As an indigenous term with the above signification, it occurs only in Phoenician and Sabean, and probably also in Assyrian.
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.
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(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.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.Others explain the term as signifying "to be red", a sense which the root bears in various passages of the Old Testament (e.g. In this hypothesis the name would seem to have been originally applied to a distinctively red or ruddy race. 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. 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.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.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.