Reference: Adam (1)
Fausets
("red earth".) The name given by God to the first man, to remind him of his earthly nature; whereas Ish was the name whereby he designates himself, a man of earth (as opposed to Enosh "a man of low degree" Ps 62:9) (Ge 2:23). The Hebrew Adam never assumes any change to mark the dual or plural numbers, men. Probably the Syro-Arabian is the primitive tongue, whence sprang the Hebrew and other so-called Shemitic tongues. The names in Genesis are therefore essentially the same as were actually spoken. Adam's naming of the animals in Eden implies that God endued Adam with that power of generalization based on knowledge of their characteristics, whereby he classified those of the same kinds under distinctive appellations, which is the fundamental notion of human language.
Its origin is at once human and divine. divine, in that "God brought" the animals "to Adam to see what he would call them," and enabled him to know intuitively their characteristics, and so not at random or with arbitrary appellations, but with such as marked the connection (as all the oldest names did, when truth logical and moral coincided) between the word and the thing, to name them; human, in that Adam, not God, was the name. "He did not begin with names, but with the power of naming; for man is not a mere speaking machine; God did not teach him words, as a parrot, from without, but gave him a capacity, and then evoked the capacity which He gave." (Abp. Trench.)
As the crown of creation, he was formed at the close of the sixth day. Adam came into the world a full grown man, with the elements of skill and knowledge sufficient to maintain his lordship over nature. The Second Adam came as an infant by humiliation to regain for man his lost lordship. Original records are perhaps traceable as employed in the inspired record of Moses. Ge 1:1-2:3 is one concerning creation and man in a general summary. A second is Ge 2:4-4:26, treating in a more detailed way what was summarily given as to man (Genesis 1), his innocence, first sin, and immediate posterity. A third is Genesis 5:1 - 9:29, "the book of the generations of Adam," and especially of Noah.
But the theory of an Elohist author for Genesis 1, and a Jehovist author for Genesis 2, distinct from Moses, on the ground that ELOHIM is the divine name in Genesis 1, but JEHOVAH ELOHIM in Genesis 2, is untenable. Nay, the names are used in their respective places with singular propriety; for ELOHIM expresses the mighty God of creation, and is fitting in His relation to the whole world. (Genesis 1) But JEHOVAH, the unchanging I AM (Ex 6:3), in covenant with His people, always faithful to His promises to them, is just the name that the Spirit of God would suggest in describing His relation to man, once innocent, then fallen, then the object of an everlasting covenant of love. It is just one of the undesigned proprieties which confirm Scripture's divine origination, that the JEHOVAH of the covenant with the church is the ELOHIM of the world, and vice versa.
The Elohim in man's creation use anthropomorphic language, implying collective counsel: "Let us make man in our image, after our likeness," Abp. Trench remarks: "The whole history of man, not only in his original creation, but also in his after restoration and reconstitution in the Son, is significantly wrapped up in this double statement; which is double for this very cause, that the divine mind did not stop at the contemplation of his first creation but looked on to him as renewed in knowledge after the image of Him that created him (Col 3:10); because it knew that only as partaker of this double benefit would he attain the true end for which he was made." In 1Co 11:7 man is called "the image and glory of God." This ideal is realized fully in the Son of man (Ps 8:4-5). Man is both the "image" (Greek eikon, Hebrew tzelem)), and made in the "likeness" (Greek homoiosis, Hebrew demuth) of God (Jas 3:9). "Image" (eikon) alone is applied to the Son of God (Col 1:15); compare Heb 1:3, "the express image of His person" (Greek character, the impress). Eicon, "image," presupposes a prototype, as the monarch is the prototype and his head on the coin the image.
