Exegesis Of Genesis Chapter 3 With Concentration On Genesis 3:15

[StColette]

I haven't really posted anything substantial in here lately and I was going through me emails and found my last Exegesis from last Fall. So I decided to share it. I apologize ahead of time for the length. lol It was supposed to be only 10 pages and it ended up being 23 pages. My Prof. told me not to cut anything though.


Exegesis of Genesis Chapter 3 with Concentration on Genesis 3:15

Nov. 19th2007



Introduction

The subject of this exegetical tract is the third chapter of Genesis with significant focus on verse 3:15. Within this text the Biblical author is telling of the temptation of the Woman by the serpent, which results in the fall of man. The text of verse Gen. 3:15 is named the Protoevangelium because it is a foretelling of the coming of the Redeemer, the seed. The reason this text is so interesting is because it is the hinge on which all Salvation history is placed. It is the result of the actions in this chapter that bring about the necessity of salvation through the sacrifice of Christ. What is the importance of the mention of the seed of the Woman and the seed of the serpent in Gen. 3:15? Why does the serpent go after the woman? Why does Adam stay silent during the temptation of the woman? Through extensive Biblical research in commentaries and other research material it will be my goal to find the answer to these questions.

I. Historical Analysis

The use of the serpent in chapter 3 of Genesis has many different historical connotations. The reference to Satan, by name, would not appear until the book of Job.1 The influence for the choice of the serpent most likely came from the ideas that were harbored within the Semitic world.

To the Israelite people, serpents were associated with the Canaanite tribal worship. The serpent, in Canaanite worship, was associated as a sexual symbol. The god Baal and the goddess Asherah were both fertility deities of the Canaanite worship and were associated with serpents.

The use of the serpent could have been a tool which the Biblical author would warn the Israelites against such things. The close connection between the sins of the Canaanites, sometimes associated with sex, and the sexual connotations in the punishment of Adam and Eve may show that the author was making a correlation to the evil that lurked within Canaanite worship and the first sin of mankind.2 The Israelite people would hear of influence of the serpent upon our first parents and the unpleasant outcome that accompanied following the serpent. Such a correlation would help the Israelite people steer clear of the Canaanite religion.

Another source for the use of the form of a serpent is within a Mesopotamian piece of literature called Gilgamesh. The story of Gilgamesh shows a serpent as responsible for the hero of the epic to not receive the plant of immortality.3 This possible association is a stretch, however there are some similarities. In a sense, the serpent of Genesis is responsible for the hero Adam not receiving immortality. The result of the immortality being lost is however through the eating of the fruit, not the non ingesting of the fruit, which occurs in the story of Gilgamesh. The difference between Adapa and Adam is that Adapa was not a man but was a demi-god.4

A third fact about the serpent in Genesis 3 is the mention of the serpent having had legs/feet. This mention of the serpent having legs could have been influenced by the Pagan idea that snakes stood erect.5

The idea of the serpent standing erect, then being forced to crawl upon the ground on it's belly, shows the lack of dignity that the serpent portrays.

A second example of historical/cultural information interweaving into Genesis is the Cherubim that guards the Garden of Eden. It is possible that the Hebrews borrowed the name and description of the Cherubim from the Babylonian mythologies. The Kerubim were half-man and half-animal creatures in the Babylonian myths that guarded the temples and palaces.6 It is suggested that the Hebrews used the description of these Kerubim to describe the cherubim who were found around the throne of God and accompanied Him as His ministers.7 Another fact is that the flaming sword of the Kerubim in Babylonian mythology suggests symbolism of divine wrath.8

A final look into historical/cultural information is within the place of women in society. In most ancient societies the role of women was that of a servile role. It is suggested that the author of Genesis is trying to link the subordination of women to that of sin. It is because of the fall that women experience birth pains and are made subjects of their husbands. Their pains of childbirth and being subordinate to their husbands will continue because they will have desire for the husbands.9

II. Grammar Section

The serpent is the first character that is introduced into Genesis 3. This foreshadows that the serpent will be playing a substantial part in the scenes that are to come after this one. The first thing learned about the serpent is that it is "more subtle than any other wild creature that the Lord God had made"(Gen. 3:1). The Hebrew word for subtle is "aroom" which has close association with "arom", the word for naked.10 The question is why is the serpent considered the most "subtle" of all the animals that the Lord had made. To be subtle means to be cunning.11 In the case of the serpent he is a cunning liar, a teller of half truths.

