Adam and Eve

Adam and Eve, according to the creation myth of the Abrahamic religions,[1][2] were the first man and woman. They are central to the belief that humanity is in essence a single family, with everyone descended from a single pair of original ancestors.[3] It also provides the basis for the doctrines of the fall of man and original sin that are important beliefs in Christianity, although not held in Judaism or Islam.[4]

In the Book of Genesis of the Hebrew Bible, chapters one through five, there are two creation narratives with two distinct perspectives. In the first, Adam and Eve are not named. Instead, God created humankind in God’s image and instructed them to multiply and to be stewards over everything else that God had made. In the second narrative, God fashions Adam from dust and places him in the Garden of Eden. Adam is told that he can eat freely of all the trees in the garden, except for a tree of the knowledge of good and evil. Subsequently, Eve is created from one of Adam’s ribs to be Adam’s companion. They are innocent and unembarrassed about their nakedness. However, a serpent deceives Eve into eating fruit from the forbidden tree, and she gives some of the fruit to Adam. These acts give them additional knowledge, but it gives them the ability to conjure negative and destructive concepts such as shame and evil. God later curses the serpent and the ground. God prophetically tells the woman and the man what will be the consequences of their sin of disobeying God. Then he banishes them from the Garden of Eden. See Garden of Eden

The Expulsion of Adam and Eve

The story underwent extensive elaboration in later Abrahamic traditions, and it has been extensively analyzed by modern biblical scholars. Interpretations and beliefs regarding Adam and Eve and the story revolving around them vary across religions and sects; for example, the Islamic version of the story holds that Adam and Eve were equally responsible for their sins of hubris, instead of Eve being the first one to be unfaithful. The story of Adam and Eve is often depicted in art, and it has had an important influence in literature and poetry.

The story of the fall of Adam is often considered to be an allegory. There is physical evidence that Adam and Eve never existed; findings in genetics are incompatible with there being a single first pair of human beings.

Hebrew Bible narrative

Adam and Eve are figures from the primeval history (Genesis 1 to 11), the Bible’s mythic history of the first years of the world’s existence.[5] The History tells how God creates the world and all its beings and places the first man and woman (Adam and Eve) in his Garden of Eden, how the first couple are expelled from God’s presence, of the first murder which follows, and God’s decision to destroy the world and save only the righteous Noah and his sons; a new humanity then descends from these sons and spreads throughout the world. Although the new world is as sinful as the old, God has resolved never again to destroy the world by flood, and the History ends with Terah, the father of Abraham, from whom will descend God’s chosen people, the Israelites.[6]

Creation narrative

Main article: Genesis creation narrative

Adam and Eve are the Bible’s first man and first woman.[7][8] Adam’s name appears first in Genesis 1 with a collective sense, as “mankind”; subsequently in Genesis 2–3 it carries the definite article ha, equivalent to English “the”, indicating that this is “the man”.[7] In these chapters God fashions “the man” (ha adam) from earth (adamah), breathes life into his nostrils, and makes him a caretaker over creation.[7] God next creates for the man an ezer kenegdo, a “helper corresponding to him”, from his side or rib.[8] The word “rib” is a pun in Sumerian, as the word “ti” means both “rib” and “life”.[9] She is called ishsha, “woman”, because, the text says, she is formed from ish, “man”.[8] The man receives her with joy, and the reader is told that from this moment a man will leave his parents to “cling” to a woman, the two becoming one flesh.[8]

The Fall

Main article: Fall of man

The first man and woman are in God’s Garden of Eden, where all creation is vegetarian and there is no violence. They are permitted to eat of all the trees except one, the tree of the knowledge of good and evil. The woman is tempted by a talking serpent to eat the forbidden fruit, and gives some to the man, who eats also.[8] (Contrary to popular myth she does not beguile the man, who appears to have been present at the encounter with the serpent).[8] God curses all three, the man to a lifetime of hard labour followed by death, the woman to the pain of childbirth and to subordination to her husband, and the serpent to go on his belly and suffer the enmity of both man and woman.[8] God then clothes the nakedness of the man and woman, who have become god-like in knowing good and evil, then banishes them from the garden lest they eat the fruit of a second tree, the tree of life, and live forever.[10]

