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 will say, We will make man in our image according to our likeness, and they shall rule over the fish of the sea and over the birds of the heavens, and over the cattle, and over all the earth, and every. creeping thing creeping upon the earth.
And God will say, We will make man in our image according to our likeness, and they shall rule over the fish of the sea and over the birds of the heavens, and over the cattle, and over all the earth, and every. creeping thing creeping upon the earth. And God will form man in his image, in the image of God he formed him; male and female he formed them.
And God will form man in his image, in the image of God he formed him; male and female he formed them. And God will praise them, and God will say to them, be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea, and over the birds of the heavens, and over every living thing creeping upon the earth.
And Jehovah God will form man of the dust from the earth, and will blow into his nostrils the breath of lives, and man shall be for a living soul.
And Jehovah God will form man of the dust from the earth, and will blow into his nostrils the breath of lives, and man shall be for a living soul.
And the serpent was crafty above every beast of the field which Jehovah God made; and he will say to the woman, Is it because God said ye shall not eat of every tree of the garden? And the woman will say to the serpent, From the fruit of the tree of the garden we shall eat read more. And from the fruit of the tree which is in the midst of the garden, God said, Ye shall not eat from it, and ye shall not touch upon it, lest ye shall die. And the serpent will say to the woman, Dying ye shall not die. For God is knowing in the day of your eating from it, and your eyes shall be opened, and ye shall be as God, knowing good and evil. And the woman will see that the tree is good for food, and that it is a desire to the eyes, and a tree desired to make wise; and she will take from its fruit and will eat, and will give also to her man with her, and he will eat
And the man will say, The woman which thou gavest with me, she gave to me from the tree, and I shall eat
To the woman he said, Multiplying, I will multiply thy pain and thy conception; in pain thou shalt bring forth children; and to thy husband thy desire, and he shall rule over thee.
Male and female he formed them; and he will bless them, and will call their name Adam in the day they are created.
And Jehovah smelled a smell of sweetness; and Jehovah will say in his heart, I will not gather to curse the earth yet again on account of man; for the imagination of man's heart is evil from his youth: and I will not gather yet again to smite every living thing according to which I did.
And the sons of Israel will remove from Rameses to Succoth, about six hundred thousand footmen; men apart from the little ones.
And we shall exterminate them as we did to Sihon, king of Heshbon, exterminating men, women, and little ones.
And he will humble thee, and cause thee to hunger, and will give thee to eat manna which thou knewest not, and thy fathers knew not; so that he caused thee to know that upon bread only man shall not live, but upon all going out of the mouth of Jehovah shall man live.
The equipment of a man shall not be upon a woman, and a man shall not put on a woman's garment, for all doing these things are an abomination to Jehovah thy God.
And it will be, all falling in that day from men, even to women, twelve thousand; all the men of Ai.
And Saul will say to David, Thou wilt not be able to go against this of the rovers to war with him, for thou a boy, and he a man of war from his youth.
And Asa will call to Jehovah his God, and he will say, O Jehovah, nothing with thee to help between many to those of no power: help us, O Jehovah our God, for upon thee we relied, and in thy name we came against this multitude. O Jehovah, thou our God; man shall not detain with thee.
Shall thy empty talks cause men to be silent? and wilt thou deride and none making ashamed?
What is man that he will be clean? and that he will be just, being born of woman?
What is man that thou wilt remember him? and the son of man that thou wilt review him?
Arise, O Jehovah; man shall not be strengthened: the nations shall be judged before thee. Put fear to them, O Jehovah: the nations shall know they are man. Silence.
Man, his days as grass: as the blossom of the field, thus he will flourish.
For jealousy is the wrath of man, and he will not spare in the day of vengeance.
And the dust shall turn back to the earth as it was, and the spirit shall turn back to God who gave it.
And Jehovah will say to me, Take to thee a great tablet, and write upon it with a man's graving tool to hasten the spoil, urging on the plunder.
Thou shalt not fear, thou worm Jacob, ye men of Israel; I helped thee, says Jehovah, and thy redeemer the Holy One of Israel.
And it was in that day, says Jehovah, thou shalt call me, My husband; and thou shalt no more call to me, My Lord.
Ye are the salt of the earth: and if the salt be rendered insipid, with what shall it be salted? it is yet strong for nothing, except to be cast without, and to be trodden under foot of men.
So let your light shine before men, that they see your good works, and praise your Father, him in the heavens.
And fear not from those killing the body, and not able to kill the soul: but rather fear him able to destroy also soul and body in hell.
For what is a man profited, if he should gain the whole world, and injure his soul? or what shall a man give in exchange for his soul?
