Perhaps the most frequent expression of this kind is man of war, which occurs 42 times in AV text, and always signifies a soldier or warrior. In Ex 15° J” is called ‘a man of war’; see Montefiore, Hibbert Lect. p. 89 ἴ., and art. LoRD or Hosts.
The expression man of God (o'r ex), to desig- nate one acting under Divine authority and influ- ence, is used in Jg 1358 of an angel; in Dt 33}, Jos 14° al. of Moses; in 2 Ch 8" al. of David; in
VOL, 11]. τοῦ 5
1S 251 9519.} K 1315. al. of prophets, as a title for whom it appears to have come into use in the N. kingdom in the time of Elijah. See, further, OLD PROPHET, J. HASTINGS.
MAN.—i. WorpDs.—1. ory. For derivation and original meaning see ADAM (LXX usually ἄνθρωπος, Vulg. homo). The most frequent use of this word as a common noun is for mankind generally (Gn 6*), or for any member of the human race (Gn 53), but occasionally it stands for a man in distinction from a woman (Gn 2”), It is used especially when the sinfulness, frailty, or mortality of the race is re- ferred to (Job 5’). 2. wx (LXX mostly ἀνήρ, Vulg. vir). Del. compares Assyr. isanu, ‘strong.’ A name for man in his vigour or valour; for a masculine member of the race, thus standing for ‘husband’ (Gn 3%), and even applied to the male of lower animals (Gn 73. While os often refers to the race as a whole, v's points to the individual. By a common Heb. idiom it is employed for ‘any one’ (=Gr. τις, Fr. on, Ex 21"), and so gives rise to a similar idiom in NT Gr. (1 Co 4!). 3. wax, simply man, with perhaps some reference to his mortality (mostly poetical, 18 times in Job, 13 times in Ps). 4, 723 (from 133 ‘to be strong’) ‘a mighty man,’ ‘a warrior.’ The cognate 133 is used for a man as opposed to the weaker one, woman (Dt 22°). 5. [n>] common in Eth., only found in pl. (on defect. ond), except in compound pr. n. Methusael, Methuselah. The word stands for men as distin- guished both from women and from children (Dt 2%).
In NT ἄνθρωπος and ἀνήρ are used with the dis- tinctions of meaning found in classic Greek. ἄν- θρωπος stands for a human being, whether male or female, and is sometimes used with the association of weakness or imperfection (1 Co 3*). The two- fold nature of man is expressed by ὁ ἔξω ἄνθρωπος and ὁ ἔσω ἄνθρωπος (2 Co 4:5). "Ανθρωπος is employe! in the Heb. idiom as the ἐπα εἴστε of τις, for ‘any- body’ (e.g. Mt 174%, Mk 12), Lk 13%). In AV, however, τις is sometimes rendered ‘man’ (Mt 8%). ᾿Ανήρ stands for a man as distinguished from a woman. It is also used in pl. as a title of honour, equivalent to our word cravat (Ac 2). In
ἄρρην and ἄρσην, ‘male,’ are translated ‘man’ (Ro 1%, Rev 125).
ii. Or1GIN.—According to both accounts of his origin, Gn 1” (P) and Gn 97 (J), man was made by God and through an act of Divine will. P states that God ‘created’ man; J indicates that he was formed out of previously existing matter (‘the dust of the ground’), but that he received his life immediately from God—J” breathing into him the breath of life. The doctrine of the pre-existence of souls cannot be discovered in OT, although 1S 2°, Job 1%, and Ps 139 have been thought by some to imply it. The first of these passages refers only to natural birth and death. What- ever the second may mean, it would appear from Job 10°" that the author of the poem held the genesis of the personality to be contemporary with that of the body inthe womb. The expression in Ps 139% ‘when I was curiously wrought in the lowest parts of the earth’ comes nearer to the idea of pre-existence; but the context points to the embryonic development of the body, and therefore it is reasonable to suppose that the phrase is an imaginative allusion to that process (see Schultz, OT Theol. (Eng. tr.) vol. ii. p. 250 ff.). The doctrine of pre-existence appears in Alex. Judaism and is met with in Apocr. (Wis 8). It is distinctly set forth by Philo (de Somn. i. 22). It is not taught in NT, although it was held by contemporary rabbis (see Lightfoot, ii. p. 569), and the disciples may refer to it with regard to the man born blind (Jn 9%).
iii. NaAtURE.—In the Bible man is treated as » creature sharing the nature of the world around
226 MAN OF SIN AND ANTICHRIST
MAN OF SIN AND ANTICHRIST
him. A common Heb. name for mankind is ‘ flesh,’ a term which expresses at once the materiality and the frailty of the race. The latter quality is much insisted on; compared with God, man is but ‘dust and ashes’ (Gn 2? 318%). Nevertheless, in both accounts of his creation (P and J), while man is associated with the universe around him he is described with separate statements that indicate a unique nature. According to P, man was made ‘in the image of God’ (Gn 1535: 5, This phrase, taken in connexion with P’s doctrine of the spiritual existence of God, must refer to mental and moral faculties, not to physical form, i.e. to intellect, affections, will, moral personality (Delitzsch). In Ps 8° man is described as ‘made to lack but little of God,’ a passage in which, while the high endowments of the race are gratefully acknow- ledged in daring language, it is to be observed that the word for God is ov7ds (softened in LXX to ἀγγέλους), not m7’, and that this is mentioned in the third person though the psalm is addressed to J” (Schultz, OZ Theol. vol. li. p. 254). It has been suggested on the ground of Gn 1” that P teaches that mankind was originally androgynous, and on the ground of Gn 2"! that J contains the same idea ; but this is more ingenious than reasonable.