By Paul Morris, Deborah Sawyer
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Additional resources for A Walk in the Garden: Biblical Iconographical and Literary Images of Eden (JSOT Supplement)
His future situation will mirror the content of his past one. The view is such a dominant one that it extends well beyond the confines of didactic counsel. When Jacob was cheated on his wedding 52 A Walk in the Garden night in not obtaining the younger sister, Rachel, because of the substitution of the elder sister, Leah, he was being paid back in reverse fashion for his earlier action against his elder brother, Esau. 18 A sophisticated embellishment of the view is found in such larger compositions as the Joseph story, Jacob's last words to his sons (Gen.
Landy, Paradoxes of Paradise (Sheffield: Almond Press, 1983), pp. 23334. 3. B. Jacob, The First Book of the Bible: Genesis (ed. and trans. I. Jacob and W. Jacob; New York: Schocken Books, 1974), p. 30. 4. G. von Rad, Genesis (trans. J. Mark; London: SCM Press, 1972), p. 91. 5. P. Trible, 'Depatriarchalizing in Biblical Interpretation', in The Jewish Woman (ed. E. Koltun; New York: Schocken Books, 1976), pp. 227-28. 6. Trible, 'Depatriarchalizing', p. 227. 7. Landy, Paradoxes, p. 249. 8. Landy, Paradoxes, pp.
5-27). A number of women conform to the Wisdom ideal of beauty and intelligence in the biblical and extrabiblical tradition: Abigail (who at one point is married to her opposite, Nabal [Folly]), Esther and Judith. Other Wisdom elements appear in the Adam and Eve story. g. Prov. 7), and this perception also emerges in Genesis. When Adam and Eve become aware of their nakedness, which means that they have acquired a sense of shame, fear comes over them and they hide from God. 16 In positive terms, shame is what raises humankind above the animals and makes for civilized life.
A Walk in the Garden: Biblical Iconographical and Literary Images of Eden (JSOT Supplement) by Paul Morris, Deborah Sawyer