Difference between revisions of "Man"

<p> '''A. Nouns. ''' </p> <p> <em> 'âdâm </em> (אָדָם, Strong'S #120), “man; mankind; people; someone (indefinite); Adam (the first man).” This noun appears in Ugaritic, Phoenician, and Punic. A word with the same radicals occurs in old South Arabic meaning “serf.” In late Arabic the same radicals mean not only “mankind” but “all creation.” [[Akkadian]] <em> 'âdmu </em> signifies “child.” The Hebrew word appears about 562 times and in all periods of biblical Hebrew. </p> <p> This noun is related to the verb <em> 'âdom </em> , “to be red,” and therefore probably relates to the original ruddiness of human skin. The noun connotes “man” as the creature created in God’s image, the crown of all creation. In its first appearance <em> 'âdâm </em> is used for mankind, or generic man: “And God said, Let us make man in our image, after our likeness …” (Gen. 1:26). In Gen. 2:7 the word refers to the first “man,” Adam: “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.” </p> <p> Throughout Gen. 2:5-5:5 there is a constant shifting and interrelationship between the generic and the individual uses. “Man” is distinguished from the rest of the creation insofar as he was created by a special and immediate act of God: he alone was created in the image of God (Gen. 1:27). He consisted of two elements, the material and the nonmaterial (Gen. 2:7). From the outset he occupied an exalted position over the rest of the earthly creation and was promised an even higher position (eternal life) if he obeyed God: “And God blessed them, and God said unto 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 thing that moveth upon the earth” (Gen. 1:28; cf. 2:16- 17). In Gen. 1 “man” is depicted as the goal and crown of creation, while in Gen. 2 the world is shown to have been created as the scene of human activity. “Man” was in God’s image with reference to his soul and/or spirit. (He is essentially spiritual; he has an invisible and immortal aspect which is simple or indivisible.) Other elements of this image are his mind and will, intellectual and moral integrity (he was created with true knowledge, righteousness, and holiness), his body (this was seen as a fit organ to share immortality with man’s soul and the means by which dominion over the creation was exercised), and dominion over the rest of the creation. </p> <p> The Fall greatly affected the nature of “man,” but he did not cease to be in God’s image (Gen. 9:6). [[Fallen]] “man” occupies a new and lower position before God: “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Gen. 6:5; cf. 8:21). No longer does “man” have perfect communion with the Creator; he is now under the curse of sin and death. Original knowledge, righteousness, and holiness are destroyed. [[Restoration]] to his proper place in the creation and relationship to the [[Creator]] comes only through spiritual union with the Christ, the second Adam (Rom. 5:12-21). In some later passages of [[Scripture]] <em> 'âdâm </em> is difficult to distinguish from <em> ‘ish </em> —man as the counterpart of woman and/or as distinguished in his maleness. </p> <p> Sometimes <em> 'âdâm </em> identifies a limited and particular “group of men”: “Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land [of the Philistines], and all that is therein; the city, and them that dwell therein: then the men [used in the singular] shall cry, and all the inhabitants of the land shall howl” (Jer. 47:2). When used of a particular group of individual “men,” the noun appears in the phrase “sons of men”: “And the Lord came down to see the city and the tower, which the children of men builded” (Gen. 11:5). The phrase “son of man” usually connotes a particular individual: “God is not a man [ <em> ‘ish </em> ], that he should lie; neither the son of man, that he should repent …” (Num. 23:19; cf. Ezek. 2:1). The one notable exception is the use of this term in Dan. 7:13-14: “I saw in the night visions, and, behold, one like the Son of man [ <em> ‘enos </em> ] came with the clouds of heaven.