Reference: Man
Easton
(1.) Heb 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Ge 1:26-27; 5:2; 8:21; De 8:3). Its equivalents are the Latin homo and the Greek anthropos (Mt 5:13,16). It denotes also man in opposition to woman (Ge 3:12; Mt 19:10).
(2.) Heb 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1Sa 17:33; Mt 14:21); a husband (Ge 3:16; Ho 2:16); man with reference to excellent mental qualities.
(3.) Heb 'enosh, man as mortal, transient, perishable (2Ch 14:11; Isa 8:1; Job 15:14; Ps 8:4; 9:19-20; 103:15). It is applied to women (Jos 8:25).
(4.) Heb geber, man with reference to his strength, as distinguished from women (De 22:5) and from children (Ex 12:37); a husband (Pr 6:34).
(5.) Heb methim, men as mortal (Isa 41:14), and as opposed to women and children (De 3:6; Job 11:3; Isa 3:25).
Man was created by the immediate hand of God, and is generically different from all other creatures (Ge 1:26-27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Ge 2:7; Ec 12:7; 2Co 5:1-8).
The words translated "spirit" and "soul," in 1Th 5:23; Heb 4:12, are habitually used interchangeably (Mt 10:28; 16:26; 1Pe 1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche) is the same, considered as the animating and vital principle of the body.
Man was created in the likeness of God as to the perfection of his nature, in knowledge (Col 3:10), righteousness, and holiness (Eph 4:24), and as having dominion over all the inferior creatures (Ge 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (Ge 3:1-6). (See Fall of man.)
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And God said, Let us make man in our image, like us: and let him have rule over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every living thing which goes flat on the earth.
And God said, Let us make man in our image, like us: and let him have rule over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every living thing which goes flat on the earth. And God made man in his image, in the image of God he made him: male and female he made them.
And God made man in his image, in the image of God he made him: male and female he made them. And God gave them his blessing and said to them, Be fertile and have increase, and make the earth full and be masters of it; be rulers over the fish of the sea and over the birds of the air and over every living thing moving on the earth.
And the Lord God made man from the dust of the earth, breathing into him the breath of life: and man became a living soul.
And the Lord God made man from the dust of the earth, breathing into him the breath of life: and man became a living soul.
Now the snake was wiser than any beast of the field which the Lord God had made. And he said to the woman, Has God truly said that you may not take of the fruit of any tree in the garden? And the woman said, We may take of the fruit of the trees in the garden: read more. But of the fruit of the tree in the middle of the garden, God has said, If you take of it or put your hands on it, death will come to you. And the snake said, Death will not certainly come to you: For God sees that on the day when you take of its fruit, your eyes will be open, and you will be as gods, having knowledge of good and evil. And when the woman saw that the tree was good for food, and a delight to the eyes, and to be desired to make one wise, she took of its fruit, and gave it to her husband.
And the man said, The woman whom you gave to be with me, she gave me the fruit of the tree and I took it.
To the woman he said, Great will be your pain in childbirth; in sorrow will your children come to birth; still your desire will be for your husband, but he will be your master.
Male and female he made them, naming them Man, and giving them his blessing on the day when they were made.
And when the sweet smell came up to the Lord, he said in his heart, I will not again put a curse on the earth because of man, for the thoughts of man's heart are evil from his earliest days; never again will I send destruction on all living things as I have done.
And the children of Israel made the journey from Rameses to Succoth; there were about six hundred thousand men on foot, as well as children.
And he made low your pride and let you be without food and gave you manna for your food, a thing new to you, which your fathers never saw; so that he might make it clear to you that bread is not man's only need, but his life is in every word which comes out of the mouth of the Lord.
It is not right for a woman to be dressed in man's clothing, or for a man to put on a woman's robe: whoever does such things is disgusting to the Lord your God.
On that day twelve thousand were put to death, men and women, all the people of Ai.
And Saul said to David, You are not able to go out against this Philistine and have a fight with him: for you are only a boy, and he has been a man of war from his earliest days.
And Asa made prayer to the Lord his God and said, Lord, you only are able to give help against the strong to him who has no strength; come to our help, O Lord our God, for our hope is in you, and in your name we have come out against this great army. O Lord, you are our God; let not man's power be greater than yours.
Are your words of pride to make men keep quiet? and are you to make sport, with no one to put you to shame?
What is man, that he may be clean? and how may the son of woman be upright?
What is man, that you keep him in mind? the son of man, that you take him into account?
Up! O Lord; let not man overcome you: let the nations be judged before you. Put them in fear, O Lord, so that the nations may see that they are only men. (Selah.)
