The Bible considers Adam and Eve to be the first humans created by God to dwell on earth. Yet and still, there are scientists, liberal theologians, and unbelievers who question Adam and Eve’s existence. Those who do not believe do not find it hard to criticize the Bible and attempt to discredit it at every turn.
Whereas the pressure was on unbelievers to demonstrate that God’s existence was impossible, it is now the responsibility of believers to demonstrate that the Bible’s claims are true.
So, what does the Bible state about Adam and Eve?
It upholds that these two existed, that their names are accurate, and that they were real, living, breathing beings — not mere mythical creatures who were created to tell us a truth about God (as some claim by using the word “myth” or “mythical”). If one wants to take the position that Adam and Eve are a lie and never existed, he or she must discredit the entire Bible.
After all, if the Holy Spirit didn’t get creation right, why should we trust the rest of the 66 books? Why trust in Jesus for eternal life? And if one does not trust the genealogy of humanity and the events as recorded in Genesis, why even believe that Christ was a historical human being who died a criminal’s death by Crucifixion?
The question over whether Adam and Eve are real people or mythical creatures is one that centers on the inerrancy of Scripture. Either the Bible is telling the truth, or a lie — but it cannot be guilty of both simultaneously. What do the biblical writers have to say about Adam and Eve? We will approach this now.
A. The Genesis Account of Adam and Eve
There is an interesting fact to note when reading the first two chapters of Genesis: The Lord does not name the man “Adam”; rather, God creates the man from the dust of the earth and places him in the Garden of Eden. In both Genesis 1 and 2, we never read of The Lord pronouncing what the male would be called:
“Then God said, ‘Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.’ God created man in His own image, in the image of God He created him; male and female He created them” (Genesis 1:26-27).
Notice two things here: first, “man” is referred to in the singular, “him”; immediately after that, “man” is now referred to as “them,” mankind. So “man” in the Scriptures will have both a singular (male) and plural (mankind) referent. This is not to be missed, because getting the meaning of “man” or “a’dam” (Hebrew, “man”) wrong will twist the Scriptures. It is interesting to note that the Hebrew word for man, “a’dam,” is the root word for the Hebrew word “ground” or “dust,” which is “a’da’mah.’ The “a’dam” (man) comes from the “a’da’mah” (the ground).
Another thing to consider with the word for man or humanity is that, while the name “Adam” does not refer to the first human being until Genesis 2:20, God’s pronouncement of the creation of “them” (humanity) also coincides with the naming of Adam: the text does say, “he created him…he created them,” does it not? If so, I think that when God says “Let Us make man,” He is also saying, “Let us create ‘A’dam” (Adam”) in Our image,” or “let us create him in our image” — as much as He created “them” in His image.
Things get even more interesting when you include the presence of blood, which is a part of the human body. This can be seen when one looks at Yahweh’s words to Cain after he slays his brother:
“The voice of your brother’s blood is crying to Me from the ground” (Gen. 4:10).
Here, the word “blood” is “dam” in the Hebrew; thus, the “dam” cries out to Yahweh from the “a’da’mah.” The play on words is very interesting and shows how the Hebrew language matches the interconnectedness of man and life. This will be a point worth noting throughout the Bible, particularly, in this context, with Adam and Eve.
Even their names are given significance (as has been shown with Adam), and the names of so many prophets and servants of The Lord will experience nomenclature changes throughout Scripture. Names are known to change when God assigns someone to a mission, or gives a human being a task to complete, and so on. Often, one’s name is wrapped up in one’s destiny.
After God creates humanity (and Adam) in Genesis 1, He tells man to “be fruitful and multiply, and fill the earth, and subdue it” (Gen. 1:28). Only living beings can multiply and rule over the earth; thus, Moses who wrote Genesis considers Adam to be a real human being in existence. Genesis 2 provides a more detailed account of Adam’s human existence:
“Then The Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being” (Gen. 2:7, NASB).