… His dominion is an everlasting dominion, which shall not pass away …” Here the phrase represents a divine being. </p> <p> <em> 'Âdâm </em> is also used in reference to any given man, or to anyone male or female: “When a man [anyone] shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron …” (Lev. 13:2). </p> <p> The noun <em> ‘odem </em> means “ruby.” This word occurs 3 times and in Hebrew only. It refers to the red stone, the “ruby” in Exod. 28:17: “… the first row shall be a sardius [ <em> ‘odem </em> ], a topaz, and a carbuncle.…” </p> <p> <em> [[Geber]] </em> ( '''''גֶּבֶר''''' , Strong'S #1397), “man.” This word occurs 60 times in the Hebrew Old Testament, and its frequency of usage is higher (32 times, nearly half of all the occurrences) in the poetical books. The word occurs first in Exod. 10:11: “Not so: go now ye that are <em> men </em> , and serve the Lord; for that ye did desire.” </p> <p> The root meaning “to be strong” is no longer obvious in the usage of <em> geber </em> since it is a synonym of <em> ‘ish </em> : “Thus saith the Lord, [[Write]] ye this man [ <em> 'ı̂ysh </em> ] childless, a man [ <em> geber </em> ] that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David …” (Jer. 22:30). Other synonyms are <em> zakar </em> , “male” (Jer. 30:6); <em> ‘enos </em> , “man” (Job 4:17); and <em> ‘adam </em> , “man” (Job 14:10). A <em> geber </em> denotes a “male,” as an antonym of a “woman”; cf. “The woman [ <em> ishshah </em> ] shall not wear that which pertaineth unto a man, neither shall a man [ <em> geber </em> ] put on a woman’s [ <em> ishshah </em> ] garment: for all that do so are abomination unto the Lord thy God” (Deut. 22:5). </p> <p> In standardized expressions of curse and blessing <em> geber </em> also functions as a synonym for <em> ‘'ı̂ysh </em> , “man.” The expression may begin with “Cursed be the man” ( <em> geber </em> ; Jer. 17:5) or “Blessed is the man” ( <em> geber </em> ; Ps. 34:8), but these same expressions also occur with <em> 'ı̂ysh </em> (Ps. 1:1; Deut. 27:15). </p> <p> The [[Septuagint]] gives the following translations: <em> aner </em> (“man”); <em> anthropos </em> (“human being; man”); and <em> dunatos </em> (“powerful or strong ones”). </p> <p> <em> 'Îysh </em> ( '''''אִישׁ''''' , Strong'S #376), “man; husband; mate; human being; human; somebody; each; every.” Cognates of this word appear in Phoenician, Punic, old Aramaic, and old South Arabic. This noun occurs about 2,183 times and in all periods of biblical Hebrew. The plural of this noun is usually <em> ‘anashim </em> , but 3 times it is <em> ‘ishim </em> (Ps. 53:3). </p> <p> Basically, this word signifies “man” in correspondence to woman; a “man” is a person who is distinguished by maleness. This emphasis is in Gen. 2:24 (the first biblical occurrence): “Therefore shall a man leave his father and his mother, and shall cleave unto his wife.…” Sometimes the phrase “man and woman” signifies anyone whatsoever, including children: “If an ox gore a man or a woman, that they die: then the ox shall be surely stoned …” (Exod. 21:28). This phrase can also connote an inclusive group, including children: “And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword” (Josh. 6:21). This idea is sometimes more explicitly expressed by the word series “men, women, and children”: “Gather the people together, men, and women, and children, and thy stranger that is within thy gates …” (Deut. 31:12). </p> <p> ‘Ish is often used in marriage contexts (cf. Gen. 2:24) meaning “husband” or “mate”: “Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters …” (Jer. 29:6). A virgin is described as a lass who has not known a “man” (“husband”): “… And she went with her companions, and bewailed her virginity upon the mountains. And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed: and she knew no man” (Judg. 11:38-39). The sense “mate” appears in Gen. 7:2, where the word represents male animals: “Of every clean beast thou shalt take to thee by sevens, the male and his female.