Protevangelium
Genesis 3:15
Excerpt
Christian tradition has referred to 3:15 as the protevangelium since it has been taken as the prototype for the Christian gospel. Historically interpreters have differed about whether “her seed” refers to an individual or is a collective singular indicating all humanity. The LXX version may be the earliest attested interpretation of “seed” as an individual. It translates the Hebrew zeraÊ¿ (“seed”) with the Greek sperma, a neuter noun. The expected antecedent pronoun is “it [auto] will crush your head,” but the Greek has “he” (autos), which suggests that the translators interpreted “seed” as an individual. The Targums, Jewish pseudepigrapha, and later rabbinic commentators, however, generally viewed the “seed” as collective for humankind. Christian interpreters showed a mixed opinion. Justin and Irenaeus interpreted the woman of 3:15 as the virgin Mary by drawing a parallel with Eve. Greek Fathers, such as Chrysostom, viewed 3:15 as a depiction of the struggle between Satan and humanity. Still, others interpreted “seed” as the church. Among the Latin Fathers, Augustine with others allegorized or moralized the verse, indicating a collective use. Others saw in it a specific reference to the virgin birth. This was aided by some Old Latin texts and the Vulgate, which had the feminine pronoun “she [ipsa] shall crush” rather than the masculine. It was Ambrose who first quoted 3:15 as not “her seed” but “the woman’s seed.” Among the Reformers, Luther took “her seed” as a reference to both humanity in general and Christ in particular; Calvin demurred such a view and applied it…
Mathews, K. A. Genesis 1-11:26. Vol. 1A. Nashville: Broadman & Holman Publishers, 1996. Print. The New American Commentary.
Christian tradition has referred to 3:15 as the protevangelium since it has been taken as the prototype for the Christian gospel. Historically interpreters have differed about whether “her seed” refers to an individual or is a collective singular indicating all humanity. The LXX version may be the earliest attested interpretation of “seed” as an individual. It translates the Hebrew zeraÊ¿ (“seed”) with the Greek sperma, a neuter noun. The expected antecedent pronoun is “it [auto] will crush your head,” but the Greek has “he” (autos), which suggests that the translators interpreted “seed” as an individual. The Targums, Jewish pseudepigrapha, and later rabbinic commentators, however, generally viewed the “seed” as collective for humankind. Christian interpreters showed a mixed opinion. Justin and Irenaeus interpreted the woman of 3:15 as the virgin Mary by drawing a parallel with Eve. Greek Fathers, such as Chrysostom, viewed 3:15 as a depiction of the struggle between Satan and humanity. Still, others interpreted “seed” as the church. Among the Latin Fathers, Augustine with others allegorized or moralized the verse, indicating a collective use. Others saw in it a specific reference to the virgin birth. This was aided by some Old Latin texts and the Vulgate, which had the feminine pronoun “she [ipsa] shall crush” rather than the masculine. It was Ambrose who first quoted 3:15 as not “her seed” but “the woman’s seed.” Among the Reformers, Luther took “her seed” as a reference to both humanity in general and Christ in particular; Calvin demurred such a view and applied it…
Mathews, K. A. Genesis 1-11:26. Vol. 1A. Nashville: Broadman & Holman Publishers, 1996. Print. The New American Commentary.
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