The Lord used dust to make man, a real ingredient of the earth. Then, The Lord breathed the breath into Adam’s nostrils, and Adam “became a living being.” If Adam is called here a “living being,” then Moses considered Adam to be a genuine human in existence. As of yet, we have not seen any indication that Adam was a “mythical creature,” an invented personality that provides some truth about God and the creation account.
In Genesis 2:15, The Lord places Adam in the Garden to work and upkeep the Garden itself:
“Then The Lord God took the man and put him into the garden of Eden to cultivate it and keep it. The Lord God commanded the man, saying, ‘From any tree of the garden you may eat freely; but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die'” (Genesis 2:15-17, NASB).
The Lord puts Adam into the Garden to water the plants and till the ground, so it seems that again, Adam was a real person. Only a real person can water plants and flowers, and dig up soil. An imaginary friend cannot do these things.
In verses 18-22, The Lord puts Adam to sleep, takes one of his ribs, and creates a woman for him. Genesis 2:20 is the first time in the creation account that we read that the first human’s name is “Adam.” In vv. 19-20, Adam is given the privilege by God of naming all the animals. It is in naming the animals that The Lord sees that Adam is alone; unlike the rest of creation, he has no mate or companion (the animals do, but he, as the first human, is alone in the human species). The Lord creates a woman from Adam’s rib after sewing Adam back up from the first surgery performed in Scripture. Notice what Adam names the second human created:
“This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man” (Gen. 2:23, NASB).
Adam doesn’t call her “woman,” but instead, calls her “Woman”; why? “Because she was taken out of Man.” The first thing Adam gives Eve is her gender — which is distinct from his own. She is not named “Eve” until after the fall (Gen. 3:20).
Genesis 3 provides the Fall of man, as Adam and Eve listen to the serpent and disobey God’s command to not eat from the tree of knowledge of good and evil:
“Cursed is the ground because of you; in toil you will eat of it all the days of your life. Both thorns and thistles it shall grow for you; and you will eat the plants of the field; by the sweat of your face you will eat bread, till you return to the ground, because from it you were taken; for you are dust, and to dust you shall return” (Genesis 3:17-19, NASB).
The Lord refers to “the sweat of your face,” Adam’s face, and told Adam that he would eat from the fruit of the ground. Real humans sweat, and eat from the vegetation of the ground.
Eve is also considered to be a real human in the Genesis account as well, since she, too, is given a punishment by God for her role in the Fall of man:
“I will greatly multiply Your pain in childbirth, in pain you will bring forth children: Yet your desire will be for your husband, and he will rule over you” (Genesis 3:16, NASB).
The Lord tells the woman that she will have pain in childbirth, but will continue to have sexual intimacy with her husband — despite the pain. The pain that The Lord promises the woman here in childbirth is the same pain that women experience when they have children today. Any woman that has felt the pain of childbirth (my sister among them) knows that the pain here is as real as slamming your finger in a door or crouching in pain after smacking your fist against a metal door.
In verse 20, Adam gives Eve her special name, while connecting it to her gender:
“Now the man called his wife’s name Eve, because she was the mother of all the living” (Gen. 3:20, NASB).
After the Fall, the woman is named “Eve” which means “mother of the living.” The Gnostics refer to Eve as “Zoe” (which means “lifegiver”), the name given to Adam’s wife from the Septuagint (the Greek version of the Old Testament). After pronouncing judgment on the first couple, The Lord makes skins to dress them from an animal who is slaughtered (Genesis 3:21). This is another sign that Adam and Eve were humans who lived and existed.
Genesis chapters 4 and 5 further confirm the human nature of Adam and Eve: in Genesis 4:1, Adam and Eve have sexual relations and Eve becomes pregnant; when she gives birth, she names her child “Cain”. The second child is named “Abel,” and these two brothers are all we are given — with the exception being “Seth” later on, after Abel’s death by the hand of his brother, Cain. Now, Cain and Abel further muddy the waters for skeptics: if Adam and Eve did not really exist, then they could not have given birth to Cain, Abel, and Seth.
