Mystères bibliques: Qui étaient les petits-enfants d’Adam et Eve?

Adams, S. (2011). Luke’s framing of the feeding of the five thousand and an evaluation of possible Old Testament allusions. 29, 152–169.
Berglund, C.-J., Eurell, J.-C., Evertsson, M., Forsling, J., Green, S., Hagel, L., Hermansson, P., Holst, S., Kuhlin, J., Larsson, M., Leckström, J., Ljungberg, B.-K., Pleijel, R., Sabir, A., Hinojosa, K. S., Starr, J., Svensson, L., Tellbe, M., Thörn, L., ¦ Ã…löw, T. (2023). Recensioner. Svensk Exegetisk Ã…rsbok.
Bhattarai, B., Friedrich, M., Isaacson, H., & Quenzer, J. B. (2017). Studies in Manuscript Cultures.
Blumberg, I. M. (2023). Seed-Time and Harvest: Problems of Joy and Suffering in the Early George Eliot. Partial Answers, 21, 1–23.
BucurBogdan, G., & Ivanovici, D.-V. (2019). ‘The image of Adam’s Glory’: Observations on the early Christian tradition of luminosity as iconic garment.
Campbell, K. (2017). Evangelism as care¯: four Christian practices for the 21st century.
Carter, T. (2023). Round and Round, Deeper and Deeper. Expository Times, 134, 428–428.
Ditommaso, L. (2019). The Reception and Interpretation of Old Testament Figures in Literature and Art from Antiquity through the Reformation: Studies, 1983–2018. A Guide to Early Jewish Texts and Traditions in Christian Transmission.
Dodson, P. (2020). Generations: Tracking American Paleontology and Anatomy Over 17 Decades. The Anatomical Record, 303.
Freeks, F. (2016). Old Testament Figures as Possible Current Mentors: Exploratory Pastoral-Theological Reflections. Scandinavian Journal of the Old Testament, 30, 236–248.
George, D. (2020). Book Review: Luke Macnamara, OSB and Martin Brown, OSB, The Glenstal Companion to the Easter Vigil. Downside Review¯: A Quarterly of Catholic Thought and of Monastic History, 138, 36–37.
Goswell, G. (2024). Trinitarian Exegesis of the Old Testament. Journal of Theological Interpretation.
Hovey, C. R. (2013). Thinking Christ: Christology and Contemporary Critics/Jesus Christ for Contemporary Life: His Person, Work, and Relationships. Anglican Theological Review, 95, 709.
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Kancheva, S. (2023). The Humility of the King (Old Testament Readings on the Eve of the Entry of the Lord into Jerusalem). Cultural and Historical Heritage: Preservation, Presentation, Digitalization.
Kreitzer, L. (1989). Adam as Analogy: Help or Hindrance? New Blackfriars, 70, 278–284.
Krycki, M. (2017). The role of genesis account of creation in the development of monogamy in the Old Testament and its reception in the early Church. 2, 87–102.
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Luke, T. (2024). Geography of the Bible: Exploring the Physical and Historical Context of the Old Testament Scriptures. Bulletin of Business and Economics.
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McKenna, M. (2020). The Female Line in the Bible. Ratzinger’s Deepening of the Church’s Understanding of Tradition and Mary. Religions.
Naidu, A. J. (2014). The First Adam-Second Adam Typology in John Chrysostom and Cyril of Alexandria. Perichoresis, 12, 153–162.
Nesterova, O. E. (2024). Specific differences in the approach to the use of old testament imagery in early Christian exegesis and iconography. St. Tikhons’ University Review.
Ostapczuk, J. (2023). Old Testament Saints in Menologia of Cyrillic Early Printed Tetraevangelia. Palaeobulgarica.
Parsons, M., & Barnhill, G. M. (2019). Textual Criticism and Lukan Studies: The (Dis)Connection Between the Two.
Rathbone, M. (2024). Old Testament hospitality as reciprocity, Adam Smith and business ethics. HTS Teologiese Studies/Theological Studies.
Rev, L. Y. T. (2021). A Reflection on the Effects of Mother-Tongue Hermeneutics on Christianity: An Entrepreneurial Dimension for Propagating the Christian Faith. Journal of Mother-Tongue Biblical Hermeneutics and Theology.
