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 of you,' and 'In their hands they will bear 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 of you,' and 'In their hands they will bear you up, lest you strike your foot against a stone.'"
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
When a strong man, fully armed, guards his own palace, his goods are in peace.
When a strong man, fully armed, guards his own palace, his goods are in peace.
And he made from one man every nation of men to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation,
And he made from one man every nation of men to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation,
Therefore, just as sin entered the world through one man, and death through sin, so death spread to all men, because all men sinned.
Therefore, just as sin entered the world through one man, and death through sin, so death spread to all men, because all men sinned. (For sin was in the world before the law was given, but sin is not counted when there is no law.
(For sin was in the world before the law was given, but sin is not counted when there is no law. Nevertheless death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come.
Nevertheless death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come. But the free gift is not like the trespass. For if by the one man's trespass many died, much more the grace of God and the gift by the grace of the one man, Jesus Christ, abounded to many.
But the free gift is not like the trespass. For if by the one man's trespass many died, much more the grace of God and the gift by the grace of the one man, Jesus Christ, abounded to many. And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the gift following many trespasses brings justification.
And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the gift following many trespasses brings justification. For if, by the one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.)
For if, by the one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.) So then, as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to justification and life for all men.
So then, as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to justification and life for all men. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous. Law came in, that the trespass might increase. But where sin increased, grace abounded all the more,
Law came in, that the trespass might increase. But where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord.
so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord.
For a man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man.
For a man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man.
it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. So it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit.
So it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit.
Christ redeemed us from the curse of the Law, having become a curse for usfor it is written, "Cursed is everyone who hangs on a tree"
Christ redeemed us from the curse of the Law, having become a curse for usfor it is written, "Cursed is everyone who hangs on a tree"
There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.
There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.
Husbands, love your wives, just as Christ loved the church and gave himself up for her,
Husbands, love your wives, just as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word,
that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the church to himself in all her glory, without spot or wrinkle or any such thing, that she might be holy and blameless.
that he might present the church to himself in all her glory, without spot or wrinkle or any such thing, that she might be holy and blameless. So husbands ought also to love their wives as their own bodies. He who loves his wife loves himself.
So husbands ought also to love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church,
For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church, because we are members of his body.
because we are members of his body. "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh."
"For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh." This is a profound mystery; but I am saying that it refers to Christ and the church.
This is a profound mystery; but I am saying that it refers to Christ and the church.
He is the image of the invisible God, the firstborn over all creation.
He is the image of the invisible God, the firstborn over all creation.
He is the image of the invisible God, the firstborn over all creation.
He is the image of the invisible God, the firstborn over all creation.
and have put on the new self, which is being renewed in knowledge in the image of its Creator.
and have put on the new self, which is being renewed in knowledge in the image of its Creator.
Now may the God of peace himself sanctify you entirely; and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.
Now may the God of peace himself sanctify you entirely; and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.
He is the radiance of his glory and the exact representation of his being, and upholds all things by the word of his power. When he had made purification for sins, he sat down at the right hand of the Majesty on high,
He is the radiance of his glory and the exact representation of his being, and upholds all things by the word of his power. When he had made purification for sins, he sat down at the right hand of the Majesty on high,
In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his godly fear.
In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his godly fear.
fixing our eyes on Jesus, the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and sat down at the right hand of the throne of God.
fixing our eyes on Jesus, the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and sat down at the right hand of the throne of God.
With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God.
With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God.
With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God.
With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God.
For all that is in the worldthe lust of the flesh, and the lust of the eyes, and the pride of lifeis not of the Father but is of the world.
For all that is in the worldthe lust of the flesh, and the lust of the eyes, and the pride of lifeis not of the Father but is of the world.
He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the Paradise of God.'
He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the Paradise of God.'
Then the seventh angel sounded his trumpet, and there were loud voices in heaven, saying, "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever."
Then the seventh angel sounded his trumpet, and there were loud voices in heaven, saying, "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever." And the twenty-four elders, who sit on their thrones before God, fell on their faces and worshipped God,
And the twenty-four elders, who sit on their thrones before God, fell on their faces and worshipped God, saying, "We give thanks to you, O Lord God, the Almighty, who is and who was, because you have taken your great power and have begun to reign.
saying, "We give thanks to you, O Lord God, the Almighty, who is and who was, because you have taken your great power and have begun to reign.
Then God's temple in heaven was opened, and within his temple was seen the ark of his covenant; and there were flashes of lightning, voices, peals of thunder, an earthquake and a great hailstorm.
Then God's temple in heaven was opened, and within his temple was seen the ark of his covenant; and there were flashes of lightning, voices, peals of thunder, an earthquake and a great hailstorm.
through the middle of the street of the city; also, on either side of the river, the tree of life bearing twelve kinds of fruit, yielding its fruit every month. And the leaves of the tree were for the healing of the nations.
through the middle of the street of the city; also, on either side of the river, the tree of life bearing twelve kinds of fruit, yielding its fruit every month. And the leaves of the tree were for the healing of the nations.
Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city.
Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city.