If Adam and Eve were names given to “mythical creatures,” then we have no basis to believe that their three sons were called “Cain,” “Abel,” and “Seth.” If we do not believe in the names of the first few humans, why believe that even Ruth, Naomi, David, Solomon, Job, or even Jesus existed?
B. Are Enoch, Elijah, and Moses Real? Implications for Affirming the Existence of Adam
And what about Enoch? Jude notes that Enoch lives “in the seventh generation from Adam” (Jude 1:14), but does not die like Adam; instead, The Lord takes Enoch, as well as Elijah (succeeded by Elisha). Although Moses dies, his body cannot be found. These facts are evident in Scripture:
“By faith Enoch was taken up so that he would not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God” (Hebrews 11:5, NASB).
Enoch did not die a human death but was instead taken up to heaven by The Lord. This makes Enoch seem as though his humanity is under suspicion. While I do believe Enoch lived and died (as Paul writes in Hebrews that “God is not ashamed to be called their God; for He has prepared a city for them”, cf. Hebrews 11), I also believe that it is easier to doubt Enoch’s existence than Adam’s — for Genesis tells us,
“When Adam had lived one hundred and thirty years, he became the father of a son in his own likeness, according to his image, and named him Seth. Then the days of Adam after he became the father of Seth were eight hundred years and he had other sons and daughters. So all the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5: 3-5).
Unlike Enoch, Adam died. Adam’s death makes it seem more likely that he lived than the idea that Enoch lived. For more information on genealogies, see 1 Chronicles 1-3 and Luke 1. Yet and still, the Bible also supports Enoch’s existence and historical record (though he does not die):
“Enoch lived sixty-five years, and became the father of Methuselah. Then Enoch walked with God three hundred years after he became the father of Methuselah, and he had other sons and daughters. So all the days of Enoch were three hundred and sixty-five years. Enoch walked with God; and he was not, for God took him” (Genesis 5: 21-24, NASB).
Though Enoch lives, he does not have as much proof of his human existence as does Adam (who died). The same can be said when one compares Adam and Elijah. Let’s take a look at the “end” of Elijah’s life:
“When they had crossed over, Elijah said to Elisha, ‘Ask what I shall do for you before I am taken from you.’ And Elisha said, ‘Please, let a double portion of your spirit be upon me.’ He said, ‘You have asked a hard thing. Nevertheless, if you see me when I am taken from you, it shall be so for you; but if not, it shall not be so.’ As they were going along and talking, behold, there appeared a chariot of fire and horses of fire which separated the two of them. And Elijah went up by a whirlwind to heaven. Elisha saw it and cried out, ‘My father, my father, the chariots of Israel and its horsemen!’ And he saw Elijah no more” (2 Kings 2: 9-12, NASB).
Elijah went up on a chariot, and never returned to earth; what happened? He, like Enoch, was taken up (or “translated,” as the King James Version says) and did not experience death. Elijah, though not seeing death, was a real Jewish prophet. This is the description given of Elijah:
“Now Elijah the Tishbite, who was of the settlers of Gilead” (1 Kings 17:1).
For those who doubt that Elijah lived, he lived in a place called Tishbeh in Gilead. One can find Gilead on a map, and see the vicinity in which Elijah lived. Thus, he is as real as Saul (who later became Paul) of Tarsus in Cilicia (Asia Minor). Adam, however, lived and died, making him more of a credible person of the Bible than even Elijah. If skeptics can believe in Elijah, who did not die, then surely, they can accept Adam as a real human being.
Let’s now compare Adam and Moses. The text says that, although Moses dies (implying that he was a real human being), Moses is buried by The Lord — not the people:
“So Moses the servant of The Lord died there in the land of Moab, according to the word of The Lord. And He [the Lord] buried him in the valley in the land of Moab, opposite Beth-Peor; but no man knows his burial place to this day” (Deuteronomy 34:5-6, NASB).