…” </p> <p> One special nuance of <em> 'ı̂ysh </em> appears in passages such as Gen. 3:6, where it means “husband,” or one responsible for a wife or woman and revered by her: "[And she] gave also unto her husband with her: and he did eat.” This emphasis is in Hos. 2:16 where it is applied to God (cf. the Hebrew word <em> ba’al </em> ). </p> <p> Sometimes this word connotes that the one so identified is a “man” <em> par excellence </em> . As such he is strong, influential, and knowledgeable in battle: “Be strong, and quit yourselves like men, [[O]] ye Philistines, that ye be not servants unto the Hebrews …” (1 Sam. 4:9). </p> <p> In a few places ‘ish is used as a synonym of “father”: “We are all sons of one man …” (Gen. 42:11, RSV). In other passages the word is applied to a son (cf. Gen. 2:24). In the plural the word can be applied to groups of men who serve or obey a superior. Pharaoh’s men escorted Abraham: “And [[Pharaoh]] commanded his men concerning him: and they sent him away …” (Gen. 12:20). In a similar but more general sense, the word may identify people who belong to someone or something: “For all these abominations have the men of the land done, which were before you, and the land is defiled” (Lev. 18:27). </p> <p> Infrequently (and in later historical literature) this word is used as a collective noun referring to an entire group: “And his servant said, … Should I set this before a hundred men?” (2 Kings 4:43). </p> <p> Many passages use <em> 'ı̂ysh </em> in the more general or generic sense of “man” ( <em> ‘adam </em> ), a human being: “He that smiteth a man, so that he die, shall be surely put to death” (Exod. 21:12). Even if one strikes a woman or child and he or she dies, the attacker should be put to death. Again, notice Deut. 27:15: “Cursed be the man that maketh any graven or molten image.…” This is the sense of the word when it is contrasted with animals: “But against any of the children of [[Israel]] shall not a dog move his tongue, against man or beast …” (Exod. 11:7). The same nuance appears when man over against God is in view: “God is not a man, that he should lie …” (Num. 23:19). </p> <p> Sometimes <em> 'ı̂ysh </em> is indefinite, meaning “somebody” or " someone” (“they”): “And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered” (Gen. 13:16). In other passages the word suggests the meaning “each” (Gen. 40:5). Closely related to the previous nuance is the connotation “every” (Jer. 23:35). </p> <p> The word <em> ‘ishon </em> means “little man.” This diminutive form of the noun, which appears 3 times, has a cognate in Arabic. Although it literally means “little man,” it signifies the pupil of the eye and is so translated (cf. Deut. 32:10, [[Nasb; Rsv]]  and KJV, “apple of his eye”). </p> <p> <em> 'Ĕnôsh </em> ( '''''אֱנוֹשׁ''''' , Strong'S #582), “man.” This common Semitic word is the usual word for “man” (generic) in biblical [[Aramaic]] (This meaning is served by Hebrew <em> ‘adam </em> ). It occurs 25 times in biblical Aramaic and 42 times in biblical Hebrew. Hebrew uses <em> 'ĕnôsh </em> exclusively in poetical passages. The only apparent exception is 2 Chron. 14:11, but this is a prayer and, therefore uses poetical words. </p> <p> <em> 'Ĕnôsh </em> never appears with the definite article and at all times except once (Ps. 144:3) sets forth a collective idea, “man.” In most cases where the word occurs in Job and the Psalms it suggests the frailty, vulnerability, and finitude of “man” as contrasted to God: “As for man, his days are as grass: as a flower of the field, so he flourisheth” (Ps. 103:15). As such “man” cannot be righteous or holy before God: “Shall mortal man be more just than God? Shall a man be more pure than his Maker?” (Job 4:17). In the Psalms this word is used to indicate the enemy: “Arise, O Lord; let not man prevail: let the heathen be judged in thy sight” (Ps. 9:19). Here the parallelism shows that <em> 'ĕnôsh </em> is synonymous with “nations,” or the enemy. They are, therefore, presented as weak, vulnerable, and finite: “Put them in fear, O Lord: that the nations may know themselves to be but men” (Ps. 9:20). </p> <p> <em> 'Ĕnôsh </em> may connote “men” as weak but not necessarily morally weak: “Blessed is the man that doeth this, and the son of man that layeth hold of it” (Isa. 56:2). In this passage the <em> 'ĕnôsh </em> is blessed because he has been morally strong. </p> <p> In a few places the word bears no moral overtones and represents “man” in a sense parallel to Hebrew <em> ‘adam </em> . He is finite as contrasted to the infinite God: “I said, I would scatter them into corners, I would make the remembrance of them to cease from among men” (Deut. 32:26—the first biblical occurrence). </p> <p> <em> Bâchûr </em> ( '''''בָּחֻר''''' , Strong'S #970), “young man.” The 44 occurrences of this word are scattered throughout every period of biblical Hebrew. </p> <p> This