The doctrine of creation is not an ambiguous aspect of the Bible. The first four chapters of Genesis contain the main biblical information about creation; they therefore constitute the basis of biblical doctrine. This apparently simple part of the Bible, however, remained for several millennia the subject of considerable speculation by various authors who gave the text interpretations that have little to do with what the writer(s) were attempting. originally to transmit to their audience. . The meaning of the serpent in Genesis 3, as well as the origin of evil and the relationship between Adam and Eve in Genesis 2-4, each supplemented by three different authorial analyses, provide considerable support for a bold literary notion. Clearly, the meaning of Scripture has more to do with the perception and understanding of its original audience than with the perception and understanding of future generations. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an original essay Since the dawn of civilization, snakes have played a central role in most of the world's mythologies and cults (Sarna 26). As early as the 4th millennium BCE, ancient Near Eastern societies recognized the snake both as a symbol of fertility and even as a figure of deification. The Hebrew Scriptures, particularly Genesis chapter 3, also feature a very influential serpent, probably the most famous of its kind in history. Although he has no anglicized name or real speaking power, he critically alters the landscape of human nature with a few brief sentences in a brief conversation. In the treatise Understanding Genesis, Sarna describes the Hebrew incarnation as “not an independent creature; ; he possesses no occult power; he is not a demonic being; she is not even described as bad, but simply as being extraordinarily clever” (26). According to Dr. Sarna, this creature does not possess any supernatural qualities. The serpent cannot think outside of its limited animal faculties, cannot perform miraculous magical rites, and cannot communicate with Satan or other demonic beings. Sarna also reminds readers that after Eve's successful seduction and equally successful follow-up investigation, God does not forcibly question the serpent regarding its role in the crime. Rather, the brunt of his anger falls on Adam and Eve because they easily fell prey to basic human desire. Sarna theorizes that the serpent, contrary to popular belief, did not function as a direct corruptor or manipulator of Eve's soul. Through verbal prompting, he cleverly brought out the temptation already slumbering in his heart. One might even question whether or not the snake existed in the physical realm. What if this creature simply inhabited the mind of its victim? Knowledge of ancient Israelite religious practices provides a historical connection to Sarna's theory: the Israelites did not practice paganism or any other form of idolatry. Therefore, serpents could not have God-like admiration in the monotheistic Hebrew society. Kimelman presents a very similar, if not slightly modified, perspective on the Eve-Serpent interaction. This author chooses to shed light on the relatively brief period of time that passes during the Seduction of Eve sequence. The short time frame certainly raises significant doubts about the undisputed guilt of said snake (Kimelman 4). After all, he comes on the scene after God, man and woman in chapter 3:1 and comes out before God,man and woman in 3:15; he clearly does not act as the main driver of action in the story. If the serpent possessed no abnormal powers of persuasion, as Sarna previously pointed out, how could it corrupt the morally pure Eve in a matter of minutes? The answer is surprisingly simple: thoughts of deviance had crossed Eve's mind before our devious snake even arrived on the scene. The evidence supporting this radical proposition lies in the conflicting accounts of chapter 2:16-17 and chapter 3:2-3. For example, God commands Adam and Eve not to eat from the tree of knowledge, “for in the day that you eat thereof you shall die, and surely die” (Genesis 2:16-17). The will of God is obviously absolute; His commandments leave no room for loopholes or other alternative solutions. However, Eve told the serpent that God said, “…but of the fruit of the tree that is in the midst of the garden…you shall not eat nor touch it, lest you die” (Genesis 3: 2-3). According to her, God simply advises against consuming the fruits of knowledge and hints at the possibility of serious consequences. Without outside help, Eve is the originator of the idea of ​​original sin: humanity can make morally conscious and autonomous decisions in relation to the divine authority of God. From this surprising development, we can deduce that “evil is a product of human behavior, and not an inherent principle of the cosmos” (Sarna 27). The Israelites, fiercely loyal to their One God and his strict commandments of moral obedience, disapproved of individuality and its potentially radical consequences. In the biblical/Israelite sense of the term, evil can simply be defined as human freedom, and unlimited freedom will more often result in outright destruction than unlimited opportunity. If Eve, the first wife, truly originated the concept of evil, as Sarna and Kimelman strongly suggest, we can now logically explain the reasons behind Adam's orderly leadership in their marriage. Blindly accepting God's chauvinistic adjustment to sacred matrimony would naturally be at odds with our continued search for historicity in the book of Genesis. Before original sin, God did not distinguish man from woman. “Male and female he created them, and he blessed them, and he called their name Adam on the day they were created” (Kimelman 7). Even though Eve emerges from a rib of Adam's body, the idea that Adam automatically dominates the relationship from day one is nowhere to be found. We could recall the feelings of equality expressed in chapter 2: 23-24: “He finally is bone of my bones and flesh of my flesh. This will be called Woman, because it was from man that she was taken. Therefore a man leaves his father and mother and clings to his wife, that they may become one flesh. » Adam pays no attention to the presence of female genitalia; he can only talk about fundamental similarities in human anatomy. Yet, as previously stated, the biblical status of women changes significantly after Eve succumbs to desire and subsequently creates the force of evil. Eve's revelation as a sinner forces God to place her under the control of her husband Adam, who is still seen as a symbol of justice. The Garden of Eden incident highlights a deep psychological divide between men and women. Moments after discovering their betrayal, Adam pleads for his own forgiveness and throws Eve to the wolves in one fell swoop: “the woman you put by my side, she gave me from the tree, and I I ate of it” (Gen. 3:12). With a little connivance, Adam succeeded in obtaining divine approval for blind obedience and thus received from God, 1966.