II. EPISTLES
3. CONCLUSIONS
As we review the use of “Adam” in the New Testament, we cannot fail to observe that Paul assumes that Adam was a historical personality, and that the record in Genesis was a record of facts, that sin and death were
introduced into the world and affected the entire race as the penalty of the disobedience of one ancestor. Paul evidently takes it for granted that Adam knew and was responsible for what he was doing. Again, sin and death are regarded as connected, that death obtains its moral quality from sin. Paul clearly believed that physical dissolution was due to sin, and that there is some causal connection between Adam and the human race in regard to physical death. While the reference to death in Romans 5 as coming through sin, is primarily to physical death, yet physical death is the expression and sign of the deeper idea of spiritual death; and even though physical death was in the world before Adam it was only in connection with sin that its moral meaning and estimate became clear. Whether we are to interpret, “for that all sinned,” as sinning when Adam sinned, or sinning as the result of an inherited tendency from Adam, the entire passage
implies some causal connection between him and them. The need of redemption is thus made by the apostle to rest on facts. We are bound to Adam by birth, and it is open to us to become bound to Christ by faith. If we refuse to exchange our position in Adam for that which is offered to us in Christ we become answerable to God; this is the ground of moral freedom. The New Testament assumption of our common ancestry in Adam is true to the facts of evolutionary science, and the universality of sin predicated is equally true to the facts of human experience. Thus, redemption is grounded on the teaching of Scripture, and confirmed by the uncontradicted facts of history and experience. Whether, therefore, the references to Adam in the New Testament are purely incidental, or elaborated in theological discussion, everything is evidently based on the record in Genesis.
W. H. Griffith Thomas
ADAM, BOOKS OF
Books pretending to give the life and deeds of Adam and other Old Testament worthies existed in abundance among the Jews and the early Christians. The Talmud speaks of a Book of Adam, which is now lost, but which probably furnished some of the material which appears in early Christian writings. The Vita Adami was translated from the Ethiopic by Dillmann (1853), and into English by Malan (The Book of Adam and Eve, London, 1882). The Testament of Adam is a portion of the Vita Adami (published by Renan in 1853) and so probably is the Diatheke ton Protoplaston (Fabricius, II, 83).
See APOCALYPTIC LITERATURE; APOCRYPHA.
M. O. Evans
ADAM, CITY OF
(
µd:a;
[’adham], “red” or BDB “made”): A city in the middle of the Jordan valley near ZARETHAN (<060316>Joshua 3:16), which see. The name probably survives at the Damieh Ford, near the mouth of the Jabbok twenty miles above Jericho. An Arabian historian asserts that about 1265 AD the Jordan was here blocked by a land slide. The inner gorge of the
Jordan is here narrow with high banks which would facilitate such an obstruction as permitted the waters to “pile up” above to Adam and run out below, permitting Joshua’s host to cross on dry land (SWP, II, 15;
Wright, SCOTH, 130-34).
George Frederick Wright ADAMAH
<ad’-a-ma> (
hm;d:a}
[’adhamah]; [∆Adami>, Adami]): A fortified city in the territory of Naphtali, named between Chinnereth and Ramah(<061936>
Joshua 19:36). It is probably identical with the modern ‘Admah, a ruin on the plateau about 10 miles North of Beisan.
ADAMANT
<ad’-a-mant> (
rymiv;
[shamir] (<260309>Ezekiel 3:9; <380712>
Zechariah 7:12)): In the passages cited and in <241701>
Jeremiah 17:1, where it is rendered “diamond” the word shamir evidently refers to a hard stone. The word adamant
(“unconquerable”) is used in the early Greek writers for a hard metal, perhaps steel, later for a metal-like gold and later for the diamond. The Hebrew [shamir], the Greek adamas (from which word “diamond” as well as “adamant” is derived) and the English adamant occur regularly in
figurative expressions. All three are equally indefinite. Adamant may therefore be considered a good translation for [shamir], though the
Septuagint does not use adamas in the passages cited. There is a possible etymological identification of [shamir] with the Greek smyris (smeris or smiris), emery, a granular form of corundum well known to the ancients and used by them for polishing and engraving precious stones. Corundum in all its forms, including the sapphire and ruby, is in the scale of hardness next to the diamond. In English Versions of the Bible <230506>
Isaiah 5:6; 7:23-25;
9:18; 10:17; 27:4; 32:13, [shamir] is translated “brier”.