Expulsion from Eden

The story continues in Genesis 3 with the “expulsion from Eden” narrative. A form analysis of Genesis 3 reveals that this portion of the story can be characterized as a parable or “wisdom tale” in the wisdom tradition. The poetic addresses of the chapter belong to a speculative type of wisdom that questions the paradoxes and harsh realities of life. This characterization is determined by the narrative’s format, settings, and the plot. The form of Genesis 3 is also shaped by its vocabulary, making use of various puns and double entendres.[11]

The expulsion from Eden narrative begins with a dialogue between the woman and a serpent,[12] identified in Genesis 3:1 as an animal that was more crafty than any other animal made by God, although Genesis does not identify the serpent with Satan.[13]:16 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).[14] The woman is lured into dialogue on the serpent’s terms which directly disputes God’s command.[15] 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). 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). With this the man and woman recognize their own nakedness, and they make loincloths of fig leaves (Genesis 3:7).[16]

Adam and Eve in an illuminated manuscript (c. 950)

In the next narrative dialogue, God questions the man and the woman (Genesis 3:8–13),[12] and God initiates a dialogue by calling out to the man with a rhetorical question designed to consider his wrongdoing. The man explains that he hid in the garden out of fear because he realized his own nakedness (Genesis 3:10).[17] This is followed by two more rhetorical questions designed to show awareness of a defiance of God’s command. The man then points to the woman as the real offender, and he implies that God is responsible for the tragedy because the woman was given to him by God (Genesis 3:12).[18] God challenges the woman to explain herself, and she shifts the blame to the serpent (Genesis 3:13).[19]

Divine pronouncement of three judgments are then laid against all the culprits, Genesis 3:14–19.[12] A judgement oracle and the nature of the crime is first laid upon the serpent, then the woman, and, finally, the man. On the serpent, God places a divine curse.[20] The woman receives penalties that impact her in two primary roles: she shall experience pangs during childbearing, pain during childbirth, and while she shall desire her husband, he will rule over her.[21] The man’s penalty results in God cursing the ground from which he came, and the man then receives a death oracle, although the man has not been described, in the text, as immortal.[13]:18;[22] Abruptly, in the flow of text, in Genesis 3:20, the man names the woman “Eve” (Heb. hawwah), “because she was the mother of all living”. God makes skin garments for Adam and Eve (Genesis 3:20).

The chiasmus structure of the death oracle given to Adam in Genesis 3:19, is a link between man’s creation from “dust” (Genesis 2:7) to the “return” of his beginnings:[23]” you return, to the ground, since from it you were taken, for dust you are, and to dust, you will return.”

The garden account ends with an intradivine monologue, determining the couple’s expulsion, and the execution of that deliberation (Genesis 3:22–24).[12] The reason given for the expulsion was to prevent the man from eating from the tree of life and becoming immortal: “Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever” (Genesis 3:22).[13]:18;[24] God exiles Adam and Eve from the Garden and installs cherubs (supernatural beings that provide protection) and the “ever-turning sword” to guard the entrance (Genesis 3:24).[25]


Genesis 4 narrates life outside the garden, including the birth of Adam and Eve’s first children Cain and Abel and the story of the first murder. A third son, Seth, is born to Adam and Eve, and Adam had “other sons and daughters” (Genesis 5:4). Genesis 5 lists Adam’s descendants from Seth to Noah with their ages at the birth of their first sons and their ages at death. Adam’s age at death is given as 930 years. According to the Book of Jubilees, Cain married his sister Awan, a daughter of Adam and Eve.[26]

