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'''Adam''' ({{lang-he|<font lang-he>אָדָם</font>}}) is a prominent figure in [[Abrahamic Religions]]. He is the [[First man or woman|first man]] created by [[God]] in [[Judaism]], [[Christianity]], and [[Islam]]. He appears in the [[Hebrew Bible]], in the [[Old Testament]], and in the [[Qur'an]]. His wife was [[Eve (Bible)|Eve]].<ref name="Britannica"> "Adam and Eve." Encyclopædia Britannica.</ref>
'''Adam''' ({{lang-he|<font lang-he>אָדָם</font>}}) is a prominent figure in [[Abrahamic Religions]]. He is the [[First man or woman|first man]] created by [[Julie Kenevic]] in [[Judaism]], [[Christianity]], and [[Islam]]. He appears in the [[Hebrew Bible]], in the [[Old Testament]], and in the [[Qur'an]]. His wife was [[Eve (Bible)|Eve]].<ref name="Britannica"> "Adam and Eve." Encyclopædia Britannica.</ref>


== Individual/Humanity & Etymology ==
== Individual/Humanity & Etymology ==

Revision as of 21:01, 5 February 2010

For other uses, see Adam (disambiguation).
See also: Adam and Eve
Adam
Michelangelo's The Creation of Adam, a fresco on the ceiling of the Sistine Chapel. Adam is the figure on the left
Born3760 BC (Hebrew calendar), 4004 BC (Ussher chronology)
Garden of Eden
Died2830 BC (Hebrew calendar), 3804 BC (Ussher chronology)
Unknown
ChildrenCain
Abel
Seth
ParentGod (according to Genesis 3)

Adam (Template:Lang-he) is a prominent figure in Abrahamic Religions. He is the first man created by Julie Kenevic in Judaism, Christianity, and Islam. He appears in the Hebrew Bible, in the Old Testament, and in the Qur'an. His wife was Eve.[1]

Individual/Humanity & Etymology

Adam אָדָם in Biblical (as well as modern) Hebrew is sometimes used as the personal name of an individual and at other times in a generic sense meaning "mankind".[2] According to some scholars, its use in Genesis 1 is wholly generic.[2] In Genesis 2 and 3 the writer weaves together the generic and the personal senses of the word.[2] In all that pertains to the first man as the passive subject of creative and providential action the reference is exclusively generic.[2] Indeed, it is doubtful whether "Adam" as a proper name is used at all before Genesis 4:25 and 5:3.[2] Here the same usage is manifest: for in the two opening verses of chap. v. the word is used generically.[2] It may also be observed that the writer in Genesis 2–3 always says "the man" instead of "Adam", even when the personal reference is intended, except after a preposition.[2]

The usage of the word as personal predates the generic usage. Its root is not the standard Semitic root for "man" which is instead '-(n)-sh but is attested as a personal name in the Assyrian King List in the form Adamu showing that it was a genuine name from the early history of the Near East [3]. The generic usage in Genesis meaning "mankind" reflects the view that Adam was the ancestor of all men. Etymologically it is the masculine form of the word adamah meaning ground or earth and related to the words adom (red), admoni (ruddy) and dam (blood)[4][5][6][7] Gen. ii. 7 explains that the man was called Adam because he was formed from the ground (adamah).[2] Compare Gen. iii. 19.[2]

Hebrew Bible

Main article: Adam in rabbinic literature

The story is told in the book of Genesis, contained in the Torah and Bible. These texts have a central role in both Judaism and Christianity. Adam is discussed in Genesis 2 and Genesis 3, with some additional elements in chapters 4 and 5. These present two accounts of the creation story.[1] Several apocryphal books, such as the Book of Jubilees, Life of Adam and Eve and Book of Enoch also contain details of Adam's life,

And God Created Adam
William Blake

Creation

Main article: creation according to Genesis

According to Genesis 1, God (Elohim) created human beings. "Male and female created he them; and blessed them, and called their name Adam..." (Genesis 5:2). "Adam" is a general term, like "Man" and could refer to the whole of humankind. God blessed them to be "fruitful and multiply" and ordained that they should have "dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth" (Genesis 1.26–27).[1]

The account in Genesis 2 records that God first formed Adam out of "the dust of the ground" and then "breathed into his nostrils the breath of life", causing him to "become a living soul" (Genesis 2:7). God then placed Adam in the Garden of Eden, giving him the commandment that "Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Genesis 2:16–17).

