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, cast yourself down; for it is written, He shall give his angels charge concerning you, and they shall take you up on their hands, lest at any time you dash your foot against a stone.
and said to him, If you are the Son of God, cast yourself down; for it is written, He shall give his angels charge concerning you, and they shall take you up on their hands, lest at any time you dash your foot against a stone.
as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
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 keeps his court, his goods are in peace;
When a strong man armed keeps his court, his goods are in peace;
and he made of one blood every nation of men to live on all the face of the earth, determining their appointed times and the bounds of their habitation,
and he made of one blood every nation of men to live on all the face of the earth, determining their appointed times and the bounds of their habitation,
Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law
Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law
but death reigned from Adam till Moses even over those that sinned not after the similitude Adam's transgression, who is a type of him that was to come;
but death reigned from Adam till Moses even over those that sinned not after the similitude Adam's transgression, who is a type of him that was to come; but not as the fall so also is the gift; for if by the fall of one the many died, much more the grace of God and the gift by grace which is of the one man Jesus Christ, abounded to the many;
but not as the fall so also is the gift; for if by the fall of one the many died, much more the grace of God and the gift by grace which is of the one man Jesus Christ, abounded to the many; and not as through one that sinned is the gift; for the judgment was by one to condemnation, but the gift was from many sins to a righteous ordinance;
and not as through one that sinned is the gift; for the judgment was by one to condemnation, but the gift was from many sins to a righteous ordinance; for if by one fall death reigned through the one, much more those who receive the abundance of the grace and of the gift of righteousness shall reign in life through the one, Jesus Christ;??18 therefore, as through the fall of one [judgment came] on all men to condemnation, so also through the righteous ordinance of one [the gift comes] on all men to justification of life;
for if by one fall death reigned through the one, much more those who receive the abundance of the grace and of the gift of righteousness shall reign in life through the one, Jesus Christ;??18 therefore, as through the fall of one [judgment came] on all men to condemnation, so also through the righteous ordinance of one [the gift comes] on all men to justification of life;
for as through the disobedience of the one man the many were constituted sinners, so also through the obedience of the one shall the many be constituted righteous.
for as through the disobedience of the one man the many were constituted sinners, so also through the obedience of the one shall the many be constituted righteous. For the law supervened that the fall might abound; but where the sin abounded the grace was superabundant,
For the law supervened that the fall might abound; but where the sin abounded the grace was superabundant, that as sin reigned in death, so the grace shall reign through righteousness in life eternal through Jesus Christ our Lord.
that as sin reigned in death, so the grace shall reign through righteousness in life eternal through Jesus Christ our Lord.
For a man ought not to cover his head, being an image and glory of God; but the woman is a glory of man.
For a man ought not to cover his head, being an image and glory of God; but the woman is a glory of man.
it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. And thus it is written; The first man Adam became a living soul; the last Adam is a life-giving spirit.
And thus it is written; The first man Adam became a living soul; the last Adam is a life-giving 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 hangs on a tree,
Christ redeemed us from the curse of the law, having become a curse for us, for it is written, Cursed is every one that hangs on a tree,
There is neither Jew nor Greek, there is neither servant nor freeman, there is neither male nor female; for you are all one in Christ Jesus.
There is neither Jew nor Greek, there is neither servant nor freeman, there is neither male nor female; for you are all one in Christ Jesus.
Husbands, love your wives as Christ also loved the church and gave himself for it,
Husbands, love your wives as Christ also loved the church and gave himself for it, that he might sanctify it, purifying it with the washing of water with the word,
that he might sanctify it, purifying it with the washing of water with the word, that he might present the church to himself glorious, not having a spot or wrinkle or any thing of the kind, but that it should be holy and blameless.
that he might present the church to himself glorious, not having a spot or wrinkle or any thing of the kind, but that it should be holy and blameless. Husbands ought to love their wives as their own bodies. He that loves his wife loves himself;
Husbands ought to love their wives as their own bodies. He that loves his wife loves himself; for no one ever hated his own flesh, but nourishes and cherishes it, as Christ also the church;
for no one ever hated his own flesh, but nourishes and cherishes it, as Christ also the church; for we are members of his body.
for we are members of his body. For this cause a man shall leave his father and mother and be joined to his wife, and they two shall be one flesh.
