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New American Standard Bible
Genesis 2:7
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then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature.
And Yahweh God formed the man of the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living soul.
Then the Lord God took dust from the ground and formed a man from it. He breathed the breath of life into the man's nose, and the man became a living person.
The Lord God formed the man from the soil of the ground and breathed into his nostrils the breath of life, and the man became a living being.
And the LORD God formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
then the LORD God formed [that is, created the body of] man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being [an individual complete in body and spirit].
Therfor the Lord God formede man of the sliym of erthe, and brethide in to his face the brething of lijf; and man was maad in to a lyuynge soule.
And Jehovah God formeth the man -- dust from the ground, and breatheth into his nostrils breath of life, and the man becometh a living creature.
Then the LORD God formed man from the dust of the ground and breathed the breath of life into his nostrils, and the man became a living being.
The Lord God took a handful of soil and made a man. God breathed life into the man, and the man started breathing.
Then Adonai , God, formed a person from the dust of the ground and breathed into his nostrils the breath of life, so that he became a living being.
And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
And the Lord God made man from the dust of the earth, breathing into him the breath of life: and man became a living soul.
The Lorde God also dyd shape man, [euen] dust fro of the grounde, & breathed into his nosethrylles the breath of lyfe, and man was a lyuyng soule.
And Jehovah Elohim formed Man, dust of the ground, and breathed into his nostrils the breath of life; and Man became a living soul.
Then the Lord God took dust from the ground and made a man. He breathed the breath of life into the man's nose, and the man became a living thing.
Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
And the LORD God formed man of the dust of the ground, & breathed into his nostrils the breath of life; and man became a liuing soule.
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
Then the Lord God made man from the dust of the ground. And He breathed into his nose the breath of life. Man became a living being.
then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.
So then Yahweh God formed man of the dust of the ground, and breathed in his nostrils the breath of life - and man became a living soul.
The Lord God also made the man of the dust of the grounde, and breathed in his face breath of life, and the man was a liuing soule.
And the LORD God formed Adam out of the soil of the earth, and breathed into his nostrils the breath of life; and man became a living being.
Then the Lord God took some soil from the ground and formed a man out of it; he breathed life-giving breath into his nostrils and the man began to live.
And the Lord God formed man of the slime of the earth: and breathed into his face the breath of life, and man became a living soul.
then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.
And God formed the man of dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.
And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
Then the Lord God formed the man out of the dust from the ground and breathed the breath of life into his nostrils, and the man became a living being.
The LORD God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
when Yahweh God formed the man of dust from the ground, and he blew into his nostrils the breath of life, and the man became a living creature.
And Jehovah God formed the man out of dust from the ground, and blew into his nostrils the breath of life; and man became a living soul.
And ye LORDE God shope man eue of the moulde of the earth, & brethed in to his face ye breth of life. And so was man made a lyuynge soule.
And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.
Then the Lord God formed the man from the dust of the ground. He breathed the breath of life into the man's nostrils, and the man became a living person.
Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.
Then Yahweh God formed man of dust from the ground and breathed into his nostrils the breath of life; and so the man became a living being.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
formed man: Psalms 100:3, Psalms 139:14, Psalms 139:15, Isaiah 64:8
of the dust: Heb. the dust of, etc
dust: Genesis 3:19, Genesis 3:23, Job 4:19, Job 33:6, Psalms 103:14, Ecclesiastes 3:7, Ecclesiastes 3:20, Ecclesiastes 12:7, Isaiah 64:8, Romans 9:20, 1 Corinthians 15:47, 2 Corinthians 4:7, 2 Corinthians 5:1
and breathed: Job 27:3, Job 33:4, John 20:22, Acts 17:25
nostrils: Genesis 7:22, Ecclesiastes 3:21, Isaiah 2:22
a living: Numbers 16:22, Numbers 27:16, Proverbs 20:27, Zechariah 12:1, 1 Corinthians 15:45, Hebrews 12:9
Reciprocal: Genesis 6:17 - is the Genesis 18:27 - dust Job 10:9 - thou hast Job 12:10 - the breath Job 13:12 - to bodies Job 35:11 - General Psalms 8:5 - thou Psalms 33:6 - breath Psalms 146:4 - His breath Isaiah 42:5 - he that giveth Lamentations 4:20 - breath Ezekiel 10:17 - of the living creature Ezekiel 37:5 - I will Daniel 5:23 - in whose Malachi 2:15 - the spirit Luke 3:38 - of God Luke 11:40 - did John 6:63 - the spirit 1 Timothy 2:13 - General Revelation 11:11 - the Spirit Revelation 13:15 - life
Cross-References
The name of the third river is Tigris; it flows east of Assyria. And the fourth river is the Euphrates.
