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[3] One view is that nephesh relates to sentient being without the idea of life and that, rather than having a nephesh, a sentient creation of God is a nephesh. In Genesis 2:7 , the text is not that Adam was given a nephesh but that Adam "became a living nephesh."
According to Genesis 2:7 God did not make a body and put a soul into it like a letter into an envelope of dust; rather he formed man's body from the dust, then, by breathing divine breath into it, he made the body of dust live, i.e. the dust did not embody a soul, but it became a soul – a whole creature. [7]
The text of Genesis 2:7 clearly states that God breathed into the formed man the "breath of life" and man became a living soul. He did not receive a living soul; he became one. The New King James Bible states that "man became a living being". According to the Scriptures, only man received life in this way from God. Because of this man is the ...
Louis Ginzberg retells a midrash that God himself took dust from all four corners of the earth, and with each color (red for the blood, black for the bowels, white for the bones and veins, and green for the pale skin), created Adam. [16] The soul of Adam is the image of God, and as God fills the world, so the soul fills the human body: "as God ...
The final cause—man became a living soul . The question is whether Genesis 2:7 refers to two or to three distinct facts and thus whether Genesis 2:7 describes two or three distinct parts of man's constitution. Trichotomists believe that God's breath of life, when breathed into man's body of dust, became man's human spirit.
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The genealogies of Genesis provide the framework around which the Book of Genesis is structured. [1] Beginning with Adam, genealogical material in Genesis 4, 5, 10, 11, 22, 25, 29–30, 35–36, and 46 moves the narrative forward from the creation to the beginnings of the Israelites' existence as a people.
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