For this cause a man shall leave his father and mother and be joined to his wife, and they two shall be one flesh. This is a great mystery; but I speak of Christ and the church.
This is a great mystery; but I speak of Christ and the church.
who is the likeness of the invisible God, the first-born of all creation,
who is the likeness of the invisible God, the first-born of all creation,
who is the likeness of the invisible God, the first-born of all creation,
who is the likeness of the invisible God, the first-born of all creation,
and put on the new man, renewed in knowledge in the likeness of him that created him,
and put on the new man, renewed in knowledge in the likeness of him that created him,
And may the God of peace himself purify you wholly, and your whole spirit, and soul, and body, be preserved blameless at the coming of our Lord Jesus Christ.
And may the God of peace himself purify you wholly, and your whole spirit, and soul, and body, be preserved blameless at the coming of our Lord Jesus Christ.
who being the brightness of his glory and the express image of his substance, and sustaining all things by the word of his power, having made a purification of sins, sat down on the right hand of the majesty on high,
who being the brightness of his glory and the express image of his substance, and sustaining all things by the word of his power, having made a purification of sins, sat down on the right hand of the majesty on high,
Who in the days of his flesh having offered both prayers and supplications to him that was able to save him from death, with loud cries and tears, [and being heard and delivered] from fear,??8 although he was a Son, learned obedience from what he suffered,
Who in the days of his flesh having offered both prayers and supplications to him that was able to save him from death, with loud cries and tears, [and being heard and delivered] from fear,??8 although he was a Son, learned obedience from what he suffered,
looking to the chief guide and perfecter of the faith, Jesus, who for the joy set before him despised the shame and endured the cross, and sat down on the right hand of God.
looking to the chief guide and perfecter of the faith, Jesus, who for the joy set before him despised the shame and endured the cross, and sat down on the right hand of God.
With it bless we the Lord and Father, and with it curse we men made in the likeness of God.
With it bless we the Lord and Father, and with it curse we men made in the likeness of God.
With it bless we the Lord and Father, and with it curse we men made in the likeness of God.
With it bless we the Lord and Father, and with it curse we men made in the likeness of God.
for all that is in the world, the desire of the flesh and the desire of the eyes and the pride of life, is not of the Father, but is of the world.
for all that is in the world, the desire of the flesh and the desire of the eyes and the pride of life, is not of the Father, but is of the world.
Let him that has an ear hear what the Spirit says to the churches; To him that conquers will I give to eat of the tree of life, which is in the paradise of my God.
Let him that has an ear hear what the Spirit says to the churches; To him that conquers will I give to eat of the tree of life, which is in the paradise of my God.
AND the seventh angel sounded; and there were loud voices in heaven, saying, the kingdom of the world has become our Lord's and his Christ's, and he shall reign forever and ever.
AND the seventh angel sounded; and there were loud voices in heaven, saying, the kingdom of the world has become our Lord's and his Christ's, and he shall reign forever and ever. And the twenty-four elders who sit before God on their thrones fell on their faces, and worshipped God,
And the twenty-four elders who sit before God on their thrones fell on their faces, and worshipped God, saying, We thank thee, Lord God Almighty, the Is and the Was, that thou didst take thy great power and reign,
saying, We thank thee, Lord God Almighty, the Is and the Was, that thou didst take thy great power and reign,
And the temple of God was opened in heaven, and the ark of his covenant appeared in his temple, and there were lightnings and voices and thunders and great hail.
And the temple of God was opened in heaven, and the ark of his covenant appeared in his temple, and there were lightnings and voices and thunders and great hail.
In the midst of its broad plain and along the river on each side was the tree of life, bearing twelve fruits, and yielding monthly each of its fruits, and the leaves of the tree are for the healing of the nations.
In the midst of its broad plain and along the river on each side was the tree of life, bearing twelve fruits, and yielding monthly each of its fruits, and the leaves of the tree are for the healing of the nations.
Blessed are they that keep his commandments, that they may have a right to the tree of life, and enter by the gates into the city.
Blessed are they that keep his commandments, that they may have a right to the tree of life, and enter by the gates into the city.