According to the Bible, Adam was the first man.根据圣经，亚当是第一个男子。 His name, which means "man" in Hebrew, is probably derived from the Hebrew word for "earth."他的名字，意思是"好男人" ，在希伯莱语，可能是来自希伯来语意为"地球" 。 The first three chapters of Genesis relate that God created Adam from dust, breathed life into him, and placed him in the Garden of Eden, where he lived with his wife, Eve, until they ate the forbidden fruit from the tree of knowledge of good and evil.首3个章节的成因与上帝创造了亚当，由灰尘，心中的生命溶入他，并放在他在伊甸园，在那里他住了，与他的妻子，除夕夜，直到他们吃了禁果，从树的知识，良好的和邪恶。 The biblical account is similar to Egyptian and Mesopotamian accounts, in which the first man was made from clay, infused with life by a divine being, and placed in a paradise of delight.圣经中的帐户相类似埃及与美索不达米亚的帐户，其中第一名男子是由粘土，充满了生活的一个神圣的，并放置在一个天堂的喜悦。
Adam, red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages.亚当红，是巴比伦文字，通用名称为男子，具有相同的意义，在希伯来语和亚述人的语言。 It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Gen. 1:27-ch. 5).这是名义向第一人，他们的创作，秋天，和随后的历史和他的子孙，详列于第一本书的摩西（创1:27 -甲烷5段） 。 "God created man [Heb., Adam] in his own image, in the image of God created he him; male and female created he them." "上帝创造了人[以弗所书，亚当]在他自己的形象，在形象的上帝，他创造了他;男性和女性创造了他，他们" 。 Adam was absolutely the first man whom God created.亚当绝对是第一人，上帝创造的。 He was formed out of the dust of the earth (and hence his name), and God breathed into this nostrils the breath of life, and gave him dominion over all the lower creatures (Gen. 1:26; 2:7).他成立了走出尘埃对地球（因此他的名字） ，与神吹了，这鼻孔呼吸的生命，并给了他统治所有低下的动物（创1时26分; 2时07分） 。
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Being induced by the tempter in the form of a serpent to eat the forbidden fruit, Eve persuaded Adam, and he also did eat.被诱导的，由tempter其形式为蛇吃禁果，夏娃亚当说服，而且他也没有吃的了。 Thus man fell, and brought upon himself and his posterity all the sad consequences of his transgression.因此，他跌倒，并带来了经本人和他的后代都可悲的后果，他的海侵。 The narrative of the Fall comprehends in it the great promise of a Deliverer (Gen. 3:15), the "first gospel" message to man.叙事的秋天comprehends在这伟大的承诺，提出了一个投递（创3:15 ） ， "第一福音"的字样，以男子。 They were expelled from Eden, and at the east of the garden God placed a flame, which turned every way, to prevent access to the tree of life (Gen. 3).他们被驱逐出伊甸园，而在东部园林上帝把一个火焰，并把每一个方式，以防止接触到生命树（创3 ） 。 How long they were in Paradise is matter of mere conjecture.多久，他们在天堂的事仅仅是猜测。
Shortly after their expulsion Eve brought forth her first-born, and called him Cain.不久后，将他们驱逐前夕，带来了她的第一个出生的，并把他称为该隐。 Although we have the names of only three of Adam's sons, viz., Cain, Abel, and Seth yet it is obvious that he had several sons and daughters (Gen. 5:4).虽然我们有名字的只有三个亚当的儿子，即，该隐，亚伯，和Seth却是显而易见的，他几个儿子和女儿（创5时04分） 。 He died aged 930 years.他的死亡年龄九百三十年。 Adams and Eve were the progenitors of the whole human race.亚当斯和夏娃被progenitors的整个人类。 Evidences of varied kinds are abundant in proving the unity of the human race.证据的种类多样丰富，在证明团结的人类。 The investigations of science, altogether independent of historical evidence, lead to the conclusion that God "hath made of one blood all nations of men for to dwell on all the face of the earth" (Acts 17:26. Comp. Rom. 5:12-12; 1 Cor. 15:22-49).调查的科学，完全独立的历史证据，导致一个结论，即上帝"祂所作出的同一血脉，所有国家的男子纠缠于所有在地球表面" （使徒17时26分。可比。光碟。 5 ： 12月12日， 1肺心病。 15:22-49 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Hebrew word transliterated "Adam" is found about 560 times in the OT.希伯来文的译音词"亚当" ，是发现了约560倍，在城市旅游局。 In the overwhelming majority of cases it means "man" or "mankind."在绝大多数情况下，它是指"人"或"人类" 。 This is true of some of the references at the beginning of Genesis (in the creation and Eden stories), and many scholars hold that up to Gen. 4:25 all occurrences of "Adam" should be understood to refer to "man" or "the man."这才是真正的部分提述在年初的成因（在建立和伊甸园故事） ，以及许多学者认为，高达将军四时二十五分，所有发生的"亚当" ，应当理解为是指"人"或"该名男子" 。 But there is no doubt that the writer on occasion used the word as the proper name of the first man, and it is with this use that we are concerned.不过，这是毫无疑问的，作者有时用字作为名称的第一个男子，正是基于这种利用我们关注。 It is found outside Genesis in 1 Chr.它是发现外面成因1人权委员会。 1:1 and possibly in other passages such as Deut. 1:1 ，并有可能在其他通道，如deut 。 32:8 (where "the sons of men" may be understood as "the sons of Adam"), and in some important NT passages. 32:8 （如"儿子的男子， "可能被理解为"儿子亚当" ） ，并在一些重要新台币通道。
The meaning of these passages is disputed.所指的这些通道，是有争议的。 Some OT scholars regard them as primitive myth, giving early man the answers to such questions as "Why do snakes lack legs?"一些城市旅游局学者把它们作为原始神话，让早期男子对这些问题的答案是"为什么蛇缺乏腿" ？ or "Why do men die?"或"为什么男人死" ？ Others see them as mythological, but as expressing truths of permanent validity concerned with man's origin and constitution or, as others hold, with "a fall upward."别人看他们当作神话，但作为表达真理的永久有效性关注人为因素的起源和宪法，或者像其他人，与"秋天上去" 。 This latter view sees man as originally no more than one of the animals.这后一种观点认为，作为一名原本没有一个以上的动物。 At this stage he could no more sin than any other animal could.在这个阶段，他可能没有更多的罪恶，比任何其他动物可以。 It was accordingly a significant step forward when man became aware of something he was doing as wrong.有人因此向前迈进一大步的时候，男子才知道的东西，他这样做，因为错误的。 But it is highly doubtful whether the writer had in mind any such ideas.但是，这是非常令人怀疑是否该作家记住任何这种想法。 Clearly he thought of Adam and Eve as the first parents of the human race, and he is telling us of God's purpose that those into whom he had breathed "the breath of life" should live in fellowship with him.显然，他认为，亚当和夏娃作为第一父母的人的种族，而他却告诉我们上帝的目的，那些谁，他心中的"呼吸的"生命应该住在金与他的。 But Adam and Eve fell from their original blissful state as a result of their first sin.但亚当和夏娃下跌，从原来的大幸事国家由于他们的第一单。 And that sin has continuing consequences for the whole human race.而且单已持续后果，为整个人类。 In later times the magnitude of the fall has sometimes been emphasized by affirming that Adam was originally endowed with wonderful supernatural gifts, lost when he sinned (in Sir. 49:16 Adam is honored "above every living being in the creation"; cf. the medieval stress on Adam's supernatural graces).在稍后的时间幅度下降，有时被强调申明亚当原本天赋美妙超自然的礼物，失去了的时候，他犯罪了（在主席先生。 49:16亚当是被誉为"上述每一个生活在创世纪" ;比照。中世纪胁迫对亚当的超自然的青睐） 。 But this is speculation.不过，这是投机。
The creation narratives tell us at least that man is related to the rest of creation (he is made "of dust from the ground," Gen. 2:7; for the beast and the birds cf. vs. 19), and that he is related also to God (he is "in the image of God," Gen. 1:27; cf. 2:7).创建叙述告诉我们，至少在这名男子是与其余的创作（他是取得了"的灰尘从地面， "将军2时07分，为兽类和鸟类比照主场迎战19 ） ，而且他是也与神（他是"在上帝的画像， "将军1:27 ;比照2时07分） 。 He has "dominion" over the lower creation (Gen. 1:26, 28), and this is symbolized by his naming of the other creatures.他的"统治"下创造（创1时26分， 28个） ，这是象征着他的名字的其他海洋生物。 The fall passage speaks of the seriousness of his sin and of its permanent effects.秋天通过说话的严重性，他的罪过和其永久性的影响。 This is not a topic to which there is frequent reference in the OT, but it underlies everything.这不是一个话题，这就是我们经常提到，在城市旅游局，但它强调了一切。 It is a fundamental presupposition that man is a sinner, and this marks off the literature of the Hebrews from other literatures of antiquity.这是一个根本性的预设人是一个罪人，这标志着小康文学的希伯来人从其他文献中的古代。 The solidarity of Adam with his descendants is in the background throughout the OT writings, as is the thought that there is a connection between sin and death.声援亚当与他的子孙是在后台整个城市旅游局的著作，这是因为思想是有联系罪恶和死亡。 Whatever problems this poses for modern expositors, there can be no doubt about the fact that the OT takes a serious view of sins or that sin is seen as part of man's nature.什么问题，这构成了现代expositors ，便不会有疑问的事实，即城市旅游局需认真对待的罪孽，或单被看作是一部分人的本质。
In the NT Adam is mentioned in Luke's genealogy (Luke 3:38) and in a similar reference in Jude, where Enoch is "the seventh from Adam" (Jude 14).在新台币亚当提到，在路加的家谱（路3时38分） ，并在一个类似的参考裘德，而伊诺克是"第七次从亚当" （裘德14 ） 。 Little need be said about these passages.没有必要说，对这些通道。 They simply mention the name of Adam to locate him in his genealogical place.他们简单地提及姓名的亚当找到他，在他的家谱。 There is perhaps an implied reference to Adam but without mention of his name (Matt. 19:4-6; Mark 10:6-8).有可能是一个隐含参考，以亚当，但没有提到他的名字。 （ 19:4-6 ;马克10:6-8 ） 。 Then there are three important passages with theological import (1 Tim. 2:13-14; Rom. 5:12-21; 1 Cor. 15:22, 45).那么，有三个重要通道，与神学进口（ 1添。 2:13-14 ;光碟。 5:12-21 1肺心病。 15:22 ， 45 ） 。
In 1 Tim. 1添。 2:13-14 the subordinate place of woman is argued from two facts: (1) Adam was created first, and (2) Eve was deceived though Adam was not. 2:13-14下属地方的女子辩称，从两个事实： （ 1 ）亚当创造了第一，和（ 2 ）前夕被欺骗了，虽然亚当不是。 This passage presumes that the Genesis stories tell us something of permanent significance about all men and women.这段话推定成因的故事告诉我们的永久意义的是所有男人和女人。
Romans 5 stresses the connection of mankind at large with Adam.入乡随俗五讲连接人类在大与亚当。 It was through that one man that sin came into the world, and the consequence of his sin was death.它是通过一个人说，单来融入世界，其后果他的罪是死刑。 This happened long before the law was given, so death cannot be put down to law-breaking.这件事发生，只要在法律面前获得，所以死刑不能放下来违法。 And even though people did not sin in the same way as Adam, they were caught in the consequences of sin: "death reigned from Adam to Moses" (Rom. 5:12-14).即使人们不祭，在相同的方式亚当，他们被夹在后果的单仲偕说： "死亡的气氛从亚当到摩西" （罗马书5:12-14 ） 。 This brings Paul to the thought that Adam was a "type" of Christ, and he goes on to a sustained comparison of what Adam did with what Christ did.这使保罗向以为亚当是一个"类型"的救世主，他接着以持续比较什么亚当没有什么基督做。 There are resemblances, mainly in that both acted representatively so that what each did has incalculable consequences for those he heads.有相似之处，主要是在这两个行事代表性，使每一个确实已经造成无法估量的后果对于他的理智。 But the differences are more significant.但差别较为显着。 Adam's sin brought death and condemnation to all; it made people sinners.亚当的罪所带来的死亡和谴责一切，它使人们的罪人。 When law came in, that only increased the trespass.当法来的话，这不仅增加了擅闯。 It showed up sin for what it was.它表明了罪孽是什么。 The end result is disaster.最终的结果是灾难。 By contrast Christ brought life and acquittal; such words as "free gift," "grace," and "justification" emphasize the significance of Christ's death.相比之下基督所带来的生命和无罪释放;听到这样的话，作为"免费礼品" ， "宽限期" ， "正当理由" ，强调意义的基督的死亡。 The end result is blessing.最后的结果是福。 Paul concludes by contrasting the reign of sin in death with the reign of grace "through righteousness to eternal life through Jesus Christ our Lord."保罗最后对比腥风血雨的单仲偕死同在位的恩典" ，透过义，以永恒的生命，通过耶稣基督我们的主" 。
In Paul's magnificent treatment of the resurrection we read: "As in Adam all die, so also in Christ shall all be made alive" (1 Cor. 15:22).在保罗的宏伟治疗复活我们读到： "在亚当都死了，所以又在基督里都应作出活着" （ 1肺心病。 15:22 ） 。 The thought is not unlike that in Rom.这个思路是不是不像在ROM 。 5. 5 。 Adam was the head of the race and brought death to everyone in it; Christ is the head of the new humanity and brought life to all within it.亚当头部的种族和死亡所带来的每一个人;基督是一家之主的新人类，并带来了生命的全部。 Some have argued that the two uses of "all" must refer to the same totality, the entire human race.有人认为，这两个用"都"必须是指同一整体，整个人类。 There is no question but that this is the meaning in respect to Adam.这是毫无疑问的，但这种意义是在亚当。 The argument runs that similarly Christ raises all from the grave, though some are raised only for condemnation.说法背道而驰，同样引起基督所有来自严重，虽然有些人是只提出谴责。 However, "made alive" seems to mean more than "raised to face judgment."然而， "活着" ，似乎是指更比"提出要面对的判断" 。 It is probably best to understand "made alive" to refer to life eternal, so that "all" will mean "all who are in Christ."这大概也是最好的认识" ，取得了"的内涵是指永恒的生命，使"所有"就意味着"所有的人都在基督里" 。 All these will be made alive, just as all who are in Adam die.这些都将作出活着，正如所有的人都在亚当死。
A little later Paul writes, "the first man Adam became a living being'; the last Adam became a life-giving spirit" (I Cor. 15:45).小保罗后来写道， "第一个男子亚当成为一个活的生命' ;最后亚当成为赋予生命的精神" （我肺心病。 15:45 ） 。 Adam became "a living being" when God breathed life into him (Gen. 2:7).亚当成为"一个活的生命"的时候，上帝吹了生命，使他（创2时07分） 。 Physical life was all the life Adam had and all he could bequeath to his posterity.肉体的生命是一切生命和亚当和所有他能留给他的后代。 But "the last Adam" gave life in the fullest sense, eternal life.但"最后的亚当"们对生活中的最充分意义上说，永恒的生命。 Again there is the thought that Christ cancels out the evil Adam did.再有就是认为基督取消了邪恶亚当没有。 But the emphasis is not negative.但重点并非完全负面。 It is on the life Christ gives.这是对生命的基督给人。
The scriptural use of Adam, then, stresses the solidarity of the human race, a solidarity in sin.圣经用亚当的话，讲团结的人的种族，一个团结的罪过。 It reminds us that the human race had a beginning and that all its history from the very first is marked by sin.它提醒我们，人类有一个开端，它的所有历史，从最初的标志是罪过。 But "the last Adam" has altered all that.但"最后的亚当"改变了这一切。 He has replaced sin with righteousness and death with life.他已经取代单与正义，死亡与生命。
L Morris升莫里斯
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
CK Barrett, From
First Adam to Last; K. Barth, Christ and Adam; BS Childs, IDB, I, 42-44; WD
Davies, Paul and Rabbinic Judaism; J. Jeremias, TDNT, I, 141-43; A. Richardson,
An Introduction to the Theology of the NT; H. Seebass, NIDNTT, 1, 84-88; AJM
Weddeburn, IBD, I,
14-16.对照Barrett表示，从第一次亚当到去年的K.巴特，基督与亚当;布婴儿，美洲开发银行，我和42-44
;万泰戴维斯，保罗和rabbinic犹太教的J. jeremias ， tdnt ，我， 141-43 ;甲理查森介绍了这一神学新台币;每小时泽巴斯，
nidntt ， 1 ， 84-88 ; ajm weddeburn ，鸡传染性法氏囊病，我和14-16 。
Ad'am, a type. ad'am ， A型。
The apostle Paul speaks of Adam as "the figure of him who was to come."使徒保罗谈到亚当作为"这个数字对他的人是来" 。 On this account our Lord is sometimes called the second Adam.关于这个帐户我们的主有时也被称为第二个亚当。 This typical relation is described in Rom.这种典型的关系，是描述在ROM 。 5:14-19. 5:14-19 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