Then the LORD God took the man and put him in the Garden of Eden to cultivate it and tend it.
The man gave names to all the livestock, and to the birds of the sky, and to every animal of the field, but for Adam there was not found a helper suitable for him.
So the LORD God caused a deep sleep to fall upon the man, and he slept; then He took one of his ribs and closed up the flesh at that place.
therefore the LORD God sent him out of the Garden of Eden, to cultivate the ground from which he was taken.
of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died.
But they fell on their faces and said, "God, the God of the spirits of humanity, when one person sins, will You be angry with the entire congregation?"
"May the LORD, the God of the spirits of humanity, appoint a man over the congregation,
'How much more those who live in houses of clay, Whose foundation is in the dust, Who are crushed before the moth!
For as long as life is in me, And the breath of God is in my nostrils,
Gill's Notes on the Bible
And the Lord God formed man of the dust of the ground,.... Not of dry dust, but, as Josephus h says, of red earth macerated, or mixed with water; the like notion Hesiod i has; or out of clay, as in Job 33:6 hence a word is made use of, translated "formed", which is used of the potter that forms his clay into what shape he pleases: the original matter of which man was made was clay; hence the clay of Prometheus k with the Heathens; and God is the Potter that formed him, and gave him the shape he has, see Isaiah 64:8, there are two "jods", it is observed, in the word, which is not usual; respecting, as Jarchi thinks, the formation of man for this world, and for the resurrection of the dead; but rather the two fold formation of body and soul, the one is expressed here, and the other in the following clause: and this, as it shows the mighty power of God in producing such a creature out of the dust of the earth, so it serves to humble the pride of man, when he considers he is of the earth, earthy, dust, and ashes, is dust, and to dust he must return.
And breathed into his nostrils the breath of life; which in that way entered into his body, and quickened it, which before was a lifeless lump of clay, though beautifully shapen: it is in the plural number, the "breath of lives" l, including the vegetative, sensitive, and rational life of man. And this was produced not with his body, as the souls of brutes were, and was produced by the breath of God, as theirs were not; nor theirs out of the earth, as his body was: and these two different productions show the different nature of the soul and body of man, the one is material and mortal, the other immaterial and immortal:
and man became a living soul; or a living man, not only capable of performing the functions of the animal life, of eating, drinking, walking, &c. but of thinking, reasoning, and discoursing as a rational creature.
h Antiqu. l. 1. c. 1. i Opera & dies, ver. 60. k Martial. l. 10. Epigram. 38. l נשמת חיים Heb. "spiraculum vitarum", Pareus.
Barnes' Notes on the Bible
- Part II. The development
- Section II - The Man
- X. The Field
4. תולדות tôledôt “generations, products, developments.” That which comes from any source, as the child from the parent, the record of which is history.