But "likeness" implies mere resemblance. Thus the "image" of God remains in some degree after the fall (Ge 9:6; Jas 3:9; 1Co 11:7). The likeness of God is what we are to be striving toward. The archetype is in God; man in his ideal is molded after the model realized in the Son of Man, "the image of the invisible God, the Firstborn of every creature," the incarnate God, already existing in the divine point of view (Col 1:15), with body and animal life akin to the animal world, yet the noble temple of an immortal spirit, with reason, imagination, freewill finding its true exercise in conformity to God's will, and a spiritual nature resembling God's, reflecting God's truth, righteousness, and love; capable of reasoning in the abstract which the lower animals cannot, as they have no general signs for universal ideas.
Some indeed, as the parrot, can frame articulate sounds, but they have not the power to abstract ideas from the particular outward objects, so as to generalize; as their want of a general language proves. Man is the interpreter of nature's inarticulate praises to nature's God. The uniformity of type in the animal kingdom, including man in his bodily nature, and the affinity of structure in the homologous bones, are due not to development from a common parentage, but to the common archetype in the divine mind, of which the cherubim was probably an ideal representation. When man fell, he still is called "in the image of God," with a view to his future restoration in the God-man. It is a "palace" in God's design, for a while spoiled by the "strong man" Satan, but to be reinstated by the "stronger" Man with God's archetypal image and likeness more vividly than ever standing forth (Lu 11:21).
Adam is the generic term for man, including woman (Ge 1:26-27). Christ came to reveal not only God, but MAN to us; He alone is therefore called "THE Son of man"; the common property of mankind; who alone realizes the original ideal of man: body, soul, and spirit, in the image and likeness of God, the body subordinate to the animal and intellectual soul, and the soul to the spirit (1Th 5:23), combining at once the man and woman (Ga 3:28); and in whom believers shall realize it by vital union with Him: having the masculine graces, majesty, power, wisdom, strength, courage, with all woman's purity, intuitive tact, meekness, gentleness, sympathetic tenderness and love, such as Roman Catholics have pictured in the Virgin Mary. So the first Adam, the type, combined both (Ge 1:27). The creation of woman from man (marked by the very names isha, ish) subsequently implies the same truth.
The Second Adam combined in Himself, as Representative Head of redeemed men and women, both man's and woman's characteristic excellencies, as the first Adam contained both before that Eve was taken out of his side. Her perfect suitableness for him is marked by Jehovah's words, "I will make for him a help suitable as before him," according to his front presence: a helping being in whom, as soon as he sees her, he may recognize himself (Delitzsch). The complement of man. So the bride, the church, is formed out of the pierced side of Christ the Bridegroom, while in the death sleep; and, by faith vitally uniting her to Him in His death and His resurrection, is "bone of His bone, and flesh of His flesh" (Eph 5:25-32.)
The dominion which Adam was given as God's vicegerent over the lower world, but lost by sin, is more than regained for man in the person of Christ. Even in His humiliation He exercised unlimited sway over man's bodily diseases and even death itself, over vegetable nature (the fig tree), the dumb animal kingdom (the ass's colt), the inorganic world, the restless sea, and the invisible world of demons; compare Psalm
8. In His manifested glory, His full dominion, and that of His redeemed with Him, shall be exercised over the regenerated earth: Isaiah 11; Isa 2:4; 65:25; 35:9-10; Psalm 72; Eze 34:25; Ho 2:18; Re 11:15-17,19; Revelation 21; Revelation
22. The first man Adam was made
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In the beginning God created the heavens and the earth.
In the beginning God created the heavens and the earth. And the earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the waters.
And the earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the waters.
And God said, Let us make man in our image--after our likeness--and let them have dominion over the fish of the sea, and over the birds of the heavens, and over the cattle, and over all the earth, and over every creeping thing that
And God said, Let us make man in our image--after our likeness--and let them have dominion over the fish of the sea, and over the birds of the heavens, and over the cattle, and over all the earth, and over every creeping thing that And God created man in his own image, in the image of God he created him, male and female he created them.
And God created man in his own image, in the image of God he created him, male and female he created them.
And God created man in his own image, in the image of God he created him, male and female he created them.
