Original Word: ἄνθρωπος
Part of Speech: Noun, Masculine
Transliteration: anthrópos
Pronunciation: AN-thro-pos
Phonetic Spelling: (anth'-ro-pos)
KJV: certain, man
NASB: man, men, people, man's, human, mankind
Word Origin: [from G435 (ἀνήρ - man) and ops "the countenance" (from G3700 (ὀπτάνομαι - appearing))]

1. (properly) man-faced
2. (concretely) a human being (man or female)
3. (generally) all human beings
4. (indefinitely) a man, someone, one

certain, man.

From aner and ops (the countenance; from optanomai); man-faced, i.e. A human being -- certain, man.

see GREEK aner

see GREEK optanomai

444 ánthrōpos – man, also the generic term for "mankind"; the human race; people, including women and men (Mt 4:19, 12:12, etc.).

444 (anthrōpos) relates to both genders (male and female) as both are created in the image of God – each equally vested with individual personhood and destiny (cf. Gal 3:28). Accordingly, the Bible uses 444 (ánthrōpos) of a specific man, woman, or class (type, group) of people – i.e. mankind in general (inclusive of every man, woman and child; see also 1 Cor 11:7). (435 /anḗr specifically refers to a male and 1135 /gynḗ to a female.)

[444 /ánthrōpos ("man") answers to the Hebrew term, ̓adam – and 435 (anḗr) answers to the Hebrew term ̓ish.

K. Wuest, "There are two words in Greek which mean 'man,' anēr, which refers to a male individual of the human reace, and anthrōpos, which is the racial, generic term, and which has the general idea of 'mankind' " (3, Great Truths to Live By, 46).]

Word Origin
probably from anér and óps (eye, face)
Definition
a man, human, mankind
NASB Translation
any (1), anyone (1), child (1), enemy* (1), everyone* (1), fellow (1), friend (1), human (5), human judgment (1), human relations (1), king* (1), Man (89), man (232), man's (8), mankind (5), men (164), men's (2), nobleman* (1), one* (3), others (4), people (13), people* (1), person (2), persons (1), self (4).

STRONGS NT 444: ἄνθρωπος

ἄνθρωπος, ἀνθρώπου, ὁ (perhaps from ἀνήρ and ὤψ, i. e. man's face: Curtius, § 422; Vanicek, p. 9. From Homer down); man. It is used

1. universally, with reference to the genus or nature, without distinction of sex, a human being, whether male or female: John 16:21. And in this sense a. with the article, generically, so as to include all human individuals: Matthew 4:4 (ἐπ' ἄρτῳ ζήσεται ὁ ἄνθρωπος); Matthew 12:35 (ὁ ἀγαθός ἄνθρωπος every good person); Matthew 15:11, 18; Mark 2:27; Mark 7:15, 18, 20; Luke 4:4; John 2:25 (Winer's Grammar, § 18, 8); John 7:51; Romans 7:1, etc.

b. so that a man is distinguished from beings of a different race or order; α. from animals, plants, etc.: Luke 5:10; Matthew 4:19; Matthew 12:12; 2 Peter 2:16; Revelation 9:4, 7, 10, 15, 18; Revelation 11:13, etc. (beta). from God, from Christ as divine, and from angels: Matthew 10:32; Matthew 19:6; Mark 10:9; Luke 2:15 (T WH omit; L Tr brackets) (opposed to angels); John 10:33; Acts 10:26; Acts 14:11; 1 Thessalonians 2:13; Galatians 1:10, 12; 1 Corinthians 3:21; 1 Corinthians 7:23; Philippians 2:7, 7 (8); 1 Timothy 2:5; Hebrews 8:2; Hebrews 13:6; 1 Peter 2:4, etc.

