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 unto Him, If thou art the Son of God, cast thyself down; for it is written, He will give his angels charge concerning thee, and they shall bear thee up as in their hands, least at any time thou shouldst dash thy foot against a stone:
and saith unto Him, If thou art the Son of God, cast thyself down; for it is written, He will give his angels charge concerning thee, and they shall bear thee up as in their hands, least at any time thou shouldst dash thy foot against a stone:
as the Son of man came not to be ministred unto, but to minister and to give his life a ransom for many.
as the Son of man came not to be ministred unto, but to minister and to give his life a ransom for many.
for when a strong man well-armed defends his palace, his substance is secure:
for when a strong man well-armed defends his palace, his substance is secure:
and hath made of one blood every nation of men to dwell upon all the face of the earth, having determined the seasons before-appointed them, and the bounds of their habitation;
and hath made of one blood every nation of men to dwell upon all the face of the earth, having determined the seasons before-appointed them, and the bounds of their habitation;
Wherefore as by one man sin entered into the world, and death by sin, so death passed upon all men, for to that all have sinned:
Wherefore as by one man sin entered into the world, and death by sin, so death passed upon all men, for to that all have sinned: for sin was in the world before the law. Now sin is not imputed where there is no law;
for sin was in the world before the law. Now sin is not imputed where there is no law; and yet death reigned from Adam to Moses, even over those who had not sinned after the likeness of Adam's transgression, who is the type of Him that was to come.
and yet death reigned from Adam to Moses, even over those who had not sinned after the likeness of Adam's transgression, who is the type of Him that was to come. But not as the offence, so also is the free gift: for if through the offence of one many died, much more hath the grace of God, and the gift bestowed by the grace of one man, Jesus Christ, abounded to many.
But not as the offence, so also is the free gift: for if through the offence of one many died, much more hath the grace of God, and the gift bestowed by the grace of one man, Jesus Christ, abounded to many. For the gift is not as the sentence was by one that sinned; for the sentence is passed from one offence to condemnation, but the free gift is of many offences to justification.
For the gift is not as the sentence was by one that sinned; for the sentence is passed from one offence to condemnation, but the free gift is of many offences to justification. For if, by the offence of one, death reigned through one, much more they who receive the abundance of grace and of the gift of righteousness, shall reign in life through one, even Jesus Christ.
For if, by the offence of one, death reigned through one, much more they who receive the abundance of grace and of the gift of righteousness, shall reign in life through one, even Jesus Christ. Therefore as by the offence of one the effect of it was upon all men to condemnation: so also by the righteousness of one, the effect was upon all men to justification of life.
Therefore as by the offence of one the effect of it was upon all men to condemnation: so also by the righteousness of one, the effect was upon all men to justification of life. For as by the disobedience of one man many were made sinners; so by the obedience of One shall many be made righteous.
For as by the disobedience of one man many were made sinners; so by the obedience of One shall many be made righteous. Now the law made some entrance, that the offence might appear to abound; but where sin abounded, grace hath superabounded; that as sin had reigned in death,
Now the law made some entrance, that the offence might appear to abound; but where sin abounded, grace hath superabounded; that as sin had reigned in death, so grace might reign through righteousness, unto eternal life, by Jesus Christ our Lord.
so grace might reign through righteousness, unto eternal life, by Jesus Christ our Lord.
For a man indeed ought not to have his head covered, he being the image and glory of God: but the woman is the glory of the man.
For a man indeed ought not to have his head covered, he being 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: for there is an animal body, and there is a spiritual body.
it is sown an animal body, it is raised a spiritual body: for there is an animal body, and there is a spiritual body. And so it is written, "The first man Adam was made a living soul." But the last Adam is an enlivening spirit.
And so it is written, "The first man Adam was made a living soul." But the last Adam is an enlivening spirit.
Christ hath redeemed us from the curse of the law, having been made a curse for us: for it is written, "Cursed is every one that hangeth on a tree:"
Christ hath redeemed us from the curse of the law, having been made a curse for us: for it is written, "Cursed is every one that hangeth on a tree:"
and there is neither Jew nor Greek, those is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.
and there is neither Jew nor Greek, those is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.
