Serpents in the Bible

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William Blake, The Temptation and Fall of Eve, 1808 (illustration of John Milton's Paradise Lost). Part of a series on the

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Serpents (Hebrew: נָחָשׁ, romanized: nāḥāš) are referred to in both the Hebrew Bible and the New Testament. The symbol of a serpent or snake played important roles in the religious traditions and cultural life of ancient Greece, Egypt, Mesopotamia, and Canaan.[1] The serpent was a symbol of evil power and chaos from the underworld as well as a symbol of fertility, life, healing, and rebirth.[2]

Nāḥāš (נחש), Hebrew for "snake", is also associated with divination, including the verb form meaning "to practice divination or fortune-telling". Nāḥāš occurs in the Torah to identify the serpent in the Garden of Eden. Throughout the Hebrew Bible, it is also used in conjunction with seraph to describe vicious serpents in the wilderness. The tannin, a dragon monster, also occurs throughout the Hebrew Bible. In the Book of Exodus, the staves of Moses and Aaron are turned into serpents, a nāḥāš for Moses, a tannin for Aaron. In the New Testament, the Book of Revelation makes use of ancient serpent and the Dragon several times to identify Satan or the Devil[3] (Revelation 12:9; 20:2). The serpent is most often identified with the hubristic Satan, and sometimes with Lilith.[3]

The narrative of the Garden of Eden and the fall of humankind constitute a mythological tradition shared by all the Abrahamic religions,[3][4][5][6] with a presentation more or less symbolic of Abrahamic morals and religious beliefs,[3][4][7] which had an overwhelming impact on human sexuality, gender roles, and sex differences both in the Western and Islamic civilizations.[3] In mainstream (Nicene) Christianity, the doctrine of the Fall is closely related to that of original sin or ancestral sin.[8] Unlike Christianity, the other major Abrahamic religions, Judaism and Islam, do not have a concept of "original sin", and instead have developed varying other interpretations of the Eden narrative.[3][5][8][9][10][11][excessive citations]

## Contents

* 1 Hebrew Bible
* 1.1 Eden
* 1.2 Moses and Aaron
* 1.3 Fiery serpents
* 1.4 Serpent of bronze
* 2 New Testament
* 2.1 Gospels
* 2.2 Temptation of Christ
* 2.3 Ancient serpent
* 3 Religious views
* 3.1 Biblical apocrypha and deuterocanonical books
* 3.2 Christianity
* 3.3 Gnosticism
* 4 See also
* 5 References
* 5.1 Works cited
* 6 External links

## Hebrew Bible

Main articles: Social:Genesis creation narrative and Jewish mythology

Adam, Eve, and a female serpent at the entrance to Notre Dame Cathedral in Paris, France. The portrayal of the image of the serpent as a mirror of Eve was common in earlier Christian iconography as a result of the identification of women as the ones responsible for the fall of man and source of the original sin.[3]

In the Hebrew Bible, the Book of Genesis refers to a serpent who triggered the expulsion of Adam and Eve from the Garden of Eden (Gen 3:1-20). Serpent is also used to describe sea monsters. Examples of these identifications are in the Book of Isaiah where a reference is made to a serpent-like dragon named Leviathan (Isaiah 27:1), and in the Book of Amos where a serpent resides at the bottom of the sea (Amos 9:3). Serpent figuratively describes biblical places such as Egypt (Jer 46:22), and the city of Dan (Gen 49:17). The prophet Jeremiah also compares the King of Babylon to a serpent (Jer 51:34).

### Eden

The Hebrew word נָחָשׁ (Nāḥāš) is used in the Hebrew Bible to identify the serpent that appears in Genesis 3:1, in the Garden of Eden. In the first book of the Torah, the serpent is portrayed as a deceptive creature or trickster,[1] who promotes as good what God had forbidden and shows particular cunning in its deception. (cf. Genesis 3:4–5 and 3:22) The serpent has the ability to speak and to reason: "Now the serpent was more subtle (also translated as "cunning") than any beast of the field which the Lord God had made".[12] There is no indication in the Book of Genesis that the serpent was a deity in its own right, although it is one of only two cases in the Torah of animals that talk,[13] the other being Balaam's donkey.

God placed Adam in the Garden of Eden to tend it and warned Adam not to eat the fruit of the Tree of Knowledge of Good and Evil, "for in the day that thou eatest thereof thou shalt surely die."[14] The serpent tempts Eve to eat of the tree, but Eve tells the serpent what God had said.[15] The serpent replies that she would not surely die (Genesis 3:4) and that if she eats the fruit of the tree "then your eyes shall be opened, and ye shall be as gods, knowing good and evil." (Genesis 3:5) Eve eats the fruit, and gives some to Adam who also eats. God, who was walking in the Garden, learns of their transgression. To prevent Adam and Eve from eating the fruit of the Tree of Life and living forever, they are banished from the garden upon which God posts an angelic guard. The serpent is punished for its role in the Fall, being cursed by God to crawl on its belly and eat dust.