c. with the added notion of weakness, by which man is led into mistake or prompted to sin: οὐκ ἄνθρωποι; (R G σαρκικοί) ἐστε; 1 Corinthians 3:4; σοφία ἀνθρώπων, 1 Corinthians 2:5; ἀνθρώπων ἐπιθυμίαι, 1 Peter 4:2; κατά ἄνθρωπον περιπατεῖτε ye conduct yourselves as men, 1 Corinthians 3:3; λαλεῖν or λέγειν κατά ἄνθρωπον, to speak according to human modes of thinking, 1 Corinthians 9:8; Romans 3:5; κατά ἄνθρωπον λέγω, I speak as a man to whom analogies from human affairs present themselves, while I illustrate divine things by an example drawn from ordinary human life, Galatians 3:15; κατά ἄνθρωπον θηριομάχειν, as man is accustomed to fight, urged on by the desire of gain, honor and other earthly advantages, 1 Corinthians 15:32: οὐκ ἐστι κατά ἄνθρωπον is not accommodated to the opinions and desires of men, Galatians 1:11; (for examples of κατά ἄνθρωπον in secular authors see Wetstein on Rom. as above); with the accessory notion of malignity: προσέχετε ἀπό τῶν ἀνθρώπων, Matthew 10:17; εἰς χεῖρας ἀνθρώπων, Matthew 17:22; Luke 9:44.

d. with the adjunct notion of contempt (as sometimes in Greek writings): John 5:12; the address ὦ ἄνθρωπε, or ἄνθρωπε, is one either of contempt and disdainful pity, Romans 9:20 (Plato, Gorgias, p. 452 b. σύ δέ ... τίς εἰ, ὦ ἄνθρωπε), or of gentle rebuke, Luke 22:58, 60. The word serves to suggest commiseration: ἴδε (T Tr WH ἰδού) ὁ ἄνθρωπος behold the man in question, maltreated, defenseless, John 19:5.

e. with a reference to the twofold nature of man. ὁ ἔσω and ὁ ἔξω ἄνθρωπος, soul and body: Romans 7:22; Ephesians 3:16; 2 Corinthians 4:16, (Plato, rep. 9, 589 a. ὁ ἐντός ἄνθρωπος; Plotinus Enn. 5, 1, 10 ὁ εἴσω ἄνθρωπος; cf. Fritzsche on Romans, vol. ii., 61f. (Meyer on Romans, the passage cited; Ellicott on Ephesians, the passage cited)); ὁ κρυπτός τῆς καριδας ἀνθρ. 1 Peter 3:4.

f. with a reference to the twofold moral condition of man, ὁ παλαιός (the corrupt) and ὁ καινός (ὁ νέος) ἄνθρωπος (the truly Christian man, conformed to the nature of God): Romans 6:6; Ephesians 2:15; Ephesians 4:22, 24; Colossians 3:9f.

g. with a reference to the sex, (contextually) a male: John 7:22f.

2. indefinitely, without the article, ἄνθρωπος, a. someone, a (certain) man, when who he is either is not known or is not important: equivalent to τίς, Matthew 17:14; Matthew 21:28; Matthew 22:11; Mark 12:1; Mark 14:13; Luke 5:18; Luke 13:19, etc. with the addition of τίς, Matthew 18:12; Luke 10:30; Luke 14:2, 16; Luke 15:11; Luke 16:1, 19; John 5:5. in address, where the speaker either cannot or will not give the name, Luke 5:20; or where the writer addresses any and every reader, Romans 2:1, 3.

b. where what is said holds of every man, so that ἄνθρωπος is equivalent to the German indefinite man, one: Romans 3:28; 1 Corinthians 4:1; 1 Corinthians 7:1; 1 Corinthians 11:28; Galatians 2:16. So also where opposed to domesties, Matthew 10:36; to a wife, Matthew 19:10; to a father, Matthew 10:35; to the master of a household, Luke 12:36f — in which passages many, confounding sense and signification, incorrectly say that the word ἄνθρωπος signifies father of a family, husband, son, servant.

3. in the plural οἱ ἄνθρωποι is sometimes (the) people, German dieLeute: Matthew 5:13, 16; Matthew 6:5, 18; Matthew 8:27; Matthew 16:13; Luke 11:44; Mark 8:24, 27; John 4:28; οὐδείς ἀνθρώπων (nemohominum) no one, Mark 11:2; 1 Timothy 6:16.