יהוה yehovâh. This word occurs about six thousand times in Scripture. It is obvious from its use that it is, so to speak, the proper name of God. It never has the article. It is never changed for construction with another noun. It is never accompanied with a suffix. It is never applied to any but the true God. This sacred exclusiveness of application, indeed, led the Jews to read always in place of it אדוני 'adônāy, or, if this preceded it, אלהים 'ĕlohı̂ym, to intimate which the vowel points of one of these terms were subscribed to it. The root of this name is חוה chāvâh, an older variety of היה hāyâh, which, as we have seen, has three meanings, - “be” in the sense of coming into existence, “be” in that of becoming, and “be” in that of merely existing. The first of these meanings has no application to God, who had no beginning of existence.
The last applies to God, but affords no distinctive characteristic, as it belongs equally to all objects that have existence. The second is proper to God in the sense, not of acquiring any new attribute, but of becoming active from a state of repose. But he becomes active to the eye of man only by causing some new effect to be, which makes its appearance in the world of sensible things. He becomes, then, only by causing to be or to become. Hence, he that becomes, when applied to the Creator, is really he that causes to be. This name, therefore, involves the active or causative force of the root from which it springs, and designates God in relation with the system of things he has called into being, and especially with man, the only intelligent observer of him or of his works in this nether world. It distinguishes him as the Author of being, and therefore the Creator, the worker of miracles, the performer of promise, the keeper of covenant. Beginning with the י (y) of personality, it points out God as the person whose habitual character it has become to cause his purpose to take place. Hence, אלהים 'ĕlohı̂ym designates God as the Everlasting, the Almighty, in his unchangeable essence, as he is before as well as after creation. יהוה .noitaer yehvâh distinguishes him as the personal Self-existent, and Author of all existing things, who gives expression and effect to his purpose, manifests himself thereby as existing, and maintains a spiritual intercourse with his intelligent creatures.
The vowel marks usually placed under the consonants of this word are said to belong to אדוני 'adonāy; and its real pronunciation, which is supposed to be lost, is conjectured to have been יהוה yehovâh. This conjecture is supported by the analogy of the supposed antique third singular masculine imperfect of the verb הוה hāvâh, and by the Greek forms ΙΑΩ IAW and ΙΑΒΕ IABE which are found in certain authors (Diod. Sic. i. 19; Macrob. Saturn i. 18; Theodoret, Quaest. xv. ad Exod.). It is true, indeed, when it has a prefix all its vowels coincide with those of אדדי 'adonāy. But otherwise the vowel under the first letter is different, and the qamets at the end is as usual in proper names ending in the Hebrew letter ה (h) as in others. יהוה yehovâh also finds an anology in the word ירחם yerochām. In the forms ΙΑΩ IAW and ΙΑΒΕ IABE the Greek vowels doubtless represent the Hebrew consonants, and not any vowel points. The Hebrew letter ה (h) is often represented by the Greek letter α (a). From יהוה yaheovâh we may obtain רהוּ yehû at the end of compounds, and therefore, expect יהוּ yehû at the beginning. But the form at the beginning is יהו yehô or יו yô, which indicates the pronunciation יהוה yehovâh as current with the punctuators. All this countenances the suggestion that the casual agreement of the two nouns Yahweh and Adonai in the principal vowels was the circumstance that facilitated the Jewish endeavor to avoid uttering the proper name of God except on the most solemn occasions. יהוה yehovâh, moreover, rests on precarious grounds. The Hebrew analogy would give יהוה yı̂hveh not יהוה yehovâh for the verbal form. The middle vowel cholem (o) may indicate the intensive or active force of the root, but we lay no stress on the mode of pronunciation, since it cannot be positively ascertained.
5. שׂדה śādeh “plain, country, field,” for pasture or tillage, in opposition to גן gan, “garden, park.”
7. נשׂמה neśāmâh “breath,” applied to God and man only.
We meet with no division again in the text till we come to Genesis 3:15, when the first minor break in the narrative occurs. This is noted by the intervening space being less than the remainder of the line. The narrative is therefore so far regarded as continuous.