God then noted that "It is not good that the man should be alone" (Genesis 2:18). He then brought every "beast of the field and every fowl of the air" (Genesis 2:19) before Adam and had Adam name all the animals. However, among all the animals, there was not found "a helper suitable for" Adam (Genesis 2:20), so God caused "a deep sleep to fall upon Adam" and took one of his ribs, and from that rib, formed a woman (Genesis 2:21–22), subsequently named Eve.[1]

Expulsion

Main article: Fall of Man

Adam and Eve were subsequently expelled from the Garden of Eden, were ceremonially separated from God, and lost their immortality after they broke God's law about not eating of the fruit of the tree of the knowledge of good and evil. This occurred after the serpent (understood to be Satan in many Christian traditions) told Eve that eating of the tree would result not in death, but in Adam and Eve's eyes being opened, resulting in their being "as gods, knowing good and evil" (Gen. 3.4-5). Convinced by the serpent's argument, Eve eats of the tree and has Adam do likewise (Gen. 3.6).

As a result, both immediately become aware of the fact that they are naked, and thus cover themselves with garments made of fig leaves (Gen. 3.7). Then, finding God walking in the Garden of Eden, Adam and Eve hide themselves from God's presence (Gen. 3.8). God calls to Adam "Where art thou?" (Gen. 3.9, KJV) and Adam responds "I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself" (Gen. 3.10, KJV). When God then asks Adam if he had eaten of the tree of the knowledge of good and evil, Adam responds that his wife had told him to (Gen. 3.11-12). Herein is the second sin that Adam committed, the first being that he ate from the forbidden tree.

As a result of their breaking God's law, the couple is removed from the garden (Gen. 3.23) (the Fall of Man) and both receive a curse. Adam's curse is contained in Gen. 3.17-19: "Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field: In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return" (KJV).

Template:Biblical longevity

Post expulsion

After they were removed from the garden, Adam was forced to work hard for his food for the first time. He and Eve had many children although only three are named in Genesis: Cain, Abel, and Seth. The Book of Jubilees, in addition, names two of his daughters: Azura, who married her brother Seth, and Awan, who married her brother Cain.

According to the Genealogies of Genesis, Adam died at the age of 930. With such numbers, calculations such as those of Archbishop Ussher would suggest that Adam would have died only about 127 years before the birth of Noah, nine generations after Adam. In other words, Adam's lifespan would have overlapped Lamech (the father of Noah) at least fifty years. Ussher and a group of theologians and scholars in 1630 performed calculations and created a study that reported the creation of Adam on October 23, 4004 BC at 9:00 am and lived to 3074 BC. There was controversy over the fact that Ussher believed the whole creation process occurred on that day.

According to the book of Joshua, the City of Adam was still a recognizable place at the time that the Israelites crossed the Jordan River on entering Canaan.

He appears to an extent in both Eastern and Western Christian liturgies.[8]

The New Testament

The relevance of Adam is not solely with the Old Testament. In the New Testament, the first Adam is compared with the second Adam. The first Adam brought about the Fall of Man, which cursed man with the knowledge of sin. Adam and Eve were cast out of the Garden of Eden and out of God's presence. The second Adam (Jesus) came to the world to save mankind from Adam's original sin that everyone inherits. With the first Adam there is death, but with the second Adam there is life.

The Theological Significance of Adam

The theological significance of Adam is great in the grand scheme of things. On the other hand, there is more than just the straightforward fall of man that meets the eye. The fall of man is just one pertinent aspect of the Adam. There is, however, a dichotomy when talking about Adam—the Adam of old and the Adam of new. The original Adam sinned and man fell from God bringing all of Adam’s descendants along with him. The fall of man tarnished God’s image in man, beginning with Adam and Eve as well as their descendants. The image of God is still present in mankind, but the spiritual resemblance to the Creator has receded into the backdrop. Man is a slave to sin. In order to regain this likeness of God, man must have help—man must have salvation.[9]

The origin of sin is the fall of Adam, the first man. In order to be redeemed, it took a sacrifice that was beyond anything man could do, or ever possibly do. The redemption of mankind had to come from God; only God had the power to save us. Samuel J. Mikolaski states:

In Romans 5:12-21 Paul refers to a condition and power of sin in human life that is other than actual sin. This is not an anachronistic idea peculiar to Romans 5, but comprises the backdrop of other [New Testament] teaching on the human condition, grace, and redemption. Nowhere does the [New Testament] assume or say that humanity is born into Adam’s pre-fall state. Rather, fallen man has no capacity for the kingdom without rebirth (John 3:1-21); he is natural, not spiritual (1 Cor. 2:14); his carnal mind is at enmity with God and cannot be subject to God (Rom. 8:7, 8, 11); he is dead in sin (Eph. 2:1, 5; 4:17-20). The [New Testament] model is supernatural renewal of fallen human nature, rebirth by the Holy Spirit through faith in Jesus Christ.[10]
Romans 5:12-21

The only way man can regain the likeness of God is through justification. In Rom. 5:12-21, Paul gives excellent theological insight into the two Adam’s. The first Adam brought sin into the world. "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Rom. 5:12). On the other hand, the last Adam, Christ, brought us out of the world. "For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ" (Rom. 5:17).

Adam was the first man and appointed the head of humanity; however, his sin caused all of humanity to forfeit righteousness. Christ, the last Adam, was sent into the world by God, who made Him the divine head of man. Of course, Christ was not merely made the head of man, but of a new mankind—the saved. Speaking in soteriological matters, man’s fallen nature needed someone to help bring him out of his ignominious state, because man cannot reach God’s presence without God sending His only begotten as a propitiatory sacrifice. When man becomes justified, reconciliation takes place. Reconciliation is not one way, man is not reconciled to God, but rather man and God are reconciled with each other.[11] It is the believer’s relationship to Christ that undoes the effects of Adam’s original sin.[12] If the effects of Adam’s original sin are not undone before a person dies or before judgment day, then they are doomed.

Reconciling biblical accounts with modern science

According to the Jewish calendar, man was created in year 1, with the year 2008 AD corresponding to year 5,768/9 on the Jewish calendar. Since Homo sapiens are believed by scientists to have been in existence for over 100,000 years a number of Jewish scholars have worked to reconcile these facts.[13]

One approach of reconciliation is that God implanted a soul into a hominid approximately 6,000 years ago.[14][15] Although humans in the biological sense of the term have existed for over 100,000 years, humans according to the Jewish definition only began when one, Adam, received a soul.[16] In fact, the Talmud records that there were 974 generations before the appearance by man as described by Genesis.[17]

This explanation, however, serves to create a somewhat greater inconsistency. If only one individual was given a soul a mere 6,000 years ago, it would indicate that many of the people in the world today are not human according to the Torah definition, because it could not be that all of the people in the world today are descended from a single ancestor who lived less than 6,000 years ago.[18] (The biblical flood in Noah's day may have killed all but the descendents of Adam, as Noah was). To settle this inconsistency, Rabbi Gedalyah Nadel proposes that references to "Adam" in Genesis do not always refer to the same person. Sometimes, a reference "Adam" is really to all of mankind.[19] Maimonidies similarly understood the Six Days of Creation as describing "a conceptual hierarchy of the world, rather than a historical account of creation."[20][21]

An example of this is in Genesis 5:1-2:

This is the book of the generations of adam, on the day that God created adam, He made him in the image of God. He created them male and female, and He blessed them, and He called their name adam on the day He created them.

Although the Midrash states that this last reference to adam refers to the first person who was created in an androgynous form,[22] the plain meaning of the verses, according to Rabbi Natan Slifkin, indicates that this is indeed a reference to mankind, rather than the personal name of an individual.[23]

In a similar vein, Gersonides makes it clear that he does not believe there was any physical entity known as the "Tree of Knowledge" or a scheming snake.[24] Likewise, he believes that none of the conversations purported to have occurred in the Garden of Eden actually took place between actual, living beings.[25]

Islamic view

Main article: Islamic view of Adam

In Islam, Adam (آدم) is considered the first Prophet of God and the husband of Eve (Arabic: Hawwa) who was also created by the will of God. Satan had lured Adam and Eve into disobeying God by tasting from the forbidden tree (although no reference is necessary as to what he may have tasted). This was the first act of revenge from Satan for being banished from heaven due to mankind. An important point to note here is that the Qur'an states or implies that it was not Eve who tempted Adam to disobey God. They were both tempted by Satan and therefore equally guilty:

"Then began Satan to whisper suggestions to them, bringing openly before their minds all their shame that was hidden from them (before): he said: 'Your Lord only forbade you this tree, lest ye should become angels or such beings as live for ever.' And he swore to them both, that he was their sincere adviser. So by deceit he brought about their fall: when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: Did I not forbid you that tree, and tell you that Satan was an avowed enemy unto you?" [Quran 7:20]

The Qur'an also mentions that Adam was misled by deception and was in fact pardoned by God after much repentance.

"Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful." [Quran 2:37]

Islam indicates that because Adam was the first human, as a prophet he was also the first Muslim ("one who submitted to God"), thus teaching that the "word of God" is the oldest such religion that Islam has represented.

Seventh-day Adventist view

Seventh-day Adventists acknowledge that most evolutionary scientists believe the earth is about 4.5 billion years old, based on radiometric dating. Seventh-day Adventists are creationists, and therefore believe Earth is approximately 6,000 years old based on chronologies in the Bible, beginning with Genesis. Seventh-day Adventists believe that God, through the triune entity of Jesus,[26] created the planet Earth or Terra in stages (world of land covered by water) at an undisclosed time in history and the present Earth (land, water, vegetation and creatures) at creation nearly 6,000 years ago.[27] Seventh-day Adventists believe in a literal 6-day creation week, with the seventh-day Sabbath rest. Seventh-day Adventist affirm the Biblical account of creation: Day 1 (Sunday) light; Day 2 (Monday) the firmament or atmosphere; Day 3 (Tuesday) separation of the earth (land) and seas; Day 4 (Wednesday) Sun and Moon; Day 5 (Thursday) fish and birds; Day 6 (Friday) the land animals and finally the first man and woman, Adam and Eve, from whom all living on Earth today are descended. Day 7 (Saturday or Sabbath) God rested from His work, finding all creation very good, and blessing the Sabbath day and making it holy, setting this day aside as a remembrance of His creative handiwork, He as creator, and giving man a day of rest from all his own labors. Seventh-day Adventist believe that the importance of the literal creation timeline is pivotal to the story of humanity, their relationship to God, and the plan of salvation and atonement for Adam and Eve’s transgression (fall), by which all their descendents are under subjugation. The Bible states, “Since by man (Adam) came death, by man (Jesus the Christ) came also the resurrection… (I Cor. 15:21).” To disavow a literal creation and our first parents (Adam and Eve) nearly 6,000 years ago negates a fundamental, orthodox doctrine and the supremacy of the Holy Bible that the sovereign, triune God --“Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth,” (Genesis 1:26 NASB)—according to His own purpose and counsel and for His own glory, created humanity in the Biblical/Torah account.[28]

Bahá'í view

In the Bahá'í view, Adam was the first Manifestation of God in recorded history.[29] He is believed by Bahá'ís to have started the Adamic cycle 6000 years ago, which has culminated with Bahá'u'lláh.[30][31] The Biblical story of Adam and Eve, according to Bahá'í belief, is allegorical and is explained by `Abdu'l-Bahá in Some Answered Questions;[31] in the Bahá'í view, in the biblical story Eve represents Adam's soul and the serpent represents attachment to the material world, and that ever since his fall, the human race has been conscious of good and evil.[32]

Latter Day Saint (LDS) view

Main article: Adam and Eve (LDS Church)

Latter Day Saint religion holds that Adam and Michael the archangel are the same individual.[33] Michael the archangel fought against and cast out Lucifer (who became Satan), "that old serpent", at the conclusion of the war in heaven during pre-mortal existence (see Book of Revelation 12:7-9). "Michael" was born into this mortal existence as the man "Adam, the father of all, the prince of all, the ancient of days" (see Doctrine and Covenants 27:11 and 107:54). Mormons also consider Adam to be the first among all the prophets on earth.

Druze religion

In the Druze religion, Adam and Eve are seen as dualistic cosmic forces and are complementary to one another. Adam represents the universal mind and Eve, the universal soul.[34]

See also

Wikimedia Commons has media related to Adam.
Wikiquote has quotations related to Adam.