See also STONES, PRECIOUS.
Alfred Ely Day
ADAMI
<ad’-a-mi>; <a-da’-mi>: Mentioned in the King James Version as a separate name, where the Revised Version (British and American) has
&ADAMI-NEKEB, which see (<061933>
Joshua 19:33).
ADAMI-NEKEB
<ad’-a-mi ne’-keb>
bq<N<h” ymid:a}
[’adhami ha-neqebh], “the ground of the piercing,” that is of the pass, or defile): A place mentioned in indicating the border of Naphtali (<061933>Joshua 19:33). In the King James Version, Adami and Nekeb are given as separate names, and it is an open question which view of the matter is correct. Most of the Greek texts give the names as two. The Vulgate has “Adami quae est Neceb.” The
Jerusalem Talmud gives two names, though instead of Hannekeb or Nekeb it has Siyadathah (Meg 1 1, or Neubauer’s Geog du Talmud, 225). In the list of places conquered by Thothmes III of Egypt occurs the name NQBU (Tomkins, Rec of Past, new series, V, 47), which seems to be the same with Neqeb.
The list of names for the border of Naphtali (<061933>
Joshua 19:33,34) has no name in common with the list of cities (<061935>
Joshua 19:35-38) unless Adami and Adamah are the same. The PE Survey maps locate Adamah at Damieh, about seven miles northwest of the exit of the Jordan from the Lake of Galilee, and Adami at Khurbet Adamah, five or six miles south of the exit.
Conder, Tomkins and others place Adami at Damieh, and identify Nekeb by its Talmudic name in the neighboring ruin Seiyadeh. Conder says (art.
“Nekeb,” HDB) that the “pass” implied in the name Nekeb “is probably one leading from the eastern precipices near Tiberias.”
Willis J. Beecher
ADAN
<a’-dan>.
See ADDAN.
ADAR (1)
<a-’dar> (
rd:a}
[’adhar], meaning uncertain): The Babylonian name of the twelfth month of the year. Used in the Bible only in <150615>Ezra 6:15 and eight times in Esther. At first the author in Esther defines Adar as the twelfth month, but afterward omits the numeral. In order to maintain the relation of the year to the seasons it was customary to add a second Adar, as often as was needed, as an intercalary month.
ADAR (2)
<a’-dar>: In the King James Version (<061503>
Joshua 15:3) for ADDAR, which see.
ADARSA
<a-dar’-sa>.
See ADASA.
ADASA
<ad’-a-sa> ([∆Adasa>, Adasa]; the King James Version Adarsa): A town less than four miles from Beth-horon (30 furlongs Ant, XII, x, 5; 1 Macc 7:40) and a day’s journey from Gazara (1 Macc 7:45), where Judas Maccabee defeated and killed Nicanor, a general of Demetrius (1 Macc 7:40 ff). The ruin of Adaseh near Gibeon (SWP, III, XVII).
ADBEEL
<ad’-be-el> (
laeB]d“a”
[’adhbe’el], “God’s discipline,” possibly): The third of the twelve sons of Ishmael (<012513>Genesis 25:13; <130129>
1 Chronicles 1:29). The name appears in the Assyrian records as that of a north Arabian tribe residing somewhere Southwest of the Dead Sea.
ADD
(1)
[ejpidiata>ssomai, epidiatassomai], “to add to,” “to arrange in addition”: Found only in <480315>Galatians 3:15, which may thus be paraphrased: “To take a familiar illustration: even a man’s will, when
ratified, no third party may annul or supplement” (Dummelow, in the place cited.).
(2)
[ejpiti>qhmi, epitithemi], “to put upon,” “If any man shall add unto them, God shall add unto him the plagues” (<662218>Revelation 22:18). The book is not to be falsified by addition or excision (see BOOK) by the
interpolation of unauthorized doctrines or the neglect of essential ones (compare <050402>
Deuteronomy 4:2; 12:32).
