Man

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MAN.—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 Gen_1:1-31; Gen_2:1-25, and man’s degradation by his own choice of evil, as presented figuratively in the story of his Fall in Gen_3:1-24, are the two aspects of man that are everywhere met with. The first is explicitly affirmed in Psa_8:1-9, an echo of Gen_1:1-31; the second, without any explicit reference to the story in Gen_3:1-24, is taken for granted in the OT (see esp. Psa_51:1-19), and is still more emphasized in the NT, with distinct allusion to the Fall and its consequences (see esp. Rom_5:12-21; Rom_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 (Gen_2:7; Gen_3:19; Gen_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 (Gen_2:19), cannot find a help meet among them (Gen_2:20), is innocent (Gen_2:25), and capable of moral obedience (Gen_2:16-17) and religious communion (Gen_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 (Pro_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’ (Luk_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 (Act_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 (Rom_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 Mat_10:30; Mat_16:26, Luk_10:20; Luk_10:15). 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 Mat_5:9; Mat_5:45; 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 Psa_8:1-9 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—not merely continued existence, but a future life of weal or woe according to the moral quality, the relation to God, of the present life (see Eschatology). The Biblical analysis of the nature of man is discussed in detail in art. Psychology.
Alfred E. Garvie.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

(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?" (Psa_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.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

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".
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

See ANTHROPOLOGY.

International Standard Bible Encyclopedia
PRINTER 1915.

The derivation of the word is probably from dam, likeness, because man was made in the likeness of God. Others have, however, sought to derive it from a term signifying to be 'red' or 'red-haired.'
Adam is the proper name of the first man, though Gesenius thinks that when so applied it has the force rather of an appellative, and that, accordingly, in a translation, it would be better to render it the man. It seems, however, to be used by St. Luke as a proper name in the genealogy (Luk_3:38); by St. Paul (Rom_5:14; 1Ti_2:13-14); and by Jude (Jud_1:14). St Paul's use of it in 1Co_15:45 is remarkably clear. This derivation is as old as Josephus, who says that 'the first man was called Adam, because he was formed from the red earth,' and adds, 'for the true virgin earth is of this color' (Antiq. i. 1, ? 2). But is this true? and when man is turned again to his earth, is that red?
It is the generic name of the human race as originally created, and afterwards, like the English word man, person, whether man or woman (Gen_1:26-27; Gen_5:2; Gen_8:21; Deu_8:3; Mat_5:13; Mat_5:16; 1Co_7:26), and even without regard to age (Joh_16:21). It is applied to women only, 'the human persons of women' (Num_31:35).
It denotes man in opposition to woman (Gen_3:12; Mat_19:10), though, more properly, the husband in opposition to the wife (comp. 1Co_7:1).
It is used, though very rarely, for those who maintain the dignity of human nature, a man, as we say, meaning one that deserves the name: 'One man in a thousand have I found, but a woman,' etc. (Ecc_7:28). Perhaps the word here glances at the original uprightness of man.
It is frequently used to denote the more degenerate and wicked portion of mankind: an instance of which occurs very early, 'The sons, or worshippers, of God married the daughters of men, or the irreligious' (Gen_6:2).
The word is used to denote other men, in opposition to those already named as, 'both upon Israel and other men' (Jer_32:20), i.e. the Egyptians. 'Like other men' (Psa_73:5), i.e. common men, in opposition to better men (Psa_82:7): men of inferior rank, as opposed to men of higher rank (see Hebrew, Isa_2:9; Isa_5:15; Psa_49:3; Psa_62:10; Pro_8:4).
The phrase 'son of man,' in the Old Testament, denotes man as frail and unworthy (Num_23:19; Job_25:6; Eze_2:1; Eze_2:3); as applied to the prophet, so often, it has the force of 'oh mortal!' There are three other Hebrew words thus translated in our version, and which in the original are used with much precision: one denoting a man as distinguished from a woman; another, 'mortals,' as transient, perishable, liable to sickness; and a third, man in regard to the superior powers and faculties with which he is endowed above all earthly creatures.




