Adam
Adam (hebr. אָדָם, bukvalno „čovjek“, srodno sa riječima אדמה = „zemlja“ i אדום = „crveno“; aram. ܐܕܡ; grč. Ἀδάμ; lat. Adam; arap. آدم) u Petoknjižju i Kuranu, prvi čovjek, stvoren od strane Boga, praroditelj ljudskog roda.[1][2] Muž Evin, otac Kainov, Aveljev i Sitov. Bio je prognan iz raja nakon što je probao plod sa Drveta poznanja dobra i zla.[3]
Prema predstavljaju u judaizmu, Adam i Eva u potpunosti predstavljaju čovječanstvo, odnosno odražavaju sliku ljudskog roda, a njihova istorija se može posmatrati kao uzor istoriji cijelog čovječanstva.
U hrišćanstvu Adam je simbol čovjekovog odnosa sa Bogom, a na Adamu kao kruni stvaranja, počiva božiji blagodat, on ima potpunu pravednost i ličnu besmrtnost, i sve to je izgubio zbog čovjekovog pada. Ovaj prvorodni grijeh Adam je prenjeo na svoje potomke – cijelom ljudskom rodu. Prvorodni grijeh iskupio je „drugi Adam“ – Isus Hristos. Biblijska istorija Adama postala je važna osnova hrišćanskoj vjeri, ženskom potčinjavanju muškarcima i dogmi o prvorodnim grijehu.
Poštovan je kao prorok u islamu, mandejstvu i bahaizmu.
Poređenjem religijskih priča o Adamu, on se posmatra kao primjer mit o mita o postanku čovjeka.
Biblijsko predstavljanje Adama prikazano je u svjetskoj umjetnosti i kulturi velikim brojem primjera, kao što su: Eden, Drvo poznanja dobra i zla, zabranjeni plod, pad čovjeka, prognanstvo iz raja.
Poreklo uredi
Kritičarsko gledište uredi
Većina naučnika zauzima stav da knjiga Postanka datira iz persijskog perioda (5. i 4. veka p. n. e.),[4] ali odsustvo iz ostatka jevrejske Biblije svih drugih likova i incidenata spomenutih u poglavljima 1–11 Postanka, (Adam se javlja samo u poglavljima 1–5, sa izuzetkom pominjanja na početku Prve knjige dnevnika gde, kao i u Postanku, on predvodi spisak izraelskih predaka[5]) je navela znatnu manjinu na zaključak da su poglavlja Genesis 1–11 napisana znatno kasnije, verovatno u 3. veku p. n. e.[6]
Tradicionalno gledište uredi
Još uvek ima naučnika koji zastupaju tradicionalno gledište, kao što je potvrdio Isus u Mark 10, da je taj deo napisao Mojsije kao izjavu koja mu je predata od Boga.[7]
Islamsko viđenje Adama uredi
Adamovo islamsko ime je Adem, i po islamu smatra se prvim čovekom ikad stvorenim, te i prvim prorokom. On je takođe i suprug Have (Eve).
Prema Kuranu, Alah je naredio Anđelima da skupe crnu, belu i crvenu zemlju, i sve ostale boje, kako mekom tako i tvrdom. Zatim je ovoj smesi Alah dodao vode iz raja (dženeta po islamu), i od te smeše nastao je Adam odnosno Adem. Tako stvoren, Adem je ostao bez duše neko vreme, u tom periodu je Iblis obilazio oko njega pribojavajući ga se. Zatim je Alah postavio dušu u Ademovo telo, te je ovaj kinuo. Nakon toga, Alah mu je podario znanje i slobodu. Takođe mu je od njegove kosti stvorio i ženu Havu.
Vidi još uredi
Reference uredi
- ^ Hendel 2000, str. 18.
- ^ Genesis 1–8
- ^ Hendel 2000, str. 19.
