The Greek Life of Adam and Eve is a brooding epic that explores experiences of disease, death, and hope through a riveting reinvention of the stories of Adam and Eve, Cain and Abel, and Seth. Now, for the first time, Jack Levison offers the English-speaking world its first comprehensive commentary on this saga. The introduction offers analyses, sweeping in scope and rich in detail, for which no comparable discussions exist in any language. Chapter one details literary character—narrative flow, characters, and reconstructions of literary growth. With consummate clarity, chapter two brings order to the scholarly chaos surrounding Greek manuscripts, Greek text forms, versions (Latin, Armenian, Georgian, Slavonic), and the history of research. Chapter three investigates provenance: external references to the Greek Life and evidence for either a Jewish or Christian origin; Levison demonstrates that arguments for either a Jewish or Christian provenance cannot bear the weight scholars have laid on them. The commentary is equally comprehensive, with far-reaching discussions of the Greek illuminated by the foreground of Jewish scripture and the milieu of ancient Greek and Hebrew literature. With a fresh translation and bibliography.

The Apocalypse of Moses is the Greek version of the Life of Adam and Eve. The original version is believed to have been written in a Semitic language, as there as terms transliterated into Greek from a Semitic language, however, it is not known positively which language, as the original text is lost, and so far, no fragments have been found among the Dead Sea Scrolls that can be firmly linked to it. The closest text discovered to date among the Dead Sea Scrolls would be the Genesis Apocryphon scroll, written in Aramaic and generally dated to between 37 BC to 50 AD. The original language of the Apocalypse of Moses was likely also Aramaic, as demonstrated by the use of the name Iah (Jah), which is found more commonly in Aramaic language books, like Tobit. A number of references circumstantially date the original work to the era when the Greeks ruled Judea, between 330 and 140 BC. The reference to Iah is itself evidence of a pre-Hasmonean origin, as the Hasmoneans’ authorized’ version of the Hebrew texts appear to have redacted Iah (יה) to Yahweh (יהוה) when they converted the Jews from the Canaanite (Samaritan/Paleo-Hebrew) script to the Assyrian (Hebrew) script. The name Iah (Jah) does show up in many ancient names, such as Josiah, and phrases such as Hallelujah, implying it was once widely accepted as the name of (a) God, however, virtually disappeared from the Hebrew scriptures at some point, likely during the Hasmonean redaction and standardization circa 140 BC. The reference to Lord Sabaoth (κυρίῳ σαβαωθ) is another indicator of a pre-Hasmonean origin for the text. Lord Sabaoth was the Major-General of the Lord God’s army that helped Joshua destroy the walls of Jericho in the Septuagint’s Book of Joshua. There are many references to Lord Sabaoth, the ‘Lord of War’ in the Greek era, however, during the early Hasmonean era, he became an epitaph of Iaw (Yahweh) the national God of Hasmonean Judea: Iaw Sabaoth (יהוה צבאות). The Hasmoneans redacted Lord Sabaoth from the Book of Joshua, replacing him with Yahweh (יהוה), meaning that Yahweh was the Major-General of his own army in the Masoretic version of Joshua. According to later-Hasmonean records, Yahweh Sabaoth became the Jewish version of Dionysus or Bacchus, a god of war, wine, and lust, before he was abandoned during the formation of the Pharisee sect, who rejected the pronunciation of any of the names of God.

Vita Daphna Arbel investigates depictions of the emblematic Eve that are embedded in one of the most influential accounts of Adam and Eve after the Hebrew Bible, namely the apocryphal Greek Life of Adam and Eve (GLAE) from late antiquity.

This SBL Press reprint of an original Brill volume contains the first critical edition of the Life of Adam and Eve in Greek, based on all available manuscripts. In the introduction the history of previous research is summarized, and the extant manuscripts are presented. Next comes a description of the grammatical characteristics of the manuscripts' texts, followed by a detailed study of the genealogical relationships between them, resulting in a reconstruction of the writing's history of transmission in Greek. On the basis of all this information, the Greek text of the Life of Adam and Eve in its earliest attainable stage, is established. The text edition is accompanied by a full critical apparatus, in which all relevant evidence from the manuscripts is recorded. Several indices complete this volume.