word signifies the fully developed, vigorous, unmarried man. In its first occurrence <em> bâchûr </em> is contrasted to <em> betulah </em> , “maiden”: “The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs” (Deut. 32:25). The strength of the “young man” is contrasted with the gray hair (crown of honor) of old men (Prov. 20:29). </p> <p> The period during which a “young man” is in his prime (could this be the period during which he is eligible for the draft—i.e., age 20- 50?) is represented by the two nouns, <em> bechurim </em> and <em> bechurot </em> , both of which occur only once. <em> Bechurim </em> is found in Num. 11:28. </p> <p> '''B. Verb. ''' </p> <p> <em> Bâchar </em> ( '''''בָּחַר''''' , Strong'S #977), “to examine, choose, select, choose out, elect, prefer.” This verb, which occurs 146 times in biblical Hebrew, has cognates in late Aramaic and Coptic. The poetic noun <em> bâchar </em> , “chosen or elect one(s),” is also derived from this verb. Not all scholars agree that these words are related to the noun <em> bachur </em> . They would relate it to the first sense of <em> bhr </em> , whose cognate in Akkadian has to do with fighting men. The word means “choose or select” in Gen. 6:2: “… and they took them wives of all which they chose.” </p>

<div> '''1: '''''Ἄνθρωπος''''' ''' (Strong'S #444 — Noun Masculine — anthropos — anth'-ro-pos ) </div> <p> is used (a) generally, of "a human being, male or female," without reference to sex or nationality, e.g., &nbsp;Matthew 4:4; &nbsp;12:35; &nbsp;John 2:25; (b) in distinction from God, e.g., &nbsp;Matthew 19:6; &nbsp;John 10:33; &nbsp;Galatians 1:11; &nbsp;Colossians 3:23; (c) in distinction from animals, etc., e.g., &nbsp;Luke 5:10; (d) sometimes, in the plural, of "men and women," people, e.g., &nbsp;Matthew 5:13,16; in &nbsp;Mark 11:2; &nbsp;1—Timothy 6:16 , lit., "no one of men;" (e) in some instances with a suggestion of human frailty and imperfection, e.g., &nbsp;1—Corinthians 2:5; &nbsp;Acts 14:15 (2nd part); (f) in the phrase translated "after man," "after the manner of men," "as a man" (AV), lit. "according to (kata) man," is used only by the [[Apostle]] Paul, of "(1) the practices of fallen humanity, &nbsp; 1—Corinthians 3:3; (2) anything of human origin, &nbsp;Galatians 1:11; (3) the laws that govern the administration of justice among men, &nbsp;Romans 3:5; (4) the standard generally accepted among men, &nbsp;Galatians 3:15; (5) an illustration not drawn from Scripture, &nbsp;1—Corinthians 9:8; (6) probably = 'to use a figurative expression' (see AV, marg.), i.e., to speak evil of men with whom he had contended at [[Ephesus]] as 'beasts' (cp. &nbsp;1—Corinthians 4:6 ), &nbsp;1—Corinthians 15:32; Lightfoot prefers 'from worldly motives'; but the other interpretation, No. (4), seems to make better sense. See also &nbsp;Romans 6:19 , where, however, the Greek is slightly different, anthropinos, 'pertaining to mankind;'" the meaning is as Nos. (5) and (6). * [* From Notes on Galatians, by Hogg and Vine, p. 139.] </p> &nbsp;Romans 7:22&nbsp;Ephesians 3:16&nbsp;2—Corinthians 4:16&nbsp; 1—Peter 3:4&nbsp;Romans 6:6&nbsp;Ephesians 4:22&nbsp;Colossians 3:9&nbsp;Ephesians 4:24&nbsp;Colossians 3:10&nbsp;Matthew 11:19&nbsp;Matthew 13:52&nbsp;Matthew 18:23&nbsp;Acts 19:16&nbsp;Romans 3:28&nbsp;Galatians 2:16&nbsp;James 1:19&nbsp;2:24&nbsp;3:8&nbsp; Matthew 8:28&nbsp;Matthew 17:14&nbsp;Luke 13:19&nbsp;Matthew 12:13&nbsp;Mark 3:3,5&nbsp;Matthew 12:45&nbsp;Luke 14:30&nbsp;2—Thessalonians 2:3[[Iniquity]]&nbsp;2—Timothy 3:17&nbsp;1—Timothy 6:11&nbsp;Galatians 3:28&nbsp;Ephesians 2:15&nbsp;John 10:30&nbsp;11:52&nbsp;17:21,22,23&nbsp;1—Corinthians 3:8&nbsp;11:5&nbsp;Galatians 3&nbsp; Ephesians 2&nbsp;John 17&nbsp; Titus 3:4[[Kind]]&nbsp;Revelation 9:20 <div> '''2: '''''Ἀνήρ''''' ''' (Strong'S #435 — Noun Masculine — aner — an'-ayr ) </div> <p> is never used of the female sex; it stands (a) in distinction from a woman, &nbsp;Acts 8:12; &nbsp;1—Timothy 2:12; as a husband, &nbsp;Matthew 1:16; &nbsp;John 4:16; &nbsp;Romans 7:2; &nbsp;Titus 1:6; (b) as distinct from a boy or infant, &nbsp;1—Corinthians 13:11; metaphorically in &nbsp;Ephesians 4:13; (c) in conjunction with an adjective or noun, e.g., &nbsp;Luke 5:8 , lit., "a man, a sinner;" &nbsp;Luke 24:19 , lit., "a man, a prophet;" often in terms of