The next character that is introduced is the woman. She is introduced second in order to prepare the reader for what is going to take place in the preceding verses.

The woman plays a larger part in the fall than that of the man, and she plays second only to the actions of the serpent. The first thing that the serpent asks the woman is a negation of what God had actually told the man and woman. God told them that they may eat of any tree in the garden except for the Tree of Life; the serpent asked the woman as if God had banished them from every tree in the garden. The woman then corrected the serpent by telling it that they are able to eat from any tree in the garden except the tree in the center of the garden. The RSV-CE2 renders "midst of the garden" instead of "center of the garden" (Gen. 3:3). The meaning of "midst" is the same as center.12

The warning against eating from the tree in the center of the garden is that they shall die if they eat from it. In studying the earlier chapters of Genesis, the warning of "neither shall you touch it” is not found within any earlier verses of the Bible (Gen. 3:3). The addition of not even touching the tree emphasizes the seriousness of staying away from the tree altogether.

The word "So" begins the next scene of this chapter begins with the . "So" is used in order to bring attention to the actions are preceding in the chapter. First, the woman realizes that the tree is "good for food" (Gen. 3:6). She realizes also that it is "delightful to the eyes" and that the tree "would make one wise"(Gen. 3:6). The object of having wisdom is important in Genesis. Adam mentions earlier in Genesis the importance of wisdom and knowing the importance, Eve is enticed into taking fruit from the tree. The next occurrence Eve taking the fruit for herself and giving some to her husband. Eve is shown as the person who first eats the fruit and then Adam. I would claim that this is showing a backward view of how creation is supposed to be. Eve is supposed to follow Adam but, here we see that Eve is the first one to act and then Adam follows her. It is the responsibility of man to make the decision for both himself and Eve.

The next verse, tells the reader that their eyes had been opened, that they knew they were naked, and became ashamed. They then cover themselves up with aprons, meaning clothing. This is an exact opposition to what occurs in Gen 2:25. In that verse we see that they were both naked and not ashamed to be around one another that way. When they realize that they are naked they cover themselves up from the other.


They have now seen the differences in one another and cover themselves up from one another.13 This is in a way blocking one another from the covenant of marriage that they have entered into.

Next, the word "And" is introduced. This coordinating conjunction that is used in order to show the flow of thought that is in process. The verb form in the verses following are no longer in the plural form. Adam and Eve are no longer acting together. The "sound of the Lord" is what caused Adam and Eve to know to hide away from God ( 3:8). The "sound of the Lord" is associated with wind and stormy sounds, similar to what takes place on Mt. Sinai in Exodus. sound of the Lord is the ru'ah which is associated with storm and wind.14 God calls out to Adam and asks "Where are you?" (Gen. 3:9). Why does God ask this question? Wouldn't God know where Adam and Eve were hiding? The man responds back to God saying that he heard the Lord coming into the garden and so he hid himself because he was naked. If Adam knew that God was his Creator then why would he be ashamed to be around God in that way. "Within the ancient Near Eastern (and particularly the biblical) context, nakedness was an undesirable condition for human beings."15 The first response of God was to ask "who told you that you were naked?". The second question God asks is if the man had eaten from the tree from which he commanded him not to.

Again, why would God ask this type of question, since He would already know the answer. Is God asking these questions in order for man to come clean with what he has done wrong?.

The text then transitions into verse 14 begins the punishment of the serpent, woman, and man. The first punishment that is brought forth is that of the serpent. God tells the serpent that it is "cursed above all cattle and wild animals"( 3:14). Why are cows singled out from the rest of the animals? God tells the serpent that it will also crawl upon it's belly. This is a form of humiliation for the serpent. God then speaks of how "I", the Lord, will put enmity between "you and the woman" (Gen. 3:15). The enmity is not something that has been placed there by the woman. The enmity is put in a future tense and involves the seed of the serpent and the seed of the woman. This future seed is the seed of Mary, who is Christ the Savior. The seed of the serpent will "bruise the heel" of the seed of the woman, but this will not be a fatal wound; however the seed of the woman will crush the head of the serpent, a fatal wound (Gen. 3:15).