See also IMPART; SUPPLY.
M. O. Evans
ADDAN
<ad’-an> (
ˆD:a”
[’addan]; in NehemiahˆwODa”
[’addon]; connected in some way with the name of the god Addu): A name mentioned in the list of the returning exiles (<150259>Ezra 2:59, duplicated in <160761>
Nehemiah 7:61). It is one of several names of Babylonian localities from which came men who were unable to declare their genealogy as Israelites.
ADDAR
<ad’-ar> (
rD:a”
[’addar], “glorious”):See ARD
(1)
A grandson of Benjamin, sometimes counted as one of his sons (<130803>1 Chronicles 8:3).
(2)
A town on the southern border of Judah (<061503>Joshua 15:3, the King James Version “Adar”). The same as Hazar-addar (<043404>
Numbers 34:4).
ADDER
<ad’-er> (
bWvk][“
[`akhshubh] (<19E003>Psalm 140:3);
ˆt,P,
[pethen](<195804>
Psalm 58:4);
ynIwO[p]xi
[tsiph`oni] (<202332>Proverbs 23:32);
ˆpoypiv]
[shephiphon] (<014917>
Genesis 49:17);
[p”x,
[tsepha`] (King James Version margin; <231429>Isaiah 14:29)): This word is used for several Hebrew originals.
In each case a poisonous serpent is clearly indicated by the context. It is
impossible to tell in any case just what species is meant, but it must be remembered that the English word adder is used very ambiguously. It is from the Anglo-Saxon noedre, a snake or serpent, and is the common English name for Vipera berus, L, the common viper, which is found throughout Europe and northern Asia, though not in Bible lands; but the word “adder” is also used for various snakes, both poisonous and non- poisonous, found in different parts of the world. In America, for instance, both the poisonous moccasin (Ancistrodon) and the harmless hog-nosed snakes (Heterodon) are called adders.
See SERPENT.
Alfred Ely Day
ADDI
<ad’-i> ([∆Addi>, Addi]; [∆Addei>, Addei]): An ancestor of Joseph, the husband of Mary, mother of Jesus; fourth from Zerubbabel in the ascending genealogical series (<420328>
Luke 3:28).
ADDICT
<a-dikt’>: Found only in the King James Version of <461615>
1 Corinthians 16:15, for Greek [ta>ssw, tasso]. The house of Stephanus is said to be
“addicted to the ministry of the saints,” i.e. they have so “arranged” their affairs as to make of this service a prime object; the Revised Version (British and American) “set themselves to minister.”
ADDO
<ad’-o> (Codex Alexandrinus, [∆Addw>, Addo]; Codex Vaticanus, [∆Eddei>n, Eddein]) = Iddo (<150501>
Ezra 5:1; 6:14): The father (<380101>
Zechariah 1:1,7 grandfather) of Zechariah the prophet (1 Esdras 6:1).
ADDON
<ad’-on>.
See ADDAN.
ADDUS
<ad’-us> ([∆Addou>v, Addous]): The descendants of Addus (sons of Solomon’s servants) returned with Zerubbabel to Jerusalem (1 Esdras 5:34). Omitted in Ezra 2 and Nehemiah 7.
ADER
<a’-der>: Used in <130815>
1 Chronicles 8:15 the King James Version for EDER, which see.
ADIABENE
<a-di-a-be’-ne> ([∆Adiabhnh>, Adiabene]): A state lying on the east of the Tigris, on the greater and lesser rivers Zab, in the territory of ancient Assyria. For the half-century terminating with the destruction of Jerusalem by Titus, Adiabene is especially interesting by reason of the careers of its king, Izates, and his mother Helena, who became Jews. They had their part in the Jewish-Roman wars, and in various ways were typical of the existing situation. (See Ant, XX, 2-5; BJ, II, xvi, 4; xix. 2; V, iv, 2;
vi. 1; xi. 5; VI, vi, 4.) Somewhat later Adiabene was absorbed into the Roman Empire and became one of the six provinces which formed the larger province of Assyria, though Pliny and Ammianus sometimes call the large province by the name Adiabene.