As for man, his days are as grass: his beautiful growth is like the flower of the field.
For bitter is the wrath of an angry husband; in the day of punishment he will have no mercy.
And the dust goes back to the earth as it was, and the spirit goes back to God who gave it.
Your men will be put to the sword, and your men of war will come to destruction in the fight.
And the Lord said to me, Take a great writing-board, and on it put down in common letters, Maher-shalal-hash-baz;
Have no fear, you worm Jacob, and you men of Israel; I will be your helper, says the Lord, even he who takes up your cause, the Holy One of Israel.
And in that day, says the Lord, you will say to me, Ishi; and you will never again give me the name of Baali;
You are the salt of the earth; but if its taste goes from the salt, how will you make it salt again? it is then good for nothing but to be put out and crushed under foot by men.
Even so let your light be shining before men, so that they may see your good works and give glory to your Father in heaven.
And have no fear of those who put to death the body, but are not able to put to death the soul. But have fear of him who has power to give soul and body to destruction in hell.
And those who had food were about five thousand men, in addition to women and children.
For what profit has a man, if he gets all the world with the loss of his life? or what will a man give in exchange for his life?
The disciples say to him, If this is the position of a man in relation to his wife, it is better not to be married.
And put on the new man, to which God has given life, in righteousness and a true and holy way of living.
And have put on the new man, which has become new in knowledge after the image of his maker;
And may the God of peace himself make you holy in every way; and may your spirit and soul and body be free from all sin at the coming of our Lord Jesus Christ.
For the word of God is living and full of power, and is sharper than any two-edged sword, cutting through and making a division even of the soul and the spirit, the bones and the muscles, and quick to see the thoughts and purposes of the heart.
Fausets
(See ADAM; CIVILIZATION; CREATION .) Hebrew "Aadam," from a root "ruddy" or fair, a genetic term. "iysh," "man noble and brave". "Geber," "a mighty man, war-like hero", from gabar, "to be strong". "nowsh" (from 'aanash, "sick, diseased"), "wretched man": "what is "wretched man" (nowsh) that Thou shouldest be mindful of him?" (Ps 8:4; Job 15:14.) "methim," "mortal men"; Isa 41:14, "fear not ... ye men (mortals few and feeble though ye be, methey) of Israel." In addition to the proofs given in the above articles that man's civilization came from God at the first, is the fact that no creature is so helpless as man in his infancy.
The instincts of lower animals are perfect at first, the newborn lamb turns at once from the mother's breast to the grass; but by man alone are the wants of the infant, bodily and mental, supplied until he is old enough to provide for himself. Therefore, if Adam had come into the world as a child he could not have lived in it. Not by the natural law of evolution, but by the Creator's special interposition, man came into the world, the priest of nature, to interpret her inarticulate language and offer conscious adoration before God. As Adam's incarnation was the crowning miracle of nature, so Christ's incarnation is the crowning miracle of grace; He represents man before God, as man represents nature, not by ordinary descent but by the extraordinary operation of the Holy Spirit. Not a full grown man as Adam; but, in order to identify Himself with our weakness, a helpless infant.
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What is man, that he may be clean? and how may the son of woman be upright?
What is man, that you keep him in mind? the son of man, that you take him into account?
Have no fear, you worm Jacob, and you men of Israel; I will be your helper, says the Lord, even he who takes up your cause, the Holy One of Israel.
Hastings
The Bible is concerned with man only from the religious standpoint, with his relation to God. This article will deal only with the religious estimate of man, as other matters which might have been included will be found in other articles (Creation, Eschatology, Fall, Sin, Psychology). Man's dignity, as made by special resolve and distinct act of God in God's image and likeness (synonymous terms), with dominion over the other creatures, and for communion with God, as asserted in the double account of his Creation in Ge 1; 2, and man's degradation by his own choice of evil, as presented figuratively in the story of his Fall in Ge 3, are the two aspects of man that are everywhere met with. The first is explicitly affirmed in Ps 8, an echo of Ge 1; the second, without any explicit reference to the story in Ge 3, is taken for granted in the OT (see esp. Ps 51), and is still more emphasized in the NT, with distinct allusion to the Fall and its consequences (see esp. Ro 5:12-21; 7:7-25). While the OT recognizes man's relation to the world around him, his materiality and frailty as 'flesh' (wh. see), and describes him as 'dust and ashes' in comparison with God (Ge 2:7; 3:19; 18:27), yet as made in God's image it endows him with reason, conscience, affection, free will. Adam is capable of recognizing the qualities of, and so of naming, the living creatures (Ge 2:19), cannot find a help meet among them (Ge 2:20), is innocent (Ge 2:25), and capable of moral obedience (Ge 2:16-17) and religious communion (Ge 3:9-10). The Spirit of God is in man not only as life, but also as wisdom and understanding, counsel and might, skill and courage (see Inspiration). The Divine immanence in man as the Divine providence for man is affirmed (Pr 20:27).