His disciples say to him, If the cause of a man is so with the woman, it is not profitable to marry.
And to put on the new man, created according to God in justice and sanctity of truth.
And having put on the new, being renewed in knowledge according to the image of him having created him:
And the same God of peace consecrate you perfectly compete; and your whole spirit and soul and body be kept faultless to the arrival of our Lord Jesus Christ.
For the word of God living, and effective, and more piercing than any two-mouthed sword, and penetrating even to the division both of soul and spirit, both the joints and marrows, and a critic of the reflections and thoughts 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 will be clean? and that he will be just, being born of woman?
What is man that thou wilt remember him? and the son of man that thou wilt review him?
Thou shalt not fear, thou worm Jacob, ye men of Israel; I helped thee, says Jehovah, and thy redeemer 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 Jehovah God will form man of the dust from the earth, and will blow into his nostrils the breath of lives, and man shall be for a living soul.
And Jehovah God will appoint to the man, saying, From every tree of the garden eating, thou shalt eat. But from the tree to know good and evil thou shalt not eat from it, for in the day of thy eating from it, dying, thou shalt die.
And Jehovah God will form out of the earth every living thing of the field, and all the birds of the heavens, and he will bring in to the man to see what he will call to it; and all which the man will call it to the living soul, that its name. And the man will call the names to all the cattle, and to the birds of the heavens, and to every living thing of the field; but to the man was not found a help as before him.
And they two shall be naked, the man and his woman, and they shall not be &shamed.
And Jehovah God will call to the man, and will say to him, Where art thou? And he will will say, I heard thy voice in the garden, and I shall be afraid, because I am naked, and I will hide myself.
In the sweat of thy face thou shalt eat food until thy turning back to the earth; for out of it thou wert taken; for dust thou art, and to dust shalt thou turn back.
And Abraham will answer and say, Behold now, I have undertaken to speak to my Lord, and I dust and ashes.
The light of Jehovah is the breath of man, searching all the chambers of the belly.
Happy they making peace: for they shall be called sons of God.
So that ye might be sons of your Father, which in the heavens: for he makes his sun rise upon evil and good, and rains on the just and unjust.
For what is a man profited, if he should gain the whole world, and injure his soul? or what shall a man give in exchange for his soul?
And thou, Capernaurn, indeed even lifted up to heaven, shalt be cast down to hades.
But in this rejoice not, that the spirits are subject to you; but rather rejoice, that your names were written in the heavens.
And as many as received him, he gave them authority to be the children of God, to them believing on his name:
And the Word was flesh, and dwelt with us, (and we beheld his glory, as the glory of the only born of the Father,) full of grace and truth.
And he made of one blood every nation of men to dwell upon all the face of the earth, having limited the times before arranged, and the bounds of their habitation; To seek the Lord, if perchance indeed they have felt for him, and found, although not being far from each one of us: read more. For in him we live, and move, and are; as certain of the composers among you have said, For we also are his race.
Which show the work of the law Written in their hearts, their consciousness testifying together, and between one another thoughts accusing or also excusing;)
Therefore, as by one man sin came into the world, and by sin death; and so death passed upon all men, in that all have sinned: (For until the law sin was in the world: and sin is not charged, being no law. read more. But death reigned from Adam to Moses, and upon them not having sinned upon the likeness of Adam's transgression, who is the type of him about to be. But not as the fall, so also the favor. For if for the fall of one many died, much more the grace of God, and the gift in grace, of one man, Jesus Christ, has abounded to many. And not as by one having sinned, the gift: for truly the judgment of one to condemnation, but the favor of many falls to justification. For if by the fall of one, death reigned by one; much more they receiving the abundance of grace and the gift of justice in life shall reign by one, Jesus Christ.) Therefore as by the fall of one for all men to condemnation; so also by the justification of one for all men to justification of life. For as by one man's disobedience many were constituted sinful, so also by the obedience of one shall many be constituted just. And the law entered, that the fall might abound. And where sin abounded, grace superabounded: That as sin reigned in death, so grace might reign by justice to life eternal, through Jesus Christ our Lord.