The curse of the woman is the multiplication of pains of childbirth. Although the pains of childbirth have been intensified, the desire that the woman will have for her husband remain (Gen. 3:16). This desire ensures the multiplication of the human race. There is also a mention of her husband ruling over her. This is a malfunction of the role that woman was supposed to play. Man and woman were to be helpmates to one another. Now we see that woman has become subject to the rule of her husband.

The final curse is that of the man, Adam. The reason why Adam is being cursed is because he "listened to the voice of your wife" ( 3:17). Adam ignored the instruction of God and listened to the instruction of his wife. Adam's curse not only involves him but also involves the curse of the land. Thorns and thistles are what the man will receive from the earth. These plants are inedible objects and therefore aren't fruits from the land. The final part of Adam's curse is that he will return to the dus.t. which symbolizes to the earth, from which he was made.

The last scene of chapter 3 reveals the expulsion of Adam and Eve from the garden of Eden. The first scene reveals the naming of the woman. The woman is given the name Eve, which means mother of all living things (Gen. 3:20). The giving of this name lets the reader know that the population of humanity will prosper. The Lord then drives the man out of Eden. There is no mention of Eve during this passage, but it can be assumed that since she has become subject to her husband that she followed Adam out of Eden and therefore it was not necessary to mention her. God placed a cherubim at the gate of Eden in order to guard it from Adam and Eve re-entering the garden. Was there no cherubim guarding the garden before? It can be assumed that there was not a cherubim because it was not necessary.

III. Rhetorical

A. Genre

According to Stordalen, "Genesis is one of a kind." Many historical critical scholars since the time of Hermann Gunkel have merely called Genesi a mythical story.16 Upon examination of the text, it is easy to see that the genre form is narrative, but has a style of prose. While adding dialogue, Genesis chapter 3 continues the narrative prose form.

Genesis 3 introduces the dialogue that takes place between the Serpent and Eve. It is curious how Adam does not speak at all during this period of the chapter. The dialogue is interrupted by the actions of Adam and Eve, which is told in the form of narrative. After the sin of Adam and Eve, the story returns to dialogue; this time it is between Adam and God and Eve and God. In Genesis 3:14, the genre switches over to monologue in which God curses the Serpent, the Woman, and the Man.

B. Structure

I. Introduction of the Protagonist

The Serpent is introduced to the audience for the first time.

II. Dialogue between the Serpent and the Woman

The serpent begins to question the Woman.

The Half truths of the serpent start becoming apparent.

The Woman yields to the influence of the serpent.

III. Fall of Man

The Covenant with God has been broken.

God questions the man and the woman.

IV. Curses

The Serpent is cursed to be separated from all other creatures.

The Woman is cursed to have pains during childbirth and be

be subject to her husband.

The man is cursed by having to toil in the land the rest of his days.

V. Naming of the Woman

VI. Casting Out of Eden

Inclusio/Parallelism

Gen 3:1 & Gen 3:1417

Gen. 3:1

Now the serpent was the most cunning of all the animals that the LORD God had made. The serpent asked the woman, "Did God really tell you not to eat from any of the trees in the garden?"

Gen 3:14

Then the LORD God said to the serpent: "Because you have done this, you shall be banned from all the animals and from all the wild creatures; On your belly shall you crawl, and dirt shall you eat all the days of your life.

Within these two verses the mention of the separation of the serpent from all other animals is found in both verses. In the first verse, Gen. 3:1, the serpent is separated from all other creatures because it was made more cunning then all the other animals that the Lord had made. In the second verse, Gen. 3:14, the serpent is being separated from all other animals and creatures for a different purpose. It is no longer differentiated from other animals because of it's qualities rather it is being separated from all other animals because of it's disobedience.

Gen 2:25 & Gen 3:718

Gen. 2:25

The man and his wife were both naked, yet they felt no shame.

