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 God's son, throw yourself down, for the Scripture says, " 'He will give his angels orders about you, And they will lift you up with their hands So that you may never strike your foot against a stone!' "
and said to him, "If you are God's son, throw yourself down, for the Scripture says, " 'He will give his angels orders about you, And they will lift you up with their hands So that you may never strike your foot against a stone!' "
just as the Son of Man has come not to be waited on, but to wait on other people, and to give his life to ransom many others."
just as the Son of Man has come not to be waited on, but to wait on other people, and to give his life to ransom many others."
When a strong man fully armed guards his own dwelling, his property is undisturbed.
When a strong man fully armed guards his own dwelling, his property is undisturbed.
From one forefather he has created every nation of mankind, and made them live all over the face of the earth, fixing their appointed times and the limits of their lands,
From one forefather he has created every nation of mankind, and made them live all over the face of the earth, fixing their appointed times and the limits of their lands,
It is just like the way in which through one man sin came into the world, and death followed sin, and so death spread to all men, because all men sinned.
It is just like the way in which through one man sin came into the world, and death followed sin, and so death spread to all men, because all men sinned. It is true sin was in the world before the Law was given, and men are not charged with sin where there is no law.
It is true sin was in the world before the Law was given, and men are not charged with sin where there is no law. Still death reigned from Adam to Moses, even over those who had not sinned as Adam had, in the face of an express command. So Adam foreshadowed the one who was to come.
Still death reigned from Adam to Moses, even over those who had not sinned as Adam had, in the face of an express command. So Adam foreshadowed the one who was to come. But there is no comparison between God's gift and that offense. For if one man's offense made the mass of mankind die, God's mercy and his gift given through the favor of the one man Jesus Christ have far more powerfully affected mankind.
But there is no comparison between God's gift and that offense. For if one man's offense made the mass of mankind die, God's mercy and his gift given through the favor of the one man Jesus Christ have far more powerfully affected mankind. Nor is there any comparison between the gift and the effects of that one man's sin. That sentence arose from the act of one man, and was for condemnation; but God's gift arose out of many offenses and results in acquittal.
Nor is there any comparison between the gift and the effects of that one man's sin. That sentence arose from the act of one man, and was for condemnation; but God's gift arose out of many offenses and results in acquittal. For if that one man's offense made death reign through that one man, all the more will those who receive God's overflowing mercy and his gift of uprightness live and reign through the one individual Jesus Christ.
For if that one man's offense made death reign through that one man, all the more will those who receive God's overflowing mercy and his gift of uprightness live and reign through the one individual Jesus Christ. So as one offense meant condemnation for all men, just so one righteous act means acquittal and life for all men.
So as one offense meant condemnation for all men, just so one righteous act means acquittal and life for all men. For just as that one man's disobedience made the mass of mankind sinners, so this one's obedience will make the mass of them upright.
For just as that one man's disobedience made the mass of mankind sinners, so this one's obedience will make the mass of them upright. Then law slipped in, and multiplied the offense. But greatly as sin multiplied, God's mercy has far surpassed it,
Then law slipped in, and multiplied the offense. But greatly as sin multiplied, God's mercy has far surpassed it, so that just as sin had reigned through death, mercy might reign through uprightness and bring eternal life through Jesus Christ our Lord.
so that just as sin had reigned through death, mercy might reign through uprightness and bring eternal life through Jesus Christ our Lord.
For a man ought not to wear anything on his head, for he is the image of God and reflects his glory; while woman is the reflection of man's glory.
For a man ought not to wear anything on his head, for he is the image of God and reflects his glory; while woman is the reflection of man's glory.
It is a physical body that is sown, it is a spiritual body that is raised. If there is a physical body, there is a spiritual body also.
It is a physical body that is sown, it is a spiritual body that is raised. If there is a physical body, there is a spiritual body also. This is also what the Scripture says: "The first man Adam became a living creature." The last Adam has become a life-giving Spirit.
This is also what the Scripture says: "The first man Adam became a living creature." The last Adam has become a life-giving Spirit.
Christ ransomed us from the Law's curse by taking our curse upon himself (for the Scripture says, "Cursed be anyone who is hung on a tree")
Christ ransomed us from the Law's curse by taking our curse upon himself (for the Scripture says, "Cursed be anyone who is hung on a tree")
There is no room for "Jew" and "Greek"; there is no room for "slave" and "freeman"; there is no room for "male" and "female"; for in union with Christ Jesus you are all one.
There is no room for "Jew" and "Greek"; there is no room for "slave" and "freeman"; there is no room for "male" and "female"; for in union with Christ Jesus you are all one.