4. It is joined a. to another substantive — a quasi-predicate of office, or employment, or characteristic — the idea of the predicate predominating (Winer's Grammar, § 59, 1): ἄνθρωπος ἔμπορος a merchant (-man), Matthew 13:45 (WH text omits ἀνθρώπῳ); οἰκοδεσπότης, Matthew 13:52; Matthew 20:1; Matthew 21:33; βασιλεύς, Matthew 18:23; Matthew 20:2; φάγος, Matthew 11:19. (So in Hebrew סָרִיס אִישׁ a eunuch, Jeremiah 38:7f, כֹּהֵן אִישׁ a priest, Leviticus 21:9; also in Greek writings: ἄνθρωπος ὁδίτης, Homer, Iliad 16, 263, elsewhere; cf. Matthiae, § 430, 6; (Krüger § 57, 1, 1); but in Attic this combination generally has a contemptuous force; cf. Bernhardy (1829), p. 48; in Latinhomogladiator, Cicero, epistles ad diversos 12, 22, 1).

b. to a gentile noun: ἄνθρωπον Κυρηναῖος, Matthew 27:32; Κουδαιος, Acts 21:39; Ῥωμαῖος, Acts 16:37; Acts 22:25 (according to the context, a Roman citizen).

5. ὁ ἄνθρωπος, with the article, the particular man under consideration, who he is being plain from the context: Matthew 12:13; Matthew 26:72; Mark 3:5; Luke 23:6; John 4:50. οὗτος ὁ ἄνθρωπος, Luke 14:30; John 9:16, 24 (L Tr marginal reading WH); ; ὁ ἄνθρωπος οὗτος, Mark 14:71; Luke 23:4, 14, 47; John 9:24 (R G T Tr text): John 18:17; Acts 6:13; Acts 22:26; Acts 26:31, 32. ὁ ἀνθωπος ἐκεῖνος, Matthew 12:45; Matthew 26:24; Mark 14:21.

6. Phrases: ὁ ἄνθρωπος τῆς ἁμαρτίας (or with T Tr text WH text, τῆς ἀνομίας), 2 Thessalonians 2:3, see ἁμαρτία, 1, p. 30f ἄνθρωπος τοῦ Θεοῦ a man devoted to the service of God, God's minister: 1 Timothy 6:11; 2 Timothy 3:17 (of the evangelists, the associates of the apostles); 2 Peter 1:21 (of prophets, like אֱלֹהִים אִישׁ often in the O. T.; cf. Gesenius, Thesaurus i., p. 85). For ὁ υἱός τοῦ ἀνθρώπου and υἱοί τῶν ἀνθρώπων, see under υἱός.

Overview of Scope and Distribution

ἄνθρωπος appears 554 times across every New-Testament writer except 3 John, touching narrative, parable, exhortation, doctrine and prophecy alike. Whether in direct address (“O man,” Romans 2:1), sweeping generalisation (“with man this is impossible,” Matthew 19:26) or lofty Christology (“one mediator between God and men, the man Christ Jesus,” 1 Timothy 2:5), the term binds the whole canon’s teaching on humanity into a single thread.

Created Humanity: Dignity and Limitation

The Septuagint uses ἄνθρωπος to translate אָדָם, so New-Testament writers inherit the creation backdrop of Genesis 1:26–27. Thus Matthew 4:4 echoes Eden’s provision—“Man shall not live on bread alone”—affirming both physical dependence and spiritual calling. The word therefore carries intrinsic worth (Luke 12:7) while simultaneously underscoring finitude: “What is man that You are mindful of him?” (Hebrews 2:6).

The Fall and Universal Sinfulness

Romans 5:12 gathers the entire race under Adam’s headship: “sin entered the world through one man, and death through sin, so also death was passed on to all men.” In Scripture’s economy ἄνθρωπος is never a morally neutral abstraction; it is a race estranged from God, accountable to judgment (Hebrews 9:27), and powerless to achieve righteousness by itself (Romans 3:20).

Generic Term versus Gender-Specific ἀνήρ

Where ἀνήρ points to the male as such, ἄνθρωπος functions generically—“The Sabbath was made for man” (Mark 2:27)—or distributively—“Let us make man in Our image” (Genesis 1:26 LXX). Awareness of this distinction guards interpretation: passages like 1 Timothy 2:1 (“prayers…for all men”) clearly embrace women and children, grounding universal intercession.

The Title ‘Son of Man’

Over eighty gospel occurrences of ὁ υἱὸς τοῦ ἀνθρώπου fuse Daniel 7:13’s heavenly figure with Isaiah’s suffering servant. Jesus wields the title to claim messianic authority (Mark 2:10), foretell His passion (Mark 8:31) and announce His return in glory (Matthew 24:30). Because ἄνθρωπος already denotes corporate humanity, the genitive “of man” highlights both solidarity and superiority: the Redeemer is truly human yet uniquely endowed to save humanity (Luke 19:10).

