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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Then God said, "Let Us make man in Our image, according to Our likeness. They will rule the fish of the sea, the birds of the sky, the livestock, all the earth, and the creatures that crawl on the earth."
Then God said, "Let Us make man in Our image, according to Our likeness. They will rule the fish of the sea, the birds of the sky, the livestock, all the earth, and the creatures that crawl on the earth." So God created man in His own image; He created him in the image of God; He created them male and female.
So God created man in His own image; He created him in the image of God; He created them male and female. God blessed them, and God said to them, "Be fruitful, multiply, fill the earth, and subdue it. Rule the fish of the sea, the birds of the sky, and every creature that crawls on the earth."
Then the Lord God formed the man out of the dust from the ground and breathed the breath of life into his nostrils, and the man became a living being.
Then the Lord God formed the man out of the dust from the ground and breathed the breath of life into his nostrils, and the man became a living being.
Now the serpent was the most cunning of all the wild animals that the Lord God had made. He said to the woman, "Did God really say, 'You can't eat from any tree in the garden'?" The woman said to the serpent, "We may eat the fruit from the trees in the garden. read more. But about the fruit of the tree in the middle of the garden, God said, 'You must not eat it or touch it, or you will die.' " "No! You will not die," the serpent said to the woman. "In fact, God knows that when you eat it your eyes will be opened and you will be like God, knowing good and evil." Then the woman saw that the tree was good for food and delightful to look at, and that it was desirable for obtaining wisdom. So she took some of its fruit and ate [it]; she also gave [some] to her husband, [who was] with her, and he ate [it].
Then the man replied, "The woman You gave to be with me-she gave me [some fruit] from the tree, and I ate."
He said to the woman: I will intensify your labor pains; you will bear children in anguish. Your desire will be for your husband, yet he will dominate you.
He created them male and female. When they were created, He blessed them and called them man.
When the Lord smelled the pleasing aroma, He said to Himself, "I will never again curse the ground because of man, even though man's inclination is evil from his youth. And I will never again strike down every living thing as I have done.
The Israelites traveled from Rameses to Succoth, about 600,000 soldiers on foot, besides their families.
We completely destroyed them, as we had done to Sihon king of Heshbon, destroying the men, women, and children of every city.
He humbled you by letting you go hungry; then He gave you manna to eat, which you and your fathers had not known, so that you might learn that man does not live on bread alone but on every word that comes from the mouth of the Lord.
"A woman is not to wear male clothing, and a man is not to put on a woman's garment, for everyone who does these things is detestable to the Lord your God.
The total of those who fell that day, both men and women, was 12,000-all the people of Ai.
But Saul replied, "You can't go fight this Philistine. You're just a youth, and he's been a warrior since he was young."
Then Asa cried out to the Lord his God: "Lord, there is no one besides You to help the mighty and those without strength. Help us, Lord our God, for we depend on You, and in Your name we have come against this multitude. Lord, You are our God. Do not let a mere mortal hinder You."
Should your babbling put others to silence, so that you can keep on ridiculing with no one to humiliate you?
What is man, that he should be pure, or one born of woman, that he should be righteous?
what is man that You remember him, the son of man that You look after him?
Rise up, Lord! Do not let man prevail; let the nations be judged in Your presence. Put terror in them, Lord; let the nations know they are only men. Selah
As for man, his days are like grass- he blooms like a flower of the field;
For jealousy enrages a husband, and he will show no mercy when he takes revenge.
and the dust returns to the earth as it once was, and the spirit returns to God who gave it.
Then the Lord said to me, "Take a large piece of parchment and write on it with an ordinary pen: Maher-shalal-hash-baz.
Do not fear, you worm Jacob, you men of Israel: I will help you- the Lord's declaration. Your Redeemer is the Holy One of Israel.
In that day- the Lord's declaration- you will call [Me]: My husband, and no longer call Me: My Baal.
"You are the salt of the earth. But if the salt should lose its taste, how can it be made salty? It's no longer good for anything but to be thrown out and trampled on by men.
In the same way, let your light shine before men, so that they may see your good works and give glory to your Father in heaven.
Don't fear those who kill the body but are not able to kill the soul; rather, fear Him who is able to destroy both soul and body in hell.
What will it benefit a man if he gains the whole world yet loses his life? Or what will a man give in exchange for his life?
His disciples said to Him, "If the relationship of a man with his wife is like this, it's better not to marry!"
you put on the new man, the one created according to God's [likeness] in righteousness and purity of the truth.
and have put on the new man, who is being renewed in knowledge according to the image of his Creator.