What then shall we say? The law sin? It may not be. But I knew not sin except by the law: for I knew not lust, if the law said not, Thou shalt not eagerly desire. And sin, having taken occasion by the command, wrought in me every lust. For without law sin dead. read more. And I was living without law once: and the command having come, sin came back to life, and I died. And the command was found to me which for life, this for death. For sin having taken occasion by the command, deceived me completely, and by it killed me. Therefore truly the law holy, and the command holy, and just, and good. Was then good death to me? It may not be. But sin, that it might appear sin, by the good working death in me; that sin might be sinful to excess by the command. For we know that the law is spiritual: and I am fleshly, sold under sin. For what I work I know not: for what I would not, this I do; but what I hate, this I do. And if what I would not this I do, I consent to the law that it is good. And now I no more wish it, but sin dwelling in me. For I know that in me dwells no good, (that is, in my flesh:) for to will lies near me; but to work good I find not. For not what good I would, do I; but the evil I would not, this I do. And if what I would not, this I do, I no more work it, but sin dwelling in me. I find therefore a law to me, wishing to do good, that evil lies near me. For I rejoice in the law of God, according to the man within: And I see another law in my members, fighting against the law of my mind, and taking me captive to the law of sin being in my members. I an oppressed man: who shall save me from the body of this death? I return thanks to God by Jesus Christ our Lord. Therefore truly with the mind I serve the law of God; and with the flesh the law of sin.
For truly the man ought not to have the head covered, being the image and glory of God: and the woman is the glory of the man.
All things didst thou place under his feet. For in placing all things under him, thou didst leave nothing not subjected to him. And now we see not yet all things placed under him. But we see Jesus, made some little while less than angels by the suffering of death, crowned with glory and honour; so that by the grace of God he should taste of death for all.
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 will say, We will make man in our image according to our likeness, and they shall rule over the fish of the sea and over the birds of the heavens, and over the cattle, and over all the earth, and every. creeping thing creeping upon the earth. And God will form man in his image, in the image of God he formed him; male and female he formed them.
And the man will say, This is now bone of my bone and flesh of my flesh; and this shall be called woman, because she was taken from man.
And the woman will see that the tree is good for food, and that it is a desire to the eyes, and a tree desired to make wise; and she will take from its fruit and will eat, and will give also to her man with her, and he will eat
Giants were in the earth in these days, and also after that, when the sons of God shall come in to the daughters of man and they shall bring forth to them which are men of old, men of name.
Giants were in the earth in these days, and also after that, when the sons of God shall come in to the daughters of man and they shall bring forth to them which are men of old, men of name.
And Pharaoh will command the men concerning him, and they will send him away, and his wife and all that is to him.
And God will come to Abimelech in a dream at night, and say to him, Behold, thou dead, for the woman which thou didst take, and she having married a husband.
Not so: go now, ye men, and serve Jehovah; for this ye yourselves were seeking. And he will drive them out from before Pharaoh.
And the sons of Israel will remove from Rameses to Succoth, about six hundred thousand footmen; men apart from the little ones.
And he said to the old men, Abide for us here, till when we shall turn back to you: and behold, Aaron and Hur with you; whoever having words shall draw near to them.
God is not man, and will he lie? and the son of man, and will he grieve? Did he say, and will he not do? and speak, and will he not establish?
And Philisteim will set in array to meet Israel: and the battle will smite, and Israel will be smitten before Philisteim: and they will strike the array in the field, about four thousand men.
And David will say to Abner, Art not thou a man? and who as thee in Israel? and why watched thou not to thy lord the king? for one of the people came to destroy the king thy lord
And they will say to him, Behold now, there is with thy servants fifty men, sons of strength: they shall go now and seek thy lord, lest the spirit of Jehovah lifted him up, and it will cast him upon one of the mountains or into one of the valleys. And he will say, Ye shall not send.
What is man that thou wilt remember him? and the son of man that thou wilt review him?
Man, his days as grass: as the blossom of the field, thus he will flourish.
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, being called Christ, the anointed.
And Joseph her husband being just, and not willing to expose her to disgrace, wished to let her go in secret.
And he having answered, said, It has been written, Man shall not live by bread alone, but by every word going forth through the mouth of God.
And the Pharisees came to him, tempting him, and saying to him, Is it lawful for a man to loose his wife for every cause
Men, brethren, this writing must be filled up, which the Holy Spirit spake before by mouth of David concerning Judas, being guide to them having taken Jesus.
Men, brethren, it is permitted to speak with freedom of speech to you of the patriarch David, for he died and was buried, and his tomb is with us even till this day.
And he said, Men, brethren, and fathers, hear ye: The God of glory was sent to our father Abraham, being in Mesopotamia, before he dwelt in Charran,
And he made of one blood every nation of men to dwell upon all the face of the earth, having limited the times before arranged, and the bounds of their habitation; To seek the Lord, if perchance indeed they have felt for him, and found, although not being far from each one of us:
And I will you to know, that the head of every man is Christ; and the head of the woman the man; and the head of Christ God.
And inasmuch as it is reserved to men once to die, and after this the judgment:
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."