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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said to him, "If you are God's son, throw yourself down; for it is written, He will give his angels charge of you; they will bear you on their hands, lest you strike your foot against a stone."
said to him, "If you are God's son, throw yourself down; for it is written, He will give his angels charge of you; they will bear you on their hands, lest you strike your foot against a stone."
just as the Son of man has not come to be served but to serve, and to give his life as a ransom for many."
just as the Son of man has not come to be served but to serve, and to give his life as a ransom for many."
When the strong man in armour guards his homestead, his property is undisturbed;
When the strong man in armour guards his homestead, his property is undisturbed;
All nations he has created from a common origin, to dwell all over the earth, fixing their allotted periods and the boundaries of their abodes,
All nations he has created from a common origin, to dwell all over the earth, fixing their allotted periods and the boundaries of their abodes,
Thus, then, sin came into the world by one man, and death came in by sin; and so death spread to all men, inasmuch as all men sinned.
Thus, then, sin came into the world by one man, and death came in by sin; and so death spread to all men, inasmuch as all men sinned. Sin was indeed in the world before the Law, but sin is never counted in the absence of law.
Sin was indeed in the world before the Law, but sin is never counted in the absence of law. Nevertheless, from Adam to Moses death reigned even over those whose sins were not like Adam's transgression. Adam prefigured Him who was to come,
Nevertheless, from Adam to Moses death reigned even over those whose sins were not like Adam's transgression. Adam prefigured Him who was to come, but the gift is very different from the trespass. For while the rest of men died by the trespass of one man, the grace of God and the free gift which comes by the grace of the one man Jesus Christ overflowed far more richly upon the rest of men.
but the gift is very different from the trespass. For while the rest of men died by the trespass of one man, the grace of God and the free gift which comes by the grace of the one man Jesus Christ overflowed far more richly upon the rest of men. Nor is the free gift like the effect of the one man's sin; for while the sentence ensuing on a single sin resulted in doom, the free gift ensuing on many trespasses issues in acquittal.
Nor is the free gift like the effect of the one man's sin; for while the sentence ensuing on a single sin resulted in doom, the free gift ensuing on many trespasses issues in acquittal. For if the trespass of one man allowed death to reign through that one man, much more shall those who receive the overflowing grace and free gift of righteousness reign in life through One, through Jesus Christ.
For if the trespass of one man allowed death to reign through that one man, much more shall those who receive the overflowing grace and free gift of righteousness reign in life through One, through Jesus Christ. Well then, as one man's trespass issued in doom for all, so one man's act of redress issues in acquittal and life for all.
Well then, as one man's trespass issued in doom for all, so one man's act of redress issues in acquittal and life for all. Just as one man's disobedience made all the rest sinners, so one man's obedience will make all the rest righteous.
Just as one man's disobedience made all the rest sinners, so one man's obedience will make all the rest righteous. Law slipped in to aggravate the trespass; sin increased, but grace surpassed it far,
Law slipped in to aggravate the trespass; sin increased, but grace surpassed it far, so that, while sin had reigned the reign of death, grace might also reign with a righteousness that ends in life eternal through Jesus Christ our Lord.
so that, while sin had reigned the reign of death, grace might also reign with a righteousness that ends in life eternal through Jesus Christ our Lord.
Man does not require to have a veil on his head, for he represents the likeness and supremacy of God; but woman represents the supremacy of man.
Man does not require to have a veil on his head, for he represents the likeness and supremacy of God; but woman represents the supremacy of man.
sown an animate body, it rises a spiritual body. As there is an animate body, so there is a spiritual body.
sown an animate body, it rises a spiritual body. As there is an animate body, so there is a spiritual body. Thus it is written, 'The first man, Adam, became an animate being, the last Adam a life-giving Spirit';
Thus it is written, 'The first man, Adam, became an animate being, the last Adam a life-giving Spirit';
Christ ransomed us from the curse of the Law by becoming accursed for us (for it is written, Cursed is everyone who hangs on a gibbet),
Christ ransomed us from the curse of the Law by becoming accursed for us (for it is written, Cursed is everyone who hangs on a gibbet),
There is no room for Jew or Greek, there is no room for slave or freeman, there is no room for male and female; you are all one in Christ Jesus.
There is no room for Jew or Greek, there is no room for slave or freeman, there is no room for male and female; you are all one in Christ Jesus.
Husbands, love your wives, just as Christ loved the church and gave himself up for her
Husbands, love your wives, just as Christ loved the church and gave himself up for her to consecrate her by cleansing her in the bath of baptism as she utters her confession,
to consecrate her by cleansing her in the bath of baptism as she utters her confession, in order to have the church as his very own, standing before him in all her glory, with never a spot or wrinkle or any such flaw, but consecrated and unblemished.
in order to have the church as his very own, standing before him in all her glory, with never a spot or wrinkle or any such flaw, but consecrated and unblemished. So ought husbands to love their wives ??to love them as their own bodies (he who loves his wife loves himself).
So ought husbands to love their wives ??to love them as their own bodies (he who loves his wife loves himself). For no one ever hates his flesh; no, he nourishes and cherishes it (just as Christ does the church
For no one ever hates his flesh; no, he nourishes and cherishes it (just as Christ does the church for we are members of his Body).
for we are members of his Body). Therefore shall a man leave father and mother and cleave to his wife, and the pair shall be one flesh.
