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 heaven and earth.
In the beginning God created heaven and earth. The Earth was void and empty and darkness was upon the deep, and the spirit of God moved upon the water.
The Earth was void and empty and darkness was upon the deep, and the spirit of God moved upon the water.
And God said, "Let us make man in our similitude and after our likeness: that he may have rule over the fish of the sea, and over the fowls of the air, and over cattle, and over all the earth, and over all worms that creep on the earth."
And God said, "Let us make man in our similitude and after our likeness: that he may have rule over the fish of the sea, and over the fowls of the air, and over cattle, and over all the earth, and over all worms that creep on the earth." And God created man after his likeness, after the likeness of God created he him; male and female created he them.
And God created man after his likeness, after the likeness of God created he him; male and female created he them.
And God created man after his likeness, after the likeness of God created he him; male and female created he them.
And God created man after his likeness, after the likeness of God created he him; male and female created he them.
These are the generations of heaven and earth when they were created, in the time when the LORD God created heaven and earth
These are the generations of heaven and earth when they were created, in the time when the LORD God created heaven and earth
And the LORD God took Adam and put him in the garden of Eden, to dress it and to keep it.
And the LORD God took Adam and put him in the garden of Eden, to dress it and to keep it. And the LORD God commanded Adam, saying, "Of all the trees of the garden see thou eat:
And the LORD God commanded Adam, saying, "Of all the trees of the garden see thou eat: But of the tree of knowledge of good and bad see that thou eat not: For even the same day thou eatest of it, thou shalt surely die.
But of the tree of knowledge of good and bad see that thou eat not: For even the same day thou eatest of it, thou shalt surely die.
Then said Adam, "This is once bone of my bones, and flesh of my flesh. This shall be called woman: because she was taken of the man."
Then said Adam, "This is once bone of my bones, and flesh of my flesh. This shall be called woman: because she was taken of the man."
And the woman saw that it was a good tree to eat of, and lusty unto the eyes, and a pleasant tree for to make wise. And took of the fruit of it and ate, and gave unto her husband also with her, and he ate.
And the woman saw that it was a good tree to eat of, and lusty unto the eyes, and a pleasant tree for to make wise. And took of the fruit of it and ate, and gave unto her husband also with her, and he ate. And the eyes of both them were opened, that they understood how that they were naked. Then they sewed fig leaves together and made them aprons.
And the eyes of both them were opened, that they understood how that they were naked. Then they sewed fig leaves together and made them aprons. And they heard the voice of the LORD God as he walked in the garden in the cool of the day. And Adam hid himself and his wife also from the face of the LORD God, among the trees of the garden.
And they heard the voice of the LORD God as he walked in the garden in the cool of the day. And Adam hid himself and his wife also from the face of the LORD God, among the trees of the garden. And the LORD God called Adam and said unto him, "Where art thou?"
And the LORD God called Adam and said unto him, "Where art thou?" And he answered, "Thy voice I heard in the garden, but I was afraid because I was naked, and therefore hid myself."
And he answered, "Thy voice I heard in the garden, but I was afraid because I was naked, and therefore hid myself."
And Adam answered, "The woman which thou gavest to bear me company, she took me of the tree, and I ate."
And Adam answered, "The woman which thou gavest to bear me company, she took me of the tree, and I ate."
In the sweat of thy face shalt thou eat bread, until thou return unto the earth whence thou wast taken: for earth thou art, and unto earth shalt thou return."
In the sweat of thy face shalt thou eat bread, until thou return unto the earth whence thou wast taken: for earth thou art, and unto earth shalt thou return."
And the LORD God said, "Lo, Adam is become as it were one of us, in knowledge of good and evil. But now lest he stretch forth his hand and take also of the tree of life and eat and live ever -"
And the LORD God said, "Lo, Adam is become as it were one of us, in knowledge of good and evil. But now lest he stretch forth his hand and take also of the tree of life and eat and live ever -"
And he cast Adam out, and set at the entering of the garden Eden, Cherubim with a naked sword moving in and out, to keep the way to the tree of life.
And he cast Adam out, and set at the entering of the garden Eden, Cherubim with a naked sword moving in and out, to keep the way to the tree of life.
so that he which sheddeth man's blood, shall have his blood shed by man again: for God made man after his own likeness.
so that he which sheddeth man's blood, shall have his blood shed by man again: for God made man after his own likeness.
and I appeared unto Abraham, Isaac and Jacob an Almighty God: but in my name Jehovah was I not known unto them.
and I appeared unto Abraham, Isaac and Jacob an Almighty God: but in my name Jehovah was I not known unto them.
