### Core Meaning & Semantic Range
The Greek word Ἀδάμ (Adám), Strong's `{{G76}}`, is a direct transliteration of the Hebrew `{{H120}}` (אָדָם - 'adam). The base definition provided indicates its primary meaning as the proper name "Adam, the first man." Inherently, due to its Hebrew origin, Ἀδάμ carries the broader semantic range of `{{H120}}`, which signifies "man," "mankind," or "humanity" in a collective sense, in addition to being a proper noun. This dual nature—referring to a specific individual while simultaneously embodying the essence of humanity—is crucial for understanding its theological depth in the New Testament. The note "typically (of Jesus) man (as his representative)" points to a specialized theological usage, particularly in Pauline theology, where Christ is presented as the "last Adam," representing a new humanity.
### Biblical Occurrences & Contextual Analysis
The occurrences of Ἀδάμ in the New Testament fall into distinct categories:
* **Genealogical References:** Ἀδάμ appears in the genealogies of Jesus, tracing His lineage back to the very beginning of humanity. In [[Luke 3:38]], Jesus' lineage culminates with "Adam, the son of God," emphasizing both His universal humanity and His divine origin, connecting Him to the entire human race. [[Jude 1:14]] also references "Enoch, the seventh from Adam," grounding the prophetic tradition in the earliest human history.
* **Historical and Doctrinal Foundation:** Paul uses the historical figure of Adam to establish foundational theological truths. In [[1 Timothy 2:13-14]], Adam's creation before Eve and Eve's subsequent deception serve as a basis for Paul's teaching on order and roles within the church. This underscores Adam's historical reality and his foundational role in the created order.
* **Pauline Theological Contrast (Federal Headship):** The most significant use of Ἀδάμ is found in Paul's epistles, particularly Romans and 1 Corinthians, where Adam is presented as a "type" or "figure" of Christ.
* In [[Romans 5:12-21]], Adam's singular act of disobedience is shown to have brought sin and death to all humanity, establishing him as the federal head of a fallen race. Paul contrasts this with Christ's singular act of righteousness, which brings justification and life to all who are united with Him. Adam's role here is pivotal for understanding the universality of sin and the necessity of Christ's atonement.
* In [[1 Corinthians 15:22]], Paul states, "For as in Adam all die, so in Christ all will be made alive," reinforcing the concept of federal headship and the two distinct "humanities" (one under Adam, one under Christ).
* Most profoundly, [[1 Corinthians 15:45-49]] contrasts the "first man, Adam, a living being" with the "last Adam, a life-giving spirit." This passage distinguishes between the earthly, natural existence derived from the first Adam and the heavenly, spiritual existence offered by the last Adam, providing a framework for understanding resurrection and spiritual transformation.
### Related Words & Concepts
* **`{{H120}}` (אָדָם - 'adam):** The direct Hebrew root, signifying "man," "mankind," "humanity," and the proper name Adam. Understanding this root is essential, as it highlights the inherent connection between the individual Adam and the collective human race.
* **`{{G444}}` (ἄνθρωπος - anthrōpos):** The general Greek word for "man" or "human being." While Ἀδάμ is a proper name, its theological usage often expands to encompass the collective human condition, making it semantically related to anthrōpos in discussions of humanity's nature.
* **`{{G5590}}` (ψυχικός - psychikos):** "Natural," "of the soul." Used in [[1 Corinthians 15:44]] to describe the "natural body" associated with the "first Adam," emphasizing his earthly, created nature.
* **`{{G4151}}` (πνευματικός - pneumatikos):** "Spiritual," "of the spirit." Contrasted with psychikos in [[1 Corinthians 15:44]], it describes the "spiritual body" associated with the "last Adam," highlighting Christ's heavenly and life-giving nature.
* **Federal Headship:** A key theological concept directly tied to Paul's use of Ἀδάμ. It posits that Adam acted as the representative head of humanity, and his actions (specifically his sin) had legal and spiritual consequences for all his descendants. Christ, as the "last Adam," becomes the new federal head for those who are united to Him by faith, bringing righteousness and life.
* **Original Sin:** The doctrine that humanity's sinful state is inherited from Adam's first transgression, as articulated most clearly in [[Romans 5]]. The concept of Ἀδάμ is foundational to understanding the origin and universality of sin.
### Theological Significance
The theological significance of Ἀδάμ is profound and underpins several core Christian doctrines:
1. **The Origin of Humanity and the Fall:** Adam represents the initial act of divine creation, where humanity was formed in God's image ([[Genesis 1:26-27]]). His subsequent disobedience (the Fall) introduced sin, death, and corruption into the human race and the created order ([[Romans 5:12-14]]). This event established the universal human condition of fallenness and the need for redemption.
2. **Federal Representation:** Paul's presentation of Adam as a "type" or "figure" of Christ ([[Romans 5:14]]) is central. Adam's actions, as the representative head of humanity, had universal implications for all his descendants. This concept is crucial for understanding how Christ's redemptive work can similarly have universal benefits for those who are "in Christ."
3. **Christ as the "Last Adam":** This is the apex of Ἀδάμ's theological importance. In [[1 Corinthians 15:45-49]], Christ is designated the "last Adam" or "second man." The "first Adam" was earthly, a living soul, and brought death. The "last Adam" is heavenly, a life-giving spirit, and brings life and righteousness. This contrast highlights two distinct orders of humanity: one leading to death through the first Adam, and another leading to eternal life and spiritual transformation through the second Adam.
4. **Foundation for Soteriology:** The doctrine of salvation (soteriology) is inextricably linked to the understanding of Adam's role. If Adam's sin brought universal condemnation, then Christ's righteousness is necessary to bring universal justification and new life for believers. The "Adam problem" necessitates the "Christ solution."
5. **Christian Anthropology:** The biblical understanding of humanity—its created state, its fallenness, and its potential for redemption and transformation into the image of the "last Adam"—begins with the figure of Adam.
### Summary
The Greek word Ἀδάμ (Adám), Strong's `{{G76}}`, derived from the Hebrew `{{H120}}` ('adam), functions primarily as the proper name of the first human being created by God. Its New Testament occurrences range from genealogical listings ([[Luke 3:38]]) and historical references ([[1 Timothy 2:13-14]]) to profound theological expositions. Most significantly, in Pauline theology, Adam is presented as the federal head of fallen humanity, whose disobedience introduced sin and death to all his descendants ([[Romans 5:12-21]]). Crucially, Paul contrasts this "first Adam" with Christ, the "last Adam," who, as a life-giving spirit, inaugurates a new humanity characterized by righteousness and eternal life ([[1 Corinthians 15:45-49]]). Thus, Ἀδάμ is far more than a mere historical figure; he is a foundational theological concept, essential for comprehending the origin of sin, the nature of humanity's fallen state, and the absolute necessity and efficacy of Christ's redemptive work in establishing a new covenant and a new humanity.
TRV