Notes

  1. ^ a b c d "Adam and Eve." Encyclopædia Britannica.
  2. ^ a b c d e f g h i Adam article in the Jewish Encyclopedia
  3. ^ The Book of Genesis Chapters 1-17, Victor P. Hamilton, Wm. B. Eerdmans Publishing, 1990
  4. ^ Gesenius[1]
  5. ^ Brown Driver Briggs, Hebrew and English Lexicon, ISBN 1-56563-206-0, p. 9.
  6. ^ Ibid. 1. a man 2. man, mankind.
  7. ^ Ibid. From same root adm (אדם), adamah — ground or land.
  8. ^ Adam in Early Christian Liturgy and Literature - Catholic Encyclopedia article
  9. ^ A. J. M. Wedderburn, The Reasons for Romans (New York: Continuum International Publishing Group, 2004), 119-133.
  10. ^ Samuel J. Mikolaski, "The Theology of the New Testament," in The Expositor’s Bible Commentary, ed. Frank E. Gaebelein, vol. 2 (Grand Rapids: Zondervan, 1979), 470-471.
  11. ^ George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, 1974), 492-494.
  12. ^ D. A. Carson, and Douglas J. Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids, MI: Zondervan, 2005), 392.
  13. ^ Rabbi Natan Slifkin. The Challenge of Creation, Yashar Books, page 336
  14. ^ Gerald Schroeder. Genesis and the Big Bang, page 150
  15. ^ Rabbi Aryeh Kaplan. Immortality, Resurrection and the Age of the Universe, page 21
  16. ^ Rabbi Shimon Schwab suggests that there were soul-less men living at the time of Adam, Me'ein BEis HaSho'evah, Genesis 2:26
  17. ^ Talmud Shabbos 88b
  18. ^ Rabbi Natan Slifkin. The Challenge of Creation, Yashar Books, page 337
  19. ^ Rabbi Gedalyah Nadel. BeToraso Shel Rab Gedalyah, page 99
  20. ^ Rabbi Natan Slifkin. The Challenge of Creation, Yashar Books, page 339
  21. ^ Maimonidies, The Guide for the Perplexed 2:30
  22. ^ Midrash, Bereishit Rabbah 8:1
  23. ^ Rabbi Natan Slifkin. The Challenge of Creation, Yashar Books, pages 339-40
  24. ^ Rabbi Natan Slifkin. The Challenge of Creation, Yashar Books, page 342
  25. ^ Ralbag, Commentary to Genesis 2:9-3:24
  26. ^ White, E.G. (1890). Patriarchs and Prophets Napa, ID: Pacific Press Publishing Association. Retrieved June 27, 2009, from http://www.whiteestate.org/books/pp/pp.asp
  27. ^ http://www.dbts.edu/journals/2000/McCabe.pdf
  28. ^ http://www.adventist.org
  29. ^ Taherzadeh, Adib (1992). The Covenant of Bahá'u'lláh. Oxford, UK: George Ronald. p. 32. ISBN 0-85398-344-5.
  30. ^ Letter written on behalf of the Universal House of Justice to an individual believer, March 13, 1986. Published in Effendi, Shoghi (1983). Hornby, Helen (Ed.) (ed.). Lights of Guidance: A Bahá'í Reference File. Bahá'í Publishing Trust, New Delhi, India. p. 500. ISBN 81-85091-46-3. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  31. ^ a b Taherzadeh, Adib (1977). The Revelation of Bahá'u'lláh, Volume 2: Adrianople 1863-68. Oxford, UK: George Ronald. p. 352. ISBN 0-85398-071-3.
  32. ^ Smith, Peter (2000). "Adam". A concise encyclopedia of the Bahá'í Faith. Oxford: Oneworld Publications. p. 23. ISBN 1-85168-184-1.
  33. ^ The Man Adam
  34. ^ "The Night of Departure from Eternity". Gnosis of the Book of Life. Druzenet. 2005. Retrieved 2007-11-22. According to the Ancient Gnostic Wisdom, Adam and Eve stand for The Wholly Mind and The Wholly Soul – the spiritual parents from where Adamic souls derive their identities. {{cite web}}: Cite has empty unknown parameter: |coauthors= (help)

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