We are now entering upon a new plan of narrative, and have therefore to notice particularly that law of Hebrew composition by which one line of events is carried on without interruption to its natural resting-point; after which the writer returns to take up a collateral train of incidents, that are equally requisite for the elucidation of his main purpose, though their insertion in the order of time would have marred the symmetry and perspicuity of the previous narrative. The relation now about to be given is posterior, as a whole, to that already given as a whole; but the first incident now to be recorded is some time prior to the last of the preceding document.
Hitherto we have adhered closely to the form of the original in our rendering, and so have made use of some inversions which are foreign to our prose style. Hereafter we shall deviate as little as possible from the King James Version.
The document upon which we are now entering extends from Genesis 2:4 to Genesis 4:0. In the second and third chapters the author uses the combination אלהים יהוה yehovâh 'ĕlohı̂ym “the Lord God,” to designate the Supreme Being; in the fourth he drops אלהים 'ĕlohı̂ym “God,” and employs יהוה yehovâh “the Lord,” alone. So far, then, as the divine appellation is concerned, the fourth chapter is as clearly separable from the second and third as the first document is from the present. If diversity of the divine name were a proof of diversity of authorship, we should here have two documents due to different authors, each of them different also from the author of the first document. The second and third chapters, though agreeing in the designation of God, are clearly distinguishable in style.
The general subject of this document is the history of man to the close of the line of Cain and the birth of Enosh. This falls into three clearly marked sections - the origin, the fall, and the family of Adam. The difference of style and phraseology in its several parts will be found to correspond with the diversity in the topics of which it treats. It reverts to an earlier point of time than that at which we had arrived in the former document, and proceeds upon a new plan, exactly adapted to the new occasion.
The present section treats of the process of nature which was simultaneous with the latter part of the supernatural process described in the preceding document. Its opening paragraph refers to the field.
Genesis 2:4
This verse is the title of the present section. It states the subject of which it treats - “the generations of the skies and the land.” The generations are the posterity or the progress of events relating to the posterity of the party to whom the term is applied Genesis 5:1; Genesis 6:9; Genesis 10:1; Genesis 11:10; Genesis 37:2. The development of events is here presented under the figure of the descendants of a parental pair; the skies and the land being the metaphorical progenitors of those events, which are brought about by their conjunct operation.
It then notes the date at which the new narrative commences. “In their being created.” This is the first or general date; namely, after the primary creation and during the course of the secondary. As the latter occupied six days, some of the processes of nature began before these days had elapsed. Next, therefore, is the more special date - “in the day of Yahweh God’s making land and skies.” Now, on looking back at the preceding narrative, we observe that the skies were adjusted and named on the second day, and the land on the third. Both, therefore, were completed on the third day, which accordingly is the opening date of the second branch of the narrative.
The uniqueness of the present section, therefore, is, that it combines the creative with the preservative agency of God. Creation and progress here go hand in hand for a season. The narrative here, then, overlaps half the time of the former, and at the end of the chapter has not advanced beyond its termination.
אלהים יהוה yehovâh 'ĕlohı̂ym “the Lord God.” This phrase is here for the first time introduced. אלהים 'ĕlohı̂ym, as we have seen, is the generic term denoting God as the Everlasting, and therefore the Almighty, as he was before all worlds, and still continues to be, now that he is the sole object of supreme reverence to all intelligent creatures. Yahweh is the proper name of God to man, self-existent himself, the author of existence to all persons and things, and manifesting his existence to those whom he has made capable of such knowledge.
Hence, the latter name is appropriate to the present stage of our narrative. God has become active in a way worthy of himself, and at the same time unique to his nature. He has put forth his creative power in calling the universe into existence. He has now reconstituted the skies and the land, clothed the latter with a new vegetation, and peopled it with a new animal kingdom. Especially has he called into being an inhabitant of this earth made in his own image, and therefore capable of understanding his works and holding conversation with himself. To man he has now come to be in certain acts by which he has discovered himself and his power. And to man he has accordingly become known by a name which signalizes that new creative process of which man forms a prominent part. Yahweh - he who causes the successive events of time to come to pass in the sight and in the interest of man - is a name the special significance of which will come out on future occasions in the history of the ways of God with man.
