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 saith to him, If thou art the Son of God, cast thyself down; for it is written, "He will give his angels charge concerning thee; and in their hands they will bear thee up, that thou mayst not dash thy foot against a stone."
and saith to him, If thou art the Son of God, cast thyself down; for it is written, "He will give his angels charge concerning thee; and in their hands they will bear thee up, that thou mayst not dash thy foot against a stone."
even as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
even as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
When a strong man armed guardeth his palace, his goods are in peace;
When a strong man armed guardeth his palace, his goods are in peace;
And he made of one blood every nation of men to dwell on all the face of the earth, having fixed appointed times, and the bounds of their habitation;
And he made of one blood every nation of men to dwell on all the face of the earth, having fixed appointed times, and the bounds of their habitation;
So then as through one man sin entered into the world, and through sin death, and thus [death] came through unto all men, because all sinned
So then as through one man sin entered into the world, and through sin death, and thus [death] came through unto all men, because all sinned (for all the time before the Law sin was in the world; but sin is not set to ones account when there is no law.
(for all the time before the Law sin was in the world; but sin is not set to ones account when there is no law. Yet death reigned from Adam to Moses, even over those who had not sinned in the manner in which Adam transgressed; who is a type of him who was to come.
Yet death reigned from Adam to Moses, even over those who had not sinned in the manner in which Adam transgressed; who is a type of him who was to come. But the free gift was not as the transgression. For if through the offence of the one the many died, much more hath the grace of God, and the gift which is by the grace of the one man Jesus Christ, abounded to the many.
But the free gift was not as the transgression. For if through the offence of the one the many died, much more hath the grace of God, and the gift which is by the grace of the one man Jesus Christ, abounded to the many. And the free gift is not like what happened through one man who sinned. For sentence of condemnation followed one offence; but the free gift is a justification after many offences.
And the free gift is not like what happened through one man who sinned. For sentence of condemnation followed one offence; but the free gift is a justification after many offences. For if by one trespass death reigned through the one man, much more will they who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.)
For if by one trespass death reigned through the one man, much more will they who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.) As then through one trespass all men have come under condemnation, so through one act of righteousness all obtain the gift of righteousness unto life.
As then through one trespass all men have come under condemnation, so through one act of righteousness all obtain the gift of righteousness unto life. For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous.
For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous. Moreover the law came in in addition, that the trespass might abound; but where sin abounded, grace abounded much more;
Moreover the law came in in addition, that the trespass might abound; but where sin abounded, grace abounded much more; that as sin reigned in death, so grace might reign through righteousness to everlasting life, through Jesus Christ our Lord.
that as sin reigned in death, so grace might reign through righteousness to everlasting life, through Jesus Christ our Lord.
For a man indeed ought not to cover his head, since he is the image and glory of God; but the woman is the glory of the man;
For a man indeed ought not to cover his head, since he is the image and glory of God; but the woman is the glory of the man;
it is sown an animal body, it is raised a spiritual body. If there is an animal body, there is also a spiritual body.
it is sown an animal body, it is raised a spiritual body. If there is an animal body, there is also a spiritual body. Thus is it also written: "The first man Adam became a living soul;" the last Adam a lifegiving spirit.
Thus is it also written: "The first man Adam became a living soul;" the last Adam a lifegiving spirit.
Christ redeemed us from the curse of the Law, having become a curse for us; for it is written, "Cursed is every one that is hanged on a beam of wood,"
Christ redeemed us from the curse of the Law, having become a curse for us; for it is written, "Cursed is every one that is hanged on a beam of wood,"
There is neither Jew nor Greek, there is neither bond nor free, there is no male and female; for ye are all one in Christ Jesus;
There is neither Jew nor Greek, there is neither bond nor free, there is no male and female; for ye are all one in Christ Jesus;
Husbands, love your wives, as Christ also loved the church, and gave himself up for it,
Husbands, love your wives, as Christ also loved the church, and gave himself up for it, that he might sanctify it, having cleansed it by the bath of the water in the word;
that he might sanctify it, having cleansed it by the bath of the water in the word; that he himself might present to himself the church, glorious, having no spot or wrinkle, or any such thing, but that it should be holy and without blemish.
that he himself might present to himself the church, glorious, having no spot or wrinkle, or any such thing, but that it should be holy and without blemish. In like manner husbands ought to love their own wives as their own bodies. He that loveth his own wife loveth himself;
In like manner husbands ought to love their own wives as their own bodies. He that loveth his own wife loveth himself; for no one ever yet hated his own flesh, but nourisheth and cherisheth it, even as Christ doth the church;
for no one ever yet hated his own flesh, but nourisheth and cherisheth it, even as Christ doth the church; 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 cleave to his wife, and they two shall be one flesh."