Therefore shall a man leave father and mother and cleave to his wife, and the pair shall be one flesh. This is a profound symbol, I mean as regards Christ and the church.
This is a profound symbol, I mean as regards Christ and the church.
He is the likeness of the unseen God, born first before all the creation ??16 for it was by him that all things were created both in heaven and on earth, both the seen and the unseen, including Thrones, angelic Lords, celestial Powers and Rulers; all things have been created by him and for him;
He is the likeness of the unseen God, born first before all the creation ??16 for it was by him that all things were created both in heaven and on earth, both the seen and the unseen, including Thrones, angelic Lords, celestial Powers and Rulers; all things have been created by him and for him;
He is the likeness of the unseen God, born first before all the creation ??16 for it was by him that all things were created both in heaven and on earth, both the seen and the unseen, including Thrones, angelic Lords, celestial Powers and Rulers; all things have been created by him and for him;
He is the likeness of the unseen God, born first before all the creation ??16 for it was by him that all things were created both in heaven and on earth, both the seen and the unseen, including Thrones, angelic Lords, celestial Powers and Rulers; all things have been created by him and for him;
and put on the new nature which is renewed in the likeness of its Creator for the knowledge of him.
and put on the new nature which is renewed in the likeness of its Creator for the knowledge of him.
May the God of peace consecrate you through and through! Spirit, soul, and body, may you be kept without break or blame till the arrival of our Lord Jesus Christ!
May the God of peace consecrate you through and through! Spirit, soul, and body, may you be kept without break or blame till the arrival of our Lord Jesus Christ!
He, reflecting God's bright glory and stamped with God's own character, sustains the universe with his word of power; when he had secured our purification from sins, he sat down at the right hand of the Majesty on high;
He, reflecting God's bright glory and stamped with God's own character, sustains the universe with his word of power; when he had secured our purification from sins, he sat down at the right hand of the Majesty on high;
In the days of his flesh, with bitter cries and tears, he offered prayers and supplications to Him who was able to save him from death; and he was heard, because of his godly fear.
In the days of his flesh, with bitter cries and tears, he offered prayers and supplications to Him who was able to save him from death; and he was heard, because of his godly fear.
our eyes fixed upon Jesus as the pioneer and the perfection of faith ??upon Jesus who, in order to reach his own appointed joy, steadily endured the cross, thinking nothing of its shame, and is now seated at the right hand of the throne of God.
our eyes fixed upon Jesus as the pioneer and the perfection of faith ??upon Jesus who, in order to reach his own appointed joy, steadily endured the cross, thinking nothing of its shame, and is now seated at the right hand of the throne of God.
With the tongue we bless the Lord and Father, and with the tongue we curse men made in God's likeness;
With the tongue we bless the Lord and Father, and with the tongue we curse men made in God's likeness;
With the tongue we bless the Lord and Father, and with the tongue we curse men made in God's likeness;
With the tongue we bless the Lord and Father, and with the tongue we curse men made in God's likeness;
For all that is in the world, the desire of the flesh and the desire of the eyes and the proud glory of life, belongs not to the Father but to the world;
For all that is in the world, the desire of the flesh and the desire of the eyes and the proud glory of life, belongs not to the Father but to the world;
Let anyone who has an ear listen to what the Spirit says to the churches: 'The conqueror I will allow to eat from the tree of Life which is within the paradise of God.'
Let anyone who has an ear listen to what the Spirit says to the churches: 'The conqueror I will allow to eat from the tree of Life which is within the paradise of God.'
Then the seventh angel blew; and loud voices followed in heaven, crying, "The rule of the world has passed to our Lord and his Christ, and he shall reign for ever and ever."
Then the seventh angel blew; and loud voices followed in heaven, crying, "The rule of the world has passed to our Lord and his Christ, and he shall reign for ever and ever." Then the four and twenty Presbyters who are seated on their thrones before God, fell on their faces and worshipped God,
Then the four and twenty Presbyters who are seated on their thrones before God, fell on their faces and worshipped God, saying, "We thank thee, Lord God almighty, who art and wast, that thou hast assumed thy great power and begun to reign;
saying, "We thank thee, Lord God almighty, who art and wast, that thou hast assumed thy great power and begun to reign;
Then the temple of God in heaven was thrown open, and the ark of his covenant was seen inside his temple; there were flashes of lightning, loud blasts, peals of thunder, an earthquake, and a hailstorm.
Then the temple of God in heaven was thrown open, and the ark of his covenant was seen inside his temple; there were flashes of lightning, loud blasts, peals of thunder, an earthquake, and a hailstorm.
through the streets of the City; on both sides of the river grew the tree of Life, bearing twelve kinds of fruit, each month having its own fruit; and the leaves served to heal the nations.
through the streets of the City; on both sides of the river grew the tree of Life, bearing twelve kinds of fruit, each month having its own fruit; and the leaves served to heal the nations.
Blessed are those who wash their robes, that theirs may be the right to the tree of Life, the right to enter the gates of the City!
Blessed are those who wash their robes, that theirs may be the right to the tree of Life, the right to enter the gates of the City!