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Adam ("Earth" or "man", Standard Hebrew אָדָם, Adam; "flush" or "turn rosy"; "Soil" or "Light Brown", Arabic آدم, Adam) was the first man created by Elohim, or God or Allah according to the Abrahamic religious tradition. He is considered a prophet by the Jewish, Islamic, Mandaean and Bahá'í faiths. He is also commemorated as a patriarch in the Calendar of Saints of the Lutheran Church - Missouri Synod with Eve on December 19.

Traditional Judeo-Christian view

The story is told in the book of Genesis, contained in the Torah and Bible, chapters 2 and 3, with some additional elements in chapters four and five.

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, though these books have little to no significance with the Judeo-Christian tradition and are not regarded as Scripture by the vast majority of Jews and Christians.

According to Genesis 1, God (Elohim) created human beings "in our image, after our likeness," both male and female, on the sixth day of Creation 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" (Gen. 1.26-27, KJV).

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" (Gen. 2. 7, KJV). 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" (Gen. 2.16-17, KJV).

God then noted that "It is not good that the man should be alone" (Gen. 2.18, KJV). He then brought every "beast of the field and every fowl of the air" (Gen. 2.19, KJV) before Adam and had Adam name all the animals. However, among all the animals, there was not found "an help meet for" Adam (Gen. 2.20, KJV), so God caused "a deep sleep to fall upon Adam" and took one of his ribs, and from that rib, formed a woman (Gen. 2.21-22), subsequently named Eve.

Adam and Eve were subsequently expelled from the Garden of Eden 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 (commonly understood to be Satan) told Eve that eating of the tree would result not in death, but in Adam and Eve's eyes being opened, resulting in them 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 His 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).

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 shal 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).

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

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.

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.

Islamic view

In Islam, Adam is considered the first Prophet of God and the husband of Eve (Arabic: Hawwa) whom was created from Adam 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 the kingdom of heaven due to mankind. In the Qu'ran, it is mentioned that Adam was misled by deception and was pardoned by God after much repentance. 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.

Bahá'í view

In the Bahá'í view, Adam was the first Manifestation of God in recorded history. He is believed by Bahá'ís to have started the Adamic cycle 6000 years ago, which was culminated by Muhammad. 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.

Latter Day Saint (LDS) view

Latter Day Saint religion holds that Adam and Michael the archangel are the same individual. Michael the archangel fought against and cast out Satan, "that old serpent," at the conclusion of the "war in heaven" during our pre-mortal exsistence (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).

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.

Etymology

The etymology of the word "Adam" is of importance. The writer of Gen. ii. 7 gives his own explanation when he says: "God formed man of dust of the ground." That is to say, the man was called "Man" or "Adam" because he was formed from the ground (adamah). Compare Gen. iii. 19. This association of ideas is more than an explanation of the word: it is also suggestive of the primitive conception of human life. According to the oldest Semitic notions, all nature was instinct with life; so that men not only came from and returned to the earth, but actually partook of its substance. The same notion declares itself in the Latin homo and humanus, as compared with humus and the Greek χαμαί, in the German gam (in Bräutigam), and the English groom; also in the Greek έπιχθόνιος and similar expressions. Modern critics are the less inclined to ridicule this as a mere barbaric fancy now that the doctrine of evolution has made them familiar with the unity of nature. This view of the word implies that it was originally not a proper name; for names of persons (for which fanciful etymologies are often given by the sacred writers) are not made up after such a fashion.

A closer examination of the narrative will show that the word is primarily used in a generic sense, and not as the name of an individual. In Gen. i. its use is wholly generic. In Gen. ii. and iii. the writer weaves together the generic and the personal senses of the word. In all that pertains to the first man as the passive subject of creative and providential action the reference is exclusively generic. Indeed, it is doubtful whether "Adam" as a proper name is used at all before Gen. iv. 25 and v. 3 . Here the same usage is manifest: for in the two opening verses of chap. v. the word is used generically. It may also be observed that the writer in Gen. ii., iii. always says "the man" instead of "Adam," even when the personal reference is intended, except after a preposition, where, however, a vowel has probably been dropped from the text. Adam is not referred to in the later Old Testament books, except in the genealogy of I Chron.

Other

• After his exile from the Garden of Eden he is fabled to have first set foot on earth at a mountain known as Adam's Peak or Al-Rohun, a mountain found in Sri Lanka.

• Adam's name is a reference to red earth or red clay, but it also can be interpreted as 'the one who blushes' or 'turns rosy'. This correlates with Adam's capacity for shame and/or embarrassment. Note that the reddish clay suggests the presence of iron oxide, which is the mineral that makes blood red and accounts for the red-faced countenance of blushing. The same root word turns up in the Biblical Hebrew as "admoni" in subsequent descriptions of Esau and King David, where the description is commonly interpreted as 'ruddy' and/or 'red-haired' (1 Samuel 16-17).

See also

• Banu Adam
• Adam and Eve
• Adam Kadmon

Notes

1. Adam in Early Christian Liturgy and Literature - Catholic Encyclopedia article
2. Taherzadeh, Adib (1972). The Covenant of Bahá'u'lláh. Oxford, UK: George Ronald. pp. pp. 32. ISBN 0-85398-344-5. {{cite book}}: |pages= has extra text (help)
3. 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. pp. pp. 500. ISBN 81-85091-46-3. {{cite book}}: |pages= has extra text (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
4. ^ Taherzadeh, Adib (1977). The Revelation of Bahá'u'lláh, Volume 2: Adrianople 1863-68. Oxford, UK: George Ronald. pp. pp. 352. ISBN 0-85398-071-3. {{cite book}}: |pages= has extra text (help)
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