reach. The connexion of the closing words is rather with
27: man was taken from the ground, and in the natural
course will return to it again.—and to dust, etc.] Cf. Jb.
109 3415, Ps. 903 1464, Ec. 320 127 etc.: (
Greek characters).
The arrangement of the clauses in 17-19 is not very natural, and the
repeated variations of the same idea have suggested the hypothesis of
textual corruption or fusion of sources. In Jub. iii. 25 the passage is
quoted in an abridged form, the line 'Cursed . . . sake' being immediately
followed by 'Thorns . . . to thee,' and 18b, being omitted. This
is, of course, a much smoother reading, and leaves out nothing essential;
but 17b is guaranteed by 529. Ho. rejects 18b, and to avoid the repetition
of (Hebrew characters) proposes (Hebrew characters) instead of (Hebrew characters) in 17. Gu. is satisfied with v.17f.
as they stand, but assigns 19aα (to (Hebrew characters)) and 19b to another source (Jj), as
doublets respectively of 17bβ and 19aβ. This is perhaps on the whole
the most satisfactory analysis.—The poetic structure of the vv., which
might be expected to clear up a question of this kind, is too obscure
to afford any guidance. Sievers, e.g. (II. 10 f.) finds nothing, except
in v.19, to distinguish the rhythm from that of the narrative in which
it is embedded, and all attempts at strophic arrangement are only
tentative.
20-24. The expulsion from Eden.—20. The naming
of the woman can hardly have come in between the sentence
and its execution, or before there was any experience of
motherhood to suggest it. The attempts to connect the
notice with the mention of child-bearing in 15f. (De. al.), or
20. (Hebrew characters)] G (Greek characters) [(Greek characters)] (in 41), Aq. (Greek characters), V Heva, Jer. Eva (Eng. Eve);
in this v. G translates (Greek characters), Σ. (Greek characters). The similarity of the name
to the Aram. word for 'serpent' ((Hebrew characters), (Hebrew characters), Syr. (Syriac characters), Syro-Pal. (Syriac characters)
[Mt. 710]); cf. Ar. ḥayyat from ḥauyat [Nö.]) has always been noticed,
and is accepted by several modern scholars as a real etymological
equivalence (Nö. ZDMG, xlii. 487; Sta. GVI, i. 633; We. Heid. 154).
The ancient idea was that Eve was so named because she had done
the serpent's work in tempting Adam (Ber. R.; Philo, De agr. Noe,
21; Clem. Alex. Protrept. ii. 12. 1). Quite recently the philological
equation has acquired fresh significance from the discovery of the name
(Hebrew characters) on a leaden Punic tabella devotionis (described by Lidz. Ephemeris,
i. 26 ff.; see Cooke, NSI, 135), of which the first line reads: "O Lady
ḤVT, goddess, queen. . .!" Lidz. sees in this mythological personage
a goddess of the under-world, and as such a serpent-deity;
and identifies her with the biblical Ḥavvah. Ḥavvah would thus be
a 'depotentiated' deity, whose prototype was a Phœnician goddess of
the Under-world, worshipped in the form of a serpent, and bearing the