In the NT man's dignity is represented as Divine sonship. In St. Luke's Gospel Adam is described as 'son of God' (Lu 3:38). St. Paul speaks of man as 'the image and glory of God' (1Co 11:7), approves the poet's words, 'we also are his offspring,' asserts the unity of the race, and God's guidance in its history (Ac 17:26-28). In his argument in Romans regarding universal sinfulness, he assumes that even the Gentiles have the law of God written in their hearts, and thus can exercise moral judgment on themselves and others (Ro 2:15). Jesus' testimony to the Fatherhood of God, including the care and bounty in Providence as well as the grace in Redemption, has as its counterpart His estimate of the absolute worth of the human soul (see Mt 10:30; 16:26; Lu 10:20,15). While God's care and bounty are unlimited, yet Jesus does seem to limit the title 'child or son of God' to those who have religious fellowship and seek moral kinship with God (see Mt 5:9,45; cf. Joh 1:12). St. Paul's doctrine of man's adoption by faith in God's grace does not contradict the teaching of Jesus. The writer of Hebrews sees the promise of man's dominion in Ps 8 fulfilled only in Christ (Heb 2:8-9). Man's history, according to the Fourth Evangelist, is consummated in the Incarnation (Joh 1:14).
The Bible estimate of man's value is shown in its anticipation of his destiny
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And the Lord God made man from the dust of the earth, breathing into him the breath of life: and man became a living soul.
And the Lord God gave the man orders, saying, You may freely take of the fruit of every tree of the garden: But of the fruit of the tree of the knowledge of good and evil you may not take; for on the day when you take of it, death will certainly come to you.
And from the earth the Lord God made every beast of the field and every bird of the air, and took them to the man to see what names he would give them: and whatever name he gave to any living thing, that was its name. And the man gave names to all cattle and to the birds of the air and to every beast of the field; but Adam had no one like himself as a help.
And the man and his wife were without clothing, and they had no sense of shame.
And the voice of the Lord God came to the man, saying, Where are you? And he said, Hearing your voice in the garden I was full of fear, because I was without clothing: and I kept myself from your eyes.
With the hard work of your hands you will get your bread till you go back to the earth from which you were taken: for dust you are and to the dust you will go back.
And Abraham answering said, Truly, I who am only dust, have undertaken to put my thoughts before the Lord:
The Lord keeps watch over the spirit of man, searching all the deepest parts of the body.
Happy are the peacemakers: for they will be named sons of God.
So that you may be the sons of your Father in heaven; for his sun gives light to the evil and to the good, and he sends rain on the upright man and on the sinner.
For what profit has a man, if he gets all the world with the loss of his life? or what will a man give in exchange for his life?
Do not be glad, however, because you have power over spirits, but because your names are recorded in heaven.
To all those who did so take him, however, he gave the right of becoming children of God--that is, to those who had faith in his name:
And so the Word became flesh and took a place among us for a time; and we saw his glory--such glory as is given to an only son by his father--saw it to be true and full of grace.
And he has made of one blood all the nations of men living on all the face of the earth, ordering their times and the limits of their lands, So that they might make search for God, in order, if possible, to get knowledge of him and make discovery of him, though he is not far from every one of us: read more. For in him we have life and motion and existence; as certain of your verse writers have said, For we are his offspring.
Because the work of the law is seen in their hearts, their sense of right and wrong giving witness to it, while their minds are at one time judging them and at another giving them approval;
For this reason, as through one man sin came into the world, and death because of sin, and so death came to all men, because all have done evil: Because, till the law came, sin was in existence, but sin is not put to the account of anyone when there is no law to be broken. read more. But still death had power from Adam till Moses, even over those who had not done wrong like Adam, who is a picture of him who was to come. But the free giving of God is not like the wrongdoing of man. For if, by the wrongdoing of one man death came to numbers of men, much more did the grace of God, and the free giving by the grace of one man, Jesus Christ, come to men. And the free giving has not the same effect as the sin of one: for the effect of one man's sin was punishment by the decision of God, but the free giving had power to give righteousness to wrongdoers in great number. For, if by the wrongdoing of one, death was ruling through the one, much more will those to whom has come the wealth of grace and the giving of righteousness, be ruling in life through the one, even Jesus Christ. So then, as the effect of one act of wrongdoing was that punishment came on all men, even so the effect of one act of righteousness was righteousness of life for all men. Because, as numbers of men became sinners through the wrongdoing of one man, even so will great numbers get righteousness through the keeping of the word of God by one man. And the law came in addition, to make wrongdoing worse; but where there was much sin, there was much more grace: That, as sin had power in death, so grace might have power through righteousness to eternal life through Jesus Christ our Lord.