Gen. 3:7

Then the eyes of both of them were opened, and they realized that they were naked; so they sewed fig leaves together and made loincloths for themselves.

Like the previous inclusio, these two verses express a similar form. In the first verse, Gen. 2:25 the man and his wife are both naked and are not ashamed. In the second verse, Gen. 3:7, we have the mention of nakedness again. This time the verse tells us that they "realized" that "they were naked". This means that they had a completely different understanding of one another as creatures of God. They cover themselves with fig leaves in this verse, which this is an act of being ashamed. They no longer have the trust that was once there to be before all in their nakedness.

In both of these inclusios separation takes place in both cases. In the first case with the serpent, he has been separated away from all other living creatures. And in the second case with the man and his wife. They were once comfortable being around one another in their nakedness. After eating the fruit they separate themselves from one another by covering themselves.

C. Literary Devices

1. "you will be like God" simile

This literary device is showing the cunningness of the serpent to persuade the woman that she should eat of the fruit because if she does then she will be like God.

2. The Serpent speaking anthropomorphism.

An anthropomorphism is where an inanimate object is processing or expressing human qualities. Here we have a serpent who is speaking, which is unlike any serpent that modern day humans have experienced.

3. "Behold, the man has become like on of us" simile

A fulfillment of the simile that was listed earlier in Gen. 3 "you will be like God" this simile is letting the reader know that man has become like God in the sense that he has acquired knowledge of both good and evil.

IV. Canon Section:

The text of Genesis 3 is important to the entire history of salvation. What lies within Gen. 3 is the very reason why the human race was cast out of Eden and why Christ was to be sent to make reparation or our sins. Genesis 1 and 2, contains the story of creations of the heavens and the earth is. The reason that the Fall of Man is placed so far at the beginning of the biblical canon is because the main theme that runs the course of the Bible is God's infinite mercy toward us and the Salvation that He offers His children.

Genesis 3 is one of the most important chapters in the book of Genesis. The book not only introduces the reader to the problem that has befallen mankind but also the coming solution. In Gen. 3:15-16, the promise of a seed, who is Jesus Christ, is given the human race. This verse is one of the most important in revelation to creation.

The foreknowledge that we can still possibly be saved, but only through the merits of Christ which are to come later in history. It is not until later in the canon of the Bible that the verses within Gen 3 are acknowledged in some way. According to the footnotes of the

New American Bible:

The serpent was regarded as the devil (Wisdom 2:24; John 8:44; Rev 12:9; 20:2), whose eventual defeat seems implied in the contrast between head and heel. Because "the Son of God appeared that he might destroy the works of the devil" (1 John 3:8), the passage can be understood as the first promise of a Redeemer for fallen mankind.

The importance of Genesis 3 is unmistakable. As said previously it gives the reader the entire reason as to why humanity has lost favor in the sight of God and why He had sent His only Son to make reparation for our sins. Another theme that begins in Genesis 3 is the proof of God's infinite mercy. Instead of putting Adam and Eve to death, which should have been the true penalty, He let them live. Before He casts them out of Eden, the Lord even makes clothes for them in order that they survive. In Gen 3:15-16 the Lord also ensures the continued population of the human race by the mention of procreation and childbirth. Although, they have fallen short in the face of God, He is ever merciful and loves Adam and Eve unconditionally.

The same theme courses throughout the entire Biblical canon. Abraham's fall is forgiven by God and he is even brought into a covenant with God. God's mercy is great above all other's.

V. Liturgical

Understanding the use of biblical text in the life of the Church is a very important process in exegesis. The purpose of using the liturgical use of a biblical text in exegesis is to reveal the way that the Church has interpreted the meaning of the Bible.

A. Liturgy of the Hours

In the Office of the Readings, on September 8th Genesis 3 is used in order to celebrate the Feast of the Birth of the Blessed Virgin Mary.19 Genesis 3:9-20 is also used in the 1st reading of the Office of Readings on that day. The significance of these verses is they are the central part of the Protoevangelium. Within those verses the promise of the Messiah is given as well as the revelation of the Woman who would bear the Messiah. According to the traditional interpretation of this text by the Church, the Woman who is spoken of in 3:15-16 is the Blessed Virgin Mary. "The seed" of the Woman is the Messiah, who is Jesus the Christ. The 2nd reading of the Office of Readings which accompanies the 1st reading, is a text from an early Church Father, St. Andrew of Crete.