And God created man in his own image, in the image of God he created him, male and female he created them.
These are the generations of the heavens and of the earth when they were created, in the day that LORD God made earth and heaven.
These are the generations of the heavens and of the earth when they were created, in the day that LORD God made earth and heaven.
And LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
And LORD God took the man, and put him into the garden of Eden to dress it and to keep it. And LORD God commanded the man, saying, Of every tree of the garden thou may freely eat,
And LORD God commanded the man, saying, Of every tree of the garden thou may freely eat, but of the tree of the knowledge of good and evil, thou shall not eat of it. For in the day that thou eat of it thou shall surely die.
but of the tree of the knowledge of good and evil, thou shall not eat of it. For in the day that thou eat of it thou shall surely die.
And the man said, This is now bone of my bones, and flesh of my flesh. She shall be called Woman, because she was taken out of Man.
And the man said, This is now bone of my bones, and flesh of my flesh. She shall be called Woman, because she was taken out of Man.
And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make wise, she took of the fruit of it, and ate. And she also gave to her husband with her, and h
And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make wise, she took of the fruit of it, and ate. And she also gave to her husband with her, and h And the eyes of them both were opened, and they knew that they were naked. And they sewed fig leaves together, and made themselves aprons.
And the eyes of them both were opened, and they knew that they were naked. And they sewed fig leaves together, and made themselves aprons. And they heard the voice of LORD God walking in the garden in the cool of the day. And the man and his wife hid themselves from the presence of LORD God amongst the trees of the garden.
And they heard the voice of LORD God walking in the garden in the cool of the day. And the man and his wife hid themselves from the presence of LORD God amongst the trees of the garden. And LORD God called to the man, and said to him, Where are thou?
And LORD God called to the man, and said to him, Where are thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked. And I hid myself.
And he said, I heard thy voice in the garden, and I was afraid, because I was naked. And I hid myself.
And the man said, The woman whom thou gave to be with me, she gave me of the tree, and I ate.
And the man said, The woman whom thou gave to be with me, she gave me of the tree, and I ate.
In the sweat of thy face thou shall eat bread, till thou return to the ground, for out of it thou were taken. For thou are dust, and to dust thou shall return.
In the sweat of thy face thou shall eat bread, till thou return to the ground, for out of it thou were taken. For thou are dust, and to dust thou shall return.
And LORD God said, Behold, the man has become as one of us--to know good and evil--and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever--
And LORD God said, Behold, the man has become as one of us--to know good and evil--and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever--
So he drove out the man. And he placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to guard the way of the tree of life.
So he drove out the man. And he placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to guard the way of the tree of life.
Whoever sheds man's blood, by man shall his blood be shed. For in the image of God he made man.
Whoever sheds man's blood, by man shall his blood be shed. For in the image of God he made man.
And I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but I was not known to them by my name LORD.
And I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but I was not known to them by my name LORD.
And thou shall make two cherubim of gold; of beaten work shall thou make them, at the two ends of the mercy-seat.
And thou shall make two cherubim of gold; of beaten work shall thou make them, at the two ends of the mercy-seat.
When I saw among the spoil a goodly Babylon mantle, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them. And, behold, they are hid in the ground in the midst of my tent
When I saw among the spoil a goodly Babylon mantle, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them. And, behold, they are hid in the ground in the midst of my tent
Then thy handmaid said, Let, I pray thee, the word of my lord the king be gracious, for as an agent of God, so is my lord the king to discern good and bad. And LORD thy God be with thee.
Then thy handmaid said, Let, I pray thee, the word of my lord the king be gracious, for as an agent of God, so is my lord the king to discern good and bad. And LORD thy God be with thee.
Give thy servant therefore an understanding heart to judge thy people, that I may discern between good and evil, for who is able to judge this thy great people?