The Popular Cyclopedia of Biblical Literature
by John Kitto.

This name is used as a type of all mankind, both men and women.

It is also used as a type of GOD Himself. It is the name given to the new nature which we received at conversion. It typifies also the physical body in which the person lives. It represents the mind and thoughts of men.

Some of the places in which these types are used will be found in the following list:

Man of War Exo_15:3
Man of the Heart 1Pe_3:4
Man of the Earth Psa_10:18
Man of GOD Deu_33:1
Man of Peace Psa_120:7.
The New Man Eph_2:15.
The Man Joh_19:5.
The Outward Man 2Co_4:16.
The Inner man Eph_3:16.
The Vain Man Jam_2:20
The Double-minded Man Jam_1:8
The Hidden Man 1Pe_3:4
Wilson's Dictionary of Bible Types
press 1957.

Man
is the rendering mostly of four Hebrew and two Greek words in the English Version. They are used with as much precision as the terms of like import in other languages. Nor is the subject merely critical; it will be found connected with accurate interpretation. In our treatment of the subject we thus supplement what we have stated under the article ADAM SEE ADAM .
1. אָדָם, adam', is used in several senses.
(a.) It is the proper name of the first man, though Gesenius thinks that when so applied it has the force rather of an appellative, and that, accordingly, in a translation, it would be better to render it the man. It seems, however, to be used by Luke as a proper name in the genealogy (Luk_3:38), by Paul (Rom_5:14; 1Ti_2:13-14), and by Jude (1Ti_2:14). Paul's use of it in 1Co_15:45 is remarkably clear: “the first man Adam.” It is so employed throughout the Apocrypha without exception (2Es_3:5; 2Es_3:10; 2Es_3:21; 2Es_3:26; 2Es_4:30; 2Es_6:54; 2Es_7:11; 2Es_7:46; 2Es_7:48; Tob_8:6; Eccliasiasticus 33:10; 40:1; 49:16), and by Josephus (ut infra). Gesenius argues that, as applied to the first man, it has the article almost without exception. It is doubtless often thus used as an appellative, but the exceptions are decisive: Gen_3:17, “to Adam he said,” and see Sept., Deu_32:8, “the descendants of Adam;” “if I covered my transgressions as Adam” (Job_31:33); “and unto Adam he said,” etc. (Job_28:28), which, when examined by the context, seems to refer to a primeval revelation not recorded in Genesis (see also Hos_6:7, Heb. or margin). Gesenius further argues that the woman has an appropriate name, but that the man has none. But the name Eve was given to her by Adam, and, as it would seem, under a change of circumstances; and though the divine origin of the word Adam, as a proper name of the first man, is not recorded in the history of the creation, as is that of the day, night, heaven, earth, seas, etc. (Gen_1:5; Gen_1:8; Gen_1:10), yet its divine origin as an appellative is recorded (comp. Hebrews, Gen_1:26; Gen_5:1); from which state it soon became a proper name, Dr. Lee thinks from its frequent occurrence, but we would suggest, from its peculiar appropriateness to “the man,” who is the more immediate image and glory of God (1Co_11:7). Other derivations of the word have been offered, as
אָדִם, “to be red” or “redhaired;” and hence some of the rabbins have inferred that the first mall was so. The derivation is as old as Josephus, who says that “the first man was called Adam because he was formed from the red earth,” and adds, “for the true virgin earth is of this color” (Ant. 1:1, 2). The following is a simple translation of the more detailed (Jehovistic) account given by Moses (Gen_2:18-25) of the creation of the first human pair, omitting the paragraph concerning the garden of Eden. SEE COSMOGONY.
This [is the] genealogy of the heavens and the earth, when they were created, in the day [that] Jehovah God made earth and heavens. Now no shrub of the field had yet been [grown] on the earth, and no plant of the field had yet sprung up — for Jehovah God had not [as yet] caused [it] to rain upon the earth, nor [was there any] man to till the ground; but mist ascended from the earth, and watered all the face of the ground. Then Jehovah God formed the man, dust from the ground, and blew into his nostrils the breath of life; so the man became a living creature.
