Adam Ellis 2018 Swindon Robins

Adam; el, Ἀδάμ, Adám; la, Adam is the name given in Genesis 1-5 to the first human. Beyond its use as the name of the first man, ''adam'' is also used in the Bible as a pronoun, individually as "a human" and in a collective sense as "mankind". tells of God's creation of the world and its creatures, including ''adam'', meaning humankind; in God forms "Adam", this time meaning a single male human, out of "the dust of the ground", places him in the Garden of Eden, and forms a woman, Eve, as his helpmate; in Adam and Eve eat the fruit of the tree of knowledge and God condemns Adam to labour on the earth for his food and to return to it on his death; deals with the birth of Adam's sons, and lists his descendants from Seth to Noah.

The Genesis creation myth was adopted by both Christianity and Islam, and the name of Adam accordingly appears in the Christian scriptures and in the Quran. He also features in subsequent folkloric and mystical elaborations in later Judaism, Christianity, and gnosticism.

Composition of the Adam narrative

In the entire Hebrew Bible, Adam appears only in chapters 1–5 of the Book of Genesis, with the exception of a mention at the beginning of the Books of Chronicles where, as in Genesis, he heads the list of Israel's ancestors. The majority view among scholars is that the final text of Genesis dates from the Persian period (the 5th and 4th centuries BCE), but the absence of all the other characters and incidents mentioned in chapters 1–11 of Genesis from the rest of the Hebrew Bible has led a sizeable minority to the conclusion that these chapters were composed much later than those that follow, possibly in the 3rd century BCE.

Usage

Mankind—human being—male individual

The Bible uses the word ('' 'adam '') in all of its senses: collectively ("mankind", ), individually (a "man", ), gender nonspecific ("man and woman", ), and male (). In Genesis 1:27 "adam" is used in the collective sense, and the interplay between the individual "Adam" and the collective "humankind" is a main literary component to the events that occur in the Garden of Eden, the ambiguous meanings embedded throughout the moral, sexual, and spiritual terms of the narrative reflecting the complexity of the human condition. Genesis 2:7 is the first verse where "Adam" takes on the sense of an individual man (the first man), and the context of sex is absent; the gender distinction of "adam" is then reiterated in Genesis 5:1–2 by defining "male and female".

Connection to the earth

A recurring literary motif is the bond between Adam and the earth (''adamah''): God creates Adam by molding him out of clay in the final stages of the creation narrative. After the loss of innocence, God curses Adam and the earth as punishment for his disobedience. Adam and humanity are cursed to die and return to the earth (or ground) from which he was formed. This "earthly" aspect is a component of Adam's identity, and Adam's curse of estrangement from the earth seems to describe humankind's divided nature of being earthly yet separated from nature.

In the Hebrew Bible

Genesis 1 tells of God's creation of the world and its creatures, with humankind as the last of his creatures: "Male and female created He them, and blessed them, and called their name Adam ..." (). God blesses mankind, commands them to "be fruitful and multiply", and gives them "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" ().

In , God forms "Adam", this time meaning a single male human, out of "the dust of the ground" and "breathed into his nostrils the breath of life" (). God then places this first man in the Garden of Eden, telling him 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" (). God notes that "It is not good that the man should be alone" () and brings the animals to Adam, who gives them their names, but among all the animals there was not found a companion for him (). God causes a deep sleep to fall upon Adam and forms a woman (), and Adam awakes and greets her as his helpmate.

, the story of the Fall: A serpent persuades the woman to disobey God's command and eat of the tree of knowledge, which gives wisdom. Woman convinces Adam to do likewise, whereupon they become conscious of their nakedness, cover themselves, and hide from the sight of God. God questions Adam, who blames the woman. God passes judgment, first upon the serpent, condemned to go on his belly, then the woman, condemned to pain in childbirth and subordination to her husband, and finally Adam, who is condemned to labour on the earth for his food and to return to it on his death. God then expels the man and woman from the garden, lest they eat of the Tree of Life and become immortal.

The chiastic structure of the death oracle given to Adam in forms a link between man's creation from "dust" () to the "return" of his beginnings.
:A you return
:::B to the ground
::::C since (''kî'' ) from it you were taken
::::C' for (''kî'' ) dust you are
:::B' and to dust
:A' you will return

deals with the birth of Adam's sons Cain and Abel and the story of the first murder, followed by the birth of a third son, Seth. , the Book of the Generations of Adam, lists the descendants of Adam from Seth to Noah with their ages at the birth of their first sons (except Adam himself, for whom his age at the birth of Seth, his third son, is given) and their ages at death (Adam lives 930 years, up to the 56th year of Lamech, father of Noah). The chapter notes that Adam had other sons and daughters after Seth, but does not name them.

Post-Biblical Jewish traditions

Body

God himself took dust from all four corners of the earth, and with each color (red for the blood, black for the bowels, white for the bones and veins, and green for the pale skin), created Adam. The soul of Adam is the image of God, and as God fills the world, so the soul fills the human body: "as God sees all things, and is seen by none, so the soul sees, but cannot be seen; as God guides the world, so the soul guides the body; as God in His holiness is pure, so is the soul; and as God dwells in secret, so doth the soul." According to Jewish literature, Adam possessed a body of light, identical to the light created by God on the first day, and the original glory of Adam can be regained through mystical contemplation of God.

Adam, Lilith and Eve

The rabbis, puzzled by fact that Genesis 1 states that God created man and woman together while Genesis 2 describes them being created separately, told that when God created Adam he also created a woman from the dust, as he had created Adam, and named her Lilith; but the two could not agree, for Adam wanted Lilith to lie under him, and Lilith insisted that Adam should lie under her, and so she fled from him, and Eve was created from Adam's rib. Her story was greatly developed, during the Middle Ages, in the tradition of Aggadic midrashim, the Zohar and Jewish mysticism. Other rabbis explained the same verse as meaning that Adam was created with two faces, male and female, or as a single hermaphrodite being, male and female joined back to back, but God saw that this made walking and conversing difficult, and so split them apart.

Eve's fault in the Fall

The serpent approached Eve rather than Adam because Adam had heard the word of God with his own ears, whereas Eve had only his report; Eve tasted the fruit and knew at once that she was doomed to death, and said to herself that it was better she trick Adam into eating so that he too would die, and not take another woman in her place. Adam ate the fruit unaware of what he was doing, and was filled with grief. When Adam blamed Eve after eating the forbidden fruit, God rebuked him that Adam as a man should not have obeyed his wife, for he is the head, not her.

Adam and the winter solstice

An Aggadic legend found in tractate Avodah Zarah 8a contains observations regarding the Roman mid-winter holidays and, the talmudic hypothesis that Adam the first established the tradition of fasting before the winter solstice