And make two cherubims of thick gold on the two ends of the mercy seat;
And make two cherubims of thick gold on the two ends of the mercy seat;
I saw among the spoil a goodly Babylonish garment, and two hundredth sicles of silver, and a tongue of gold of fifty sicles weight: and I coveted them, and I took them. And behold they lie hid in the earth in my tent and the silver thereunder."
I saw among the spoil a goodly Babylonish garment, and two hundredth sicles of silver, and a tongue of gold of fifty sicles weight: and I coveted them, and I took them. And behold they lie hid in the earth in my tent and the silver thereunder."
Then thine handmaid said, 'I pray God that the word of my lord the king may be immutable. For my lord the king is as an angel of God, in hearing of good or bad.' And therefore the LORD thy God be with thee."
Then thine handmaid said, 'I pray God that the word of my lord the king may be immutable. For my lord the king is as an angel of God, in hearing of good or bad.' And therefore the LORD thy God be with thee."
Give therefore unto thy servant an understanding heart to judge thy people, and to discern between good, and bad. For who is able to judge this, thy so weighty a people?"
Give therefore unto thy servant an understanding heart to judge thy people, and to discern between good, and bad. For who is able to judge this, thy so weighty a people?"
What is man, that thou art mindful of him? And what is the son of man that thou visitest him?
What is man, that thou art mindful of him? And what is the son of man that thou visitest him? Thou madest him lower than the angels, to crown him with glory and worship.
Thou madest him lower than the angels, to crown him with glory and worship.
My strength is dried up like a potsherd, and my tongue cleaveth to my gums, and thou shalt bring me into the dust of death.
My strength is dried up like a potsherd, and my tongue cleaveth to my gums, and thou shalt bring me into the dust of death.
As for men they are but vanity; the children of men are deceitful. Upon the weights they are altogether lighter than vanity itself.
As for men they are but vanity; the children of men are deceitful. Upon the weights they are altogether lighter than vanity itself.
And he shall be judge among the heathen and tell many nations their faults. And they shall turn their swords into mattocks and their spears into scythes. One nation shall not lift up a sword against another, neither shall they teach to war any more.
And he shall be judge among the heathen and tell many nations their faults. And they shall turn their swords into mattocks and their spears into scythes. One nation shall not lift up a sword against another, neither shall they teach to war any more.
There shall be no lion, and no ravishing beast shall come therein, nor be there, but men shall go there free and safe.
There shall be no lion, and no ravishing beast shall come therein, nor be there, but men shall go there free and safe. And the redeemed of the LORD shall convert, and come to Zion with thanksgiving. Everlasting joy shall they have, pleasure and gladness shall be among them. And as for all sorrow and heaviness, it shall vanish away.
And the redeemed of the LORD shall convert, and come to Zion with thanksgiving. Everlasting joy shall they have, pleasure and gladness shall be among them. And as for all sorrow and heaviness, it shall vanish away.
The wolf and the lamb shall feed together, and the lion shall eat hay like the bullock. But earth shall be the serpent's meat. There shall no man hurt nor slay another, in all my holy hill, sayeth the LORD.
The wolf and the lamb shall feed together, and the lion shall eat hay like the bullock. But earth shall be the serpent's meat. There shall no man hurt nor slay another, in all my holy hill, sayeth the LORD.
Moreover, I will make a covenant of peace with them, and drive all evil beasts out of the land: so that they may dwell safely in the wilderness, and sleep in the woods.
Moreover, I will make a covenant of peace with them, and drive all evil beasts out of the land: so that they may dwell safely in the wilderness, and sleep in the woods.
Then will I make a covenant with them, with the wild beasts, with the fowls of the air, and with everything that creepeth upon the earth. As for bow, sword and battle, I will destroy such out of the land, and will make them to sleep safely.
Then will I make a covenant with them, with the wild beasts, with the fowls of the air, and with everything that creepeth upon the earth. As for bow, sword and battle, I will destroy such out of the land, and will make them to sleep safely.
The abomination of Ephraim is come also into Israel. He is gone back to Baal, therefore must he die.
The abomination of Ephraim is come also into Israel. He is gone back to Baal, therefore must he die.
and said unto him, "If thou be the son of God, cast thyself down: for it is written, 'He shall give his angels charge over thee: and with their hands they shall hold thee up, that thou dash not thy foot against a stone.'"
and said unto him, "If thou be the son of God, cast thyself down: for it is written, 'He shall give his angels charge over thee: and with their hands they shall hold thee up, that thou dash not thy foot against a stone.'"
Even as the son of man came, not to be ministered unto, but to minister: and to give his life for the redemption of many."