Now may the God of peace Himself sanctify you completely. And may your spirit, soul, and body be kept sound and blameless for the coming of our Lord Jesus Christ.
For the word of God is living and effective and sharper than any two-edged sword, penetrating as far as to divide soul, spirit, joints, and marrow; it is a judge of the ideas 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 should be pure, or one born of woman, that he should be righteous?
what is man that You remember him, the son of man that You look after him?
Do not fear, you worm Jacob, you men of Israel: I will help you- the Lord's declaration. Your Redeemer is 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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Then the Lord God formed the man out of the dust from the ground and breathed the breath of life into his nostrils, and the man became a living being.
And the Lord God commanded the man, "You are free to eat from any tree of the garden, but you must not eat from the tree of the knowledge of good and evil, for on the day you eat from it, you will certainly die."
So the Lord God formed out of the ground each wild animal and each bird of the sky, and brought each to the man to see what he would call it. And whatever the man called a living creature, that was its name. The man gave names to all the livestock, to the birds of the sky, and to every wild animal; but for the man no helper was found who was like him.
Both the man and his wife were naked, yet felt no shame.
So the Lord God called out to the man and said to him, "Where are you?" And he said, "I heard You in the garden, and I was afraid because I was naked, so I hid."
You will eat bread by the sweat of your brow until you return to the ground, since you were taken from it. For you are dust, and you will return to dust."
Then Abraham answered, "Since I have ventured to speak to the Lord-even though I am dust and ashes-
A person's breath is the lamp of the Lord, searching the innermost parts.
Blessed are the peacemakers, because they will be called sons of God.
so that you may be sons of your Father in heaven. For He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
What will it benefit a man if he gains the whole world yet loses his life? Or what will a man give in exchange for his life?
And you, Capernaum, will you be exalted to heaven? No, you will go down to Hades!
However, don't rejoice that the spirits submit to you, but rejoice that your names are written in heaven."
But to all who did receive Him, He gave them the right to be children of God, to those who believe in His name,
The Word became flesh and took up residence among us. We observed His glory, the glory as the One and Only Son from the Father, full of grace and truth.
From one man He has made every nation of men to live all over the earth and has determined their appointed times and the boundaries of where they live, so that they might seek God, and perhaps they might reach out and find Him, though He is not far from each one of us. read more. For in Him we live and move and exist, as even some of your own poets have said, 'For we are also His offspring.' Gk poet.
They show that the work of the law is written on their hearts. Their consciences testify in support of this, and their competing thoughts either accuse or excuse them
Therefore, just as sin entered the world through one man, and death through sin, in this way death spread to all men, because all sinned. In fact, sin was in the world before the law, but sin is not charged to one's account when there is no law. read more. Nevertheless, death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam's transgression. He is a prototype of the Coming One. But the gift is not like the trespass. For if by the one man's trespass the many died, how much more have the grace of God and the gift overflowed to the many by the grace of the one man, Jesus Christ. And the gift is not like the one man's sin, because from one sin came the judgment, resulting in condemnation, but from many trespasses came the gift, resulting in justification. Since by the one man's trespass, death reigned through that one man, how much more will those who receive the overflow of grace and the gift of righteousness reign in life through the one man, Jesus Christ. So then, as through one trespass there is condemnation for everyone, so also through one righteous act there is life-giving justification for everyone. For just as through one man's disobedience the many were made sinners, so also through the one man's obedience the many will be made righteous. The law came along to multiply the trespass. But where sin multiplied, grace multiplied even more, so that, just as sin reigned in death, so also grace will reign through righteousness, resulting in eternal life through Jesus Christ our Lord.
What should we say then? Is the law sin? Absolutely not! On the contrary, I would not have known sin if it were not for the law. For example, I would not have known what it is to covet if the law had not said, Do not covet. And sin, seizing an opportunity through the commandment, produced in me coveting of every kind. For apart from the law sin is dead. read more. Once I was alive apart from the law, but when the commandment came, sin sprang to life and I died. The commandment that was meant for life resulted in death for me. For sin, seizing an opportunity through the commandment, deceived me, and through it killed me. So then, the law is holy, and the commandment is holy and just and good. Therefore, did what is good cause my death? Absolutely not! On the contrary, sin, in order to be recognized as sin, was producing death in me through what is good, so that through the commandment sin might become sinful beyond measure. For we know that the law is spiritual; but I am made out of flesh, sold into sin's power. For I do not understand what I am doing, because I do not practice what I want to do, but I do what I hate. And if I do what I do not want to do, I agree with the law that it is good. So now I am no longer the one doing it, but it is sin living in me. For I know that nothing good lives in me, that is, in my flesh. For the desire to do what is good is with me, but there is no ability to do it. For I do not do the good that I want to do, but I practice the evil that I do not want to do. Now if I do what I do not want, I am no longer the one doing it, but it is the sin that lives in me. So I discover this principle: when I want to do good, evil is with me. For in my inner self I joyfully agree with God's law. But I see a different law in the parts of my body, waging war against the law of my mind and taking me prisoner to the law of sin in the parts of my body. What a wretched man I am! Who will rescue me from this body of death? I thank God through Jesus Christ our Lord! So then, with my mind I myself am a slave to the law of God, but with my flesh, to the law of sin.
A man, in fact, should not cover his head, because he is God's image and glory, but woman is man's glory.
and subjected everything under his feet. For in subjecting everything to him, He left nothing not subject to him. As it is, we do not yet see everything subjected to him. But we do see Jesus- made lower than the angels for a short time so that by God's grace He might taste death for everyone-crowned with glory and honor because of the suffering of death.
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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Then God said, "Let Us make man in Our image, according to Our likeness. They will rule the fish of the sea, the birds of the sky, the livestock, all the earth, and the creatures that crawl on the earth." So God created man in His own image; He created him in the image of God; He created them male and female.
And the man said: This one, at last, is bone of my bone, and flesh of my flesh; this one will be called woman, for she was taken from man.
Then the woman saw that the tree was good for food and delightful to look at, and that it was desirable for obtaining wisdom. So she took some of its fruit and ate [it]; she also gave [some] to her husband, [who was] with her, and he ate [it].
The Nephilim were on the earth both in those days and afterwards, when the sons of God came to the daughters of man, who bore children to them. They were the powerful men of old, the famous men.
The Nephilim were on the earth both in those days and afterwards, when the sons of God came to the daughters of man, who bore children to them. They were the powerful men of old, the famous men.
Then Pharaoh gave [his] men orders about him, and they sent him away, with his wife and all he had.
But God came to Abimelech in a dream by night and said to him, "You are about to die because of the woman you have taken, for she is a married woman."
No, only the men may go and worship the Lord, for that is what you have been asking for." And they were driven from Pharaoh's presence.
The Israelites traveled from Rameses to Succoth, about 600,000 soldiers on foot, besides their families.
He told the elders, "Wait here for us until we return to you. Aaron and Hur are here with you. Whoever has a dispute should go to them."
God is not a man who lies, or a son of man who changes His mind. Does He speak and not act, or promise and not fulfill?
The Philistines lined up in battle formation against Israel, and as the battle intensified, Israel was defeated by the Philistines, who struck down about 4,000 men on the battlefield.
David called to Abner, "You're a man, aren't you? Who in Israel is your equal? So why didn't you protect your lord the king when one of the people came to destroy him?
Then the sons of the prophets said to Elisha, "Since there are 50 strong men here with your servants, please let them go and search for your master. Maybe the Spirit of the Lord has carried him away and put him on one of the mountains or into one of the valleys." He answered, "Don't send [them]."
what is man that You remember him, the son of man that You look after him?
As for man, his days are like grass- he blooms like a flower of the field;
and Jacob fathered Joseph the husband of Mary, who gave birth to Jesus who is called the Messiah.
So her husband Joseph, being a righteous man, and not wanting to disgrace her publicly, decided to divorce her secretly.
But He answered, "It is written: Man must not live on bread alone but on every word that comes from the mouth of God. "
Some Pharisees approached Him to test Him. They asked, "Is it lawful for a man to divorce his wife on any grounds?"
"Brothers, the Scripture had to be fulfilled that the Holy Spirit through the mouth of David spoke in advance about Judas, who became a guide to those who arrested Jesus.
"Brothers, I can confidently speak to you about the patriarch David: he is both dead and buried, and his tomb is with us to this day.
"Brothers and fathers," he said, "listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he settled in Haran,
From one man He has made every nation of men to live all over the earth and has determined their appointed times and the boundaries of where they live, so that they might seek God, and perhaps they might reach out and find Him, though He is not far from each one of us.
But I want you to know that Christ is the head of every man, and the man is the head of the woman, and God is the head of Christ.
And just as it is appointed for people to die once-and after this, 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."