address, e.g., &nbsp;Acts 1:16; &nbsp;13:15,26; &nbsp;15:7,13 , lit., "men, brethren;" with gentilic or local names (virtually a title of honor), e.g., &nbsp;Acts 2:14; &nbsp;22:3 , lit., "Judean men," "a [[Judean]] man;" &nbsp;Acts 3:12; &nbsp;5:35 , lit., "Israelite men;" &nbsp;Acts 17:22 "Athenian men;" &nbsp; Acts 19:35 , lit., "Ephesian men;" in &nbsp;Acts 14:15 it is used in addressing a company of "men," without any descriptive term. In this verse, however, the distinction between aner and anthropos (2nd part) is noticeable; the use of the latter comes under No. 1 (e); (d) in general, "a man, a male person" (used like the pronoun tis, No. 3), "a man" (i.e., a certain "man"), e.g., &nbsp; Luke 8:41; in the plural, &nbsp;Acts 6:11 . </p> <div> '''3: '''''Τις''''' ''' (Strong'S #5100 — pronoun — tis — tis ) </div> <p> "some one, a certain one," is rendered "a man," "a certain man," e.g., in &nbsp;Matthew 22:24; &nbsp;Mark 8:4 , AV (RV, "one"); &nbsp;Mark 12:19; &nbsp;John 3:3,5; &nbsp;6:50; &nbsp;14:23; &nbsp;15:6,13; &nbsp;Acts 13:41 , AV (RV, "one"); &nbsp;1—Corinthians 4:2; &nbsp;1—Timothy 1:8; &nbsp;2—Timothy 2:5,21; &nbsp;James 2:14,18; &nbsp;1—Peter 2:19; &nbsp;1—John 4:20 . </p> <div> '''4: '''''Ἄρρην''''' ''' (Strong'S #730 — Adjective — arren | arsen — ar'-hrane, <i> ar'-sane </i> ) </div> <p> see Male. </p> <div> '''5: '''''Τέλειος''''' ''' (Strong'S #5046 — Adjective — teleios — tel'-i-os ) </div> <p> perfect, is translated "men" in &nbsp;1—Corinthians 14:20 , RV marg., "of full age," AV marg., "perfect, or, of a ripe age." See Perfect. </p>

<p> A being, consisting of a rational soul and organical body. By some he is defined thus: "He is the head of the animal creation; a being who feels, reflects, thinks, contrives, and acts; who has the power of changing his place upon the earth at pleasure; who possesses the faculty of communicating his thoughts by means of speech, and who has dominion over all other creatures on the face of the earth." </p> <p> We shall here present the reader with a brief account of his formation, species, and different state. </p> <p> 1. His formation. Man was made last of all the creatures, being the chief and master-piece of the whole creation on earth. He is a compendium of the creation, and therefore is sometimes called a microcosm, a little world, the world in miniature; something of the vegetable, animal, and rational world meet in him; spirit and matter; yea, heaven and earth centre in him; he is the bond that connects them both together. The constituent and essential parts of man created by God are two; body and soul. The one was made out of the dust; the other was breathed into him. The body is formed with the greatest precision and exactness: every muscle, vein, artery, yea, the least fibre, in its proper place; all in just proportion and symmetry, in subserviency to the use of each other, and for the good of the whole, &nbsp;Psalms 139:14 . It is also made erect, to distinguish it from the four-footed animals, who look downward to the earth. Man was made to look upward to the heavens, to contemplate them, and the glory of God, displayed in them; to look up to God, to worship and adore him. In the Greek language, man has his name from turning and looking upwards. The soul is the other part of man, which is a substance of subsistence: it is not an accident, or quality, inherent in a subject: but capable of subsisting without the body. It is a spiritual substance, immaterial, immortal. </p> <p> See SOUL. </p> <p> 2. Man, different species of. </p> <p> According to Linnxus and Buffon, there are six different species among mankind. </p> <p> 1. The first are those under the Polar regions, and comprehend the Laplanders, the Esquimaux Indians, the Samoied tartars, the inhabitants of Nova Zembla, Borandians, the Greenlanders, and the people of Kamtschatka. The visage of men in these countries is large and broad; the nose flat and short; the eyes of a yellowish brown, inclining to blackness; the cheek-bones extremely high; the mouth large; the lips thick, and turning outwards; the voice thin, and squeaking; and the skin a dark grey colour. They are short in stature, the generality being about four feet high, and the tallest not more than five. They are ignorant, stupid and superstitious. </p> <p> 2. The second are the