Textual history

The Primeval History forms the opening chapters of the Torah, the five books making up the history of the origins of Israel. This achieved something like its current form in the 5th century BCE,[27] but Genesis 1-11 shows little relationship to the rest of the Bible:[28] for example, the names of its characters and its geography – Adam (man) and Eve (life), the Land of Nod (“Wandering”), and so on – are symbolic rather than real,[29] and almost none of the persons, places and stories mentioned in it are ever met anywhere else.[29] This has led scholars to suppose that the History forms a late composition attached to Genesis and the Pentateuch to serve as an introduction.[30] Just how late is a subject for debate: at one extreme are those who see it as a product of the Hellenistic period, in which case it cannot be earlier than the first decades of the 4th century BCE;[31] on the other hand the Yahwist source has been dated by some scholars, notably John Van Seters, to the exilic pre-Persian period (the 6th century BCE) precisely because the Primeval History contains so much Babylonian influence in the form of myth.[32][Note 1] The Primeval History draws on two distinct “sources”, the Priestly source and what is sometimes called the Yahwist source and sometimes simply the “non-Priestly”; for the purpose of discussing Adam and Eve in the Book of Genesis the terms “non-Priestly” and “Yahwist” can be regarded as interchangeable.[33]

Certain concepts, such as the serpent being identified as Satan, Eve being a sexual temptation, or Adam’s first wife being Lilith, come from literary works found in various Jewish apocrypha, but they are not found anywhere in the Book of Genesis or the Torah itself. Writings dealing with these subjects are extant literature in Greek, Latin, Slavonic, Syriac, Armenian, and Arabic, extending back to ancient Jewish thought. The concepts are not part of Rabbinic Judaism, but they did influence Christian theology, and this marks a radical split between the two religions. Some of the oldest Jewish portions of apocrypha are called Primary Adam Literature where some works became Christianized. Examples of Christianized works are Life of Adam and EveConflict of Adam and Eve with Satan[34] and an original Syriac work entitled Cave of Treasures[35] which has close affinities to the Conflict as noted by August Dillmann.

Some modern scholars, such as James Barr, Moshe Greenberg, and Michael Fishbane, see the story of Adam and Eve as a representation of a rise to moral agency, at least as much as, if not more than the story of a fall from grace. Carol Meyers and Bruce Naidoff view the tale as an explanation of agricultural conditions in the highlands of Canaan.[36]

Abrahamic traditions


It was also recognized in ancient Judaism, that there are two distinct accounts for the creation of man. The first account says “male and female [God] created them”, implying simultaneous creation, whereas the second account states that God created Eve subsequent to the creation of Adam. The Midrash Rabbah – Genesis VIII:1 reconciled the two by stating that Genesis one, “male and female He created them”, indicates that God originally created Adam as a hermaphrodite,[37]bodily and spiritually both male and female, before creating the separate beings of Adam and Eve. Other rabbis suggested that Eve and the woman of the first account were two separate individuals, the first being identified as Lilith, a figure elsewhere described as a night demon.

According to traditional Jewish belief, Adam and Eve are buried in the Cave of Machpelah, in Hebron.

In Reform Judaism, Harry Orlinsky analyzes the Hebrew word nefesh in Genesis 2:7 where “God breathes into the man’s nostrils and he becomes nefesh hayya.” Orlinsky argues that the earlier translation of the phrase “living soul” is incorrect. He points out that “nefesh” signifies something like the English word “being”, in the sense of a corporeal body capable of life; the concept of a “soul” in the modern sense, did not exist in Hebrew thought until around the 2nd century B.C., when the idea of a bodily resurrection gained popularity.[38]


Main articles: Fall of man and Original sin

Adam, Eve, and the (female) serpent at the entrance to Notre Dame Cathedral in Paris, France, is the portrayal of the image of the serpent as a mirror of Eve was common in earlier iconography as a result of the identification of women as the source of human original sin.