Rudokas, K. (2022). II tarptautinė mokslinė konferencija Šiluvoje „Krikščionybė ir inovacijos.
Rumbay, C. A. (2021). The Intelligence of the Spirit in the Old Testament. 1, 119–127.
Ryan, J. (2021). Golgotha and the burial of Adam between Jewish and Christian tradition. 32, 3–29.
Sande, & Ringson, J. (2020). The Liberation Praxis of Disability Theology within the Apostolic Faith Mission of Zimbabwe: A Christian Theological Perspective. Cuestiones Teológicas.
Sheil, A. J. (1967). The Images, Figures and Plots in the Parables of Jesus and their Background in the Old Testament.
Sullivan, J. (2022). Book Review: Nurturing Faith: A Practical Theology for Educating Christians. Irish Theological Quarterly, 87, 176–178.
Swidler, L. (2014). Wealth and Poverty: A Christian Biblical Reflection in Dialogue with Jews and Muslims.
Tottoli, R. (2020). The Corpora of Isrāʾīliyyāt.
Tromp, J. (2004). The Story of our Lives: The qz-Text of the Life of Adam and Eve, the Apostle Paul, and the Jewish-Christian Oral Tradition concerning Adam and Eve. New Testament Studies, 50, 205–223.
Villiers, D. D. (2022). Resisting Defense in Moore’s Armor’s Undermining Modesty. The Explicator, 80, 106–110.
Vreugdenhil, G. C. (2022). Gerrit C. Vreugdenhil, Psalm 91 and Demonic Menace , Oudtestamentische studiën/Old Testament Studies 77, Leiden: Brill, 2020.
Wright, N. (2021). History and Eschatology: Jesus and the Promise of Natural Theology. Perspectives on Science and Christian Faith.
Yankyera, P. (2023). An Examination of the Role of the Holy Spirit in the Ministry of Jesus in Luke 4:18-19 with an Emphasis on Pentecostal and Charismatic Churches in Ghana. Pentecostalism, Charismaticism and Neo-Prophetic Movements Journal.

Aikema, B. (2012). Johann Carl Loth. Eve Mourning the Dead Abel and Adam and Eve Mourning the Dead Abel. Verso: Cain Slaying Abel. 196–197.
Ayoade, M. (2018). If the Bible is Literally True, Adam and Eve were Most Likely Platinum Blonde Caucasians. 6.
Ayunin, Q. (2019). EVE, THE EXISTING ABJECT (Postmodern Feminist Study toward the Story of Adam and Eve in Bible). PARADIGM.
Bokovoy, D. E. (2007). Ye Really Are Gods: A Response to Michael Heiser concerning the LDS Use of Psalm 82 and the Gospel of John. The FARMS Review.
Bouteneff, P. C. (2019). Adam and Eve. The Oxford Handbook of Early Christian Biblical Interpretation.
Bussey, M. (2017). Cosmopoesis: Navigating the Strangeness of Planetary Realizations. Social Alternatives, 36, 17–20.
Cain and Abel in the Greek and Armenian/Georgian Recensions of the Lfe of Adam and Eve. (2000). Literature on Adam and Eve.
Carr, D. M. (2020). The Formation of Narratives about Adam and Eve’s Descendants (Genesis 4). 66–82.
Chazon, E., Stone, M., & Pinnick, A. (1999). Pseudepigraphic perspectives¯: the apocrypha and pseudepigrapha in light of the Dead Sea scrolls¯: proceedings of the International Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature, 12-14 January, 1997.
Demsky, A. (2023). The Genesis of Jewish Genealogy. Genealogy.
Dharani, P. (2017). Genesis of Adam and Eve: A critique of Shiv. K Kumar’s select poems. 5, 9–9.
Duyndam, J. (2009). Girard and Levinas, Cain and Abel, Mimesis and the Face. Contagion: Journal of Violence, Mimesis, and Culture, 15, 237–248.
Ellis, J. W. (2020). Adam and Eve Iconography: The Fall of Man through the Ages.
Fresch, C. H. (2002). Cain Rose Up against Abel: Murder, Mystery, and Paradise Lost. Christianity and Literature, 51, 191–207.