Husbands, love your wives, even as Christ also loved the church, and gave up Himself for it:
Husbands, love your wives, even as Christ also loved the church, and gave up Himself for it: to sanctify and cleanse it with the washing of water by the word,
to sanctify and cleanse it with the washing of water by the word, that He might prepare it for Himself a glorious church, not having spot or wrinkle, or any such thing: but that it should be holy and unblameable.
that He might prepare it for Himself a glorious church, not having spot or wrinkle, or any such thing: but that it should be holy and unblameable. Men ought so to love their wives, as their own bodies: he that loveth his wife, loveth himself.
Men ought so to love their wives, as their own bodies: he that loveth his wife, loveth himself. For no one ever hated his own flesh, but nourisheth and cherisheth it, even as the Lord also doth the church:
For no one ever hated his own flesh, but nourisheth and cherisheth it, even as the Lord also doth the church: for we are members of his body, as if taken out of his flesh, and of his bones, as Eve was out of Adam's.
for we are members of his body, as if taken out of his flesh, and of his bones, as Eve was out of Adam's. For this cause shall a man leave his father and mother, and shall be joined to his wife, and they two shall be one flesh.
For this cause shall a man leave his father and mother, and shall be joined to his wife, and they two shall be one flesh. This mystery is great: but I speak concerning Christ and the Church.
This mystery is great: but I speak concerning Christ and the Church.
Who is the image of the invisible God, the first-born of the whole creation:
Who is the image of the invisible God, the first-born of the whole creation:
Who is the image of the invisible God, the first-born of the whole creation:
Who is the image of the invisible God, the first-born of the whole creation:
and have put on the new man, which is renewed in knowledge, after the image of Him that created him.
and have put on the new man, which is renewed in knowledge, after the image of Him that created him.
And may the God of peace Himself sanctify you wholly: and grant that your whole frame, spirit, soul, and body may be kept blameless to the coming of our Lord Jesus Christ.
And may the God of peace Himself sanctify you wholly: and grant that your whole frame, spirit, soul, and body may be kept blameless to the coming of our Lord Jesus Christ.
Who being the refulgence of his glory and the imprest image of his person, and sustaining all things by his powerful word, having by Himself performed the purging away of our sins, sat down at the right hand of the majesty on high.
Who being the refulgence of his glory and the imprest image of his person, and sustaining all things by his powerful word, having by Himself performed the purging away of our sins, sat down at the right hand of the majesty on high.
Who in the days of his flesh, offered prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in what He feared;
Who in the days of his flesh, offered prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in what He feared;
looking unto Jesus the leader and finisher of our faith; who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
looking unto Jesus the leader and finisher of our faith; who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
With it we bless God even the Father; and with it we curse men, who are made after the likeness of God:
With it we bless God even the Father; and with it we curse men, who are made after the likeness of God:
With it we bless God even the Father; and with it we curse men, who are made after the likeness of God:
With it we bless God even the Father; and with it we curse men, who are made after 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 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 of the world.
Let him, that hath an ear, hear what the Spirit saith unto the churches. 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 an ear, hear what the Spirit saith unto the churches. 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 sounded his trumpet, and there were great voices in heaven, saying, The kingdoms of the world are become the kingdoms of our Lord, and of his Anointed, and He shall reign for ever and ever.
And the seventh angel sounded his trumpet, and there were great voices in heaven, saying, The kingdoms of the world are become the kingdoms of our Lord, and of his Anointed, and He shall reign for ever and ever. And the four and twenty elders, who sat before God on their thrones, fell on their faces, and worshipped God,
And the four and twenty elders, who sat before God on their thrones, fell on their faces, and worshipped God, saying, We give thanks unto thee, O Lord God almighty, who art, and who wast, and who art to come; because thou hast assumed thy great power, and hast reigned.
saying, We give thanks unto thee, O Lord God almighty, who art, and who wast, and who art to come; because thou hast assumed thy great power, and hast reigned.
And the temple of God in heaven was opened, and the ark of his covenant was seen in his temple: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
And the temple of God in heaven was opened, and the ark of his covenant was seen in his temple: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
And in the midst of the street, and of the river, which ran on each side, was the tree of life, producing fruits twelve times in the year, yielding its different fruit every month. And the leaves of the tree are for the healing of the nations.
And in the midst of the street, and of the river, which ran on each side, was the tree of life, producing fruits twelve times in the year, yielding its different fruit every month. And the leaves of the tree are for the healing of the nations.
Happy are they that do his commandments, so shall they have a right to the tree of life, and may enter in by the gates into the city.
Happy are they that do his commandments, so shall they have a right to the tree of life, and may enter in by the gates into the city.