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 over thee; Upon their hands they will bear thee up, Lest thou dash thy 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 over thee; Upon their hands they will bear thee up, Lest thou dash thy foot against a stone."
"just as the Son of man came not to be ministered unto, but to minister, and to give his life as a ransom for many."
"just as the Son of man came not to be ministered unto, but to minister, and to give his life as a ransom for many."
"When the strong man fully aroused keeps guard over his homestead, his property is undisturbed;
"When the strong man fully aroused keeps guard over his homestead, his property is undisturbed;
"He has made of one blood every nation of men to dwell on all the face of the earth, having determined their appointed seasons and the bounds of their habitation,
"He has made of one blood every nation of men to dwell on all the face of the earth, having determined their appointed seasons and the bounds of their habitation,
Thus, then, sin came into the world through one man, and through sin came death and so death spread to all men, because all had sinned.
Thus, then, sin came into the world through one man, and through sin came death and so death spread to all men, because all had sinned. For prior to the Law, sin actually existed in the world, but sin was not set down to man's account when there was no law.
For prior to the Law, sin actually existed in the world, but sin was not set down to man's account when there was no law. Nevertheless, from Adam to Moses death reigned as king, even over those who had not sinned after the likeness of Adam's transgression. Now Adam is a type of Him who was to come.
Nevertheless, from Adam to Moses death reigned as king, even over those who had not sinned after the likeness of Adam's transgression. Now Adam is a type of Him who was to come. But the free gift is not like the transgression; for if through the transgression of that one man the rest on men died, much more did the grace of God and the gift given in his grace in the one Man, Jesus Christ, overflow unto the rest of men.
But the free gift is not like the transgression; for if through the transgression of that one man the rest on men died, much more did the grace of God and the gift given in his grace in the one Man, Jesus Christ, overflow unto the rest of men. And it is not with the free gift as it was through the one that sinned; for the judgment came from one transgression unto condemnation; but the free gift came from many transgressions unto acquittal.
And it is not with the free gift as it was through the one that sinned; for the judgment came from one transgression unto condemnation; but the free gift came from many transgressions unto acquittal. For if through the transgression of the one, death reigned as king through the one, much more shall those who receive the overflowing grace and gift of righteousness reign as kings in life through One, through Jesus Christ.
For if through the transgression of the one, death reigned as king through the one, much more shall those who receive the overflowing grace and gift of righteousness reign as kings in life through One, through Jesus Christ. It follows then, as through the transgression of one man came condemnation unto all men, even so through the act of righteousness of One came acquittal and life to all men.
It follows then, as through the transgression of one man came condemnation unto all men, even so through the act of righteousness of One came acquittal and life to all men. For just as through the disobedience of one man the rest were made sinners; even so by the obedience of One shall all the rest be made righteous.
For just as through the disobedience of one man the rest were made sinners; even so by the obedience of One shall all the rest be made righteous. Now law was brought in so that transgression might abound; but where sin abounded, grace super-abounded;
Now law was brought in so that transgression might abound; but where sin abounded, grace super-abounded; in order that as sin has ruled as king in death, so also grace might rule as king in righteousness which issues in eternal life, through Jesus Christ our Lord,??urs!
in order that as sin has ruled as king in death, so also grace might rule as king in righteousness which issues in eternal life, through Jesus Christ our Lord,??urs!
A man, indeed, ought not to have his head veiled, for he is an image and glory of God; but woman is a glory of man.
A man, indeed, ought not to have his head veiled, for he is an image and glory of God; but woman is a glory of man.
The body sown is animal The body is raised is spiritual. If there is an animal body, there is also a spiritual body.
The body sown is animal The body is raised is spiritual. If there is an animal body, there is also a spiritual body. Thus it is written. The first man, Adam, became a living being, the last Adam, a life-giving Spirit.
Thus it is written. The first man, Adam, became a living being, the last Adam, a life-giving Spirit.
Christ has redeemed us from the curse of the Law by becoming a curse for us (for it is written, Cursed is every one who is hanged upon a tree),
Christ has redeemed us from the curse of the Law by becoming a curse for us (for it is written, Cursed is every one who is hanged upon a tree),
In him there is neither Jew nor Greek, there is neither slave nor free, there is no male and female; for you are all one in Christ Jesus.
In him there is neither Jew nor Greek, there is neither slave nor free, there is no male and female; for you are all one in Christ Jesus.
Husbands, love your wives, just as Christ loved the church and gave himself for her,
Husbands, love your wives, just as Christ loved the church and gave himself for her, in order that after cleansing her in the bath of baptism, he might sanctify her by his word,
in order that after cleansing her in the bath of baptism, he might sanctify her by his word, so as to present her to himself, the church glorified, without spot or wrinkle or any such blemish; but on the contrary holy and faultless.
so as to present her to himself, the church glorified, without spot or wrinkle or any such blemish; but on the contrary holy and faultless. That is how husbands ought to love their wives, as they love their own bodies. He who loves his wife loves himself.