Tartar race, comprehending the Chinese and the Japanese. Their countenances are broad and wrinkled, even in youth; their noses short and flat; their eyes little, cheek-bones high, teeth large, complexions olive, and the hair black. </p> <p> 3. The third are the southern Asiastics, or inhabitants of India. These are of a slender shape, long straight black hair, and generally Roman noses. They are slothful, submissive, cowardly, and effeminate. </p> <p> 4. The negroes of Africa constitute the fourth striking variety in the human species. They are of a black colour, having downy soft hair, short and black; their beards often turn grey, and sometimes white; their noses are flat and short; their lips thick, and their teeth of an ivory whiteness. These have been till of late the unhappy wretches who have been torn from their families, friends, and native lands, and consigned for life to misery, toil, and bondage; and that by the wise, polished, and the Christian inhabitants of Europe, and above all by the monsters of England!! </p> <p> 5. The natives of [[America]] are the fifth race of men: they are of a copper colour, with black thick straight hair, flat noses, high cheek-bones, and small eyes. </p> <p> 6. The Europeans may be considered as the sixth and last variety of the human kind, whose features we need not describe. The English are considered as the fairest. 3. Man, different states of. </p> <p> The state of man has been divided into fourfold: his primitive state; fallen state; gracious state; and future state. </p> <p> 1. His state of innocence. </p> <p> God, it is said, made man upright, &nbsp;Ecclesiastes 7:29 . without any imperfection, corruption, or principle of corruption in his body or soul; with light in his understanding, holiness in his will, and purity in his affection. This constituted his original righteousness, which was universal, both with respect to the subject of it, the whole man, and the object of it, the whole law. Being thus in a state of holiness, he was necessarily in a state of happiness. He was a very glorious creature, the favourite of heaven, the lord of the world, possessing perfect tranquillity in his own breast, and immortal. Yet he was not without law; for to the law of nature, which was impressed on his heart, God super-added a positive law, not to eat of the forbidden fruit, &nbsp;Genesis 2:17 . under the penalty of death natural , spiritual, and eternal. Had he obeyed this law, he might have had reason to expect that he would not only have had the continuance of his natural and spiritual life, but have been transported to the upper paradise. </p> <p> 2. His fall. </p> <p> Man's righteousness, however, though universal, was not immutable, as the event has proved. How long he lived in a state of innocence cannot easily be ascertained, yet most suppose it was but a short time. The positive law which God gave him he broke, by eating the forbidden fruit. The consequence of this evil act was, that man lost the chief good: his nature was corrupted; his powers depraved, his body subject to corruption, his soul exposed to misery, his posterity all involved in ruin, subject to eternal condemnation, and for ever incapable to restore themselves to the favour of God, to obey his commands perfectly, and to satisfy his justice, &nbsp;Galatians 3:1-29 : &nbsp; Romans 5:1-21 : &nbsp; [[Genesis]] 3:1-24 : &nbsp; Ephesians 2:1-22 : &nbsp; Romans 3:1-31 : passim. </p> <p> See FALL. </p> <p> 3. His recovery. </p> <p> Although man has fallen by his iniquity, yet he is not left finally to perish. The divine Being, foreseeing the fall, in infinite love and mercy made provision for his relief. Jesus Christ, according to the divine purpose, came in the fulness of time to be his Saviour, and by virtue of his sufferings, all who believe are justified from the curse of the law. By the influences of the [[Holy]] Spirit he is regenerated, united to Christ by faith, and sanctified. True believers, therefore, live a life of dependence on the promises; of regularity and obedience to God's word; of holy joy and peace; and have a hope full of immortality. </p> <p> 4. His future state. </p> <p> As it respects the impenitent, it is a state of separation from God, and eternal punishment, &nbsp;Matthew 25:46 . But the righteous shall rise to glory, honour, and