Abstract
Genesis b, lineS 235-851 in Oxford, Boeleian Library, MS Junius 11, has for the last century provided critics with a bit of an exegetical puzzle: how does a poem that depicts the original sin of humankind seemingly attempt to exonerate humankind (and, more pointedly, the first woman) in spite of its very own exegetical tradition? The poem seems more apt to raise theological or doctrinal questions than it does answer them, acting as a sort of Christian poetic/narrative exegesis for the story of the Fall. J. M. Evans argues along these lines that this narrative approach and the questions it