Willis J. Beecher
ADIDA
<ad’-i-da> ([∆Adida>, Adida]). A town of the Benjamin tribe near Lod and Ono located upon a hill facing the “plain country” of Judea, rebuilt and fortified by Simon Maccabee (1 Macc 12:38), who later encamped here to meet the army of Tryphon (1 Macc 13:13; Ant, XIII, vi, 5). It was also here that Aretas, king of Arabia, met Alexander Janneus in battle and defeated him (Ant., XIII, xv, 2). Perhaps the El-Haditheh of today located about three miles east of Lydda or Lod.
See HADID.
ADIEL
<ad’-i-el> (
laeydI[}
[`adhi’el], “ornament of God”):(1)
One of the “princes” of the tribe of Simeon, who, in the days of Hezekiah, smote the aborigines of Gedor and captured the valley (<130436>1 Chronicles 4:36 ff).
(2)
Father of Maasai, one of the priests who dwelt in Jerusalem after the return from the Exile (<130912>1 Chronicles 9:12).
(3)
Father of Azmaveth who was over David’s treasures (<132725>1 Chronicles 27:25).
ADIN
<a’-din> (
ˆydI[;
[`adhin], “adorned”): The name of a family, “the sons of Adin” (<150215>Ezra 2:15; 8:6; <160720>
Nehemiah 7:20; 10:16; 1 Esdras 5:14; 8:32), mentioned among the returning exiles. The list in Ezra 2 is placed in the midst of the narrative concerning Zerubbabel, but its title and Its contents show that it also includes the later Jewish immigrants into Palestine. The list in Nehemiah 7 is a duplicate of that in Ezra, but with variations; most of the variations are naturally accounted for by supposing that one copy was made later than the other and was brought up to date. In Ezra and 1 Esdras the number of the sons of Adin is said to be 454; in Nehemiah it is 655. The 50 males, led by Ebed the son of Jonathan, who came with Ezra, may or may not have been included in the numbers just mentioned. Among the names of those who sealed the covenant along with Nehemiah are 44 that are placed under the caption “the chiefs of the people” (<161014>
Nehemiah 10:14-26), and nearly half of these are the family names of the list in Ezra 2 and Nehemiah 7. It is natural to infer that in these cases a family sealed the covenant collectively through some representative. In that case the Adin here mentioned is the same that is mentioned in the other places.
See also ADINU.
Willis J. Beecher
ADINA
<ad’-i-na>, <a-di’-na> (
an:ydI[}
[`adhina’], “adorned”). “Adina the son of Shiza the Reubenite, a chief of the Reubenites, and thirty with him”(<131142>
1 Chronicles 11:42). This is in that part of the list of David’s mighty men in which the Chronicler supplements the list given in 2 Samuel.
ADINO
<ad’-i-no>, <a-di’-no> (
wOnydI[}
[`adhino], “his adorned one”): The senior of David’s “mighty men.” “Josheb-basshebeth a Tahchemonite, chief of the captains; the same was Adino the Eznite, against eight hundred slain at one time” (<102308>2 Samuel 23:8). This very exact rendering makes it evident even to an English reader that the text is imperfect. Ginsburg offers a corrected form taken substantially from the parallel passage in <131111>
1 Chronicles 11:11: “Jashobeam a son of a Hachmonite, chief of the captains; he lifted up his spear.” This is plausible, and is very generally accepted, and eliminates the names Adino and Eznite, which do not occur elsewhere in the Bible. Some of the facts are against this. The Septuagint has the names Adino and Eznite. The Latin finds no proper names in the passage, but so translates the words as to presuppose the Hebrew text as we have it. It may be a case for suspended judgment.
The texts concerning David’s mighty men are fragmentary both in Samuel and in Chronicles. If they were more complete they would perhaps make it clear that the three seniors were comrades of David at Pas-dammim,
Ephes-dammim (<131113>
1 Chronicles 11:13; <091701>
1 Samuel 17:1); and that we have in them additional details concerning that battle. The record says that on the death of Goliath the Philistines fled and the Israelites pursued (<091752>
1 Samuel 17:52 ff), but it is not improbable that during the retreat portions of the Philistine force rallied, so that there was strenuous fighting.