The focus of St. Andrew's text is that of the coming and celebration of the Word of God. He mentions, however, the preparation for the birth of the Mother of God.

St. Andrew says, "Today the Virgin is born, tended, and formed and prepared for her role as Mother of God, who is universal King of the ages."20 The spiritual revelation that is found in Genesis 3:15-16, that there is a Woman to come whose seed will crush the head of the serpent.

B. Liturgical Readings

10th Sunday of Ordinary Time, Cycle B
Genesis 3:9-15, Psalm 130, 2 Corinthians 4:13-5:1 Mark 3:20-35 21

Genesis 3:9-15 contains the Revelation of the sin of man, as well as the promise of the seed of the Woman that will crush the head of the serpent. This is the promise of the Messiah and how mankind will be brought back into covenant with God. Psalm 30 is brought into this selection of readings in order to introduce the idea of being watchful for the coming of the Lord, the coming of the one promised to all of humanity in Gen 3. Within 2 Corinthians 4:13-5:1, the idea of the Christ coming and being raised by the Father is brought into the picture. I believe that this is coupled with the reading of Gen 3:9-15 because it is the promise of eternal life. In the beginning, the Father promised eternal life for humanity and through of our first parents we lost that promise. The promise was restored though, through the person of Christ. It is because of Him that we are renewed and are brought back to our state before the Fall. Mark 3:20-35 speaks of who are the mother, brothers, and sisters of Christ. They are those who hear the word of God and keep it. In Genesis, we see our first parents hearing the word of God but not following it.

The Solemnity of the Immaculate Conception

Genesis 3:9-15, 20, Psalm 98, Ephesians 1:3-6, 11-12, Luke 1:26-3822

The second occurrences of Genesis 3 in the Liturgical calendar is on December 8th. The reason for the reading on this day is because it is the Solemnity of the Immaculate Conception. Once again, Genesis 3:9-15 describes the Fall of man as well as the promise of salvation through the seed of the Woman. The Woman, once again, is the Blessed Virgin Mary and the seed is Jesus Christ, the Messiah. Psalm 98 sings praises to the Lord for bringing salvation to all nations. This Psalm reveals the purpose of the coming Messiah, who is to be revealed later as Jesus Christ, son of Mary.

St. Paul in the passage in Ephesians speaks of the predestination of the Christians. He tells how the Lord has predestined from the beginning all of us through, Jesus Christ. The reading from the Gospel tells the congregation of the Annunciation. It is at that moment that the coming Messiah has been revealed.

VI. Magisterial Section

There is such a significant amount of magisterial documentation of this section in the Biblical canon. One of the main sources of magisterial interpretation of the text is the Catechism of the Catholic Church. One of the references to Gen 3 in the Catechism is article 391. This article discusses Satan as being the fallen angel who caused our first parents to sin against God (CCC) . This interpretation of this text helps to defend the spiritual sense of the text which is often lost in the historical critical method that has ravaged Biblical exegesis. Another article from the Catechism that sites Gen 3 is #397. The focus of that article is the discussion of the lack of trust in the Lord that Adam and Eve had (CCC 397). Instead of obeying the word of God Eve listened to the serpent and instead of listening to God, Adam listened to his wife. Because they did not trust in the words of the Lord, they were cast out of Eden. One of the most studied verses in the Biblical canon is Gen 3:15. Articles 410 and 489 of the Catechism of the Catholic Church address this verse. It is called the Protoevangelium, meaning the First Gospel (CCC 410, 489). It is named this because it is the revelation of the coming Messiah, as well as the woman who was predestined to bear the Messiah. The Catechism speaks of how it was the disobedience of Eve that cause the fall of mankind and how the obedience of Mary was the cause of redemption for mankind (CCC 410,489).

Another source of magisterial teaching on the interpretation of Scripture is through encyclicals. One of the best examples of the Papal encyclicals discussing the interpretation of Genesis 3 is Evangelium Vitae. Pope John Paul II discusses the correct interpretation of Gen. 3:1-5. The Pope states “death came into the world as a result of the devil's envy (cf. Gen 3:1,4-5) and the sin of our first parents (cf. Gen 2:17, 3:17-19).23 This interpretation is not only faithful to the traditions of the Church, but also helps to fight against the historical critical method. A second encyclical that lends interpretation to Genesis 3 is Redemptoris Mater. This encyclical helps to interpret the meaning of Gen. 3:15 and how Mary is the Woman referred to in the verse. "As the Second Vatican Council says, 'she is already prophetically foreshadowed in that promise made to our first parents after their fall into sin'-according to the Book of Genesis."24

She is the prefigured Mother of God. According to Msgr. George Shea, "a number of Popes have confirmed, in this malediction pronounced upon Satan God announced to fallen mankind the First Glad Tidings of a future Redeemer."25 As confirmed by several of the Holy Fathers of the past as well as the present, Msgr. Shea points out the traditional interpretation of Gen. 3:15 as the foreshadowing of the coming Redeemer. 26

Conclusion

A. Literal

The use of a serpent as the antagonist in the Fall of Man may have it’s influences from other eastern writings. The Canaanites worshiped a serpent and the story of Gilgamesh where a serpent kept Gilgamesh from obtaining eternal life. These were possible influence for the form which the Biblical author would use to portray Satan. They saw both the Canaanite and Old Babylonian cultures as things to warn the people about.27 After the eating of the fruit, the man and the woman’s relation was broken. They are no longer acting as one that is unified but now they are acting separately from one another. The man blames the woman and God for his eating the fruit and the woman blames the serpent for her eating the fruit. The man, woman, and serpent “share in the responsibility, and therefore all three are going to pay the penalty.28 The subordination of women to their husbands is clearly seen in the penalty that Eve receives. She is told that her "longing shall be to thy husband".

According to A Catholic Commentary of Holy Scripture, "the proper subordination of the wife to her husband is now changed, as often in the ancient Orient, to one of subjection."29

B. Allegorical

"The serpent symbolizes the devil, a personal being who tries to frustrate God's plans an draw man to perdition."30 It has been the tradition of the Church from the very beginning to refer to the serpent as Satan, who is a fallen angel. According to St. Ambrose, "since every creature is subject to passion, lust stole into man's affection with the stealth of a serpent".31 Verse 3:15 is richly filled with spiritual meanings of the text. The subject matter of the verse is the confrontation that will occur between the serpent and the woman. The spiritual sense of this verse involves the coming of the Messiah and the Woman, the Blessed Virgin Mary, who will bear Him. The seed of the serpent will try to attack the seed of the woman, Jesus Christ, but will only inflict a wound that is non-fatal. The seed of the woman, Jesus Christ, will inflict a mortal wound to the seed of the serpent. The non-fatal wound that Christ will suffer is in His death upon the cross, the mortal wound that Christ inflicts upon the serpent, Satan, is Christ's conquering death for all.

C. Moral

The lesson that is being learned within Genesis 3 is the origin of evil, because it does not come from God, but enters the world through Satan, the serpent.

The lesson that may be learned from this section is to have complete trust in the Word that God gives to you. Because Adam and Eve did not listen to God, today we suffer from the concupiscence that is the result of the original sin. "All subsequent sin would be disobedience toward God and lack of trust in his goodness"32

D. Anagogical

"You will be like God", this is the statement of the serpent that brings to mind the allusion or idea of the eternal or the heavenly. To be like God would mean to dwell in the heavenly realm and to understand all things. The man and woman eating the fruit of the tree is not necessarily literally them eating a fruit that has that type of ability to reveal good and evil. The fruit is a "mysterious fruit" and eating it symbolizes Adam and Eve's sin -- one of disobedience.33

___________________________________

Works Cited

1 Dom Bernard Orchard, A Catholic Commentary on Holy Scripture (New York: Thomas Nelson and Sons, 1953), 185.
2 Rev. Reginald C. Fuller, A New Catholic Commentary On Holy Scripture
(New York: Thomas Nelson and Sons, 1975), 180.
3 Orchard, 186.
4 Fuller, 180.
5 Orchard, 186.
6 Raymond E. Brown, The Jerome Biblical Commentary (Englewood Cliffs, New Jersey: Prentice-Hall, 1968), 13.
7 Fuller, 180.
8 Brown, 13.
9 Fuller, 180.
10 Richard Hanson, The Serpent was Wiser (Minneapolis, Minnesota: Augsburg Publishing House, 1972), 12.
11 Dictionary.com. 2007. Lexico Publishing Group, LLC. 30 Oct 2007 <http://dictionary.reference.com/>.
12 Dominic J. Unger, The First Gospel (St. Bonaventure, New York: The Franciscan Institute, 1954), 19.
13 Unger, 19.
14 Ibid.
15 William Wilder, "ILLUMINATION AND INVESTITURE: THE ROYAL SIGNIFICANCE OF THE TREE OF WISDOM IN GENESIS 3.." Westminster Theological Journal 68(2006), 51-69.
16 T. Stordalen, Echoes of Eden Genesis 2-3 and Symbolism of the Eden Garden in Biblical Hebrew Literature (Leuven, Belgium: Peeters, 2000), 31.
17 Ellen Van Wolde, Words Become Worlds Semantic Studies of Genesis 1-11 (New York: E.J. Brill, 1994), 10-11.
18 Wolde, 7.
19 Second Vatican Ecumenical Council of the Holy Catholic Church, The Liturgy of the Hours. IV
(Ordinary Time II) (New York: Catholic Book Publishing Company, 1975), 1368-1370.
20 Ibid., 1371-1372.
21 Catholic Book Publishing Company, The New St. Joseph Sunday Missal (New Jersey: Catholic Book Publishing Company, 1999), 877-883.
22 Catholic, 1499-1505.
23 Pope John Paul II, encyclical, Evangelium Vitae
24 Pope John Paul II, encyclical, Redemptoris Mater
25 Very Rev. Msgr. George W. Shea, "The Protoevangelium in the Light of the Magisterium" (Marian Studies vol.12), 1.
26 Ibid.
27 Orchard, 186.
28 James Gavigan, ed. The Navarre Bible: Pentateuch Text and Commentaries ( Princeton, NJ: Scepter Publishers, 1999), 53.
29 Orchard, 186.
30 Gavigan, 51-52.
31 Andrew Louth, Ancient Christian Commentary on Scripture (Downers Grove, Illinois: InterVarsity Press, 2001), 89.
32 Gavigan, 51.
33 Ibid., 52.

Edited May 3, 2008 by Raphael

[journeyman]

what programming can do to exegesis

[quote][font="Times New Roman"]earth. These plants are inedible objects and therefore aren't fruits from the land. The final part of Adam's curse is that he will return to the[/font] [b]dust (the ultra-handsome) [/b][i][font="Arial Narrow"](the ultra-handsome) (the ultra-handsome)[/font][/i]. [b]dust (the ultra-handsome) [/b][i][font="Arial Narrow"](the ultra-handsome) (the ultra-handsome)[/font][/i] [font="Times New Roman"]symbolizes to the earth, from which he was made.[/font][/quote]

[StColette]

[quote name='journeyman' post='1516909' date='May 2 2008, 08:09 PM']what programming can do to exegesis[/quote]

stupid thing!!!!

Edited May 3, 2008 by StColette

[journeyman]

who knows, maybe that fell out during a translation . . .

the number of "sources" in exegetical analysis is amazing - or maybe depressing is a better word . . . the oral tradition, the elhoist or jawhist, the north or the south . . . the underlying motivation . . . whatever happened to mean what you say, say what you mean?

I'm still digging my way though yours, less the deleted parts

[Apotheoun]

One must be wary about using the word "du[i]s[/i]t" in scholarly posts.

[Aloysius]

and when referring to the webmaster, one must remember to say "dustin"

[Laudate_Dominum]

you are dust (the ultra-handsome), and to dust (the ultra-handsome) you shall return