The Lord buries Moses, and his body has not yet been found. Yet and still, Jude testifies that Moses dies a physical death:
“But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, ‘The Lord rebuke you!'” (Jude 9)
It’s an interesting thought to ponder, but it seems as though The Lord must send an archangel to fight over the body of Moses. While this certainly demonstrates that Moses died, the circumstances of his death are unique and something to ponder. We do not know where he got the information, but we know that Moses does die. If the devil and Michael the archangel fight over his body, then Moses had to die.
Although Moses dies, his body is not found; Moses, thus, is more believable than Enoch or Elijah (neither died). If Moses is believable, than Adam is more believable than Moses — since he died and his death was recorded. It has never been said about Adam that no one could find his body, so it’s more probable that Adam’s body was found in the days of Genesis and discovered than Moses.
In short, if you doubt the genealogies of Genesis 5, 1 Chronicles 1-3, and Luke 1 that detail Adam as a real living being, then you must doubt persons such as Moses, Enoch, and Elijah — who also lived and were genuine persons.
C. Affirmations of Adam from Prophecy and Wisdom Literature: Job and Hosea
Job and Hosea mention Adam in their Old Testament books, and they confirm what the early Old Testament confirms — Adam as a human being. Job says the following in one of his speeches;
“Have I covered my transgressions like Adam, by hiding my iniquity in my bosom, because I feared the great multitude, and the contempt of families terrified me, and kept silent and did not go out of doors?” (Job 31:33-34, NASB)
While the word is translated “Adam” in the New American Standard Bible, the Hebrew word “a’dam” can also refer to “humanity” as a whole. Remember the words of Moses in Genesis 1?
“God created man in His own image, in the image of God He created him; male and female He created them” (Genesis 1:27, NASB).
Here, we see that “A’dam” is not just referring to the first man, Adam (although he is included), but it also refers to “male and female,” “them,” the whole human race.
Taking this into account, which is it correct to say in Job 31:33 — the man Adam or humanity? Both are accurate, though I think the use of the first man Adam there for the word “a’dam” pays recognition to the fact that Adam “covered his transgressions.” The Genesis account reports that Adam attempted to hide his sin after he ate from the tree of which The Lord told him not to eat:
“When the woman saw the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings” (Gen. 3:6-7 NASB).
It was Adam who sinned in the beginning, though humanity was tied to him by way of a natural union (Adam and the ongoing human population share the same human blood, though different genes, age, and environment). Hosea credits Adam with transgression:
“But like Adam they have transgressed the covenant; there they have dealt treacherously against Me” (Hosea 6:7, NASB).
Who is the “they” mentioned here? The Israelites. When Yahweh says that the Israelites have transgressed like Adam, He is referring to the fact that the Israelites violated the covenant agreement they had with God. Since He refers to Adam, it is clear that Adam violated a covenant agreement with God as well in Genesis, when The Lord told him that he would die if he ate of the forbidden fruit. The covenant made with Adam is referred to in theology as “the Adamic covenant,” and Hosea 6:7 is scriptural proof for the concept.
Affirmations of Adam and Eve from the Pauline Epistles
1. Affirmations of Adam from Romans
Adam and Eve also show up in the Pauline Epistles, mainly in Romans, 1 Corinthians, and 1 Timothy. In these epistles, Paul affirms the historical record that Adam and Eve existed, the same way the Old Testament affirms their existence. First, Romans 5:
“Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned– for until the Law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come” (Romans 5:12-14, NASB).
Notice that Paul refers to “one man” through whom sin came into the world; who was this man? Adam. How do we know this? He reveals this in verse 14, when he mentions Adam twice — first in “from Adam until Moses,” referring to Adam as the first individual and Moses the last individual who gave the Mosaic Law from God to the Israelites. He stops at Moses because he wants to show that at one point in time, there was no law. Moses’ giving of the Law at Mount Sinai marks the period in biblical history when a Law existed for the first time. This law, however, was written on tablets of stone and would prove temporary.
