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, after Our likeness. And let them have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattle, and over all the earth, and over all the creepers creeping on 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 heavens, and over the cattle, and over all the earth, and over all the creepers creeping on the earth. And God created man in His image; in the image of God He created him. He created them male and female.
And God created man in His image; in the image of God He created him. He created them male and female. And God blessed them. And God said to 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 heavens, and all animals that move upon the earth.
And Jehovah 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 Jehovah 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 cunning than any beast of the field which Jehovah God had made. And he said to the woman, Is it so that God has said, You shall not eat of every tree of the garden? And the woman said to 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 middle of the garden, God has said, You shall not eat of it, neither shall you touch it, lest you die. And the serpent said to the woman, You shall not surely die, for God knows that in the day you eat of it, then your eyes shall be opened, and you shall be as God, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasing to the eyes, and a tree to be desired to make wise, she took of its fruit, and ate. She also gave to her husband with her, and he ate.
And the man said, The woman whom You gave to be with me, she gave me of the tree, and I ate.
To the woman He said, I will greatly increase your sorrow and your conception. In pain you shall bear sons, and your desire shall be toward your husband, and he shall rule over you.
He created them male and female, and blessed them. And He called their name man in the day when they were created.
And Jehovah smelled a sweet odor. And Jehovah said in His heart, I will never again curse the ground for man's sake, because the imagination of man's heart is evil from his youth. And I will not again smite every living thing as I have done.
And the sons of Israel journeyed from Rameses to Succoth, the men being about six hundred thousand men on foot, apart from little ones.
And we completely destroyed them, as we did to Sihon king of Heshbon, completely destroying the men, women, and children of every city.
And He humbled you and allowed you to hunger, and then He fed you with manna, which you did not know, neither did your fathers know it, so that He might make you know that man shall not live by bread alone, but by every word that comes out of the mouth of Jehovah man shall live.
There shall not be the thing of a man on a woman, neither shall a man put a woman's garment on. For all that do so are abominable to Jehovah your God.
And all who fell that day, both of men and women, were twelve thousand, 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 is a man of war from his youth.
And Asa cried to Jehovah his God and said, Jehovah, it is nothing with You to help, whether with many or with him who has no power. Help us, O Jehovah our God, for we rest on You, and in Your name we go against this multitude. O Jehovah, You are our God. Do not let man prevail against You.
Should your lies make men silent? And will you mock and no one make you ashamed?
What is man, that he should be clean? And what is he 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 Jehovah; let not man be strong. Let the nations be judged in Your sight. Put them in fear, O Jehovah, let the nations know they are but men. Selah.
As for man, his days are as grass; as a flower of the field, so he flourishes.
For jealousy is the rage of a man; therefore he will not spare in the day of vengeance.
then the dust shall return to the earth as it was, and the spirit shall return to God who gave it.
Your men shall fall by the sword, and your mighty in the war.
And Jehovah said to me, Take a great scroll and write in it with a man's pen: Make Haste to Plunder! Hasten to the Prey!
Do not fear, worm of Jacob and men of Israel; I will help you, says Jehovah, and your Redeemer, the Holy One of Israel.
And it shall be at that day, says Jehovah, you shall call Me, My Husband, and shall no more call Me, My Baal.
You are the salt of the earth, but if the salt loses its savor, with what shall it be salted? It is no longer good for anything, but to be thrown out and to be trodden underfoot by men.
Let your light so shine before men that they may see your good works and glorify your Father who is in Heaven.
And do not fear those who kill the body, but are not able to kill the soul. But rather fear Him who can destroy both soul and body in hell.
And they who 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 to Him, If this is the case of the man with his wife, it is not good to marry.
And you should put on the new man, who according to God was created in righteousness and true holiness.
and having put on the new, having been renewed in knowledge according to the image of Him who created him,
And may the God of peace Himself sanctify you, and may your whole spirit and soul and body be preserved blamelessly at 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 apart 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.
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What is man, that he should be clean? And what is he 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?
Do not fear, worm of Jacob and men of Israel; I will help you, says Jehovah, 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 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 formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
And Jehovah God commanded the man, saying, You may freely eat of every tree in the garden, but you shall not eat of the tree of knowledge of good and evil. For in the day that you eat of it you shall surely die.
And out of the ground Jehovah God formed every animal of the field and every fowl of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name. And Adam gave names to all the cattle, and to the birds of the air, and to every animal of the field. But there was not found a suitable helper for Adam.
And they were both naked, the man and his wife; and they were not ashamed.
And Jehovah God called to Adam and said to him, Where are you? And he said, I heard Your voice in the garden, and I was afraid, because I am naked, and I hid myself.
In the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken. For dust you are, and to dust you shall return.
And Abraham answered and said, Behold now, I have taken upon me to speak to Jehovah, who am but dust and ashes.
The spirit of man is the lamp of Jehovah, searching all the inward parts of the belly.
Blessed are the peacemakers! For they shall be called the sons of God.
so that you may become sons of your Father 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 even the 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?
son of of Enos, son of of Seth, son of of Adam, son of of God.
And you, Capernaum, which has been lifted up to Heaven, you shall be thrust down into hell.
Yet do not rejoice in this, that the evil spirits are subject to you, rather rejoice because your names are written in Heaven.