Old Man and New Man

Paul exploits the noun’s ethical flexibility. The “old man” (ὁ παλαιὸς ἄνθρωπος, Romans 6:6; Ephesians 4:22) represents Adamic nature—enslaved to sin. By conversion believers “put on the new man” (τὸν καινὸν ἄνθρωπον, Ephesians 4:24; Colossians 3:10), a Spirit-wrought identity “created to be like God in true righteousness and holiness.” Pastoral ministry therefore calls saints to live out what they have already become.

Christ the Perfect Anthrōpos and Last Adam

1 Corinthians 15:21–22 contrasts “the man Adam” with “the man Christ.” Resurrection life, moral restoration and eschatological hope arrive only through the Second Man (15:45–47). His genuine humanity validates substitutionary atonement, empathetic high-priesthood (Hebrews 2:14–18) and representative headship. The confession καὶ ἄνθρωπος Χριστὸς Ἰησοῦς (1 Timothy 2:5) remains foundational to orthodox Christology.

Universal Reach of Salvation and Mission

Because ἄνθρωπος encompasses every ethnicity and social stratum, the gospel mandate extends without exception. “I will make you fishers of men” (Mark 1:17) frames evangelism; “God…now commands all men everywhere to repent” (Acts 17:30) undergirds proclamation; and “He is the Savior of all men, especially of believers” (1 Timothy 4:10) anchors assurance.

Contrasts: Wisdom, Praise and Fear of Men

Scripture repeatedly opposes divine reality to merely human perspectives. Faith must not “rest on men’s wisdom” (1 Corinthians 2:5). True disciples seek God’s approval, not “the praise of men” (John 12:43), and refuse to be silenced by fear of men (Acts 5:29). Such texts expose the futility of autonomous human reasoning and reinforce Scripture’s absolute authority.

Eschatological Outcome for Humanity

Revelation foresees both judgment—“men were scorched with fierce heat” (Revelation 16:9)—and restoration—“The dwelling place of God is with men” (Revelation 21:3). The destiny of ἄνθρωπος hinges on response to the Lamb. Until that consummation, the church is to “live honorably before all men” (Romans 12:17-18) and to “be prepared to give an answer to everyone” (1 Peter 3:15).

Implications for Teaching and Shepherding

1. Ground anthropology: affirm every person’s dignity and depravity.
2. Present Christ as the only sufficient Man-Redeemer.
3. Call hearers from the old man to the new through repentance and faith.
4. Guard against elevating human tradition or wisdom above Scripture.
5. Maintain a worldwide vision: prayer “for all men,” preaching to “every creature,” compassion for the lost multitudes.

Thus ἄνθρωπος, while a common noun, carries uncommon theological weight—defining the problem of sin, the nature of Christ, and the reach of redemption from Genesis to Revelation.

Ανθρωπε άνθρωπε Ἄνθρωπε ανθρωποι άνθρωποι άνθρωποί ἄνθρωποι ἄνθρωποί ανθρωποις ανθρώποις άνθρωποις ἀνθρώποις ανθρωπον άνθρωπον άνθρωπόν ἄνθρωπον ἄνθρωπόν ανθρωπος ανθρωπός άνθρωπος άνθρωπός ἄνθρωπος ἄνθρωπός ανθρωπου ανθρώπου άνθρωπου ἀνθρώπου ανθρωπους ανθρώπους ἀνθρώπους ανθρωπω ανθρώπω άνθρωπω ἀνθρώπῳ ανθρωπων ανθρώπων ἀνθρώπων Anthrope Anthrōpe Ánthrope Ánthrōpe anthropo anthrōpō anthropoi anthrōpoi anthrṓpoi anthrṓpōi ánthropoi ánthropoí ánthrōpoi ánthrōpoí anthropois anthrōpois anthrṓpois anthropon anthrōpon anthrōpōn anthrṓpon anthrṓpōn ánthropon ánthropón ánthrōpon ánthrōpón anthropos anthrōpos ánthropos ánthropós ánthrōpos ánthrōpós anthropou anthrōpou anthrṓpou anthropous anthrōpous anthrṓpousInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts