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 waste and empty, and darkness was on the face of the deep, and the Spirit of God was hovering over the face of the waters.
And the earth was waste and empty, and darkness was on the face of the deep, and the Spirit of God was hovering over 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 fowl of the heavens, and over the cattle, and over the whole earth, and over every creeping thing that creepeth on the earth.
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 fowl of the heavens, and over the cattle, and over the whole earth, and over every creeping thing that creepeth on the earth. And God created Man in his image, in the image of God created he him; male and female created he them.
And God created Man in his image, in the image of God created he him; male and female created he them.
And God created Man in his image, in the image of God created he him; male and female created he them.
And God created Man in his image, in the image of God created he him; male and female created he them.
These are the histories of the heavens and the earth, when they were created, in the day that Jehovah Elohim made earth and heavens,
These are the histories of the heavens and the earth, when they were created, in the day that Jehovah Elohim made earth and heavens,
And Jehovah Elohim took Man, and put him into the garden of Eden, to till it and to guard it.
And Jehovah Elohim took Man, and put him into the garden of Eden, to till it and to guard it. And Jehovah Elohim commanded Man, saying, Of every tree of the garden thou shalt freely eat;
And Jehovah Elohim commanded Man, saying, Of every tree of the garden thou shalt freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest of it thou shalt certainly die.
but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest of it thou shalt certainly die.
And Man said, This time it is bone of my bones and flesh of my flesh: this shall be called Woman, because this was taken out of a man.
And Man said, This time it is bone of my bones and flesh of my flesh: this shall be called Woman, because this was taken out of a man.
And the woman saw that the tree was good for food, and that it was a pleasure for the eyes, and the tree was to be desired to give intelligence; and she took of its fruit, and ate, and gave also to her husband with her, and he ate.
And the woman saw that the tree was good for food, and that it was a pleasure for the eyes, and the tree was to be desired to give intelligence; and she took of its fruit, and ate, and gave also to her husband with her, and he ate. 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 Jehovah Elohim, walking in the garden in the cool of the day. And Man and his wife hid themselves from the presence of Jehovah Elohim, in the midst of the trees of the garden.
And they heard the voice of Jehovah Elohim, walking in the garden in the cool of the day. And Man and his wife hid themselves from the presence of Jehovah Elohim, in the midst of the trees of the garden. And Jehovah Elohim called to Man, and said to him, Where art thou?
And Jehovah Elohim called to Man, and said to him, Where art thou? And he said, I heard thy voice in the garden, and I feared, because I am naked; and I hid myself.
And he said, I heard thy voice in the garden, and I feared, because I am naked; and I hid myself.
And Man said, The woman, whom thou hast given to be with me, she gave me of the tree, and I ate.
And Man said, The woman, whom thou hast given to be with me, she gave me of the tree, and I ate.
In the sweat of thy face shalt thou eat bread, until thou return to the ground: for out of it wast thou taken. For dust thou art; and unto dust shalt thou return.
In the sweat of thy face shalt thou eat bread, until thou return to the ground: for out of it wast thou taken. For dust thou art; and unto dust shalt thou return.
And Jehovah Elohim said, Behold, Man is become as one of us, to know good and evil. And now, lest he stretch out his hand, and take also of the tree of life, and eat, and live for ever ...!
And Jehovah Elohim said, Behold, Man is become as one of us, to know good and evil. And now, lest he stretch out his hand, and take also of the tree of life, and eat, and live for ever ...!
And he drove out Man; and he set the Cherubim, and the flame of the flashing sword, toward the east of the garden of Eden, to guard the way to the tree of life.
And he drove out Man; and he set the Cherubim, and the flame of the flashing sword, toward the east of the garden of Eden, to guard the way to the tree of life.
Whoso sheddeth Man's blood, by Man shall his blood be shed; for in the image of God he hath made Man.
Whoso sheddeth Man's blood, by Man shall his blood be shed; for in the image of God he hath made Man.
And I appeared unto Abraham, unto Isaac, and unto Jacob, as the Almighty God; but by my name Jehovah I was not made known to them.
And I appeared unto Abraham, unto Isaac, and unto Jacob, as the Almighty God; but by my name Jehovah I was not made known to them.
And thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the mercy-seat.
And thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the mercy-seat.
I saw among the spoils a beautiful mantle of Shinar, and two hundred shekels of silver, and a golden bar of fifty shekels weight, and I coveted them and took them; and behold, they are hid in the earth in the midst of my tent, and the silver under it.
I saw among the spoils a beautiful mantle of Shinar, and two hundred shekels of silver, and a golden bar of fifty shekels weight, and I coveted them and took them; and behold, they are hid in the earth in the midst of my tent, and the silver under it.
And thy bondmaid said, Let the word of my lord the king now be comfortable; for as an angel of God, so is my lord the king to discern good and bad; and Jehovah thy God will be with thee.
And thy bondmaid said, Let the word of my lord the king now be comfortable; for as an angel of God, so is my lord the king to discern good and bad; and Jehovah thy God will be with thee.
Give therefore to thy servant an understanding heart, to judge thy people, to discern between good and bad; for who is able to judge this thy numerous people?
Give therefore to thy servant an understanding heart, to judge thy people, to discern between good and bad; for who is able to judge this thy numerous people?
What is man, that thou art mindful of him? and the son of man, that thou visitest him?
What is man, that thou art mindful of him? and the son of man, that thou visitest him? Thou hast made him a little lower than the angels, and hast crowned him with glory and splendour.
Thou hast made him a little lower than the angels, and hast crowned him with glory and splendour.
My strength is dried up like a potsherd, and my tongue cleaveth to my palate; and thou hast laid me in the dust of death.
My strength is dried up like a potsherd, and my tongue cleaveth to my palate; and thou hast laid me in the dust of death.
Men of low degree are only vanity; men of high degree, a lie: laid in the balance, they go up together lighter than vanity.
Men of low degree are only vanity; men of high degree, a lie: laid in the balance, they go up together lighter than vanity.
And he shall judge among the nations, and shall reprove many peoples; and they shall forge their swords into ploughshares, and their spears into pruning-knives: nation shall not lift up sword against nation, neither shall they learn war any more.
And he shall judge among the nations, and shall reprove many peoples; and they shall forge their swords into ploughshares, and their spears into pruning-knives: nation shall not lift up sword against nation, neither shall they learn war any more.
No lion shall be there, nor shall ravenous beast go up thereon, nor be found there; but the redeemed shall walk there.
No lion shall be there, nor shall ravenous beast go up thereon, nor be found there; but the redeemed shall walk there. And the ransomed of Jehovah shall return, and come to Zion with singing; 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 Jehovah shall return, and come to Zion with singing; 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 meat. They shall not hurt nor destroy in all my holy mountain, saith Jehovah.
The wolf and the lamb shall feed together, and the lion shall eat straw like the ox; and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith Jehovah.
And I will make with them a covenant of peace, and will cause evil beasts to cease out of the land; and they shall dwell in safety in the wilderness, and sleep in the woods.
And I will make with them a covenant of peace, and will cause evil beasts to cease out of the land; and they shall dwell in safety in the wilderness, and sleep in the woods.
And I will make a covenant for them in that day with the beasts of the field, and with the fowl of the heavens, and the creeping things of the ground; and I will break bow and sword and battle out of the land; and I will make them to lie down safely.
And I will make a covenant for them in that day with the beasts of the field, and with the fowl of the heavens, and the creeping things of the ground; and I will break bow and sword and battle out of the land; and I will make them to lie down safely.
When Ephraim spoke, there was trembling; he exalted himself in Israel: but he trespassed through Baal, and he died.
When Ephraim spoke, there was trembling; he exalted himself in Israel: but he trespassed through Baal, and he died.
and says to him, If thou be Son of God cast thyself down; for it is written, He shall give charge to his angels concerning thee, and on their hands shall they bear thee, lest in anywise thou strike thy foot against a stone.
and says to him, If thou be Son of God cast thyself down; for it is written, He shall give charge to his angels concerning thee, and on their hands shall they bear thee, lest in anywise thou strike thy foot against a stone.
as indeed the Son of man did not come to be served, but to serve, and to give his life a ransom for many.
as indeed the Son of man did not come to be served, but to serve, and to give his life a ransom for many.
When the strong man armed keeps his own house, his goods are in peace;
When the strong man armed keeps his own house, his goods are in peace;
and has made of one blood every nation of men to dwell upon the whole face of the earth, having determined ordained times and the boundaries of their dwelling,
and has made of one blood every nation of men to dwell upon the whole face of the earth, having determined ordained times and the boundaries of their dwelling,
For this cause, even as by one man sin entered into the world, and by sin death; and thus death passed upon all men, for that all have sinned:
For this cause, even as by one man sin entered into the world, and by sin death; and thus death passed upon all men, for that all have sinned: (for until law sin was in the world; but sin is not put to account when there is no law;
(for until law sin was in the world; but sin is not put to account when there is no law; but death reigned from Adam until Moses, even upon those who had not sinned in the likeness of Adam's transgression, who is the figure of him to come.
but death reigned from Adam until Moses, even upon those who had not sinned in the likeness of Adam's transgression, who is the figure of him to come. But shall not the act of favour be as the offence? For if by the offence of one the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man Jesus Christ, abounded unto the many.
But shall not the act of favour be as the offence? For if by the offence of one the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man Jesus Christ, abounded unto the many. And shall not as by one that has sinned be the gift? For the judgment was of one to condemnation, but the act of favour, of many offences unto justification.
And shall not as by one that has sinned be the gift? For the judgment was of one to condemnation, but the act of favour, of many offences unto justification. For if by the offence of the one death reigned by the one, much rather shall those who receive the abundance of grace, and of the free gift of righteousness, reign in life by the one Jesus Christ:)
For if by the offence of the one death reigned by the one, much rather shall those who receive the abundance of grace, and of the free gift of righteousness, reign in life by the one Jesus Christ:) so then as it was by one offence towards all men to condemnation, so by one righteousness towards all men for justification of life.
so then as it was by one offence towards all men to condemnation, so by one righteousness towards all men for justification of life. For as indeed by the disobedience of the one man the many have been constituted sinners, so also by the obedience of the one the many will be constituted righteous.
For as indeed by the disobedience of the one man the many have been constituted sinners, so also by the obedience of the one the many will be constituted righteous. But law came in, in order that the offence might abound; but where sin abounded grace has overabounded,
But law came in, in order that the offence might abound; but where sin abounded grace has overabounded, in order that, even as sin has reigned in the power of death, so also grace might reign through righteousness to eternal life through Jesus Christ our Lord.
in order that, even as sin has reigned in the power of death, so also grace might reign through righteousness to eternal life through Jesus Christ our Lord.
For man indeed ought not to have his head covered, being God's image and glory; but woman is man's glory.
For man indeed ought not to have his head covered, being God's image and glory; but woman is man's glory.
It is sown a natural body, it is raised a spiritual body: if there is a natural body, there is also a spiritual one.
It is sown a natural body, it is raised a spiritual body: if there is a natural body, there is also a spiritual one. Thus also it is written, The first man Adam became a living soul; the last Adam a quickening spirit.
Thus also it is written, The first man Adam became a living soul; the last Adam a quickening spirit.
Christ has redeemed us out of the curse of the law, having become a curse for us, (for it is written, Cursed is every one hanged upon a tree,)
Christ has redeemed us out of the curse of the law, having become a curse for us, (for it is written, Cursed is every one hanged upon 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 the Christ also loved the assembly, and has delivered himself up for it,
Husbands, love your own wives, even as the Christ also loved the assembly, and has delivered himself up for it, in order that he might sanctify it, purifying it by the washing of water by the word,
in order that he might sanctify it, purifying it by the washing of water by the word, that he might present the assembly to himself glorious, having no spot, or wrinkle, or any of such things; but that it might be holy and blameless.
that he might present the assembly to himself glorious, having no spot, or wrinkle, or any of such things; but that it might be holy and blameless. So ought men also to love their own wives as their own bodies: he that loves his own wife loves himself.
So ought men also to love their own wives as their own bodies: he that loves his own wife loves himself. For no one has ever hated his own flesh, but nourishes and cherishes it, even as also the Christ the assembly:
For no one has ever hated his own flesh, but nourishes and cherishes it, even as also the Christ the assembly: for we are members of his body; we are of his flesh, and of his bones.
for we are members of his body; we are of his flesh, and of his bones. Because of this a man shall leave his father and mother, and shall be united to his wife, and the two shall be one flesh.
Because of this a man shall leave his father and mother, and shall be united to his wife, and the two shall be one flesh. This mystery is great, but I speak as to Christ, and as to the assembly.
This mystery is great, but I speak as to Christ, and as to the assembly.
who is image of the invisible God, firstborn of all creation;
who is image of the invisible God, firstborn of all creation;
who is image of the invisible God, firstborn of all creation;
who is image of the invisible God, firstborn of all creation;
and having put on the new, renewed into full knowledge according to the image of him that has created him;
and having put on the new, renewed into full knowledge according to the image of him that has created him;
Now the God of peace himself sanctify you wholly: and 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 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 expression of his substance, and upholding all things by the word of his power, having made by himself the purification of sins, set himself down on the right hand of the greatness on high,
who being the effulgence of his glory and the expression of his substance, and upholding all things by the word of his power, having made by himself the purification of sins, set himself down on the right hand of the greatness on high,
Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears; (and having been heard because of his piety;)
Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears; (and having been heard because of his piety;)
looking stedfastly on Jesus the leader and completer of faith: who, in view of the joy lying before him, endured the cross, having despised the shame, and is set down at the right hand of the throne of God.
looking stedfastly on Jesus the leader and completer of faith: who, in view of the joy lying before him, endured the cross, having despised the shame, and is set down at the right hand of the throne of God.
Therewith bless we the Lord and Father, and therewith curse we men made after the likeness of God.
Therewith bless we the Lord and Father, and therewith curse we men made after the likeness of God.
Therewith bless we the Lord and Father, and therewith curse we men made after the likeness of God.
Therewith bless we the Lord and Father, and therewith curse we men made after the likeness of God.
because all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
because all that is in the world, the lust of the flesh, and the lust 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 assemblies. To him that overcomes, I will give to him 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 assemblies. To him that overcomes, I will give to him to eat of the tree of life which is in the paradise of God.
And the seventh angel sounded his trumpet: and there were great voices in the heaven, saying, The kingdom of the world of our Lord and of his Christ is come, and he shall reign to the ages of ages.
And the seventh angel sounded his trumpet: and there were great voices in the heaven, saying, The kingdom of the world of our Lord and of his Christ is come, and he shall reign to the ages of ages. And the twenty-four elders, who sit on their thrones before God, fell upon their faces, and worshipped God,
And the twenty-four elders, who sit on their thrones before God, fell upon their faces, and worshipped God, saying, We give thee thanks, Lord God Almighty, He who is, and who was, that thou hast taken thy great power and hast reigned.
saying, We give thee thanks, Lord God Almighty, He who is, and who was, that thou hast taken thy great power and hast reigned.
And the temple of God in the heaven was opened, and the ark of his covenant was seen in his temple: and there were lightnings, and voices, and thunders, and an earthquake, and great hail.
And the temple of God in the heaven was opened, and the ark of his covenant was seen in his temple: and there were lightnings, and voices, and thunders, and an earthquake, and great hail.
In the midst of its street, and of the river, on this side and on that side, the tree of life, producing twelve fruits, in each month yielding its fruit; and the leaves of the tree for healing of the nations.
In the midst of its street, and of the river, on this side and on that side, the tree of life, producing twelve fruits, in each month yielding its fruit; and the leaves of the tree for healing of the nations.
Blessed are they that wash their robes, that they may have right to the tree of life, and that they should go in by the gates into the city.
Blessed are they that wash their robes, that they may have right to the tree of life, and that they should go in by the gates into the city.