The union of these two divine names, then, indicates him who was before all things, and by whom now all things consist. It also implies that he who is now distinguished by the new name Jehovah (יהוה yehovâh) is the same who was before called ‘Elohiym. The combination of the names is specially suitable in a passage which records a concurrence of creation and development. The apposition of the two names is continued by the historian through this and the following chapter. The abstract and aboriginal name then gives way to the concrete and the historical.
The skies and the land at the beginning of the verse are given in order of their importance in nature, the skies being first as grander and higher than the land; at the end, in the order of their importance in the narrative, the land being before the skies, as the future scene of the events to be recorded.
This superscription, we see, presupposes the former document, as it alludes to the creation in general, and to the things made on the second and third days in particular, without directly narrating these events. This mode of referring to them implies that they were well known at the time of the narrator, either by personal observation or by testimony. Personal observation is out of the question in the present case. By the testimony of God, therefore, they were already known, and the preceding record is that testimony. The narrator of the second passage, therefore, even if not the same as that of the former, had to a moral certainty the first before his mind when composing the second.
Genesis 2:5
This verse corresponds to the second verse of the preceding narrative. It describes the field or arable land in the absence of certain conditions necessary to the progress of vegetation. Plant and herb here comprise the whole vegetable world. Plants and herbs of the field are those which are to be found in the open land. A different statement is made concerning each.
Not a plant of the field was yet in the land. - Here it is to be remembered that the narrative has reverted to the third day of the preceding creation. At first sight, then, it might be supposed that the vegetable species were not created at the hour of that day to which the narrative refers. But it is not stated that young trees were not in existence, but merely that plants of the field were not yet in the land. Of the herbs it is only said that they had not yet sent forth a bud or blade. And the actual existence of both trees and herbs is implied in what follows. The reasons for the state of things above described are the lack of rain to water the soil, and of man to cultivate it. These would only suffice for growth if the vegetable seeds, at least, were already in existence. Now, the plants were made before the seeds Genesis 1:11-12, and therefore the first full-grown and seed-bearing sets of each kind were already created. Hence, we infer that the state of things described in the text was this: The original trees were confined to a center of vegetation, from which it was intended that they should spread in the course of nature. At the present juncture, then, there was not a tree of the field, a tree of propagation, in the land; and even the created trees had not sent down a single root of growth into the land. And if they had dropped a seed, it was only on the land, and not in the land, as it had not yet struck root.
And not an herb of the field yet grew. - The herbage seems to have been more widely diffused than the trees. Hence, it is not said that they were not in the land, as it is said of field trees. But at the present moment not an herb had exhibited any signs of growth or sent forth a single blade beyond the immediate product of creative power.
Rain upon the land - and man to till it, were the two needs that retarded vegetation. These two means of promoting vegetable growth differed in their importance and in their mode of application. Moisture is absolutely necessary, and where it is supplied in abundance the shifting wind will in the course of time waft the seed. The browsing herds will aid in the same process of diffusion. Man comes in merely as an auxiliary to nature in preparing the soil and depositing the seeds and plants to the best advantage for rapid growth and abundant fruitfulness. The narrative, as usual, notes only the chief things. Rain is the only source of vegetable sap; man is the only intentional cultivator.
Genesis 2:6
As in the former narrative, so here, the remaining part of the chapter is employed in recording the removal of the two hinderances to vegetation. The first of these is removed by the institution of the natural process by which rain is produced. The atmosphere had been adjusted so far as to admit of some light. But even on the third day a dense mass of clouds still shut out the heavenly bodies from view. But on the creation of plants the Lord God caused it to rain on the land. This is described in the verse before us. “A mist went up from the land.” It had been ascending from the steaming, reeking land ever since the waters retired into the hollows. The briny moisture which could not promote vegetation is dried up. And now he causes the accumulated masses of cloud to burst forth and dissolve themselves in copious showers. Thus, “the mist watered the whole face of the soil.” The face of the sky is thereby cleared, and on the following day the sun shone forth in all his cloudless splendor and fostering warmth.