everlasting joy. To the former, death will be the introduction to misery; to the latter, it will be the admission to felicity. All will be tried in the judgment-day, and sentence pronounced accordingly. The wicked will be driven away in his wickedness, and the righteous be saved with an everlasting salvation. But as these subjects are treated on elsewhere, we refer the reader to the articles, [[Grace, Heaven, Hell, Sin]]  </p> <p> Hartley's [[Observations]] on Man; Boston's [[Fourfold]] State; Kaimes's Sketches of the History of Man; Locke on Und. Reid on the Active and Intellectual [[Powers]] of Man; Wollaston's Religion of Nature; Harris's Philosophical Arrangements. </p>

<li> Heb. methim, men as mortal (&nbsp;Isaiah 41:14 ), and as opposed to women and children (&nbsp;Deuteronomy 3:6; &nbsp;Job 11:3; &nbsp;Isaiah 3:25 ). <p> Man was created by the immediate hand of God, and is generically different from all other creatures (&nbsp;Genesis 1:26,27; &nbsp;2:7 ). His complex nature is composed of two elements, two distinct substances, viz., body and soul (&nbsp;Genesis 2:7; &nbsp;Ecclesiastes 12:7; &nbsp;2 co &nbsp;5:1-8 ). </p> <p> The words translated "spirit" and "soul," in &nbsp;1 Thessalonians 5:23 , &nbsp;Hebrews 4:12 , are habitually used interchangeably (&nbsp;Matthew 10:28; &nbsp;16:26; &nbsp;1 Peter 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. </p> <p> Man was created in the likeness of God as to the perfection of his nature, in knowledge (&nbsp;Colossians 3:10 ), righteousness, and holiness (&nbsp;Ephesians 4:24 ), and as having dominion over all the inferior creatures (&nbsp;Genesis 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 (3:1-6). (See [[Fall]] .) </p> <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton [[M.A., DD]]  Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Man'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/m/man.html. 1897. </p> </div> </li>

<p> (See [[Adam]] ; [[Civilization; Creation]] ) Hebrew " '''''Αadam''''' ," 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?" (&nbsp;Psalms 8:4; &nbsp;Job 15:14.) " '''''Methim''''' ," "mortal men"; &nbsp;Isaiah 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. </p> <p> 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. </p>

<p> 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) . </p> <p> '''1.''' '''''אָדָם''''' , ''Adam','' is used in several senses. </p> <p> '''(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 (&nbsp;Luke 3:38), by Paul (&nbsp;Romans 5:14; &nbsp;1 Timothy 2:13-14), and by Jude (&nbsp;1 Timothy 2:14). Paul's use of it in &nbsp;1 Corinthians 15:45 is remarkably clear: "the first man Adam." It is so employed throughout the [[Apocrypha]] without exception (&nbsp;2 [[Esdras]] 3:5; &nbsp;2 Esdras 3:10; &nbsp;2 Esdras 3:21; &nbsp;2 Esdras 3:26; &nbsp;2 Esdras 4:30; &nbsp;2 Esdras 6:54; &nbsp;2 Esdras 7:11; &nbsp;2 Esdras 7:46; &nbsp;2 Esdras 7:48; &nbsp;Tobit 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: &nbsp;Genesis 3:17, "to Adam he said," and see Sept., &nbsp;Deuteronomy 32:8, "the descendants of Adam;" "if I covered my transgressions as Adam" (&nbsp;Job 31:33); "and unto Adam he said," etc. (&nbsp;Job 28:28), which, when examined by the context, seems to refer to a primeval revelation not recorded in Genesis (see also &nbsp;Hosea 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. (&nbsp;Genesis 1:5; &nbsp;Genesis 1:8; &nbsp;Genesis 1:10), yet its divine origin as an appellative is recorded (comp. Hebrews, &nbsp;Genesis 1:26; &nbsp;Genesis 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 (&nbsp;1 Corinthians 11:7). Other derivations of the word have been offered, as </p> <p> '''''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 (&nbsp;Genesis 2:18-25) of the creation of the first human pair, omitting the paragraph concerning the garden of Eden. (See [[Cosmogony]]). </p> <p> 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. </p> <p> 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]. </p> <p> '''(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''''' (&nbsp;Genesis 1:26-27; &nbsp;Genesis 5:2; &nbsp;Genesis 8:21; &nbsp;Deuteronomy 8:3; &nbsp;Matthew 5:13; &nbsp;Matthew 5:16; &nbsp;1 Corinthians 7:26), and even without regard to age (&nbsp;John 16:21). It is applied to women