请问一下Eve和twins哪个更适合打拳？感谢大神解答【搏击吧】_百度贴吧
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&签到排名：今日本吧第个签到，本吧因你更精彩，明天继续来努力！
本吧签到人数：0可签7级以上的吧50个
本月漏签0次！成为超级会员，赠送8张补签卡连续签到：天&&累计签到：天超级会员单次开通12个月以上，赠送连续签到卡3张
关注：96,696贴子：
请问一下Eve和twins哪个
请问一下Eve和twins哪个更适合打拳？感谢大神解答
黑豹功夫院提供专业的搏击培训免学费,免一半生活费入学,毕业推荐工作后月薪在3800元以上才从工资中扣出学费,搏击培训联系电话:
贴吧热议榜
使用签名档&&
保存至快速回贴From Wikipedia, the free encyclopedia
Eve (; : ?,  Chava,  ?awwāh; : ????????,  ?awwā’; : ???) is a figure in the
in the . According to the
of the , she was the . In , Eve is known as Adam's wife and the first woman although she is not specifically named in the .
According to the second chapter of Genesis, Eve was created by
() by taking her from the rib of , to be Adam's companion. She succumbs to the 's temptation to eat the
from the . She shares the fruit with Adam, and as a result the first humans are expelled from the . Christian churches differ on how they view both Adam and Eve's disobedience to God (often called the ), and to the consequences that those actions had on the rest of humanity. Christian and Jewish teachings sometimes hold
(the first man) and Eve to a different level of responsibility for the fall, although
teaching holds both equally responsible.
Although Eve is not a saint's name, the traditional
has been celebrated on December 24 since the Middle Ages in many European countries such as Germany, Hungary, Scandinavia, Estonia, and Lithuania.
Creation of Eve
Marble relief by
on the , Italy
Eve in Hebrew is ?awwāh and is most commonly believed to mean "living one" or "source of life" as it is phonetically similar to ?āy?, "to live". The name is traditionally assumed to derive from the
root ?yw. In truth, biblical names such as Eve were frequently poetic alterations of existing words or based on ancient meanings lost to time, making their etymological origins more challenging to discern, as explained here by Robert Alter:
"Like most of the explanations of names in Genesis, this is probably based on folk etymology or an imaginative playing with sound." and "In the Hebrew here, the phonetic similarity is between hawah (???), 'Eve,' and the verbal root hayah (???), 'to live.' It has been proposed that Eve's name conceals very different origins, for it sounds suspiciously like the Aramaic word for 'serpent'."
The difficulty in determining etymology--besides the passage of vast swaths of time--also lies in interpretation. Eve's original biblical name is Chava, which is similar to Chaya (meaning living), but it is also similar to Chiva (meaning serpent).
Hawwah has been compared to the
, who was shown in the
to be worshipped in
during the Late . It has been suggested that the name Kheba may derive from , a woman who was the first ruler of the
The goddess , wife of , mother of the
was given the title Chawat, from which the name Hawwah in
was derived, Eve in English.
It has been suggested that the Hebrew name Eve (?) also bears resemblance to an Aramaic word for "snake" ( ???;
???????), see below.
The Creation of Eve, from the
of the , the first human female is called ?, isha (English: woman) by the first human man, Adam. She is created by Elohim from the man's rib. The origin of this motif is compared to the
myth in which the goddess
created a beautiful garden full of lush vegetation and fruit trees, called , in , the Sumerian earthly Paradise, a place which the Sumerians believed to exist to the east of their own land, beyond the sea.
Ninhursag charged , her lover and half brother, with controlling the wild animals and tending the garden, but Enki became curious about the garden, and his assistant, , selected seven plants (eight in some version) and offered them to Enki, who ate them. This enraged Ninhursag, and she caused Enki to fall ill. Enki felt pain in his rib, which is a
in Sumerian, as the word "ti" means both "rib" and "life". The other deities persuaded Ninhursag to relent. Ninhursag then created a new goddess (seven or eight to heal his seven or eight ailing organs, including his rib), who was named , (a name composed of "Nin", or "lady", and "ti", and which may be translated both as "Lady of Living" and "Lady of the Rib"), to cure Enki Some scholars suggest that this served as the basis for the story of Eve as "the mother of life" and lady of the rib, created from 's rib in the . Neither Ninhursag nor Ninti are exact parallels of Eve, since both differ from the character, however, given that the pun with rib is present only in Sumerian, linguistic criticism places the Sumerian account as the more ancient and therefore, a possible narrative influence on the Judeo-Christian story of creation.