You who are husbands must love your wives, just as Christ loves the church and gave himself for her,
You who are husbands must love your wives, just as Christ loves the church and gave himself for her, to consecrate her, after cleansing her with the bath in water through her confession of him,
to consecrate her, after cleansing her with the bath in water through her confession of him, in order to bring the church to himself in all her beauty, without a flaw or a wrinkle or anything of the kind, but to be consecrated and faultless.
in order to bring the church to himself in all her beauty, without a flaw or a wrinkle or anything of the kind, but to be consecrated and faultless. That is the way husbands ought to love their wives??s if they were their own bodies; a man who loves his wife is really loving himself,
That is the way husbands ought to love their wives??s if they were their own bodies; a man who loves his wife is really loving himself, for no one ever hates his own person, but he feeds it and takes care of it, just as Christ does with the church,
for no one ever hates his own person, but he feeds it and takes care of it, just as Christ does with the church, for we are parts of his body.
for we are parts of his body. Therefore a man must leave his father and mother and attach himself to his wife, and they must become one.
Therefore a man must leave his father and mother and attach himself to his wife, and they must become one. This is a great secret, but I understand it of Christ and the church.
This is a great secret, but I understand it of Christ and the church.
He is a likeness of the unseen God, born before any creature,
He is a likeness of the unseen God, born before any creature,
He is a likeness of the unseen God, born before any creature,
He is a likeness of the unseen God, born before any creature,
and have put on that new self newly made in the likeness of its Creator, to know him fully.
and have put on that new self newly made in the likeness of its Creator, to know him fully.
May God himself, the giver of peace, consecrate you through and through. Spirit, soul, and body, may you be kept sound, and be found irreproachable when our Lord Jesus Christ comes.
May God himself, the giver of peace, consecrate you through and through. Spirit, soul, and body, may you be kept sound, and be found irreproachable when our Lord Jesus Christ comes.
He is the reflection of God's glory, and the representation of his being, and bears up the universe by his mighty word. He has effected man's purification from sin, and has taken his seat on high at the right hand of God's Majesty,
He is the reflection of God's glory, and the representation of his being, and bears up the universe by his mighty word. He has effected man's purification from sin, and has taken his seat on high at the right hand of God's Majesty,
For Jesus in his life on earth offered prayers and entreaties, crying aloud with tears, to him who was able to save him from death, and because of his piety his prayer was heard.
For Jesus in his life on earth offered prayers and entreaties, crying aloud with tears, to him who was able to save him from death, and because of his piety his prayer was heard.
fixing our eyes upon Jesus, our leader and example in faith, who in place of the happiness that belonged to him, submitted to a cross, caring nothing for its shame, and has taken his seat at the right hand of the throne of God.
fixing our eyes upon Jesus, our leader and example in faith, who in place of the happiness that belonged to him, submitted to a cross, caring nothing for its shame, and has taken his seat at the right hand of the throne of God.
With it we bless the Lord our Father, and with it we curse men made in God's likeness.
With it we bless the Lord our Father, and with it we curse men made in God's likeness.
With it we bless the Lord our Father, and with it we curse men made in God's likeness.
With it we bless the Lord our Father, and with it we curse men made in God's likeness.
for all that there is in the world, the things that our physical nature and our eyes crave, and the proud display of life??hese do not come from the Father, but from the world;
for all that there is in the world, the things that our physical nature and our eyes crave, and the proud display of life??hese do not come from the Father, but from the world;
Let everyone who can hear listen to what the Spirit says to the churches. I will permit him who is victorious to eat the fruit of the tree of life that stands in the Paradise of God.'
Let everyone who can hear listen to what the Spirit says to the churches. I will permit him who is victorious to eat the fruit of the tree of life that stands in the Paradise of God.'
Then the seventh angel blew his trumpet, and loud voices were heard in heaven, saying, "The sovereignty of the world has passed into the possession of our Lord and his Christ, and he will reign forever and ever."
Then the seventh angel blew his trumpet, and loud voices were heard in heaven, saying, "The sovereignty of the world has passed into the possession of our Lord and his Christ, and he will reign forever and ever." Then the twenty-four elders who were seated on their thrones before God fell on their faces and worshiped God,
Then the twenty-four elders who were seated on their thrones before God fell on their faces and worshiped God, saying, "We give you thanks, Lord God Almighty, who are and were, because you have assumed your great power and begun to reign.
saying, "We give you thanks, Lord God Almighty, who are and were, because you have assumed your great power and begun to reign.
Then the temple of God in heaven was thrown open, and the chest containing his agreement was seen inside the temple, and there were flashes of lightning, rumblings, peals of thunder, an earthquake, and a great storm of hail.
Then the temple of God in heaven was thrown open, and the chest containing his agreement was seen inside the temple, and there were flashes of lightning, rumblings, peals of thunder, an earthquake, and a great storm of hail.
and ran through the middle of the principal street of the city. On both sides of the river grew the tree of life. It bore twelve kinds of fruit, yielding a different kind each month, and its leaves were a cure for the heathen.
and ran through the middle of the principal street of the city. On both sides of the river grew the tree of life. It bore twelve kinds of fruit, yielding a different kind each month, and its leaves were a cure for the heathen.
Blessed are those who wash their robes, so as to have the right to approach the tree of life and to enter the gates of the city.
Blessed are those who wash their robes, so as to have the right to approach the tree of life and to enter the gates of the city.