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 (); by St. Paul (; ); and by Jude (). St Paul's use of it in 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 (;;;;;; ), and even without regard to age (). It is applied to women only, 'the human persons of women' ().
It denotes man in opposition to woman (; ), though, more properly, the husband in opposition to the wife (comp. ).
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. (). 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' ().
The word is used to denote other men, in opposition to those already named as, 'both upon Israel and other men' (), i.e. the Egyptians. 'Like other men' (), i.e. common men, in opposition to better men (): men of inferior rank, as opposed to men of higher rank (see Hebrew,;;;; ).
The phrase 'son of man,' in the Old Testament, denotes man as frail and unworthy (;;; ); 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.
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John Kitto was an English biblical scholar of Cornish descent.Born in Plymouth, John Kitto was a sickly child, son of a Cornish stonemason. The drunkenness of his father and the poverty of his family meant that much of his childhood was spent in the workhouse. He had no more than three years of erratic and interrupted education. At the age of twelve John Kitto fell on his head from a rooftop, and became totally and permanently deaf. As a young man he suffered further tragedies, disappointments and much loneliness. His height was 4 ft 8 in, and his accident left him with an impaired sense of balance. He found consolation in browsing at bookstalls and reading any books that came his way.
From these hardships he was rescued by friends who became aware of his mental abilities and encouraged him to write topical articles for local newspapers, arranging eventually for him to work as an assistant in a local library. Here he continued to educate himself.
One of his benefactors was the Exeter dentist Anthony Norris Groves, who in 1824 offered him employment as a dental assistant. Living with the Groves family, Kitto was profoundly influenced by the practical Christian faith of his employer. In 1829 he accompanied Groves on his pioneering mission to Baghdad and served as tutor to Groves's two sons. In 1833 Kitto returned to England via Constantinople, accompanied by another member of the Groves mission, Francis William Newman. Shortly afterwards he married, and in due course had several children.
A London publisher asked Kitto to write up his travel journals for a series of articles in the Penny Magazine, a publication read at that time by a million people in Britain, reprinted in America and translated into French, German and Dutch. Other writing projects followed as readers enquired about his experiences in the East amidst people living in circumstances closely resembling those of Bible times.
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