William Blake's pencil illustration of The Creation of Eve in response to the line "And She Shall Be Called Woman". The object was created c. 1803-05 and currently is held by the
In Genesis 2:18–22, the woman is created to be ezer kenegdo, a term that is notably difficult to translate, to the man. Kenegdo means "alongside, opposite, a counterpart to him", and ezer means active intervention on behalf of the other person. God's naming of the elements of the cosmos in Genesis 1 illustrated his aut now the man's naming of the animals (and of woman) illustrates his authority within creation.
The woman is called ishah, woman, with an explanation that this is because she was taken from ish, meaning "man"; the two words are not in fact connected. Later, after the story of the Garden is complete, she will be given a name, ?awwāh (Eve). This means "living" in Hebrew, from a root that can also mean "snake". A long-standing exegetical tradition holds that the use of a rib from man's side emphasizes that both man and woman have equal dignity, for woman was created from the same material as man, shaped and given life by the same processes. In fact, the word traditionally translated "rib" in English can also mean side, chamber, or beam.
In the , ? is translated as "one of his ribs". The contrary position is that the term ? or ?ela?, occurring forty-one times in the , is most often translated as "side" in general. "Rib" is, however, the etymologically primary meaning of the term, which is from a root ?-l-? meaning "bend", a cognate to the
?êlu meaning "rib". Also God took "one" (?e?ad) of Adam's ?ela?, suggesting an individual rib. The Septuagint has μ?αν τ?ν πλευρ?ν α?το?, with ? πλευρ? choosing a Greek term that, like the Hebrew ?ela?, may mean either "rib", or, in the plural, "side [of a man or animal]" in general. The specification "one of the πλευρ?" thus closely imitates the Hebrew text. The Aramaic form of the word is ??? or ?ala?, which appears, also in the meaning "rib", in Daniel 7:5.
The third-century BC
translation into
says: "?λαβε μ?αν τ?ν πλευρ?ν α?το?", literally: "[God] took one of his (i.e. Adam's) pleurōn". The word pleurá in Greek means both "side", or "flank", and "rib"; it is used in the
(t?n pleurōn) in the Septuagint text. Usage of the
would have rendered taīn pleuraīn rather than t?n pleurōn, and would have clearly directed exegesis towards "one of his [two] flanks" rather than towards "one of his [several] ribs"; however, the dual number is never used in the Septuagint, as it had become practically obsolete in
by that time. Therefore, as it stands, the Septuagint supports either reading.
The term, "...a rib..." – Hebrew tsala` or tsela (from Strong's Concordance #6760 Prime Root) can mean curve, limp, adversity and side. tsal'ah (fem of #6760) being side, chamber, rib, or beam. The traditional reading of "rib" has been questioned recently by feminist theologians who suggest it should instead be rendered as "side", supporting the idea that woman is man's equal and not his subordinate. Such a reading shares elements in common with ' story of the origin of love and the separation of the sexes in 's .
A recent suggestion, based upon observations that men and women have the same number of ribs, speculates that the bone was the , a small structure found in the penis of many mammals, but not in humans.
Adam and Eve expelled from Eden, by , 1877
Eve is found in the Genesis 3 expulsion from Eden narrative which is characterized as a
or "wisdom tale" in the . This narrative portion is attributed to
due to the use of .
In the expulsion from Eden narrative a dialogue is exchanged between a legged serpent (possibly similar to that appearing on the
of Babylon) and the woman (3:1–5). The serpent is identified in 2:19 as an animal that was made by
among the beasts of the field. The woman is willing to talk to the serpent and respond to the creature's cynicism by repeating Yahweh's prohibition from 2:17. The serpent directly disputes Yahweh's command. Adam and the woman sin (3:6-8). Yahweh questions Adam, who blames the woman (3:9–13). Yahweh then challenges the woman to explain herself, who blames the serpent, who is cursed to crawl on its belly, so losing its limbs.
Adam, Eve, and the (female)
at the entrance to
in Paris, France, is the portrayal of the image of the serpent as a mirror of Eve was common in earlier
as a result of the identification of women as the source of human .
