EOB: Official Site of the Eastern / Greek Orthodox Bible (Old and New Testament)

Genesis 2:7

EOB (Eastern / Greek Orthodox Bible):

In modern language, Genesis 2:7 can be rendered as: “The LORD God created the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.”

EOB Footnote:

The MT includes the phrase “from the dust” (min-ha’adamah) specifying the material from which man was formed, which the LXX renders as “dust from the earth” (choun apo tes ges). The MT uses “living being” or “living soul” (nephesh chayyah) where the LXX has “living soul” (psychen zosan). The word order and emphasis differ slightly: the MT emphasizes that man “became” a living being, while the LXX construction emphasizes that man “came to be” with a living soul. A DSS witness (4Q7) exists for this verse and substantially agrees with the MT. The phrase “breathed into his nostrils” renders the Greek literally; “breath of life” translates the Greek “breath of life” (pnoen zoes), which corresponds to the MT’s “breath of lives” (nishmat chayyim), where the Hebrew uses a plural form.

Other Translations:

KJV (King James Version):

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.

WEB (World English Bible):

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.

Benton LXX (Vaticanus):

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.

Douai-Rheims (Vulgate):

“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.”

Apostoliki Diakonia (LXX):

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.

YLT (Young Literal Translation )(MT):

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BBE (Bible in Basic English):

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.

EOB COMMENTARY:

EOB Commentary:

THE BREATH OF LIFE AND THE CREATION OF MAN

This verse stands as one of the most theologically significant passages in all of Scripture, establishing the unique dignity of humanity and prefiguring the mystery of salvation accomplished in Christ.

The Divine Intimacy in Creation: Unlike the rest of creation, which God speaks into existence, man is formed directly by the hands of God from the dust of the earth. The Fathers consistently emphasize this intimate act of divine craftsmanship. Saint Irenaeus of Lyon teaches that the two hands of God—the Son and the Spirit—fashioned Adam, establishing from the beginning the Trinitarian character of human existence. Saint Gregory of Nyssa sees in this forming a demonstration of God’s particular love and care for humanity, setting us apart from all other creatures.

The Breath and the Spirit: The Hebrew nishmat chayyim (breath of life) carries profound pneumatological significance. The Fathers understood this divine breath as more than mere biological animation. Saint Gregory the Theologian identifies this breath with the rational soul, the image of God within us. This inbreathing establishes humanity’s capacity for communion with God, for reason, and for immortality. Some Fathers, including Saint Cyril of Alexandria, see here a foreshadowing of Pentecost, when Christ breathes upon the apostles saying “Receive the Holy Spirit.”

Christological Fulfillment: The New Adam, Jesus Christ, recapitulates and perfects what was begun in the first Adam. Saint Paul’s teaching in First Corinthians 15:45-47 directly references this verse: the first Adam became a living soul, but the last Adam became a life-giving Spirit. Christ, formed in the womb of the Virgin by the Holy Spirit, takes up the dust of our humanity and transforms it, breathing new life into fallen creation. In the Gospel of John, the risen Christ breathes on His disciples, completing the work begun in Eden.

Liturgical Connections: The Orthodox funeral service echoes this verse profoundly, acknowledging that we return to the earth from which we were taken while our spirit returns to God who gave it. The prayer “O God of spirits and of all flesh” recalls this original gift of life. During Holy Saturday, the Church contemplates Christ descending to Adam in Hades, bringing the breath of resurrection to the one who first received the breath of life.

Anthropological Significance: Orthodox anthropology is grounded in this verse. We are neither purely spiritual beings nor merely animals, but a unique union of earth and heaven, matter and spirit. This understanding shapes Orthodox teaching on the body as sacred, on the resurrection of the flesh, and on theosis as the transformation of the whole human person—body and soul—into the likeness of God.

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