Some early fathers of the Christian church held Eve responsible for the Fall of man and all subsequent women to be the first sinners because Eve tempted Adam to commit the taboo. “You are the devil’s gateway” Tertullian told his female readers, and went on to explain that they were responsible for the death of Christ: “On account of your desert [i.e., punishment for sin, that is, death], even the Son of God had to die.”[39] In 1486, the Dominicans Kramer and Sprengler used similar tracts in Malleus Maleficarum (“Hammer of Witches”) to justify the persecution of “witches”.

Medieval Christian art often depicted the Edenic Serpent as a woman (often identified as Lilith), thus both emphasizing the serpent’s seductiveness as well as its relationship to Eve. Several early Church Fathers, including Clement of Alexandria and Eusebius of Caesarea, interpreted the Hebrew “Heva” as not only the name of Eve, but in its aspirated form as “female serpent.”

Based on the Christian doctrine of the Fall of man, came the doctrine of original sin. St Augustine of Hippo (354–430), working with a Latin translation of 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[40] Original sin became a concept that man is born into a condition of sinfulness and must await redemption. This doctrine became a cornerstone of Western Christian theological tradition, however, not shared by Judaism or the Orthodox churches.

Over the centuries, a system of unique Christian beliefs had developed from these doctrines. Baptism became understood as a washing away of the stain of hereditary sin in many churches, although its original symbolism was apparently rebirth. Additionally, the serpent that tempted Eve was interpreted to have been Satan, or that Satan was using a serpent as a mouthpiece, although there is no mention of this identification in the Torah and it is not held in Judaism.

Conservative Protestants typically interpret Genesis 3 as defining humanity’s original parents as Adam and Eve who disobeyed God’s prime directive that they were not to eat “the fruit of the tree of the knowledge of good and evil” (NIV). When they disobeyed, they committed a major transgression against God and were immediately punished, which led to “the fall” of humanity. Thus, sin and death entered the universe for the first time. Adam and Eve were ejected from the Garden of Eden, never to return.[41]

Gnostic traditions

See also: Gnostics

Gnostic Christianity discussed Adam and Eve in two known surviving texts, namely the “Apocalypse of Adam” found in the Nag Hammadi documents and the “Testament of Adam”. The creation of Adam as Protoanthropos, the original man, is the focal concept of these writings.

Another Gnostic tradition held that Adam and Eve were created to help defeat Satan. The serpent, instead of being identified with Satan, is seen as a hero by the Ophites. Still other Gnostics believed that Satan’s fall, however, came after the creation of humanity. As in Islamic tradition, this story says that Satan refused to bow to Adam due to pride. Satan said that Adam was inferior to him as he was made of fire, whereas Adam was made of clay. This refusal led to the fall of Satanrecorded in works such as the Book of Enoch.


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

In Islam, Adam (Ādam; آدم‎), whose role is being the father of humanity, is looked upon by Muslims with reverence. Eve (Ḥawwāʼ; حواء ) is the “mother of humanity”.[42] The creation of Adam and Eve is referred to in the Qurʼān, although different Qurʼanic interpreters give different views on the actual creation story (Qurʼan, Surat al-Nisaʼ, verse 1).[43]


Main article: Historicity of the Bible

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.[55][56]

Analysis like the documentary hypothesis also suggests that the text is a result of the compilation of multiple previous traditions, explaining apparent contradictions.[57][58] 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.[59]

With scientific developments in paleontology, geology, biology and other disciplines, it was discovered that humans, and all other living things, share the same common ancestor which evolved through natural processes, over billions of years to form the life we see today.[60][61]

In biology the most recent common ancestors, when traced back using the Y-chromosome for the male lineage and mitochondrial DNA for the female lineage, are commonly called the Y-chromosomal Adam and Mitochondrial Eve, respectively. These do not fork from a single couple at the same epoch even if the names were borrowed from the Tanakh.[62]