But Jehovah God said, “[It is] not good [that] the man be alone; I will make for him a help as his counterpart.” Now Jehovah God had formed from the ground every living [thing] of the field, and every bird of the heavens; and he brought [each] towards the man to see what he would call it: so whatever the man called it [as] a living creature, that [was] its name; thus the man called names to every beast, and to the bird of the heavens, and to every living [thing] of the field: yet for man [there] was not found a help as his counterpart. Then Jehovah God caused a lethargy to fall upon the man, so he slept; and he took one of his ribs, but closed flesh instead of it: and Jehovah God built the rib which he took from the man for a woman, and brought her towards the man. Thereupon the man said, “This now [is] bone from my bones, and flesh from my flesh; this [being] shall be called Woman [ishah, vira], because from man [ish, vir] this [person] was taken: therefore will a man leave his father and his mother, and cling to his wife; and they shall become one flesh.” Now they were both of them naked, the man and his wife: yet they were not mutually ashamed [of their condition].
(b.) it is the generic name of the human race as originally created, and afterwards, like the English word man, person, whether man or woman, equivalent to the Latin homo and Greek ἄνθρωπος (Gen_1:26-27; Gen_5:2; Gen_8:21; Deu_8:3; Mat_5:13; Mat_5:16; 1Co_7:26), and even without regard to age (Joh_16:21). It is applied to women only, “the human persons or women” (Num_31:35), Sept. Ψυχαὶ ἀνθρώπων ἀπὸ τῶν γυναικῶν. Thus ἡ ἄνθρωπος means a woman (Herod. 1:60), and especially among the orators — (comp. Maccabees 2:28).
(c.) It denotes man in opposition to woman (Gen_3:12; Mat_19:10), though more properly, the husband in opposition to the wife (compare 1Co_7:1).
(d.) It is used, though very rarely, for those who maintain the dignity of human nature, a man, as we say, meaning one that deserves the name, like the Latin vir and Greek ἀνήρ: “One man in a thousand have I found, but a woman,” etc. (Ecc_7:28). Perhaps the word here glances at the original uprightness of man.
(e.) It is frequently used to denote the more degenerate and wicked portion of mankind: an instance of which occurs very early, “The sons (or worshippers) of God married the daughters of men (or the irreligious)” (Gen_6:2). We request a careful examination of the following passages with their respective contexts: Psa_11:4; Psa_12:1-2; Psa_12:8; Psa_14:2, etc. The latter passage is often adduced to prove the total depravity of the whole human race, whereas it applies only to the more abandoned Jews, or possibly to the more wicked Gentile adversaries of Israel. It is a description of “the fool,” or wicked man (Psa_14:1), and of persons of the same class (Psa_14:1-2), “the workers of iniquity, who eat up God's people like breads and called not upon the name of the Lord” (Psa_14:4). For the true view of Paul's quotations from this psalm (Rom_3:10), see M'Knight, adiloc.; and observe the use of the word “man” in Luk_5:20; Mat_10:17. It is applied to the Gentiles (Mat_27:22; comp. Mar_10:33, and Mar_9:31; Luk_18:32; see Mountenev, ad Demosth. Philippians 1:221). (J:) The word is used to denote other men, in opposition to those already named, as “both upon Israel and other men” (Jer_32:20), i.e. the Egyptians. “Like other men” (Psa_73:5), i.e. common men, in opposition to better men (Psa_82:7); men of inferior rank, as opposed to אַישׁ. men of higher rank (see Hebrew, Isa_2:9; Isa_5:15 : Psa_49:3; Psa_62:10; Pro_8:4). The phrase “son of man,” in the Old Testament, denotes man as frail and unworthy (Num_23:19; Job_25:6; Eze_2:1; Eze_2:3); as applied to the prophet, so often, it has the force of “mortal!”
