This word for “man” is used 216 times in the New Testament and on occasion it is translated into our English word, husband. The word for woman is “gune“, used 217 times, and is on occasion translated wife. Most English translations translate them as such in Ephesians 5:22-33 which is a well-known passage about the married. But It is very interesting to read the passage with the words left in their respective literal meanings. It seems to broaden the meaning of the passage and give it depth. It doesn’t change the text because the English words “husband” and “wife” don’t exist in Greek or Hebrew. Essentially it is the use of “husband” and “wife” that changes the text.
Women, submit to your own men, as to the Lord. For the man is the head of the woman even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also women should submit in everything to their men. Men, love your women, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.In the same way men should love their women as their own bodies. He who loves his woman loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body. “Therefore a man shall leave his father and mother and hold fast to his woman, and the two shall become one flesh.” This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his woman as himself, and let the woman see that she respects her man.
When translated this literally you see more of an allusion to the Genesis story of the creation of the man and woman, male and female, and their subsequent cleaving to one another. You also see how Paul is trying to get us to see the relationship between Christ and the Church in the creation account of Adam and Eve.
Read the rest of the New Testament again keeping in mind the the real words behind “husband” and “wife”. It’s an eye opener.
STRONGS NT 435: ἀνήρ aner
ἀνήρ, ἀνδρός, ὁ, a man, Latinvir. The meanings of this word in the N. T. differ in no respect from classic usage; for it is employed
1. with a reference to sex, and so to distinguish a man from a woman; either a. as a male: Acts 8:12; Acts 17:12; 1 Timothy 2:12; or b. as a husband: Matthew 1:16; Mark 10:2; John 4:16ff; Romans 7:2ff; 1 Corinthians 7:2ff; Galatians 4:27; 1 Timothy 3:2, 12; Titus 1:6, etc.; a betrothed or future husband: Matthew 1:19; Revelation 21:2, etc.
2. with a reference to age, and to distinguish an adult man from a boy: Matthew 14:21; Matthew 15:38 (where ἄνδρες, γυναῖκες and παιδία are discriminated): with the added notion also of intelligence and virtue: 1 Corinthians 13:11 (opposed to νήπιος); Ephesians 4:13; James 3:2 (in the last two passages τέλειος ἀνήρ).
3. universally, any male person, a man; so where τίς might have been used: Luke 8:41; Luke 9:38; Acts 6:11; Acts 10:5, etc. where ἀνήρ and τίς are united: Luke 8:27; Acts 5:1; Acts 10:1. or ἀνήρ and ὅς he who, etc.: Romans 4:8; James 1:12. where mention is made of something usually done by men, not by women: Luke 22:63; Acts 5:36. where angels or other heavenly beings are said to have borne the forms of men: Luke 9:30; Luke 24:4; Acts 10:30. where it is so connected with an adjective as to give the adjective the force of a substantive: ἀνήρ ἁμαρτωλός a sinner, Luke 5:8; λεπροί ἄνδρες, Luke 17:12; or is joined to appellatives: ἀνήρ φονεύς, Acts 3:14; ἀνήρ προφήτης, Luke 24:19 (נָבִיא אִישׁ, Judges 6:8; (cf. Winers Grammar, 30; § 59, 1; Buttmann, 82 (72); other references under the word ἄνθρωπος, 4 a. at the end)) or to gentile names: ἄνδρες Νινευῖται, Matthew 12:41; ἀνήρ Ἰουδαῖος, Acts 22:3; ἀνήρ Αἰθίοψ, Acts 8:27; ἄνδρες Κύπριοι, Acts 11:20; especially in addresses of honor and respect (Winers Grammar, § 65, 5 d.; Buttmann, 82 (72)), Acts 1:11; Acts 2:14; Acts 13:16; Acts 17:22, etc.; even ἄνδρες ἀδελφοί, Acts 1:16; (Acts 2:29, 37; Acts 7:2); 13:(15),26, etc.
4. when persons of either sex are included, but named after the more important: Matthew 14:35; Acts 4:4; (Meyer seems inclined (see his commentary on Acts, the passage cited) to dispute even these examples; but others would refer several other instances (especially Luke 11:31; James 1:20) to the same entry).
γυνή, γυναικός, ἡ;
1. universally, a woman of any age, whether a virgin, or married, or a widow: Matthew 9:20; Matthew 13:33; Matthew 27:55; Luke 13:11; Acts 5:14, etc.; ἡ μεμνηστευμένῃ τίνι γυνή, Luke 2:5 R G; ἡ ὕπανδρος γυνή, Romans 7:2; γυνή χήρα, Luke 4:26 (1 Kings 7:2 (); ;feminavidua, Nepos, praef. 4). 2. a wife: 1 Corinthians 7:3f, 10, 18; Ephesians 5:22, etc.; γυνή τίνος, Matthew 5:31; Matthew 19:3, 5; Acts 5:1, 7; 1 Corinthians 7:2; Ephesians 5:28; Revelation 2:20 (G L WH marginal reading), etc. of a betrothed woman: Matthew 1:20, 24. ἡ γυνή τοῦ πατρός his step-mother: 1 Corinthians 5:1 (אָב אֵשֶׁת, Leviticus 18:8). ἔχειν γυναῖκα: Matthew 14:4; Matthew 22:28; Mark 6:18; Mark 12:23; Luke 20:33; see ἔχω, I. 2 b. at the end γύναι, as a form of address, may be used — either in indignation, Luke 22:57; or in admiration, Matthew 15:28; or in kindness and favor, Luke 13:12; John 4:21; or in respect, John 2:4; John 19:26 (as in Homer, Iliad 3, 204; Odyssey 19, 221; Josephus, Antiquities 1, 16, 3).