Even as the son of man came, not to be ministered unto, but to minister: and to give his life for the redemption of many."
When a strong man, armed, watcheth his house; That he possesseth, is in peace.
When a strong man, armed, watcheth his house; That he possesseth, is in peace.
and hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath assigned before: how long time, and also the ends of their inhabitation.
and hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath assigned before: how long time, and also the ends of their inhabitation.
Wherefore, as by one man sin entered into the world, and death by the means of sin; And so death went over all men, insomuch that all men sinned.
Wherefore, as by one man sin entered into the world, and death by the means of sin; And so death went over all men, insomuch that all men sinned. For even unto the time of the law was sin in the world: but sin was not regarded, as long as there was no law:
For even unto the time of the law was sin in the world: but sin was not regarded, as long as there was no law: Nevertheless, death reigned from Adam to Moses, even over them also that sinned not, with like transgression as did Adam: which is the similitude of him that is to come.
Nevertheless, death reigned from Adam to Moses, even over them also that sinned not, with like transgression as did Adam: which is the similitude of him that is to come. But the gift is not like as the sin. For if, through the sin of one, many be dead: much more plenteous, upon many, was the grace of God and gift by grace: which grace was given by one man, Jesus Christ.
But the gift is not like as the sin. For if, through the sin of one, many be dead: much more plenteous, upon many, was the grace of God and gift by grace: which grace was given by one man, Jesus Christ. And the gift is not over one sin, as death came through one sin of one that sinned. For damnation came of one sin unto condemnation: But the gift came to justify from many sins.
And the gift is not over one sin, as death came through one sin of one that sinned. For damnation came of one sin unto condemnation: But the gift came to justify from many sins. For if by the sin of one, death reigned by the means of one, much more shall they which receive abundance of grace and of the gift of righteousness reign in life by the means of one; that is to say, Jesus Christ.
For if by the sin of one, death reigned by the means of one, much more shall they which receive abundance of grace and of the gift of righteousness reign in life by the means of one; that is to say, Jesus Christ. Likewise, then, as by the sin of one, condemnation came on all men: even so, by the justifying of one cometh the righteousness that bringeth life, upon all men.
Likewise, then, as by the sin of one, condemnation came on all men: even so, by the justifying of one cometh the righteousness that bringeth life, upon all men. For as by one man's disobedience many became sinners: so by the obedience of one shall many be made righteous.
For as by one man's disobedience many became sinners: so by the obedience of one shall many be made righteous. But the law, in the meantime, entered in that sin should increase. Neverthelater, where abundance of sin was, there was more plenteousness of grace.
But the law, in the meantime, entered in that sin should increase. Neverthelater, where abundance of sin was, there was more plenteousness of grace. That as sin had reigned unto death, even so might grace reign through righteousness unto eternal life, by the help of Jesus Christ.
That as sin had reigned unto death, even so might grace reign through righteousness unto eternal life, by the help of Jesus Christ.
A man ought not to cover his head, forasmuch as he is the image and glory of God. The woman is the glory of the man.
A man ought not to cover his head, forasmuch as he is the image and glory of God. The woman is the glory of the man.
It is sown a natural body, and riseth a spiritual body. There is a natural body and there is a spiritual body.
It is sown a natural body, and riseth a spiritual body. There is a natural body and there is a spiritual body. As it is written, "The first man Adam was made a living soul," and the last Adam was made a quickening spirit:
As it is written, "The first man Adam was made a living soul," and the last Adam was made a quickening spirit:
But Christ hath delivered us from the curse of the law, and was made accursed for us - for it is written, "Cursed is everyone that hangeth on tree" -
But Christ hath delivered us from the curse of the law, and was made accursed for us - for it is written, "Cursed is everyone that hangeth on tree" -
Now is there no Jew, neither gentile, there is neither bond nor free, there is neither man nor woman: but ye are all one thing in Christ Jesus.
Now is there no Jew, neither gentile, there is neither bond nor free, there is neither man nor woman: but ye are all one thing in Christ Jesus.
Husbands: love your wives, even as Christ loved the congregation, and gave himself for it,
Husbands: love your wives, even as Christ loved the congregation, and gave himself for it, to sanctify it, and cleansed it in the fountain of water through the word,
to sanctify it, and cleansed it in the fountain of water through the word, to make it unto himself a glorious congregation without spot, or wrinkle, or any such thing: but that it should be holy and without blame.
to make it unto himself a glorious congregation without spot, or wrinkle, or any such thing: but that it should be holy and without blame. So ought men to love their wives, as their own bodies. He that loveth his wife, loveth himself.