Give thy servant therefore an understanding heart to judge thy people, that I may discern between good and evil, for who is able to judge this thy great people?
what is man that thou remember him? And the son of man that thou succor him?
what is man that thou remember him? And the son of man that thou succor him? For thou have made him but little lower than [heavenly] agents, and crowned him with glory and honor.
For thou have made him but little lower than [heavenly] agents, and crowned him with glory and honor.
My strength is dried up like a potsherd, and my tongue clings to my jaws, and thou have brought me into the dust of death.
My strength is dried up like a potsherd, and my tongue clings to my jaws, and thou have brought me into the dust of death.
Surely men of low degree are vanity, and men of high degree are a lie. In the balances they will go up. They are together lighter than vanity.
Surely men of low degree are vanity, and men of high degree are a lie. In the balances they will go up. They are together lighter than vanity.
And he will judge between the nations, and will decide concerning many peoples, and they shall beat their swords into plowshares, and their spears into pruning-hooks. Nation shall not lift up sword against nation, neither shall the
And he will judge between the nations, and will decide concerning many peoples, and they shall beat their swords into plowshares, and their spears into pruning-hooks. Nation shall not lift up sword against nation, neither shall the
No lion shall be there, nor shall any ravenous beast go up in it. They shall not be found there, but the redeemed shall walk [there].
No lion shall be there, nor shall any ravenous beast go up in it. They shall not be found there, but the redeemed shall walk [there]. And the ransomed of LORD shall return, and come with singing to Zion. And everlasting joy shall be upon their heads. They shall obtain gladness and joy. And sorrow and sighing shall flee away.
And the ransomed of LORD shall return, and come with singing to Zion. And everlasting joy shall be upon their heads. They shall obtain gladness and joy. And sorrow and sighing shall flee away.
The wolf and the lamb shall feed together, and the lion shall eat straw like the ox, and dust shall be the serpent's food. They shall not hurt nor destroy in all my holy mountain, says LORD.
The wolf and the lamb shall feed together, and the lion shall eat straw like the ox, and dust shall be the serpent's food. They shall not hurt nor destroy in all my holy mountain, says LORD.
And I will make a covenant of peace with them, and will cause evil beasts to cease out of the land, and they shall dwell securely in the wilderness, and sleep in the woods.
And I will make a covenant of peace with them, and will cause evil beasts to cease out of the land, and they shall dwell securely in the wilderness, and sleep in the woods.
And in that day I will make a covenant for them with the beasts of the field, and with the birds of the heavens, and with the creeping things of the ground. And I will break the bow and the sword and the battle out of the land, and
And in that day I will make a covenant for them with the beasts of the field, and with the birds of the heavens, and with the creeping things of the ground. And I will break the bow and the sword and the battle out of the land, and
When Ephraim spoke, there was trembling. He exalted himself in Israel, but when he offended in Baal, he died.
When Ephraim spoke, there was trembling. He exalted himself in Israel, but when he offended in Baal, he died.
And he says to him, If thou are the Son of God, cast thyself down, for it is written, He will command his agents about thee, and, They will take thee up in their hands, lest thou dash thy foot against a stone.
And he says to him, If thou are the Son of God, cast thyself down, for it is written, He will command his agents about thee, and, They will take thee up in their hands, lest thou dash thy foot against a stone.
Just as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
Just as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
When the fully armed strong man guards his palace, the things possessed by him are in peace,
When the fully armed strong man guards his palace, the things possessed by him are in peace,
And he made from one blood every nation of men to dwell upon all the face of the earth, having determined prescribed times, and the limits of their occupancy,
And he made from one blood every nation of men to dwell upon all the face of the earth, having determined prescribed times, and the limits of their occupancy,
Because of this, just as through one man sin entered into the world, and death through sin, so also death passed to all men, in that all sinned.
Because of this, just as through one man sin entered into the world, and death through sin, so also death passed to all men, in that all sinned. For until law sin was in the world, but sin is not imputed when there is no law.
For until law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam until Moses, even over those who did not sin in the likeness of Adam's transgression, who is a type of the coming man.
