Quran 4:1: O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife Hawwa (Eve), and from them both He created many men and women; Howard Schwartz (September 2004). Tree of Souls: The Mythology of Judaism: The Mythology of Judaism. p.138. ISBN 978-0195086799 . Retrieved 27 December 2014. The myth of Adam the Hermaphrodite grows out of three biblical verses There are subsequent hadiths (narrated by Abu Hurairah), the authenticity of which is contested, that hold that Muhammad designates 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). Kampourakis, Kostas (2014). Understanding Evolution. Cambridge; New York: Cambridge University Press. pp. 127–129. ISBN 978-1-107-03491-4. LCCN 2013034917. OCLC 855585457.

Analysis like the documentary hypothesis also suggests that the text is a result of the compilation of multiple previous traditions, explaining apparent contradictions. [85] [86] Other stories of the same canonical book, like the Genesis flood narrative, are also understood as having been influenced by older literature, with parallels in the older Epic of Gilgamesh. [87] Y chromosomal Adam and Mitochondrial Eve [ edit ] Lerner, Gerda (1986). History of Women vol. 1: The Creation of Patriarchy. Oxford University Press. pp.184–185. l-Bahá (2014) [1908]. Some Answered Questions (newly revised.ed.). Haifa, Israel: Baháʼí World Centre. ISBN 978-0-87743-374-3. So when the woman ( G)saw that the tree was good for food, that it was [ a]pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit ( H)and ate. She also gave to her husband with her, and he ate. 7 Then the eyes of both of them were opened, ( I)and they knew that they were naked; and they sewed fig leaves together and made themselves [ b]coverings. Meyers, Carol. Rediscovering Eve: Ancient Israelite Women in Context. New York: Oxford University Press, 2013.

Age, Biography and Wiki

Hearne, Stephen Z. (1990). "Adam". In Mills, Watson E.; Bullard, Roger Aubrey (eds.). Mercer Dictionary of the Bible. Mercer University Press. ISBN 9780865543737. The expulsion from Eden narrative begins with a dialogue between the woman and a serpent, [15] identified in Genesis 3:1 [16] as an animal that was more crafty than any other animal made by God, although Genesis does not identify the serpent with Satan. [17] The woman is willing to talk to the serpent and respond to the creature's cynicism by repeating God's prohibition against eating fruit from the tree of knowledge (Genesis 2:17). [18] [19] The woman is lured into dialogue on the serpent's terms which directly disputes God's command. [20] The serpent assures the woman that God will not let her die if she ate the fruit, and, furthermore, that if she ate the fruit, her "eyes would be opened" and she would "be like God, knowing good and evil" (Genesis 3:5). [21] The woman sees that the fruit of the tree of knowledge is a delight to the eye and that it would be desirable to acquire wisdom by eating the fruit. The woman eats the fruit and gives some to the man (Genesis 3:6). [22] With this the man and woman recognize their own nakedness, and they make loincloths of fig leaves (Genesis 3:7). [23] [24] Adam and Eve in an illuminated manuscript ( c. 950) 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://www.jstor.org/stable/3261014. Owen, Richard (6 March 2009). "Vatican says Evolution does not prove the non existence of God". The Times. ISSN 0140-0460.

In the opening section of Book IV, Satan talks to himself, and for the first time, the reader is allowed to hear the inner workings of the demon's mind. This opening passage is very similar to a soliloquy in a Shakespearean drama, and Milton uses it for the same effect. Traditionally, the soliloquy was a speech given by a character alone on the stage in which his innermost thoughts are revealed. Thoughts expressed in a soliloquy were accepted as true because the speaker has no motive to lie to himself. The soliloquy then provided the dramatist a means to explain the precise motivations and mental processes of a character. Milton uses Satan's opening soliloquy in Book IV for the same purpose. Adam's spouse is mentioned in the Quran in 2:30–39, 7:11–25, 15:26–42, 17:61–65, 18:50-51, 20:110–124, and 38:71–85, but the name "Eve" ( Arabic: حواء, Ḥawwā’) is never revealed or used in the Quran. Eve is mentioned by name only in hadith. [43] Godwin, William (1876). Lives of the Necromancers. Chatto and Windus. pp. 112–113 . Retrieved 29 January 2019. So he said, “I heard Your voice in the garden, ( L)and I was afraid because I was naked; and I hid myself.” Schopf, J. William; Kudryavtsev, Anatoliy B.; Czaja, Andrew D.; Tripathi, Abhishek B. (October 5, 2007). "Evidence of Archean life: Stromatolites and microfossils". Precambrian Research. 158 (3–4): 141–155. Bibcode: 2007PreR..158..141S. doi: 10.1016/j.precamres.2007.04.009. ISSN 0301-9268.

