Буття 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.

Here the sacred writer supplies a few more particulars about the first pair. formed--had FORMED MAN OUT OF THE DUST OF THE GROUND. Science has proved that the substance of his flesh, sinews, and bones, consists of the very same elements as the soil which forms the crust of the earth and the limestone that lies embedded in its bowels. But from that mean material what an admirable structure has been reared in the human body (Psa 139:14). the breath of life--literally, of lives, not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties. breathed into his nostrils the breath of life--not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body--being implanted directly by God (Ecc 12:7), and hence in the new creation of the soul Christ breathed on His disciples (Joh 20:22).

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 Isa 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…

"Then Jehovah God formed man from dust of the ground." עפר is the accusative of the material employed (Ewald and Gesenius). The Vav consec. imperf. in Gen 2:7, Gen 2:8, Gen 2:9, does not indicate the order of time, or of thought; so that the meaning is not that God planted the garden in Eden after He had created Adam, nor that He caused the trees to grow after He had planted the garden and placed the man there. The latter is opposed to Gen 2:15; the former is utterly improbable. The process of man's creation is described minutely here, because it serves to explain his relation to God and to the surrounding world. He was formed from dust (not de limo terrae, from a clod of the earth, for עפר is not a solid mass, but the finest part of the material of the earth), and into his nostril a breath of life was breathed, by which he became an animated being. Hence the nature of man consists of a material substance and an immaterial principle of life. "The breath of life," i.e., breath producing life, does not denote the spirit by which man is distinguished form the animals, or the soul of man from that of the beasts, but only the life-breath (vid., Kg1 17:17). It is true, נשׁמה generally signifies the human soul, but in Gen 7:22 חיּים נשׁמת־רוּח is used of men and animals both; and should any one explain this, on the ground that the allusion is chiefly to men, and the animals are connected per zeugma, or should he press the ruach attached, and deduce from this the use of neshamah in relation to men and animals, there are several passages in which neshamah is synonymous with ruach (e.g., Isa 42:5; Job 32:8; Job 33:4), or חיים רוח applied to animals (Gen 6:17; Gen 7:15), or again neshamah used as equivalent to nephesh (e.g., (Jos 10:40, cf. Jos 10:28, Jos 10:30, Jos 10:32). For ne…

This chapter is an appendix to the history of the creation, more particularly explaining and enlarging upon that part of the history which relates immediately to man, the favourite of this lower world. We have in it, I. The institution and sanctification of the sabbath, which was made for man, to further his holiness and comfort (Gen 2:1-3). II. A more particular account of man's creation, as the centre and summary of the whole work (Gen 2:1-7). III. A description of the garden of Eden, and the placing of man in it under the obligations of a law and covenant (Gen 2:8-17). IV. The creation of the woman, her marriage to the man, and the institution of the ordinance of marriage (Gen 2:18, etc.).

2:7 In 1:1–2:3, creation happens at a distance, by divine command (“Let there be . . . and that is what happened”). In this account, the creative act is much more intimate (see also 2:8-9, 21-22). • from the dust of the ground: In Hebrew, ’adamah (“ground”) forms a wordplay with ’adam (“man”). The earth remains the definitive reference point for humans, who in death return to dust (3:17-19; 4:11; Job 4:19; 10:8-9; Isa 29:16). • breathed . . . into the man’s nostrils: God’s breath is not imparted to other animals; only humans are formed in God’s image (Gen 1:27) and enjoy dialogue with their Creator (2:16-17; 3:8-13). They alone have spiritual awareness and moral conscience (see Job 32:8).