from עָדָה; ornament; Adah, the name of two women; Adah.
Transliteration:ʻÂdâh
Pronunciation:aw-daw'
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### Core Meaning & Semantic Range
The Hebrew term H5711 (עָדָה, ʻÂdâh) functions primarily as a proper noun, "Adah." Its etymological root is `{{H5710}}` (עָדָה, ʻadah), which carries the meaning "to pass over, to remove," but also "to adorn, to deck oneself." Thus, the base definition for H5711 as a noun is "ornament" or "adornment." This dual semantic range—from the abstract concept of adornment to a specific proper name—is crucial for understanding its biblical usage. While the underlying sense of "adornment" or "beauty" is present in the name, its direct occurrences in the Hebrew Bible are exclusively as a personal name.
### Biblical Occurrences & Contextual Analysis
H5711 appears in the Hebrew Bible solely as the proper name "Adah" for two distinct women, both of whom play significant roles in early biblical genealogies:
1. **Adah, wife of Lamech:** She is first mentioned in [[Genesis 4:19]] as one of Lamech's two wives, the other being Zillah. Adah bore two sons: Jabal, described as "the father of such as dwell in tents and have livestock" ([[Genesis 4:20]]), and Jubal, identified as "the father of all those who play the lyre and pipe" ([[Genesis 4:21]]). Her name, "Adornment," might subtly reflect the cultural contributions of her offspring, who brought forth advancements in human civilization (pastoralism and music) that could be seen as enriching or "adorning" early human society. This occurs within the antediluvian narrative, specifically in the line of Cain, highlighting the development of human culture even amidst increasing sin.
2. **Adah, wife of Esau:** She is introduced in [[Genesis 36:2]] as one of Esau's wives, "Adah the daughter of Elon the Hittite." She bore Esau a son named Eliphaz ([[Genesis 36:4]]). Her name reappears in the subsequent genealogical lists of Esau's descendants ([[Genesis 36:10]], [[Genesis 36:12]], [[Genesis 36:16]]). Esau's marriage to Canaanite women, including Adah, was a source of grief for his parents, Isaac and Rebekah ([[Genesis 26:34-35]], [[Genesis 28:8]]). In this context, her name "Adornment" might ironically contrast with the displeasure her marriage caused, perhaps hinting at the superficial allure of worldly alliances over covenant faithfulness, or simply serving as a common personal name.
In both instances, the name "Adah" serves to identify key figures in the patriarchal and antediluvian narratives, linking individuals to significant family lines and their respective contributions or choices.
### Related Words & Concepts
The primary related word is the verbal root `{{H5710}}` (עָדָה, ʻadah), from which H5711 is derived. This root's semantic range includes "to pass over, remove," but also "to adorn, to deck oneself." This connection underscores the meaning of "Adah" as "ornament" or "adornment."
Other Hebrew words related to beauty or adornment, though not directly etymologically linked, provide conceptual context:
* `{{H6287}}` (pa'ar): To beautify, glorify, adorn.
* `{{H8597}}` (tif'arah): Beauty, glory, splendor, often referring to a crown or diadem.
* `{{H1926}}` (hadar): Splendor, majesty, beauty, often associated with dignity or honor.
The concept of names and their meanings is also highly relevant. In the ancient Near East, names often carried significant weight, reflecting hopes, circumstances of birth, or even prophetic insights. While "Adah" literally means "adornment," its theological significance is more nuanced, particularly in the context of the choices and lineages of the women who bear the name.
### Theological Significance
The theological significance of H5711 primarily derives from the lives and lineages of the two women named Adah.
For **Adah, wife of Lamech**, her role highlights God's common grace. Even within the line of Cain, marked by increasing sin and violence (as evidenced by Lamech's own boast in [[Genesis 4:23-24]]), human creativity and cultural development flourished through her children, Jabal and Jubal. These advancements (pastoralism and music) can be seen as "adornments" to human life, demonstrating that God allows for human flourishing even outside the direct covenant line. The name "Adah" in this context might subtly point to the inherent human capacity for creativity and beauty, a reflection of the Creator, despite the pervasive nature of sin.
For **Adah, wife of Esau**, her significance lies within the narrative of the separation of the covenant line (Jacob) from the non-covenant line (Esau). Esau's marriages to Hittite women, including Adah, were explicitly stated as a source of "bitterness of spirit" to Isaac and Rebekah ([[Genesis 26:34-35]]). This choice of foreign wives, contrasting with Jacob's obedience in seeking a wife from his own kin, symbolized Esau's disregard for the spiritual heritage and his preference for worldly alliances. In this light, the name "Adornment" could be interpreted ironically, suggesting that what appeared outwardly attractive or expedient (marrying into local powerful families) ultimately led to spiritual compromise and alienation from the divine blessing intended for the covenant lineage. It serves as a subtle reminder that true "adornment" in God's eyes is not external beauty or worldly connections, but inner righteousness and faithfulness, as echoed in later biblical wisdom ([[1 Peter 3:3-4]]).
### Summary
H5711 (עָדָה, ʻÂdâh) is a Hebrew term whose base meaning is "ornament" or "adornment," derived from the root `{{H5710}}` meaning "to adorn." In the biblical text, however, it functions exclusively as a proper noun, "Adah," designating two distinct women. The first Adah was a wife of Lamech in the antediluvian period, whose sons, Jabal and Jubal, were pioneers in pastoralism and music, highlighting early human cultural development. The second Adah was a wife of Esau, an Elon the Hittite's daughter, whose marriage contributed to the familial distress over Esau's choices. While the name literally signifies "adornment," its theological resonance is found in the contrasting contexts of these women: one reflecting God's common grace in human creativity, and the other subtly underscoring the spiritual implications of worldly choices versus covenant faithfulness.
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