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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]
In the Bible outside of Genesis, the term "tree of life" appears in Proverbs (3:18; 11:30; 13:12; 15:4) and Revelation (2:7; 22:2,14,19). It also appears in 2 Esdras and 4 Maccabees , which are included among the Jewish apocrypha. According to the Greek Apocalypse of Moses, the tree of life is also called the Tree of Mercy.
At Gen 2:7 nephesh is used as description of man. Job 12:7–10 parallels the words רוח and נפׁש (nephesh): “In His hand is the life (nephesh) of every living thing and the spirit (ruah) of every human being.” The Hebrew term nephesh chayyah is often translated "living soul". [6] Chayyah alone is often translated living thing or animal.
The Book of Genesis 2:7 states, "Then 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 being" [15] [New Revised Standard Version translation]. In context, though, it is important to note that there are two creation stories in Genesis: the one just mentioned in 2:7 ...
Trichotomists see in Genesis 2:7 the first implications of the constituents of man's nature. [1] Delitzsch, commenting on this passage, says, "We cannot consider with sufficient care Gen. 2:7; for this one verse is of such deep significance that interpretation can never exhaust it: it is the foundation of all true anthropology and psychology."
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The opening words of the Genesis creation narrative (Genesis 1:1–26) sum up the biblical editors' view of how the cosmos originated: "In the beginning God created the heavens and the earth"; Yahweh, the God of Israel, was solely responsible for creation and had no rivals, implying Israel's superiority over all other nations. [10]