Contrary to popular opinion, the story of Adam and Eve is not confined to the book of Genesis. It has roots in prebiblical myth and continued to evolve long after the Bible was completed. Bernard F. Batto traces the development of the Adam and Eve story from its origins in Mesopotamian myth to its reformulation in Genesis and beyond--including its expansion in Jewish epigraphs such as 1 Enoch and the Life of Adam and Eve, and its place in Christian innovations such as the apostle Paul's thesis that Christ is a second Adam, and in the thinking of church fathers such as Irenaeus, who held that Christ recapitulates all humankind in himself, and Augustine, whose doctrine of original sin interprets the Adam and Eve story. Batto also examines gnostic teachings about a heavenly Adam and an earthly Adam, and surveys rabbinical attempts from the Talmudic period to find hidden meanings in the Genesis story. Islam's emphasis on Satan's role in seducing Adam and Eve is also discussed, and the book concludes with Milton's unforgettable retelling of the Adam and Eve story in Paradise Lost. Batto's goal is not only to reveal the many faces given Adam and Eve throughout history, but also to understand the divergent cultural and theological factors powering this long, evolving tradition.

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This volume is a collection of articles by some of the foremost scholars in the field, dealing with the rich variety of Adam and Eve-traditions, from "The Life of Adam and Eve" onwards to late medieval writings in Armenian.

The Life of Adam and Eve once belonged to the most popular literature in the Christian world. Retelling the Genesis 3 story, it gives an elaborate description of Adam's death and his assumption to Paradise in the third heaven. His continued existence, as well as his future resurrection, are as much a paradigm for humanity as his transgression, condemnation and death. For a long time attention was focused on the Greek and Latin versions only. More recently, editions of Georgian and Armenian versions have become available, occupying a middle position between the Greek and the Latin. This new material now makes it necessary to sort out the relationships between no less than five clearly related but in many respects different documents. Taken together they present a complex but interesting mosaic of reflections on the human plight, inspired by the Genesis story.

This volume contributes to the growing interest in understanding the phenomenon of prayer and praying in the Hebrew Bible, Early Judaism, and nascent Christianity. Papers by the leading scholars in these fields revisit long-standing questions and chart new paths of inquiry into the nature, form, and practice of addressing the divine in the ancient world. The essays in this volume deal with particular texts of and about prayer, practices of prayer, as well as figures and locations (historical and literary) that are associated with prayer and praying. These studies apply a range of methods and theoretical approaches to prayer and the language of prayer in literatures of Early Judaism and Christianity. Some studies apply the classical methods of biblical studies to Second Temple texts of prayer, including form critical and text critical approaches; others engage in literary and narrative analysis of ancient works that recount discourse directed to the divine. Still other studies draw on anthropological and sociological analyses of prayer or marshal particular theories of discourse, ethics, and moral agency to offer fresh interpretations of address to God in the literature of Second Temple Judaism and earliest Christianity.

"We need a real Adam and Eve if we are to make sense of the Bible and of life," argues C. John Collins. Examining the biblical storyline as the worldview story of the people of God, Collins shows how that story presupposes a real Adam and Eve and how the modern experience of life points to the same conclusion. Applying well-informed critical thinking to common theological and scientific questions, Collins asserts the importance of a real man at the beginning in God's plan for creation, a plan that includes "redemption" for all people since sin entered the world. Did Adam and Eve Really Exist? addresses both biblical and Jewish texts and contains extensive appendices to examine how the material in Genesis relates to similar material from Mesopotamian myths. Collins's detailed analysis of the relevant texts will instill confidence in readers that the traditional Christian story equips them better than any alternatives to engage the life that they actually encounter in the modern world.