of
Esau
(Gn
36').
In
Gn
26"
(P)
the
daughter
of
Elon
the
Hittlte,
whom
Esau
takes
to
wife,
is
named
Basemath
(wb.
see).
ADAIAH
('Jehovah
has
adorned').
—
1.
The
maternal
grandfather
of
Josiah,
2
K
22'.
2.
A
Levlte,
1
Ch
6",
called
Iddo
in
v.".
3.
A
son
of
Shimei
(In
v.'s
Shema)
the
Benjaraite,
1
Ch
8".
4.
The
son
of
Jeroham,
a
priest,
and
head
of
a
family
in
Jerusalem,
1
Ch
912.
5.
The
father
of
Maaseiah,
a
captain
who
helped
to
overthrow
the
usurpation
of
Athaliah,
2
Ch
23'.
6.
One
of
the
family
of
Bani,
who
took
a
strange
wife
during
the
Exile,
Ezr
10".
7.
Another
of
a
different
family
of
Bani,
who
had
committed
the
same
offence,
Ezr
10".
8.
A
descendant
of
Judah
by
Pharez,
Neh
11=.
9.
A
Levite
of
the
family
of
Aaron,
Neb
11'^';
probably
the
same
as
No.
4.
ADAUA
(Est
98).
—
The
fifth
of
the
sons
of
Haman,
put
to
death
by
the
Jews.
ADAM.
—
The
derivation
is
doubtful.
The
most
plausible
is
that
which
connects
it
with
the
Assyr.
adamu,
'make,'
'produce';
man
is
thus
a
'creature'
—
one
made
or
produced.
Some
derive
it
from
a
root
signifying
'red'
(cf.
Edom,
Gn
25*°),
men
being
of
a
ruddy
colour
in
the
district
where
the
word
originated.
The
Biblical
writer
(Gn
2')
explains
it,
according
to
hia
frequent
practice,
by
a
play
on
the
word
'adamSh,
'ground';
but
that
is
itself
derived
from
the
same
root
'
red.'
The
word
occurs
in
the
Heb.
31
times
in
Gn
l'-5=.
In
most
of
these
it
is
not
a
proper
name,
and
the
RV
has
rightly
substituted
'man'
or
'the
man'
in
some
verses
where
AV
has
'Adam.'
But
since
the
name
signifies
'mankind,'
homo,
Mensch,
not
'
a
man,
'
vir,
Mann
(see
5'),
the
narrative
appears
to
be
a
description,
not
of
particular
historical
events
in
the
life
of
an
individual,
but
of
the
beginnings
of
human
life
(ch.
2),
human
sin
(ch.
3),
human
genealogical
descent
(41.
a
51
-B).
In
a
few
passages,
if
the
text
is
sound,
the
writer
slips
into
the
use
of
Adam
as
a
proper
name,
but
only
in
5'-'
does
it
stand
unmistakably
for
an
individual.
1.
The
creation
of
man
is
related
twice,
IM-2'
(P)
and
2'
(J).
The
former
passage
is
the
result
of
philo-sophical
and
theological
reflexion
of
a
late
date,
which
had
taught
the
writer
that
man
is
the
climax
of
creation
because
his
personality
partakes
of
the
Divine
(and
in
53
this
prerogative
is
handed
on
to
his
offspring)
;
but
the
latter
is
written
from
the
naive
and
primitive
stand-point
of
legendary
tradition,
which
dealt
only
with
man's
reception
of
physical
life
(see
next
article).
2.
Man's
primitive
condition,
2=-'*
(J).
The
story
teaches:
that
man
has
work
to
do
in
life
(2i');
that
he
needs
a
counterpart,
a
help
who
shall
be
'meet
for
him'
(vv."-
^'■^);
that
man
is
supreme
over
the
beasts
in
the
intellectual
ability,
and
therefore
in
the
authority,
which
he
possesses
to
assign
to
them
their
several
names
(vv."-
'");
that
man,
in
his
primitive
condition,
was
far
from
being
morally
or
socially
perfect;
he
was
simply
in
a
state
of
savagery,
but
from
a
moral
stand-point
innocent,
because
he
had
not
yet
learned
the
mean-ing
of
right
and
wrong
(v.^s)
;
and
this
blissful
ignorance
is
also
portrayed
by
the
pleasures
of
a
luxuriant
garden
or
park
(vv.s-").
3.
The
Fall,
2>»'-
3
(J).
But
there
came
a
point
in
human
evolution
when
man
became
conscious
of
a
command
—
the
earliest
germ
of
a
recognition
of
an
'ought'
(2'"-
3');
and
this
at
once
caused
a
stress
and
strain
between
his
lower
animal
nature,
pictured
as
a
serpent,
and
his
higher
aspirations
after
obedience
(31
-')
[N.B.
—
The
serpent
is
nowhere,
in
the
OT,
identified
with
the
devil;
the
idea
is
not
found
till
Wis
2^'];
by
a
deliberate
following
of
the
lower
nature
against
which
he
had
begun
to
strive,
man
first
caused
sin
to
exist
ly.'y,
with
the
instant
result
of
a
feeling
of
shame
(v.'),
and
the
world-wide
consequence
of
pain,
trouble,
and
death
(vv."-"),
and
the
cessation
for
ever
of
the
former
state
of
innocent
ignorance
and
bliss
(vv.'^-m).