There is a debate about whether the serpent in Eden should be viewed figuratively or as a literal animal. According to one midrashic interpretation in Rabbinic literature, the serpent represents sexual desire;[16] another interpretation is that the snake is the yetzer hara. Modern Rabbinic ideas include interpreting the story as a psychological allegory where Adam represents reasoning faculties, Eve the emotional faculties, and the serpent the hedonic sexual/physical faculties.[17] Voltaire, drawing on Socinian influences, wrote: "It was so decidedly a real serpent, that all its species, which had before walked on their feet, were condemned to crawl on their bellies. No serpent, no animal of any kind, is called Satan, or Belzebub, or Devil, in the Pentateuch."[18]

20th-century scholars such as W. O. E. Oesterley (1921) were cognizant of the differences between the role of the Edenic serpent in the Hebrew Bible and its connections with the "ancient serpent" in the New Testament.[19] Modern historiographers of Satan such as Henry Ansgar Kelly (2006) and Wray and Mobley (2007) speak of the "evolution of Satan",[20] or "development of Satan".[21]

According to Gerhard von Rad, Old Testament scholar, Lutheran theologian and University of Heidelberg professor, who applied form criticism as a supplement to the documentary hypothesis of the Hebrew Bible, the snake in the Eden's narrative was more an expedient to represent the impulse to temptation of mankind (that is, disobeying God's law) rather than an evil spirit or the personification of the Devil, as the later Christian literature erroneously depicted it; moreover, von Rad himself states that the snake is neither a supernatural being nor a demon, but one of the wild animals created by God (Genesis 3:1), and the only thing that differentiates it from the others in Eden is the ability to speak:

> The serpent which now enters the narrative is marked as one of God's created animals (ch. 2.19). In the narrator's mind, therefore, it is not the symbol of a "demonic" power and certainly not of Satan. What distinguishes it a little from the rest of the animals is exclusively his greater cleverness. [...] The mention of the snake here is almost incidental; at any rate, in the "temptation" by it the concern is with a completely unmythical process, presented in such a way because the narrator is obviously anxious to shift the responsibility as little as possible from man. It is a question only of man and his guilt; therefore the narrator has carefully guarded against objectifying evil in any way, and therefore he has personified it as little as possible as a power coming from without. That he transferred the impulse to temptation outside man was almost more a necessity for the story than an attempt at making evil something existing outside man. [...] In the history of religions the snake indeed is the sinister, strange animal par excellence [...], and one can also assume that long before, a myth was once at the basis of our narrative. But as it lies now before us, transparent and lucid, it is anything but a myth.[13]

Since ancient Hebrew had no written vowels, the letters comprising נָחָשׁ (Nāḥāš) can also be translated as deceiver or diviner. As the root of adjective, the word could indicate a noun translated to mean luminous/shining one. A derivation of this word was used in number of places in the Bible to refer to the shine of brass,[22] which is a feature that is generally associated with angels or God in the Bible.[23] The International Standard Version of the Bible translates נָחָשׁ (Nāḥāš) as "the Shining One",[24] with "the diviner" and "the serpent" as alternative readings, observing that the word "connotes one who falsely claims to reveal God’s word".[25] Therefore, the serpent in Genesis is often interpreted as a serpentine angel, Seraph(שָׂרָף‎).[26]

The biblical statement that the serpent will "crawl on your belly" is paralleled by frequent spells in Pyramid Texts that call on the snake to lie down, fall down, get down or crawl away (Pyramid Text 226, 233, 234, 298, 386).[27] These parallels suggest that when the serpent is commanded to crawl on his belly, it does not refer to losing limbs. Instead, it is referring to being sent away in a docile position instead of upright in an attack position. The Pyramid Texts also refer to commands of vanishing serpents to the dust (Pyramid Text 227, 230, 237). In both the Epic of Gilgamesh and Job 16:17, the underworld is referred to as the house of dust. Thus, it is likely that the curse of eating dust refers to being cast out to the underworld.[28]

### Moses and Aaron

When God had revealed himself to the prophet Moses in Exodus 3:4–22, Moses recognized that the call of God was for him to lead the people of Israel out of slavery, but anticipated that people would deny or doubt his calling. In Exodus 4:1–5, Moses asked God how to respond to such doubt, and God asked him to cast the rod which he carried (possibly a shepherd's crook) [29] onto the ground, whereupon it became a serpent (a nachash). Moses fled from it, but God encouraged him to come back and take it by the tail, and it became a rod again.

Later in the Book of Exodus (Exodus 7), the staffs of Moses and Aaron were turned into serpents, a nachash for Moses, a tanniyn for Aaron.[30]

### Fiery serpents

"Fiery serpent" (Hebrew: Template:Script/Hebr sārāf; "burning") occurs in the Torah to describe a species of vicious snakes whose venom burns upon contact. According to Wilhelm Gesenius, saraph corresponds to the Sanskrit Sarpa (Jawl aqra), serpent; sarpin, reptile (from the root srip, serpere).[31] These "burning serpents"(YLT) infested the great and terrible place of the desert wilderness (Num.21:4-9; Deut.8:15). The Hebrew word for "poisonous" literally means "fiery", "flaming" or "burning", as the burning sensation of a snake bite on human skin, a metaphor for the fiery anger of God (Numbers 11:1).[32]

