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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and said to him: If you are the Son of God, throw yourself down, for it is written: He will give his angels charge concerning you; and in their hands shall they take you up, lest you strike your foot against a stone.
and said to him: If you are the Son of God, throw yourself down, for it is written: He will give his angels charge concerning you; and in their hands shall they take you up, lest you strike your foot against a stone.
even as the Son of man came, not to be ministered to, but to minister, and to give his life a ransom for many.
even as the Son of man came, not to be ministered to, but to minister, and to give his life a ransom for many.
When the strong man armed keeps guard over his palace, his goods are in peace;
When the strong man armed keeps guard over his palace, his goods are in peace;
and he has made from one blood every nation of men, that they might dwell on all the face of the earth, having marked out their appointed times, and the bounds of their dwelling:
and he has made from one blood every nation of men, that they might dwell on all the face of the earth, having marked out their appointed times, and the bounds of their dwelling:
For this reason, as by one man sin entered into the world, and by his sin, death; and so death passed through to all men, because all have sinned:
For this reason, as by one man sin entered into the world, and by his sin, death; and so death passed through to all men, because all have sinned: for till the law, sin was in the world; but sin is not charged where there is no law.
for till the law, sin was in the world; but sin is not charged where there is no law. Yet death reigned from Adam to Moses, even over them that did not sin in the likeness of Adam's transgression, who is the type of him that was to come.
Yet death reigned from Adam to Moses, even over them that did not sin in the likeness of Adam's transgression, who is the type of him that was to come. But the favor bestowed is not, in all respects, like the offense: for if, by the offense of one, the many have died, much more have the grace of God and the gift which is by the grace of the one man Jesus Christ, been made abundant for the many.
But the favor bestowed is not, in all respects, like the offense: for if, by the offense of one, the many have died, much more have the grace of God and the gift which is by the grace of the one man Jesus Christ, been made abundant for the many. And the gift is not like the sentence that came through one who sinned: for the sentence to condemnation was because of one offense; but the favor bestowed in order to justification, is because of many offenses.
And the gift is not like the sentence that came through one who sinned: for the sentence to condemnation was because of one offense; but the favor bestowed in order to justification, is because of many offenses. For if, by one man's offense, death has reigned through that one, much more shall those who receive the abundance of the grace, and of the gift of righteousness, reign in life through the one, who is Jesus Christ.
For if, by one man's offense, death has reigned through that one, much more shall those who receive the abundance of the grace, and of the gift of righteousness, reign in life through the one, who is Jesus Christ. Therefore, as, by one offense, sentence came on all men to condemnation, so, also, by one act of righteousness, the gift has come on all men to justification of life.
Therefore, as, by one offense, sentence came on all men to condemnation, so, also, by one act of righteousness, the gift has come on all men to justification of life. For as by the disobedience of the one man the many have been made sinners, so, also, by the obedience of the one, the many shall be made righteous.
For as by the disobedience of the one man the many have been made sinners, so, also, by the obedience of the one, the many shall be made righteous. But, besides the first offense, law was introduced, in order that offenses might abound: but where sin abounded, grace did much more abound:
But, besides the first offense, law was introduced, in order that offenses might abound: but where sin abounded, grace did much more abound: that as sin has reigned, ending in death, so might grace reign by justification, ending in life eternal, through Jesus Christ our Lord.
that as sin has reigned, ending in death, so might grace reign by justification, ending in life eternal, through Jesus Christ our Lord.
For a man ought not to vail his head, because he is the image and glory of God; but the woman is the glory of the man.
For a man ought not to vail his head, because he is the image and glory of God; but the woman is the glory of the man.
it is sown an animal body, it is raised a spiritual body. There is an animal body, and there is a spiritual body.
it is sown an animal body, it is raised a spiritual body. There is an animal body, and there is a spiritual body. So, also, it is written: The first man Adam became a living soul, the last Adam a life-giving spirit.
So, also, it is written: The first man Adam became a living soul, the last Adam a life-giving spirit.
Christ has bought us off from the curse of the law by becoming a curse for us: (for it is written, Cursed is every one that hangs on a tree:)
Christ has bought us off from the curse of the law by becoming a curse for us: (for it is written, Cursed is every one that hangs on a tree:)
There is neither Jew nor Greek, there is neither bondman nor free man, there is neither male nor female: for you are all one in Christ Jesus.
There is neither Jew nor Greek, there is neither bondman nor free man, there is neither male nor female: for you are all one in Christ Jesus.
Husbands, love your wives, as the Christ also loved the church, and delivered himself up for it,
Husbands, love your wives, as the Christ also loved the church, and delivered himself up for it, that he might sanctify it, having cleansed it by the bath of water through the word,
that he might sanctify it, having cleansed it by the bath of water through the word, in order that he might present it to himself a glorious church, having neither stain, nor wrinkle, nor any such thing; but that it should be holy and without blemish.
in order that he might present it to himself a glorious church, having neither stain, nor wrinkle, nor any such thing; but that it should be holy and without blemish. So ought men to love their own wives as their own bodies. He that loves his wife loves himself;
So ought men to love their own wives as their own bodies. He that loves his wife loves himself; for no one ever yet hated his own flesh, but nourishes and cherishes it, even as the Christ the church:
for no one ever yet hated his own flesh, but nourishes and cherishes it, even as the Christ the church: because we are members of his body, being of his flesh, and of his bones.
because we are members of his body, being of his flesh, and of his bones. For this cause a man shall leave his father and his mother, and shall cleave to his wife, and the two shall be one flesh.
For this cause a man shall leave his father and his mother, and shall cleave to his wife, and the two shall be one flesh. Great is this mystery; but I speak of Christ and of the church.
Great is this mystery; but I speak of Christ and of the church.
who is the image of the invisible God, the first-born of every creature;
who is the image of the invisible God, the first-born of every creature;
who is the image of the invisible God, the first-born of every creature;
who is the image of the invisible God, the first-born of every creature;
and have put on the new man, which is renewed for knowledge, ac cording to the image of him that created him;
and have put on the new man, which is renewed for knowledge, ac cording to the image of him that created him;
Now the God of peace himself sanctify you wholly; and may your whole spirit and soul and body be preserved blameless at the coming of our Lord Jesus Christ.
Now the God of peace himself sanctify you wholly; and may your whole spirit and soul and body be preserved blameless at the coming of our Lord Jesus Christ.
who, being the effulgence of his glory and the exact representation of his essence, and upholding all things by his own powerful word, when he had by himself made expiation for our sins, sat down at the right hand of the Majesty on high,
who, being the effulgence of his glory and the exact representation of his essence, and upholding all things by his own powerful word, when he had by himself made expiation for our sins, sat down at the right hand of the Majesty on high,
In the days of his flesh, having offered up prayers and supplications, with strong crying and tears, to him that was able to save him from death, and having been heard with respect to that which he feared,
In the days of his flesh, having offered up prayers and supplications, with strong crying and tears, to him that was able to save him from death, and having been heard with respect to that which he feared,
looking to Jesus the author and finisher of the faith, who, for the joy that was set before him, endured the cross, despising the shame, and has taken his seat at the right hand of the throne of God.
looking to Jesus the author and finisher of the faith, who, for the joy that was set before him, endured the cross, despising the shame, and has taken his seat at the right hand of the throne of God.
With it we bless God, even the Father: and with it we curse men, who are made in the likeness of God.
With it we bless God, even the Father: and with it we curse men, who are made in the likeness of God.
With it we bless God, even the Father: and with it we curse men, who are made in the likeness of God.
With it we bless God, even the Father: and with it we curse men, who are made in the likeness of God.
For all that is in the world, the desire of the flesh, and the desire of the eyes, and the pride of life, is not of the Father, but is of the world.
For all that is in the world, the desire of the flesh, and the desire of the eyes, and the pride of life, is not of the Father, but is of the world.
He that has an ear, let him hear what the Spirit says to the churches: To him that overcomes, I will give to eat of the tree of life, which is in the paradise of God.
He that has an ear, let him hear what the Spirit says to the churches: To him that overcomes, I will give to eat of the tree of life, which is in the paradise of God.
And the seventh angel sounded; and there were great voices in heaven, saying: The kingdom of the world has become our Lord's and his Christ s, and he shall reign from age to age.
And the seventh angel sounded; and there were great voices in heaven, saying: The kingdom of the world has become our Lord's and his Christ s, and he shall reign from age to age. And the twenty-four elders that sat before God on their thrones, fell upon their faces, and worshiped God,
And the twenty-four elders that sat before God on their thrones, fell upon their faces, and worshiped God, saying: We give thee thanks, Lord God Almighty, who art, and who wast, because thou hast taken thy great power, and hast reigned.
saying: We give thee thanks, Lord God Almighty, who art, and who wast, because thou hast taken thy great power, and hast reigned.
And the temple of God was opened in heaven, and there was seen in his temple, the ark of the covenant of the Lord; and there were lightnings and voices and thunderings, and an earthquake, and great hail.
And the temple of God was opened in heaven, and there was seen in his temple, the ark of the covenant of the Lord; and there were lightnings and voices and thunderings, and an earthquake, and great hail.
In the midst of the street of the city, and on each side of the river, was the tree of life, which bore twelve kinds of fruit, and yielded its fruit every month; and the leaves of the tree were for the healing of the nations.
In the midst of the street of the city, and on each side of the river, was the tree of life, which bore twelve kinds of fruit, and yielded its fruit every month; and the leaves of the tree were for the healing of the nations.
Blessed are those who do his commandments, that they may have right to the tree of life, and that they may go through the gates into the city.
Blessed are those who do his commandments, that they may have right to the tree of life, and that they may go through the gates into the city.