In I Cor.在I肺心病。 15:45 Paul refers to Jesus Christ as "the last Adam" (ho eschatos Adam) in contrast to "the first man Adam" (ho protos anthropos Adam). 15:45保罗指耶稣基督作为"最后的亚当" （何eschatos ADAM ）的对比的"第一人亚当" （何protos anthropos亚当） 。 In this antithetic paralelism there is a continuity of humanity, but the second person who represents the new humanity so far excels the first that he is described as the one who became an active "life-giving spirit" (pneuma zoopoioun), where the original Adam (Gen. 2:7) became only "a natural living being" (psychen zosan).在此偶paralelism是有延续性的人类，但第二次的人，代表着新的人文精神，使远优于第一次，他被描述为一个人成为活跃"赋予生命的精神" （ pneuma zoopoioun ） ，其中原亚当（创2时07分） ，成为唯一一个"自然生活" （ psychen zosan ） 。 The contrast is heightened by Paul's pointed antithetic style, setting Adam as over against Christ in I Cor.反差的是增强保禄二世指出，对偶式，设置亚当超过对基督在I肺心病。 15:46-49: 15:46-49 ：
First Adam 46: "natural" (psychikon) 47: "the first man" (ho protos anthropos) "from the earth, of dust" (ek ges, choikos) 48: "as was the man of dust, so are those who are of dust" (hoios ho choikos, toioutoi kai hoi choikoi) 49: "as we have borne the image of the man of dust" (kathos ephoresamen ten eikona tou choikou)第一亚当46 ： "自然" （ psychikon ） 47 ： "第一人" （何protos anthropos ） " ，从地上的灰尘" （ 18.3.2000后GES ， choikos ） 48 ： "由于当时该名男子的灰尘，所以，是那些是的灰尘" （ hoios何choikos ， toioutoi启海choikoi ） 49 ： "由于我们有传染的形象，该名男子的灰尘" （ kathos ephoresamen 10 eikona钭choikou ）
Second Adam 46: "spiritual" (pneumatikon) 47: "the second man" (ho deuteros anthropos) "from heaven" (ex ouranou) 48: "as is the man of heaven, so are those who are of heaven" (hoios ho epouranios, toioutoi kai hoi epouranioi) 49: "we shall also bear the image of the man of heaven" (phoresomen kai ten eikona tou epouraniou)第二亚当46 ： "精神文明" （ pneumatikon ） 47 ： "第二个男人" （何deuteros anthropos ） "从天而降" （当然ouranou ） 48 ： "是该名男子的天堂，所以，是那些天堂" （ hoios何epouranios ， toioutoi启海epouranioi ） 49 ： "我们也应承担的形象，该名男子的天堂" （ phoresomen启十大eikona钭epouraniou ）
The same contrast was also made earlier in I Cor.同时对照的是，也取得了早些时候在I肺心病。 15:21-22 and linked with death and resurrection: 15:21-22 ，并与死亡和复活：
First Adam 21: "since by a man came death" (epeide gar di' antropou thanatos) 22: "For as in Adam all die" (hosper gar en to Adam pantes apothneskousin)第一亚当21日说： "自从一名男子来到死" （ epeide明嘉迪' antropou thanatos ） ， 22 ： "在亚当所有死" （ hosper明嘉恩亚当pantes apothneskousin ）
Second Adam 21: "so also by a man has come the resurrection of the dead" (kai di' anthropou anastasis nekron) 22: "so also in Christ shall all be made alive" (houtos kai en to Christo pantes zoopoiethesontai)第二亚当21 ： "所以，也由一名男子已到死人复活" （启迪' anthropou anastasis nekron ） 22 ： "那么又在基督里都应作出活着" （ houtos启恩给christo pantes zoopoiethesontai ）
The contrast is expressed again in Rom.对比的是，再次表示，在光碟。 5:14-19, where Paul describes the first Adam as follows: disobedience, trespass, judgement, condemnation, death, many = all. 5:14-19 ，保罗描述第一亚当如下：抗命，擅闯，判断和谴责，死亡，许多=所有。 But Jesus Christ as the second Adam is described in the following antithetic terms: obedience, grace, free gift, justification, acquittal, righteousness, life, many/all.但耶稣基督作为第二个亚当是描述在以下偶条件：服从，雍容，免费的礼物，理由，无罪释放，义，生活中，许多/所有。 The powerful effect of Christ as the second Adam is summed up in one of Paul's favorite expressions, "how much more" (pollo mallon, 5:15, 17, and 8, 10), which makes explicit the Christological implications of the "how much more" in Jesus' own proclamation (Matt. 6:30; 7:11).强大的影响，以基督为第二亚当，是总结了在其中保罗最喜爱的表达方式， "更何况" （ pollo马龙，下午5时15 ， 17 ，和8日， 10日） ，其中明确了基督论的影响， "如何"得多了，在耶稣自己的宣告。 （ 6:30 ; 7时11分） 。 These ideas may also be found in John 5:21-29; Rom.这些想法也可能发现在约翰5:21-29 ;光碟。 1:3-5; 6:5-11; II Cor. 1:3-5 ; 6:5-11 ;二，肺心病。 5:1-4, 17; Phil. 5:1-4 ， 17人;菲尔。 2:5-11. 2:5-11 。
RG
Gruenler丽晶花园格林勒
Elwell Evangelical Dictionary
Elwell宣布了福音字典
Bibliography
参考书目
CK Barrett, From
Adam to Last; O. Cullmann, The Christology of the NT; R. Scroggs, The Last Adam;
WD Davis, Paul and Rabbinic Judaism.对照Barrett表示，从亚当到最后;澳cullmann ，
christology的新台币;传译scroggs ，最后亚当;万泰戴维斯，保罗和rabbinic犹太教。
The first man and the father of the human race.第一名男子和父亲的人类。
ETYMOLOGY AND USE OF WORD词源和使用的Word
There is not a little divergence of opinion among Semitic scholars when they attempt to explain the etymological signification of the Hebrew adam (which in all probability was originally used as a common rather than a proper name), and so far no theory appears to be fully satisfactory.有不小的意见分歧当中犹太人学者，当他们尝试去解释词源意义的希伯来语亚当（这在所有的概率原本是作为一个共同的，而不是一个恰当的名称） ，到目前为止还没有任何一种理论似乎得到充分令人满意的。 One cause of uncertainty in the matter is the fact that the root adam as signifying "man" or "mankind" is not common to all the Semitic tongues, though of course the name is adopted by them in translations of the Old Testament.其中一个原因，不确定性在这件事的是一个事实，即根亚当作为标志着"人"或"人类"的情况并不普遍，所有犹太人的舌头，尽管当然名字是通过他们的翻译旧约。 As an indigenous term with the above signification, it occurs only in Phoenician and Sabean, and probably also in Assyrian.作为一个土著来说，与上述意义，但只发生在腓尼基和sabean ，大概也是在亚述人。 In Genesis 2:7, the name seems to be connected with the word ha-adamah ("the ground"), in which case the value of the term would be to represent man (ratione materiæ) as earthborn, much the same as in Latin, where the word homo is supposed to be kindred with humus.在成因2时07分，其名称似乎与这个词夏adamah （ "地面" ） ，在这种情况下，价值用语将代表文（事管辖权materiæ ） Earthborn我，远一样，在拉丁语，而同源词应该是骨肉与腐殖质。 It is a generally recognized fact that the etymologies proposed in the narratives which make up the Book of Genesis are often divergent and not always philologically correct, and though the theory (founded on Genesis 2:7) that connects adam with adamah has been defended by some scholars, it is at present generally abandoned.这是一个普遍公认的事实，即etymologies拟议中的叙述，其中弥补这本书的成因往往是不同的，而且并不总是philologically正确的，虽然理论（基础上的成因2时07分）相连，亚当与adamah已悍一些学者，它是目前普遍放弃了。 Others explain the term as signifying "to be red", a sense which the root bears in various passages of the Old Testament (eg Genesis 25:50), as also in Arabic and Ethiopic.别人解释任期标志着"红色" ，这是一个常识，其中的根源熊在各个通道的旧约（如成因25:50 ） ，还用阿拉伯语和ethiopic 。 In this hypothesis the name would seem to have been originally applied to a distinctively red or ruddy race.在这种假说的名字似乎已原本应用于一个鲜明的红色或刚好竞赛。 In this connection Gesenius (Thesaurus, sv, p. 25) remarks that on the ancient monuments of Egypt the human figures representing Egyptians are constantly depicted in red, while those standing for other races are black or of some other colour.在这方面格泽纽斯（词库， sv ，第25页）的话，就在古老的历史遗迹，埃及的人力数字均为埃及人正不断描绘红色，而那些站立其他种族是黑人或其他一些颜色。 Something analogous to this explanation is revealed in the Assyrian expression çalmât qaqqadi, ie "the black-headed", which is often used to denote men in general.一些类似于此的解释是，发现在亚述表达çalmât qaqqadi ，即"黑为首的" ，这是经常被用来指男性一般。 (Cf. Delitsch, Assyr. Handwörterbuch, Leipzig, 1896, p. 25.) Some writers combine this explanation with the preceding one, and assign to the word adam the twofold signification of "red earth", thus adding to the notion of man's material origin a connotation of the color of the ground from which he was formed. （参见delitsch ， assyr 。 handwörterbuch ，莱比锡， 1896年，第25页）的一些作家结合起来，这一解释与前一，并指派字亚当双重意义的"红地球" ，从而加入到这一概念的人的物质起源内涵的颜色在地上，从他所形成的。 A third theory, which seems to be the prevailing one at present (cf. Pinches, The Old Testament in the Light of the Historical Records and Legends of Assyria and Babylonia, 1903, pp. 78, 79), explains the root adam as signifying "to make", "to produce", connecting it with the Assyrian adamu, the meaning of which is probably "to build", "to construct", whence adam would signify "man" either in the passive sense, as made, produced, created, or in the active sense, as a producer.第三个理论，这似乎已成为一个普遍存在的，目前（参见pinches ，旧约中，根据历史记录和传说assyria和巴比伦王国， 1903年，第78 ， 79 ） ，说明根亚当作为表扬" ，使" ， "生产" ，连接它与亚述人阿达姆，意思是有可能" ，以建设" ， "建构" ，何时会有亚当将标志着"人"无论是在被动的意义上，作为取得，制作创造，还是在积极的意义上说，作为一个制造商。
In the Old Testament the word is used both as a common and a proper noun, and in the former acceptation it has different meanings.在旧约一词，是用来作为一种常见的一个专有名词，并在验收前，它有着不同的意义。 Thus in Genesis 2:5, it is employed to signify a human being, man or woman; rarely, as in Genesis 2:22, it signifies man as opposed to woman, and, finally, it sometimes stands for mankind collectively, as in Genesis 1:26.因此，在成因2时05分，这是就业，以显示一个人，男人还是女人;很少，因为在成因2时22分，它标志着男子为反对女性，最后，它有时主张，为人类集体，在成因1时26分。 The use of the term, as a proper as well as a common noun, is common to both the sources designated in critical circles as P and J. Thus in the first narrative of the Creation (P) the word is used with reference to the production of mankind in both sexes, but in Genesis 5:14, which belongs to the same source, it is also taken as a proper name.一词的使用，作为一个适当的，也是一个共同的名词，是常见的两种来源，在指定的临界界为P及J ，因此，在第一叙事的创作性（ P ）这个词是用来参考有关生产人类在男女双方，但在成因5时14分，其中属于同一来源，又是作为一个适当的名称。 In like manner the second account of the creation (J) speaks of "the man" (ha-adam), but later on (Genesis 4:25) the same document employs the word as a proper name without the article.同样地第二帐户的开设（十）讲的"好男人" （房委会-亚当） ，但后来就（创四时二十五分） ，同一文件采用Word作为一个适当的名称，未经文章。
ADAM IN THE OLD TESTAMENT亚当在旧约
Practically all the Old Testament information concerning Adam and the beginnings of the human race is contained in the opening chapters of Genesis.几乎所有旧约资料亚当，并开始对人类是包含在开放章节的成因。 To what extent these chapters should be considered as strictly historical is a much disputed question, the discussion of which does not come within the scope of the present article.到什么程度，这些章节应被视为严格的历史是一个有争议的问题，讨论的本身并不符合本条的范围。 Attention, however, must be called to the fact that the story of the Creation is told twice, viz.注意了，但必须要求以事实，那就是故事的创作就是告诉两倍，即。 in the first chapter and in the second, and that while there is a substantial agreement between the two accounts there is, nevertheless, a considerable divergence as regards the setting of the narrative and the details.在第一章和第二，并表示，虽然有相当大之间的协议，这两个帐户有争论，不过，也有相当大的分歧，至于设置的叙事和细节。 It has been the custom of writers who were loath to recognize the presence of independent sources or documents in the Pentateuch to explain the fact of this twofold narrative by saying that the sacred writer, having set forth systematically in the first chapter the successive phases of the Creation, returns to the same topic in the second chapter in order to add some further special details with regard to the origin of man.这已是惯例的作家，他们并不愿意承认存在的独立消息来源或证明文件，在上述pentateuch解释的事实，这种双重叙事说这个神圣的作家，提出了系统，在第一章接二连三的阶段划分创作，回复到同一主题，在第二章中，以添加一些特殊的进一步细节，对于人类起源。 It must be granted, however, that very few scholars of the present day, even among Catholics, are satisfied with this explanation, and that among critics of every school there is a strong preponderance of opinion to the effect that we are here in presence of a phenomenon common enough in Oriental historical compositions, viz.它必须理所当然的，但是，极少数学者的现今社会，即使是天主教徒，是不满意这个解释，并指出，批评者之间的每一个学校是有一个坚强有力preponderance见解，其大意是，我们在这里驻留一个现象普遍不够，在东方历史成分，即。 the combination or juxtaposition of two or more independent documents more or less closely welded together by the historiographer, who among the Semites is essentially a compiler.组合或并列的两个或两个以上的独立文件较多或较少紧密地焊接在一起，由史官，他们之间的闪米特人基本上是一个编译器。 (See Guidi, L'historiographie chez les Sémites in the Revue biblique, October, 1906.) The reasons on which this view is based, as well as the arguments of those who oppose it, may be found in Dr. Gigot's Special Introduction to the Study of the Old Testament, Pt. （见guidi法国historiographie chez就业辅导组sémites在杂志biblique ， 10月， 1906年）的原因，对这一观点是基于，以及作为论据反对的人，可能会发现在博士gigot的特别介绍研究旧约，铂。 I. Suffice it to mention here that a similar repetition of the principal events narrated is plainly discernible throughout all the historic portions of the Pentateuch, and even of the later books, such as Samuel and Kings, and that the inference drawn from this constant phenomenon is confirmed not only by the difference of style and viewpoint characteristic of the duplicate narratives, but also by the divergences and antinomies which they generally exhibit.一，就够了，它在此一提，类似的重复主要叙述的事件，显然是可辨各个历史部分的pentateuch ，以至后来的书籍，如塞缪尔和国王，并说推理得出的，这种不断的现象证实了，不仅差的风格和观点的特点，对重复叙述，但同时也受分歧和antinomies其中，他们一般展品。 Be that as it may, it will be pertinent to the purpose of the present article to examine the main features of the twofold Creation narrative with special reference to the origin of man.尽管如此，它可以将相关的目的，本条款审查的主要特点双重叙事创作，并特别提及人类起源。
In the first account (Ch. i, ii, 4a) Elohim is represented as creating different categories of beings on successive days.在第一帐户（章一，二， 4A ）就耶洛因是派代表作为创建不同类别的人就连续几天。 Thus the vegetable kingdom is produced on the third day, and, having set the sun and moon in the firmament of heaven on the fourth, God on the fifth day creates the living things of the water and the fowls of the air which receive a special blessing, with the command to increase and multiply.因此，蔬菜，英国是产生于第三天，而且，在设定好太阳和月亮在firmament的天堂第四，对上帝第五天创造万物的水和家禽的空气，接受一个特别所幸，与指挥，以增加和繁殖。 On the sixth day Elohim creates, first, all the living creatures and beasts of the earth; then, in the words of the sacred narrative,关于第六天耶洛因创造，首先，所有的众生和禽兽的地球，然后，在该字的神圣叙事，
he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth.他说：让我们男人自己的形象和肖像：让他有统治鱼的海中，和家禽的空气，和兽，和整个地球，每一个蠕动的动物，即moveth经地球。 And God created man to his own image: to the image of God he created him: male and female he created them.上帝创造了人，以他自己的形象：形象的神，他创造了他：男性和女性，他创造了他们。
Then follows the blessing accompanied by the command to increase and fill the earth, and finally the vegetable kingdom is assigned to them for food.接着祝福，伴随着指挥，以增加和填补地球，并最终蔬菜，英国是分配给他们的食物。 Considered independently, this account of the Creation would leave room for doubt as to whether the word adam, "man", here employed was understood by the writer as designating an individual or the species.考虑到独立的，这个帐户的开设将留有余地，为有疑问的亚当字， "人" ，在这里就业的理解是由作家指定某一个人或物种。 Certain indications would seem to favour the latter, eg the context, since the creations previously recorded refer doubtless to the production not of an individual or of a pair, but of vast numbers of individuals pertaining to the various species, and the same in case of man might further be inferred from the expression, "male and female he created them."某些迹象显示，似乎是赞成后者，如背景，因为创作同以前的记录是指无疑给生产不是某个人或一对的，而是由广大的个人涉及到不同品种，同时在案件名男子可能进一步推断，从表示， "男性和女性，他创造了他们" 。 However, another passage (Genesis 5:15), which belongs to the same source as this first narrative and in part repeats it, supplements the information contained in the latter and affords a key to its interpretation.不过，另一条通道（成因下午5时15 ） ，其中属于同一来源，因为这首叙事和部分重复，补充资料载于后者，而且他们所享有的一个关键，以它的解释。 In this passage which contains the last reference of the so-called priestly document to Adam, we read that God在这段文字，其中包含了最新的范围，研究那些所谓司铎文件，以亚当，我们读到上帝
created them male and female .他们创造的男性和女性。 . 。 . 。 and called their name adam, in the day when they were created.并要求他们的名字亚当，在白天时，他们创造的。
And the writer continues:与作家继续说：
And Adam lived a hundred and thirty years, and begot a son to his own image and likeness, and called his name Seth.与亚当住着一个一百三十年，并begot一个儿子，以他自身的形象和相似性，并呼吁他的名字塞思库。 And the days of Adam, after he begot Seth, were eight hundred years and he begot sons and daughters.和天亚当后，他begot塞思库，被八百年和他begot儿女。 And all the time that Adam lived came to nine hundred and thirty years, and he died.和所有的时间亚当居住来到九百三十年，以及他的死因。
Here evidently the adam or man of the Creation narrative is identified with a particular individual, and consequently the plural forms which might otherwise cause doubt are to be understood with reference to the first pair of human beings.这里很显然，亚当或人为的创造叙事是确定与某一个人，并因此复数形式，否则可能引起的疑虑都可以理解参照第一次对人的人。
In Genesis, ii, 4b-25 we have what is apparently a new and independent narrative of the Creation, not a mere amplification of the account already given.在成因之一，二， 4B条- 25 ，我们有什么似乎是一个新的独立叙事的创造，而不是一个单纯的扩增帐户已经作出。 The writer indeed, without seeming to presuppose anything previously recorded, goes back to the time when there was yet no rain, no plant or beast of the field; and, while the earth is still a barren, lifeless waste, man is formed from the dust by Yahweh, who animates him by breathing into his nostrils the breath of life.作者的确，如果没有似乎已预先假定任何先前录制的，可以追述到的时候有，但没有下雨，没有植物或兽的领域; ，而地球仍然是一个光秃秃的，没有生命的浪费，人是形成了从粉尘雅威，以动画的人，他所呼吸到他的鼻孔呼吸的生命。 How far these terms are to be interpreted literally or figuratively, and whether the Creation of the first man was direct or indirect, see GENESIS, CREATION, MAN.如何到目前为止，这些条款应相应地加以解释字面或形象，以及是否建立了第一名男子是直接还是间接，见成因，创造男子。 Thus the creation of man, instead of occupying the last place, as it does in the ascending scale of the first account, is placed before the creation of the plants and animals, and these are represented as having been produced subsequently in order to satisfy man's needs.从而创造男子，而不是占领最近的地方，因为它在上行规模的第一个帐户，是放在前开设的植物和动物，这些都是派已经产生，随后，以满足人的需要。 Man is not commissioned to dominate the whole earth, as in the first narrative, but is set to take care of the Garden of Eden with permission to eat of its fruit, except that of the tree of the knowledge of good and evil, and the formation of woman as a helpmeet for man is represented as an afterthought on the part of Yahweh in recognition of man's inability to find suitable companionship in the brute creation.男子不委托主宰整个地球，因为在第一叙事，而且是一套以照顾伊甸园准许吃的水果，除表示该树的知识，善良与邪恶，以及形成一个女人就如同一个helpmeet男子为代表的是作为一种事后对部分雅威在承认人的无法找到合适的同伴，在简单粗暴的创作风格。 In the preceding account, after each progressive step "God saw that it was good", but here Yahweh perceives, as it were, that it is not good for man to be alone, and he proceeds to supply the deficiency by fashioning the woman Eve from the rib of the man while he is in a deep sleep.在此之前的帐号后，每个渐进的步骤"神看见这是好的" ，但在这里雅威感觉，因为它被认为是不好的，为人类单独和他的收益，以供应不足形成了女子除夕夜从肋骨的人，虽然他是处于一种深度睡眠状态。 According to the same narrative, they live in childlike innocence until Eve is tempted by the serpent, and they both partake of the forbidden fruit.按同样的叙述，他们生活在童真直到除夕是诱惑毒蛇，他们都参与了禁果。 They thereby become conscious of sin, incur the displeasure of Yahweh, and lest they should eat of the tree of life and become immortal, they are expelled from the Garden of Eden.他们从而成为自觉的罪过，招致不悦雅威，否则他们应该吃的生命树，并成为不朽的，他们是被驱逐出伊甸园。 Henceforth their lot is to be one of pain and hardship, and man is condemned to the toilsome task of winning his sustenance from a soil which on his account has been cursed with barrenness.从此他们的生活，是一个痛苦和困难的，而人是谴责，向辛苦工作，赢得他的寄托，从土壤中，这对他的帐户已被诅咒与不育症。 The same document gives us a few details connected with our first parents after the Fall, viz.: the birth of Cain and Abel the fratricide, and the birth of Seth.同一份文件给我们提出了一些细节与我们的父母首先沦陷后，即：诞生该隐和亚伯的骨肉相残，并诞生塞思库。 The other narrative, which seems to know nothing of Cain or Abel, mentions Seth (Chap. v, 3) as if he were the first born, and adds that during the eight hundred years following the birth of Seth Adam begat sons and daughters.其他叙事，这似乎完全不知道该隐或阿贝尔，提到塞思库（第五章， 3 ） ，如果他是第一个出生的，并补充说，在八百年诞生后的塞思库亚当begat儿子和女儿。
Notwithstanding the differences and discrepancies noticeable in the two accounts of the origin of, mankind, the narratives are nevertheless in substantial agreement, and in the esteem of the majority of scholars they are easiest explained and reconciled if considered as representing two varying traditions among the Hebrews -- traditions which in different form and setting embodied the selfsame central historic facts, together with a presentation more or less symbolical of certain moral and religious truths.尽管有分歧和不一致明显，在这两个帐户的起源，人类的叙述，但在实质性的协议，并在自尊的大多数学者，他们是最容易的解释和调和，如果视为代表两个不同的传统，其中希伯来-传统的不同形式和设定，体现了中央s elfsame历史事实，并附上一份陈述较多或较少具有象征意义的某些道德和宗教的真理。 Thus in both accounts man is clearly distinguished from, and made dependent upon, God the Creator; yet he is directly connected with Him through the creative act, to the exclusion of all intermediary beings or demigods such as are found in the various heathen mythologies.因此，在两个帐户的人是明确区分，并作出了依赖，上帝造物，但他是有直接关连的，与他创作行为，要排除所有中介的人或demigods ，如被发现，在各种异教徒神话。 That man beyond all the other creatures partakes of the perfection of God is made manifest in the first narrative, in that he is created in the image of God, to which corresponds in the other account the equally significant figure of man receiving his life from the breath of Yahweh.这名男子超越所有其他的动物，参与大的完善的，神是体现在第一叙事，在他创造了在上帝的画像，以相当于在其他帐户同样重要人物的男子接受他的生命，从呼气的雅威。 That man on the other hand has something in common with the animals is implied in the one case in his creation on the same day, and in the other by his attempt, though ineffectual, to find among them a suitable companion.这名男子在另一方面，有一些共性与动物是隐含在其中一个案例，在他的创作就在同一天，并在其他由他的企图，但徒劳无益的，要查找其中一个合适的伴侣。 He is the lord and the crown of creation, as is clearly expressed in the first account, where the creation of man is the climax of God's successive works, and where his supremacy is explicitly stated, but the same is implied no less clearly in the second narrative.他是耶和华，并创造冠冕的，因为是明确表示，在第一个帐户，而创造的，人是高潮上帝的连续工程，并在他的优势是明确声明，但同时也意味着这种不低于清楚，在第二叙事。 Such indeed may be the significance of placing man's creation before that of the animals and plants, but, however that may be, the animals and plants are plainly created for his utility and benefit.事实上，这种可能的意义，把人的创造之前的动物和植物，但，但可能是，动物和植物都是赤裸裸地创造了他的事业和利益。 Woman is introduced as secondary and subordinate to man, though identical with him in nature, and the formation of a single woman for a single man implies the doctrine of monogamy.女子介绍，作为次要和服从人类，虽然与他在性质上，并形成一个单一的女子单人意味着学说的一夫一妻制。 Moreover, man was created innocent and good; sin came to him from without, and it was quickly followed by a severe punishment affecting not only the guilty pair, but their descendants and other beings as well.此外，男子创造了无辜和良好;单来找他从没有，而且很快就随后进行了严厉的惩罚，不仅影响有罪一双，但他们的后代和其他人一样。 (Cf. Bennett in Hastings, Dict. of the Bible, sv) The two accounts, therefore, are practically at one with regard to didactic purpose and illustration, and it is doubtless to this feature that we should attach their chief significance. （参见班尼特在黑斯廷斯，字典的。圣经sv ） ，这两个帐户，因此，实际上是在一个关于教学的目的和插图，它无疑是向这一特点，我们应该重视自己的行政意义。 It is hardly necessary to remark in passing that the loftiness of the doctrinal and ethical truths here set forth place the biblical narrative immeasurably above the extravagant Creation stories current among the pagan nations of antiquity, though some of these, particularly the Babylonian, bear a more or less striking resemblance to it in form.这是根本没有必要的话顺便指出，崇高的教义和伦理的真理，在这里提出了把圣经叙事不可估量以上奢侈创作故事，目前各异教国家的文物，虽然有些人的，尤其是巴比伦，承担更或更少惊人相似的，它在形式。 In the light of this doctrinal and moral excellence, the question of the strict historical character of the narrative, as regards the framework and details, becomes of relatively slight importance, especially when we recall that in history as conceived by the other biblical authors, as well as by Semitic writers generally, the presentation and arrangement of facts -- and indeed their entire role -- is habitually made subordinate to the exigencies of a didactic preoccupation.在这个理论和道义上杰出的成就，问题严格历史人物的叙述，至于架构和细节，成为相对轻微的重要性，特别是当我们回顾历史，因为概念是由其他圣经的作者，作为以及由犹太人作家，一般情况下，介绍和安排的事实-事实上，他们的整个角色-惯常从属于到工作的需要一个说教的当务之急。
As regards extra-biblical sources which throw light upon the Old Testament narrative, it is well known that the Hebrew account of the Creation finds a parallel in the Babylonian tradition as revealed by the cuneiform writings.至于课外圣经来源投掷轻后，旧约圣经的叙事，这是人所共知的希伯来账户的开设认定一个平行的，在巴比伦的传统透露楔形文字著作。 It is beyond the scope of the present article to discuss the relations of historical dependence generally admitted to exist between the two cosmogonies.它超越了本条的范围，以讨论两国的历史依赖性普遍承认两国间业已存在的宇宙。 Suffice it to say with regard to the origin of man, that though the fragment of the "Creation Epic", which is supposed to contain it, has not been found, there are nevertheless good independent grounds for assuming that it belonged originally to the tradition embodied in the poem, and that it must have occupied a place in the latter just after the account given of the production of the plants and the animals, as in the first chapter of Genesis.可以说对于人类起源说，虽然片段的"创世史诗" ，这是为了遏制这种现象，至今未能找到，有好的，但独立的理由假定它是属于原先向传统体现在诗的，而且必须有被占领的地方，在后者刚刚结束的帐号给予的生产植物和动物，因为在第一章的成因。 Among the reasons for this assumption are:原因之一，这个假设是：
the Divine admonitions addressed to men after their creation, towards the end of the poem;神圣的训诫，给官兵后，他们的创作，在接近年底的诗;
the account of Berosus, who mentions the creation of man by one of the gods, who mixed with clay the blood which flowed from the severed head of Tiamat; a non-Semitic (or pre-Semitic) account translated by Pinches from a bilingual text, and in which Marduk is said to have made mankind, with the cooperation of the goddess Aruru.该帐户的berosus ，谁提到创造男子由一名神，他们混在粘土的血液流过，从切断头部的tiamat ;一个非犹太人（或预闪）帐户翻译pinches从双语文本，并在其中马杜克，据说已取得了人类与合作的女神阿鲁鲁。
(Cf. Encyclopedia Biblica, art. "Creation", also Davis, Genesis and Semitic Tradition, pp. 36-47.) As regards the creation of Eve, no parallel has so far been discovered among the fragmentary records of the Babylonian creation story. （参见百科全书biblica ，艺术"创作" ，也戴维斯，成因和反犹传统，页36-47 ） 。至于创作的除夕夜，没有并联，迄今已发现了其中零碎的记录巴比伦的创作故事。 That the account, as it stands in Genesis, is not to be taken literally as descriptive of historic fact was the opinion of Origen, of Cajetan, and it is now maintained by such scholars as Hoberg (Die Genesis, Freiburg, 1899, p. 36) and von Hummelauer (Comm. in Genesim, pp. 149 sqq.).该帐户，因为它站在成因，是不是应采取的字面描述的历史事实，是民意的渊源， cajetan ，而现在保持的，如学者hoberg （模具成因，弗赖堡， 1899年，页36岁）和冯胡梅劳尔（ comm.在genesim ，第149 sqq ） 。 These and other writers see in this narrative the record of a vision symbolical of the future and analogous to the one vouchsafed to Abraham (Genesis 15:12 sqq.), and to St. Peter in Joppe (Acts 10:10 sqq.).这些和其他作家看到在这个叙事的纪录，一个远景具有象征意义，对未来及相类，将其中的vouchsafed到亚伯拉罕（创15时12 sqq ） ，并有圣彼得若佩（使徒行10:10 sqq ） 。 (See Gigot, Special Introduction to the Study of the Old Testament, pt. I, p. 165, sqq.) （见gigot ，特别介绍了这一研究的旧约，铂，我，第165 ， sqq ） 。
References to Adam as an individual in the later Old Testament books are very few, and they add nothing to the information contained in Genesis.参照亚当作为一个个人在后来的旧约书籍，只是极少数，而他们放入无关所载的资料成因。 Thus the name stands without comment at the head of the genealogies at the beginning of I Paralipomenon; it is mentioned likewise in Tobias, viii, 8; Osee, vi, 7; Ecclus., xxxv, 24, etc. The Hebrew adam occurs in various other passages, but in the sense of man or mankind.因而称之为立场并没有表示意见，在头部的族谱在开始的I paralipomenon ，它是提到同样在托比亚斯，第八，第8节; osee ，六，七; ecclus ，第三十五卷， 24等，希伯来语亚当发生在其他各段落，但在意义上的人或人类。 The mention of Adam in Zacharias, xiii, 5, according to the Douay version and the Vulgate, is due to a mistranslation of the original.一提到亚当在撒迦利亚，十三，五，根据该douay版本和vulgate ，是因为他们误译的原始文件。
ADAM IN THE NEW TESTAMENT亚当在新约圣经
In the New Testament references to Adam as an historical personage occur only in a few passages.在新约圣经提到亚当作为一个历史人物出现，只有在少数几个通道。 Thus in the third chapter of St. Luke's Gospel the genealogy of the Saviour is traced back to "Adam who was of God".因此，在第三章的圣卢克的福音该族谱的救世主，是追溯到"亚当被上帝的" 。 This prolongation of the earthly lineage of Jesus beyond Abraham, who forms the starting point in St. Matthew, is doubtless due to the more universal spirit and sympathy characteristic of our third Evangelist, who writes not so much from the viewpoint of Jewish prophecy and expectation as for the instruction of the Gentile recruits to Christianity.这延长了人间天堂的耶稣之外，石礼谦，谁形式的出发点，在圣马太，无疑是因应更具有普遍性的精神和同情的特点，我们的第三个传道者，他写道：没有那么多，从观点的犹太人的预言和期待对于教学的gentile新兵基督教。 Another mention of the historic father of the race is found in the Epistle of Jude (verse 14), where a quotation is inserted from the apocryphal Book of Enoch, which, rather strange to say, is attributed to the antediluvian patriarch of that name, "the seventh from Adam."另外一提的历史性父亲的比赛被发现在该坟墓的裘德（新诗14 ） ，其中报价是插入从猜测书中的伊诺克，其中，而不是说也奇怪，是归功于以古老牧的名称相符， "第七次从亚当" 。 But the most important references to Adam are found in the Epistles of St. Paul.但最重要的参考资料，以亚当被发现，在教会中的圣保罗。 Thus in 1 Timothy 2:11-14, the Apostle, after laying down certain practical rules referring to the conduct of women, particularly as regards public worship, and inculcating the duty of subordination to the other sex, makes use of an argument the weight of which rests more upon the logical methods current at the time than upon its intrinsic value as appreciated by the modern mind:因此，在一日提摩太2:11-14 ，使徒后，奠定了一定的实用规则所指的行为，妇女，特别是对于公共崇拜，并灌输责任从属于另一性别，利用一个论点重量其中落在想想这个逻辑方法目前在时间超过后，其内在的价值，因为欣赏现代记：
For Adam was first formed; then Eve.对于亚当最初形成的，然后除夕。 And Adam was not seduced; but the woman being seduced, was in the transgression.和亚当不是勾引，但该名女子被诱，是在海侵。
A similar line of argument is pursued in I Cor., xi, 8, 9.类似的说法是追求在林前，十一，八，九。 More important is the theological doctrine formulated by St. Paul in the Epistle to the Romans, v, 12-21, and in I Cor., xv, 22-45.更重要的是神学教义制定的圣保禄在书中说，罗马人，五， 12月21日，并在林前， 15 ， 22-45 。 In the latter passage Jesus Christ is called by analogy and contrast the new or "last Adam."在后者通过耶稣基督是由所谓的比喻和对比，新的或"最后亚当" 。 This is understood in the sense that as the original Adam was the head of all mankind, the father of all according to the flesh, so also Jesus Christ was constituted chief and head of the spiritual family of the elect, and potentially of all mankind, since all are invited to partake of His salvation.这是理解，在某种意义上说，由于原本亚当主管全人类中，父亲的所有根据肉中刺，所以也耶稣基督是构成行政主管精神文明家庭的选举，并有可能对整个人类既然邀请所有人参加他的救赎。 Thus the first Adam is a type of the second, but while the former transmits to his progeny a legacy of death, the latter, on the contrary, becomes the vivifying principle of restored righteousness.因此，首先亚当的是一种第二，但，而前转送他的后代遗留下来的死亡，而后者，相反，变得生机的原则，恢复正气。 Christ is the "last Adam" inasmuch as "there is no other name under heaven given to men, whereby we must be saved" (Acts 4:12); no other chief or father of the race is to be expected.基督是"最后的亚当" ，因为"除此之外，没有别的名义下天堂给男人，让我们可以靠着得救" （使徒行4时12分） ，没有任何其他行政或父亲的比赛，是意料中事。 Both the first and the second Adam occupy the position of head with regard to humanity, but whereas the first through his disobedience vitiated, as it were, in himself the stirps of the entire race, and left to his posterity an inheritance of death, sin, and misery, the other through his obedience merits for all those who become his members a new life of holiness and an everlasting reward.双方在第一和第二亚当占领阵地的头部，对于人类，但，而首先是通过他的抗命无效的，因为它都是在自己的stirps在整个比赛中，并留给他的后代继承死亡，单，和苦难外，其他通过他的服从性的优点，对于所有那些成为其成员的一个新的生命的神圣性和永恒的奖赏。 It may be said that the contrast thus formulated expresses a fundamental tenet of the Christian religion and embodies in a nutshell the entire doctrine of the economy of salvation.可以说，对比，从而制定体现的一项基本原则，基督教的宗教和体现在一个简单来说整个学说的经济救赎。 It is principally on these and passages of similar import (eg Matthew 18:11) that is based the fundamental doctrine that our first parents were raised by the Creator to a state of supernatural righteousness, the restoration of which was the object of the Incarnation.它主要是对这些问题和通道，类似的进口（如马太18时11分） ，这是基于基本教义，我们首先被家长所提出的创造者，以一国的神灵，义，礼，恢复的是对象的化身。 It need hardly be said that the fact of this elevation could not be so clearly inferred from the Old Testament account taken independently.它几乎用不着说，事实上，这个高程不可能如此清楚地推断，从旧约账户独立。
ADAM IN JEWISH AND CHRISTIAN TRADITION亚当在犹太教和基督教的传统
It is a well-known fact that, partly from a desire to satisfy pious curiosity by adding details to the too meagre biblical accounts, and partly with ethical intent, there grew up in later Jewish as well as in early Christian and Mohammedan tradition a luxuriant crop of legendary lore around the names of all the important personages of the Old Testament.这是一个众所周知的事实是，部分基于这样一个愿望，以满足虔诚的好奇，加入了有关太少圣经户口的，而部分则与道德意图，因此长大后，在犹太人以及在早期基督徒和穆罕默德的传统，有繁茂作物的传奇传说靠近姓名所有重要人物的旧约。 It was therefore only natural that the story of Adam and Eve should receive special attention and be largely developed by this process of embellishment.因此，它只是自然的故事，亚当和夏娃应受到特别重视，并大都开发这个过程中的点缀。 These additions, some of which are extravagant and puerile, are chiefly imaginary, or at best based on a fanciful understanding of some slight detail of the sacred narrative.这些增加，其中一部份是奢华和幼稚的，主要是虚数，或充其量只是基于一个幻想的认识略为详细的神圣叙事。 Needless to say that they do not embody any real historic information, and their chief utility is to afford an example of the pious popular credulity of the times as well as of the slight value to be attached to the so-called Jewish traditions when they are invoked as an argument in critical discussion.不用说，他们不包含任何实际的历史资料，以及自己的行政事业机构，是负担不起的一个例子，这个虔诚的流行轻信的时代，以及作为略有价值附加到所谓的犹太传统，当他们引用作为一个论据，在关键的讨论。 Many rabbinical legends concerning our first parents are found in the Talmud, and many others were contained in the apocryphal Book of Adam now lost, but of which extracts have come down to us in other works of a similar character (see MAN).许多犹太教传说，我们首先家长被发现在犹太法典，另外还有许多人在猜测书中的亚当现在失去了，但其中摘录已回落到我们在其他工程项目的性质相同（见文） 。 The most important of these legends, which it is not the scope of the present article to reproduce, may be found in the Jewish Encyclopedia, I, art.其中最重要的传说，它不是本条的范围，以复制，可在犹太百科全书，我的艺术。 "Adam", and as regards the Christian legends, in Smith and Wace, Dictionary of Christian Biography, sv "亚当" ，而至于基督教传说，在史密斯和wace ，字典的基督教传sv
Publication information Written by James F. Driscoll.出版信息本书将会由詹姆斯楼driscoll 。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全书第一卷出版， 1907年。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
PALIS in VIG., Dict. palis在vig ，字典。 de la Bible, sv; BENNETT and ADENEY in HAST., Dict.德香格里拉圣经sv ;贝内特和adeney在祢，字典。 of the Bible, sv For New Testament references, see commentaries; for Old Testament, GIGOT, Special Introduction to the Study of the Old Testament, I, iv; VON HUMMELAUER, Comm.根据圣经， sv为新约全书的参考，见评论;旧约， gigot ，特别介绍了这一研究的旧约，我静注;冯胡梅劳尔，通讯 in Genesis.在成因。
-Biblical Data: -圣经的数据：
The Hebrew and Biblical name for man, and also for the progenitor of the human race.希伯来文圣经及名称为男子，也为progenitor的人类。 In the account of the Creation given in Gen. i.在该账户的开设由于在将军一。 man was brought into being at the close of the sixth creative day, "made in the image of God," and invested with dominion over the rest of the animate world.男子被带进正在结束时，第六届创意日" ，在上帝的画像， "投资与统治其余的动画世界。 Man was thus created, male and female, charged to replenish the earth with his own kind and to subdue it to his own uses.男子创造了，是男性还是女性，被控充实到地球与自己的实物和制服它自己的用途。 In Gen.ii.在gen.ii. a more particular account of man's creation is given.更特别帐户的人的创造。 The scene is in Babylonia, near the confluence of the Euphrates and Tigris rivers, in the country of Eden.场景是在巴比伦王国，近合流的幼发拉底河和底格里斯河河流，在该国的伊甸园。 After the soil had been prepared by moisture "God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Gen. ii. 7).之后，土壤已编写了水分的"上帝形成风云人物地上的泥土，并吹了他的鼻孔呼吸的生命;男子成了有灵的活人" （创二7 ） 。 He was then placed in a garden planted for him in Eden, to "till and tend it."然后，他被安置在一个花园种植了他的伊甸园里，以"至今已趋于它" 。 Of all that grew in the garden he was permitted to eat freely, except "the fruit of the tree of the knowledge of good and evil."所有成长在花园里，他被允许自由地吃，除了"生之树的果实的知识，善良与邪恶" 。 Man next made the acquaintance of all the lower animals, learning their qualities, and giving them names.男子明年取得结识了所有低下的动物，学习他们的素质，给予他们的名字。 But among these he found no fit companion.但其中他发现没有合适的伴侣。 Hence God, by express creative act, made for him a mate, by taking a rib from his side and constructing it into a woman.因此上帝，所表达的创意行为，为他的年纪，因此，采取了肋骨，从他身边和建设成为一个女人。
Curse of Disobedience.诅咒的抗命。
In Gen. iii.在将军三。 the first chapter in the moral history of mankind is given.第一章在道德在人类历史上，给出了。 The woman was tempted by the serpent, who told her that if she and her husband would partake of the forbidden fruit their eyes would be opened, and they "would be as gods, knowing good and evil" (Gen. iii. 5).该名女子被引诱毒蛇，他们告诉她，如果她和她的丈夫会参与的禁果，他们的眼睛将被打开，和它们"将作为神，知善和恶" （创三5 ） 。 She ate of the fruit, and gave to her husband, who also ate of it.她吃的水果，并送给她的丈夫，他也吃了这一点。 This act of disobedience was followed by a divine judgment.此法的抗命，其次是一项神圣的判断。 The serpent was cursed because he had tempted the woman, and between his and her descendants there was to be perpetual enmity.毒蛇被诅咒的，因为他的诱惑，该名女子之间，以及他和她的后代，因此必须永远为敌。 The woman was condemned to the pangs of child-bearing and to subjection to her husband.该名女子被谴责，以不堪的生育，并服从她的丈夫。 As a punishment for the man the ground was cursed: thorns and thistles were to spring up; hard labor would be needed to insure the production of human food; and toil would be the lot of man from childhood to the grave.作为一种惩罚手段，为男子在地上被诅咒：荆棘与thistles分别以春季最多;辛勤劳动将需要投保制作人的食物;和泪水将成为很多人从童年到坟墓。 Finally, the man and his wife were expelled from the garden "to till the ground from which he was taken."最后，该名男子和他的妻子被开除出花园"到地面，从他所采取的" 。 Of Adam and his wife, now called "Eve" () because she was the mother of all living () it is only known that after their exile from the garden they had children born to them (see Gen. v. 3, 4).亚当和他的妻子，现在所谓的"除夕夜" （ ） ，因为她是母亲的全部生活（ ） ，这是目前唯一已知的，经过他们的流放，从花园，他们所生的子女，他们（见将军诉3日， 4日） 。 JF McC.怡富MCC的。
-In Apocryphal and Rabbinical Literature: -在猜测和犹太教文献：
While the generic character that the name of Adam has in the older parts of Scripture, where it appears with the article ("the man"), was gradually lost sight of, his typical character as the representative of the unity of mankind was constantly emphasized (compare Sanh. iv. 5; the correct reading in Tosef., Sanh. viii. 4-9):而通用字符的名字亚当已在较旧的部分经文，在那里，似乎与文章（以下简称"文" ） ，被逐渐遗忘，他的典型特征为代表的统一，人类正不断强调（比较sanh 。四，五日;正确读tosef ， sanh第八4-9 ） ：
"Why was only a single specimen of man created first? To teach us that he who destroys a single soul destroys a whole world and that he who saves a single soul saves a whole world; furthermore, in order that no race or class may claim a nobler ancestry, saying, 'Our father was born first'; and, finally, to give testimony to the greatness of the Lord, who caused the wonderful diversity of mankind to emanate from one type. And why was Adam created last of all beings? To teach him humility; for if he be overbearing, let him remember that the little fly preceded him in the order of creation." "为什么只有一个单一的标本男子创造第一？教导我们说，他对局势的一个单一的灵魂，摧毁了整个世界，并且他的人可以节省一个单一的灵魂，拯救整个世界;此外，为了表示，没有任何种族或阶级，可索赔更崇高的祖先，说： '我们的父亲出生第一' ，以及最后提供证词，以伟大的主，谁造成了精彩的多样性是全人类的发源，由其中一类。以及为什么被亚当创作时间上的众生？教导他的谦卑，因为如果他被咄咄逼人，让他记得小苍蝇之前，在他的秩序创造"
In a dispute, therefore, as to which Biblical verse expresses the fundamental principle of the Law, Simon ben 'Azkai maintained against R. Akiba-who, following Hillel, had singled out the Golden Rule (Lev. xix. 18)-that the principle of love must have as its basis Gen. v. 1, which teaches that all men are the offspring of him who was made in the image of God (Sifra, Ḳedoshim, iv.; Yer. Ned. ix. 41c; Gen. R. 24).在发生纠纷，因此，至于哪个圣经诗句，表达了基本的法律原则，西蒙奔' azkai保持对传译秋叶的人，以下hillel ，挑出的金科玉律（ lev.十九18 ） -说原则上的爱情必须有作为其基础上将诉1 ，它教导我们，所有男人的后代，他是在上帝的画像（ sifra ， ḳedoshim ，四;也门里亚尔。非执行董事。九。 41C条;将军传译24 ） 。 This idea, expressed also by Paul in his speech at Athens, "[God] hath made of one blood all nations of men for to dwell on all the face of the earth" (Acts, xvii. 26), found expression in many characteristic forms.这一想法，也表达了保罗在他的讲话中，在雅典， " [上帝]祂所作出的同一血脉，所有国家的男子纠缠于所有在地球表面" （使徒，十七26 ） ，表现在许多特征形式。 According to Targ.据targ 。 Yer.也门里亚尔。 to Gen. ii.以将军二。 7, God took dust from the holy place (as "the center of the earth"; compare Pirḳe R. Eliezer xi., xx.) and the four parts of the world, mingling it with the water of all the seas, and made him red, black, and white (probably more correctly Pirḳe R. El. xi. and Chronicle of Jerahmeel, vi. 7: "White, black, red, and green-bones and sinews white; intestines black; blood red; skin of body or liver green"); compare Philo, "Creation of the World," xlvii.; Abulfeda, "Historia Ante-Islámica." 7 ，神了灰尘从神圣的地方（如"地球中心" ;比较pirḳe传译埃利泽十一，二十）和四个部分的世界，交织，它与水的全部海域，并作出了他的红，黑，白（可能更正确pirḳe传译下午第十一和年谱jerahmeel ，六，七： "白，黑，红，绿骨头和sinews白色;肠子黑色;血红;皮肤机构或肝脏绿色" ） ;比较斐洛， "创造世界"的四十七件;阿布-菲达， "历史前厅i slámica" 。 The Sibylline Oracles (iii. 24-26) and, following the same, the Slavonian Book of Enoch find the cosmopolitan nature of Adam, his origin from the four regions of the earth, expressed in the four letters of his name: Anatole (East), Dysis (West), Arktos (North), and Mesembria (South).该知未来的签（ iii. 24-26 ） ，并遵循了同样的， slavonian书伊诺克找到这个国际大都会的特点亚当，他的出身，从四个地区的地球，主要体现在4个字母的他的名字：好色（东） ， dysis （西） ， arktos （北） ，并mesembria （南） 。 R. Johanan interprets as being an acrostic of (ashes), (blood), and (gall; see Soṭah, 5a).传译约哈难解释为作为一个acrostic （骨灰） ， （血） ，及（虫瘿;见soṭah ， 5A条） 。 But this interpretation seems to have originated in other circles; for we find Isidor of Seville ("De Natura Rerum," ix.) declare that Adam was made of blood (sanguis), gall (cholē), black gall (melancholia), and phlegm: the four parts constituting the temperaments, which correspond to the four elements of nature, as does the microcosm to the macrocosm (see Piper, "Symbolik der Christlichen Kirche," 90, 469).但这种解释似乎都起源于其它各界人士，因为我们找到isidor塞维利亚（ "时点的Natura rerum ， "九）宣布亚当制成的血液（血） ，胆（ cholē ） ，黑胆石（抑郁症） ，以及痰： 4个部分构成音律，对应4种元素的性质，因为没有一个缩影，以宏观（见伯尔" ， symbolik明镜christlichen kirche "时， 90 ， 469 ） 。 R. Meir (second century) has the tradition that God made Adam of the dust gathered from the whole world; and Rab (third century) says: "His head was made of earth from the Holy Land; his main body, from Babylonia; and the various members from different lands" (Sanh. 38a et seq.; compare Gen. R. viii.; Midr. Teh. cxxxix. 5; and Tan., Peḳude, 3, end).传译梅厄（二世纪）的传统，神所作的亚当的灰尘聚集，从整个世界; Rab的（三世纪）说： "他的头部被制成的，从地球上的圣地，他的主体地位，从巴比伦王国;和各成员来自不同的土地" （ sanh. 38A条等条;比较将军传译八; midr 。了。 CXXXIX号5和火炭， peḳude ， 3 ，全文完）
Two Natures in Adam.两个性质，在亚当。
There are, however, two points of view regarding man's nature presented in the two Biblical stories of man's creation; and they are brought out more forcibly in the Haggadah, and still more so in the older Hellenistic literature.然而，存在两种观点，关于人的本质提出了在两个圣经故事的人的创造，他们带出了更多的强行在haggadah ，还有更多的，因此，在老一辈古希腊文学。 "Both worlds, heaven and earth, were to have a share in man's creation; hence the host of angels were consulted by the Lord when He said, 'Let us make man'" (Gen. i. 26, Gen. R. viii.). "两个世界，天地间，分别有一个分享人类的创造，因此，东道国的天使进行了协商主时，他说， '让我们使男子" （创一26 ，将军传译第八） 。 But the old haggadists loved especially to dwell on the glory of God's first-created before his fall.但旧haggadists喜爱，特别是纠缠于神的荣耀的第一创造坠落之前。 He was "like one of the angels" (Slavonic Book of Enoch, xxx. 11; compare Christian Book of Adam, i. 10; also Papias in Gen. R. xxi.; Pirḳe R. El. xii.; Ex. R. xxxii.; Targ. Yer. Gen. iii. 22).他是"像一个天使" （斯拉夫书伊诺克了XXX ， 11 ;比较基督教书籍的亚当，一， 10岁;也papias在将军传译二十一; pirḳe传译下午十二;特惠研发补助。三十二。 ; targ 。也门里亚尔。将军三22 ） 。 "His body reached from earth to heaven [or from one end of the world to the other] before sin caused him to sink" (Ḥag. 12a, Sanh. 38b; compare also Philo, "Creation of the World," ed. Mangey, i. 33, 47). "他的身体达成了从地球到天堂[或从一个世界的末了，向其他]以前单，使他沉沦" （ ḥag. 12A及sanh 。第38B ;比较也斐洛， "创造世界"的对外债务。 mangey ，一33 ， 47 ） 。 "He was of extreme beauty and sunlike brightness" (BB 58a). "他是极端的美丽和sunlike亮度" （ BB心跳58A条） 。 "His skin was a bright garment, shining like his nails; when he sinned this brightness vanished, and he appeared naked" (Targ. Yer. Gen. iii. 7; Gen. R. xi.; Adam and Eve, xxxvii.). "他的皮肤是一个明亮的服装，照耀如同他的指甲;当他犯罪了，这亮度消失了，而且他似乎裸露" （ targ.层。将军三，七日;将军传译十一;亚当和夏娃，三十七） 。 。 When God said: "Let us make man in our image," the angels in heaven, filled with jealousy, said: "What is man that Thou thinkest of him? A creature full of falsehood, hatred, and strife!"当上帝说： "让我们使男子在自己的形象， "天上的天使，充满妒忌，说： "什么是男人，你thinkest他吗？造物充满虚伪，仇恨，和纷争" ！ But Love pleaded in his favor; and the Lord spoke: "Let truth spring forth from the earth!"但爱情认罪，在他的青睐;主发言说： "让真理春天提出的从地球上" ！ (Gen. R. viii.; Midr. Teh. viii.). （创传译八; midr 。第八节） 。 Far older, and blended with Babylonian mythology (Isa. xiv. 12), is the story preserved in Adam and Eve, the Slavonic Book of Enoch, xxxi.到目前为止，年龄较大，混纺与巴比伦神话（以赛亚书14章12条） ，是故事保存在亚当和夏娃，斯拉夫书伊诺克，三十一。 3-6 (compare Bereshit Rabbati, ed. Epstein, p. 17; Pirḳe R. El. xiii.; Chronicle of Jerahmeel, xxii.; and Koran, sura ii. 34; xv. 30), according to which all the angels were commanded by Michael the archangel to pay homage to the image of God; whereupon all bowed before Adam except Satan, who, in punishment for his rebelliousness, was hurled from his heavenly heights to the depth of the abyss, while his vacant throne was reserved for Adam, to be given to him at the time of the future resurrection. 3-6 （比较bereshit rabbati ，教育署。爱泼斯坦，第17页; pirḳe传译下午。十三;年谱jerahmeel ，二十二;古兰经，苏拉二34 ;十五， 30 ） ，根据所有的天使分别由迈克尔的Archangel ，以顶礼膜拜的形象上帝;车内所有磕头，然后亚当除了撒旦，因为他们在惩罚他的叛逆，被摔，从他在天上的高度，以深度的深渊，而他的空缺的王位被保留对于亚当，以给予他的时候，未来的复活。 Henceforth, Satan became the enemy of man, appearing to him in the guise of an angel of light to seduce him (compare II Cor. xi. 14).从此，撒旦成了敌人的男子，出现在他为名的一个天使的光去勾引他（指比较二，肺心病。十一， 14 ） 。 A somewhat modified midrashic legend (Gen. R. viii.) relates that the angels were so filled with wonder and awe at the sight of Adam, the image of God, that they wanted to pay homage to him and cry "Holy!"有点改性米大示解经的传说（创传译八）表示，天使如此充满未知和敬畏，在视线的亚当，上帝的画像，说他们想要去祭奠他，并大声呼喊， "圣" ！ But the Lord caused sleep to fall upon him so that he lay like a corpse, and the Lord said: "Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?"但主所造成的睡眠降临他，使他打下像一具尸体，于是上帝说： "停止叶从人，其呼吸，是在他的鼻孔：其中，是他被占的" ？ (Isa. ii. 22). （以赛亚书二22 ） 。 Another version (Pirḳe R. El. xi.; Tan., Peḳude, 3) is that all other creatures, marveling at Adam's greatness, prostrated themselves before him, taking him to be their creator; whereon he pointed upward to God, exclaiming: "The Lord reigneth, He is clothed with majesty!"另一种版本（ pirḳe传译下午第十一;火炭， peḳude ， 3 ） ，是所有其他动物，在惊叹亚当的伟大， prostrated自己，在他面前，同时他应该对自己的创造者; whereon他指出，调高至神，大叫： "耶和华reigneth ，他是丰衣足食，与陛下" ！ (Ps. xciii. 1). （雅歌xciii 1款） 。 Still, the Book of Wisdom (ii. 23, 24) seems to allude to the older legend when saying, "God created man for immortality, but through the envy of Satan death entered the world" (compare Josephus, "Ant." i. 1, § 4; Ab. RN i.; Gen. R. xviii., where the serpent is represented as moved by jealousy).还有，这本书的智慧（ ii. 23日， 24日） ，似乎暗示老的传说时说， "上帝创造了人，为不朽的，但透过羡慕撒旦死亡进入世界" （比较约瑟夫， "蚂蚁" ，我1 ，第4款;抗体。氡一;将军传译十八，如果蛇是代表所提出的嫉妒） 。
The Fall.秋天。
Adam in paradise had angels (agathodæmons or serpents) to wait upon and dance before him (Sanh. 59b, BB 75a, Pirḳe R. El. xii.).亚当生活在天堂了天使（ agathodæmons或serpents ）等待后，舞蹈在他面前（ sanh. 59b ，预算局在75 A ， pirḳe传译下午十二） 。 He ate "angel's bread" (compare Ps. lxxiii. 26; Yoma, 75b; Vita Adæ et Evæ, § 4).他吃了"天使的面包" （比较的PS 。 lxxiii 26段; yoma ， 75b ;履历表adæ等evæ ， § 4 ） 。 All creation bowed before him in awe.所有受造物磕头，在他面前的敬畏。 He was the light of the world (Yer. Shab. ii. 5b); but sin deprived him of all glory.他是世界的光（ yer.沙巴二。 5B ）条，但单剥夺他的所有荣耀。 The earth and the heavenly bodies lost their brightness, which will come back only in the Messianic time (Gen. R. xii.; Vita Adæ et Evæ, § 21; Philo, "Creation of the World," p. 60; Zohar, iii. 83b).地球和天体失去了光明，这会回来，只有在救世主的时候（创传译十二;履历表adæ等evæ ，第21条;斐洛， "创造世界"的第60页;佐哈尔，三83B条） 。 Death came upon Adam and all creation.死亡来到亚当和所有的创造物。 God's day being a thousand years (Ps. xc. 4), Adam was permitted to live 930 years-threescore and ten less than one thousand (Book of Jubilees, iv. 28, and Gen. R. xix.), so that the statement "in the day that thou eatest thereof, thou shalt surely die" might be fulfilled.上帝的一天是1000年（雅歌越野4 ） ，亚当被允许活九百三十年- threescore和十少于1000 （书jubilees ，四， 28日，将军传译十九） ，因此，只要声明" ，有一天你eatest时，你肯定是死" ，可能会兑现的。 The brutes no longer stood in awe of man as their ruler; instead, they attacked him.该brutes不再站在敬畏的人作为他们的统治者;相反，他们袭击了他。 But while sin was of fatal consequence, and the effect of the poison of the serpent is still felt by all following generations, unless they should be released from it by the covenant of Sinai ('Ab. Zarah, 22b; IV Book of Esdras; Apoc. Mosis, xx.; see articles Sin and Fall), the Jewish haggadists emphasize one point not mentioned in the Bible, but of great doctrinal importance in comparison with the teachings of Paul and his followers.但是，虽然单是致命的后果，其效果的流毒毒蛇仍然感受到所有以下几代人，除非他们应该被释放，从它的盟约的西奈（ '抗体。 zarah ， 22 B条;四书埃斯德拉斯;载脂蛋白C 。 mosis ，二十;见物品罪和秋季） ，犹太haggadists强调一点，并没有提及在圣经中，但具有十分重要的理论研究的重要性，在比较与教诲的保罗和他的追随者。 The deadly effect of sin can be removed by repentance.致命的影响，单仲偕，可去除悔改之意。 Hence, Adam is represented as a type of a penitent sinner.因此，亚当为代表的是作为一种一个忏悔的罪人。 Thus, he is described in Vita Adæ et Evæ, as well as by the rabbis of the second century ('Er. 18b; 'Ab. Zarah, 8a; Ab. RN i.; Pirḳe R. El.), as undergoing a terrible ordeal while fasting, praying, and bathing in the river for seven and forty days (seven weeks, Pirḳe R. El.), or twice seven weeks-the shortening of the days after Tishri being taken by Adam as a sign of God's wrath, until after the winter solstice the days again grew longer, when he brought a sacrifice of thanksgiving.因此，他形容是在履历表adæ等evæ ，以及由拉比的公元二世纪（ '呃。 18B条; '抗体。 zarah ， 8 ;抗体。氡一; pirḳe传译下午） ，因为经历可怕的磨难而禁食，祈祷，沐浴在河中，为七至四十天（七星期， pirḳe传译下午） ，或两次七个星期-缩短了几天后，提斯利正在采取亚当作为一种标志，上帝的愤怒直到后冬至的日子，又增长了更长的时间，当他带来了牺牲的感恩节。 Another view is that when the sun rose the following morning he offered his thanksgiving, in which the angels joined him, singing the Sabbath Psalm (Ps. xcii.).另一种观点是，当太阳升第二天早晨他提供他的感恩节，在这天使他一起唱安息日诗篇（诗篇xcii ） 。 About Adam and the one-horned ox (the Persian gaiomarth), see Kohut, in "ZDMG" xxv.关于亚当和一个角牛（波斯语gaiomarth ） ，见科胡特，在" zdmg "二十五。 78, n. 78 ， 12月31日 6. 6 。
On account of the Sabbath the sun retained its brightness for the day; but as darkness set in Adam was seized with fear, thinking of his sin.对帐户的安息日太阳留用，其亮度为天，但由于黑暗定在亚当缴获与恐惧，以为他的罪孽。 Then the Lord taught him how to make fire by striking stones together.然后主教他如何使消防先发制人石头在一起。 Thenceforth the fire is greeted with a blessing at the close of each Sabbath day (Pesiḳ. R. xxiii.; Pirḳe R. El. xx.; similarly, Pes. 54a).此后，火是迎接他祝福结束时，每个安息日（ pesiḳ.传译二十三; pirḳe传译下午第二十;同样，狗。 54A条） 。
When Adam heard the curse, "Thou shalt eat of the herbs of the earth," he staggered, saying: "O Lord, must I and my ass eat out of the same manger?"当亚当听到诅咒， "你吃的药的地球， "他交错，他们说： "主啊，要我和我的驴吃出来的，同时马槽" ？ Then the voice of God came reassuringly: "With the sweat of thy brow shalt thou eat bread!"然后声音上帝来到放心： "随着汗水着你的眉头本当你吃面包" ！ There is comfort in work.有舒适的工作中。 The angels taught Adam the work of agriculture, all the trades, and also how to work in iron (Book of Jubilees, iii. 12; Gen. R. xxiv.; Pes. 54a).天使告诉亚当的工作，农业，所有的行业，也懂得在工作中铁（书jubilees ，三， 12岁;将军传译二十四。 ;聚醚砜。 54A条） 。 The invention of writing was ascribed to Adam.该发明的写作归功于亚当。
Adam in the Future World.亚当在未来的世界。
On the day Adam covered his naked body for the first time, he beheld in clothing a mark of human dignity, and offered God a thanksgiving of incense (Book of Jubilees, iii. 22).在当天亚当盖他的赤裸裸的身体，为第一次，他看到在服装的标志，人的尊严，并提供上帝感恩香（书jubilees ，三， 22 ） 。 The garments made by God were not of skin, but of light (Gen. R. xx.), and robes of glory were made of the serpent's skin (Targ. Yer. Gen. iii. 21).该服装由上帝没有皮肤，但轻（创传译二十） ，以及长袍的荣耀作了有关蛇的皮肤（ targ.层。将军三21 ） 。 Adam, "the first to enter Hades" (Sibylline Oracles, i. 81), was also the first to receive the promise ofresurrection (Gen. R. xxi. 7, after Ps. xvii. 15).亚当" ，首先步入地狱" （知未来的签，一81 ） ，同时也是第一个得到承诺ofresurrection （创传译二十一。 7 ，之后再将十七15 ） 。 According to the Testament of Abraham, Adam sits at the gates, watching with tears the multitude of souls passing through the wide gate to meet their punishment, and with joy the few entering the narrow gate to receive their reward.根据遗嘱的亚伯拉罕，亚当坐在在家门口，看着，眼泪众多的灵魂穿过宽的栅，以满足他们的处罚，并与喜悦，少数进入狭窄的大门，以获得他们的报酬。 The Jewish view concerning Adam's sin is best expressed by Ammi (Shab. 55a, based upon Ezek. xviii. 20): "No man dies without a sin of his own. Accordingly, all the pious, being permitted to behold the Shekinah (glory of God) before their death, reproach Adam (as they pass him by at the gate) for having brought death upon them; to which he replies: 'I died with but one sin, but you have committed many: on account of these you have died; not on my account'" (Tan., Ḥuḳḳat, 16).犹太人的看法有关亚当的罪孽是最好的表达的AMMI （ shab.第55 A ，根据ezek 。十八。二十日）说： "没有人死亡，没有一种罪过，他自己的，因此，所有虔诚的，被允许看这舍吉拿（荣耀上帝） ，然后在其去世后，非议亚当（如通过考试，他就在家门口） ，还出现了死亡后，他们向他回答： '我死，但是一单，但你却犯下了许多：对到这些，你已死亡;不会对我的账户' " （ tan. ， ḥuḳḳat ， 16 ） 。
To Adam are ascribed Ps.亚当是认定的PS 。 v., xix., xxiv., and xcii.五，十九，二十四， xcii 。 (Midr. Teh. v. 3; Gen. R. xxii., end; Pesiḳ. R. xlvi.; see Bacher, "Ag. Pal. Amor." ii. 337 et seq.). （ midr.该诉3 ;将军传译二十二，结束; pesiḳ 。传译四十六;见bacher ， "银。帕尔。阿莫尔" 。二， 337页起） 。 His body, made an object of worship by some semi-pagan Melchisedician sect, according to the Christian Book of Adam, was shown in Talmudic times at Hebron, in the cave of Machpelah (BB 58a, Gen. R. lviii.), while Christian tradition placed it in Golgotha near Jerusalem (Origen, tract 35 in Matt., and article Golgotha).他的身体，作出了崇拜对象，由一些半异教melchisedician节，根据基督教书籍的亚当，结果表明：在talmudic倍，在希伯伦，在窑洞的machpelah （ BB心跳58A条，将军传译lviii ） ，而基督教传统置于它在各各他在耶路撒冷附近（渊源， 35道，在马特。以及第各各他） 。 It is a beautiful and certainly an original idea of the rabbis that "Adam was created from the dust of the place where the sanctuary was to rise for the atonement of all human sin," so that sin should never be a permanent or inherent part of man's nature (Gen. R. xiv., Yer. Naz. vii. 56b).这是一个美丽的，而且肯定是一个原始的想法拉比说： "亚当创造了从粉尘的地方，避难所，是崛起为赎罪的所有人类罪行" ，使单应该永远不会成为一个永久性的或固有的一部分。人的本质（创传译十四，也门里亚尔。 naz七。 56b ） 。 The corresponding Christian legend of Golgotha was formed after the Jewish one.相应基督教传说中的各各他后形成的犹太人之一。
Bibliography:
参考书目：
Ginzberg, Die Haggada bei den
Kirchenvätern, in Monatsschrift, 1899; Kohut, in ZDMG xxv. ginzberg
，模具haggada鼻书斋kirchenvätern ，在monatsschrift ， 1899年;科胡特，在zdmg二十五。 59-94; Grünbaum, Neue Beiträge zur
Semitischen Sagenkunde, pp. 59-94 ; grünbaum ， neue beiträge zur
semitischen sagenkunde页。 54,79; Dillman, Das Christliche
Adambuch; Malan, Book of Adam and Eve, 1882; Bezold, Die Schatzhöhle, 1883,
1888; Siegfried, Philo von Alexandrien. 54,79 ;迪尔曼之christliche adambuch
;马兰，书中的亚当和夏娃， 1882年; bezold ，模具schatzhöhle ， 1883年， 1888年;和解决方案，斐洛冯alexandrien
。 For further
bibliographical references see Schürer, Geschichte, 3d
ed.为进一步参考书目见schürer ，历史馆，三维海关。 iii.三。 288-289.K. 288 289.k 。
-In Mohammedan Literature: -在穆罕默德文学：
No mention is made of Adam in the early suras of the Koran.没有提到的是亚当，在早期章节的可兰经。 Though Mohammed speaks of the creation of man in general from a "clot of blood" or a "drop of water" (suras lxxv. 34, lxxvii. 20, xcvi. 1), it is only in the later Meccan suras that the original creation of man is connected with a particular individual.虽然穆罕默德谈创造男子一般，从"凝块血" ，或曰"一滴水" （章节lxxv 34 lxxvii 20 xcvi 1 ） ，它只是在后来的meccan章节是原创作的人是与特定个人。 But in these suras the theory is already developed that Satan's designs against man are consequent upon the expulsion of the former from paradise at the time of man's creation.但在这些章节的理论是已经制定了撒旦的设计，对男子后，被驱逐的前从天堂上的时候，人的创造。 Geiger has incorrectly remarked ("Was Hat Mohammed aus dem Judenthume Aufgenommen?" p. 100) that this is not a Jewish idea (see Vita Adæ et Evæ, § 16).盖格有误的话， （ "帽子穆罕默德澳大利亚DEM的judenthume aufgenommen " ？第100页） ，这是不是一个犹太人的思想（见履历表adæ等evæ ， § 16 ） 。 It belongs also to the cycle of the Christian-Syriac Midrash (see Budge, "The Book of the Bee," p. 21, trans.; Bezold, "Die Schatzhöhle," pp. 5, 6, trans.).它属于还向周期的基督教-叙利亚文midrash （见让步， "这本书的蜜蜂" ，第21页，横贯; bezold ， "死schatzhöhle ， "页。 5 ， 6 ，跨） 。 In the earliest account the name Adam does not occur; nor does Iblis vow vengeance upon a single individual, but rather upon the whole race of mankind:在最早的帐户名称亚当不会发生，也不iblis发誓复仇后，一个单一的个体，而是当整场比赛的人类：
Iblis, the Devil, Respited. iblis ，魔鬼， respited 。
"When thy Lord said to the angels, 'Verily, I am about to create a mortal out of clay; and when I have fashioned him, and breathed into him of My spirit, then fall ye down before him adoring.' "当你的主说，以天使， '能众志成城，我即将创造一个凡人出粘土;时，我已不合时宜的他，并吹了他的我的灵魂，那么，秋季叶下来之前，他的崇拜。 And the angels adored, all of them save Iblis, who was too big with pride, and was of the misbelievers. Said He, 'O Iblis! what prevents thee from adoring what I have created with My two hands? Art thou too big with pride? or art thou amongst the exalted?'与天使崇拜，他们都救iblis ，谁过大，与自豪感，以当时的misbelievers 。他说，澳iblis ！什么阻止你从崇拜什么，我创造了我的两只手？艺术思过大，同骄傲，还是艺术あ当中崇高吗？ Said he, 'I am better than he; Thou hast created me from fire, and him Thou hast created from clay.'他说， '我不如他;祢创造的，我从火灾情况，他祢创造的，由粘土。 Said He, 'Then go forth therefrom; for verily thou art pelted, and verily upon thee is My curse unto the day of judgment.'他说， ' ，然后再提出纷纭;能众志成城，祢投掷，并能众志成城，当你是我的诅咒，祂审判的日子。 Said he, 'My Lord! then respite me until the day when they are raised.'他说， '我的上帝！喘息，然后我，直到有一天，当他们提出的。 Said He, 'Then thou art amongst the respited until the day of the stated time.'他说， '那么你的艺术当中respited ，直到有一天的时间内。 Said he, 'Then, by Thy might, I will surely seduce them all together, except Thy servants amongst them who are sincere!'他说， '那么，你可能，我一定会勾引他们都在一起，除非你的公务员当中，他们的人是有诚意的！ Said He, 'It is the truth, and the truth I speak; I will surely fill hell with thee and with those who follow thee amongst them all together'" (sura xxxviii. 70-85).他说， '这是真理，真理在我发言，我一定会补地狱与你和那些跟随你，在他们之间的一切' " （苏拉三十八70-85 ） 。
At a later period Mohammed develops the personal character of the first man and his direct relationship to God, whose vicegerent (khalifah, calif) he is to be on earth.在后一时期穆罕默德发展，人格的第一个男子，并在他的直接关系，以上帝的，其vicegerent （ khalifah ，加州） ，他是要在地球上。 At the same time Satan is represented as being the one who drove Adam from paradise: Adam as Vicegerent of God.在同一时间，撒旦是代表了被称为是一个人开车亚当从天堂：亚当作为vicegerent的上帝。
"And when thy Lord said unto the angels, 'I am about to place a vicegerent in the earth,' they said, 'Wilt Thou place therein one who will do evil therein and shed blood? We celebrate Thy praise and hallow Thee.' "当你的主说，祂的天使， '我将要设立一个vicegerent在地球上， '他们说： '祢地方，有一个人会做邪恶的，并抛头颅，洒热血？我们庆祝你的赞美与hallow祢。 Said [the Lord], 'I know what ye know not.'说： [主] ， '我知道，你们不知道。 And He taught Adam the names, all of them; then He propounded them to the angels and said, 'Declare to Me the names of these, if ye are truthful.'他告诉亚当的名字，他们全部，然后他提出，他们以天使说， '申报给我的名字，如果你们是诚实的。 They said, 'Glory be to Thee! no knowledge is ours but what Thou Thyself hast taught us; verily, Thou art the knowing, the wise.'他们说， '荣耀，是你！没有知识是我们的，但你用你自己就得给我们;能众志成城，祢知，明智的。 Said the Lord, 'O Adam, declare to them their names'; and when he had declared to them their names He said, 'Did I not say to you, I know the secrets of the heavens and of the earth, and I know what ye show and what ye are hiding?'说，主啊，澳亚当后，宣布他们自己的名字' ;当他宣布他们自己的名字，他说， '我不能告诉你，我知道的秘密，老天爷和大地的，我知道什么晔显示什么叶正躲藏吗？ And when He said to the angels, 'Adore Adam,' they adored him save only Iblis, who refused and was too proud, and became one of the misbelievers.而当他说，天使， '崇拜亚当，他们崇拜他，仅保存iblis ，拒绝和太骄傲，并成为其中的misbelievers 。
"And He said, 'O Adam, dwell, thou and thy wife, in paradise, and eat therefrom amply as you wish; but do not draw near this tree or ye will be of the transgressors.' "他说，澳亚当纠缠，你和你的妻子，在天堂里，并因此而吃足可作为你想，但都没有对附近这树或叶，将本求。 』 And Satan made them backslide therefrom, and drove them out from what they were in, and He said, 'Go down, one of you the enemy of the other; and in the earth there are an abode and a provision for a time.'撒但，使他们倒退的，并迫使他们从什么人，他说， '去吧，你们中的一个敌人，至于其他的，而且在地球上有一个居留权，并规定今后一个时期。 And Adam caught certain words from his Lord, and He turned toward him; for He is the Compassionate One easily turned. He said, 'Go down therefrom altogether, and haply there may come from Me a guidance, and whoso follows My guidance no fear is theirs, nor shall they grieve'" (sura ii. 29-36).与亚当陷入某些字眼，从他的主，他转向了他，因为他是一个富有同情心，容易拒绝，他说： '走纷纭加起来，并必有可能来自于我一个指导，但凡如下我的指导，没有恐惧是他们，他们也不得伤心' " （苏拉二29-36 ） 。
In sura vii.在苏拉七。 10 et seq.十段及以下各段。 the same story is repeated, though with several additions.同样的故事重演，虽然与一些增补。 In particular, Mohammed has now learned the manner in which Satan tempted Adam:特别是，穆罕默德现在已经学会了以何种方式在撒旦诱惑亚当：
Satan Beguiles Adam.撒旦beguiles亚当。
"But Satan whispered to them to display to them what was kept back from them of their shame, and he said, 'Your Lord has only forbidden you this tree lest ye should be twain angels or should become of the immortals'; and he swore to them both, 'Verily, I am unto you a sincere adviser'; and he beguiled them by deceit, and when they twain tasted of the tree their shame was shown them, and they began to stitch upon themselves the leaves of the garden. And their Lord called unto them, 'Did I not forbid you from that tree there, and say to you, Verily, Satan is to you an open foe?' " ，但撒旦直犯嘀咕向他们展示他们如何被关回从他们的耻辱，他说， '你的主只禁止你这棵树，以免叶应Twain的天使还是应该变成神仙』 ;发誓他们都'能众志成城，我对你们的真诚顾问' ;他beguiled他们所欺骗，当他们的TWAIN尝到的树自己的耻辱，是表现出他们，他们就开始缝合后，自己留下的后花园。其主所谓的赐给他们， '我不是不让你从这棵树在那里，并告诉你，我们能众志成城，撒旦是给你一个开放的敌人吗？ They said, 'O our Lord, we have wronged ourselves-and if Thou dost not forgive us and have mercy on us, we shall surely be of those who are lost!'他们说，为'我们的主，我们有自己的委屈和你若多斯特不会原谅我们，怜悯我们，我们就应当肯定那些失去！ He said, 'Go ye down, one of you to the other a foe; but for you in the earth there are an abode and a provision for a season.'他说， '你们要去，你们中的一个，给其他敌人，但你在地球上有一个居留权，并规定一个赛季。 He said, 'Therein shall ye live and therein shall ye die; from it shall ye be brought forth'" (sura vii. 19-24).In suras xvii.他说， '于本法附件三叶活于本法附件三冶模具;从它应为祂带来了' " （苏拉七19-24 ） ，在章节十七。 63, xviii. 63 ， 18 。 48, references are also made to the refusal of Iblis to worship Adam. 48 ，参考文献也作出拒绝iblis崇拜亚当。 The latter was created from earth (iii. 51) or from clay (xxxii. 5).后者是造成地球（ iii. 51 ） ，或由粘土（ xxxii. 5 ） 。 That Adam is the first of the prophets is only hinted at in the Koran.亚当是第一的是先知，只是暗示，在可兰经。 In the passage (ii. 35) cited above, "And Adam caught certain words [kalimat] from his Lord," the reference may be to a supposed revelation to Adam.在通过（ ii. 35 ）举出上述情况， "与亚当陷入某些字眼[ kalimat ] ，由他主" ，可参考一假定的启示亚当。 For this reason, in iii.为此，在三。 30, Mohammed says, "Verily, God has chosen Adam, and Noah, and Abraham's people, and Imram's people [the Christians]"; making Adam the representative of the antediluvian period. 30日，穆罕默德说， "能众志成城，上帝选择了亚当，诺亚，亚伯拉罕的人，并imram的人[基督徒] " ;作出亚当代表的古老时期。
Adam's Creation.亚当的创作风格。
To these somewhat meager accounts later Arabic writers and commentators have added various details which find their parallel in the Jewish and Christian Midrash.这些有点微薄的帐户后，阿拉伯语作家，评论家已经加入各种细节，找到自己的平行，在犹太教和基督教midrash 。 Ḥamzah al-Ispahani expressly says that a Jewish rabbi in Bagdad, Zedekiah by name, told him, among other things, that Adam was created in the third hour of the sixth day, and Eve in the sixth hour; that they were made to dwell in Gan-Eden (), from which they were expelled after the ninth hour; that God sent an angel to them, who taught Adam how to sow and to perform all the other work connected with agriculture. ḥamzah基地伊斯帕哈尼明确表示，一个犹太拉比在巴格达， zedekiah名字，但对他说，除其他事项外，亚当是在第三个小时的第六天，与夏娃在第六小时为他们作了详细在赣伊甸（ ） ，从他们被开除后，第九届小时;上帝派一个天使对他们来说，他们学会了亚当如何母猪，并履行其他所有工作与农业。 The same angel instructed Eve how to perform all manner of household duties.与此同时天使指示除夕夜如何履行其所有地的家务活。 The historians Tabari, Masudi, Al-Athir, etc., have evidently culled from similar sources.史家泰伯里， masudi ，铝- athir等，有明显的扑杀，从类似的来源。 They tell us that when God wished to form Adam He sent first Gabriel, then Michael, to fetch soil for that purpose.他们告诉我们，当上帝要形成亚当他发出第一加布里埃尔，那么，迈克尔，取土壤用于这一目的。 The earth, however, refused to give the soil, and yielded only to the Angel of Death, who brought three kinds of soil, black, white, and red.地球，但拒绝给土壤，并取得了只向死亡天使，他们带来了三种土壤中，黑，白，红。 Adam's descendants, therefore, belong either to the white, the black, or the red race.亚当的后裔，因此，属于要么白，黑，或红竞赛。
The soul of Adam had been created thousands of years previously, and at first refused to enter the body of clay.灵魂亚当形成的，已经有几千年来以前，在第一次拒绝进入人体的粘土。 God forced it violently through Adam's nose, which caused him to sneeze.上帝迫使它粗暴地通过亚当的鼻子，这使他打喷嚏。 As it descended into his mouth, he commenced to utter the praises of God.因为它陷入了他的嘴，他展开，以彻底地歌颂上帝。 He tried to rise; but the soul had not yet descended into his feet.他试图崛起，但灵魂尚未下降，进入他的双脚。 When he did stand upright, he reached from earth up to the throne of God, and had to shade his eyes with his hand because of the brilliancy of God's throne.当他挺立，他游到距离地球达宝座的上帝，并以绿荫他的眼睛与他的手，因为光辉的神的宝座。 His height was gradually diminished, partly as a punishment for his sin, and partly through grieving at the death of Abel.他的身高是逐渐减少，这部分是作为一种惩罚手段，为他的罪，部分是透过在悲痛之死阿贝尔。
The Future Unveiled to Him.未来推出给他。
Adam wished to see the generations which were to come from him.亚当希望看到几代人，其中以来自他。 God drew them all from out of his back; they stood in two rows-one of the righteous, the other of the sinners.上帝设计了它们都来自出他的背后，他们站在两排，其中正义外，其他的罪人。 When God told Adam the span of life given to each, he was surprised to find that only a small number of years had been allotted to David, and made him a present of forty years; of which present, says the Mohammedan Midrash, a formal document was drawn up and signed.当上帝告诉亚当跨度的生活给予每个中，他惊奇地发现，只有一小部分来，已拨出大卫，使他成为目前的四十年;其中本说，穆罕默德midrash ，正式文件起草并签署。
When Adam was driven from paradise, he first alighted on the island of Sarandib (Ceylon).当亚当被逐出天堂，他首先下车，就在岛上的sarandib （锡兰） 。 Here his footprint (seventy ells long) is still to be seen, as is that of Abraham in Mecca.在这里他的足迹（七十ells长） ，仍旧有待观察，因为是亚伯拉罕在麦加朝圣。 From Ceylon Adam journeyed to the holy city in Arabia, where he built the Kaaba, having through fasting and silence gained the partial forgiveness of God.从锡兰亚当旅向圣城阿拉伯的，他在那里修建了天房后，通过禁食和沉默，得到了局部宽恕的上帝。
Another legend connects the building of the Kaaba with Abraham.另一种传说相连，大楼的天房与亚伯拉罕。 When the time came for Adam to die, he had forgotten the gift of forty years to David, and had to be reminded of it by the Angel of Death.当时间来到，为亚当求死之心，他已忘了礼物四十年来，朱，并已被提醒的，它是由死亡天使。 He is said to have been buried in the "Cave of Treasures"-a Christian, rather than a Jewish, idea.据说，他已被埋葬在"山洞的宝藏" -基督教，而不是犹太教，主意。 Several of these peculiar features are found again in the Pirḳe de-Rabbi Eliezer, a work that was compiled under Arabic influence (Zunz, "GV" 2d ed., pp. 289 et seq.).几个这些奇特的功能是再被发现在pirḳe德拉比埃利泽，一项工作，这是编制下阿拉伯语的影响（聪茨， "货车"二维版，第289页起） 。
J. Frederic
McCurdy, Kaufmann Kohler, Richard Gottheil j.福雷德克mccurdy
，考夫曼科勒，理查德戈特海尔
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
Koran, suras
xxxviii.古兰经章节三十八。 71-86. 71-86 。 ii.二。 28-32, vii. 28-32 ，七。
10-18, xv. 10-18 ，十五。
28-44, xvii. 28-44 ，十七。
63-68, xviii. 63-68 ，十八。
48, xx. 48 ，第XX 。 115, and the commentaries on these
passages; Gottwaldt, HamzœIspahanensis Annalium Libri x. 115
，并评论这些通道;戈特瓦尔特， hamzœispahanensis annalium书十。 pp.页。 84 et seq.; Tabari, Annales, ii.
84段及以下各段;泰伯里，年鉴，二。 115 et seq.; Ibn al-Athir, Chronicon,
ed. 115页起;真伊本- athir ， chronicon ，教育署。 Tornberg, i.邓恩保，一。 19 et seq.; Al-Nawawi, Biographical
Dict. 19段及以下各段;基地nawawi ，传记字典。 of Illustrious Men,
ed.杰出男性，教育署。 Wüstenfeld, pp.
wüstenfeld页。 123 et seq.;
Yakut, Geographisches Wörterbuch, ed. 123页起;雅库特， geographisches
wörterbuch ，教育署。 Wüstenfeld, vi. wüstenfeld
，六。 255
(index). 255 （索引） 。 Compare Geiger, Was Hat Mohammed aus
dem Judenthume Aufgenommen ?比较盖格，是穆罕默德的帽子，澳元，德国马克judenthume aufgenommen
？ pp.页。 100 et seq.; Weil, Biblische Legenden
der Muselmänner, pp. 100页起;韦伊， biblische legenden明镜muselmänner页。
12 et seq.; Grünbaum, Neue Beiträge zur
Semitischen Sagenkunde, pp.十二段及以下各段; grünbaum ， neue beiträge zur
semitischen sagenkunde页。 54 et seq., where a large number of
rabbinical parallels will be found.G. 54段及以下各段，在那里有大量的犹太教的平行线，将found.g
。
-Critical View: -批评的看法：
According to modern critics, the story of the creation of man is presented in two sources.据现代批评家，故事的创建人是在两个来源。 One of these forms the beginning of the document known as the Priestly Code (P), and the other is written by the so-called Jahvist (J).其中的表格文件开头命名为圣典（规划） ，另一种是写那些所谓jahvist （十） 。 The former makes the Creation to be the first of a series of stages in the development of the history of Israel and the theocracy, which is the great end of the divine government.前者使得创建到成为第一位的一系列阶段，在发展的历史上，以色列和神权，这是伟大年底神圣的政府。 Each event is to man a gradation leading up to a final act of Providence.每次活动，是人间级领导直至最后文件的普罗维登斯。 This first stage fitly ends with the making of man in the image of God, which follows upon the creation of light, the sky, the earth, and the sea; of plants, and of animals of the water, the air, and the land.这第一阶段的fitly两端与决策的男子，在上帝的画像，这是继一经建立轻，天空，大地，海洋，植物，动物，水，空气和土地。 This narrative as found in the final form of the Hexateuch is interrupted in Gen. ii.这说明，发现在最后形成的hexateuch中断在将军二。 4 by the second narrator, and is not resumed till Gen. v. 1, where the second stage begins with the "generations [toledot] of Adam." 4第二叙述者，而不是恢复到将军诉1 ，在第二阶段的开始，与"世代[ toledot ]亚当" 。
The second narrative (Gen. ii. 4-iv.) is the beginning of a history written much earlier than the priestly document.第二叙事（创二，四-四） ，是一个开始，历史上着墨甚多，早过司铎文件。 Its interest centers in Adam not as the first link in the chain of the history of Israel, but as the founder of the human race.其权益中心在亚当而不是像第一链条上的环节以色列历史，但由于创办人的人类。 The descriptions are naive and anthropomorphic, telling of man's home in Eden, his divinely given mate, his progress in knowledge, his sin, his banishment from paradise, and the fate of his children.该说明的是幼稚和拟人，告诉人的家中的伊甸园，他的神给予伴侣，他的进展，在知识，他的罪过，他的流放，从天堂，与命运他的孩子们。
Etymology of "Adam."词源的"亚当" 。
The etymology of the word "Adam" is of importance.词源的词， "亚当" ，是最重要的。 The writer of Gen. ii.作者上将二。 7 gives his own explanation when he says: "God formed man of dust of the ground." 7能给他自己的解释时，他说： "上帝形成风云人物地上的泥土" 。 That is to say, the man was called "Man" or "Adam" because he was formed from the ground (adamah).这就是说，该名男子被冠以"好男人"或"亚当" ，因为他是形成了从地面（ adamah ） 。 Compare Gen. iii.比较将军三。 19. 19 。 This association of ideas is more than an explanation of the word: it is also suggestive of the primitive conception of human life.这个协会的想法，是一个多解释这个词：这也是暗示性的原始构想人的生命。 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.据最古老的闪族的观念，所有的性质，是一种本能与生命，使官兵不仅来自返回地球，但实际上partook其实质内容。 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.同样的概念，宣布自己在拉丁语骨头和人的，因为相对于腐殖质和希腊χαμαί ，在德国自由亚齐运动（ bräutigam ） ，以及英语新郎;此外，在希腊έπιχθόνιος等类似的词语。 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.现代批评家是较不倾向以嘲笑这是一个纯粹的野蛮花式现在该学说的演进，使他们熟悉有关统一的天性。 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.这一观点的字意味着它本来没有一个适当的名称;姓名的人（其中幻想etymologies往往赋予的神圣作家）均不能成立后，这种流行。
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.在仔细审阅了叙事，将进一步证明，这个词主要是用来在一个通用意义上说，并没有因为名称的个人。 In Gen. i.在将军一。 its use is wholly generic.它的使用是完全通用。 In Gen. ii.在将军二。 and iii.和三。 the writer weaves together the generic and the personal senses of the word.作者编织在一起通用和个人感官的字眼。 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.在所有涉及到的第一人，作为被动主体的创造性和天赐行动的参考，是完全generic.indeed ，令人怀疑是否有"亚当"作为一个适当的名称是用在所有前将军四。 25 (J) and v. 3 (P). 25 （ j ）和五，三性（ P ） 。 Here the same usage is manifest: for in the two opening verses of chap.在此同时使用，是体现：在两个开放小诗的第一章。 v. the word is used generically.五字一般用来。 It may also be observed that the writer in Gen. ii., iii.它也可以观察到作者在将军二，三。 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.总是说： "该名男子" ，而不是"亚当" ，甚至还当个人参考用意，除了经过介词，何地，不过，韵母可能已下降至文本。 The explanation of the variation of usage apparently is that, as in the case of most of the early stories of Genesis, the material of popular tradition, which started with the forming of man out of the earth, was taken up and worked over for higher religious uses by thinkers of the prophetic school.解释变异的使用率明显的是，由于在案件大多数早期的故事的起源，物质的流行的传统，开始与形成的男子走出地球，被带到了工作，结束了更高宗教用途由思想家的预言学校。 Adam is not referred to in the later Old Testament books, except in the genealogy of I Chron.亚当是，没有提到在后来的旧约书籍，除了在族谱的I慢性。 JF McC.怡富MCC的。
The Talmud says nothing about the existence of a Book of Adam, and Zunz's widely accepted assertion to the contrary ("GV" 2d ed., p. 136) is erroneous, as appears upon an inspection of the passage in 'Ab.犹太法典没有提到存在的一本书，亚当，并聪茨的被广泛接受的断言是相反的（ "货车"二维版，第136页）是错误的，因为出现后，检查通过在'抗体。 Zarah, 5a, and Gen. R. xxiv. zarah ， 5A条，将军传译二十四。 2. 2 。 There can be no doubt, however, that there existed at an early date, perhaps even before the destruction of the Second Temple, a collection of legends of Adam and Eve which have been partially preserved, not in their original language, but somewhat changed.有任何疑问，但存在着早日在一个，甚至可能在第二圣殿被毁，收集传说中的亚当和夏娃，其中已部分保存下来，而不是在原来的语言，但有所变化。 It is possible to prove that the apocryphas, Apocalypsis Mosis- as Tischendorf, following a copyist's erroneous inscription, called the book-and Vita Adæ et Evæ, and to a certain degree even their Slavonic, Syriac, Ethiopic, and Arabic offshoots, are of identical Jewish origin.这是有可能的，以证明该apocryphas ， apocalypsis mosis -作为提申多夫，经过复制的错误题词，称这本书-与Vita adæ等evæ ，并在一定程度上，甚至他们的斯拉夫语，叙利亚文， ethiopic ，阿拉伯语想出名，是相同的犹太血统。 According to these apocryphal works and to the Eastern and Western forms of the Apocalypsis, the Jewish portion of the Book of Adam must have read somewhat as follows (the parallels in apocryphal and rabbinical literature are placed in parentheses):根据这些猜测工程，以及东部和中西部形式的apocalypsis ，犹太部分书中的亚当必须看过有点如下（见的猜测和犹太教文学放置在括号内） ：
Adam in the Garden of Eden.亚当在伊甸园。
Adam, the handiwork of the Lord (Ab. RN i., end), lived with Eve in the Garden of Eden, which was situated in the East (Book of Enoch, xxxii.; BB 84a).亚当，是手工的主（ ab.氡一，年底） ，居住与夏娃的伊甸园，这是坐落在东（书伊诺克，三十二; BB心跳84 ） 。 Their food, which they also distributed to the lower animals (Gen. R. xix. 5), consisted of the fruit of the trees in the garden, the only nourishment then allowed to living beings (Sanh. 59b).他们的食物，他们还散发了以较低的动物（创传译十九。 5 ） ，其中水果的树木在园林，唯一的养料，然后让生物（ sanh. 59b ） 。 For their protection two angels were set apart (Ḥag. 16a), known (Ber. 60b) as or the partakers of the majesty () (kabod), called in Latin virtutes, from virtus, corresponding to kabod.为保护他们的两个天使被选派（ ḥag. 16A条） ，被称为（ ber. 60b ）或partakers的陛下（ ） （ kabod ） ，所谓在拉丁语virtutes ，从virtus ，相当于kabod 。 But one day when the guarding angels had ascended to heaven to sing their hymn () to the Lord (Ḥul. 91b), Satan thought the time opportune to carry out his evil designs against Adam.但是有一天，当护卫天使已升天，唱自己的歌（ ） ，向上帝祷告（ ḥul. 91b ） ，撒旦的思考时间，适当时机进行他的邪恶的设计对亚当。 Satan hated Adam, for he regarded him as the cause of his fall.撒旦痛恨亚当，因为他把他的事业，他属于。 After God had created man, He ordered all the angels to prostrate themselves before Adam, but Satan rebelled against God's command, despite the direct bidding of Michael "to worship the image of YHW" (), and answered proudly: "If God be angry against me, I will exalt my throne above the stars of God" (compare Isa. xiv. 13).之后，上帝在创造了人，他下令所有天使顶礼膜拜之前亚当，但撒旦反抗上帝的命令，尽管直接竞标的迈克尔" ，以供奉的形象yhw " （ ） ，并回答了一脸自豪： "如果上帝发怒对我来说，我会高举我的宝座以上星级的上帝" （比较伊萨。十四， 13 ） 。 Whereupon God "cast him out from heaven with all his host of rebellious angels" (Slavonic Book of Enoch, xxxi. 18, and Mek., Shirah, § 2).这种情况下，以神之名"演员，他从天上与他的所有主机的堕落天使" （斯拉夫书伊诺克，三十一， 18人，人民圣战者组织， shirah ， § 2 ） 。 And Satan the Adversary (Suk. 52a) selected the serpent for his tool, as it was not only the most subtle of all animals, but also very similar to man, for it had been endowed with hands and legs like him (Gen. R. xix. 1).撒但被对手（ suk. 52 ）选定的毒蛇为他的工具，因为它不仅是最微妙，所有的动物，但也十分相似的男子，因为它已经被赋予了双手和双腿像他（创r第十九1 ） 。 And Satan spoke to the serpent: "Be my instrument, and through thy mouth will I utter a word which shall enable thee to seduce man" (Pirḳe R. El. xiii.).和撒旦，向蛇说： "我的文书，并通过你的嘴，我将说不出话来，这应当能够让你来勾引男人" （ pirḳe传译下午第十三） 。 After some pleading the serpent succeeded in persuading Eve to eat of the forbidden fruit of the tree of knowledge-a fig-tree (Gen. R. xv. 7)-which the serpent had shaken for her (Ab. RN i. 4, ed. Schechter).经过一番恳求，毒蛇成功说服除夕吃的禁果的树，以知识为A图树（创传译十五七） -那毒蛇已动摇了，为她（ a b.氡一，四，教育署。 Schechter已） 。 But the serpent had infused lust into the fruit, and when Eve had eaten of it the sexual desire awoke in her (Slavonic Book of Baruch, xcvii.; Apoc. Abraham, xxiii., and Pirḳe R. El. xxi.), and at the same moment she became aware that she had been undone and "had lost the garment of righteousness in which she had been clothed" (Gen. R. xix. 6, Pirḳe R. El. xiv.).但毒蛇注入了利令智昏，把水果，当除夕夜吃的，它的性欲望一声巨响惊醒，她（斯拉夫书baruch ， xcvii ;载脂蛋白C 。石礼谦，二十三， pirḳe传译下午。二十一） ，并在同一时刻，她知道她已被泼水和"已失去了服装的正义感，她在其中已丰衣足食" （创传译十九。 6 ， pirḳe传译下午第十四） 。 Adam, too, after he had eaten of the forbidden fruit, experienced a sense of loss and cried out: "What hast thou done? Thou hast removed me from the glory of the Lord" (Ab. RN i. 6, ed. Schechter).亚当，太后，他曾吃禁果，经历了失落感，并高喊： "这有什么祢做什么？祢拆除，从我的荣耀上帝" （ ab.氡一6 ，海关。 Schechter已） 。
The Divine Verdict.神圣的判决。
Soon after they had sinned they heard the trumpet-blast (shofar) of Michael ("BH" ed. Jellinek, ii. 61) calling the angels: "Thus saith the Lord, 'Come with me into the Garden of Eden and hear the sentence which I will pass on Adam'" (Gen. R. xix. 8).不久后，他们曾去犯罪，他们曾听到号角冲（呼召） ，迈克尔（简称"波黑"海关。 jellinek ，二， 61 ）呼唤天使说： "因此，仰上帝一样， '来跟我到伊甸园，并听取一句话，我将通过对亚当' " （创传译十九。 8 ） 。 And the Lord then spoke to Adam, saying: "Where art thou hidden? Dost thou think I can not find thee? Can a house hide itself from its builder? [Targ. Yer. to Gen. iii. 9]. Because thou hast broken my commandment I will inflict seventy-two ailments upon thy body" (Mishnah Neg. i. 4).并且上帝，然后以亚当，他们说： "那里的艺术思隐患？除此以外，你想我能不能找到你？才能房子隐藏本身，从它的建造者？ [ targ 。也门里亚尔。将军三， 9 ] ，因为祢打破我的诫命，我会造成72毛病后，你的身体" （ mishnah南德集团一4 ） 。 And to the woman He said: "Because thou didst not hearken to my commandment I shall multiply thy labor-pains, and vainly [ἐν ματαιοīς of the Greek, by a mistake in reading (habalim) for (ḥabalim) in the Hebrew] thou wilt then confess and cry: 'Lord, save me, and I will not turn any more to carnal sin.'并以该名女子，他说： "因为祢不听我的诫命，我会再乘以你的劳动密集型痛楚，并妄想[ ἐν ματαιο ī ς的希腊语，是由错误的，在读（ habalim ） （ ḥabalim ）在希伯来语]あ张伯伦则招供，并大声呼喊： '上帝，救救我，我不会拒绝任何更多的肉欲单。 But thy desire shall be again to thy husband" (a midrashic explanation of Gen. iii. 16, based on the hermeneutic rule of semikot-explanation by context-and to be found word for word in Gen. R. xx. 7).但你的愿望，应再次向你的丈夫" （一米大示解经的解释，将军三16的基础上，诠释学法治semikot -解释上下文，并找到逐字逐句地在将军传译二十7 ） 。 Nor did the serpent escape punishment, for it lost its hands and legs (Gen. R. xx. 5), and a spirit of enmity was established between it and man unto the day of judgment; according to Targ.也没有毒蛇逃脱惩罚，因为它失去了它的手和脚（上将传译二十。 5 ） ，与和解精神的敌意，建立了它与男子祂审判的日子，据targ 。 Yer.也门里亚尔。 Gen. iii.将军三。 15, "until the time of Messiah" (see Soṭah, 49b). 15 ， "在此之前的时候，弥赛亚" （见soṭah ，第49B ） 。
Adam Exiled from the Garden of Eden.亚当流放，从伊甸园。
However, the heaviest punishment for Adam was his expulsion from the Garden of Eden.不过，最重处罚为亚当是他被驱逐出伊甸园。 All his supplications, as well as those of the angels, to mitigate the sentence only induced God to promise him, saying: "If after having left the Garden of Eden thou wilt guard against evil until thou diest" ["be prepared to die" is not correct, being based on the confusion of the Hebrew (wilt die) with the Aramaic (prepared)], "I will raise thee at the time of resurrection" (an old haggadic Targum to Gen. iii. 17, 22, which is also found in Targ. Yer. i. and Gen. R. xx. 10; compare the benediction meḥayye ha-metim (He raises the dead), in Apost. Const. vii. chap. xxxiv).他的所有supplications ，以及那些天使，以减轻刑期只有诱导上帝答应他，对他说： "如果后离开伊甸园祢防范邪恶，直到你diest " [ "愿意死"是不正确的，立足于混乱的希伯来语（枯萎死亡）与阿拉姆语（愿意） ] ， "我一定会提高你在时间的复活" （旧haggadic targum以将军三， 17 ， 22 ，其中同时发现在targ 。也门里亚尔一将军传译二十， 10岁;比较功德meḥayye夏metim （他引起死亡） ，在apost 。常量第七章三十四） 。 In the future world God will be among men (Tan., Num. 145, ed. Buber), and the Evil Spirit will be no more (Gen. R. xlviii. 11).在未来的世界上帝会男子（ tan. ，序号145 ，教育署。布贝尔） ，与邪恶的精神，将不会有更多的（创传译48 。 11 ） 。
The sentence of God was carried into effect.句子的上帝进行生效。 Banished from the garden, which was henceforward surrounded by a sea of ice (Book of Enoch, Hebrew version; "BH" iv. 132), Adam and Eve settled in the neighborhood of Eden in the East (Gen. R. xxi. 9).放逐，从花园，这是从此以后四周被大海的冰（书伊诺克，希伯来文版; "波黑"四， 132 ） ，亚当与夏娃安置在居委会的伊甸园在东方（创传译二十一。九日） 。 They were no sooner out of their blissful abode than a paralyzing terror befell them.他们不是什么越早离开自己的大幸事居留权比瘫痪恐怖降临他们。 Unaccustomed to the earthly life and unfamiliar with the changes of the day and of the weather-in paradise an eternal light had surrounded them (Gen. R. xi. 2)-they were terrified when the darkness of night began to fall upon the earth ('Ab. Zarah, 8a), and the intercession of God's word () was necessary to explainto them the new order of things.不习惯俗世的生活和陌生的变化，白天的天气在天堂一个永恒的光包围了他们（创传译十一2 ） -他们惊恐万状的时候，黑暗的夜晚开始降临地球（ '抗体。 zarah ， 8 ） ，以及干涉，对神的话语（ ） ，必须explainto他们新秩序的事情。 From this moment the sufferings of life began; for Adam and Eve were afraid to partake of earthly food, and fasted for the first seven days after their expulsion from paradise, as is prescribed in Talmudic law before an imminent famine (Mishnah Ta'anit, i. 6).从这一时刻的痛苦生活开始了;亚当和夏娃不敢参与的俗世的食物，并禁食第一七天后，将他们驱逐出乐园，由于是明在talmudic法律面前的一个迫在眉睫的饥荒（ mishnah ta'anit ，一， 6 ） 。
Repentance of Adam.悔过书亚当。
Humiliated and weakened by hunger and suffering, Adam became conscious of the gravity of his sin, for which he was now prepared to atone ('Er. 18b, Gen. R. xxii. 13).屈辱和削弱了饥饿和痛苦，亚当成为自觉的严重性，他的罪过，而他现在准备从1945年（ '呃。 18B条，将军传译二十二， 13 ） 。 He, therefore, like Moses, Elijah, and Abraham (Apoc. Abraham, 12), fasted for forty days, during which he stood up to his neck in the waters of the river Gihon (), the name of which is etymologically connected by the writer with the roots "to stoop" and "to pray aloud" (Pirḳe R. El. xx.).因此，他像摩西，以利亚，亚伯拉罕（ apoc.亚伯拉罕， 12 ） ，禁食四十天，在此期间，他站起来向他的脖子，在该河水域由基红（ ） ，其名称是词源相连笔者同根"委曲" ， "祈祷高喊" （ pirḳe传译下午第二十） 。 According to the Vita Adæ et Evæ, Adam stood in the Jordan-a version which may be ascribed to the Christian copyists, who, for obvious reasons, wished to represent Adam as having had his baptism in the Jordan, forgetting that since Eve, as they themselves stated, bathed in the Tigris, Adam would have selected another of the rivers of paradise for that purpose.据该简历adæ等evæ ，亚当站在约旦-一个版本，可能归因于基督教c opyists，卫生组织，由于显而易见的原因，希望代表亚当作为过他的洗礼，在约旦，忘了，因为除夕夜，他们指出，沐浴在底格里斯河，亚当，将有另一种选择的河流的天堂用于这一目的。
The days of repentance having passed, the twins Cain and Abel were born to Adam and Eve (Gen. R. xxii. 2).日子悔过书后，通过后，双胞胎该隐和亚伯出生的亚当与夏娃（创传译二十二。 2 ） 。 And soon Cain rose, ran away, and brought a reed to his mother (; compare Gen. R. xxii. 8): "Cain killed his brother with a reed ()"; for, according to the unanimous opinion of the Haggadah, the children of Adam and Eve were born fully developed (Gen. R. xxii. 2).不久该隐玫瑰，逃跑了，并带来了芦苇给他的母亲（ ;比较将军传译二十二。八日）说： "该隐杀害他的兄弟与芦苇（ ） " ，因为，根据我的一致意见认为该haggadah ，孩子们的亚当与夏娃出生的全面发展（创传译二十二。 2 ） 。 Eve saw in a dream that Cain had assassinated his brother, and Abel was found slain with a stone (Gen. R. xxii. 8; Book of Jubilees, iv. 31); but the earth refused to receive his blood (Giṭ. 57b).除夕夜看到这个梦想该隐暗杀他的弟弟，和阿贝尔被发现遇害与石头（创传译二十二。 8 ;易经jubilees ，四， 31日） ，但地球拒绝接受他的血液（ giṭ. 57 B条） 。 As a compensation for the murdered Abel, God promised Adam a son who should "make known everything that thou doest."作为补偿，为谋杀亚伯，神应许亚当一个儿子，应当" ，使已知的一切，你的旨意" 。
Illness and Death of Adam.疾病和死亡的亚当。
Adam, at the age of nine hundred and thirty years, became very ill; for God had cursed him with seventy-two ailments.亚当，在年满九百三十年，成了病情很严重;上帝诅咒他与72毛病。 He sent his son Seth, with Eve, to the Garden of Eden for the oil of healing, to restore him to health (Pirḳe R. El. xxxv).他派他的儿子塞思库，在除夕夜，以伊甸园为油价的愈合，以恢复他的健康（ pirḳe传译下午。三十五） 。 On his way to paradise Seth was attacked by a wild animal.沿途他到天堂塞思库遭到野生动物。 Upon Eve's demanding how an animal could dare to attack an image of God, the animal replied that she herself, through her sin, had forfeited the right to rule over the animal kingdom (Pesiḳ. v. 44b, ed. Buber, and Sanh. 106b).当除夕的要求怎样一种动物可不敢攻击一个形象的神，动物回答说，她本人，她的罪过，已没收权统治的动物王国（ pesiḳ.诉44 B ，教育署。布伯， sanh 。 106b ） 。 Not until Seth exclaimed: "Wait until the day of judgment !"直到塞思库惊叹道： "等待审判的日子" ！ or, "Stop! If not, thou wilt be brought to judgment before God" (both readings based on ) did the animal let him go.或者， "停止！如果不是，祢将被绳之以法判断上帝面前" （读的基础上）有没有动物，让他去。 However, the mission of Seth was in vain, for the angel Michael, to whom God had given the control over the human body-for he it was who had gathered the dust for Adam's creation (Midr. Konen, in "BH" ii. 27), told him that his father's life was at an end, and his soul would depart from him within the course of a week.然而，调查团的塞思库是徒劳的，为天使迈克尔，向谁上帝给控制人类身体，因为他是谁，聚集了灰尘，为亚当的创造（ midr. konen ，在"波黑"二。 27 ） ，对他说，他父亲的一生，是在结束了，和他的灵魂会偏离他的过程中的一个星期。
Funeral of Adam.葬礼的亚当。
Three days after the death of Adam (Gen. R. vii), which took place, as in the case of Moses and Aaron, in the presence of many angels and even in the presence of the Lord, his soul was handed over by God to Michael, who assigned it an abode in the third heaven (Ḥag. 12b) until the day of resurrection.三天后死亡的亚当（创传译七） ，这一事件发生后，情况正如摩西和亚伦，在存在许多天使，甚至存在上帝，他的灵魂交给上帝迈克尔，谁赋予它一个居留权，在第三天堂（ ḥag. 12 B条） ，直到复活的日子。 The body was interred with exceptional honors; the four archangels, Michael, Gabriel, Uriel, and Raphael (in the exact order of enumeration given by the Haggadah; see Kohut, "Angelologie," p. 25), buried it in the neighborhood of paradise, the precise spot being (Pirḳe R. El. xii. and xx.) Hebron near Jerusalem; for the site of the altar in the Temple, whence the dust of Adam was taken, is the gate to paradise.尸体被interred特殊荣誉;四个长，迈克尔，加布里埃尔， uriel ，拉斐尔（确切顺序枚举由haggadah ;见科胡特， " angelologie " ，第25页） ，它埋在附近的天堂，精确的现货正（ pirḳe传译下午十二及二十）希伯伦附近耶路撒冷为现场的祭坛上，在寺庙，何时会有灰尘的亚当采取的是大门口的天堂。 A few days after the interment of Adam by the virtutes, Eve felt that her end was approaching.几天后interment亚当由virtutes ，夏娃认为，她即将结束。 She called her children together and ordered them to write down the names of the first two human beings on two slabs of clay and stone, for she had learned from Michael that God had decided to bring a flood and a destructive fire over the earth and that only these slabs would escape destruction (Josephus, "Ant." i. 2, § 3).她要求她的孩子在一起，并命令他们写下名字首两个人对两砖粘土和石料，因为她学会了从迈克尔说，上帝已决定把做好抗洪抢险和毁灭性的一场大火，地球和只有这些砖将难逃毁灭（约瑟夫， "蚂蚁" ，一，二， § 3 ） 。 Eve passed away after a lapse of six days-that is, after the mourning week of Adam-as the (shib'ah) may consist, according to Talmudic law, of six days only and a few moments of the seventh day (M. Ḳ. 19b).除夕去世后，事隔6天，这就是后，悼念周亚当-为（ shib'ah ） ，可构成，根据talmudic法， 6天仅几分钟的第七天（米。 ḳ 。 19B条） 。 Eve was buried by the angels at the side of Adam, and the angels instructed Seth not to mourn more than six days, and to rest and rejoice on the seventh day, for on that same day God and the angels would receive in gladness the soul which is lifted above all earthly matter (Sanh. 65b), and, moreover, rest upon the seventh day was to be the symbol of the resurrection in future ages (Sanh. 97a).除夕夜被安葬由天使在一边的亚当与天使指示塞思库不悼念六年多天，并以休息和欢呼就第七天，就在同一天上帝与天使将获得在欢喜的灵魂这是解除上述世间的一切事情（ sanh. 65 B条） ，此外，休息后第七天是用来象征复活，在未来的年龄（ sanh. 97A条） 。
The reconstruction of the Jewish Book of Adam here attempted may be hypothetical in some points, for neither the Apoc.重建犹太书亚当在这里尝试，可假设在一些问题，因为无论是载脂蛋白C 。 Mosis nor the Vita can be considered to represent a true copy of the original. mosis也不履历表可以被认为是代表了一个真实的副本，正本。 But it makes clear that these two apocryphas are based on the Hebrew or Aramaic Book of Adam and that the latter belongs to the midrashic literature, as many of its allusions can only be explained by the Midrash.但它清楚地表明这两个apocryphas是根据希伯来文或阿拉米文图书的亚当和认为，后者属于整个米大示解经文学，因为它的许多典故，只能解释，由midrash 。 The legends of Adam with which rabbinical literature abounds seem to point to the same source.传说中的亚当与犹太教文学比比皆是，似乎指向同一个源头。 Thus the statement in Abot de-Rabbi Nathan (i. 6, ed. Shechter) that Eve always addressed Adam as "lord" is apparently not intelligible, until compared with the Vita and the Slavonic Book of Adam, both of which contain similar statements, which, therefore, must have existed in the original, from which they both drew independently of each other.因此，声明在abot德拉比弥敦道（一，六，教育署。 shechter ）表示，除夕夜总是处理亚当作为"主" ，显然是不理解，直到与履历表和斯拉夫语书籍的亚当，这两项研究都包含类似的声明，其中，因此，必须已经存在，在原来，他们从两个提请独立，互不干预。 With regard to the alleged Christian elements and reminiscences of the New Testament in the Apoc.关于所谓基督教要素和回忆的新约圣经中载脂蛋白C 。 Mosis and Vita they will be sufficiently characterized by the following examples: Apoc. mosis与Vita他们将得到充分的特点如下例子：载脂蛋白C 。 Mosis, iii., "Child of Wrath," is based on a haggadic etymology of the name Cain, and has nothing to do with Eph. mosis ，三， "儿童的愤怒， "是基于一个haggadic词源的名字该隐，并已完全与厄。 ii.二。 3; and Apoc. 3个;和载脂蛋白C 。 Mosis, xix., "Lust is the beginning of all sin," is thoroughly Jewish (see above), and need not therefore have been taken from such a source as James, i. mosis ，十九， "欲望是开始时，所有罪过" ，是彻底的犹太人（见上文） ，也不必因此已采取了从这样的源泉，因为詹姆斯，一。 15. 15 。 This, moreover, is the case with all the other alleged Christian passages in the Apoc.这一点，而且，情况就是这样，与其他所有指控基督教通道，在载脂蛋白C 。 Mosis, which would prove nothing, even if they were of Christian origin; for it can not be surprising to find Christian allusions in the language of a book so widely read among Christians as the Apocrypha. mosis ，这将被证明是什么，即使他们的基督教起源，因为它不能自然会发现基督教典故，在语言的一本书，如此广泛阅读基督教徒作为apocrypha 。 Even passages where one would expect that a Christian editor or compiler would interject Christological notions are quite free from them; all of which tends to show that neither the Apoc.即使旅费，其中一人会期望一个基督教编辑或编译器将介入基督论的观念是相当自由，从他们;所有这些倾向显示的是，无论是载脂蛋白C 。 Mosis nor the Vita was in any way tampered with by Christian writers. mosis也不简历被以任何方式篡改的，由基督教作家。
Louis
Ginzberg路易ginzberg
Jewish Encyclopedia, published between
1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
Schürer, Gesch. schürer ， gesch
。 3d ed., iii., 288
et seq.; Fuchs, in Die Apokryphen und Pseudepigraphen des Alten Testaments
(trans. and ed. by E. Kautzsch), ii.三维版，三， 288页起; Fuchs表示，在模具apokryphen
und pseudepigraphen万alten见证（ trans.和ED ，通过体育kautzsch ） ，二。 506-529; Ginzberg, Die Haggada bei den
Kirchenvätern, in Monatsschrift, 1899, pp. 506-529 ; ginzberg
，模具haggada鼻书斋kirchenvätern ，在monatsschrift ， 1899年，页。 63 et seq. 63页起。 The most important editions of the
Books of Adam are: Apoc.最重要的版本的书籍亚当是：载脂蛋白C 。 Mosis, in Apocalypses Apocryphœ,
ed. mosis ，在启示apocryphœ ，教育署。 Tischendorf, 1866; Vita Adœ et Evœ,
ed.蒂申多夫， 1866年;履历表adœ等evœ ，教育署。 H. Meyer, in Abhandlungen der
Bayrischen Akademie der Wissenschaften; Philosophisch-Philologische Klasse,
xiv.每小时迈耶，在abhandlungen明镜bayrischen学院明镜wissenschaften ; philosophisch -
philologische klasse ，十四。 (1878); the Old Slavonic Book of Adam;
Jagic, in Denkschriften der Wiener Akademie der Wissenschaften,
Philosophisch-Historische Klasse (1893), i. （ 1878年） ;旧斯拉夫预订亚当; jagic
，在denkschriften明镜维纳学院明镜wissenschaften ， philosophisch - historische klasse （
1893 ） ，一。 et seq., xlii.;
Malan, Book of Adam and Eve, translated from the Ethiopic, London,
1882.LG段及以下各段，四十二;马兰，书中的亚当和夏娃，翻译，从ethiopic ，伦敦， 1882.lg
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