Nevertheless death reigned from Adam until Moses, even over those who did not sin in the likeness of Adam's transgression, who is a type of the coming man. But in this way also, the gift is not as the transgression. For if by the trespass of the one man the many died, much more the grace of God, and the gift in grace of the one man, Jesus Christ, abounded for the many.
But in this way also, the gift is not as the transgression. For if by the trespass of the one man the many died, much more the grace of God, and the gift in grace of the one man, Jesus Christ, abounded for the many. And the gift is not as through one man who sinned, for indeed the judgment from one man was for condemnation, but the gift from many offenses is for righteousness.
And the gift is not as through one man who sinned, for indeed the judgment from one man was for condemnation, but the gift from many offenses is for righteousness. For if, by the offense of the one man, death reigned through the one man, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the one man, Jesus Christ.
For if, by the offense of the one man, death reigned through the one man, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the one man, Jesus Christ. So then, as through an offense of one man was for condemnation for all men, so also through a righteousness of one man was for justification of life for all men.
So then, as through an offense of one man was for condemnation for all men, so also through a righteousness of one man was for justification of life for all men. For as through the one man's disobedience the many were led sinful, so also through the obedience of the one man the many will be led righteous.
For as through the one man's disobedience the many were led sinful, so also through the obedience of the one man the many will be led righteous. And the law entered so that the offence might abound. But where sin abounded, grace was more abundant,
And the law entered so that the offence might abound. But where sin abounded, grace was more abundant, so that, as sin reigned in death, so also grace might reign, through righteousness, for eternal life through Jesus Christ our Lord.
so that, as sin reigned in death, so also grace might reign, through righteousness, for eternal life through Jesus Christ our Lord.
For a man indeed ought not to cover his head, being an image and glory of God, but woman is a glory of man.
For a man indeed ought not to cover his head, being an image and glory of God, but woman is a glory of man.
It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.
It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam developed into a living soul. The last Adam a life giving spirit.
And so it is written, The first man Adam developed into a living soul. The last Adam a life giving spirit.
Christ redeemed us from the curse of the law, having become a curse for us. For it is written, Cursed is every man who hangs on a tree.
Christ redeemed us from the curse of the law, having become a curse for us. For it is written, Cursed is every man who hangs on a tree.
There is no Jew nor Greek, there is no bondman nor freeman, there is no male and female, for ye are all one in Christ Jesus.
There is no Jew nor Greek, there is no bondman nor freeman, there is no male and female, for ye are all one in Christ Jesus.
Husbands, love your own wives even as Christ also loved the church, and delivered himself up for it,
Husbands, love your own wives even as Christ also loved the church, and delivered himself up for it, so that he might sanctify it, having cleansed it with the washing of water by the word,
so that he might sanctify it, having cleansed it with the washing of water by the word, so that he might present it to himself, the glorious church, not having spot or wrinkle or any such thing, but that it should be holy and unblemished.
so that he might present it to himself, the glorious church, not having spot or wrinkle or any such thing, but that it should be holy and unblemished. So ought the husbands to love their own wives as their own bodies. He who loves his own wife loves himself.
So ought the husbands to love their own wives as their own bodies. He who loves his own wife loves himself. For no man ever hated his own flesh, but nourishes and cherishes it, just as also Christ the church,
For no man ever hated his own flesh, but nourishes and cherishes it, just as also Christ the church, because we are parts of his body, of his flesh and of his bones.
because we are parts of his body, of his flesh and of his bones. Separate from this a man will leave his father and mother behind, and will be bonded with his wife, and the two will be in one flesh.
Separate from this a man will leave his father and mother behind, and will be bonded with his wife, and the two will be in one flesh. This mystery is great, but I speak for Christ and for the church.