The Book of Isaiah expounds on the description of these fiery serpents as "flying saraphs"(YLT), or "flying dragons",[31] in the land of trouble and anguish (Isaiah 30:6). Isaiah indicates that these saraphs are comparable to vipers,(YLT) worse than ordinary serpents (Isaiah 14:29).[33] The prophet Isaiah also sees a vision of seraphim in the Temple itself: but these are divine agents, with wings and human faces, and are probably not to be interpreted as serpent-like so much as "flame-like".[34]

### Serpent of bronze

In the Book of Numbers, while Moses was in the wilderness, he mounted a serpent of bronze on a pole that functioned as a cure against the bite of the "seraphim", the "burning ones" (Numbers 21:4–9). The phrase in Numbers 21:9, "a serpent of bronze", is a wordplay as "serpent" (nehash) and "bronze" (nehoshet) are closely related in Hebrew, nehash nehoshet.[2]

Mainstream scholars suggest that the image of the fiery serpent served to function like that of a magical amulet. Magic amulets or charms were used in the ancient Near East[35] to practice a healing ritual known as sympathetic magic in an attempt to ward off, heal or reduce the impact of illness and poisons.[2] Copper and bronze serpent figures have been recovered, showing that the practice was widespread.[35] A Christian interpretation would be that the bronze serpent served as a symbol for each individual Israelite to take their confession of sin and the need for God's deliverance to heart. Confession of sin and forgiveness was both a community and an individual responsibility. The plague of serpents remained an ongoing threat to the community and the raised bronze serpent was an ongoing reminder to each individual for the need to turn to the healing power of God.[2] It has also been proposed that the bronze serpent was a type of intermediary between God and the people[35] that served as a test of obedience, in the form of free judgment,[36] standing between the dead who were not willing to look to God's chosen instrument of healing, and the living who were willing and were healed.[37] Thus, this instrument bore witness to the sovereign power of Yahweh even over the dangerous and sinister character of the desert.[36]

In 2 Kings 18:4, a bronze serpent, alleged to be the one Moses made, was kept in Jerusalem's Temple[2] sanctuary.[33] The Israelites began to worship the object as an idol or image of God, by offering sacrifices and burning incense to it, until Hezekiah was made King. Hezekiah referred to it as Nehushtan[38] and had torn it down. Scholars have debated the nature of the relationship between the Mosaic bronze serpent and Hezekiah's Nehushtan, but traditions happen to link the two.[2]

## New Testament

### Gospels

In the Gospel of Matthew, John the Baptist calls the Pharisees and Saducees, who were visiting him, a "brood of vipers" (Matthew 3:7). Jesus also uses this imagery, observing: "Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" (Matthew 23:33). Alternatively, Jesus also presents the snake with a less negative connotation when sending out the Twelve Apostles. Jesus exhorted them, "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves" (Matthew 10:16). Wilhelm Gesenius notes that even amongst the ancient Hebrews, the serpent was a symbol of wisdom.[39]

In the Gospel of John, Jesus made mention of the Mosaic serpent when he foretold his crucifixion to a Jewish teacher.[37] Jesus compared the act of raising up the Mosaic serpent on a pole, with the raising up of the Son of Man on a cross (John 3:14–15).[40]

Ivory of Christ treading on the beasts from Genoels-Elderen, with four beasts; the basilisk was sometimes depicted as a bird with a long smooth tail.[41]

### Temptation of Christ

In the temptation of Christ, the Devil cites Psalm 91:11-12, "for it is written, He shall give his angels charge concerning thee: and in [their] hands they shall bear thee up, lest at any time thou dash thy foot against a stone."[42] He cuts off before verse 13, "Thou shalt tread upon the lion and adder: the young lion and the dragon (tanniyn)[43] shalt thou trample under feet."[44][45]

The serpent in Psalm 91:13 is identified as Satan by Christians:[46] "super aspidem et basiliscum calcabis conculcabis leonem et draconem" in the Latin Vulgate, literally "The asp and the basilisk you will trample under foot; you will tread on the lion and the dragon". This passage is commonly interpreted by Christians as a reference to Christ defeating and triumphing over Satan. The passage led to the Late Antique and Early Medieval iconography of Christ treading on the beasts, in which two beasts are often shown, usually the lion and snake or dragon, and sometimes four, which are normally the lion, dragon, asp (snake) and basilisk (which was depicted with varying characteristics) of the Vulgate. All represented the devil, as explained by Cassiodorus and Bede in their commentaries on Psalm 91.[47] The serpent is often shown curled round the foot of the cross in depictions of the crucifixion of Jesus from Carolingian art until about the 13th century; often it is shown as dead. The crucifixion was regarded as the fulfillment of God's curse on the serpent in Genesis 3:15. Sometimes it is pierced by the cross and in one ivory is biting Christ's heel, as in the curse.[48]

### Ancient serpent

Serpent (Greek: ὄφις;[49] Trans: Ophis, /ˈo.fis/; "snake", "serpent") occurs in the Book of Revelation as the "ancient serpent"[50] or "old serpent"(YLT) used to describe "the dragon",[20:2] Satan[51] the Adversary,(YLT) who is the devil.[12:9, 20:2] This serpent is depicted as a red seven-headed dragon having ten horns, each housed with a diadem. The serpent battles Michael the Archangel in a War in Heaven which results in this devil being cast out to the earth. While on earth, he pursues the Woman of the Apocalypse and gives power and authority to the Beast. Unable to obtain her, he wages war with the rest of her seed (Revelation 12:1–18). He who has the key to the abyss and a great chain over his hand, binds the serpent for a thousand years. The serpent is then cast into the abyss and sealed within until he is released (Revelation 20:1–3).