Divine pronouncement of three judgments are then laid against all culprits (3:14–19). A judgement
and the nature of the crime is first laid upon the serpent, then the woman, and finally Adam. After the serpent is cursed by Yahweh, the woman receives a penalty that impacts two primary roles: childbearing and her subservient relationship to her husband. Adam's penalty thus follows. The reaction of Adam, the naming of Eve, and Yahweh making skin garments are described in a concise narrative (3:20-21). The garden account ends with an intradivine monologue, determining the couple's expulsion, and the execution of that deliberation (3:22–24).
According to the Bible, for her share in the transgression, Eve (and womankind after her) is sentenced to a life of sorrow and travail in childbirth, and to be under the power of her husband. Adam and Eve had two sons,
(Qayin and He?el), the first a tiller of the ground, the second a keeper of sheep. After the death of Abel, Eve gave birth to a third son,
(?et), from whom
(and thus the whole of modern humanity) is descended. According to Genesis, Seth was born when Adam was 130 years old "a son in his likeness and image". Genesis 5:4 says that Eve had sons and daughters beyond just Cain, Abel, and Seth.
Lilith, by , 1887
Certain concepts such as the serpent being identified as , Eve's sin being sexual temptation, or Adam's first wife being , come from literary works found in various , but not found anywhere in the Book of Genesis or the
itself. Writings dealing with these subjects are
in Greek, Latin, Slavonic, Syriac, Armenian and Arabic, going back to ancient Jewish thought. Their influential concepts were then adopted into Christian theology, but not into modern Judaism. This marked a radical split between the two religions. Some of the oldest Jewish portions of apocrypha are called Primary Adam Literature where some works became Christianized. Examples of Christianized works is The Book of Adam and Eve, known as the , translated from the Ethiopian
(1882) and an original Syriac work entitled
which has close affinities to the Conflict as noted by .
In the Jewish book , Eve is Adam's "second wife", where
is his first. In this alternate version, which entered Europe from the East in the 6th century, it suggests that Lilith was created at the same time, from the same earth (Sumerian ), as Adam's equal, similar to the Babylonian , Sumerian
wife of Enlil. Lilith refuses to sleep or serve under Adam. When Adam tried to force her into the "inferior" position, she flew away from Eden into the air where she copulated with demons, conceiving hundreds more each day (a derivation of the Arabic ). God sent three angels after her, who threatened to kill her brood if she refused to return to Adam. She refuses, leaving God to make a second wife for Adam, except this time from his rib.
The , and its Greek version , is a group of Jewish
writings that recount the lives of Adam and Eve after their expulsion from the Garden of Eden to their deaths.
affirms that Eve was given to Adam as a helper (viii, 8; Sept., viii, 6).
In the first creation narrative () account, it says "male and female [Elohim] created them" ( 1:27), which has been interpreted to imply simultaneous creation of the man and the woman. Whereas the second creation account states that
created Eve from Adam's rib, because he was lonely (Genesis 2:18 ff.). Thus to resolve this apparent discrepancy, some medieval rabbis suggested that Eve from the second account, and the woman of the Elohim account, were two separate individuals: Eve and .
Genesis VIII:1 interprets "male and female He created them" to mean that God originally created Adam as a . In this way, adam was bodily and spiritually male and female. God later decides that "it is not good for adam to be alone", and creates the separate beings, Adam and Eve. This promotes the idea of two people joining together to achieve a union of the two separate spirits.
The creation of Eve, according to , is that: "God deliberated from what member He would create woman, and He reasoned with Himself thus: I must not create her from Adam's head, for she would be a proud person, and hold her head high. If I create her from the eye, then she will wish to if from the ear, she will wis if from the mouth, if from the heart,
if from the hand, she will desir if from the feet, she will be a gadabout. Therefore I will create her from the member which is hid, that is the rib, which is not even seen when man is naked."
According to the Midrash of
and other later sources, either Cain had a twin sister, and Abel had two twin sisters, or Cain had a twin sister named Lebuda, and Abel a twin sister named Qelimath. The traditional Jewish belief is that Eve is buried in the .
interpreted 2Cor.11:3 and 1Tim.2:13–14 that the
promoted the silence and submission of women due to Eve's deception by the serpent, her tempting Adam to eat the fatal fruit, and transgressing by eating of the fruit herself.
told his female listeners, in the early 2nd century, that they "are the devil's gateway", and went on to explain that all women are responsible for the death of Christ: "On account of your
– that is, death – even the Son of God had to die."
