Ancient Jews said the serpent was Satan — and that Eve's sin was inherited (Chapter 2 · 2.1 The Woman in Eden)	Genesis names only 'the serpent,' but Jewish writings of the first century identify him. The Book of Wisdom: it was 'through the devil's envy that death entered the world.' The Life of Adam and Eve: the devil spoke to Eve 'through the mouth of the serpent.' The same writings hold that the first sin is passed to all descendants who were not personally guilty — Sirach ('from a woman sin had its beginning, and because of her we all die'), Pseudo-Philo, and 4 Ezra ('O Adam, what have you done?'). These texts 'lay the foundations for what would later come to be known as the doctrine of original sin.'	catena::topic-protoevangelium
Both sides strike — one Hebrew verb, and Genesis 4 as commentary on Genesis 3:15 (Chapter 2 · 2.1 The Woman in Eden)	The same Hebrew verb, shuph, describes both blows in Genesis 3:15: the seed crushes the serpent's head and the serpent strikes his heel. 'The mysterious thing about the battle is that both sides appear to lose.' Pitre's image: crushing a snake's head is the safe way to kill it, but 'if you try to step on its head, you take a fairly big risk of being struck on the heel before killing it.' The next chapter of Genesis reads the oracle spiritually: sin is a beast 'lurking at the door' waiting to strike Eve's son Cain, who must 'master' it.	catena::topic-protoevangelium
How the New Eve typology grounds the Immaculate Conception. (Chapter 2 · 2.3 Immaculate Mary)	Pitre does NOT rest this on 'full of grace' (p 13). His argument runs in two steps. First, ancient Christians everywhere — Justin, Irenaeus, Ephrem, Cyril of Jerusalem, Chrysostom, Jerome, Augustine, writing in Greek, Latin and Syriac — saw Mary as the New Eve (pp 36–37). Second, 'it is a basic rule of Scripture that Old Testament types are never greater than their New Testament fulfillments': Adam was not greater than Jesus, David was not greater than Christ, so if Mary is the New Eve she must be greater than Eve — created without sin as Eve was and, unlike Eve, never sinning, or the old Eve would outrank the new (pp 37–38). Irenaeus' 'the knot of Eve's disobedience was loosed by the obedience of Mary' is the Fathers' way of saying the same.	catena::topic-protoevangelium
Mary as the New Eve — the founding text and its logic. (Chapter 2 · 2.1 The Woman in Eden)	God sets enmity between the serpent and 'the woman,' whose seed will crush his head — fulfilled when Mary's Son conquers Satan by the cross. Ancient Jewish tradition already held that death came into the world through a woman; the New Eve reverses it, paired with Christ the New Adam.	catena::topic-protoevangelium
Revelation 12's Woman — individual or Church? Both, by the dragon's own logic (Chapter 2 · 2.2 Mary the New Eve)	Scholars are divided over whether the Woman clothed with the sun is Mary or the people of God, and Pitre gives the collective case its due: Jerusalem is God's bride (Isaiah 62; Hosea 2), Zion is a woman in labour (Isaiah 26:17; Micah 4:10), and Revelation calls the Church the Bride and the new Jerusalem. His answer works from symmetry. The dragon and the male child are primarily individuals — Satan and Christ — so the Woman is too. But the dragon's heads and horns are also kings (17:9–12), and the child's victory belongs to his followers, 'the rest of her offspring' (12:17). So the Woman is an individual, Mary, and also a group, the Church — as the most ancient interpreters, and Protestants such as Witherington and McKnight, hold.	catena::topic-protoevangelium
The Protoevangelium is Jewish soil — 1 Enoch and Targum Neofiti on Genesis 3:15 (Chapter 2 · 2.1 The Woman in Eden)	Christians call Genesis 3:15 the 'First Gospel,' the Protoevangelium; Pitre shows the reading is Jewish before it is Christian. 1 Enoch, 'very popular among Jews in the first century,' identifies the Messiah with the Son of Man and links him to the woman: 'For the offspring of the mother of the living was concealed from the beginning.' Targum Neofiti paraphrases Genesis 3:15 of the woman's sons who will 'make appeasement in the end, in the day of King Messiah.' So the Messiah was already being read as the 'offspring' of Eve, 'the mother of all living' — and the Christian tradition 'is actually rooted in Jewish soil.'	catena::topic-protoevangelium
What 'enmity' actually means in Genesis 3:15. (Chapter 2 · 2.1 The Woman in Eden)	The Hebrew for 'enmity' denotes lethal hostility — the language of blood-feud and war. The verse sets up a four-party battle: the serpent and his seed against the woman and her seed, which ancient Jews read as the war with the devil. The woman's offspring crushes the serpent's head.	catena::topic-protoevangelium