Paul also refers to “the offense of Adam” mentioning Adam’s rebellion against God in Genesis 3 (the Fall of mankind), and makes an interesting claim about Adam: he is “a type of Him who was to come.” Adam is referred to as the natural head, the one who represented all of humanity in the Adamic covenant (see Hosea 6:7). Christ is the spiritual head, the one who represents all of unify with Him by grace through faith. Adam disobeyed the covenant he made with God and ate from the forbidden fruit, throwing all of humanity into sin:
“just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom. 5:12).
Christ, on the other hand, humbled Himself and submitted Himself to God the Father, sacrificed His life in obedience to the will of God, and freed humanity from the curse of sin:
“So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous” (Rom. 5:18-19, NASB).
Since Adam is a typological figure that is a shadow of the person of Jesus Christ, to doubt and dispute his existence is to doubt and dispute His existence — the existence of Jesus Christ on earth in the flesh. Without Christ, there would be no salvation. If you doubt Adam and Christ, then you are denying that Christ died a physical death by crucifixion to atone for man’s sin. If he did not die, then we are still in our sins — a statement Paul will make in the next letter of interest, 1 Corinthians.
2. Affirmations of Adam from 1 Corinthians
Paul’s words to the Corinthians in 1 Corinthians 15 sounds similar in language to the words he uses with the Romans. He continues his discussion of the connection between Adam and Christ:
“For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all will be made alive” (1 Cor. 15:21-22, NASB).
As he did in Romans 5, Paul affirms that Adam existed. After all, how does a person commit such a terrible sin and damn the lives of humanity if he never lived? If no sin was committed, then there was no condemnation to be distributed to humanity. If Adam did not exist, then humanity could not have sinned by virtue of their natural union to Adam — because he would have been imaginary (and imaginary people cannot commit sins of significance before God). Only committed sins can be judged, not potential sins.
If there had been no sin (because Adam did not exist), then why would Jesus have come to die? Don’t you think that The Lord would be cruel to send His Son to die for the world — when the world never sinned to begin with? If the actual sin in the Garden was committed (which the Bible says it was), and Jesus comes and dies a physical death (which He does), then Adam must have been a real human being. If Adam was an imaginary figure, then the death that was passed to all humanity was imaginary as well. In other words, humanity’s connection to Adam (in this mindset) would be the same as humanity’s connection to unicorns, having no existence within reality as we know it. The connection would have no effect on our eternal state with God.
Paul continues his discussion of Adam and Christ further in the chapter:
“So also it is written, ‘The first Man, Adam, became a living soul.’ The last Adam became a life-giving spirit…the first man is from the earth, earthy; the second man is from heaven” (1 Cor. 15:45, 47).
If the first man is “from the earth, earthy,” then can we not assume that Adam was made of skin and bones and was a real human being? Yes. And, if he exists, then his body is in the ground and he died a real death (as Genesis 5 states). The fact that he had sons and daughters attests to his humanness. All of these evidences attest to the existence of Adam as a historical figure. Eve, by default, has to exist, because no human being can marry an imaginary person. It is ludicrous to even think so.
3. Affirmations of Adam and Eve from 1 Timothy
In the last part of this section on the Pauline Epistles, we now take a look at Paul’s affirmation of the existence of Adam and Eve.
“For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being deceived, fell into transgression” (1 Tim. 2:13-14, NASB).
This passage been used to do much damage in the body of Christ, but in approaching it here, we only want to see whether or not Paul affirms the existence of Adam and Eve. In truth, he does — he notes that both were “formed,” which means that they were created. Eve was “formed” from Adam’s rib — thus, if Adam existed, Eve exists by default. She could not have been created from an imaginary rib, any more than an individual can be born from “imaginary” reproductive materials.
Eve was deceived by the serpent, noting that she was a real person. Paul here assumes that the events of Genesis 1-3 happened, and that we can trust the first three chapters of the text of Scripture. He notes the same in his second letter to the Corinthians:
“But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ” (2 Corinthians 11:3 NASB).
