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
See Verses Found in Dictionary
if you are the Son of God, throw your self down: for it is written, "he will charge his angels to take care of you, and in their hands they shall bear thee up, lest you bruise your foot against a stone."
if you are the Son of God, throw your self down: for it is written, "he will charge his angels to take care of you, and in their hands they shall bear thee up, lest you bruise your foot against a stone."
as the son of man came not to be ministred unto, but to minister, and to give his life a ransom for all.
as the son of man came not to be ministred unto, but to minister, and to give his life a ransom for all.
when a man that is stout and well arm'd guards his palace, his possessions are safe.
when a man that is stout and well arm'd guards his palace, his possessions are safe.
he he has deduced all mankind from one parent, to inhabit the surface of the whole earth, having pre-establish'd the appointed periods, and the boundarys of their dominions:
he he has deduced all mankind from one parent, to inhabit the surface of the whole earth, having pre-establish'd the appointed periods, and the boundarys of their dominions:
Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal.
Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal. sin indeed was in the world all the time before the law: but then sin is not punished when there is no law.
sin indeed was in the world all the time before the law: but then sin is not punished when there is no law. nevertheless death reigned from Adam to Moses, even over those who had not sinned by violating a positive law, as did Adam, who is
nevertheless death reigned from Adam to Moses, even over those who had not sinned by violating a positive law, as did Adam, who is the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind.
the type of him that was to come: but yet the damage of the fall does not exactly correspond to the advantages of the divine favour: for tho' through the fall of one, mankind became mortal, yet this is greatly over-ballanced by the favour and bounty of God, in the benevolence of one man, Jesus Christ, to all mankind. neither is the gift, as was the fall by one sin: for the sentence of condemnation, was for one offence; but the divine favour extends to justification from a multitude of sins.
neither is the gift, as was the fall by one sin: for the sentence of condemnation, was for one offence; but the divine favour extends to justification from a multitude of sins. for tho' death reigned thro' the single offence of one, they who receive the most valuable favour, even the gift of righteousness, shall much more easily reign by the life of one, even Jesus Christ.
for tho' death reigned thro' the single offence of one, they who receive the most valuable favour, even the gift of righteousness, shall much more easily reign by the life of one, even Jesus Christ. Therefore as by one offence all men fell under condemnation: even so by one act of righteousness, all men are restored to life.
Therefore as by one offence all men fell under condemnation: even so by one act of righteousness, all men are restored to life. for as by one man's disobedience many receiv'd the punishment of sinners, so by the obedience of one shall many receive the reward of the righteous.
for as by one man's disobedience many receiv'd the punishment of sinners, so by the obedience of one shall many receive the reward of the righteous. the law was introduc'd, that the greatness of the fall might fully appear; but the more sin display'd its enormity, the divine favour was so much the more transcendent.
the law was introduc'd, that the greatness of the fall might fully appear; but the more sin display'd its enormity, the divine favour was so much the more transcendent. that as sin prevailed unto death, even so might the divine favour prevail by righteousness unto eternal life, thro' Jesus Christ our Lord.
that as sin prevailed unto death, even so might the divine favour prevail by righteousness unto eternal life, thro' Jesus Christ our Lord.
A man ought not to be veil'd: he has the honour of being invested with authority from God, and may glory in his priority to the woman.
A man ought not to be veil'd: he has the honour of being invested with authority from God, and may glory in his priority to the woman.
it is sown an animal body, it will rise a spiritual body. there is an animal body, and there is a spiritual body.
it is sown an animal body, it will rise a spiritual body. there is an animal body, and there is a spiritual body. and so it is written, the first man Adam was made an animating soul, the last Adam was made a vivifying spirit.
and so it is written, the first man Adam was made an animating soul, the last Adam was made a vivifying spirit.
Christ hath redeemed us from the curse of the law, being made a curse for us. (for it is written, " cursed is every one, that hangeth upon a tree.")
Christ hath redeemed us from the curse of the law, being made a curse for us. (for it is written, " cursed is every one, that hangeth upon a tree.")
there is now no distinction of Jew or Greek, of bond or free, of male or female: for you are all one in Christ Jesus.
there is now no distinction of Jew or Greek, of bond or free, of male or female: for you are all one in Christ Jesus.