Temptation

Hastings, James (2003). Encyclopedia of Religion and Ethics, Part 10. Kessinger Publishing. ISBN 978-0-7661-3682-3. Weinstein, Brian (2010). 54 Torah Talks: From Layperson to Layperson. iUniverse. p.4. ISBN 9781440192555. In his soliloquy, Satan reveals himself as a complex and conflicted individual. He literally argues with himself, attempting first to blame his misery on God but then admitting that his own free will caused him to rebel. He finally concludes that wherever he is, Hell is there also; in fact, he himself is Hell. In this conclusion, Satan develops a new definition of Hell as a spiritual state of estrangement from God. Yet even as he reaches this conclusion, Satan refuses the idea of reconcilement with God, instead declaring that evil will become his good and through evil he will continue to war with God. The self-portrait that Satan creates in this soliloquy is very close to the modern notion of the anti-hero — a character estranged and alienated who nonetheless will not alter his own attitudes or actions to achieve redemption from or reintegration with society at large. Main article: Biblical narratives and the Quran §Adam and Eve (آدم Adam and حواء Hawwaa) Painting from Manafi al-Hayawan (The Useful Animals), depicting Adam and Eve. From Maragheh in Iran, 1294–99 Uriel arrives at the gate of Eden to inform Gabriel about the interloper in the form of a cherub. Gabriel responds that no one unauthorized has come to the gate. He adds that if someone has managed to come into the Garden by crossing the wall, he and his assistants will find them by morning.

The relationship between this first pair of humans is expressed by the term ezer kenegdo ( Gen 2:20) , translated “helper as his partner” by the NRSV, “fitting helper” in the NJPS (New Jewish Publication Society Version), and “helpmeet” or “help-mate” in older English versions. This unusual phrase probably indicates mutuality. The noun helper can mean either “an assistant” (subordinate) or “an expert” (superior; e.g., god as Helper in Ps 54:4 [Hebrew 54:6]).); but the modifying prepositional phrase, used only here in the Bible, apparently means “equal to.” The phrase, which might be translated as “an equal helper” or “a suitable counterpart,” indicates that no hierarchical relationship exists between the two members of the primordial pair. They form a marital partnership of the kind necessary for survival in the highland villages of ancient Israel, where the hard work of both women and men was essential. Yet another translation is possible, one that retains the counterpart idea and also take into account that ezer can be derived from a Hebrew root meaning “to be strong, powerful” rather than the one meaning “to help.” The phrase would then be translated “powerful counterpart.” Because women had considerable power in agrarian Israelite households in the Iron Age, this reading is compelling. Fox, Robin Lane (2006) [1991]. The Unauthorized Version: Truth and Fiction in the Bible. Penguin Books Limited. pp.15–27. ISBN 9780141925752. Sailhamer, John H. (21 December 2010). Introduction to Old Testament Theology: A Canonical Approach. Zondervan Academic. ISBN 978-0-310-87721-9. While a traditional view was that the Book of Genesis was authored by Moses and has been considered historical and metaphorical, modern scholars consider the Genesis creation narrative as one of various ancient origin myths. [83] [84] Carr, David M. (2000). "Genesis, Book of". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.

Krosney, Herbert (2007) "The Lost Gospel: the quest for the Gospel of Judas Iscariot" (National Geographic)

Chenoweth, Mark (Summer 2022). "The Redemption of Evolution: Maximus the Confessor, The Incarnation, and Modern Science". Jacob's Well. Archived from the original on 14 August 2022 . Retrieved 5 February 2023. 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 from the original (PDF) on December 4, 2004. Davies, G.I (1998). "Introduction to the Pentateuch". In John Barton (ed.). Oxford Bible Commentary. Oxford University Press. p. 37. ISBN 9780198755005.Almond, Philip C. Adam and Eve in Seventeenth-Century Thought (Cambridge: Cambridge University Press, 1999, 2008) Based on the Christian doctrine of the Fall of man, came the doctrine of original sin. St Augustine of Hippo (354–430), working with 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 [58] Original sin became a concept that man is born into a condition of sinfulness and must await redemption. This doctrine became a cornerstone of the Western Christian theological tradition, which however not shared by Judaism or the Orthodox churches.