"For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh." This mystery is a great one; but I am speaking of Christ and of the church.
This mystery is a great one; but I am speaking of Christ and of the church.
who is the image of the invisible God, the firstborn of the whole creation;
who is the image of the invisible God, the firstborn of the whole creation;
who is the image of the invisible God, the firstborn of the whole creation;
who is the image of the invisible God, the firstborn of the whole creation;
and have put on the new man, who is renewed unto knowledge after the image of him that created him;
and have put on the new man, who is renewed unto knowledge after the image of him that created him;
And may the God of peace himself sanctify you wholly; and may your spirit, and soul, and body, be preserved whole, without blame at the coming of our Lord Jesus Christ.
And may the God of peace himself sanctify you wholly; and may your spirit, and soul, and body, be preserved whole, without blame at the coming of our Lord Jesus Christ.
who being a brightness from his glory and an image of his being, and upholding all things by the word of his power, when he had by himself accomplished a cleansing of sins, sat down on the right hand of the Majesty on high;
who being a brightness from his glory and an image of his being, and upholding all things by the word of his power, when he had by himself accomplished a cleansing of sins, sat down on the right hand of the Majesty on high;
Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, to him that was able to save him from death, and was heard by reason of his godly reverence,
Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, to him that was able to save him from death, and was heard by reason of his godly reverence,
looking to the author and perfecter of the faith, Jesus, who for the joy that was set before him endured the cross, despising the shame, and hath sat down at the right hand of the throne of God.
looking to the author and perfecter of the faith, Jesus, who for the joy that was set before him endured the cross, despising the shame, and hath sat down at the right hand of the throne of God.
Therewith bless we the Lord and Father, and therewith curse we men, who have been made after the likeness of God;
Therewith bless we the Lord and Father, and therewith curse we men, who have been made after the likeness of God;
Therewith bless we the Lord and Father, and therewith curse we men, who have been made after the likeness of God;
Therewith bless we the Lord and Father, and therewith curse we men, who have been made after the likeness of God;
because all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
because all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.
He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh I will 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 I will give to eat of the tree of life, which is in the paradise of my God.
And the seventh angel sounded, and there followed loud voices in heaven, saying, The kingdom of the world is become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.
And the seventh angel sounded, and there followed loud voices in heaven, saying, The kingdom of the world is become the kingdom of our Lord and of his Christ, and he will reign for ever and ever. And the twentyfour elders, who sat before God on their thrones, fell upon their faces, and worshipped God,
And the twentyfour elders, who sat before God on their thrones, fell upon their faces, and worshipped God, saying, We give thanks to thee, O Lord God Almighty, who art and who wast, because thou hast taken thy great power, and hast reigned.
saying, We give thanks to thee, O Lord God Almighty, who art and who wast, because thou hast taken thy great power, and hast reigned.
And the temple of God was opened in heaven, and the ark of his covenant was seen in his temple; and there were lightnings, and voices, and thunders, and an earthquake, and a great hailstorm.
And the temple of God was opened in heaven, and the ark of his covenant was seen in his temple; and there were lightnings, and voices, and thunders, and an earthquake, and a great hailstorm.
Between the street of the city and the river, on one side and on the other, is the tree of life, hearing twelve kinds of fruit, and yielding its fruit every month; and the leaves of the tree are for the healing of the nations.
Between the street of the city and the river, on one side and on the other, is the tree of life, hearing twelve kinds of fruit, and yielding its fruit every month; and the leaves of the tree are for the healing of the nations.
Blessed are they that wash their robes, that they may have a right to the tree of life, and may enter by the gates into the city.
Blessed are they that wash their robes, that they may have a right to the tree of life, and may enter by the gates into the city.