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A Reflection About Eve And Adam

602 words - 2 pages

A significant issue put forward in this contention is a re-examination of the significance of the name Adam, (“Adham” in Hebrew). Although some use “Adham” as a correct name for the male creation of God, Dr. Trible informs us that the phrase “Adham” can be utilised as a generic term for humankind – “adham is an androgynous term; one creature incorporating two sexes.” Secondly, the scribe points out that the creation of woman was a divine proceed rather than a demand by Adam. She extracts Genesis 2:18, in which God concludes that Adam needs a “helper fit for him.” The focus being on the phrase “helper” (“ezer” in Hebrew). Trible points out that the term “ezer” is a relational one expressing a beneficial connection and not one of inferiority. While the animals conceived by God can be seen to be in a beneficial connection with Adam, they are of inferior rank and this inferiority is glimpsed in the text when Adam “names” them, thereby exercising power over them. This is not the case with woman. Rather, he “calls” her “ishshah” (woman), the rib from Adam requiring divine intervention to create into woman. She is his equal, and none has administration over the other.
Trible then addresses the act of naming, by which customary theological contentions contain that the ‘adham’ uses dominion over all conceived animals. Following this line, male exegetes have claimed that the woman also falls under the dominion of the man as an outcome the label he assigns her in Genesis 2:23. However, Trible claims that the normative building for calling in Hebrew engages the word combination of “to call his/her name” pursued by the title. In evaluating the validity of this contention, it would be necessary to make a further study of the usage of the verb ‘qara’ (to call), encompassing common phrase blends. Trible...

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