In Christian tradition, the "ancient serpent" is commonly identified with the Genesis serpent and as Satan. This identification redefined the Hebrew Bible's concept of Satan ("the Adversary", a member of the Heavenly Court acting on behalf of God to test Job's faith), so that Satan/Serpent became a part of a divine plan stretching from Creation to Christ and the Second Coming.[52]

## Religious views

### Biblical apocrypha and deuterocanonical books

The first deuterocanonical source to connect the serpent with the devil may be Wisdom of Solomon.[53] The subject is more developed in the pseudepigraphal-apocryphal Apocalypse of Moses (Vita Adae et Evae) where the devil works with the serpent.[54]

### Christianity

Medieval illustration of Eve and the serpent in the Garden of Eden. Folio from the Biblia pauperum, 14th–15th century.

Following the imagery of chapter 12 of the Book of Revelation, Bernard of Clairvaux had called Mary the "conqueror of dragons", and she was long to be shown crushing a snake underfoot, also a reference to her title as the "New Eve".[55]

### Gnosticism

Main article: Philosophy:Gnosticism

A lion-faced, serpentine deity found on a Gnostic gem in Bernard de Montfaucon's L'antiquité expliquée et représentée en figures, a depiction of Yaldabaoth.

Gnosticism originated in the late 1st century CE in non-rabbinical Jewish and early Christian sects.[56] In the formation of Christianity, various sectarian groups, labeled "gnostics" by their opponents, emphasised spiritual knowledge (gnosis) of the divine spark within, over faith (pistis) in the teachings and traditions of the various communities of Christians.[57][58][59][60] Gnosticism presents a distinction between the highest, unknowable God, and the Demiurge, "creator" of the material universe.[57][58][59][61] The Gnostics considered the most essential part of the process of salvation to be this personal knowledge, in contrast to faith as an outlook in their worldview along with faith in the ecclesiastical authority.[57][58][59][61]

In Gnosticism, the biblical serpent in the Garden of Eden was praised and thanked for bringing knowledge (gnosis) to Adam and Eve and thereby freeing them from the malevolent Demiurge's control.[61] Gnostic Christian doctrines rely on a dualistic cosmology that implies the eternal conflict between good and evil, and a conception of the serpent as the liberating savior and bestower of knowledge to humankind opposed to the Demiurge or creator god, identified with the [Hebrew God of the Old Testament.[58][61] Gnostic Christians considered the Hebrew God of the Old Testament as the evil, false god and creator of the material universe, and the Unknown God of the Gospel, the father of Jesus Christ and creator of the spiritual world, as the true, good God.[57][58][61][62] In the Archontic, Sethian, and Ophite systems, Yaldabaoth (Yahweh) is regarded as the malevolent Demiurge and false god of the Old Testament who generated the material universe and keeps the souls trapped in physical bodies, imprisoned in the world full of pain and suffering that he created.[63][64][65]

However, not all Gnostic movements regarded the creator of the material universe as inherently evil or malevolent.[62][66] For instance, Valentinians believed that the Demiurge is merely an ignorant and incompetent creator, trying to fashion the world as good as he can, but lacking the proper power to maintain its goodness.[62][66] All Gnostics were regarded as heretics by the proto-orthodox Early Church Fathers.[57][58][59][61]

## See also

* Aaron's rod
* Caduceus - Staff of Mercury and staff of Hermes
* Caduceus as a symbol of medicine
* Chinese dragon
* Church of God with Signs Following
* Dragons in Greek mythology
* Ethnoherpetology
* Lucifer
* Naassenes
* Nāga
* Narayana
* Ningishzida
* Ophites
* Protoevangelium
* Rod of Asclepius
* Serpent seed
* Snake worship
* Staff of Moses
* Yaldabaoth

