, ON: Wilfrid Laurier University Press. page 204. ISBN 978-1-55458-035-4. Van Setters, John (1998). Pentathuh. In Stephen L. 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ISSN 0301- 9268. Takahata, N (January 1993). Alikovsky genealogy and human evolution. Mole. Biol. It's an avalanche. 10 (1): 2–22. doi:10.1093/oxfordjournals.molbev.a039995. PMID 8450756. Adam and Eve leave Eden. Smithsonian American Art Museum. Received on February 11, 2014. The bibliography of Almond, Philip K. Adam and Eve in seventeenth century thought (Cambridge: Cambridge University Press, 1999, 2008) Alter, Robert (2004). Five books by Moses. W. W. Norton and company. ISBN 978-0-393-33393-0.CS1 maint: ref'harv (link) Blenkinsopp, Joseph (2011). Creation, Unsubnoted, Re- Creation: Discursive Comment to 1-11. BLACK. ISBN 978-0-567-37287-1.CS1 maint: ref'harv (link) Carr, David (2000). The indomitable text of an indomitable God. Interpretation: Journal of Bible and Theology. Sage 54 (4): 347–362. doi:10.1177/002096430005400402. ISSN 0020-9643. S2CID 170548702. Annes, Peter (2012). Adam's Evolution: What the Bible does and doesn't say about human origin. Baker Books. ISBN 978-1-58743-315-3. Galambus, Julie (2000). Eva. In Friedman, David Noel; Myers, Allen K. ISBN 9789053565032.CS1 maint: ref'harv (link) Gmirkin, Russell (May 15, 2006). Berossus and Genesis, Manetho and Exodus: Hellenistic Stories and Date Pentateuch. Bloomsbury Publishing. ISBN 978-0-567-13439-4. Greenblatt, Stephen (2017). The rise and fall of Adam and Eve. New York: W. W. Norton. ISBN 978-0-393-24080-1. Hearn, Stephen S. (1990). Adam. In Mills, Watson E.; Roger Bullard (ed.) Mercer Bible Dictionary. Mercer University Press. ISBN 9780865543737.CS1 maint: ref'harv (link) Hendel, Ronald S (2000). Adam. The Irdmans Dictionary of the Bible. ISBN 9789053565032.CS1 maint: ref'harv (link) Matthews, C.A. (1996). Genesis 1-11:26. Publishing group BHS. ISBN 978-0805401011.CS1 maint: ref'harv (link) Mackenzie, John L. (1995). The Dictionary of the Bible. Simon and Schuster. ISBN 9780684819136.CS1 maint: ref'harv (link) Kiss, Paul (2004). Genesis, Volume 1. College Press. ISBN 978-0899008752.CS1 maint: ref'harv (link) Ayyub, Mahmoud. The Koran and its translators, SUNY: Albany, 1984 Murdoch, Brian O. Apocryphal Adam and Eve in Medieval Europe: Vernacular Translations and Adaptations by Vita Adae et Evae. Oxford University Publishing House, 2009. ISBN 978-0-19-956414-9 Patai, R. Jewish Alchemists, Princeton University, 1994. Rana and Hugh. Fazal Rana and Ross, Hugh, who was Adam: Creating a Model Approach to Human Origin, 2005, ISBN 1-57683-577-4 Sailhamer, John H. (December 21, 2010). An introduction to the theology of the Old Testament: a canonical approach. Sondervan Academician. ISBN 978-0-310-87721-9. Sykes, Brian. Eva's seven daughters Of the External Wikiquote Links has quotes related to: Adam and Eve Look Adam and Eve in Wiktionary, a free dictionary. The Commons has media related to Adam and Eve. The First Human Beings (Library of Congress) The story of Lilith in the alphabet Ben Syrah Islamic view of the fall of Adam (audio) 98 classic images of Adam and Eve The book of anniversaries of Adam and Eve in medieval reliefs, Capitals, Frescoes, Roof Bosses and Mosaic Cynistory and Fantamangas Of Finland Adam and Eve on the Christian iconography site Translation of The Tale of Grimm No. 180, Unequal Children of Eve, a German tale about Adam and Eve of the Jewish Encyclopedia extracted from the biblical family tree starting with adam and eve

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