Theological Workbook of the Old Testament
Hebrew Word: 'dm
Strong's Cross Reference: None
Definition: I. Assumed root of the following.
Derivative TWOT Number: 25a
Derivative Transliteration: 'adam
Derivative Strong's Cross Reference: 120, 121
Derivative Definition: man, mankind, Adam.
Derivative TWOT Number: 25b
Derivative Transliteration: 'adama
Derivative Strong's Cross Reference: 127
Derivative Definition: ground, land.
'adam. Man, mankind; also human (adj.), someone (indef.); Adam (the first man). The ASV and RSV translate the same with notable exceptions. In
Job_31:33 the RSV obscures the reference to Adam. Although the etymology of 'adam cannot be explained with certainty (cf. TDOT, I, p. 78), the word probably relates to the original ruddiness of man's complexion (cf F. Maas, 'adam TDOT, I, pp. 78-79). This word for man has to do with man as being in God's image, the crown of creation. It should be distinguished from 'ish (man as opposite of woman, or as man distinguished in his manliness), 'enosh (man as weak and vulnerable), geber (man as mighty and noble), and me tim. Ugaritic 'adm normally means "people," and is parallel to l'im, or is used in the appellation 'ab 'adm, "father of mankind." 'adam occurs exclusively in the singular absolute, 562 times.
'adam also refers to generic man as the image of God and the crown of creation or is a personal name. Hence in
Gen 1-3 it is the word usually used for man. (In later passages of Scripture it is difficult to distinguish in meaning from 'ish.) Here, man is distinct from the rest of creation in that: he was created by special and solemn divine counsel (
Gen_1:26); his creation was an immediate act of God; he was created after the divine type; he was created with two distinct elements (
Gen_2:7); he was placed in an exalted position (
Gen_1:28); he was intended for a still higher (in the sense of a permanent and fulfilled) position. Hence, man (as 'adam) was the crown of creation.
Genesis 1 sets forth 'adam as the goal and vice-regent of creation, while
Gen 2 shows how the creation was formed as the scene of man's activity, i.e. it was formed around 'adam. In the first three chapters of Gen there is a wordplay on man, mankind, and the first man "Adam." 'adam connotes man in the image of God as to: soul or spirit (indicating man's essential simplicity, spirituality, invisibility, immortality), physical powers or faculties (the intellect and will with their functions), intellectual and moral integrity (true knowledge, righteousness, and holiness), body (as a fit organ of the soul sharing its immortality, and as the means through which man exercises his dominion), and dominion over the lower creation.
The image of God in man has been much discussed. Engnell, Wildberger, and von Rad refer it to man's dominion over the non-human world. Humbert and Koehler contend that it indicates man's external form, which seems inappropriate in view of the repeated assertion of God's spirituality. Brunner, Kierkegaard, and Berkhouwer think it refers to man's exceptional relationship with God. F. Horst declares that man is a creature who "hears the word of God, speaks to God in prayer and obeys him in service" (TDOT, I, p. 85). In contrast to these somewhat neo-orthodox approaches the image of God in the narrow sense refers to man as a rational-moral creature (cf.
Deu_4:10-12). Significantly God's first words to man are both a command and a prohibition (
Gen_2:16-17); man alone is responsible for his decision, man alone determines his destiny by volitional choice, and only man is judged as righteous or sinful by God's law. An older biblical theology holds that the "divine likeness is rather to be referred to the whole dignity of man in virtue of which human nature is sharply distinguished from that of the beasts; man as a free being is set over nature, and designed to hold communion with God, and to be his representative on earth" (G. F. Oehler, Old Testament Theology). Payne remarks that "the terms 'image' and 'likeness'... are used interchangeably.... The image thus connotes 'freedom' and 'blessedness', as it reflects within man the cosmic, ethical and beneficent sovereignty of the Testator himself... The divine image thus implies all the various aspects of God's reflected glory and honor.... It may be defined, in summary, as the totality of man's higher powers that distinguish him from brute creation" (PTOT, p. 227).
Even after the fall 'adam is used of man! The image of God is still the central distinction. Hence, murder is an attack on the image of God (
Gen_9:6). However, the fall lowered man's position before God (
Gen_6:5-6;
Gen_8:21), ruptured his communion with God, and brought the curse of death on him so that he did not fulfill his intended exaltation. That part of the divine image consisting of true knowledge, righteousness, and holiness was destroyed. Only in and by Christ, the new Adam (
Rom_5:12-21), can the original divine promise be realized.