You husband, love your spouse, even as Christ loved the church, and laid down his life for her:
You husband, love your spouse, even as Christ loved the church, and laid down his life for her: to sanctify and purify her by the ablution of his word,
to sanctify and purify her by the ablution of his word, that he himself might make her appear illustrious to his own eye, a church without spot, or any thing like a defect; so as to be holy and irreprehensible.
that he himself might make her appear illustrious to his own eye, a church without spot, or any thing like a defect; so as to be holy and irreprehensible. in like manner ought men to love their wives, as their own bodies: "he that loves his wife, loveth himself."
in like manner ought men to love their wives, as their own bodies: "he that loves his wife, loveth himself." no man was ever yet averse to his own flesh; but nourisheth and cherisheth it, as the Lord doth the church:
no man was ever yet averse to his own flesh; but nourisheth and cherisheth it, as the Lord doth the church: of which we are the several parts constituting his body.
of which we are the several parts constituting his body. the scripture says, "for this cause shall a man leave his father and mother, and shall be united to his wife, and they two shall be as one."
the scripture says, "for this cause shall a man leave his father and mother, and shall be united to his wife, and they two shall be as one." these words contain a very mystical sense, I mean in reference to Christ and the church.
these words contain a very mystical sense, I mean in reference to Christ and the church.
he is the image of the invisible God, the first-born of the whole creation.
he is the image of the invisible God, the first-born of the whole creation.
he is the image of the invisible God, the first-born of the whole creation.
he is the image of the invisible God, the first-born of the whole creation.
improv'd by knowledge into a resemblance of him, who made this change:
improv'd by knowledge into a resemblance of him, who made this change:
Now may the God of peace make you intirely holy: may every part of you, your spirit, soul, and body be preserved irreprovable at the coming of our Lord Jesus Christ.
Now may the God of peace make you intirely holy: may every part of you, your spirit, soul, and body be preserved irreprovable at the coming of our Lord Jesus Christ.
who being the radiation of his glory, and the imprest image of his substance, and governing all things by his powerful command, after having himself made expiation for our sins, sat down on the right hand of the divine majesty in the highest heavens.
who being the radiation of his glory, and the imprest image of his substance, and governing all things by his powerful command, after having himself made expiation for our sins, sat down on the right hand of the divine majesty in the highest heavens.
this was Jesus, who while he was in a mortal body, having offered up prayers and supplications, with strong cries, and with tears, to him that was able to save him from that death, was heard so as to be delivered from his fear;
this was Jesus, who while he was in a mortal body, having offered up prayers and supplications, with strong cries, and with tears, to him that was able to save him from that death, was heard so as to be delivered from his fear;
having Jesus in our view, the author and finisher of our faith; who for the joy that was set before him, endured the cross, despising the shame, and is set down on the right hand of the throne of God.
having Jesus in our view, the author and finisher of our faith; who for the joy that was set before him, endured the cross, despising the shame, and is set down on the right hand of the throne of God.
By that we give praises to God the father: and that pronounces curses even against men, who are form'd after the divine resemblance.
By that we give praises to God the father: and that pronounces curses even against men, who are form'd after the divine resemblance.
By that we give praises to God the father: and that pronounces curses even against men, who are form'd after the divine resemblance.
By that we give praises to God the father: and that pronounces curses even against men, who are form'd after the divine resemblance.
for what the world is so full of, sensuality, avarice, and pride, is not deriv'd from the creator, but is the offspring of a vicious world.
for what the world is so full of, sensuality, avarice, and pride, is not deriv'd from the creator, but is the offspring of a vicious world.
he that hath an ear, let him hear what the spirit saith to the churches, to him that overcometh will I give to eat of the tree of life, which is in the paradise of my God."
he that hath an ear, let him hear what the spirit saith to the churches, to him that overcometh will I give to eat of the tree of life, which is in the paradise of my God."
The seventh angel sounded, and there were great voices in heaven, crying, "the kingdom of this world is become the kingdom of our Lord, and of his Christ, and he shall reign for ever and ever."
The seventh angel sounded, and there were great voices in heaven, crying, "the kingdom of this world is become the kingdom of our Lord, and of his Christ, and he shall reign for ever and ever." then the four and twenty elders, who sat before God on their thrones, fell upon their faces, and worshipped God,
then the four and twenty elders, who sat before God on their thrones, fell upon their faces, and worshipped God, saying, "we give thee thanks, O Lord God almighty, who. art, and who wast; because thou hast assum'd thy great power, and hast reigned.
saying, "we give thee thanks, O Lord God almighty, who. art, and who wast; because thou hast assum'd thy great power, and hast reigned.
THEN the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, voices, and thunders, and an earthquake, and great hail.
THEN the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, voices, and thunders, and an earthquake, and great hail.
in the midst of the area, surrounded by the river, was the tree of life, which had twelve fruit-seasons, yielding its fruit every month: and the leaves of the tree were for the healing of the nations.
in the midst of the area, surrounded by the river, was the tree of life, which had twelve fruit-seasons, yielding its fruit every month: and the leaves of the tree were for the healing of the nations.
blessed are they who wash their robes, that they may have right to the tree of life, and may enter in through the gates into the city."
blessed are they who wash their robes, that they may have right to the tree of life, and may enter in through the gates into the city."