## References

1. ↑ 1.0 1.1 Ekroth, Gunnel; Nilsson, Ingela, eds (2018). "Travels to the Beyond: A Guide". Round Trip to Hades in the Eastern Mediterranean Tradition: Visits to the Underworld from Antiquity to Byzantium. Cultural Interactions in the Mediterranean. 2. Leiden and Boston: Brill Publishers. pp. 11–36. doi:10.1163/9789004375963_002. ISBN 978-90-04-37596-3.
2. ↑ 2.0 2.1 2.2 2.3 2.4 2.5 Olson 1996, p. 136
3. ↑ 3.0 3.1 3.2 3.3 3.4 3.5 3.6
* Kvam, Kristen E.; Schearing, Linda S.; Ziegler, Valarie H., eds (1999). "Hebrew Bible Accounts". Eve and Adam: Jewish, Christian, and Muslim Readings on Genesis and Gender. Bloomington, Indiana: Indiana University Press. pp. 15–40. doi:10.2307/j.ctt2050vqm.5. ISBN 9780253212719. https://books.google.com/books?id=Ux3bSDa2rHkC&pg=PA15.
* Kvam, Kristen E.; Schearing, Linda S.; Ziegler, Valarie H., eds (1999). "Jewish Postbiblical Interpretations (200 BCE–200 CE)". Eve and Adam: Jewish, Christian, and Muslim Readings on Genesis and Gender. Bloomington, Indiana: Indiana University Press. pp. 41–68. doi:10.2307/j.ctt2050vqm.6. ISBN 9780253212719. https://books.google.com/books?id=Ux3bSDa2rHkC&pg=PA41.
* Kvam, Kristen E.; Schearing, Linda S.; Ziegler, Valarie H., eds (1999). "Early Christian Interpretations (50–450 CE)". Eve and Adam: Jewish, Christian, and Muslim Readings on Genesis and Gender. Bloomington, Indiana: Indiana University Press. pp. 108–55. doi:10.2307/j.ctt2050vqm.8. ISBN 9780253212719. https://books.google.com/books?id=Ux3bSDa2rHkC&pg=PA108.
* Kvam, Kristen E.; Schearing, Linda S.; Ziegler, Valarie H., eds (1999). "Medieval Readings: Muslim, Jewish, and Christian (600–1500 CE)". Eve and Adam: Jewish, Christian, and Muslim Readings on Genesis and Gender. Bloomington, Indiana: Indiana University Press. pp. 156–248. doi:10.2307/j.ctt2050vqm.9. ISBN 9780253212719. https://books.google.com/books?id=Ux3bSDa2rHkC&pg=PA156.
4. ↑ 4.0 4.1 Carey, Lindsay B., ed (June 2003). "Religion and Sexuality: The Perversion of a Natural Marriage". Journal of Religion and Health (Springer Verlag) 42 (2): 101–09. doi:10.1023/A:1023621612061. ISSN 1573-6571.
5. ↑ 5.0 5.1 "Mythic Biography". Satan's Tragedy and Redemption: Iblīs in Sufi Psychology. Numen Book Series. 44. Leiden and Boston: Brill Publishers. 1983. pp. 18–56. doi:10.1163/9789004378636_003. ISBN 978-90-04-37863-6. https://books.google.com/books?id=jt-mDwAAQBAJ&pg=PA18.
6. ↑ Mahmoud, Muhammad (1995). "The Creation Story in 'Sūrat Al-Baqara," with Special Reference to Al-Ṭabarī's Material: An Analysis". Journal of Arabic Literature 26 (1/2): 201–14. doi:10.1163/157006495X00175. http://www.jstor.org/stable/4183374.
7. ↑ "Catholic Encyclopedia: Adam". http://www.newadvent.org/cathen/01129a.htm.
8. ↑ 8.0 8.1 Tuling, Kari H., ed (2020). "Part 1: Is God the Creator and Source of All Being - Including Evil?". Thinking about God: Jewish Views. JPS Essential Judaism Series. Lincoln and Philadelphia: University of Nebraska Press/Jewish Publication Society. pp. 3–64. doi:10.2307/j.ctv13796z1.5. ISBN 978-0-8276-1848-0. https://books.google.com/books?id=EzfsDwAAQBAJ&pg=PA3.
9. ↑ Kolatch, Alfred J. (2021). "Issues in Jewish Ethics: Judaism's Rejection of Original Sin". Jewish Virtual Library. American–Israeli Cooperative Enterprise (AICE). https://www.jewishvirtuallibrary.org/judaism-s-rejection-of-original-sin. Retrieved 10 April 2021.
10. ↑ Günther, Sebastian; Lawson, Todd, eds (2017). "Strategies for Paradise: Paradise Virgins and Utopia". Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam. Islamic History and Civilization. 136. Leiden and Boston: Brill Publishers. pp. 271–94. doi:10.1163/9789004333154_013. ISBN 978-90-04-33315-4. https://books.google.com/books?id=5_MoDgAAQBAJ&pg=PA271.
11. ↑ McAuliffe, Jane Dammen, ed (2006). "Fall of Man". Encyclopaedia of the Qurʾān. II. Leiden: Brill Publishers. doi:10.1163/1875-3922_q3_EQSIM_00147. ISBN 90-04-14743-8.