That is how husbands ought to love their wives, as they love their own bodies. He who loves his wife loves himself. For no man ever yet hated his own flesh, but nourishes and cherishes it as Christ does the church;
For no man ever yet hated his own flesh, but nourishes and cherishes it as Christ does the church; for we are members of his body.
for we are members of his body. For this cause shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall be one flesh.
For this cause shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall be one flesh. There is a deep mystery here?? am speaking of Christ and his church.
There is a deep mystery here?? am speaking of Christ and his church.
He is a visible image of the invisible God, the firstborn of all creation;
He is a visible image of the invisible God, the firstborn of all creation;
He is a visible image of the invisible God, the firstborn of all creation;
He is a visible image of the invisible God, the firstborn of all creation;
and put on that new self which is continually made over according to the likeness of its Creator, into full understanding.
and put on that new self which is continually made over according to the likeness of its Creator, into full understanding.
May the God of peace consecrate you wholly; and may your spirit and soul and body be kept altogether faultless until the coming of our Lord Jesus Christ.
May the God of peace consecrate you wholly; and may your spirit and soul and body be kept altogether faultless until the coming of our Lord Jesus Christ.
He being an emanation of God's glory and stamp of his substance, and upholding the universe by the utterances of his power, after by himself making purification of our sins, has taken his seat on the right hand of the Majesty on High.
He being an emanation of God's glory and stamp of his substance, and upholding the universe by the utterances of his power, after by himself making purification of our sins, has taken his seat on the right hand of the Majesty on High.
In the days of his flesh, with better cries and weeping Jesus offered up prayers and supplications to Him who was able to save him out of death; and he was heard because of his devout submission.
In the days of his flesh, with better cries and weeping Jesus offered up prayers and supplications to Him who was able to save him out of death; and he was heard because of his devout submission.
looking unto Jesus, the pioneer and perfecter of our faith, who for the joy that was set before him endured a cross, despising shame, and has now taken his seat at the right hand of the throne of God.
looking unto Jesus, the pioneer and perfecter of our faith, who for the joy that was set before him endured a cross, despising shame, and has now taken his seat at the right hand of the throne of God.
With it we continually bless our Lord and Father, and with it we are accustomed to curse men made in the image of God.
With it we continually bless our Lord and Father, and with it we are accustomed to curse men made in the image of God.
With it we continually bless our Lord and Father, and with it we are accustomed to curse men made in the image of God.
With it we continually bless our Lord and Father, and with it we are accustomed to curse men made in the image of God.
For all that is in the world, the lust of the flesh, and the lust of the eyes, and the proud glory of life, is not from the Father, but from the world;
For all that is in the world, the lust of the flesh, and the lust of the eyes, and the proud glory of life, is not from the Father, but from the world;
He who has an ear, let him listen to what the Spirit is saying to the churches. To him that overcomes, to him will I give to eat from the tree of life which is in the garden of God.
He who has an ear, let him listen to what the Spirit is saying to the churches. To him that overcomes, to him will I give to eat from the tree of life which is in the garden of God.
And the seventh angel blew his trumpet; and there followed great voices in heaven, and they said, "THE KINGDOMS OF THIS WORLD ARE BECOME THE KINGDOM OF OUR LORD AND OF HIS CHRIST, AND HE WILL REIGN FOREVER AND EVER."
And the seventh angel blew his trumpet; and there followed great voices in heaven, and they said, "THE KINGDOMS OF THIS WORLD ARE BECOME THE KINGDOM OF OUR LORD AND OF HIS CHRIST, AND HE WILL REIGN FOREVER AND EVER." Then the four and twenty Elders who are seated before God on their thrones, fell upon their faces and worshiped God,
Then the four and twenty Elders who are seated before God on their thrones, fell upon their faces and worshiped God, saying. "We give thee thanks, O Lord God, The Almighty, who art and who wast; For thou hast taken thy great power, And begun to reign.
saying. "We give thee thanks, O Lord God, The Almighty, who art and who wast; For thou hast taken thy great power, And begun to reign.
Then the temple of God in heaven was opened, and the ark of his covenant was seen inside his sanctuary; and there followed lightnings and voices and thunders, and an earthquake, and great hail.
Then the temple of God in heaven was opened, and the ark of his covenant was seen inside his sanctuary; and there followed lightnings and voices and thunders, and an earthquake, and great hail.
In the middle of the broad street of the City. On each side of the river was a Tree of Life, Bearing twelve kinds of fruit, Each month yielding its own fruit. And the leaves of the tree Were for the healing of the nations.
In the middle of the broad street of the City. On each side of the river was a Tree of Life, Bearing twelve kinds of fruit, Each month yielding its own fruit. And the leaves of the tree Were for the healing of the nations.
"Blessed are they who wash their robes, so that they may have right to the Tree of Life, and may enter in by the gates into the City.
"Blessed are they who wash their robes, so that they may have right to the Tree of Life, and may enter in by the gates into the City.