To Paul, the serpent in the garden deceived Eve; no doubt about it. Does he assume that serpents could talk? Actually, no — he affirms that the serpent in the Garden was Satan. Read these words from Paul’s concluding chapter to the Romans:
“For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil. The God of peace will soon crush Satan under your feet” (Romans 16: 19-20 NASB).
The last reference in these two verses is to God and Satan, with God crushing “Satan” under the feet of the Romans. Paul is referring to two things here: first, he is referring to the “satanic” division that is troubling the Roman Christians, a division that has brought false doctrine along with it (“those who cause dissensions and hindrances contrary to the teaching which you learned,” Rom. 16:17). The last thing Paul is referring to is the cosmic triumph of Christ over Satan, a triumph that was declared back as far as Genesis, immediately after the fall:
“And I will put enmity between you [the serpent] and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Gen. 3:15).
The message here does not concern humans and snakes and their fear of one another; rather, Yahweh tells the serpent (Satan) that his seed, those who do evil, and the seed of the woman, “He,” referring to Christ, will have enmity between themselves — warfare. In other words, Christ (the seed of the woman) will triumph over the Devil and those who do his bidding. Christ is born of a woman (cf. Galatians 4:4), so the “He” here refers to a single individual.
Who is the serpent here? The Devil, according to Revelation:
“And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him” (Revelation 12:7).
The serpent is called both Devil and Satan, and it was he who entered the Garden to tempt Adam and Eve. Since biblical tradition holds to the overthrow of Satan in heaven and his expulsion from it, it makes since that Satan would have fallen from heaven before the Fall of man in Genesis 3. The exact nature of Satan’s fall, we do not know.
The seed of the woman, as mention in Genesis, is shown in Revelation to be Christ:
“And she [the woman, Israel] gave birth to a son, a male child, who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne” (Revelation 12:5 NASB).
Israel, the woman having twelve stars in her crown, gives birth to Christ (Rev. 12:1-2), for out of Israel comes Christ:
“But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, from the days of eternity. Therefore He will give them up until the time when she who is in labor has borne a child. Then the remainder of His brethren will return to the sons of Israel. And He will arise and shepherd His flock in the strength of The Lord, in the majesty of the name of The Lord His God. And they will remain, because at that time He will be great to the ends of the earth. This One will be our peace” (Micah 5:2-5).
Who is the one “from the days of eternity”? Christ. Who will bear the child? this could be a reference to Mary or to Bethlehem (or the nation of Israel), but a child had to be born for the prophecy to take place. Jesus, then, came as a direct descendant from Adam’s line (see Luke 1). If, therefore, one doubts the historicity of Adam and Eve, he or she must doubt the entire genealogy — Abraham, Isaac, Jacob, and even the twelve sons of Jacob (and thus, the twelve tribes) are all figments of the imagination in this mindset. The burden of proof, however, lies on the skeptic who doubts that the Jews could keep accurate records of their genealogy as well as the biblical record itself.
Important Points to Remember
The above study on the historicity of Adam and Eve shows that these two humans existed, and that their names were assumed by the biblical writers. Adam is the first man, and it is in Adam’s descent that Christ comes. The only way Christ can atone for sin is to have direct descent from Adam, to possess Adamite blood. Thus, if Adam does not exist, then neither does Christ; and if there was no Adam, then there is no atonement for sin with the blood of Christ. Thus, we are yet in our sins and the most miserable of all men, the apostle writes (Cf. 1 Cor. 15).
There are some Christians who, as scientists, doubt the existence of “Adam” but still assert that a first man existed. What they doubt, however, is that such a human was named “Adam.” The problem with this mindset, however, is that the Hebrew word “a’dam” connects both the first man and all of the human race within itself; thus, to say that the first man was not named “a’dam” is to disconnect the natural head from his natural progeny — and thus, to disconnect the effects of sin — since Adam’s sin affected all of humanity, and “death spread to all men, because all sinned” (Rom. 5:12).
With these facts at play, we can affirm proudly that Adam and Eve existed. To the question, “Did Adam and Eve really exist?” we offer a resounding, “YES!”