'adama. Ground, land, earth. The ASV and RSV reflect the difficulties in deciding which of the English words to use in translation. Originally this word signified the red arable soil. From this it came to denote any cultivated, plantable ground and/or landed property. At times it approaches the meaning "home country" (see especially
Jon_4:2), but probably not in a political sense (however,
Isa_14:2;
Isa_19:17, and especially Ezekiel's almost exclusive "land of Israel," et al.). One should compare and distinguish 'eres "earth, land," and 'apar, "dry earth, dust." Also, contrast helqa "portion, field," yabbasha "dry land, dry ground," and sadeh "field, land, open country." 'adama occurs 224 times.
The Bible makes much of the relationship between man ('adam) and the ground ('adama). That this might be vivid in the mind of the reader we will transliterate the words in the following discussion. Initially, God made 'adam out of the 'adama to till the 'adama (
Gen_3:23, to bring forth life?). The 'adama was God's possession and under his care (
Gen_2:6). Thus, the first 'adam (the man, Adam) and his family were to act as God's servants by obeying him in maintaining the divinely created and intended relationships vertically and horizontally. As long as this condition was sustained God caused the 'adama to give its fruitfulness (blessing) to 'adam.
Then came sin. The unit 'adam (Adam and Eve; see also
Rom_5:12) violated the created structure. The 'adama, henceforth, brought forth thorns and thistles rather than freely giving fruit (
Gen_3:17). Since 'adam had disrupted the paradisiacal life-producing state, he was driven off the paradisiacal 'adama and sentenced to return to the 'adama (
Gen_3:19). He was driven to it rather than it being given to him. He was to go down rather than up. His life moved in and toward death rather than in and toward life. However, the gracious Creator did not completely destroy 'adam. He promised to bring forth from 'adam a lifegiver (
Gen_3:15). As a token of that promise the Creator caused the 'adama to give of its fruit (blessing) to 'adam (note the curse on Cain,
Gen_4:12,
Gen_4:14, whereby the 'adama was no longer to give its strength to him). Because of disobedience 'adam received a curse from the 'adama rather than life. Thus, we see that 'adam/'adama are deeply involved in the pattern creation-fall-redemption.
This pattern is repeated throughout the OT. After the flood God said he would never again curse the 'adama because of 'adam (
Gen_8:21). He made a new covenant (creation) with Noah (
Gen_9:1-17) who became the father of 'adam (since only Noah and his immediate family were in the ark,
Gen_7:7). Noah became a tiller of the 'adama (
Gen_9:20), and God blessed his efforts. However, Noah sinned. In Abraham the promise (redemption) given by God through Noah to Shem emerges in the form of Paradise regained, i.e. the promised land ('adama,
Gen_28:14-15).
In the Mosaic legislation God gives the 'adama or takes it away according to the obedience of his people (
Lev_20:24). Its fruitfulness depends upon their obedience (
Deu_11:17). Solomon repeats this creation-fall-redemption pattern around 'adam/'adama (1Ki_8:34, 1Ki_8:40). This cycle governs the history of Israel (1Ki_13:34; 1Ki_14:15; 2Ki_21:8; 2Ki_25:21). Nehemiah recognizes the same theological pattern (
Neh_10:37 [H 38]).
In the eschaton God will change the inner constitution of 'adam (fully restore the divine image) so as to eliminate the possibility of a fall and assure eternal possession of the 'adama which yields its fruit freely (
Eze_36:25-30; cf
Jer_31:33-34; 2Co_5:17;
Heb_8:8-12) -the return to the garden of Eden (
Eze_36:35).
Bibliography: Asselin, David Tobin, "The Notion of Dominion in
Genesis 1-3," CBQ 16:277-94. Bloom, Alfred, "Human Rights in Israel's Thought," Interp 8: 422-32. Defraine, J., "Individue et Societe dans la Religion de l'ancien Testament," Bib 33: 324-55, 445-75. Koehler, Ludwig, Hebrew Man, Abingdon, 1957. May, Herbert G., "Individual Responsibility and Retribution," HUCA 32: 107-20. Oehler, G. F., Old Testament Theology, Funk & Wagnall, 1883, pp. 146-47. Payne, J. Barton, Theology of the Older Testament, pp. 221-31. Porter, J. R., "The Legal Aspects of the Concept of 'Corporate Personality' in the Old Testament," VT 15: 361-80. Richardson, TWB,- pp. 14-15. Thomas, D. W., ed., Archaeology and Old Testament Study, Oxford: Clarendon, 1967. Wright, J. Stafford, Man in the Process of Time, Eerdmans, 1956. TDOT, I, pp. 75-87, 88-98. THAT, I, pp. 41-56, 57-59.,L. J.C.
BTW did anyone watch the old Battle Star Galactica Series? They were supposedly a human race from earth....I noticed things like their helmets looked egyptian....
The Commander was named Adama...
Linear Mode