, according to , used the sin of Eve to justify his idiosyncratic view of humanity as permanently scarred by the Fall, which led to the Catholic doctrine of .
reported that in the
(585 ), attended by 43 bishops, one bishop maintained that woman could not be included under the term "man" as she was responsible for Adam's sin, and had a deficient soul. However, his case was declined and did not press the issue further.
Eve, in Christian art, is most usually portrayed as the
of Adam, and often during the
the serpent in the Garden is portrayed as having a woman's face identical to that of Eve. She was also compared with the Greco-Roman myth of
who was responsible for bringing evil into the world.
Some Christians claim
is implied in the story of Adam and Eve as one woman is created for one man. Eve's being taken from his side implies not only her secondary role in the conjugal state (1 Corinthians 11:9), but also emphasizes the intimate union between husband and wife, and the dependence of her to him.
In conventional Christianity, Eve is a prefigurement of
who is also sometimes called "the Second Eve".
, by Michiel Coxie
The snake in this piece, by the Workshop of Giovanni della Robbia, has a woman's face that resembles Eve's.
In , Eve is often seen as the embodiment of the supreme feminine principle, called
(from Arb-Eloh), barbeloth, or barthenos. She is equated with the light-maiden of , creator of the word () of God, the thygater tou photos or simply the Virgin Maiden, . In other texts she is equated with
(Life). In other Gnostic texts, such as
(The Reality of the Rulers), the Pistis Sophia is equated with Eve's daughter, , the wife of Seth. Especially among the , women in Gnosticism were considered equal to men, being revered as prophets, teachers, traveling evangelists, faith healers, priests and even bishops.
Painting from Manafi al-Hayawan (The Useful Animals), depicting Adam and Eve. From
in Iran, 1294–99
Adam's spouse is mentioned in the
in verses 30–39 of Sura 2, verses 11–25 of Sura 7, verses 26–42 of Sura 15, verses 61–65 of Sura 17, verses 50–51 of Sura 18, verses 110–124 of Sura 20 and in verses 71–85 of Sura 38, but the name "Eve" (: ????, ?awwā’) is never revealed or used in the Quran. Eve is mentioned by name only in .
Accounts of Adam and Eve in Islamic texts, which include the Quran and the books of , are similar but different to that of the
and . There is no Quranic basis for the view that Eve was created from Adam' instead the Quran relates a gender-neutral account in which God created "one soul and created from it its mate and dispersed from both of them many men and women" (Surah Al-Nisa 4:1), but there are hadiths that support the creation of woman "from a rib" ( 4:55:548, Sahih Bukhari 7:62:114,
8:3467, Sahih Muslim 8:3468). Eve is not blamed for enticing Adam to eat the forbidden fruit (nor is there the concept of original sin). On the contrary, the Quran indicates that "they ate of it" and were both to blame for that transgression (Quran 20:121-122).
There are subsequent hadiths (narrated by ), the authenticity of which is contested, that hold that
designates Eve as the epitome of female betrayal. "Narrated Abu Hurrairah: The Prophet said, 'Were it not for Bani Israel,
and were it not for Eve, no woman would ever betray her husband.'" (Sahih Bukhari, Hadith 611, Volume 55) An identical but more explicit version is found in the second most respected book of prophetic narrations, Sahih Muslim. "Abu Hurrairah (May Allah be pleased with him) reported Allah's Messenger (May peace be upon him) as saying: Had it not been for Eve, woman would have never acted unfaithfully towards her husband." (Hadith 3471, Volume 8).
The Bahá'í account of Eve is described in . `Abdu'l-Bahá describes Eve as a symbol of the soul and as containing divine mysteries. The Bahá'í Faith claims the account of Eve in previous Abrahamic traditions is metaphorical.
, p. , "Creation myths are symbolic stories describing how the universe and its inhabitants came to be. Creation myths develop through oral traditions and therefore typically have multiple versions."
American Heritage Dictionary
Alter, Robert (September 1, 1996). Genesis: Translation and Commentary (1st print edition ed.). Chapter 3-15 (Genesis 3:20): W. W. Norton & Company. p. 55.  .
. aish.com 2018.
