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 air, and over the cattle, and over all the earth, and over every creeping animal that creepeth 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 animal that creepeth 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 to them, Be fruitful, and multiply, and replenish 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 animal that moveth 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 subtil than any beast of the field which the LORD God had made: and he said to the woman, Yea, hath God said, Ye 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 midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said to the woman, Ye shall not surely die: For God doth know, that in the day ye eat of it, then your eyes shall be opened: and ye 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 its fruit, and ate, and gave also to her husband with her, and he ate.
And the man said, The woman, whom thou gavest to be with me, she gave me of the tree, and I ate.
To the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children: and thy desire shall be to thy husband, and he shall rule over thee.
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 savor; 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 every living animal 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 to Sihon king of Heshbon, utterly destroying the men, women, and children of every city.
And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live.
A woman shall not wear that which pertaineth to a man, neither shall a man put on a woman's garment: for all that do so are abomination to the LORD thy 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, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth.
And Asa cried to the LORD his God, and said, LORD, it is nothing with thee to help, whether with many, or with them that have no power: help us, O LORD our God; for we rest on thee, and in thy name we go against this multitude. O LORD, thou art our God; let not man prevail against thee.
Should thy falsehoods make men hold their peace? and when thou mockest, shall no man make thee 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 thou art mindful of him? and the son of man, that thou visitest him?
Arise, O LORD; let not man prevail: let the heathen be judged in thy 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 flourisheth.
For jealousy is 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 to God who gave it.
Moreover, the LORD said to me, Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hash-baz.
Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy Redeemer, the Holy One of Israel.
And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
Ye are the salt of the earth: but if the salt hath lost its savor, with what shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot 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 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 say to him, If the case of the man is so with his wife, it is not good to marry.
And that ye put on the new man, which after God is created in righteousness and true holiness.
And have put on the new man, which 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 may be preserved blameless to 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.
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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 thou art mindful of him? and the son of man, that thou visitest him?
Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, 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 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 thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest of it thou shalt 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 to 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 fowls of the air, and to every beast of the field: but for Adam there was not found a help meet for him.
And they were both naked, the man and his wife, and were not ashamed.
And the LORD God called to Adam, and said to him, Where art thou? And he said, I heard thy voice in the garden: and I was afraid, because I was naked; and I hid myself.
In the sweat of thy face shalt thou eat bread, till thou shalt return to the ground; for out of it wast thou taken: for dust thou art, and to dust shalt thou return.
And Abraham answered and said, Behold now, I, who am dust and ashes, have taken upon me to speak to the Lord.
The spirit of man is the candle of the LORD, searching all the inward parts of the belly.
Blessed are the peace-makers: for they shall be called children of God.
That ye may be the children of your Father who is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
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.
Notwithstanding in this rejoice not, that the spirits are subject to you; but rather rejoice, because your names are written in heaven.
But as many as received him, to them he gave power to become the sons 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 hath made of one blood all nations of men 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, if haply they might feel after him, and find him, though he is 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 testimony, and their thoughts the mean while accusing, or else excusing one another)
Wherefore 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 after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offense, so also is the free gift. 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, hath abounded to many. And not as it was by one that sinned, so is the gift. For the judgment was by 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 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 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. Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound: That as sin hath reigned to death, even so might grace reign through righteousness to eternal life, by Jesus Christ our Lord.
What shall we say then? Is the law sin? By no means. No, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the 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 ordained to life, I found to be to death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which is good made death to me? By no means. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do, I allow not: for what I would, that I do not; but what I hate, that I do. If then I do that which I would not, I consent to the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth 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 dwelleth 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, forasmuch as he is the image and glory of God: but the woman is the glory of the man.
Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not made subject to him. But now we see not yet all things 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 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.
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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 air, and over the cattle, and over all the earth, and over every creeping animal that creepeth 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 its fruit, and ate, and gave also 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 children to them: the same became mighty men, who 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 to the daughters of men, and they bore children to them: the same became mighty men, who 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, thou art but a dead man, on account of the woman whom thou hast taken: for she is a man's wife.
Not so: go now ye that are men, and serve the LORD; for that you desired. 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 to the elders, Tarry ye here for us, until we come again to you: and behold, Aaron and Hur are with you: if any man hath 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: hath he said, and shall he not do it? or hath he spoke, and shall he not make it good?
And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men.
And David said to Abner, Art not thou a valiant man? and who is like to thee in Israel? why then hast thou not kept thy lord the king? for there came in one of the people to destroy the king thy lord.
And they said to him, Behold now, there are with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest perhaps the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send.
What is man, that thou art mindful of him? and the son of man, that thou visitest him?
As for man, his days are as grass: as a flower of the field, so he flourisheth.
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, purposed 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 proceedeth out of the mouth of God.
The Pharisees also came to him, tempting him, and saying to him, Is it lawful for a man to put away his wife for every cause?
Men, 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, brethren, let me freely speak to you concerning the patriarch David, that he is both dead and buried, and his sepulcher is with us to this day.
And he said, Men, brethren, and fathers, hearken; The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Charran,
And hath made of one blood all nations of men 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, if haply they might feel after him, and find him, though he is not far from every one of us:
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."