only, "the ''Human'' persons or women" (&nbsp;Numbers 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). </p> <p> '''(c.)''' It denotes man in opposition to woman (&nbsp;Genesis 3:12; &nbsp;Matthew 19:10), though more properly, the husband in opposition to the wife (compare &nbsp;1 Corinthians 7:1). </p> <p> '''(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. (&nbsp;Ecclesiastes 7:28). Perhaps the word here glances at the original uprightness of man. </p> <p> '''(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)" (&nbsp;Genesis 6:2). We request a careful examination of the following passages with their respective contexts: &nbsp;Psalms 11:4; &nbsp;Psalms 12:1-2; &nbsp;Psalms 12:8; &nbsp;Psalms 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 (&nbsp;Psalms 14:1), and of persons of the same class (&nbsp;Psalms 14:1-2), "the workers of iniquity, who eat up God's people like breads and called not upon the name of the Lord" (&nbsp;Psalms 14:4). For the true view of Paul's quotations from this psalm (&nbsp;Romans 3:10), see M'Knight, adiloc.; and observe the use of the word "man" in &nbsp;Luke 5:20; &nbsp;Matthew 10:17. It is applied to the Gentiles (&nbsp;Matthew 27:22; comp. &nbsp;Mark 10:33, and &nbsp;Mark 9:31; &nbsp;Luke 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" (&nbsp;Jeremiah 32:20), i.e. the Egyptians. "Like other men" (&nbsp;Psalms 73:5), i.e. common men, in opposition to better men (&nbsp;Psalms 82:7); men of inferior rank, as opposed to '''''אַישׁ''''' . men of higher rank (see Hebrew, &nbsp;Isaiah 2:9; &nbsp;Isaiah 5:15 : &nbsp;Psalms 49:3; &nbsp;Psalms 62:10; &nbsp;Proverbs 8:4). The phrase "son of man," in the Old Testament, denotes man as frail and unworthy (&nbsp;Numbers 23:19; &nbsp;Job 25:6; &nbsp;Ezekiel 2:1; &nbsp;Ezekiel 2:3); as applied to the prophet, so often, it has the force of "mortal!" </p> <p> '''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 (&nbsp;1 Samuel 17:33; &nbsp;Matthew 14:21); as a husband (&nbsp;Genesis 3:16; &nbsp;Hosea 2:16); and in reference to excellent mental qualities. A beautiful instance of the latter class occurs in &nbsp;Jeremiah 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 (&nbsp;Proverbs 8:4; &nbsp;Psalms 141:4, etc.), a courtier (&nbsp;Jeremiah 38:7), the male of animals (&nbsp;Genesis 7:2). Sometimes it means men in general (&nbsp;Exodus 16:29; &nbsp;Mark 6:44). </p> <p> '''3.''' '''''אנֵוּשׁ''''' , ''Enosh','' mortals, '''''Βροτοί''''' , as transient, perishable, liable to sickness, etc.: "Let not man [margin, '''''‘''''' mortal man'] prevail against thee" (&nbsp;2 Chronicles 14:11). "Write with the pen of the common man" (&nbsp;Isaiah 8:1), i.e. in a common, legible character (&nbsp;Job 15:14; &nbsp;Psalms 8:5; &nbsp;Psalms 9:19-20; &nbsp;Isaiah 51:7; &nbsp;Psalms 103:15). It is applied to women (&nbsp;Joshua 8:25). </p> <p> '''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" (&nbsp;Deuteronomy 22:5), like '''''Ἀνθρωπος''''' in &nbsp;Matthew 8:9; &nbsp;John 1:6; to men as distinguished from children (&nbsp;Exodus 12:37); to a male child, in opposition to a female (&nbsp;Job 3:3; Sept. '''''Ἄρσεν''''' ) ''.'' It is much used in poetry: "Happy is the man" (&nbsp;Psalms 34:9; &nbsp;Psalms 40:5; &nbsp;Psalms 52:9; &nbsp;Psalms 94:12). Sometimes it denotes the species at large (&nbsp;Job 4:17; &nbsp;Job 14:10; &nbsp;Job 14:14). For a complete exemplification of these words, see the lexicons of Gesenius and Schleusner, etc. </p> <p> '''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 &nbsp;Isaiah 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." </p> <p> 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. </p> <p> 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]] (&nbsp;Acts 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 (&nbsp;Deuteronomy 33:1), and always afterwards to a person acting under a divine commission (&nbsp;1 Kings 13:1; &nbsp;1 Timothy 6:2, etc.). Finally, angals are styled men (&nbsp;Acts 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 (&nbsp;Romans 3:5; &nbsp;1 Corinthians 9:8; &nbsp;Galatians 3:15). "The number of a man," i.e. an ordinary number, such as is in general use among men (&nbsp;Revelation 13:18); so also "the measure of a man," all ordinary measure, in common use (&nbsp;Revelation 21:17). </p>