By John M. Riddle (auth.)

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At the very entrance to the temple in Jerusalem there were pomegranates. “Those ye’ who enter therein”—to paraphrase Dante—were aware, I submit, that the pomegranate was the fruit of the tree of knowledge and made them the responsible, sin-making, sex-loving, pain-bearing people that they were after the disobedience and fall. One certainty that we have, a point on which all scholars can agree, is that religious art of the ancients had meaning and was not a product of random, chaotic lines and drawings, however aesthetically presented.

Scholars refer to the section as “J,” named from Jahwist (or Jehovist from Hebrew Yahweh = YHWH); throughout the section this name represents a human-like God. Its composition (roughly in the form that we have as transmitted) dates from as early as Israel’s early monarch (ca. 950 BCE and later incorporated into the Torah (ca. 400 BC). A number of scholars see evidence of composition in the pre-exile, exile, or early restoration period, known as the Babylonian Captivity (ca. 1 Certainly—and, yes, that is the correct adverb based on sufficient evidence—the early sections of Genesis dealing with Creation (1:1–2:4a), probably composed in the post-Exile period, and “J” source, were written after Jewish familiarity with Mesopotamian cultures.

7] Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons. ] Already raised is this question: is there a connection between Inanna (who was in the Underworld with the god of knowledge, and her possession of the huluppu tree) and Eve, the serpent, and eating of the fruit of the tree of knowledge? In a word, the answer is “yes,” and it will take much of this chapter to explain why. As I set out in chapter one to explain, Inanna and her association with pomegranates dates back at least to late Uruk (ca.

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