What then is to be said? is the law sin? in no way. But I would not have had knowledge of sin but for the law: for I would not have been conscious of desire if the law had not said, You may not have a desire for what is another's. But sin, taking its chance through that which was ordered by the law, was working in me every form of desire: because without the law sin is dead. read more. And there was a time when I was living without the law: but when the law gave its orders, sin came to life and put me to death; And I made the discovery that the law whose purpose was to give life had become a cause of death: For I was tricked and put to death by sin, which took its chance through the law. But the law is holy, and its orders are holy, upright, and good. Was then that which is good, death to me? In no way. But the purpose was that sin might be seen to be sin by working death to me through that which is good; so that through the orders of the law sin might seem much more evil. For we are conscious that the law is of the spirit; but I am of the flesh, given into the power of sin. And I have no clear knowledge of what I am doing, for that which I have a mind to do, I do not, but what I have hate for, that I do. But, if I do that which I have no mind to do, I am in agreement with the law that the law is good. So it is no longer I who do it, but the sin living in me. For I am conscious that in me, that is, in my flesh, there is nothing good: I have the mind but not the power to do what is right. For the good which I have a mind to do, I do not: but the evil which I have no mind to do, that I do. But if I do what I have no mind to do, it is no longer I who do it, but the sin living in me. So I see a law that, though I have a mind to do good, evil is present in me. In my heart I take pleasure in the law of God, But I see another law in my body, working against the law of my mind, and making me the servant of the law of sin which is in my flesh. How unhappy am I! who will make me free from the body of this death? I give praise to God through Jesus Christ our Lord. So with my mind I am a servant to the law of God, but with my flesh to the law of sin.
For it is not right for a man to have his head covered, because he is the image and glory of God: but the woman is the glory of the man.
You put all things under his feet. For in making man the ruler over all things, God did not put anything outside his authority; though we do not see everything under him now. But we see him who was made a little lower than the angels, even Jesus, crowned with glory and honour, because he let himself be put to death so that by the grace of God he might undergo death for all men.
Morish
Various Hebrew words are frequently translated 'man.'
1. Adam, 'man,' a generic term for man, mankind. Ge 1:26-27.
2. ish, ' man,' implying 'strength and vigour' of mind and body, 1Sa 4:2; 26:15; also signifying 'husband' in contra-distinction to 'wife.' Ge 2:23; 3:6.
3. enosh, 'subject to corruption, mortal;' not used for man till after the fall. Ge 6:4; 12:20; Ps 103:15.
4. ben, 'son,' with words conjoined, 'son of valour,' or valiant man; 'son of strength,' or strong man. 2Ki 2:16, etc.
5. baal, 'master, lord.' Ge 20:3; Ex 24:14.
6. geber, 'mighty, war-like.' Ex 10:11; 12:37.
In some passages these different Hebrew words are used in contrast: as in Ge 6:4, "The sons of God came in unto the daughters of men, 1 and they bare children to them, the same became mighty men (gibbor) which were of old, men 3 of renown." In Ps 8:4; "What is man, 3 that thou art mindful of him? and the son of man, 1 that thou visitest him?" "God is not a man 2 that he should lie." Nu 23:19.
Man was God's crowning work of creation (see ADAM), and He set him in dominion over the sphere in which he was placed. It is impossible that man could by evolution have arisen from any of the lower forms of created life. God breathed into Adam's nostrils the breath of life, and man is responsible to Him as his Creator; and for this reason he will be called to account, which is not the case with any of the animals. "It is appointed unto men once to die, but after this the judgement." Heb 9:27. All have descended from Adam and Eve: God "hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord or God." Ac 17:26-27.
The soul of man being immortal, he still exists after death, and it is revealed in scripture that his body will be raised, and he will either be in eternity away from God in punishment for the sins he has committed; or, by the grace of God, be in an eternity of happiness with the Lord Jesus through His atoning work on the cross.
