Adam/Adamah by Samuel Thomas

Punning, or “paranomasia,” is a common feature of many languages. Deliberate puns can be found in ancient Egyptian, Chinese, and Mesopotamian texts, and yet modern writers often consider puns to be among the lowest uses of language. In Marcel Proust’s Remembrance of Things Past, for example, the punster Dr. Cottard is a scoundrel of a dinner guest who simply can’t help himself, always grasping at the lowest-hanging fruit of double meanings for the sake of cheap jokes. For others, however, the pun can be a clever and compelling way to evoke multiple associations without being explicit. But, of course, puns are often “lost in translation” because they depend upon an intimate understanding of language and usage.

The writer of the Garden of Eden story—often identified as the “Yahwist” or “J” source—was something of a punster. Perhaps the most famous wordplay in the story is the association between “Adam” and “adamah” (Hebrew for “ground” or “earth”) in Gen 2:7. Our closest equivalent is probably evoked by the relationship between English “human” and the Latin humus (“ground” or “earth”), or even earthling” and “earth.” Regrettably, most English translations do not attempt to capture this etymological association.

In the Garden of Eden story, the name “Adam” is originally not really a name at all. The Hebrew noun adam means “human,” and throughout the Eden narrative it carries the definite article—“the human” (Hebrew, ha-adam). According to Gen 2:7, God fashioned this human out of the “dust” or “soil of the ground” (Hebrew, afar min ha-adamah). Thus this first human is a dirt creature, made of the very stuff that in turn will sustain human life. Given the respective cognates from Assyrian, Ugaritic, and other ancient sources, it is possible that both words are derived from a root signifying redness—red blood in the case of adam and red earth in the case of adamah. But the etymologies of both words remain uncertain.

The use of language in the Garden of Eden story is elegantly playful. As the story begins, there is “no one” or “no human” (Hebrew, adam ayin) to “till the ground” (Hebrew, la-avod et ha-adamah), so God fashions one from the adamah itself (Gen 2:5-7). Out of the same ground, God causes fruit trees to sprout and grow, along with the tree of life and the tree of the knowledge of good and evil (Gen 2:8-9). Interestingly, God then places the human in the garden (really a typical ancient Near Eastern palatial park, containing only trees) to “till it and keep it”; that is, to watch over it (Gen 2:15).

By the end of the story, after the famous transgression by both the woman and the man, God admonishes the serpent, the woman, and the man, telling the latter, “Cursed is the adamah because of you” (Gen 3:17). This curse includes the hard labor of working the ground until the adam, now mortal, is returned to the adamah from which humanity was taken (Gen 3:18-19). Through this crafty wordplay, the author unfolds one of the story’s central ideas, one that would have had special resonance in an arid, agrarian setting: humans’ mortal existence is finite and toilsome, and the ground both gives us life and swallows us in death.

Samuel Thomas, "Adam/Adamah", n.p. [cited 27 Nov 2022]. Online:


Samuel Thomas

Samuel Thomas
Associate Professor, California Lutheran University

Samuel Thomas is associate professor of religion at California Lutheran University. He teaches and writes about the Dead Sea Scrolls, Second Temple Judaism, the Hebrew Bible, and religion and ecology.

Relating to agriculture, or (of a society) dependent on agriculture for food.

Relating to the origin and historical development of words and their meanings.

A West Semitic language, in which most of the Hebrew Bible is written except for parts of Daniel and Ezra. Hebrew is regarded as the spoken language of ancient Israel but is largely replaced by Aramaic in the Persian period.

A written, spoken, or recorded story.

related to the city of Ugarit

Gen 2:7

7then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.

Gen 2:7

7then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.

Gen 2:5-7

5when no plant of the field was yet in the earth and no herb of the field had yet sprung up—for the Lord God had not caused it to rain upon the earth, and there ... View more

Gen 2:8-9

8And the Lord God planted a garden in Eden, in the east; and there he put the man whom he had formed.9Out of the ground the Lord God made to grow every tree tha ... View more

Gen 2:15

15The Lord God took the man and put him in the garden of Eden to till it and keep it.

Gen 3:17

17And to the man he said,
“Because you have listened to the voice of your wife,
and have eaten of the tree
about which I commanded you,
‘You shall not eat of it ... View more

Gen 3:18-19

18thorns and thistles it shall bring forth for you;
and you shall eat the plants of the field.19By the sweat of your face
you shall eat bread
until you return t ... View more

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