On
the
Babylonian
affinities
with
the
story
of
Adam,
see
Creation,
Eden.
A.
H.
M'Neile.
ADAM
IN
THE
NT.—
A.
In
the
Gospels.—
1.
In
Mt
ig^-s
II
Mk
10"
-8
Jesus
refers
to
Gn
1«.
His
answer
to
the
Pharisees
is
intended
to
show
that
the
provision
made
for
divorce
in
the
Mosaic
law
(Dt
24')
was
only
a
concession
to
the
hardness
of
men's
hearts.
The
truer
and
deeper
view
of
marriage
must
be
based
on
a
morality
which
takes
its
stand
upon
the
primeval
nature
of
man
and
woman.
And
with
His
quotation
He
couples
one
from
Gn
2^
(see
also
Eph
S").
The
same
result
is
reached
in
Mt.,
but
with
a
transposition
of
the
two
parts
of
the
argument.
2.
In
Lk
3'*
the
ancestry
of
Jesus
is
traced
up
to
Adam.
As
a
Gentile
writing
for
Gentiles,
St.
Luke
took
every
opportunity
of
insisting
upon
the
universal
power
of
the
gospel.
Jesus
is
not,
as
in
St.
Matthew's
Gospel,
a
descendant
of
Abraham
only,
but
of
the
man
to
whom
all
mankind
trace
their
origin.
But
further,
the
same
Evangelist
who
relates
the
fact
of
the
Virgin-birth,
and
records
that
Christ
was,
in
His
own
proper
Person,
'Son
of
God'
(l**),
claims,
by
the
closing
words
of
the
genealogy,
that
the
first
man,
and
hence
every
human
being,
is
'son
of
God.'
As
Jesus
is
both
human
and
Divine,
so
the
genealogy
preserves
the
truth
that
all
mankind
partake
of
this
twofold
nature.
B.
In
the
Epistles.
—
The
truth
taught
by
St.
Luke
is
treated
in
its
redemptive
aspect
by
his
master
St.
Paul.
1.
1
Co
15^.
The
solidarity
of
mankind
in
their
physical
union
with
Adam,
and
in
their
spiritual
union
with
Christ,
involves
respectively
universal
death
and
life
as
a
consequence
of
Adam's
sin
and
of
Christ's
work.
2.
In
Ro
512-21
this
is
treated
more
fully.—
(a)
VV.12-U.
There
is
a
parallelism
between
Adam
and
Christ.
Both
had
a
universal
effect
upon
mankind
—
in
the
case
of
Adam
by
a
transmission
of
guilt,
and
there-fore
of
death;
the
corresponding
statement
concerning
Christ
is
postponed
till
v.",
because
St.
Paul
intervenes
with
a
parenthesis
dealing
with
those
who
lived
before
any
specific
commands
were
given
in
the
Mosaic
law,
and
yet
who
sinned,
owing
to
the
transmitted
effects
of
Adam's
fall,
and
therefore
died.
The
Apostle,
without
attempting
fully
to
reconcile
them,
places
side
by
side
the
two
aspects
of
the
truth
—
the
hereditary
trans-mission
of
guilt,
and
moral
responsibility;
'and
thus
death
made
its
way
to
all
men,
because
all
sinned.'
—
(6)
VV.18
-1'.
The
contrast
is
far
greater
than
the
similarity
;
in
quality
(v.«),
in
quantity
(v."),
in
character
and
consequences
(v.").
—
(c)
Summary
of
the
argument
(VV.18-21).
3.
1
Co
IS'"-*'.
In
the
foregoing
passages
St.
Paul
deals
with
the
practical
moral
results
of
union
with
Adam
and
Christ
respectively.
These
verses
(o)
go
behind
that,
and
show
that
there
is
a
radical
difference
between
the
nature
of
each;
(6)
look
forward,
and
show
that
this
difference
has
a
vital
bearing
on
the
truth
of
man's
resurrection.
(a)
w.™-".
It
is
shown,
by
Illustrations
from
nature,
that
it
is
reasonable
to
believe
man
to
exist
in
two
different
states,
one
far
higher
than
the
other.
In
vv."i>-
«
St.
Paul
adapts
Gn
2'
(LXX),
and
reads
into
the
words
the
doctrinal
significance
that
the
body
of
the
first
repre.sentative
man
became
the
vehicle
of
a
'psychical'
nature,
while
the
body
of
the
Second
is
the
organ
of
a
'
pneumatical
'
nature.
The
second
half
of
his
statement
—
'the
last
Adam
became
a
lite-
giving
spirit
'
—
appears
to
be
based
on
a
reminiscence
of
Messianic
passages
which
speak
of
the
work
of
the
Divine
Spirit,
e.g.
Is
lli-
2,
Jl
2?>-''.
(6)
But
as
the
living
soul
(psyche)
preceded
the
life-
giving
spirit
(pneuma),
so
it
is
with
the
development
of
mankind
(v.").
As
the
first
man
had
a
nature
in
conformity
with
his
origin
from
clay,
while
the
Second
has
His
origin
'from
heaven'
(v."),
so
the
nature
of