  1. Womack, Mari (2005). Symbols and Meaning: A Concise Introduction. Walnut Creek … [et al.]: Altamira Press. p. 81. ISBN0759103224. Retrieved 16 August 2013Creation myths are symbolic stories describing how the universe and its inhabitants came to be. Creation myths develop through oral traditions and therefore typically have multiple versions.
  2. Leeming, David (2010). Creation Myths of the World: Parts I-II. p. 303.
  3. Azra, Azyumardi (2009). “Chapter 14. Trialogue of Abrahamic Faiths: Towards an Alliance of Civilizations”. In Ma’oz, Moshe (ed.). The Meeting of Civilizations: Muslim, Christian, and JewishEastbourne: Sussex Academic Press. pp. 220–229. ISBN978-1-845-19395-9ISBN1-84519395-4.
  4. Alfred J., Kolatch (1985). The Second Jewish Book of Why (2nd, revised ed.). New York City: Jonathan David Publishers. p. 64ISBN978-0-824-60305-2. Excerpt in Judaism’s Rejection Of Original Sin.
  5. Blenkinsopp 2011, p. ix.
  6. Blenkinsopp 2011, p. 1.
  7. Hearne 1990, p. 9.
  8. Galambush 2000, p. 436.
  9. Collon, Dominique (1995). Ancient Near Eastern Art. University of California Press. p. 213. ISBN9780520203075. Retrieved 27 April 2019the strange store’ of Adam’s ‘spare rib’ from which Eve was created (Genesis 2:20-3) makes perfect sense once it is realised that in Sumerian the feminine particle and the words for rib and life are all ti, so that the tale in its original form must have been based on Sumerian puns.
  10. Alter 2008, p. 27-28.
  11. Freedman, Meyers, Patrick (1983). Carol L. Meyers; Michael Patrick O’Connor; David Noel Freedman (eds.). The Word of the Lord Shall Go Forth: Essays in Honor of David Noel FreedmanEisenbrauns. pp. 343–344. ISBN9780931464195.
  12. Mathews 1996, p. 226
  13. Levenson, Jon D. (2004). “Genesis: Introduction and Annotations”. In Berlin, Adele; Brettler, Marc Zvi (eds.). The Jewish Study Bible. Oxford University Press. ISBN9780195297515.
  14. Mathews 1996, p. 235
  15. Mathews 1996, p. 236
  16. Mathews 1996, p. 237
  17. Mathews 1996, p. 240
  18. Mathews 1996, p. 241
  19. Mathews 1996, p. 242
  20. Mathews 1996, p. 243
  21. Mathews 1996, p. 248
  22. Mathews 1996, p. 252
  23. Mathews 1996, p. 253
  24. Addis, Edward (1893). The Documents of the Hexateuch, Volume 1. Putnam. pp. 4–7.
  25. Weinstein, Brian (2010). 54 Torah Talks: From Layperson to Layperson. iUniverse. p. 4. ISBN9781440192555.
  26. Betsy Halpern Amaru (1999). The Empowerment of Women in the Book of Jubilees, p. 17.
  27. Enns 2012, p. 5.
  28. Sailhamer 2010, p. 301 and fn.35.
  29. Jump up to:ab Blenkinsopp 2011, p. 2.
  30. Sailhamer 2010, p. 301.
  31. Gmirkin 2006, p. 240-241.
  32. Gmirkin 2006, p. 6.
  33. Carr 2000, p. 492.
  34. First translated by August Dillmann (Das christl. Adambuch des Morgenlandes, 1853), and the Ethiopic book first edited by Trump (Abh. d. Münch. Akad. xv., 1870–1881).
  35. Die Schatzhöhle translated by Carl Bezold from three Syriac MSS (1883), edited in Syriac (1888).
  36. Title = Revelation and Authority: Sinai in Jewish Scripture and Tradition Author = Benjamin D. Sommer Pub = The Anchor Yale Bible Reference Library Date = June 30, 2015 pg = 20