2. אַישׁ, ish, is a man in the distinguished sense, like the Latin vir and Greek ἀνήρ. It is used in all the several senses of the Latin vir, and denotes a man as distinguished from a woman (1Sa_17:33; Mat_14:21); as a husband (Gen_3:16; Hos_2:16); and in reference to excellent mental qualities. A beautiful instance of the latter class occurs in Jer_5:1 : “Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it.” This reminds the reader of the philosopher who went through the streets of Athens with a lighted lamp in his hand, and being asked what he sought, said, “I am seeking to find a man” (see Herodot. 2:120; Homer, II. 5. 529). It is also used to designate the superior classes (Pro_8:4; Psa_141:4, etc.), a courtier (Jer_38:7), the male of animals (Gen_7:2). Sometimes it means men in general (Exo_16:29; Mar_6:44).
3. אנֵוּשׁ, enosh', mortals, βροτοί, as transient, perishable, liable to sickness, etc.: “Let not man [margin, ‘mortal man'] prevail against thee” (2Ch_14:11). “Write with the pen of the common man” (Isa_8:1), i.e. in a common, legible character (Job_15:14; Psa_8:5; Psa_9:19-20; Isa_51:7; Psa_103:15). It is applied to women (Jos_8:25).
4. גֶּבֶר, ge'ber, vir, man, in regard to strength, etc. All etymologists concur in deriving the English word “man” from the superior powers and faculties with which rman is endowed above all earthly creatures; so the Latin vir, from vis, vires; and such is the idea conveyed by the present Hebrew word. It is applied to man as distinguished from woman: “A man shall not put on a woman's garment” (Deu_22:5), like ἀνθρωπος in Mat_8:9; Joh_1:6; to men as distinguished from children (Exo_12:37); to a male child, in opposition to a female (Job_3:3; Sept. ἄρσεν). It is much used in poetry: “Happy is the man” (Psa_34:9; Psa_40:5; Psa_52:9; Psa_94:12). Sometimes it denotes the species at large (Job_4:17; Job_14:10; Job_14:14). For a complete exemplification of these words, see the lexicons of Gesenius and Schleusner, etc.
5. מְתַים, methim', “men,” always masculine. The singular is to be traced in the antediluvian proper names Methusael and Methuselah. Perhaps it may be derived from the root mith, “he died,” in which case its use would be very appropriate in Isa_41:14, “Fear not, thou worm Jacob, ye men of Israel.” If this conjecture be admitted, this word would correspond to βροτός, and might be rendered “mortal.”
Other Heb. words occasionally rendered man in the A. V. are בֵּעִל, bdal, a master (husband), נֶפֶשׁ, nephesh, an animate being, etc. The Greek words properly thus rendered are ἄνθρωπος, homo, a human being, and ἀνήρ, vir, a man as distinguished from a woman.
Some peculiar uses of the word in the New Testament remain to be noticed. “The Son of Man,” applied to our Lord only by himself and St. Stephen (Act_7:56), is the Messiah in human form. Schleusner thinks that the word in this expression always means woman, and denotes that he was the promised Messiah, born of a virgin, who had taken upon him our nature to fulfill the great decree of Goci, that mankind should be saved by one in their own form. ῾Ο παλαιός, “the old man,” and ὁ καινός, “the new man”-the former denoting unsanctified disposition of heart, the latter the new disposition created and cherished by the Gospel; ὁ ἔσω ἄνθρωπος “the inner man;” ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος, “the hidden man of the heart,” as opposed to the ὁ ἔξω ἄνθρωπος, ‘“the external, visible man.” “A man of God,” first applied to Moses (Deu_33:1), and always afterwards to a person acting under a divine commission (1Ki_13:1; 1Ti_6:2, etc.). Finally, angals are styled men (Act_1:10). “To speak after the manner of men,” i.e. in accordance with human views, to illustrate by human examples or institutions, to use a popular mode of speaking (Rom_3:5; 1Co_9:8; Gal_3:15). “The number of a man,” i.e. an ordinary number, such as is in general use among men (Rev_13:18); so also “the measure of a man,” all ordinary measure, in common use (Rev_21:17).

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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