The awful threatening to man was, 'In the day that thou eatest of it, thou wilt die the death.' Beyom, literally in the day, was also used as a general adverb of time, denoting when, without a strict limitation to a natural day. The verbal repetition is a Hebrew idiom to represent not only the certainty of the action, but its intensity and efficacy; we therefore think that the phrase die the death would more exactly convey the sense of the original than what some have proposed, dying thou shalt die. The infliction is Death in the most comprehensive sense, that which stands op posed to Life, the life of not only animal enjoy ment, but holy happiness, the life which com ported with the image of God. This was lost by the fall, and the sentence of physical death was pronounced, to be executed in due time. Divine mercy gave a long respite.
The same mercy was displayed in still more tempering the terrors of justice. The garden of delights was not to be the abode of rebellious creatures. But before they were turned out into a bleak and dreary wilderness God was pleased to direct them to make clothing, suitable to their new and degraded condition, of the skins of ani mals (Gen. iii :21). That those animals had been offered in sacrifice is a conjecture supported by so much probable evidence that we may regard it as a well-established truth. Any attempt to force back the way, to gain anew the tree of life, and take violent or fraudulent possession, would have been equally impious and nugatory. The sacrifice (which all approximative argument obliges us to admit), united with the promise of a deliverer, and the provision of substantial clothing, con tained much hope of pardon and grace. The terrible debarring by lightning flashes and their consequent thunder, and by visible supernatural agency (Gen. iii :22-24), from a return to the bowers of bliss, are expressed in the characteristic patriarchal style of anthropopathy, but the mean ing evidently is, that the fallen creature is unable by any efforts of his own to reinstate himself in the favor of God, and that whatever hope of restoration he may be allowed to cherish must spring solely from free benevolence.
Thus, in laying the first stone of the temple which shall be an immortal habitation of the Divine glory, it was manifested that 'Salvation is of the Lord,' and that 'grace reigneth through righteousness unto eternal life' (Rom. v :21).
(21) After Life. From this time we have little recorded of the lives of Adam and Eve. Their three sons are mentioned with important circum stances in connection with each of them. (See the articles CAIN, ABEL, and SETH.) Cain was prob ably born in the year after the fall ; Abel, possibly some years later ; Seth, certainly one hundred and thirty years from the creation of his parents. After that, Adam lived eight hundred years, and had sons and daughters, doubtless by Eve, and then he died, nine hundred and thirty years old.
In that prodigious period many events, and those of great importance, must have occurred ; but the wise providence of God has not seen fit to preserve to us any memorial of them, and scarcely any vestiges or hints are afforded of the occupa tions and mode of life of men through the ante-, diluvian period.—J. P. S. (See ANTEDILUVIANS.) (22) Adam in the New Testament. Adam is twice mentioned in the New Testament in a merely historical fashion—in Jude. v :14, where we read of 'Enoch the seventh from Adam,' and in Luke iii :38, where the genealogy of Jesus is traced up to him, and Adam himself is 'the son of God.' The extension of the genealogy beyond David or Abra ham is no doubt due to the universalist sympathy of the Pauline evangelist. There are two other passages in which reference is made to the Old Testament story of the first man, with a view to regulating certain questions about the rela tions of men and women, especially in public wor ship. The first is I Cor. xi :gff. ; the other is I Tim, ii :13ff. The use made of Adam in these passages may strike a modern reader as not very con clusive; it has the form rather than the power of what may have suggested it—the similar use of part of the Old Testament story by Jesus to es tablish the true law of marriage (Matt. xix :4ff.; Comp. Gen. ii :24). (J. Denney, Hastings Bib. Dict.) Figurative. Adam is represented in Scrip. ture as a covenant-breaker ; as a coverer of his transgressions; as a source of guilt and death to his posterity, and as a figure of the promised Mes siah (Gen. iii, iv, v; Hos. vi :7 ; Job xxxi :33; Rom. v :12-1g; I Cor. XV :2I, 22, Jesus Christ is called the second Adam, because of his similitude to the first (Rom. v:14). (0 Ile is in a peculiar manner the Son of God, the express image of his person and brightness of his glory. (2) He is a new thing created in the earth, by the influence of the Holy Ghost overshadow ing his mother. (3) He is the glorious fruit of the earth, the product of the chief counsels of God and the ornament and center of all his works. (4) He is the head and representative of his people in the new and better covenant ; he is their common parent, who communicates to them his spiritual image and entitles them to all the ful• ness of God; he is their great prophet, priest and governor. (5) All things without reserve are subjected to him for their sake. Having by his blood regained the celestial paradise, he resides in it, and cultivates the whole garden of his church, and has authority to give men power to eat of the tree of life. (6) His church is one with him, more closely and intimately than Eve was with Adam. The whole body of believers were chosen in him, are united to him, live by him and arc divinely espoused to him (1 Cor. xv :22, 45-49; Eph.