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.)
See Verses Found in Dictionary
And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.
And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them.
So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and fill the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moves upon the earth.
And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman, Yea, has God said, you shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: read more. But of the fruit of the tree which is in the midst of the garden, God has said, You shall not eat of it, neither shall you touch it, lest you die. And the serpent said unto the woman, You shall not surely die: For God does know that in the day you eat thereof, then your eyes shall be opened, and you shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
And the man said, The woman whom you gave to be with me, she gave me of the tree, and I did eat.
Unto the woman he said, I will greatly multiply your sorrow and your conception; in sorrow you shall bring forth children; and your desire shall be to your husband, and he shall rule over you.
Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
And the LORD smelled a sweet odor; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more everything living, as I have done.
And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides children.
And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city.
And he humbled you, and allowed you to hunger, and fed you with manna, which you knew not, neither did your fathers know; that he might make you know that man does not live by bread only, but by every word that proceeds out of the mouth of the LORD does man live.
The woman shall not wear that which pertains unto a man, neither shall a man put on a woman's garment: for all that do so are an abomination unto the LORD your God.
And so it was, that all that fell that day, both of men and women, were twelve thousand, even all the men of Ai.
And Saul said to David, you are not able to go against this Philistine to fight with him: for you are but a youth, and he a man of war from his youth.
And Asa cried unto the LORD his God, and said, LORD, it is nothing with you to help, whether with many, or with them that have no power: help us, O LORD our God; for we rest on you, and in your name we go against this multitude. O LORD, you are our God; let not man prevail against you.
Should your lies make men hold their peace? and when you mock, shall no man make you ashamed?
What is man, that he should be clean? and he who is born of a woman, that he should be righteous?
What is man, that you are mindful of him? and the son of man, that you visit him?
Arise, O LORD; let not man prevail: let the nations be judged in your sight. Put them in fear, O LORD: that the nations may know themselves to be but men. Selah.
As for man, his days are as grass: as a flower of the field, so he flourishes.
For jealousy causes the rage of a man: therefore he will not spare in the day of vengeance.
Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
Your men shall fall by the sword, and your mighty men in the war.
Moreover the LORD said unto me, Take a large scroll, and write on it with a man's pen concerning Mahershalalhashbaz.
Fear not, you worm Jacob, and you men of Israel; I will help you, says the LORD, and your redeemer, the Holy One of Israel.
And it shall be at that day, says the LORD, that you shall call me Ishi; and shall call me no more Baali.
You are the salt of the earth: but if the salt has lost its savor, how shall it be salted? it is thereafter good for nothing, but to be cast out, and to be trodden under foot of men.
Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.
And fear not them who kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell.
And they that had eaten were about five thousand men, besides women and children.
For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
His disciples said unto him, If the case of the man be so with his wife, it is not good to marry.
And that you put on the new man, which after God is created in righteousness and true holiness.
And have put on the new man, that is renewed in knowledge after the image of him that created him:
And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
For the word of God is living, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents 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.
See Verses Found in Dictionary
What is man, that he should be clean? and he who is born of a woman, that he should be righteous?
What is man, that you are mindful of him? and the son of man, that you visit him?
Fear not, you worm Jacob, and you men of Israel; I will help you, says the LORD, and your 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 2000'>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
See Verses Found in Dictionary
And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
And the LORD God commanded the man, saying, Of every tree of the garden you may freely eat: But of the tree of the knowledge of good and evil, you shall not eat of it: for in the day that you eat thereof you shall surely die.
And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was its name. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a helper suitable for him.
And they were both naked, the man and his wife, and were not ashamed.
And the LORD God called unto Adam, and said unto him, Where are you? And he said, I heard your voice in the garden, and I was afraid, because I was naked; and I hid myself.
In the sweat of your face shall you eat bread, till you return unto the ground; for out of it were you taken: for dust you are, and unto dust shall you return.
And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes:
The spirit of man is the lamp of the LORD, searching all the inner depths of the heart.
Blessed are the peacemakers: for they shall be called the children of God.
That you may be the children of your Father who is in heaven: for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust.
But the very hairs of your head are all numbered.
For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
Who was the son of Enos, who was the son of Seth, who was the son of Adam, who was the son of God.
And you, Capernaum, which are exalted to heaven, shall be thrust down to hades.
Nevertheless in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.
But as many as received him, to them gave he power to become the children of God, even to them that believe on his name:
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
And has made of one blood all nations of men to dwell on all the face of the earth, and has determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if perhaps they might feel after him, and find him, though he be not far from every one of us: read more. For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
Who show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
Therefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. read more. Nevertheless death reigned from Adam to Moses, even over them that had not sinned in the likeness of Adam's transgression, who is the figure of him that was to come. So also is the free gift not like the offense. For if through the offense of one many are dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many. So is the gift not like it was by one that sinned: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they who receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound: That as sin has reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
What shall we say then? is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, you shall not covet. But sin, taking occasion by the commandment, worked in me all manner of covetousness. For without the law sin was dead. read more. For I was alive apart from the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Therefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceedingly sinful. For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I know not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwells in me. For I know that in me (that is, in my flesh,) dwells no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that which I would not, it is no more I that do it, but sin that dwells in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
For a man indeed ought not to cover his head, since he is the image and glory of God: but the woman is the glory of the man.
You have put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.
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.
See Verses Found in Dictionary
And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them.
And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bore children to them, the same became mighty men which were of old, men of renown.
There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bore children to them, the same became mighty men which were of old, men of renown.
And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had.
But God came to Abimelech in a dream by night, and said to him, Behold, you are but a dead man, for the woman that you have taken; for she is a man's wife.
Not so: go now you that are men, and serve the LORD; for that you did desire. And they were driven out from Pharaoh's presence.
And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, besides children.
And he said unto the elders, Tarry you here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man has any matters to judge, let him come unto them.
God is not a man, that he should lie; neither the son of man, that he should repent: has he said, and shall he not do it? or has he spoken, and shall he not make it good?
And the Philistines put themselves in array against Israel: and when they joined battle, Israel was defeated before the Philistines: and they slew of the army in the field about four thousand men.
And David said to Abner, are not you a valiant man? and who is like to you in Israel? why then have you not kept your lord the king? for there came one of the people in to destroy the king your lord.
And they said unto him, Behold now, there are with your servants fifty strong men; let them go, we pray you, and seek your master: lest peradventure the spirit of the LORD has taken him up, and cast him upon some mountain, or into some valley. And he said, You shall not send them.
What is man, that you are mindful of him? and the son of man, that you visit him?
As for man, his days are as grass: as a flower of the field, so he flourishes.
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Then Joseph her husband, being a just man, and not willing to make her a public example, decided to put her away privately.
But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.
The Pharisees also came unto him, testing him, and saying unto him, Is it lawful for a man to put away his wife for every cause?
Men and brethren, this scripture must needs have been fulfilled, which the Holy Spirit by the mouth of David spoke before concerning Judas, who was guide to them that took Jesus.
Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day.
And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Haran,
And has made of one blood all nations of men to dwell on all the face of the earth, and has determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if perhaps they might feel after him, and find him, though he be not far from every one of us:
Men, brethren, and fathers, hear you my defense which I make now unto you.
But I would have you know, 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 as it is appointed unto men once to die, but 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."