man Summary and Overview

(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 (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10). (2.) Heb. 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to excellent mental qualities. (3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is applied to women (Josh. 8:25). (4.) Heb. geber, man with reference to his strength, as distinguished from women (Deut. 22:5) and from children (Ex. 12:37); a husband (Prov. 6:34). (5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed to women and children (Deut. 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 (Gen. 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7; 2 Cor. 5:1-8). The words translated "spirit" and "soul," in 1 Thess. 5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet. 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 (Gen. 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 T0001304.)

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."

(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?" (Psalm 8:4; Job 15:14.) "methim," "mortal men"; 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. 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.