This mystery is great, but I speak for Christ and for the church.
who is an image of the invisible God, the firstborn of all creation.
who is an image of the invisible God, the firstborn of all creation.
who is an image of the invisible God, the firstborn of all creation.
who is an image of the invisible God, the firstborn of all creation.
and having put on the new man, being renewed in knowledge according to an image of him who created him,
and having put on the new man, being renewed in knowledge according to an image of him who created him,
And may the God of peace himself sanctify you thoroughly. And may your spirit and soul and body be preserved complete, blamelessly at the coming of our Lord Jesus Christ.
And may the God of peace himself sanctify you thoroughly. And may your spirit and soul and body be preserved complete, blamelessly at the coming of our Lord Jesus Christ.
Who, being the radiance of his glory, and the exact image of his essence, and upholding all things by the word of his power, having made purification of our sins through himself, he sat down at the right hand of the Majesty in the
Who, being the radiance of his glory, and the exact image of his essence, and upholding all things by the word of his power, having made purification of our sins through himself, he sat down at the right hand of the Majesty in the
Who, in the days of his flesh, having offered up both prayers and supplications with strong shouting and tears to him who was able to save him from death, and who was heard because of his reverence,
Who, in the days of his flesh, having offered up both prayers and supplications with strong shouting and tears to him who was able to save him from death, and who was heard because of his reverence,
Looking to Jesus the pathfinder and perfecter of the faith, who, against the joy set before him, endured a cross, having despised the shame, and has sat down at the right hand of the throne of God.
Looking to Jesus the pathfinder and perfecter of the faith, who, against the joy set before him, endured a cross, having despised the shame, and has sat down at the right hand of the throne of God.
By it we bless the God and Father, and by it we curse men, who were made according to a likeness of God.
By it we bless the God and Father, and by it we curse men, who were made according to a likeness of God.
By it we bless the God and Father, and by it we curse men, who were made according to a likeness of God.
By it we bless the God and Father, and by it we curse men, who were made according to a likeness of God.
Because everything in the world, the lust of the flesh, and the lust of the eyes, and the arrogance of life, is not of the Father, but is of the world.
Because everything in the world, the lust of the flesh, and the lust of the eyes, and the arrogance of life, is not of the Father, but is of the world.
He who has an ear, let him hear what the Spirit says to the congregations. To him who overcomes, I will give him to eat from the tree of life that is in the midst of the Paradise of my God.
He who has an ear, let him hear what the Spirit says to the congregations. To him who overcomes, I will give him to eat from the tree of life that is in the midst of the Paradise of my God.
And the seventh agent sounded, and great voices occurred in heaven, saying, The kingdom of the world has become of our Lord, and of his Christ, and he will reign into the ages of the ages.
And the seventh agent sounded, and great voices occurred in heaven, saying, The kingdom of the world has become of our Lord, and of his Christ, and he will reign into the ages of the ages. And the twenty-four elders who sit before the throne of God, on their thrones, fell upon their faces and worshiped God,
And the twenty-four elders who sit before the throne of God, on their thrones, fell upon their faces and worshiped God, saying, We thank thee, Lord God Almighty, who is and was, because thou have taken thy great power and reigned.
saying, We thank thee, Lord God Almighty, who is and was, because thou have taken thy great power and reigned.
And the temple of God was opened in heaven, and the ark of the covenant of the Lord was seen in his temple. And there occurred lightnings, and voices, and thunders, and great hail.
And the temple of God was opened in heaven, and the ark of the covenant of the Lord was seen in his temple. And there occurred lightnings, and voices, and thunders, and great hail.
in the middle of its thoroughfare. And on this side of the river and on that was a tree of life, bearing twelve fruits, yielding its fruit according to each month. And the leaves of the tree were for the healing of the nations.
in the middle of its thoroughfare. And on this side of the river and on that was a tree of life, bearing twelve fruits, yielding its fruit according to each month. And the leaves of the tree were for the healing of the nations.
Blessed are those doing his commandments, so that their right will be to the tree of life, and they may enter in the gates into the city.
Blessed are those doing his commandments, so that their right will be to the tree of life, and they may enter in the gates into the city.