  37. Howard Schwartz (September 2004). Tree of Souls: The Mythology of Judaism: The Mythology of Judaism. p. 138. ISBN0195086791. Retrieved 27 December 2014The myth of Adam the Hermaphrodite grows out of three biblical verses
  38. Harry Orlinsky‘s Notes to the NJPS Torah
  39. “Tertullian, “De Cultu Feminarum”, Book I Chapter I, ”Modesty in Apparel Becoming to Women in Memory of the Introduction of Sin Through a Woman” (in “The Ante-Nicene Fathers”)”. Retrieved 2014-02-17.
  40. Fox, Robin Lane (2006) [1991]. The Unauthorized Version: Truth and Fiction in the BiblePenguin Books Limited. pp. 15–27. ISBN9780141925752.
  41. Robinson, B.A. “Salvation: Teachings by Southern Baptists and other conservative Protestant denominations”. Ontario Consultants on Religious Tolerance, 2010. Accessed 2 Feb 2013
  42. Historical Dictionary of Prophets in Islam and Judaism, Wheeler, “Adam and Eve”
  43. Quran4:1: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;
  44. Mecca and Eden: Ritual, Relics, and Territory in Islam – Brannon M. Wheeler – Google Books. July 2006. ISBN9780226888040. Retrieved 17 February 2014.
  45. Godwin, William (1876). Lives of the Necromancers. Chatto and Windus. pp. 112–113. Archived from the original on 12 June 2009. Retrieved 29 January 2019.
  46. Quran7:12
  47. Javed Ahmed GhamidiMizan. Lahore: Dar al-Ishraq, 2001
  48. John Renard Islam and the Heroic Image: Themes in Literature and the Visual Arts Mercer University Press 1999 ISBN9780865546400 p. 122
  49. Sours, Michael (2001). The Tablet of the Holy Mariner: An Illustrated Guide to Baha’u’llah’s Mystical Work in the Sufi Tradition. Los Angeles: Kalimát Press. p. 86. ISBN1-890688-19-3.
  50. Some Answered Questions: Adam and Eve‘Abdu’l-Bahá.
  51. Momen, Wendy (1989). A Basic Bahá’í Dictionary. Oxford, UK: George Ronald. p. 8. ISBN0-85398-231-7.
  52. McLean, Jack (1997). Revisioning the Sacred: New Perspectives on a Bahá’í Theology – Volume 8. p. 215.
  53. Smith, Peter (2000). “Adam”A concise encyclopedia of the Bahá’í Faith. Oxford: Oneworld Publications. p. 23. ISBN1-85168-184-1.
  54. Saiedi, Nader (2008). Gate of the Heart. Waterloo, ON: Wilfrid Laurier University Press. p. 204. ISBN978-1-55458-035-4.
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  58. Van Seters, John (2004). The Pentateuch: A Social-science Commentary. Continuum International Publishing Group. pp. 30–86. ISBN9780567080882.
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  60. Kampourakis, Kostas (2014). Understanding Evolution. Cambridge; New York: Cambridge University Press. pp. 127–129. ISBN978-1-107-03491-4LCCN2013034917OCLC855585457.
  61. Schopf, J. William; Kudryavtsev, Anatoliy B.; Czaja, Andrew D.; Tripathi, Abhishek B. (October 5, 2007). “Evidence of Archean life: Stromatolites and microfossils”. Precambrian Research. Amsterdam, the Netherlands: Elsevier. 158 (3–4): 141–155. Bibcode:2007PreR..158..141Sdoi:10.1016/j.precamres.2007.04.009ISSN0301-9268.
  62. Takahata, N (January 1993). “Allelic genealogy and human evolution”. Mol. Biol. Evol10 (1): 2–22. doi:10.1093/oxfordjournals.molbev.a039995PMID8450756.

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