12. ↑ Genesis 3:1
13. ↑ 13.0 13.1 von Rad, Gerhard (1973). Genesis: A Commentary. The Old Testament Library (Revised ed.). Philadelphia: Westminster John Knox Press. pp. 87–88. ISBN 0-664-20957-2.
14. ↑ Genesis 2:17
15. ↑ Genesis 3:3
16. ↑ Barton, SO "Midrash Rabba to Genesis", sec 20, p. 93
17. ↑ Hakira, Vol. 5: Reclaiming the Self: Adam’s Sin and the Human Psyche By Menachem Krakowski
18. ↑ Gorton & Voltaire 1824, p. 22
19. ↑ Oesterley Immortality and the Unseen World: a study in Old Testament religion (1921) "... moreover, not only an accuser but one who tempts to evil. With the further development of Satan as the arch-fiend and head of the powers of darkness we are not concerned here, as this is outside the scope of the Old Testament."
20. ↑ "The idea of Zoroastrian influence on the evolution of Satan is in limited favor among scholars today, not least because the satan figure is always subordinate to God in Hebrew and Christian representations, and Angra Mainyu ..." –Kelly, Henry Ansgar (2006). Satan : a biography (1st ed.). Cambridge: Cambridge University Press. p. 360. ISBN 978-0-521-84339-3.
21. ↑ Mobley, T.J. Wray, Gregory (2005). The birth of Satan : tracing the devil's biblical roots. New York: Palgrave Macmillan. ISBN 978-1-4039-6933-0.
22. ↑ Num 21:9; Deut 8:9; Josh 6:19, 22:8; Jud 16:21; 1 Sam 17:5; 2 Sam 8:10
23. ↑ Daniel 10:6; Ezekiel 1:7
24. ↑ Genesis 3:1-2: ISV
25. ↑ ISV Foundation, Footnote a at Genesis 3:1 in the ISV, accessed on 25 November 2025
26. ↑ Ben Stanhope, The Reception of the Winged Serpent Motif on Hebrew Seals of the Late Monarchy and the Biblical Seraphim.
27. ↑ John Walton, "The Lost World of Adam and Eve", pp. 129-130.
28. ↑ Ben Stanhope - The Reception of the Winged Serpent Motif on Hebrew Seals of the Late Monarchy and the Biblical Seraphim.
29. ↑ Carl Friedrich Keil and Franz Delitzsch, Keil and Delitzsch OT Commentary on Exodus 4, accessed on 9 October 2015
30. ↑ "A tale of two staffs". Israel National News. 8 January 2016. https://www.israelnationalnews.com/news/346795.
31. ↑ 31.0 31.1 Gesenius, Wilhelm & Samuel Prideaux Tregelles (1893). Genenius's Hebrew and Chaldee lexicon to the Old Testament Scriptures. J. Wiley & Sons. p. dccxcv.
32. ↑ Olson 1996, p. 135
33. ↑ 33.0 33.1 Noth 1968, p. 156
34. ↑ Hendel 1999, pp. 746–47
35. ↑ 35.0 35.1 35.2 Nelson 2008, p. 172
36. ↑ 36.0 36.1 Noth 1968, p. 157
37. ↑ 37.0 37.1 Olson 1996, p. 137
38. ↑ Joines, Karen Randolph (1968). The Bronze Serpent in the Israelite Cult The Bronze Serpent in the Israelite Cult. JOBL, 87. p. 245, note 1.
39. ↑ Gesenius, Wilhelm & Samuel Prideaux Tregelles (1893). Genenius's Hebrew and Chaldee lexicon to the Old Testament Scriptures. J. Wiley & Sons. p. dccxcvi.
40. ↑ C. H. Spurgeon, "The Mysteries of the Brazen Serpent" , 1857
41. ↑ The basilisk and the weasel by Wenceslas Hollar
42. ↑ Matthew 4:6)
43. ↑ Strong's Concordance: H8577
44. ↑ (Psalm 91:13 KJV)
45. ↑ Whittaker, H.A. Studies in the Gospels "Matthew 4" Biblia, Cannock 1996
46. ↑ Psalm 91 in the Hebrew/Protestant numbering, 90 in the Greek/Catholic liturgical sequence – see Psalms#Numbering
47. ↑ Hilmo, Maidie. Medieval images, icons, and illustrated English literary texts: from Ruthwell Cross to the Ellesmere Chaucer, Ashgate Publishing, Ltd., 2004, p. 37, ISBN 978-0-7546-3178-1, google books
48. ↑ Schiller, I, pp. 112–13, and many figures listed there. See also Index.
49. ↑ Strong's Concordance: G3789
50. ↑ From the Greek: ἀρχαῖος, archaios (/arˈxɛ.os/) – Strong's Concordance Number G744
51. ↑ Σατανᾶς, Satanas, (/sa.taˈnas/) – of Aramaic origin corresponding to Σατάν (G4566) – Strong's Concordance Number G4567
52. ↑ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