The Weidner "Chronicle" mentioning Kubaba from A. K. Grayson, Assyrian and Babylonian Chronicles (1975)
Munn, Mark (2004). "Kybele as Kubaba in a Lydo-Phrygian Context": Emory University cross-cultural conference "Hittites, Greeks and Their Neighbors in Central Anatolia" (Abstracts)
Dever, William K (2005), "Did God Have A Wife? Archaeology And Folk Religion In Ancient Israel" (Wm. B. Eerdmans Publishing Company)
Saul Olyan, Asherah (1988), pp. 70-71, contested by O. Keel
. "History Begins at Sumer: Thirty-Nine "Firsts" in Recorded History" (1956)
Charles Russell C Patricia Turner (eds.). Encyclopedia of Ancient Deities.
Meagher, Robert Emmet (1995). The meaning of Helen : in search of an ancient icon. United States: BOLCHAZY-CARDUCCI PUBS (IL).  .
Kramer, Samuel Noah (1944, republished 2007), "Sumerian Mythology: A Study of the Spiritual and Literary Achievement in the Third Millennium B.C." (Forgotten Books)
Morris E Robert N. E Joseph Viscomi (eds.). . .
For the reading "side" in place of traditional "rib", see , p. 37
Cf. Robert Alter, The Art of Biblical Narrative, Basic Books, 1983, p. 31.
(Jul 2001). . . 101 (3): 284–5. :.  .
Freedman, Meyers, Patrick (1983). ; Michael Patrick O'C , eds. The Word of the Lord Shall Go Forth: Essays in Honor of . . pp. 343–344.  .
Reed, A. Y. (September 20, 2004).
(PDF). RS 2DD3 – Five Books of Moses: 1, 2.[]
, p. 226
, p. 232
, p. 235
, p. 236
, p. 237
, p. 242
, p. 243
, p. 248
, p. 252
. Etext.virginia.edu.[]
130 according to the Masoretic T 230 according to the Septuagint. Larsson, Gerhard. “The Chronology of the Pentateuch: A Comparison of the MT and LXX.” Journal of Biblical Literature, vol. 102, no. 3, 1983, p. 402. www.jstor.org/stable/3261014.
First translated by
(Das christl. Adambuch des Morgenlandes, 1853), and the Ethiopic book first edited by Trump (Abh. d. Münch. Akad. xv., ).
Die Schatzh?hle translated by
from three Syriac MSS (1883), edited in Syriac (1888).
Polano, Hymen (1890). The Talmud. Selections from the contents of that ancient book... Also, brief sketches of the men who made and commented upon it, p. 280. F. Warne,  , digitized by
on 7 July 2008
. Tertullian.org.
Krosney, Herbert (2007) "The Lost Gospel: the quest for the Gospel of Judas Iscariot" (National Geographic)
Beyond The Exotic: Women's Histories In Islamic Societies - Page 9, Amira El Azhary Sonbol - 2005
Revisioning the Sacred: New Perspectives on a Bahái?? Theology - Volume 8 - Page 215 Jack McLean - 1997
Earth Circles: Baha'i Perspectives on Global Issues - Page 77, Michael Fitzgerald - 2003
has the text of the
Wikiquote has quotations related to:
Wikimedia Commons has media related to .
(2004). The Five Books of Moses. New York: W. W. Norton.  . A translation with commentary.
Flood, John (2010). Representations of Eve in Antiquity and the English Middle Ages. Routledge.
Hastings, James (2003). Encyclopedia of Religion and Ethics, Part 10. Kessinger Publishing.  .
Hugenberger, G.P. (1988). "Rib". In Bromiley, Geoffrey W. . Eerdmans.  .
Jacobs, Mignon R. (2007). Gender, Power, and Persuasion: The Genesis Narratives and Contemporary Perspectives. Baker Academic.
Mathews, K. A. (1996). Genesis 1–11:26. .  .
Norris, Pamela (1998). The Story of Eve. MacMillan Books.
(1989). Adam, Eve and the Serpent. Vintage Books.
Paulinus Minorita. Compendium.[]
Tumanov, Vladimir (2011). .
95.4: 507–521.
Turner, Laurence A. (2009). Genesis (2nd ed.). Sheffield: Phoenix Press.  .
Womack, Mari (2005). Symbols and Meaning: A Concise Introduction. AltaMira Press.  .
Important women in Islam
: Hidden categories: