Yeshua the Last Adam, part 1

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nazarene
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Yeshua the Last Adam, part 1

Post by nazarene » Wed Dec 13, 2017 7:11 pm

A new, last Adam.

The apostle Paul writes of the 'last Adam';

1Co_15:45 So also it has been written, "The" first "man", Adam, "became a living soul;" the last Adam a life-giving Spirit.

The apostle Paul compares 'the first man, Adam' to the 'last Adam', Mashiach. Adam was a 'type' of coming last Adam;

Rom 5:14 but death reigned from Adam until Moses, even on those who had not sinned in the likeness of Adam's transgression, who is a type of the coming One.

Exactly how was the apostle Paul deriving this concept that Adam was a 'figure' of the last Adam?

There are a couple of verses which would help demonstrate the principle of what happened in the Beginning is acting as a declaration of what is to come;

Isa_46:10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:

Ecc_1:9 The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.

Befall the fall of Adam, Adam was what the Most High had intended man to be. Embedded in this intent is the declaration of what shall be.

This however does not entirely answer the question of how the apostle Paul derived the concept of a 'last Adam', was he revealing a way to read the Torah which would culminate with a restoration of the original intent of Adam, a new Adam?

Although no explicit verse in the Tanach speaks about a 'new Adam', it is certainly evident that a restoration of Eden was intended to be seen in Zion.

Isa 51:3 For the LORD shall surely comfort Zion; he will comfort all her waste places; and he will make her wilderness like Eden and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of singing.

A restored Eden would certainly imply a 'new, or last Adam'.

When we read Revelation 22 that is indeed what we see, New Jerusalem intermixed with Eden type imagery;

Rev 22:2 In the midst of its street and of the river, from here and from there, was a tree of life producing twelve fruits: according to one month each yielding its fruit. And the leaves of the tree were for healing of the nations.

With this hope of a restored Eden in mind could there have been a 'background' hope of a 'last Adam'?

There is a thread that weaves it way through the Tanach that links certain figures together. Adam was told be fruitful and multiply and rule over the animals. There is this dual aspect of being fruitful and having dominion that the Most High had intended for Adam.

Gen 1:28 And God blessed them; and God said to them, Be fruitful and multiply, and fill the earth, and subdue it, and rule over the fish of the seas, and over birds of the heavens, and over all beasts creeping on the earth.

But Adam sins, what his fruitfulness produces is a seed of righteous and wicked children which leads to an increase of unrighteousness.

Following this commission of being fruitful and having dominion we come to Noach.

Noach is presented as a 'new Adam';

Gen 9:1 And God blessed Noah and his sons. And He said to them, Be fruitful and multiply, and fill the earth.
Gen 9:2 And your fear and your dread shall be on all the animals of the earth, and on every bird of the heavens, on all that moves on the earth, and on all the fish of the sea. They are given into your hands.

What was spoken to Adam is now given to Noach. This link begins a cycle of expectation and ultimately disappointment in the Torah.

Just as the commission to Adam ended in an increase of wickedness [resulting in the flood], the commission to Noach ultimately ends at the Judgment at Babel.

This link between Adam and Noach is an important cycle to grasp. Important because the expectation of a 'new Adam' does not end with Noach.

Although this link is not explicitly stated there is evidence from the first century that Adam and Noach was linked together;

QG 2:17 17 Why did the deluge take place in the six hundredth year of the life of Noah, and in the seventh month, and on the twenty-seventh day of the month? [Genesis 7:11]. 17. Perhaps it happened that the just man was born at the beginning of the month, at the first beginning of the commencement of that very year which they are accustomed to call the sacred year, out of honor, otherwise the sacred historian would not have been so carefully accurate in fixing the day and month when the deluge began to the seventh month and the twenty-seventh day of the month. But, perhaps, by this minuteness he intended manifestly to indicate the precise time of the vernal equinox, for that always occurs on the twenty-seventh day of the seventh month. But why was it that the deluge fell on the day of the vernal equinox? Because about that time the birth and increase of everything take place, whether living creatures or plants; therefore the vengeance and punishment inflicted brings with it the more terrible and dreadful threats, as happening at the period of plenty and fertility of the sheaves of corn, and indeed, in the very midst of that productiveness, and bringing the evil of utter destruction as a reproof of the impiety of those who are exposed to the punishment. For behold, says he, all nature contains its own productions within itself in the greatest abundance, namely, wheat and barley, and everything else which is produced from seed, brought on to complete generation, as, also, it begins to generate the fruits of trees; but you, like mortals, corrupt its mercies, perverting the divine gifts, and purposes, and mysteries. But if the deluge had taken place at the autumnal equinox, when there was nothing growing on the earth, but when all the crops were collected into their proper storehouses, it would not have, in any degree, been looked upon as a punishment, but rather as a benefit, as the water would have cleansed the plains and the mountains. But as the first man who was produced out of the earth was also created at the same season of the year, he whom the divine writer calls Adam, because in fact it was on every account proper that the grandfather, or original parent, or father of the human race, or by whatever name we may choose to designate that original founder of our kind, should be created at the season of the vernal equinox, when all earthly productions were full of their fruit; but the vernal equinox takes place in the seventh month, which is also called the first in other passages, with reference to a different idea. Since, therefore, the first beginning of the generation of our race, after the destruction caused by the deluge, commenced with Noah, men being again sown and procreated, therefore he also is recognized as resembling the first man born of the earth, as far as such resemblance or recognition is possible. And the six hundredth year has for its origin the number six; and the world was created under the number six, therefore, by this same number does he reprove the wicked, putting them to shame because he would, unquestionably, never, after he had created the universe by means of the number six, have destroyed all the men who lived on the earth under the form of six, if it had not been for the preposterous excess of their iniquities. For the third power of six and the minor power is the number six hundred, and the mean between both is sixty, since the number ten more evidently represents the likeness of unity, and the number a hundred represents the minor power.

Philo writing in the first century connects both Adam and Noach together. Given that Eden and Adam [before his fall] was the original intent of the Most High it would make sense that He attempts to recreate that original intent in Noach.

Philo even describes the events with Noach as a second Creation;

QG 2:56 56 Why was it that God, blessing Noah and his sons, said, "Increase, and multiply, and replenish the earth, and rule over it; and let your fear and the dread of you be upon all beasts, and upon flying fowls, and upon reptiles, and upon the fishes which I have placed under your hand?" [Genesis 9:1]. 56. This devotion of the inferior animals to man, God also at the beginning of the creation bestowed on the sixth day upon man, after he had created him in his own image; for the scripture saith, "And God made man; in the image of God created he him; male and female created he them. And God blessed them, and said, Be fruitful, and multiply, and replenish the earth; and be ye lords over it, and be ye rulers of the fishes, and of the flying fowls, and of every creeping thing that creepeth upon the earth." And did he not by these words evidently intimate that Noah, at the beginning of what we may call the second creation of mankind, was found equal in honor to that creature who in the first instance was made as to his form in the likeness of himself? Therefore he equally assigned both to the one and to the other the principality and power over all the creatures that live upon the earth. But do thou diligently take notice that he showed this man, who at the time of the deluge was the only just man and the king of all the creatures which live upon the earth, to be equal in honor, not to the identical man who was first created and formed out of the earth, but to that one who was made according to the likeness and form of the true incorporeal entity, to whom also he gives power, making him a king, not the very created man (or the man formed out of the earth), but him who is according to his form and similitude, that is to say, incorporeal. Wherefore also the creation of that man, who as to his form is incorporeal, was marked to have taken place on the sixth day, in accordance with the perfect number six; but the creation of that man who was created after the completion of the world and subsequent to the generation of all animals on the seventh day, because it is after that that the manly figure was fashioned out of clay. Therefore after the days of generation he says, "on the seventh day of the world;" for God had not yet rained upon the earth, and no man did exist who could cultivate the earth. And then he proceeds to say, "But God formed a man out of the clay of the earth, and breathed into his face the breath of life, and man became a living soul." Therefore how he can be made worthy of the same kingly power according to the image of the man thus formed, he, I mean, who is the beginning of the second creation of mankind, is indicated by the letter of the history that relates these events. But with reference to the inward sense of the passage we must give an explanation in the following manner. God wills that the souls of wise men should increase in the magnitude and multitude of the beauty of their virtues, and should fill the mind as if it were the earth with those beauties, leaving no portion empty and void so as to become occupied by folly. And he wills also that they should rule over, and strike terror into, and inflict alarm upon all beasts; that is to say, he wills that all wickedness should be subdued by their will, since wickedness is of an untamed and savage nature. Also he willed that they should be lords over all flying fowls, which by reason of their lightness are raised on high, being armed with courage and empty pride, and which thus cause the greatest mischief, being scarcely controlled at all by fear. Moreover, he made them rulers over all creeping things, which are the symbols of destructive vices, for they creep through the whole soul, namely, concupiscence, desire, sadness, and cowardice, striking and goading; as also they are indicated by the fishes, which eagerly cultivate a moist and delicate life, but one which is far from being sober, wise, or lasting.

What if this cycle extended beyond Noach?

This commission is then given to Avraham, where the Most High promises Avraham to be fruitful, this is then closely tied together with kingship through his seed.

Gen 17:1 And when Abram was ninety nine years old, Jehovah appeared to Abram and said to him, I am the Almighty God! Walk before me and be perfect;
Gen 17:2 and I will make My covenant between Me and you, and will multiply you very much.
Gen 17:3 And Abram fell on his face. And God spoke with him, saying,
Gen 17:4 As for Me, behold, My covenant is with you, and you shall be a father of many nations.
Gen 17:5 And your name no longer shall be called Abram, but your name shall be Abraham. For I have made you a father of many nations.
Gen 17:6 And I will make you very fruitful, exceedingly. And I will give you for nations. And kings shall come out of you.

Gen 17:16 and I have blessed her and have also given to you a son from her. Yea, I have blessed her and she shall become nations; kings of people shall be from her.

Yet Avraham was also considered to be a king, below is a translation of the Septuagint;

Gen 23:6 but hear us; thou art in the midst of us a king from God; bury thy dead in our choice sepulchres, for not one of us will by any means withhold his sepulchre from thee, so that thou shouldest not bury thy dead there.

And this is how the text was understood in the first century atleast by Philo;

Somn. 2:243-244 243 And this sacred word is divided into four beginnings, by which I mean it is portioned out into four virtues, each of which is a princess, for to be divided into beginnings, does not resemble divisions of place, but a kingdom, in order that any one, after having shown the virtues as boundaries, may immediately proceed to show the wise man who follows them to be a king, being elected as such, not by men, but by the only free nature which cannot err, and which cannot be corrupted; 244 for those who behold the excellence of Abraham say unto him, "Thou art a king, sent from God among us;" [Genesis xxiii. 6] proposing as a maxim, for those who study philosophy, that the wise man alone is a ruler and a king, and that virtue is the only irresponsible authority and sovereignty.

This commission of being fruitful and having dominion then was also applied to Avraham. Yet even Avraham ultimately fails [with the saga of his wife, Genesis 20] and his seed falls into enmity with eachother [Yishmael and Yitzchaq, Genesis 21].

We are not given much information about Yitzchaq. But what we do see is that just like Adam, Noach and Avraham, his seed develops enmity against eachother [Yaakov and Esau, Genesis 27] and he repeats the sin of Avraham [Genesis 26], so yet again we have a cycle of expectation and disappointment.

The commission is then given to Yaakov;

Gen 35:11 And God said to him, I am thy God; increase and multiply; for nations and gatherings of nations shall be of thee, and kings shall come out of thy loins.
Gen 35:12 And the land which I gave to Abraam and Isaac, I have given it to thee; and it shall come to pass that I will give this land also to thy seed after thee.

Again fruitfulness and dominion is linking Yaakov to Avraham, Noach and Adam. Yet Yaakov ultimately sins also and his seed also has enmity with eachother [Yoseph and his brothers].

This cycle of expectation and disappointment then leads on to Yoseph. If what has been proposed so far is correct, and there is embedded within the text of Genesis a cycle of expectation and disappointment it is then significant that we have two central figures, one at the beginning of Genesis, Adam, and one at the end of Genesis, Yoseph.

Yoseph is then being presented as a new Adam.

The phrase 'ruach 'Elohim' [Spirit [of] 'Elohim] is used in Genesis 41:38.

Gen 41:38 And Pharaoh said unto his slaves, Can we find such a one as this is, a man in whom the Spirit of God is?

This is significant, as the only other place in Genesis to use this phrase is in Genesis 1;

Gen 1:2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.

In Genesis 1:2 ורוח אלהים [and Spirit [of] 'Elohim] is used. To the reader of Genesis when Genesis 41:38 was read it would surely bring to mind the account of Creation.

What if this was intentional? To bring about a contrast of two figures, Adam and Yoseph?

Let us briefly compare Adam to Yoseph;

Gen 41:39 And Pharaoh said to Joseph, Since God has taught you all this, there is no one wise and intelligent like you.
Gen 41:40 You shall be over my house, and at your mouth all my people shall kiss the hand. Only in respect to the throne will I be greater than you.
Gen 41:41 And Pharaoh said to Joseph, Behold, I have put you over all the land of Egypt.
Gen 41:42 And Pharaoh took off his ring from his hand and put it on the hand of Joseph; and he clothed him with fine linen robes, and put a golden chain on his neck.
Gen 41:43 And he caused him to ride in a chariot which was the second to him. And they cried before him, Bow the knee! And he put him over all the land of Egypt.
Gen 41:44 And Pharaoh said to Joseph, I am Pharaoh, and without a word from you not a man shall lift his hand or his foot in all the land of Egypt.
Gen 41:45 And Pharaoh called Joseph by the name of Zaphnath-paaneah. And He gave him Asenath the daughter of Potipherah, priest of On, for a wife. And Joseph went out over the land of Egypt.
Gen 41:46 And Joseph was a son of thirty years as he stood before Pharaoh king of Egypt. And Joseph went out from the face of Pharaoh and passed over in all the land of Egypt.
Gen 41:47 And the land produced by handfuls in the seven years of plenty.
Gen 41:48 And he gathered all the food of the seven years which were in the land of Egypt, and he put food in the cities, the food of the field which is around each city he put into the middle of it.
Gen 41:49 And Joseph heaped up grain like the sand of the sea, exceedingly much, until he ceased to count it, because it was without number.
Gen 41:50 And two sons were born to Joseph before the year of the famine came in, whom Asenath the daughter of Potipherah, priest of On, bore to him.
Gen 41:51 And Joseph called the name of the first-born Manasseh; for he said, God has made me forget all my toil, and all the house of my father.
Gen 41:52 And the name of the second he called Ephraim; for he said, God has made me fruitful in the land of my affliction.

Adam ate of the fruit of the tree of knowledge of good and evil [Genesis 3:6-7]; Yoseph was considered to be wise and intelligent [Genesis 41:39].

Adam was given dominion over the entire earth [Genesis 1:26]; Yoseph was given dominion over all Egypt [Genesis 41:40-41].

Adam was clothed by the Most High [Genesis 3:21], Yoseph was clothed by Pharaoh [Genesis 41:42].

Adam was given a wife [Genesis 2:22]; Yoseph was given a wife [Genesis 41:45].

Adam was placed in a fruitful Garden [Genesis 2:8-9]; Yoseph was now in a fruitful land [Genesis 41:47].

Adam was to toil in his sweat amidst the cursed soil producing thorns and thistles [Genesis 3:17-19]; Yoseph forgets his toil [Genesis 41:51] and is fruitful in the land of his affliction [Genesis 41:52].

What we see in Genesis 41 is the inauguration of the new Adam in Yoseph, but alas, at the end of Genesis he dies. The cycle ends ultimately in disappointment awaiting its final fulfillment.
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nazarene
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Re: Yeshua the Last Adam, part 2

Post by nazarene » Sun Dec 17, 2017 3:49 pm

The cycle continues.

The nation of Yisrael is next to participate and fail in this cycle of expectation and disappointment.

In Ezekiel the nation of Yisrael are called אדם some English translations translate this as 'men', however, in the Hebrew אדם is used, the most literal rendering being Adam.

Eze 34:31 And ye My sheep, the sheep of My pasture, are men אדם, and I am your God, saith the Lord GOD.'

In Hosea again the nation is likened to Adam;

Hos 6:7 But, like Adam, they have broken the covenant; they have acted like traitors against Me there.

There is in the beginning of Exodus Adam like language applied to the nation;

Exo 1:7 And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.

This language is similar to what was spoken to Adam;

Gen 1:28 And God blessed them; and God said to them, Be fruitful and multiply, and fill the earth, and subdue it, and rule over the fish of the seas, and over birds of the heavens, and over all beasts creeping on the earth.

Both are connected to the aspect of being fruitful, multiplying and filling the land.

Later on Yisrael begins to have dominion over the land;

Jos 18:1 And all the company of the sons of Israel were gathered at Shiloh. And they established the tabernacle of the congregation there. And the land had been subdued before them.

The word 'subdued' also gives a link back to Adam;

Gen 1:28 And God blessed them; and God said to them, Be fruitful and multiply, and fill the earth, and subdue it, and rule over the fish of the seas, and over birds of the heavens, and over all beasts creeping on the earth.

There are other parallels between Adam and the nation of Yisrael.

Adam was formed outside of a lush Garden; Yisrael were formed outside of a land flowing with milk and honey.

Adam was placed in a lush Garden; Yisrael were placed in a land flowing with milk and honey.

Adam was given a Commandment; Yisrael were given the Torah.

Adam transgressed the Commandment given to him; Yisrael transgressed the Torah given to them.

Adam was exiled from the Garden; Yisrael were exiled from the Land.

That there were parallels between Adam and the nation of Yisrael was understood in midrash Genesis Rabbah, although written after the first century [AD200 to AD500] there were links being made;

And the Lord God called to the man, how were you yesterday of my opinion, but now of the opinion of the serpent, yesterday from the end of the world and until its end, and now in the midst of the trees of the garden? R. Avihu said in the name of R. Hanina, it is written (Hos 6): “And they [i.e. Israel] transgressed the covenant like Adam”, they are like the first man. What of the first man? I brought him into the midst of the Garden of Eden and I commanded him, and he transgressed the commandment. And I judged him with sending away and casting out. And I mourned for him, “how?” I brought him into the midst of the Garden of Eden, of which it is said, “I brought him into the Garden of Eden” and I commanded him, of which it is said, “And the Lord God commanded Adam.” And he transgressed the commandment, of which it is said, “Did you eat from the tree concerning which I commanded you not to eat from it?” And I judged him with the sending away, of which it is said, “And the Lord God sent him from the Garden of Eden.” And I judged him with the casting out, which is written “And He cast out the man.” And I mourned for him, “How?” of which it is said, “And the Lord God called to the man and he said to him, “Where are you?” איכה [i.e. where] is written, [for] his sons whom I also brought into the Land of Israel, I commanded them, of which it is said (Exodus 26), “And you must command the sons of Israel.” And they transgressed the commandment of which it is said (Dan 9): “And all Israel transgressed your Torah.” I judged them with the sending out, of which it is said (Jer 15), “I am sending them from before my face and they shall go out.” I judged them with casting out, of which it is said (Hos 8), “I cast them out from my house.” I mourned for them, “How?”; of which it is said (Lam 1:1), “How does she sit?” Genesis Rabbah 19:9

Combined in Yeshua is Adam and Yisrael. He is not only the last Adam he is a representative of all Yisrael.
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Re: Yeshua the Last Adam, part 3

Post by nazarene » Tue Dec 19, 2017 6:26 pm

Yeshua overcomes where Adam and Yisrael failed.

Yochanan gives a midrash in his first Epistle;

1Jn 2:16 because all that which is in the world: the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

There are three types of temptations that he identifies. His source for this comes from Genesis;

Gen 3:6 And the woman saw that the tree was good for food, and that it was pleasant to the eyes, and the tree was desirable to make one wise. And she took of its fruit and ate; and she also gave to her husband with her, and he ate.

The lust of the flesh relates to the fruit being 'good for food'.

The lust of the eyes relates to the fruit being 'pleasant to the eyes'.

The pride of life relates to Chavah [eve] desiring to be made 'wise'.

These three temptations play a significant role in the temptation of Yeshua in Gospels. Yeshua is tempted in three ways.

The first temptation relates to the lust of the flesh;

Luk 4:3 And the Devil said to Him, If You are Son of God, speak to this stone that it become a loaf.

The second temptation relates to the lust of the eyes;

Luk 4:5 And leading Him up into a high mountain, the Devil showed Him all the kingdoms of the world in a moment of time.
Luk 4:6 And the Devil said to Him, I will give all this authority and their glory to You, because it has been delivered to me, and I give it to whomever I wish.

The third temptation relates to the pride of life;

Luk 4:9 And he led Him to Jerusalem, and stood Him on the wing of the temple, and said to Him, If You are the Son of God, throw Yourself down from here;

What is also significant is that in each temptation Yeshua replies from the book of Deuteronomy [Deuteronomy 6:13, 6:16 and 8:3], the contexts of these citations deal with the nation of Yisrael in the wilderness. Yeshua had just been just led into the wilderness [Luke 4:1] and then tempted with three temptations, taken together he is representing Yisrael and overcoming the temptations of the Garden from Genesis 3.

This takes on added significance when we realize in the preceding chapter Luke gives a genealogy. This genealogy goes all the way back to Adam bringing to mind the context of Genesis. A comparison is also subtly being drawn out, as the only two people who are considered to be a son of 'Elohim in Luke are Yeshua [Luke 3:22] and Adam [Luke 3:38]

That Yeshua is being linked to Adam is also evident in the Gospel of Yochanan. In Yochanan Yeshua is mistaken for a gardener;

John 20:15 15 Yeshua said to her, "Lady, why are you crying? Whom are you looking for?" Thinking he was the gardener, she said to him, "Sir, if you're the one who carried him away, just tell me where you put him; and I'll go and get him myself."

The place that he was buried was in a garden;

Joh_19:41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.

Given this context it would bring to mind the very context of Adam, who was placed in the Garden of Eden.

Yeshua ended in a garden what Adam began in a Garden.
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Re: Yeshua the Last Adam, part 4

Post by nazarene » Wed Jan 03, 2018 4:42 pm

The Most High the Gardener.

The Most High plants a Garden [Genesis 2:8], that He plants areas of cultivation is also evident elsewhere [i.e. Isaiah 5]. The Most High is a Gardener. Adam, in line with being in the image and likeness of the Most High also performs the role of a gardener, to 'work' and 'guard' the Garden in Eden [Genesis 2:15]. There is an implication here, if the Garden needed to be worked and guarded, then what is outside of the Garden would naturally need to be worked and guarded for it to be fruitful, and indeed in Genesis 2:5 there were two reasons why there was not yet any vegetation, the first being there was no rain, and the second because there was no Adam to work the ground.

As Adam was to rule over the whole Earth the ground outside of Eden would also eventually need working, if this was not so, why cause the Garden, a place where the Most High Himself walks, to need upkeep, yet outside create the rest of the Earth in a perfect condition without the need for Adam? If Adam was to rule over the Earth, his boundaries would eventually spread abroad throughout the entire Earth, just like the Most High, Adam would then surely plant areas of cultivation and work and keep those areas, eventually bringing the entire Earth under his subjection.

The Garden itself was placed in Eden, it was not over the entire Earth, the implication is that it was of finite size, with the increase of children Adam would surely run out of room in Eden, and this would be another reason to extend the range of his boundaries and subdue the rest of the Earth planting new areas of cultivation.

Maybe more than a twist of irony then that the last Adam is mistaken for a gardener;

John 20:15 15 Yeshua said to her, "Lady, why are you crying? Whom are you looking for?" Thinking he was the gardener, she said to him, "Sir, if you're the one who carried him away, just tell me where you put him; and I'll go and get him myself."
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Re: Yeshua the Last Adam, part 5

Post by nazarene » Sun Mar 04, 2018 8:17 am

'Unearthing' the virgin birth...

It may be possible to reconstruct why Mashiach had to be born of a virgin. In the first century there was a belief that the soil that Adam was taken from was something more than just soil.

Opif. 1:136 136 XLVII. But the original man, he who was created out of the clay, the primeval founder of all our race, appears to me to have been most excellent in both particulars, in both soul and body, and to have been very far superior to all the men of subsequent ages from his pre-eminent excellence in both parts. For he in truth was really good and perfect. And one may form a conjecture of the perfection of his bodily beauty from three considerations, the first of which is this: when the earth was now but lately formed by its separation from that abundant quantity of water which was called the sea, it happened that the materials out of which the things just created were formed were unmixed, uncorrupted, and pure; and the things made from this material were naturally free from all imperfection.

It was pure, uncorrupted, unmixed according to Philo, Josephus also writing in the first century takes us a little step further;

Antiquities of the Jews 1:34 34 Moreover, Moses, after the seventh day was over begins to talk philosophically; and concerning the formation of man, says thus: ``That God took dust from the ground, and formed man, and inserted in him a spirit and a soul.'' This man was called Adam, which in the Hebrew tongue signifies one that is Red, because he was formed out of red earth, compounded together; for of that kind is virgin and true earth.

Adam came from virgin earth. Philo also explains that Adam was born out of the earth;

QG 1:20 20 Why did God bring every animal to man, that he might give them their names? [Genesis 2:19]. 20. He has here explained a great source of perplexity to the students of philosophy, admonishing them that names proceed from having been given, and not from nature; for a natural nomenclature is with peculiar fitness assigned to each creature when a man of wisdom and pre-eminent knowledge appears; and, in fact, the office of assigning the names to animals is one which particularly belongs to the mind of the wise man alone, and indeed to the first man born out of the earth, since it was fitting that the first of the human race, and the sovereign of all the animals born out of the earth, should have the dignity assigned to him. For inasmuch as he was the first person to see the animals, and as he was the first person who deserved to govern them all as their chief, so also it was fitting that he should be their first namer and the inventor of their names, since it would have been inconsistent and mad to leave them without any names, or to allow them to receive names from any one born at a later period, which would have been an insult to and a derogation from the honor and glory due to the first born. But we may also adopt this idea, that the giving of names to the different animals was so easily arranged that the very moment that Adam gave the name the animal itself also heard it; being influenced by the name thus given to it as by a familiar indication closely connected with it.

The Wisdom of Solomon [written at the latest in the first century] also indicates that Adam was a 'child of the earth';

7:[1] I also am mortal, like all men,
a descendant of the first-formed child of earth;
and in the womb of a mother I was molded into flesh,

The Tanach also supports the belief that Adam was born;

Job 15:7 Were you the first man born? Or were you made before the hills?

These two beliefs that Adam came from virgin soil and that he was born from the earth were in existence in the first century. But what if these two beliefs were also connected together in some circles in the first century?

There are some pieces of data that were written after the first century that could help support such a connection.

Adam came into being from two virgins, from the Spirit and from the virgin of earth. Christ therefore, was born from a virgin to rectify the Fall which occurred in the beginning. The Gospel of Philip

The Gospel of Philip is a gnostic work, however the document itself seems to have been written either by person[s] who were Hebrew at some time or is a reworking of a much older document. It connects Adam to the virgin earth and explains that he was born from it.

That earth could be virgin was still taught beyond the first century, in the talmud there is discussion about virgin earth;

There are three kinds of virgins: a virgin woman, a virgin sycamore, and virgin soil. A virgin woman is any woman who has never been laid. A virgin sycamore is any that has never been chopped down. Virgin soil is any that has never been worked. Rabban Simeon b. Gamaliel [T1 or T4] says, ``It is any in which there is not a single sherd`` [t.Sheb.3.14H, 15]. y.Niddah 1.3, 2b-3b = m.Nid.1.4

Given that virgin soil is defined as soil that has never been worked, it would logically follow that when the Earth was first created its soil was virgin, as Josephus informs us.

As with Philo later midrash considered Adam to be the offspring of earth;

Now all that you see are the offspring of heaven and earth, as it is said, In the beginning 'Elohim created the heaven and the earth. On the second day, His creations were of the celestial world: And 'Elohim said Let there be a firmament, etc. (Gen. 1.6); on the third, they were of the terrestrial: And 'Elohim said: Let the earth put forth grass (ib. 11); on the fourth, of the celestial: Let there be light (ib. 14); the fifth, of the terrestrial: Let the waters swarm etc (ib. 20). On the sixth day, He came to create man. Said He: If I create him belonging to the celestial world, this will outnumber the terrestrial by one creation, and there will be no peace in the universe; while if he is of the terrestrial world it will be likewise. But Lo! I will create him as partaking of both the celestial and the terrestrial worlds, for the sake of peace.' Hence it is written, Then the Lord 'Elohim formed man of the dust of the ground, and breathed into his nostrils the breath of life (ib, 2:7), which is of the upper world. And so Resh Lakish cited: Dominion and fear are with Him; He maketh peace in His high places (Job xxv, 2) Genesis Rabbah 12:8

The Gospel of Philip also says that Adam was born from this virgin earth, and the earth was the mother of Adam. The belief that the earth was the mother of Adam is also seen in a midrash written after the first century:

Midrash Tanchuma Buber, Toldot 18:4
Rather the Holy One had put it in her heart. She said to him: When the first Adam sinned, was he cursed? Was not his mother cursed? 76The point is explained in Gen. R. 65:15, which adds the following...: “Thus it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU.” Since LAND here is the feminine form of “Adam,” the midrash interprets the cursed land as his mother.

Earth in Hebrew is feminine and so it is permissible to call the earth the mother of Adam. If we compare the beliefs of the talmud, the midrash, Philo and Josephus we can see that at the very least it was accepted both in the first century that earth can be called a virgin and that Adam was 'born' out of the earth.

There are two places where a womb-earth connection can be demonstrated in the Tanach. One place is in Psalms 139:13-15 and the other is Job 1:21.

Psa 139:13 For You have possessed my inward parts; You wove me in the womb of my mother.
Psa 139:14 I will thank You, for with awesome ways I am distinguished; Your works are marvelous, and my soul knows it very well.
Psa 139:15 My bones were not hidden from You when I was made in secret; when I was woven in the depths of the earth.

Here the Psalmist is 'woven in the depths of the earth', with the greater context of that of birth there is a link to the earth acting as a womb.

This earth-womb connection is also seen in Job;

Job 1:21 And he said, I came naked out of my mother's womb, and naked I shall return there. Jehovah gave, and Jehovah has taken away. Blessed be the name of Jehovah.

Job in speaking of coming out of his mothers womb says he shall 'return there'. The 'there' is speaking of the earth, and so Job is linking the earth to a womb. This interpretation of the earth acting as a womb is attested to in the second Temple period with Ben Sirach;

Sir 40:1 Great travail is created for every man, and an heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things.

In returning to the 'mother of all things' the author is indicating the earth, treating the earth as a mother and the implication is that a mother would have a womb.

Also, Philo does call the earth a mother;

Opif. 1:133 133 Nor is what we are about to say inconsistent with what has been said; for nature has bestowed upon every mother, as a most indispensable part of her conformation, breasts gushing forth like fountains, having in this manner provided abundant food for the child that is to be born. And the earth also, as it seems, is a mother, from which consideration it occurred to the early ages to call her Demetra, combining the names of mother ('meter'), and earth ('ge' or 'de'). For it is not the earth which imitates the woman, as Plato has said, but the woman who has imitated the earth which the race of poets has been accustomed with truth to call the mother of all things, and the fruit-bearer, and the giver of all things, since she is at the same time the cause of the generation and durability of all things, to the animals and plants. Rightly, therefore, did nature bestow on the earth as the eldest and most fertile of mothers, streams of rivers, and fountains like breasts, in order that the plants might be watered, and that all living things might have abundant supplies of drink.

That the earth could have children is also seen in a section of the Jerusalem Targum of Exodus;

JERUSALEM. The sea and the earth had controversy one with the other. The sea said to the earth, Receive thy children; and the earth said to the sea, Receive thy murderers. But the earth willed not to swallow them, and the sea willed not to overwhelm them. And by the Word from before Thee Thou. didst stretch forth Thy right hand in oath., and didst swear unto the earth that Thou wilt not require them of her in the world to come. Then did the earth open her mouth and swallow them up.

There was a first century debate between Hillel and Shammai concerning what was created first, the Heavens or the Earth, in the midst of the debate, they both agreed that the Earth had offspring, although Adam is not specifically spoken of, the Earth is seen as something that has the ability to produce offspring, the logical deduction from this, in accordance with other midrash, is that they saw the Earth as a mother with the ability to produce offspring.

[ F ] What is the reasoning of the House of Hillel [BCE1]?
[ G ] ``In the day when God made the earth and the heaven`` (Gen.2.4). [This is to be compared] to a king who built a palace. After he had built the lower stories he built the upper stories.
[ H ] ``My hand established the earth and [77d] my right hand spread out the heaven`` (Isa.48.13].
[ I ] R. Judah bar Pazzi says, ``This supports the House of Hillel [BCE1], `Of old you laid the foundation of the earth, and the heaven is the work of your hands``` (Ps.102.26).
[ J ] R. Hanina [PA1, PA3 or PA5] said, ``From the [very] place from which the House of Shammai [BCE1] adduce support for their opinion, the House of Hillel [BCE1] refute [lit., remove] them. What is the support for the House of Shammai [BCE1]? `In the beginning God created the heaven and the earth.` From there the House of Hillel [ BCE1 ] refute them: `And the earth was` (Gen.1.2) - already was [i.e., Gen.1.2 refers to the state of the earth before creation].``
[ K ] R. Yohanan [PA2] [said] in the name of the sages, ``As regards creation, heaven was first; as regards completion, earth was first. As regards creation, heaven was first: `In the beginning God created.` As regards completion, earth was first: `In the day when God made the earth and the heaven.```
[ L ] According to the House of Shammai [BCE1] he made heaven on the first [day]. There was an interval of three days, then it produced offspring - first, second, third. On the fourth, ``Let there be lights.``
[ M ] According to the House of Shammai [BCE1] he made the sea on the second [day]. There was an interval of three days, then it produced offspring - second, third, fourth; on the fifth, ``Let the seas swarm.``
[ N ] According to the House of Shammai [BCE1] he made the earth on the third [day]. There was an interval of three days, then it produced offspring - third, fourth, fifth; on the sixth, ``Let the earth bring forth`` (Gen.1.24).
[ O ] According to the House of Hillel [BCE1] he made the earth on the first [day]. There was an interval of two days, then it produced offspring - first, second; on the third, ``Let the earth put forth vegetation`` (Gen.1.11).
[ P ] According to the House of Hillel [BCE1] he made heaven on the second [day]. There was an interval of two days, then it produced offspring - second, third; on the fourth, ``Let there be lights.``
[ Q ] According to the House of Hillel [BCE1] he made the sea on the third [day]. There was an interval of two days, then it produced offspring - third, fourth; on the fifth, ``Let the seas swarm.``
[ R ] R. Simeon ben Yohai said, ``I am amazed that the Fathers of the World were split on the question of the creation of the world, for I say, heaven and earth were created only like this pot and its lid [viz., in one act].``
[ S ] What is the support [for this view]? ``My hand established the earth and my right hand spread out the heavens`` (Isa.48.13).
[ T ] R. Eleazar [T4 in M or PA3] b. R. Simeon [T4] said, ``According to this opinion of my father, sometimes heaven precedes earth, sometimes earth precedes heaven. But [the verses] teach [us] that they are both equal.`` y.Hag.2.1, 8a-10b

Taken all together it would mean that the earth was considered the virgin mother of Adam who gave birth to him.

Given that Yeshua is presented as the last Adam the act of being born of a virgin would be seen as a repairing of the world, reversing the damage that came through the first man.
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Re: Yeshua the Last Adam, part 1

Post by nazarene » Wed Dec 26, 2018 6:48 pm

שלום!

Philo connects Adam and Noach together;

QG 2:17 17....Since, therefore, the first beginning of the generation of our race, after the destruction caused by the deluge, commenced with Noah, men being again sown and procreated, therefore he also is recognized as resembling the first man born of the earth, as far as such resemblance or recognition is possible....

Philo then connects Adam and Noach to Avraham, Yitzchaq and Yaakov and informs us that thinking upon them should bring to mind both Adam and Noach;

Abr. 1:48-56 X. I have now then explained the character of the first triad of those who desire virtue. There is also another more important company of which we must now proceed to speak, for the former resembles those branches of instruction which are allotted to the age of childhood, but this resembles rather the gymnastic exercises of athletic men, who are really preparing themselves for the sacred contests, who, despising all care of getting their body into proper condition, labor to bring about a healthy state of the soul, being desirous of that victory which is to be gained over the adverse passions. 49 The particulars then on which each individual differs from the other, though all are hastening to one and the same end, we will hereafter examine more minutely; but it is necessary not to pass over in silence what it seems desirable to premise concerning the whole three taken together. 50 It happens then that they are all three of one household and of one family, for the last of the three is the son of the middle one, and the grandson of the first; and they are all lovers of God, and beloved by God, loving the only God, and being loved in return by him who has chosen, as the holy scriptures tell us, by reason of the excess of their virtues in which they lived, to give them also a share of the same appellation as himself; 51 for having added his own peculiar name to their names he has united them together, appropriating to himself an appellation composed of the three names: "For," says God, "this is my everlasting name: I am the God of Abraham, and the God of Isaac, and the God of Jacob," [Exodus iii. 15] using there the relative term instead of the absolute one; and this is very natural, for God stands in no need of a name. But though he does not stand in any such need, nevertheless he bestows his own title on the human race that they may have a refuge to which to betake themselves in supplications and prayers, and so may not be destitute of a good hope. 52 XI. This then is what appears to be said of these holy men; and it is indicative of a nature more remote from our knowledge than, and much superior to, that which exists in the objects of outward sense; for the sacred word appears thoroughly to investigate and to describe the different dispositions of the soul, being all of them good, the one aiming at what is good by means of instruction, the second by nature, the last by practice; for the first, who is named Abraham, is a symbol of that virtue which is derived from instruction; the intermediate Isaac is an emblem of natural virtue; the third, Jacob, of that virtue which is devoted to and derived from practice. 53 But we must not be ignorant that each of these men was endowed with all these powers, but that each derived his name from that one which predominated in him and mastered the others; for neither is it possible for instruction to be made perfect without natural endowments and practice, nor is nature able to arrive at the goal without instruction and practice, nor is practice unless it be founded on natural gifts and sound instruction. 54 Very appropriately, therefore, has he represented, as united by relationship, these three, which in name indeed are men, but in reality, as I have said before, virtues, nature, instruction, and practice, which men also call by another name, and entitle them the three graces ('charites'), either from the fact of God having bestowed ('kecharisthai') on our race those three powers, in order to produce the perfection of life, or because they themselves have bestowed themselves on the rational soul as the most glorious of gifts, so that the eternal name, as set forth in the scriptures, may not be used in conjunction with three men, but rather with the aforesaid powers; 55 for the nature of mankind is mortal, but that of the virtues is immortal; and it is more reasonable that the name of the everlasting God should be conjoined with what is immortal than with what is mortal, since what is immortal is akin to what is imperishable, but death is hostile to it. 56 XII. We must, however, not remain in ignorance that the sacred historian has represented the first man, him who was formed out of the earth as the father of all those who existed before the deluge; and him who, with his whole family, was the only person left out of so universal a destruction, because of his justice and his other excellencies and virtues, as the founder of the new race of men which was to flourish hereafter. And that venerable, and estimable, and glorious triad is comprehended by the sacred scriptures under one class, and called, "A royal priesthood, and a holy nation." [Exodus xix. 6.]

This then may be first century evidence which links Avraham, Yitzchaq and Yaakov with Adam and places Adam and themselves into a priestly context.
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Re: Yeshua the Last Adam, part 1

Post by nazarene » Tue Jan 01, 2019 8:03 am

שלום!

The mandate of Adam is given to Noach in Genesis 9.

There is then a scene which would bring to mind the fall of Adam;

Both accounts have the backdrop of something being planted;

Gen 2:8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.

Gen 2:8 ויטע יהוה אלהים גן־בעדן מקדם וישׂם שׁם את־האדם אשׁר יצר׃

Gen 9:20 And Noah the husbandman began, and planted a vineyard.

Gen 9:20 ויחל נח אישׁ האדמה ויטע כרם׃

In both scenes there is a partaking of fruit and then a revealing of nakedness;

Gen 3:6 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.
Gen 3:7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.

Gen 3:6 ותרא האשׁה כי טוב העץ למאכל וכי תאוה־הוא לעינים ונחמד העץ להשׂכיל ותקח מפריו ותאכל ותתן גם־לאישׁה עמה ויאכל׃
Gen 3:7 ותפקחנה עיני שׁניהם וידעו כי עירמם הם ויתפרו עלה תאנה ויעשׂו להם חגרת׃

Gen 9:21 And he drank from the wine, and was drunk. And he uncovered himself inside his tent.

Gen 9:21 וישׁת מן־היין וישׁכר ויתגל בתוך אהלה׃

The nakedness is then covered;

Gen 9:23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness.

Gen 9:23 ויקח שׁם ויפת את־השׂמלה וישׂימו על־שׁכם שׁניהם וילכו אחרנית ויכסו את ערות אביהם ופניהם אחרנית וערות אביהם לא ראו׃

Gen 3:21 And the LORD God made for Adam and for his wife garments of skins, and clothed them.

Gen 3:21 ויעשׂ יהוה אלהים לאדם ולאשׁתו כתנות עור וילבשׁם׃

There is then a curse;

Gen 9:25 And he said, Cursed be Canaan. He shall be a slave of slaves to his brothers.

Gen 9:25 ויאמר ארור כנען עבד עבדים יהיה לאחיו׃

Gen 3:14 And the LORD God said unto the serpent: 'Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.

Gen 3:14 ויאמר יהוה אלהים אל־הנחשׁ כי עשׂית זאת ארור אתה מכל־הבהמה ומכל חית השׂדה על־גחנך תלך ועפר תאכל כל־ימי חייך׃

To summarize;

Both narratives have a planting of a cultivated area, the partaking of some fruit, a discovery of nakedness, a covering of nakedness and then a curse.
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Re: Yeshua the Last Adam, part 1

Post by nazarene » Tue Jan 01, 2019 8:17 am

שלום!

In Genesis the mandate of Adam is given the Avraham setting Avraham up as the new Adam.

There is then language that would bring to mind the fall scene in Genesis 3.

In Genesis Two Adam falls into a 'sleep' [although it is more of a trance];

Gen 2:21 And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.

Gen 2:21 ויפל יהוה אלהים תרדמה על־האדם ויישׁן ויקח אחת מצלעתיו ויסגר בשׂר תחתנה׃

In the Torah this word תרדמה is only used in one other place, that is with Avraham;

Gen 15:12 And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.

Gen 15:12 ויהי השׁמשׁ לבוא ותרדמה נפלה על־אברם והנה אימה חשׁכה גדלה נפלת עליו׃

This shared link would not only bring to mind Adam but this is further added too when we compare some other fall parallels;

Gen 16:2 And Sarai said to Abram, See, now, Jehovah has kept me from bearing; go in now to my slave-girl; perhaps I may be built up from her. And Abram listened to the voice of Sarai.

Gen 16:2 ותאמר שׂרי אל־אברם הנה־נא עצרני יהוה מלדת בא־נא אל־שׁפחתי אולי אבנה ממנה וישׁמע אברם לקול שׂרי׃

Gen 3:2 And the woman said to the serpent, We may eat of the fruit of the trees of the garden,

Gen 3:2 ותאמר האשׁה אל־הנחשׁ מפרי עץ־הגן נאכל׃

Gen 16:2 And Sarai said to Abram, See, now, Jehovah has kept me from bearing; go in now to my slave-girl; perhaps I may be built up from her. And Abram listened to the voice of Sarai.

Gen 16:2 ותאמר שׂרי אל־אברם הנה־נא עצרני יהוה מלדת בא־נא אל־שׁפחתי אולי אבנה ממנה וישׁמע אברם לקול שׂרי׃

Gen 3:17 And He said to the man, Because you have listened to the voice of your wife, and have eaten of the tree about which I commanded you, saying, You shall not eat from it, the ground shall be cursed because of you; you shall eat of it in sorrow all the days of your life.

Gen 3:17 ולאדם אמר כי־שׁמעת לקול אשׁתך ותאכל מן־העץ אשׁר צויתיך לאמר לא תאכל ממנו ארורה האדמה בעבורך בעצבון תאכלנה כל ימי חייך׃

Gen 16:3 And Sarai Abram's wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.

Gen 16:3 ותקח שׂרי אשׁת־אברם את־הגר המצרית שׁפחתה מקץ עשׂר שׁנים לשׁבת אברם בארץ כנען ותתן אתה לאברם אישׁה לו לאשׁה׃

Gen 3:6 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.

Gen 3:6 ותרא האשׁה כי טוב העץ למאכל וכי תאוה־הוא לעינים ונחמד העץ להשׂכיל ותקח מפריו ותאכל ותתן גם־לאישׁה עמה ויאכל׃

Gen 16:3 And Sarai Abram's wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.

Gen 16:3 ותקח שׂרי אשׁת־אברם את־הגר המצרית שׁפחתה מקץ עשׂר שׁנים לשׁבת אברם בארץ כנען ותתן אתה לאברם אישׁה לו לאשׁה׃

Gen 3:6 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.

Gen 3:6 ותרא האשׁה כי טוב העץ למאכל וכי תאוה־הוא לעינים ונחמד העץ להשׂכיל ותקח מפריו ותאכל ותתן גם־לאישׁה עמה ויאכל׃

To summarize;

Genesis 16:2a “so she [Sarai] said to” ….Genesis 3:2 “the woman said to”

Genesis 16:2b “Abram listened to Sarai” ….Genesis 3:17 “you listened to your”

Genesis 16:3a “Sarai...took” ….Genesis 3:6a “she took some”

Genesis 16:3a “and [she] gave to her husband [Abram] ...Genesis 3:6b “she also gave some to her husband”
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