According to the Bible, Adam was the first man.根據聖經，亞當是第一個男子。 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" ，在希伯萊語，可能是來自希伯來語意為"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個章節的成因與上帝創造了亞當，由灰塵，心中的生命溶入他，並放在他在伊甸園，在那裡他住了，與他的妻子，除夕夜，直到他們吃了禁果，從樹的知識，良好的和邪惡。 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.聖經中的帳戶相類似埃及與美索不達米亞的帳戶，其中第一名男子是由粘土，充滿了生活的一個神聖的，並放置在一個天堂的喜悅。
Adam, red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages.亞當紅，是巴比倫文字，通用名稱為男子，具有相同的意義，在希伯來語和亞述人的語言。 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).這是名義向第一人，他們的創作，秋天，和隨後的歷史和他的子孫，詳列於第一本書的摩西（創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." "上帝創造了人[以弗所書，亞當]在他自己的形象，在形象的上帝，他創造了他;男性和女性創造了他，他們" 。 Adam was absolutely the first man whom God created.亞當絕對是第一人，上帝創造的。 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).他成立了走出塵埃對地球（因此他的名字） ，與神吹了，這鼻孔呼吸的生命，並給了他統治所有低下的動物（創1時26分; 2時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.被誘導的，由tempter其形式為蛇吃禁果，夏娃亞當說服，而且他也沒有吃的了。 Thus man fell, and brought upon himself and his posterity all the sad consequences of his transgression.因此，他跌倒，並帶來了經本人和他的後代都可悲的後果，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.敘事的秋天comprehends在這偉大的承諾，提出了一個投遞（創3:15 ） ， "第一福音"的字樣，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).他們被驅逐出伊甸園，而在東部園林上帝把一個火焰，並把每一個方式，以防止接觸到生命樹（創3 ） 。 How long they were in Paradise is matter of mere conjecture.多久，他們在天堂的事僅僅是猜測。
Shortly after their expulsion Eve brought forth her first-born, and called him Cain.不久後，將他們驅逐前夕，帶來了她的第一個出生的，並把他稱為該隱。 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).雖然我們有名字的只有三個亞當的兒子，即，該隱，亞伯，和Seth卻是顯而易見的，他幾個兒子和女兒（創5時04分） 。 He died aged 930 years.他的死亡年齡九百三十年。 Adams and Eve were the progenitors of the whole human race.亞當斯和夏娃被progenitors的整個人類。 Evidences of varied kinds are abundant in proving the unity of the human race.證據的種類多樣豐富，在證明團結的人類。 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).調查的科學，完全獨立的歷史證據，導致一個結論，即上帝"祂所作出的同一血脈，所有國家的男子糾纏於所有在地球表面" （使徒17時26分。可比。光碟。 5 ： 12月12日， 1肺心病。 15:22-49 ） 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
The Hebrew word transliterated "Adam" is found about 560 times in the OT.希伯來文的譯音詞"亞當" ，是發現了約560倍，在城市旅遊局。 In the overwhelming majority of cases it means "man" or "mankind."在絕大多數情況下，它是指"人"或"人類" 。 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."這才是真正的部分提述在年初的成因（在建立和伊甸園故事） ，以及許多學者認為，高達將軍四時二十五分，所有發生的"亞當" ，應當理解為是指"人"或"該名男子" 。 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.不過，這是毫無疑問的，作者有時用字作為名稱的第一個男子，正是基於這種利用我們關注。 It is found outside Genesis in 1 Chr.它是發現外面成因1人權委員會。 1:1 and possibly in other passages such as Deut. 1:1 ，並有可能在其他通道，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"兒子的男子， "可能被理解為"兒子亞當" ） ，並在一些重要新台幣通道。
The meaning of these passages is disputed.所指的這些通道，是有爭議的。 Some OT scholars regard them as primitive myth, giving early man the answers to such questions as "Why do snakes lack legs?"一些城市旅遊局學者把它們作為原始神話，讓早期男子對這些問題的答案是"為什麼蛇缺乏腿" ？ or "Why do men die?"或"為什麼男人死" ？ 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."別人看他們當作神話，但作為表達真理的永久有效性關注人為因素的起源和憲法，或者像其他人，與"秋天上去" 。 This latter view sees man as originally no more than one of the animals.這後一種觀點認為，作為一名原本沒有一個以上的動物。 At this stage he could no more sin than any other animal could.在這個階段，他可能沒有更多的罪惡，比任何其他動物可以。 It was accordingly a significant step forward when man became aware of something he was doing as wrong.有人因此向前邁進一大步的時候，男子才知道的東西，他這樣做，因為錯誤的。 But it is highly doubtful whether the writer had in mind any such ideas.但是，這是非常令人懷疑是否該作家記住任何這種想法。 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.顯然，他認為，亞當和夏娃作為第一父母的人的種族，而他卻告訴我們上帝的目的，那些誰，他心中的"呼吸的"生命應該住在金與他的。 But Adam and Eve fell from their original blissful state as a result of their first sin.但亞當和夏娃下跌，從原來的大幸事國家由於他們的第一單。 And that sin has continuing consequences for the whole human race.而且單已持續後果，為整個人類。 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).在稍後的時間幅度下降，有時被強調申明亞當原本天賦美妙超自然的禮物，失去了的時候，他犯罪了（在主席先生。 49:16亞當是被譽為"上述每一個生活在創世紀" ;比照。中世紀脅迫對亞當的超自然的青睞） 。 But this is speculation.不過，這是投機。
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).創建敘述告訴我們，至少在這名男子是與其餘的創作（他是取得了"的灰塵從地面， "將軍2時07分，為獸類和鳥類比照主場迎戰19 ） ，而且他是也與神（他是"在上帝的畫像， "將軍1:27 ;比照2時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"統治"下創造（創1時26分， 28個） ，這是象徵著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.秋天通過說話的嚴重性，他的罪過和其永久性的影響。 This is not a topic to which there is frequent reference in the OT, but it underlies everything.這不是一個話題，這就是我們經常提到，在城市旅遊局，但它強調了一切。 It is a fundamental presupposition that man is a sinner, and this marks off the literature of the Hebrews from other literatures of antiquity.這是一個根本性的預設人是一個罪人，這標誌著小康文學的希伯來人從其他文獻中的古代。 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.聲援亞當與他的子孫是在後台整個城市旅遊局的著作，這是因為思想是有聯繫罪惡和死亡。 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.什麼問題，這構成了現代expositors ，便不會有疑問的事實，即城市旅遊局需認真對待的罪孽，或單被看作是一部分人的本質。
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).在新台幣亞當提到，在路加的家譜（路3時38分） ，並在一個類似的參考裘德，而伊諾克是"第七次從亞當" （裘德14 ） 。 Little need be said about these passages.沒有必要說，對這些通道。 They simply mention the name of Adam to locate him in his genealogical place.他們簡單地提及姓名的亞當找到他，在他的家譜。 There is perhaps an implied reference to Adam but without mention of his name (Matt. 19:4-6; Mark 10:6-8).有可能是一個隱含參考，以亞當，但沒有提到他的名字。 （ 19:4-6 ;馬克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).那麼，有三個重要通道，與神學進口（ 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下屬地方的女子辯稱，從兩個事實： （ 1 ）亞當創造了第一，和（ 2 ）前夕被欺騙了，雖然亞當不是。 This passage presumes that the Genesis stories tell us something of permanent significance about all men and women.這段話推定成因的故事告訴我們的永久意義的是所有男人和女人。
Romans 5 stresses the connection of mankind at large with Adam.入鄉隨俗五講連接人類在大與亞當。 It was through that one man that sin came into the world, and the consequence of his sin was death.它是通過一個人說，單來融入世界，其後果他的罪是死刑。 This happened long before the law was given, so death cannot be put down to law-breaking.這件事發生，只要在法律面前獲得，所以死刑不能放下來違法。 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).即使人們不祭，在相同的方式亞當，他們被夾在後果的單仲偕說： "死亡的氣氛從亞當到摩西" （羅馬書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.這使保羅向以為亞當是一個"類型"的救世主，他接著以持續比較什麼亞當沒有什麼基督做。 There are resemblances, mainly in that both acted representatively so that what each did has incalculable consequences for those he heads.有相似之處，主要是在這兩個行事代表性，使每一個確實已經造成無法估量的後果對於他的理智。 But the differences are more significant.但差別較為顯著。 Adam's sin brought death and condemnation to all; it made people sinners.亞當的罪所帶來的死亡和譴責一切，它使人們的罪人。 When law came in, that only increased the trespass.當法來的話，這不僅增加了擅闖。 It showed up sin for what it was.它表明了罪孽是什麼。 The end result is disaster.最終的結果是災難。 By contrast Christ brought life and acquittal; such words as "free gift," "grace," and "justification" emphasize the significance of Christ's death.相比之下基督所帶來的生命和無罪釋放;聽到這樣的話，作為"免費禮品" ， "寬限期" ， "正當理由" ，強調意義的基督的死亡。 The end result is blessing.最後的結果是福。 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."保羅最後對比腥風血雨的單仲偕死同在位的恩典" ，透過義，以永恆的生命，通過耶穌基督我們的主" 。
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).在保羅的宏偉治療復活我們讀到： "在亞當都死了，所以又在基督裡都應作出活著" （ 1肺心病。 15:22 ） 。 The thought is not unlike that in Rom.這個思路是不是不像在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.亞當頭部的種族和死亡所帶來的每一個人;基督是一家之主的新人類，並帶來了生命的全部。 Some have argued that the two uses of "all" must refer to the same totality, the entire human race.有人認為，這兩個用"都"必須是指同一整體，整個人類。 There is no question but that this is the meaning in respect to Adam.這是毫無疑問的，但這種意義是在亞當。 The argument runs that similarly Christ raises all from the grave, though some are raised only for condemnation.說法背道而馳，同樣引起基督所有來自嚴重，雖然有些人是只提出譴責。 However, "made alive" seems to mean more than "raised to face judgment."然而， "活著" ，似乎是指更比"提出要面對的判斷" 。 It is probably best to understand "made alive" to refer to life eternal, so that "all" will mean "all who are in Christ."這大概也是最好的認識" ，取得了"的內涵是指永恆的生命，使"所有"就意味著"所有的人都在基督裡" 。 All these will be made alive, just as all who are in Adam die.這些都將作出活著，正如所有的人都在亞當死。
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).小保羅後來寫道， "第一個男子亞當成為一個活的生命' ;最後亞當成為賦予生命的精神" （我肺心病。 15:45 ） 。 Adam became "a living being" when God breathed life into him (Gen. 2:7).亞當成為"一個活的生命"的時候，上帝吹了生命，使他（創2時07分） 。 Physical life was all the life Adam had and all he could bequeath to his posterity.肉體的生命是一切生命和亞當和所有他能留給他的後代。 But "the last Adam" gave life in the fullest sense, eternal life.但"最後的亞當"們對生活中的最充分意義上說，永恆的生命。 Again there is the thought that Christ cancels out the evil Adam did.再有就是認為基督取消了邪惡亞當沒有。 But the emphasis is not negative.但重點並非完全負面。 It is on the life Christ gives.這是對生命的基督給人。
The scriptural use of Adam, then, stresses the solidarity of the human race, a solidarity in sin.聖經用亞當的話，講團結的人的種族，一個團結的罪過。 It reminds us that the human race had a beginning and that all its history from the very first is marked by sin.它提醒我們，人類有一個開端，它的所有歷史，從最初的標誌是罪過。 But "the last Adam" has altered all that.但"最後的亞當"改變了這一切。 He has replaced sin with righteousness and death with life.他已經取代單與正義，死亡與生命。
L Morris升莫里斯
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
參考書目
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.對照Barrett表示，從第一次亞當到去年的K.巴特，基督與亞當;布嬰兒，美洲開發銀行，我和42-44
;萬泰戴維斯，保羅和rabbinic猶太教的J. jeremias ， tdnt ，我， 141-43 ;甲理查森介紹了這一神學新台幣;每小時澤巴斯，
nidntt ， 1 ， 84-88 ; ajm weddeburn ，雞傳染性法氏囊病，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."使徒保羅談到亞當作為"這個數字對他的人是來" 。 On this account our Lord is sometimes called the second Adam.關於這個帳戶我們的主有時也被稱為第二個亞當。 This typical relation is described in Rom.這種典型的關係，是描述在ROM 。 5:14-19. 5:14-19 。
(Easton Illustrated Dictionary) （伊斯頓說明字典）
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保羅指耶穌基督作為"最後的亞當" （何eschatos ADAM ）的對比的"第一人亞當" （何protos anthropos亞當） 。 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是有延續性的人類，但第二次的人，代表著新的人文精神，使遠優於第一次，他被描述為一個人成為活躍"賦予生命的精神" （ pneuma zoopoioun ） ，其中原亞當（創2時07分） ，成為唯一一個"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.反差的是增強保祿二世指出，對偶式，設置亞當超過對基督在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)第一亞當46 ： "自然" （ psychikon ） 47 ： "第一人" （何protos anthropos ） " ，從地上的灰塵" （ 18.3.2000後GES ， choikos ） 48 ： "由於當時該名男子的灰塵，所以，是那些是的灰塵" （ hoios何choikos ， toioutoi啟海choikoi ） 49 ： "由於我們有傳染的形象，該名男子的灰塵" （ kathos ephoresamen 10 eikona鈄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)第二亞當46 ： "精神文明" （ pneumatikon ） 47 ： "第二個男人" （何deuteros anthropos ） "從天而降" （當然ouranou ） 48 ： "是該名男子的天堂，所以，是那些天堂" （ hoios何epouranios ， toioutoi啟海epouranioi ） 49 ： "我們也應承擔的形象，該名男子的天堂" （ phoresomen啟十大eikona鈄epouraniou ）
The same contrast was also made earlier in I Cor.同時對照的是，也取得了早些時候在I肺心病。 15:21-22 and linked with death and resurrection: 15:21-22 ，並與死亡和復活：
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)第一亞當21日說： "自從一名男子來到死" （ epeide明嘉迪' antropou thanatos ） ， 22 ： "在亞當所有死" （ hosper明嘉恩亞當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)第二亞當21 ： "所以，也由一名男子已到死人復活" （啟迪' anthropou anastasis nekron ） 22 ： "那麼又在基督裡都應作出活著" （ houtos啟恩給christo pantes zoopoiethesontai ）
The contrast is expressed again in Rom.對比的是，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 ，保羅描述第一亞當如下：抗命，擅闖，判斷和譴責，死亡，許多=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.但耶穌基督作為第二個亞當是描述在以下偶條件：服從，雍容，免費的禮物，理由，無罪釋放，義，生活中，許多/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).強大的影響，以基督為第二亞當，是總結了在其中保羅最喜愛的表達方式， "更何況" （ pollo馬龍，下午5時15 ， 17 ，和8日， 10日） ，其中明確了基督論的影響， "如何"得多了，在耶穌自己的宣告。 （ 6:30 ; 7時11分） 。 These ideas may also be found in John 5:21-29; Rom.這些想法也可能發現在約翰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;菲爾。 2:5-11. 2:5-11 。
RG
Gruenler麗晶花園格林勒
Elwell Evangelical Dictionary
Elwell宣布了福音字典
Bibliography
參考書目
CK Barrett, From
Adam to Last; O. Cullmann, The Christology of the NT; R. Scroggs, The Last Adam;
WD Davis, Paul and Rabbinic Judaism.對照Barrett表示，從亞當到最後;澳cullmann ，
christology的新台幣;傳譯scroggs ，最後亞當;萬泰戴維斯，保羅和rabbinic猶太教。
The first man and the father of the human race.第一名男子和父親的人類。
ETYMOLOGY AND USE OF WORD詞源和使用的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.有不小的意見分歧當中猶太人學者，當他們嘗試去解釋詞源意義的希伯來語亞當（這在所有的概率原本是作為一個共同的，而不是一個恰當的名稱） ，到目前為止還沒有任何一種理論似乎得到充分令人滿意的。 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.其中一個原因，不確定性在這件事的是一個事實，即根亞當作為標誌著"人"或"人類"的情況並不普遍，所有猶太人的舌頭，儘管當然名字是通過他們的翻譯舊約。 As an indigenous term with the above signification, it occurs only in Phoenician and Sabean, and probably also in Assyrian.作為一個土著來說，與上述意義，但只發生在腓尼基和sabean ，大概也是在亞述人。 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時07分，其名稱似乎與這個詞夏adamah （ "地面" ） ，在這種情況下，價值用語將代表文（事管轄權materiæ ） Earthborn我，遠一樣，在拉丁語，而同源詞應該是骨肉與腐殖質。 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.這是一個普遍公認的事實，即etymologies擬議中的敘述，其中彌補這本書的成因往往是不同的，而且並不總是philologically正確的，雖然理論（基礎上的成因2時07分）相連，亞當與adamah已悍一些學者，它是目前普遍放棄了。 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.別人解釋任期標誌著"紅色" ，這是一個常識，其中的根源熊在各個通道的舊約（如成因25:50 ） ，還用阿拉伯語和ethiopic 。 In this hypothesis the name would seem to have been originally applied to a distinctively red or ruddy race.在這種假說的名字似乎已原本應用於一個鮮明的紅色或剛好競賽。 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.在這方面格澤紐斯（詞庫， sv ，第25頁）的話，就在古老的歷史遺跡，埃及的人力數字均為埃及人正不斷描繪紅色，而那些站立其他種族是黑人或其他一些顏色。 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.一些類似於此的解釋是，發現在亞述表達çalmât qaqqadi ，即"黑為首的" ，這是經常被用來指男性一般。 (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. （參見delitsch ， assyr 。 handwörterbuch ，萊比錫， 1896年，第25頁）的一些作家結合起來，這一解釋與前一，並指派字亞當雙重意義的"紅地球" ，從而加入到這一概念的人的物質起源內涵的顏色在地上，從他所形成的。 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.第三個理論，這似乎已成為一個普遍存在的，目前（參見pinches ，舊約中，根據歷史記錄和傳說assyria和巴比倫王國， 1903年，第78 ， 79 ） ，說明根亞當作為表揚" ，使" ， "生產" ，連接它與亞述人阿達姆，意思是有可能" ，以建設" ， "建構" ，何時會有亞當將標誌著"人"無論是在被動的意義上，作為取得，製作創造，還是在積極的意義上說，作為一個製造商。
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.在舊約一詞，是用來作為一種常見的一個專有名詞，並在驗收前，它有著不同的意義。 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時05分，這是就業，以顯示一個人，男人還是女人;很少，因為在成因2時22分，它標誌著男子為反對女性，最後，它有時主張，為人類集體，在成因1時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.一詞的使用，作為一個適當的，也是一個共同的名詞，是常見的兩種來源，在指定的臨界界為P及J ，因此，在第一敘事的創作性（ P ）這個詞是用來參考有關生產人類在男女雙方，但在成因5時14分，其中屬於同一來源，又是作為一個適當的名稱。 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.同樣地第二帳戶的開設（十）講的"好男人" （房委會-亞當） ，但後來就（創四時二十五分） ，同一文件採用Word作為一個適當的名稱，未經文章。
ADAM IN THE OLD TESTAMENT亞當在舊約
Practically all the Old Testament information concerning Adam and the beginnings of the human race is contained in the opening chapters of Genesis.幾乎所有舊約資料亞當，並開始對人類是包含在開放章節的成因。 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.到什麼程度，這些章節應被視為嚴格的歷史是一個有爭議的問題，討論的本身並不符合本條的範圍。 Attention, however, must be called to the fact that the story of the Creation is told twice, viz.注意了，但必須要求以事實，那就是故事的創作就是告訴兩倍，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，並表示，雖然有相當大之間的協議，這兩個帳戶有爭論，不過，也有相當大的分歧，至於設置的敘事和細節。 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.這已是慣例的作家，他們並不願意承認存在的獨立消息來源或證明文件，在上述pentateuch解釋的事實，這種雙重敘事說這個神聖的作家，提出了系統，在第一章接二連三的階段劃分創作，回复到同一主題，在第二章中，以添加一些特殊的進一步細節，對於人類起源。 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.它必須理所當然的，但是，極少數學者的現今社會，即使是天主教徒，是不滿意這個解釋，並指出，批評者之間的每一個學校是有一個堅強有力preponderance見解，其大意是，我們在這裡駐留一個現象普遍不夠，在東方歷史成分，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.組合或並列的兩個或兩個以上的獨立文件較多或較少緊密地焊接在一起，由史官，他們之間的閃米特人基本上是一個編譯器。 (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. （見guidi法國historiographie chez就業輔導組sémites在雜誌biblique ， 10月， 1906年）的原因，對這一觀點是基於，以及作為論據反對的人，可能會發現在博士gigot的特別介紹研究舊約，鉑。 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，就夠了，它在此一提，類似的重複主要敘述的事件，顯然是可辨各個歷史部分的pentateuch ，以至後來的書籍，如塞繆爾和國王，並說推理得出的，這種不斷的現象證實了，不僅差的風格和觀點的特點，對重複敘述，但同時也受分歧和antinomies其中，他們一般展品。 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.儘管如此，它可以將相關的目的，本條款審查的主要特點雙重敘事創作，並特別提及人類起源。
In the first account (Ch. i, ii, 4a) Elohim is represented as creating different categories of beings on successive days.在第一帳戶（章一，二， 4A ）就耶洛因是派代表作為創建不同類別的人就連續幾天。 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，英國是產生於第三天，而且，在設定好太陽和月亮在firmament的天堂第四，對上帝第五天創造萬物的水和家禽的空氣，接受一個特別所幸，與指揮，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,關於第六天耶洛因創造，首先，所有的眾生和禽獸的地球，然後，在該字的神聖敘事，
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.他說：讓我們男人自己的形象和肖像：讓他有統治魚的海中，和家禽的空氣，和獸，和整個地球，每一個蠕動的動物，即moveth經地球。 And God created man to his own image: to the image of God he created him: male and female he created them.上帝創造了人，以他自己的形象：形象的神，他創造了他：男性和女性，他創造了他們。
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.接著祝福，伴隨著指揮，以增加和填補地球，並最終蔬菜，英國是分配給他們的食物。 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.考慮到獨立的，這個帳戶的開設將留有餘地，為有疑問的亞當字， "人" ，在這裡就業的理解是由作家指定某一個人或物種。 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."某些跡象顯示，似乎是贊成後者，如背景，因為創作同以前的記錄是指無疑給生產不是某個人或一對的，而是由廣大的個人涉及到不同品種，同時在案件名男子可能進一步推斷，從表示， "男性和女性，他創造了他們" 。 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.不過，另一條通道（成因下午5時15 ） ，其中屬於同一來源，因為這首敘事和部分重複，補充資料載於後者，而且他們所享有的一個關鍵，以它的解釋。 In this passage which contains the last reference of the so-called priestly document to Adam, we read that God在這段文字，其中包含了最新的範圍，研究那些所謂司鐸文件，以亞當，我們讀到上帝
created them male and female .他們創造的男性和女性。 . 。 . 。 and called their name adam, in the day when they were created.並要求他們的名字亞當，在白天時，他們創造的。
And the writer continues:與作家繼續說：
And Adam lived a hundred and thirty years, and begot a son to his own image and likeness, and called his name Seth.與亞當住著一個一百三十年，並begot一個兒子，以他自身的形象和相似性，並呼籲他的名字塞思庫。 And the days of Adam, after he begot Seth, were eight hundred years and he begot sons and daughters.和天亞當後，他begot塞思庫，被八百年和他begot兒女。 And all the time that Adam lived came to nine hundred and thirty years, and he died.和所有的時間亞當居住來到九百三十年，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.這裡很顯然，亞當或人為的創造敘事是確定與某一個人，並因此複數形式，否則可能引起的疑慮都可以理解參照第一次對人的人。
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條- 25 ，我們有什麼似乎是一個新的獨立敘事的創造，而不是一個單純的擴增帳戶已經作出。 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.作者的確，如果沒有似乎已預先假定任何先前錄製的，可以追述到的時候有，但沒有下雨，沒有植物或獸的領域; ，而地球仍然是一個光禿禿的，沒有生命的浪費，人是形成了從粉塵雅威，以動畫的人，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.如何到目前為止，這些條款應相應地加以解釋字面或形象，以及是否建立了第一名男子是直接還是間接，見成因，創造男子。 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.從而創造男子，而不是佔領最近的地方，因為它在上行規模的第一個帳戶，是放在前開設的植物和動物，這些都是派已經產生，隨後，以滿足人的需要。 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.男子不委託主宰整個地球，因為在第一敘事，而且是一套以照顧伊甸園准許吃的水果，除表示該樹的知識，善良與邪惡，以及形成一個女人就如同一個helpmeet男子為代表的是作為一種事後對部分雅威在承認人的無法找到合適的同伴，在簡單粗暴的創作風格。 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.在此之前的帳號後，每個漸進的步驟"神看見這是好的" ，但在這裡雅威感覺，因為它被認為是不好的，為人類單獨和他的收益，以供應不足形成了女子除夕夜從肋骨的人，雖然他是處於一種深度睡眠狀態。 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.按同樣的敘述，他們生活在童真直到除夕是誘惑毒蛇，他們都參與了禁果。 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.他們從而成為自覺的罪過，招致不悅雅威，否則他們應該吃的生命樹，並成為不朽的，他們是被驅逐出伊甸園。 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.從此他們的生活，是一個痛苦和困難的，而人是譴責，向辛苦工作，贏得他的寄託，從土壤中，這對他的帳戶已被詛咒與不育症。 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.同一份文件給我們提出了一些細節與我們的父母首先淪陷後，即：誕生該隱和亞伯的骨肉相殘，並誕生塞思庫。 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.其他敘事，這似乎完全不知道該隱或阿貝爾，提到塞思庫（第五章， 3 ） ，如果他是第一個出生的，並補充說，在八百年誕生後的塞思庫亞當begat兒子和女兒。
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.儘管有分歧和不一致明顯，在這兩個帳戶的起源，人類的敘述，但在實質性的協議，並在自尊的大多數學者，他們是最容易的解釋和調和，如果視為代表兩個不同的傳統，其中希伯來-傳統的不同形式和設定，體現了中央s elfsame歷史事實，並附上一份陳述較多或較少具有象徵意義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，在兩個帳戶的人是明確區分，並作出了依賴，上帝造物，但他是有直接關連的，與他創作行為，要排除所有中介的人或demigods ，如被發現，在各種異教徒神話。 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.這名男子超越所有其他的動物，參與大的完善的，神是體現在第一敘事，在他創造了在上帝的畫像，以相當於在其他帳戶同樣重要人物的男子接受他的生命，從呼氣的雅威。 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.這名男子在另一方面，有一些共性與動物是隱含在其中一個案例，在他的創作就在同一天，並在其他由他的企圖，但徒勞無益的，要查找其中一個合適的伴侶。 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.他是耶和華，並創造冠冕的，因為是明確表示，在第一個帳戶，而創造的，人是高潮上帝的連續工程，並在他的優勢是明確聲明，但同時也意味著這種不低於清楚，在第二敘事。 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.事實上，這種可能的意義，把人的創造之前的動物和植物，但，但可能是，動物和植物都是赤裸裸地創造了他的事業和利益。 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.女子介紹，作為次要和服從人類，雖然與他在性質上，並形成一個單一的女子單人意味著學說的一夫一妻制。 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，男子創造了無辜和良好;單來找他從沒有，而且很快就隨後進行了嚴厲的懲罰，不僅影響有罪一雙，但他們的後代和其他人一樣。 (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. （參見班尼特在黑斯廷斯，字典的。聖經sv ） ，這兩個帳戶，因此，實際上是在一個關於教學的目的和插圖，它無疑是向這一特點，我們應該重視自己的行政意義。 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.這是根本沒有必要的話順便指出，崇高的教義和倫理的真理，在這裡提出了把聖經敘事不可估量以上奢侈創作故事，目前各異教國家的文物，雖然有些人的，尤其是巴比倫，承擔更或更少驚人相似的，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.在這個理論和道義上傑出的成就，問題嚴格歷史人物的敘述，至於架構和細節，成為相對輕微的重要性，特別是當我們回顧歷史，因為概念是由其他聖經的作者，作為以及由猶太人作家，一般情況下，介紹和安排的事實-事實上，他們的整個角色-慣常從屬於到工作的需要一個說教的當務之急。
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.至於課外聖經來源投擲輕後，舊約聖經的敘事，這是人所共知的希伯來賬戶的開設認定一個平行的，在巴比倫的傳統透露楔形文字著作。 It is beyond the scope of the present article to discuss the relations of historical dependence generally admitted to exist between the two cosmogonies.它超越了本條的範圍，以討論兩國的歷史依賴性普遍承認兩國間業已存在的宇宙。 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.可以說對於人類起源說，雖然片段的"創世史詩" ，這是為了遏制這種現象，至今未能找到，有好的，但獨立的理由假定它是屬於原先向傳統體現在詩的，而且必須有被佔領的地方，在後者剛剛結束的帳號給予的生產植物和動物，因為在第一章的成因。 Among the reasons for this assumption are:原因之一，這個假設是：
the Divine admonitions addressed to men after their creation, towards the end of the poem;神聖的訓誡，給官兵後，他們的創作，在接近年底的詩;
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.該帳戶的berosus ，誰提到創造男子由一名神，他們混在粘土的血液流過，從切斷頭部的tiamat ;一個非猶太人（或預閃）帳戶翻譯pinches從雙語文本，並在其中馬杜克，據說已取得了人類與合作的女神阿魯魯。
(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. （參見百科全書biblica ，藝術"創作" ，也戴維斯，成因和反猶傳統，頁36-47 ） 。至於創作的除夕夜，沒有並聯，迄今已發現了其中零碎的記錄巴比倫的創作故事。 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.).該帳戶，因為它站在成因，是不是應採取的字面描述的歷史事實，是民意的淵源， cajetan ，而現在保持的，如學者hoberg （模具成因，弗賴堡， 1899年，頁36歲）和馮胡梅勞爾（ 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.).這些和其他作家看到在這個敘事的紀錄，一個遠景具有象徵意義，對未來及相類，將其中的vouchsafed到亞伯拉罕（創15時12 sqq ） ，並有聖彼得若佩（使徒行10:10 sqq ） 。 (See Gigot, Special Introduction to the Study of the Old Testament, pt. I, p. 165, sqq.) （見gigot ，特別介紹了這一研究的舊約，鉑，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.參照亞當作為一個個人在後來的舊約書籍，只是極少數，而他們放入無關所載的資料成因。 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.因而稱之為立場並沒有表示意見，在頭部的族譜在開始的I paralipomenon ，它是提到同樣在托比亞斯，第八，第8節; osee ，六，七; ecclus ，第三十五卷， 24等，希伯來語亞當發生在其他各段落，但在意義上的人或人類。 The mention of Adam in Zacharias, xiii, 5, according to the Douay version and the Vulgate, is due to a mistranslation of the original.一提到亞當在撒迦利亞，十三，五，根據該douay版本和vulgate ，是因為他們誤譯的原始文件。
ADAM IN THE NEW TESTAMENT亞當在新約聖經
In the New Testament references to Adam as an historical personage occur only in a few passages.在新約聖經提到亞當作為一個歷史人物出現，只有在少數幾個通道。 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，在第三章的聖盧克的福音該族譜的救世主，是追溯到"亞當被上帝的" 。 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.這延長了人間天堂的耶穌之外，石禮謙，誰形式的出發點，在聖馬太，無疑是因應更具有普遍性的精神和同情的特點，我們的第三個傳道者，他寫道：沒有那麼多，從觀點的猶太人的預言和期待對於教學的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."另外一提的歷史性父親的比賽被發現在該墳墓的裘德（新詩14 ） ，其中報價是插入從猜測書中的伊諾克，其中，而不是說也奇怪，是歸功於以古老牧的名稱相符， "第七次從亞當" 。 But the most important references to Adam are found in the Epistles of St. Paul.但最重要的參考資料，以亞當被發現，在教會中的聖保羅。 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 ，使徒後，奠定了一定的實用規則所指的行為，婦女，特別是對於公共崇拜，並灌輸責任從屬於另一性別，利用一個論點重量其中落在想想這個邏輯方法目前在時間超過後，其內在的價值，因為欣賞現代記：
For Adam was first formed; then Eve.對於亞當最初形成的，然後除夕。 And Adam was not seduced; but the woman being seduced, was in the transgression.和亞當不是勾引，但該名女子被誘，是在海侵。
A similar line of argument is pursued in I Cor., xi, 8, 9.類似的說法是追求在林前，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.更重要的是神學教義制定的聖保祿在書中說，羅馬人，五， 12月21日，並在林前， 15 ， 22-45 。 In the latter passage Jesus Christ is called by analogy and contrast the new or "last Adam."在後者通過耶穌基督是由所謂的比喻和對比，新的或"最後亞當" 。 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.這是理解，在某種意義上說，由於原本亞當主管全人類中，父親的所有根據肉中刺，所以也耶穌基督是構成行政主管精神文明家庭的選舉，並有可能對整個人類既然邀請所有人參加他的救贖。 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，首先亞當的是一種第二，但，而前轉送他的後代遺留下來的死亡，而後者，相反，變得生機的原則，恢復正氣。 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"最後的亞當" ，因為"除此之外，沒有別的名義下天堂給男人，讓我們可以靠著得救" （使徒行4時12分） ，沒有任何其他行政或父親的比賽，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.雙方在第一和第二亞當佔領陣地的頭部，對於人類，但，而首先是通過他的抗命無效的，因為它都是在自己的stirps在整個比賽中，並留給他的後代繼承死亡，單，和苦難外，其他通過他的服從性的優點，對於所有那些成為其成員的一個新的生命的神聖性和永恆的獎賞。 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.可以說，對比，從而制定體現的一項基本原則，基督教的宗教和體現在一個簡單來說整個學說的經濟救贖。 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.它主要是對這些問題和通道，類似的進口（如馬太18時11分） ，這是基於基本教義，我們首先被家長所提出的創造者，以一國的神靈，義，禮，恢復的是對象的化身。 It need hardly be said that the fact of this elevation could not be so clearly inferred from the Old Testament account taken independently.它幾乎用不著說，事實上，這個高程不可能如此清楚地推斷，從舊約賬戶獨立。
ADAM IN JEWISH AND CHRISTIAN TRADITION亞當在猶太教和基督教的傳統
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.這是一個眾所周知的事實是，部分基於這樣一個願望，以滿足虔誠的好奇，加入了有關太少聖經戶口的，而部分則與道德意圖，因此長大後，在猶太人以及在早期基督徒和穆罕默德的傳統，有繁茂作物的傳奇傳說靠近姓名所有重要人物的舊約。 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，亞當和夏娃應受到特別重視，並大都開發這個過程中的點綴。 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.這些增加，其中一部份是奢華和幼稚的，主要是虛數，或充其量只是基於一個幻想的認識略為詳細的神聖敘事。 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.不用說，他們不包含任何實際的歷史資料，以及自己的行政事業機構，是負擔不起的一個例子，這個虔誠的流行輕信的時代，以及作為略有價值附加到所謂的猶太傳統，當他們引用作為一個論據，在關鍵的討論。 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).許多猶太教傳說，我們首先家長被發現在猶太法典，另外還有許多人在猜測書中的亞當現在失去了，但其中摘錄已回落到我們在其他工程項目的性質相同（見文） 。 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.其中最重要的傳說，它不是本條的範圍，以複製，可在猶太百科全書，我的藝術。 "Adam", and as regards the Christian legends, in Smith and Wace, Dictionary of Christian Biography, sv "亞當" ，而至於基督教傳說，在史密斯和wace ，字典的基督教傳sv
Publication information Written by James F. Driscoll.出版信息本書將會由詹姆斯樓driscoll 。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全書第一卷出版， 1907年。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, March 1, 1907. nihil obstat ， 1907年3月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
Bibliography參考書目
PALIS in VIG., Dict. palis在vig ，字典。 de la Bible, sv; BENNETT and ADENEY in HAST., Dict.德香格里拉聖經sv ;貝內特和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.根據聖經， sv為新約全書的參考，見評論;舊約， gigot ，特別介紹了這一研究的舊約，我靜注;馮胡梅勞爾，通訊 in Genesis.在成因。
-Biblical Data: -聖經的數據：
The Hebrew and Biblical name for man, and also for the progenitor of the human race.希伯來文聖經及名稱為男子，也為progenitor的人類。 In the account of the Creation given in Gen. i.在該賬戶的開設由於在將軍一。 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.男子被帶進正在結束時，第六屆創意日" ，在上帝的畫像， "投資與統治其餘的動畫世界。 Man was thus created, male and female, charged to replenish the earth with his own kind and to subdue it to his own uses.男子創造了，是男性還是女性，被控充實到地球與自己的實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.更特別帳戶的人的創造。 The scene is in Babylonia, near the confluence of the Euphrates and Tigris rivers, in the country of Eden.場景是在巴比倫王國，近合流的幼發拉底河和底格里斯河河流，在該國的伊甸園。 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).之後，土壤已編寫了水分的"上帝形成風雲人物地上的泥土，並吹了他的鼻孔呼吸的生命;男子成了有靈的活人" （創二7 ） 。 He was then placed in a garden planted for him in Eden, to "till and tend it."然後，他被安置在一個花園種植了他的伊甸園裡，以"至今已趨於它" 。 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."所有成長在花園裡，他被允許自由地吃，除了"生之樹的果實的知識，善良與邪惡" 。 Man next made the acquaintance of all the lower animals, learning their qualities, and giving them names.男子明年取得結識了所有低下的動物，學習他們的素質，給予他們的名字。 But among these he found no fit companion.但其中他發現沒有合適的伴侶。 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，所表達的創意行為，為他的年紀，因此，採取了肋骨，從他身邊和建設成為一個女人。
Curse of Disobedience.詛咒的抗命。
In Gen. iii.在將軍三。 the first chapter in the moral history of mankind is given.第一章在道德在人類歷史上，給出了。 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).該名女子被引誘毒蛇，他們告訴她，如果她和她的丈夫會參與的禁果，他們的眼睛將被打開，和它們"將作為神，知善和惡" （創三5 ） 。 She ate of the fruit, and gave to her husband, who also ate of it.她吃的水果，並送給她的丈夫，他也吃了這一點。 This act of disobedience was followed by a divine judgment.此法的抗命，其次是一項神聖的判斷。 The serpent was cursed because he had tempted the woman, and between his and her descendants there was to be perpetual enmity.毒蛇被詛咒的，因為他的誘惑，該名女子之間，以及他和她的後代，因此必須永遠為敵。 The woman was condemned to the pangs of child-bearing and to subjection to her husband.該名女子被譴責，以不堪的生育，並服從她的丈夫。 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.作為一種懲罰手段，為男子在地上被詛咒：荊棘與thistles分別以春季最多;辛勤勞動將需要投保製作人的食物;和淚水將成為很多人從童年到墳墓。 Finally, the man and his wife were expelled from the garden "to till the ground from which he was taken."最後，該名男子和他的妻子被開除出花園"到地面，從他所採取的" 。 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).亞當和他的妻子，現在所謂的"除夕夜" （ ） ，因為她是母親的全部生活（ ） ，這是目前唯一已知的，經過他們的流放，從花園，他們所生的子女，他們（見將軍訴3日， 4日） 。 JF McC.怡富MCC的。
-In Apocryphal and Rabbinical Literature: -在猜測和猶太教文獻：
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):而通用字符的名字亞當已在較舊的部分經文，在那裡，似乎與文章（以下簡稱"文" ） ，被逐漸遺忘，他的典型特徵為代表的統一，人類正不斷強調（比較sanh 。四，五日;正確讀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." "為什麼只有一個單一的標本男子創造第一？教導我們說，他對局勢的一個單一的靈魂，摧毀了整個世界，並且他的人可以節省一個單一的靈魂，拯救整個世界;此外，為了表示，沒有任何種族或階級，可索賠更崇高的祖先，說： '我們的父親出生第一' ，以及最後提供證詞，以偉大的主，誰造成了精彩的多樣性是全人類的發源，由其中一類。以及為什麼被亞當創作時間上的眾生？教導他的謙卑，因為如果他被咄咄逼人，讓他記得小蒼蠅之前，在他的秩序創造"
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).在發生糾紛，因此，至於哪個聖經詩句，表達了基本的法律原則，西蒙奔' azkai保持對傳譯秋葉的人，以下hillel ，挑出的金科玉律（ lev.十九18 ） -說原則上的愛情必須有作為其基礎上將訴1 ，它教導我們，所有男人的後代，他是在上帝的畫像（ sifra ， ḳedoshim ，四;也門里亞爾。非執行董事。九。 41C條;將軍傳譯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.這一想法，也表達了保羅在他的講話中，在雅典， " [上帝]祂所作出的同一血脈，所有國家的男子糾纏於所有在地球表面" （使徒，十七26 ） ，表現在許多特徵形式。 According to Targ.據targ 。 Yer.也門里亞爾。 to Gen. ii.以將軍二。 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 ，神了灰塵從神聖的地方（如"地球中心" ;比較pirḳe傳譯埃利澤十一，二十）和四個部分的世界，交織，它與水的全部海域，並作出了他的紅，黑，白（可能更正確pirḳe傳譯下午第十一和年譜jerahmeel ，六，七： "白，黑，紅，綠骨頭和sinews白色;腸子黑色;血紅;皮膚機構或肝臟綠色" ） ;比較斐洛， "創造世界"的四十七件;阿布-菲達， "歷史前廳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).該知未來的簽（ iii. 24-26 ） ，並遵循了同樣的， slavonian書伊諾克找到這個國際大都會的特點亞當，他的出身，從四個地區的地球，主要體現在4個字母的他的名字：好色（東） ， dysis （西） ， arktos （北） ，並mesembria （南） 。 R. Johanan interprets as being an acrostic of (ashes), (blood), and (gall; see Soṭah, 5a).傳譯約哈難解釋為作為一個acrostic （骨灰） ， （血） ，及（蟲癭;見soṭah ， 5A條） 。 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).但這種解釋似