In the N.T. the principal words are
1. nqrwpo" -->????????, man in the sense of 'humanity,' irrespective of sex. "Man shall not live by bread alone." Mt 4:4. In a few places it is used in a stricter sense in contrast to a woman: as "Is it lawful for a man to put away his wife?" Mt 19:3.
2. ????, man as distinguished from a woman. "The head of the woman is the man." 1Co 11:3. It is thus the common word used for 'husband:' a woman's man is her husband. "Joseph the husband of Mary." Mt 1:16,19. The words ???, ??????, ??????, are often translated 'man,' 'no man,' 'any man,' which would be more correctly translated 'one,' 'no one,' 'any one.' In 'men and brethren,' Ac 1:16; 2:29, etc., there are not two classes alluded to, but 'men who are brethren,' or, in our idiom, simply 'brethren.' So in Ac 7:2; 22:1, not three classes, but two: 'men who are brethren, and fathers.' See NEW MAN and OLD MAN.
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And God said, Let us make man in our image, like us: and let him have rule over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every living thing which goes flat on the earth. And God made man in his image, in the image of God he made him: male and female he made them.
And the man said, This is now bone of my bone and flesh of my flesh: let her name be Woman because she was taken out of Man.
And when the woman saw that the tree was good for food, and a delight to the eyes, and to be desired to make one wise, she took of its fruit, and gave it to her husband.
There were men of great strength and size on the earth in those days; and after that, when the sons of God had connection with the daughters of men, they gave birth to children: these were the great men of old days, the men of great name.
There were men of great strength and size on the earth in those days; and after that, when the sons of God had connection with the daughters of men, they gave birth to children: these were the great men of old days, the men of great name.
And Pharaoh gave orders to his men, and they sent him on his way, with his wife and all he had.
But God came to Abimelech in a dream in the night, and said to him, Truly you are a dead man because of the woman whom you have taken; for she is a man's wife.
Not so; but let your males go and give worship to the Lord, as your desire is. This he said, driving them out from before him.
And the children of Israel made the journey from Rameses to Succoth; there were about six hundred thousand men on foot, as well as children.
And he said to the chiefs, Keep your places here till we come back to you: Aaron and Hur are with you; if anyone has any cause let him go to them.
God is not a man, to say what is false; or the son of man, that his purpose may be changed: what he has said, will he not do? and will he not give effect to the words of his mouth
And the Philistines put their forces in order against Israel, and the fighting was hard, and Israel was overcome by the Philistines, who put to the sword about four thousand of their army in the field.
And David said to Abner, Are you not a man of war? is there any other like you in Israel? why then have you not kept watch over your lord the king? for one of the people came in to put the king your lord to death.
And they said, Your servants have with us here fifty strong men; be pleased to let them go in search of Elijah; for it may be that the spirit of the Lord has taken him up and put him down on some mountain or in some valley. But he said, Do not send them.
What is man, that you keep him in mind? the son of man, that you take him into account?
As for man, his days are as grass: his beautiful growth is like the flower of the field.
And the son of Jacob was Joseph the husband of Mary, who gave birth to Jesus, whose name is Christ.
And Joseph, her husband, being an upright man, and not desiring to make her a public example, had a mind to put her away privately.
But he made answer and said, It is in the Writings, Bread is not man's only need, but every word which comes out of the mouth of God.
And certain Pharisees came to him, testing him, and saying, Is it right for a man to put away his wife for every cause?
My brothers, the word of God had to be put into effect, which the Holy Spirit had said before, by the mouth of David, about Judas, who was guide to those who took Jesus,
My brothers, I may say to you openly that David came to his death, and was put in the earth, and his resting-place is with us today.
And he said, My brothers and fathers, give hearing. The God of glory came to our father Abraham, when he was in Mesopotamia, before he was living in Haran,
And he has made of one blood all the nations of men living on all the face of the earth, ordering their times and the limits of their lands, So that they might make search for God, in order, if possible, to get knowledge of him and make discovery of him, though he is not far from every one of us:
My brothers and fathers, give ear to the story of my life which I now put before you.
But it is important for you to keep this fact in mind, that the head of every man is Christ; and the head of the woman is the man, and the head of Christ is God.
And because by God's law death comes to men once, and after that they are judged;
Smith
Man.
Four Hebrew terms are rendered "man" in the Authorized Version:
1. Adam, the name of the man created in the image of God. It appears to be derived from adam, "he or it was red or ruddy," like Edom. This was the generic term for the human race.
2. Ish, "man," as distinguished from woman, husband.
3. Geber, "a man," from gabar, "to be strong," generally with reference to his strength.
4. Methim, "men," always masculine. Perhaps it may be derived from the root muth, "he died."