On the fourth day, then, a second process of nature commenced. The bud began to swell, the tender blade to peep forth and assume its tint of green, the gentle breeze to agitate the full-sized plants, the first seeds to be shaken off and wafted to their resting-place, the first root to strike into the ground, and the first shoot to rise towards the sky.
This enables us to determine with some degree of probability the Season of the year when the creation took place. If we look to the ripe fruit on the first trees we presume that the season is autumn. The scattering of the seeds, the falling of the rains, and the need of a cultivator intimated in the text, point to the same period. In a genial climate the process of vegetation has its beginnings at the falling of the early rains. Man would be naturally led to gather the abundant fruit which fell from the trees, and thus, even unwittingly provide a store for the unbearing period of the year. It is probable, moreover, that he was formed in a region where vegetation was little interrupted by the coldest season of the year. This would be most favorable to the preservation of life in his state of primeval inexperience.
These presumptions are in harmony with the numeration of the months at the deluge Genesis 7:11, and with the outgoing and the turn of the year at autumn Exodus 23:16; Exodus 34:22.
Genesis 2:7
The second obstacle to the favorable progress of the vegetable kingdom is now removed. “And the Lord God formed the man of dust from the soil.” This account of the origin of man differs from the former on account of the different end the author has in view. There his creation as an integral whole is recorded with special reference to his higher nature by which he was suited to hold communion with his Maker, and exercise dominion over the inferior creation. Here his constitution is described with marked regard to his adaptation to be the cultivator of the soil. He is a compound of matter and mind. His material part is dust from the soil, out of which he is formed as the potter moulds the vessel out of the clay. He is אדם 'ādām “Adam,” the man of the soil, ארמה 'ădāmâh “adamah.” His mission in this respect is to draw out the capabilities of the soil to support by its produce the myriads of his race.
His mental part is from another source. “And breathed into his nostrils the breath of life.” The word נשׁמה neshāmâh is invariably applied to God or man, never to any irrational creature. The “breath of life” is special to this passage. It expresses the spiritual and principal element in man, which is not formed, but breathed by the Creator into the physical form of man. This rational part is that in which he bears the image of God, and is suited to be his vicegerent on earth. As the earth was prepared to be the dwelling, so was the body to be the organ of that breath of life which is his essence, himself.
And the man became a living soul. - This term “living soul” is also applied to the water and land animals Genesis 1:20-21, Genesis 1:24. As by his body he is allied to earth and by his soul to heaven, so by the vital union of these he is associated with the whole animal kingdom, of which he is the constituted sovereign. This passage, therefore, aptly describes him as he is suited to dwell and rule on this earth. The height of his glory is yet to come out in his relation to the future and to God.
The line of narrative here reaches a point of repose. The second lack of the teeming soil is here supplied. The man to till the ground is presented in that form which exhibits his fitness for this appropriate and needful task. We are therefore at liberty to go back for another train of events which is essential to the progress of our narrative.
Clarke's Notes on the Bible
Verse Genesis 2:7. God formed man of the dust — In the most distinct manner God shows us that man is a compound being, having a body and soul distinctly, and separately created; the body out of the dust of the earth, the soul immediately breathed from God himself. Does not this strongly mark that the soul and body are not the same thing? The body derives its origin from the earth, or as עפר aphar implies, the dust; hence because it is earthly it is decomposable and perishable. Of the soul it is said, God breathed into his nostrils the breath of life; נשמת חיים nishmath chaiyim, the breath of LIVES, i.e., animal and intellectual. While this breath of God expanded the lungs and set them in play, his inspiration gave both spirit and understanding.