So ought men to love their wives, as their own bodies. He that loveth his wife, loveth himself. For no man ever yet, hated his own flesh; but nourisheth, and cherisheth it: even as the Lord doth the congregation.
For no man ever yet, hated his own flesh; but nourisheth, and cherisheth it: even as the Lord doth the congregation. For we are members of his body, of his flesh, and of his bones.
For we are members of his body, of his flesh, and of his bones. "For this cause shall a man leave father and mother, and shall continue with his wife, and two shall be made one flesh."
"For this cause shall a man leave father and mother, and shall continue with his wife, and two shall be made one flesh." This is a great secret, but I speak between Christ and the congregation.
This is a great secret, but I speak between Christ and the congregation.
which is the image of the invisible God, first begotten of all creatures:
which is the image of the invisible God, first begotten of all creatures:
which is the image of the invisible God, first begotten of all creatures:
which is the image of the invisible God, first begotten of all creatures:
and the new put on; which is renewed in knowledge, after the image of him that made him:
and the new put on; which is renewed in knowledge, after the image of him that made him:
The very God of peace sanctify you throughout. And I pray God that your whole spirit, soul, and body, be kept faultless unto the coming of our Lord Jesus Christ.
The very God of peace sanctify you throughout. And I pray God that your whole spirit, soul, and body, be kept faultless unto the coming of our Lord Jesus Christ.
Which son, being the brightness of his glory, and very image of his substance, bearing up all things with the word of his power, hath in his own person purged our sins, and is sitten on the righthand of the majesty on high,
Which son, being the brightness of his glory, and very image of his substance, bearing up all things with the word of his power, hath in his own person purged our sins, and is sitten on the righthand of the majesty on high,
Which in the days of his flesh, did offer up prayers and supplications, with strong crying and tears unto him that was able to save him from death: and was also heard, because of his godliness.
Which in the days of his flesh, did offer up prayers and supplications, with strong crying and tears unto him that was able to save him from death: and was also heard, because of his godliness.
looking unto Jesus, the author and finisher of our faith, which for the joy that was set before him, abode the cross, and despised the shame, and is set down on the righthand of the throne of God.
looking unto Jesus, the author and finisher of our faith, which for the joy that was set before him, abode the cross, and despised the shame, and is set down on the righthand of the throne of God.
Therewith bless we God the father, and therewith curse we men which are made after the similitude of God.
Therewith bless we God the father, and therewith curse we men which are made after the similitude of God.
Therewith bless we God the father, and therewith curse we men which are made after the similitude of God.
Therewith bless we God the father, and therewith curse we men which are made after the similitude of God.
For all that is in the world - as the lust of the flesh, the lust of the eyes, and the pride of goods - are not of the father: but of the world.
For all that is in the world - as the lust of the flesh, the lust of the eyes, and the pride of goods - are not of the father: but of the world.
Let him that hath ears hear, what the spirit saith unto the congregations. To him that overcometh, will I give to eat of the tree of life, which is in the midst of the paradise of God.'
Let him that hath ears hear, what the spirit saith unto the congregations. To him that overcometh, will I give to eat of the tree of life, which is in the midst of the paradise of God.'
And the seventh angel blew, and there were made great voices in heaven, saying, "The kingdoms of this world are our Lord's and his Christ's, and he shall reign for evermore."
And the seventh angel blew, and there were made great voices in heaven, saying, "The kingdoms of this world are our Lord's and his Christ's, and he shall reign for evermore." And the twenty four elders, which sit before God on their seats, fell upon their faces, and worshipped God,
And the twenty four elders, which sit before God on their seats, fell upon their faces, and worshipped God, saying, "We give thee thanks Lord God, almighty: which art and wast, and art to come, for thou hast received thy great might, and hast reigned.
saying, "We give thee thanks Lord God, almighty: which art and wast, and art to come, for thou hast received thy great might, and hast reigned.
And the temple of God was opened in heaven, and there was seen, in his temple, the ark of his testament: and there followed lightnings, and voices, and thunderings and earthquake, and much hail.
And the temple of God was opened in heaven, and there was seen, in his temple, the ark of his testament: and there followed lightnings, and voices, and thunderings and earthquake, and much hail.
In the midst of the street of it, and on either side of the river was there wood of life; which bare twelve manner of fruits, and gave fruit every month: and the leaves of the wood served to heal the people withal.
In the midst of the street of it, and on either side of the river was there wood of life; which bare twelve manner of fruits, and gave fruit every month: and the leaves of the wood served to heal the people withal.
Blessed are they that do his commandments, that their power may be in the tree of life, and may enter in through the gates into the city.
Blessed are they that do his commandments, that their power may be in the tree of life, and may enter in through the gates into the city.