- ^ Cosgrove, Charles H. (2004). The Meanings We Choose: Hermeneutical Ethics, Indeterminacy and the Conflict of Interpretations. Bloomsbury Publishing. str. 168. ISBN 978-0-567-06896-5.
- ^ Enns 2012, str. 84.
- ^ Gmirkin 2006, str. 240–241.
- ^ Lawrenz, Jeske; Carl, John (2004). A Commentary on Genesis 1–11. Milwaukee: Northwestern Publishing House. str. 14—16. ISBN 978-0-8100-1617-0.
Literatura uredi
- Lawrenz, Jeske; Carl, John (2004). A Commentary on Genesis 1–11. Milwaukee: Northwestern Publishing House. str. 14—16. ISBN 978-0-8100-1617-0.
- Cosgrove, Charles H. (2004). The Meanings We Choose: Hermeneutical Ethics, Indeterminacy and the Conflict of Interpretations. Bloomsbury Publishing. str. 168. ISBN 978-0-567-06896-5.
- Ashrof, V. A. Mohamad (2005). Islam and Gender Justice: Questions at the Interface. Gyan Books. ISBN 9788178354569.
- Boring, Eugene (2012). An Introduction to the New Testament: History, Literature, Theology. Westminster John Knox. ISBN 9780664255923.
- Enns, Peter (2012). The Evolution of Adam: What the Bible Does and Doesn't Say about Human Origins. Baker Books. ISBN 9781587433153.
- Ginzberg, Louis (1998). The Legends of the Jews: From the Creation to Exodus: Notes for Volumes 1 and 2. JHU Press. ISBN 9780801858949.
- Ginzberg, Louis (1909). The Legends of the Jews (Translated by Henrietta Szold) Philadelphia: Jewish Publication Society.
- Gmirkin, Russell E. (2006). Berossus and Genesis, Manetho and Exodus. Bloomsbury. ISBN 9780567134394.
- Hanauer, J.E. (2011). Folklore of the Holy Land. The Other Press. ISBN 9789675062568.
- Hendel, Ronald S (2000). „Adam”. Ur.: David Noel Freedman. Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
- Mathews, K. A. (1996). Genesis 1–11:26. B&H Publishing Group. ISBN 978-0805401011.
- Pies, Ronald W. (2000). The Ethics of the Sages: An Interfaith Commentary on Pirkei Avot. Jason Aronson. ISBN 9780765761033.
- Schwartz, Howard (2006). Tree of Souls: The Mythology of Judaism. Oxford University Press. ISBN 9780195327137.
- Stortz, Martha Ellen (2001). „Where or When was Your Servant Innocent?”. Ur.: Bunge, Marcia J. The Child in Christian Thought. Eerdmans. ISBN 9780802846938.
- Wheeler, Brannon M. (2002). Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis. A&C Black. ISBN 9780826449573.
- Banks, Diane (2006). Writing The History Of Israel. Continuum International Publishing Group. ISBN 978-0567026620.
- Barenboim, Peter (2005). Biblical Roots of Separation of Powers. Moscow: Letny Sad. ISBN 978-5943811234. LCCN 2006400578.
- Biran, Avraham (1994). „'David' Found at Dan”. Biblical Archaeology Review. 20 (2): 26—39.
- Brettler, Marc Zvi (2005). How to Read the Bible. Jewish Publication Society. ISBN 978-0827610019.
- Christopher, Hayes (2014). Hidden riches : a source-book for the comparative study of the Hebrew Bible and ancient Near East. ISBN 978-0664237011. OCLC 879468366.
- Coogan, Michael D. (1993). „Canaanites: Who Were They and Where Did They Live?”. Bible Review. 9 (3): 44, ff.
- Davies, Philip R. (1998). Scribes and Schools: The Canonization of the Hebrew Scriptures.
- Davies, Philip R. (2008). Memories of Ancient Israel. Westminster John Knox Press. ISBN 978-0664232887.
- Finkelstein, Israel (1988). The Archaeology of the Israelite Settlement. Leiden: Brill.
- Halpern, Baruch (decembar 1995). „Erasing History: The Minimalist Assault on Ancient Israel”. Bible Review: 26—35, 47.
- Harpur, Tom (2004). The Pagan Christ. Recovering the Lost Light. Toronto: Thomas Allen Publishers.
- Hinnels, John R., ur. (1975). Mithraic Studies: Proceedings of the First International Congress of Mithraic Studies. Manchester University Press.
- Kugel, James L. (1997). The Bible As It Was. Belknap Press of Harvard University Press. ISBN 0-674-06940-4.
- Larsson, G. (2007). The Chronological System of the Old Testament. Bern: Peter Lang.
- Lemche, Niels Peter (1985). Early Israel: Anthropological and Historical Studies on the Israelite Society Before the Monarchy. Leiden, South Holland: Bril l.
- Lemche, Niels Peter (1998). The Israelites in History and Tradition. Westminster John Knox Press. ISBN 978-0664227272.
- Miller, James Maxwell (1986). A History of Ancient Israel and Judah. Westminster John Knox Press. ISBN 978-0664212629.
- Na'aman, Nadav (1996). „The Contribution of the Amarna Letters to the Debate on Jerusalem's Political Position in the Tenth Century B.C.E”. BASOR. 304: 17—27.
- Na'aman, Nadav (avgust 1997). „Cow Town or Royal Capital: Evidence for Iron Age Jerusalem”. Biblical Archaeology Review. 23 (4): 43—47, 67.
- Noth, Martin (1981) [1943]. Uberlieferungsgeschichtliche Studien (The Deuteronomistic History). Sheffield. — also "The Chronicler's History", Sheffield, 1987.
- Provan, Iain W. (1995). „Ideologies, Literary and Critical Reflections on Recent Writing on the History of Israel”. Journal of Biblical Literature. 114 (4): 585—606. JSTOR 3266476. doi:10.2307/3266476. — a critique of the Copenhagen School of Thought - with responses in the same journal by Davies (above) and Thompson (1995 see below)
- Seters, John Van (1975). Abraham in History and Tradition. New Haven: Yale University Press.
- Shanks, Hershel (1995). Jerusalem: An Archaeological Biography. New York: Random House.
- Shanks, Hershel (avgust 1997). „Face to Face: Biblical Minimalists Meet Their Challengers”. Biblical Archaeology Review. 23 (4): 26—42, 66.
- Smith, Mark S. (2002) [1990]. The Early History of God. Eerdmans.
- Steiner, Margareet; Cahill, Jane (1998). „David's Jerusalem: Fiction or Reality?”. Biblical Archaeology Review. 24 (4): 25—33, 62—63; 34—41, 63. — This article presents a debate between a Biblical minimalist and a Biblical maximalist.
- Thompson, Thomas L. (1995). „A Neo-Albrightean School in History and Biblical Scholarship?”. Journal of Biblical Literature. 114 (4): 683—698. JSTOR 3266481. doi:10.2307/3266481. — a response to the article by Iain W. Provan(1995– above)
- Thompson, Thomas L. (1999). The Mythic Past: Biblical Archaeology And The Myth Of Israel
. Basic Book. ISBN 9780465006229. - Thompson, Thomas L. (1999). The Bible in History: How Writers Create a Past. London.
- Thompson, Thomas L. (2015). A view from Copenhagen: Israel and the History of Palestine. The Bible and Interpretation.
- Tubb, Jonathan N. (1998). Canaanites. University of Oklahoma Press. ISBN 978-0806131085.
- Vaughn, Andrew G.; Killebrew, Ann E., ur. (1992). Jerusalem in Bible and Archaeology: The First Temple Period. Sheffield. ISBN 978-1589830660.
- Whitelam, Keith W. (1996). The Invention of Ancient Israel. Routledge. ISBN 978-0415107587.
- Yamauchi, Edwin (1972). The Stones and the Scriptures. Philadelphia: J.B. Lippincott Company.