53. ↑ Alfred von Rohr Sauer, Concordia Theological Monthly 43 (1972): "The Wisdom of Solomon deserves to be remembered for the fact that it is the first tradition to identify the serpent of Genesis 3 with the devil: 'Through the devil's envy death entered the world' (2:24)".
54. ↑ The Old Testament Pseudepigrapha: Expansions of the "Old ... James H. Charlesworth – 1985 "He seeks to destroy men's souls (Vita 17:1) by disguising himself as an angel of light (Vita 9:1, 3; 12:1; ApMos 17:1) to put into men "his evil poison, which is his covetousness" (epithymia, ..."
55. ↑ Schiller, Gertrud, Iconography of Christian Art, Vol. I, p. 108 & fig. 280, 1971 (English trans. from German), Lund Humphries, London, ISBN 0-85331-270-2
56. ↑ Magris, Aldo (2005). "Gnosticism: Gnosticism from its origins to the Middle Ages (further considerations)". in Jones, Lindsay. Macmillan Encyclopedia of Religion (2nd ed.). New York: Macmillan Inc.. pp. 3515–16. ISBN 978-0028657332. OCLC 56057973.
57. ↑ 57.0 57.1 57.2 57.3 57.4 Mitchell, Margaret M.; Young, Frances M., eds (2008). "Part V: The Shaping of Christian Theology – Monotheism and creation". The Cambridge History of Christianity, Volume 1: Origins to Constantine. Cambridge: Cambridge University Press. pp. 434–51, 452–56. doi:10.1017/CHOL9780521812399.026. ISBN 9781139054836. https://books.google.com/books?id=6UTfmw_zStsC&pg=PA434.
58. ↑ 58.0 58.1 58.2 58.3 58.4 58.5 Ehrman, Bart D. (2005). "Christians "In The Know": The Worlds of Early Christian Gnosticism". Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford: Oxford University Press. pp. 113–34. doi:10.1017/s0009640700110273. ISBN 978-0-19-518249-1. https://books.google.com/books?id=URdACxKubDIC&pg=PA113.
59. ↑ 59.0 59.1 59.2 59.3 Brakke, David (2010). The Gnostics: Myth, Ritual, and Diversity in Early Christianity. Cambridge, Massachusetts: Harvard University Press. pp. 18–51. ISBN 9780674066038. https://books.google.com/books?id=3EQ1XwHg0o0C&pg=PA18.
60. ↑ Layton, Bentley (1999). "Prolegomena to the Study of Ancient Gnosticism". in Ferguson, Everett. Doctrinal Diversity: Varieties of Early Christianity. Recent Studies in Early Christianity: A Collection of Scholarly Essays. New York and London: Garland Publishing, Inc. pp. 106–23. ISBN 0-8153-3071-5. https://books.google.com/books?id=GC4vwTXJSaMC&pg=PA106.
61. ↑ 61.0 61.1 61.2 61.3 61.4 61.5 Kvam, Kristen E.; Schearing, Linda S.; Ziegler, Valarie H., eds (1999). "Early Christian Interpretations (50–450 CE)". Eve and Adam: Jewish, Christian, and Muslim Readings on Genesis and Gender. Bloomington, Indiana: Indiana University Press. pp. 108–55. doi:10.2307/j.ctt2050vqm.8. ISBN 9780253212719. https://books.google.com/books?id=Ux3bSDa2rHkC&pg=PA108.
62. ↑ 62.0 62.1 62.2 Cite error: Invalid `<ref>` tag; no text was provided for refs named `Bousset, Wilhelm-1911`
63. ↑ "Part I: The Self-deifying Rebel – “I Am God and There is No Other!”: The Boast of Yaldabaoth". Desiring Divinity: Self-deification in Early Jewish and Christian Mythmaking. Oxford and New York: Oxford University Press. 2016. pp. 47–65. doi:10.1093/acprof:oso/9780190467166.003.0004. ISBN 9780199967728. OCLC 966607824. https://books.google.com/books?id=HwcBDQAAQBAJ&pg=PA47.
64. ↑ Fischer-Mueller, E. Aydeet (January 1990). "Yaldabaoth: The Gnostic Female Principle in Its Fallenness". Novum Testamentum (Leiden and Boston: Brill Publishers) 32 (1): 79–95. doi:10.1163/156853690X00205. ISSN 0048-1009.
65. ↑ This article incorporates text from a publication now in the public domain: Arendzen, John Peter (1908). "Demiurge". in Herbermann, Charles. Catholic Encyclopedia. 4. New York: Robert Appleton.
66. ↑ 66.0 66.1 Esler, Philip F., ed (2002). "Part IX: Internal Challenges – Gnosticism". The Early Christian World. Routledge Worlds (1st ed.). New York and London: Routledge. pp. 923–25. ISBN 9781032199344. https://books.google.com/books?id=6fyCAgAAQBAJ&pg=PA923.

### Works cited

* Gorton, John G; Voltaire (1824). A philosophical dictionary, from the French of M. De Voltaire. 4. London: C. H. Reynell. p. 22. https://books.google.com/books?id=INMGAAAAQAAJ&q=Voltaire+''A+philosophical+dictionary''+1824.
* Hendel, Ronald S. (1999). "Serpent". in Van der Toorn, Karel; Becking, Bob; Van der Horst, Pieter W.. Dictionary of Deities and Demons in the Bible (2nd ed.). Leiden: Brill Publishers. pp. 744–47. ISBN 90-04-11119-0. https://books.google.com/books?id=yCkRz5pfxz0C&pg=PA744.
* Nelson, Thomas (2008). The Chronological Study Bible: New King James version.. Nashville, Tenn.: Thomas Nelson. p. 172. ISBN 978-0-7180-2068-2.
* Noth, Martin (1968). Numbers: A Commentary. 7. Westminster John Knox Press. pp. 155–58. ISBN 978-0-664-22320-5.
* Olson, Dennis T. (1996). Numbers. Louisville: Westminster John Knox Press. pp. 135–38. ISBN 978-0-8042-3104-6.

## External links

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Adam and Eve

Source|

* Genesis creation narrative in the Book of Genesis
* Adam
* Eve

Offspring|

* Cain and Abel
* Aclima
* Seth
* Awan
* Azura

Television|

* "Probe 7, Over and Out" (1963)

Film|

* Mama's Affair (1921)
* Good Morning, Eve! (1934)
* The Broken Jug (1937)
* The Original Sin (1948)
* The Private Lives of Adam and Eve (1960)
* El pecado de Adán y Eva (1969)
* La Biblia en pasta (1984)
* The Annunciation (1984)
* Adipapam (1988)
* Adam (1992)
* Babs (2000)
* The Last Eve (2005)
* Year One (2009)
* The Tragedy of Man (2011)
* Adam and Dog (2011)
* Tropico (2013)

Plays|

* Le Jeu d'Adam (12th century)
* The Broken Jug (1808)
* The Tragedy of Man (1861)
* The Creation of the World and Other Business (1972)

Musicals|

* The Apple Tree (1966)
* Dude (1972)
* Up from Paradise (1973)
* Children of Eden (1991)

Compositions|

* The Creation (1798)
* structure
* La mort d'Adam (1809)
* Ève (1875)
* Genesis Suite (1945)
* Lilith (2001)

Literature|

* Apocalypse of Adam
* Book of Moses
* Book of Abraham
* Books of Adam
* Book of the Penitence of Adam
* Cave of Treasures
* "El y Ella"
* Genesis A and Genesis B
* Harrowing of Hell
* Life of Adam and Eve
* Testament of Adam
* Testimony of Truth (3rd century)
* Conflict of Adam and Eve with Satan (6th century)
* "Old Saxon Genesis" (9th century)
* "Adam lay ybounden" (15th century)
* Paradise Lost (1667)
* Le Dernier Homme (1805)
* Extracts from Adam's Diary (1904)
* Eve's Diary (1905)
* The Book of Genesis (2009)
* The Rise and Fall of Adam and Eve (2017)

Art|

* Bernward Doors (1015)
* Tapestry of Creation (11th century)
* Expulsion from the Garden of Eden (1425)
* Vienna Diptych (15th century)
* The Last Judgment (1482)
* The Garden of Earthly Delights (1504)
* Adam and Eve (1507)
* Paradise and Hell (1510)
* The Creation of Adam (1512)
* The Haywain Triptych (1516)
* Eve, the Serpent and Death (1510s or 1520s)
* Adam and Eve (1528)
* The Fall of Man (1550)
* The Garden of Eden with the Fall of Man (1617)
* The Fall of Man (1628)
* The Four Seasons (1660s)
* The Koren Picture-Bible (1692–1696)
* Paradise Lost (19th century)
* Expulsion from the Garden of Eden (1828)
* The First Mourning (1888)
* Adam and Eve (1905)
* Eve (1931)
* Adam and Eve (1932)
* The Serpent Chooses Adam and Eve (1958)

Songs|

* "Dese Bones G'wine Rise Again"
* "Adam-ondi-Ahman" (1835)
* "Forbidden Fruit" (1915)
* "The Garden of Eden" (1956)
* "Let's Give Adam and Eve Another Chance" (1970)
* "Man Gave Names to All the Animals" (1979)

Albums|

* The Cainian Chronicle (1996)
* Visions of Eden (2006)
* Snakes for the Divine (2010)

Other cultures|

* Adam–God doctrine
* Adam and Eve (LDS Church)
* Adam in Islam
* Adam in rabbinic literature
* Al-A'raf
* Book of Moses
* Endowment
* Manu (Hinduism)
* Mashya and Mashyana
* Serpent seed
* Tree of Jiva and Atman
* Tree of life (Quran)
* Our Lady of Endor Coven

Geography|

* Adam-ondi-Ahman
* Tomb of Eve

Biology|

* Mitochondrial Eve
* Y-chromosomal Adam
* The Real Eve

Story within a story|

* Doraemon: Nobita's Diary on the Creation of the World
* Island of Love
* The Visitors

Games|

* Demon: The Fallen (2002)

Related theology|

* Fall of man
* Original sin
* Garden of Eden
* Tree of the knowledge of good and evil
* Serpents in the Bible
* Forbidden fruit
* Apple
* Fig leaf
* Figs in the Bible
* Adam's ale
* Adamic language
* Camael
* Protevangelium
* Rosh Hashanah
* Seed of the woman
* Shamsiel
* Lilith
* Tree of life
* Allegorical interpretations of Genesis

Other|

* Pre-Adamite
* Generations of Adam
* Cave of the Patriarchs
* "In-A-Gadda-Da-Leela"
* "Simpsons Bible Stories"
* Second Time Lucky
* Adam and Eve cylinder seal
* Timeline of Genesis patriarchs
* Genealogies of Genesis
* Carnal knowledge
* Legend of the Rood
* Ystorya Adaf
* Ransom theory of atonement

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