Willis J. Beecher
ADINU; ADIN
<ad’-i-nu>, <ad’-in> ([∆Adinou>, Adinou], 1 Esdras 5:14; [∆Adi>n, Adin], 1 Esdras 8:32): Compare Adin (<150215>
Ezra 2:15; 8:6; <160720>
Nehemiah 7:20;
10:16). The descendants of Adin (leaders of the nation) returned with their
families to Jerusalem: one party being with Zerubbabel (454 members 1 Esdras 5:14), a second party with Ezra (250 members 1 Esdras 8:32).
ADINUS
<ad’-i-nus>.
See IADINUS (Apocrypha).
ADITHAIM
<ad-i-tha’-im> (
µyIt”ydI[}
[`adhithayim] “double ornament, passage, or prey”): A city in “the lowland” (Shephelah, not as the King James Version “valley”) of Judah (<061536>Joshua 15:36). Site unknown, but possibly same as &ADIDA (which see).
ADJURATION
<ad-ju-ra’-shun>: The act of requiring or taking a solemn oath. In a time of military peril Saul adjured the people (
hl;a;
[’alah], “to take oath”) and they took oath by saying “Amen” (<091424>1 Samuel 14:24). When Joshua pronounced a ban on Jericho (<060626>
Joshua 6:26) he completed it with an oath (
[b”v;
[shabha`], “to cause to swear”). Often used in the sense of a solemn charge without the administration of an oath (<112216>1 Kings 22:16; <141815>
2 Chronicles 18:15; Song 2:7; 5:8,9; <520527>
1 Thessalonians 5:27). With reference to the withholding of testimony, see <030501>
Leviticus 5:1 and <202924>
Proverbs 29:24. The high priest sought to put Jesus under oath ([ejxorki>zw, exorkizo], “to force to an oath,” <402663>
Matthew 26:63). Adjure also means to solemnly implore ([oJrki>zw, horkizo]) as when the man with an unclean spirit appealed to Jesus: “I adjure thee by God, torment me not” (<410507>
Mark 5:7); or seven sons of Sceva, exorcists, sought in the name of Jesus to expel demons (<441913>
Acts 19:13).
(1)
The exacting of an oath has, from time immemorial, been a customary procedure in conferring civil and ecclesiastical office and in taking legal testimony. Though often allowed to become painfully trivial and a travesty on its inherent solemnity, the taking of an official oath or the swearing of witnesses is still considered essential to the moral integrity of government, secular or spiritual. False sweating, under solemn oath,constitutes the guilt and heinousness of perjury. The universality of oath- taking is humanity’s tribute, whether pagan or Christian, to the sacredness of truth.
(2)
Civilized nations administer oaths under three heads: political,ecclesiastical, legal. The sovereign of England receives the crown only as he or she responds affirmatively to the solemn adjuration of the archbishop or bishop: “Will you solemnly promise and swear to govern,” etc., closing with the affirmation, “So help me God.” A fundamental conviction of civilized nations was expressed by Lycurgus: “An oath is the bond that keeps the state together.” It is the most solemn appeal to the inviolability of the human conscience, and the sacredness of a vow as witnessed both by God and men.
See also OATH.
Dwight M. Pratt ADLAI
<ad’-la-i>, <ad’-li> (
yl”d“[“
[`adhlay]; Septuagint [∆Adli>, Adli] and [∆Ada`>, Adai], “lax, weary”): The father of Shaphat, an overseer of David’s herds in the lowlands (<132729>1 Chronicles 27:29).
ADMAH
<ad’-ma> (
hm;d“a”
[’adhmah]): From a root signifying red; one of the Cities of the Plain (Ciccar) (<011019>Genesis 10:19; 14:2,8; <052923>
Deuteronomy 29:23; <281108>
Hosea 11:8) upon which Abraham and Lot looked from the heights of Bethel; destroyed with Sodom and Gomorrah. Conder tentatively identifies it with the City of Adam referred to in <060316>
Joshua 3:16, and thinks that perhaps the name may be preserved in that of Damieh Ford, near the mouth of the river Jabbok; but that point could not have been in view from Bethel.
See VALE OF SIDDIM.