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