But as many as received Him, He gave to them authority to become the children of God, to those who believe on His name,
And the Word became flesh, and tabernacled among us. And we beheld His glory, the glory as of the only begotten of the Father, full of grace and of truth.
And He has made all nations of men of one blood to dwell on all the face of the earth, ordaining fore-appointed seasons and boundaries of their dwelling, to seek the Lord, if perhaps they might feel after Him and find Him, though indeed He is not far from each one of us. read more. For in Him we live and move and have our being, as also certain 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 the thoughts between one another accusing or even excusing one another,
Therefore, even as through one man sin entered into the world, and death by sin, and so death passed on all men inasmuch as all sinned: for until the Law sin was in the world, but sin is not imputed when there is no law. read more. But death reigned from Adam to Moses, even over those who had not sinned in the likeness of the transgression of Adam, who is the type of Him who was to come; but the free gift shall not be also like the offense. For if by the offense of the one many died, much more the grace of God, and the gift in grace; which is of the one Man, Jesus Christ, abounded to many. And the free gift shall not be as by one having sinned; (for indeed the judgment was of one to condemnation, but the free gift is of many offenses to justification. For if by one man's offense death reigned by one, much more they who receive abundance of grace and the gift of righteousness shall reign in life by One, Jesus Christ.) Therefore as by one offense sentence came on all men to condemnation, even so by the righteousness of One the free gift came to all men to 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. But the Law entered so that the offense might abound. But where sin abounded, grace did much more abound, so that as sin has reigned to death, even so grace might reign through righteousness to eternal life by Jesus Christ our Lord.
What shall we say then? Is the law sin? Let it not be said! But I did not know sin except through the law. For also I did not know lust except the law said, You shall not lust. But sin, taking occasion by the commandment, worked in me all kinds of lust. For apart from law sin was dead. read more. For I was alive without the law once. But when the commandment came, sin revived and I died. And the commandment, which was to life, was found to be death to me. For sin, taking occasion by the commandment, deceived me, and by it killed me. So indeed the Law is holy, and the commandment is holy and just and good. Then has that which is good become death to me? Let it not be! But sin, that it might appear to be sin, working death in me by that which is good; in order that sin might become exceedingly sinful by the commandment. 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 desire, that I do not do; but what I hate, that I do. If then I do that which I do not desire, I consent to the law that it is good. But now 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 do not find. For I do not do the good that I desire; but the evil which I do not will, that I do. But if I do what I do not desire, it is no more I working it out, but sin dwelling in me. I find then a law: when I will to do the right, evil is present with me. For I delight in the Law of God according to 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 being 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 have his head covered, because he is the image and glory of God. But the woman is the glory of the man.
You subjected all things under his feet." For in subjecting all things to Him, He did not leave anything not subjected to Him. But now we do not see all things having been subjected to 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 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 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 heavens, and over the cattle, and over all the earth, and over all the creepers creeping on the earth. And God created man in His image; in the image of God He created him. He created them male and female.
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 pleasing to the eyes, and a tree to be desired to make wise, she took of its fruit, and ate. She also gave to her husband with her, and he ate.
There were giants in the earth in those days. And also after that, when the sons of God came in to the daughters of men, and they bore to them, they were mighty men who existed 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 to the daughters of men, and they bore to them, they were mighty men who existed of old, men of renown.
And Pharaoh commanded 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 about to die, for the woman whom you have taken; for she is a man's wife.
Not so! You men go now and serve Jehovah, for it is you who desired it. And they were driven out from Pharaoh's presence.
And the sons of Israel journeyed from Rameses to Succoth, the men being about six hundred thousand men on foot, apart from little ones.
And he said to the elders, You stay here for us until we come again to you. And behold, Aaron and Hur are with you. If any man has any matters to do, let him come to 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 order against Israel. And the battle was joined. And Israel was beaten before the Philistines. And they killed about four thousand men of the army in the field.
And David said to Abner, Are you not a man? And who is like you in Israel? But why have you not watched over your lord the king? For one of the people came in to destroy your lord the king.
And they said to him, Behold now, there are with your servants fifty strong men. Please let them go and seek your master, lest the Spirit of Jehovah has taken him up and cast him upon some mountain, or into some valley. And he said, You shall not send.
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 fathered Joseph, the husband to be of Mary, of whom Jesus was born, who is called Christ.
But Joseph, her husband to be, being just, and not willing to make her a public example, he purposed to put her away secretly.
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."
And the Pharisees came to Him, tempting Him and saying to Him, Is it lawful for a man to put away his wife for every cause?
Men, brothers, this Scripture must have been fulfilled, which the Holy Spirit by the mouth of David spoke before concerning Judas, who became guide to those who seized Jesus.
Men, brothers, it is permitted to say to you with plainness as to the patriarch David, that he is both dead and buried, and his tomb is with us to this day.
And he said, Men, brothers, and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran.
And He has made all nations of men of one blood to dwell on all the face of the earth, ordaining fore-appointed seasons and boundaries of their dwelling, to seek the Lord, if perhaps they might feel after Him and find Him, though indeed He is not far from each one of us.
Men, brothers and fathers! Hear my defense now to 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 to 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."