By John Byron
The tale of Cain and Abel narrates the primeval occasions linked to the beginnings of the realm and humanity. however the presence of linguistic and grammatical ambiguities coupled with narrative gaps supplied translators and interpreters with a few issues of departure for increasing the tale. the result's a few good proven and interpretive traditions shared among Jewish and Christian literature. This e-book specializes in how the interpretive traditions derived from Genesis four exerted major effect on Jewish and Christian authors who knew rewritten models of the tale. The target is to assist readers have fun with those traditions in the broader interpretive context instead of in the slender confines of the canon.
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Additional resources for Cain and Abel in Text and Tradition: Jewish and Christian Interpretations of the First Sibling Rivalry
Cain was depicted as one unable to avoid his own destiny since his name “possession” means that he attempted to own everything and was willing to force it from the ground if it fit his needs. On reflection, Cain is as much a victim in the story as is Abel. The lack of detail associated with Abel combined with the grammatical and linguistic ambiguities associated with Cain added to his notoriety as the first murderer and meant that Cain was destined to become the archetypical scapegoat for generations of interpreters.
Emmanouela Grypeou and Helen Spurling; Jewish and Christian Perspective Series 18; Leiden: Brill, 2009], 102–103). 12 Kim, 75. ” 103. , 104. rejected offering—dejected person 43 There were many ancient interpreters who were heirs to the LXX tradition and preserved the distinction in terminology used to describe the brothers’ offerings. Thus a fragment of Jubilees contains both θυσία and δῶρον as does 1 Clem. 15 Philo, however, not only preserved this tradition, but used it as yet another opportunity to demonstrate Cain’s baseness.
31 In the seventh (hour) Eve was joined to him (in wedlock), in the eighth (hour) they were commanded concerning the fruits of the tree, in the ninth (hour) they went up to (their) couch as two and descended as four. (Pirqe R. El. 11)32 Rabbi Joseph said: Cain and Abel were twins, as it is said, “And she conceived, and bore (with) Cain” (Gen. 4:1). ” (Pirqe R. El 21) This interpretation is based on a specific reading of the text. ”33 But Pirqe Rabbi Eliezer reads the imperfect verb תסףnot as “she again,” but as “she continued” (Pirqe R.
Cain and Abel in Text and Tradition: Jewish and Christian Interpretations of the First Sibling Rivalry by John Byron