Glaeske, K. (2014). Gower and the Daughters of Eve.
Haleem, M. A. (1997). Adam and Eve in the Qur’an and the bible. The Islamic Quarterly, 41, 255–269.
Hamid, W. (2010). The Creation of Adam and Eve in the Bible and the Qur’an: A Comparative Analysis of Its Theological Implications.
Issar, A. (1990). Adam and Eve Depart, Enter Cain and Abel. 45–60.
Issar, A. (2014). Adam and Eve Depart, Enter Cain the Planter and Abel the Shepherd. 29–40.
Janick, J., & Goldman, I. (2003). Horticulture, Horticultural Science, and 100 Years of ASHS. Hortscience, 38, 883–900.
Johnson, C. H. (2021). Why Archaeology is important for Theology. Studia Nauk Teologicznych PAN.
Kaoma, K. (2018). Contesting the Biblical Adam and Eve Narrative: Jesus on Sexual Diversity. 149–169.
Khaneiki, M. L. (2019). Cain and Abel in the Heaven of Water Cooperation. 95–131.
Kołakowski, M. (1998). Cain and Abel: German urban modernisation movement 1968-1998.
Konoval’chik, P. (1995). The Christian approach to expressions of national consciousness. Religion, State and Society, 23, 195–198.
Korzakova, H. B. (2022). A Story of Adam and Eve for Soviet Children and Adults: The Divine Comedy, a Puppet Show Based on the Bible. Gender, Creation Myths and Their Reception in Western Civilization.
Krämer, L. (1989). THE OPEN SOCIETY, ITS LAWYERS AND ITS ENVIRONMENT. Journal of Environmental Law, 1, 1–9.
Levison, J. (2020). 1 John 3.12, Early Judaism and the Greek Life of Adam and Eve 1. Journal for the Study of the New Testament, 42, 453–471.
Magen, M. (1971). Cain and Abel. The Journal of the American Osteopathic Association, 70 9, 982–989.
Mckinlay, J. (2007). Eve and the Bad Girls Club. Hecate, 33, 31.
Moor, J. D. (2014). Adam, Eve, and the Devil¯!
Pezzoli-Olgiati, D. (2018). Book Review: Rhonda Burnette-Bletsch (ed.), The Bible in Motion. 4, 103–105.
Rey, F. (2019). Caín y Abel: iconografía del primer fratricidio: iconografía del primer fratricidio. 11, 131–156.
Roca, M. (2011). Using the Earth Charter and Contemplative Practice to Develop Narratives That Promote Intergenerational Care. 68, 264.
Rystrom, E. (2013). Masculinity in the Bible’s Creation Story of Adam and Eve, Dept. of Religion internship.
Salzer, D. M. (2016). Adam, Eve, and Jewish Children: Rewriting the Creation of Eve for the Jewish Young at the Beginning of Jewish Modernization. Jewish Quarterly Review, 106, 396–411.
Schaffner, S. (2021). Adam, Eve, and the evolution of humankind. Science, 374, 162–162.
Scheidt, D. (2023). Writing Back to The Bible: Feminist and Post-Colonial Ecocriticisms in Ursula Le Guin’s She Unnames Them. Gragoatá, 28.
Schwartz, M., & Kaplan, K. (2004). Biblical stories for psychotherapy and counseling¯: a sourcebook.
Shelley, E. J. (2007). The Medieval Influences of Shakespeare’s Richard III: Morality Plays, Miracle Plays, and The Chronicles.
Thompson, B. (1980). HOW LONG WERE ADAM AND EVE IN THE GARDEN.
Tov, A. (2024). The Meaning of Using Children’s Names by Their Fathers in the Bible in the Book of Genesis in the Jewish Bible According to Jewish Religious Literature. Open Journal for Studies in Philosophy.
Wert, L. (2004). From Abraham to Jacob: Promise and Fulfillment. Verbum, 2, 34–47.
Wind, E., Sears, E., & O’malley, J. (2000). The Religious Symbolism of Michelangelo: The Sistine Ceiling.
Yunes, R. (2018). The false I and the true I From Babylon to the New Jerusalem How to read the signs of time.