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Life of Adam and Eve
The Life of Adam and Eve, also known in its Greek version as the Apocalypse of Moses (Ancient Greek: Ἀποκάλυψις Μωϋσέως, romanized: Apokalypsis Mōuseōs; Biblical Hebrew: ספר אדם וחוה), is a Jewish apocryphal group of writings. It recounts the lives of Adam and Eve from after their expulsion from the Garden of Eden to their deaths. It provides more detail than does the Book of Genesis about the Fall of Man, including Eve's version of the story. Satan explains that he rebelled when God commanded him to bow down to Adam. After Adam dies, he and all his descendants are promised a resurrection.
The ancient versions of the Life of Adam and Eve are: the Greek Apocalypse of Moses, the Latin Life of Adam and Eve, the Slavonic Life of Adam and Eve, the Armenian Penitence of Adam, the Georgian Book of Adam, and one or two fragmentary Coptic versions. These texts are usually named as Primary Adam Literature to distinguish them from subsequent related texts, such as the Cave of Treasures, that include what appears to be extracts, the Testament of Adam, and the Apocalypse of Adam.
They differ greatly in length and wording, but for the most part appear to be derived from a single source that has not survived. Each version contains some unique material as well as variations and omissions.
While the surviving versions were composed from the early 3rd to the 5th century AD, the literary units in the work are considered to be older and predominantly of Jewish origin. Some scholars think the original was composed in a Semitic language in the 1st century AD while other scholars think it is a "thoroughly Christian composition in Greek".
The main theological issue in the texts is that of the consequences of the Fall of Man, of which sickness and death are mentioned. Other themes include the exaltation of Adam in the Garden, the fall of Satan, the anointing with the oil of the Tree of Life, and a combination of majesty and anthropomorphism in the figure of God, involving numerous merkabahs and other details that show a relationship with 2 Enoch. The idea of resurrection of the dead is present and Adam is told God's son Christ will come at that time to anoint all who believe in him with the Oil of Mercy, a fact that has led many scholars to think part of the text is of Christian origin.[original research?] The Life of Adam and Eve is also important in the study of the early Seth traditions.
Parallels can be found with some New Testament passages, such as the mention of the Tree of Life in Revelation 22:2. The more striking resemblances are with ideas in the Second Epistle to the Corinthians: Eve as the source of sin (2 Corinthians 11:3), Satan disguising himself as an angel of light (2 Corinthians 11:14), the location of the paradise in the third heaven (2 Corinthians 12:2). In addition, there are parallels between Jesus' forty days in the desert and Adam and Eve's forty days in the rivers. No direct relationship can be determined between the New Testament and the Life of Adam and Eve, but the similarities suggest that Paul the Apostle and the author of 2 Enoch were near contemporaries of the original author of this work and moved in the same circle of ideas. The theme of death is also central to the text. While Adam is dying, Seth asks what it means to be ill, as he has no concept of it. Adam must explain to his children what dying and death means, and what to do with his body when he dies.
The Apocalypse of Moses (literally, the Revelation of Moses) is the usual name for the Greek version of the Life of Adam and Eve. This title was given to it by Tischendorf, its first editor, and taken up by others. In the text, Moses is referred to only in the first sentence as the prophet to whom the story was revealed. The Greek Apocalypse of Moses (not to be confused with the Assumption of Moses) is usually considered to predate the Latin Life of Adam and Eve.
Tischendorf used four manuscripts for his edition: manuscripts A, B, C, and D. During the 20th century many other manuscripts have been found, of which E1 and E2, which are similar to the Armenian version, merit special mention. A1, B, C, D, E1, and E2 were the basis of the English translation of Welsh and the German of Fuchs.
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Life of Adam and Eve
The Life of Adam and Eve, also known in its Greek version as the Apocalypse of Moses (Ancient Greek: Ἀποκάλυψις Μωϋσέως, romanized: Apokalypsis Mōuseōs; Biblical Hebrew: ספר אדם וחוה), is a Jewish apocryphal group of writings. It recounts the lives of Adam and Eve from after their expulsion from the Garden of Eden to their deaths. It provides more detail than does the Book of Genesis about the Fall of Man, including Eve's version of the story. Satan explains that he rebelled when God commanded him to bow down to Adam. After Adam dies, he and all his descendants are promised a resurrection.
The ancient versions of the Life of Adam and Eve are: the Greek Apocalypse of Moses, the Latin Life of Adam and Eve, the Slavonic Life of Adam and Eve, the Armenian Penitence of Adam, the Georgian Book of Adam, and one or two fragmentary Coptic versions. These texts are usually named as Primary Adam Literature to distinguish them from subsequent related texts, such as the Cave of Treasures, that include what appears to be extracts, the Testament of Adam, and the Apocalypse of Adam.
They differ greatly in length and wording, but for the most part appear to be derived from a single source that has not survived. Each version contains some unique material as well as variations and omissions.
While the surviving versions were composed from the early 3rd to the 5th century AD, the literary units in the work are considered to be older and predominantly of Jewish origin. Some scholars think the original was composed in a Semitic language in the 1st century AD while other scholars think it is a "thoroughly Christian composition in Greek".
The main theological issue in the texts is that of the consequences of the Fall of Man, of which sickness and death are mentioned. Other themes include the exaltation of Adam in the Garden, the fall of Satan, the anointing with the oil of the Tree of Life, and a combination of majesty and anthropomorphism in the figure of God, involving numerous merkabahs and other details that show a relationship with 2 Enoch. The idea of resurrection of the dead is present and Adam is told God's son Christ will come at that time to anoint all who believe in him with the Oil of Mercy, a fact that has led many scholars to think part of the text is of Christian origin.[original research?] The Life of Adam and Eve is also important in the study of the early Seth traditions.
Parallels can be found with some New Testament passages, such as the mention of the Tree of Life in Revelation 22:2. The more striking resemblances are with ideas in the Second Epistle to the Corinthians: Eve as the source of sin (2 Corinthians 11:3), Satan disguising himself as an angel of light (2 Corinthians 11:14), the location of the paradise in the third heaven (2 Corinthians 12:2). In addition, there are parallels between Jesus' forty days in the desert and Adam and Eve's forty days in the rivers. No direct relationship can be determined between the New Testament and the Life of Adam and Eve, but the similarities suggest that Paul the Apostle and the author of 2 Enoch were near contemporaries of the original author of this work and moved in the same circle of ideas. The theme of death is also central to the text. While Adam is dying, Seth asks what it means to be ill, as he has no concept of it. Adam must explain to his children what dying and death means, and what to do with his body when he dies.
The Apocalypse of Moses (literally, the Revelation of Moses) is the usual name for the Greek version of the Life of Adam and Eve. This title was given to it by Tischendorf, its first editor, and taken up by others. In the text, Moses is referred to only in the first sentence as the prophet to whom the story was revealed. The Greek Apocalypse of Moses (not to be confused with the Assumption of Moses) is usually considered to predate the Latin Life of Adam and Eve.
Tischendorf used four manuscripts for his edition: manuscripts A, B, C, and D. During the 20th century many other manuscripts have been found, of which E1 and E2, which are similar to the Armenian version, merit special mention. A1, B, C, D, E1, and E2 were the basis of the English translation of Welsh and the German of Fuchs.