by jimwalton » Fri Aug 07, 2020 4:38 pm
I don't see any literary, historical, or theological reason or credence to read Gen. 2.7 as a literary device. It's correct that Gn. 2.7 says man became a living soul. The text is saying that "soul" became a characteristic of his being. It is the equivalent to "self." It seems to reflect his whole self. Since nephesh does not exist apart from corporeal reality we do not possess our bodies; rather, our bodies are integral parts of our whole identities. This is said of no other creature or kind of creature in the rest of creation.
There is no reason to take it as expressing that he (humans) is now a conscious being. There were other conscious animals, but this is never said of them.
It's very possible that text is about how God ordered the cosmos to function, not about its material manufacture. It's a more literal reading of Genesis 1-2. A period of light functions to give us day, a period of darkness functions to give us night, day and night function in alternating sequence to give us evening and morning, or time. The earth functions to bring forth vegetation. The sun, moon, and star function to give us times and seasons. Humans are to function in ruling the Earth and subduing it. It's about function, not manufacture. On day 2, nothing was manufactured, either. There is only separation. On day 3, nothing was manufactured. The earth that was there brought forth vegetation.
And if the text is not about material manufacture, then this text is not about humans becoming conscious beings. "The dust of the ground" speaks to man's mortality (Gn. 3.19; Ps. 103.14; 1 Cor. 15.47-48), not to his material manufacture. Breathing "into his nostrils the breath of life" is a statement of relationship, not of bringing life. Man alone, not the animals, is the recipient of the divine breath. Humans are invested with a knowledge of God and are capable of a relationship with God. It implies intimacy and significance while stressing the unique relationship of human life to divine life.
I don't see any literary, historical, or theological reason or credence to read Gen. 2.7 as a literary device. It's correct that Gn. 2.7 says man [i]became[/i] a living soul. The text is saying that "soul" became a characteristic of his being. It is the equivalent to "self." It seems to reflect his whole self. Since nephesh does not exist apart from corporeal reality we do not possess our bodies; rather, our bodies are integral parts of our whole identities. This is said of no other creature or kind of creature in the rest of creation.
There is no reason to take it as expressing that he (humans) is now a conscious being. There were other conscious animals, but this is never said of them.
It's very possible that text is about how God ordered the cosmos to function, not about its material manufacture. It's a more literal reading of Genesis 1-2. A period of light functions to give us day, a period of darkness functions to give us night, day and night function in alternating sequence to give us evening and morning, or time. The earth functions to bring forth vegetation. The sun, moon, and star function to give us times and seasons. Humans are to function in ruling the Earth and subduing it. It's about function, not manufacture. On day 2, nothing was manufactured, either. There is only separation. On day 3, nothing was manufactured. The earth that was there brought forth vegetation.
And if the text is not about material manufacture, then this text is not about humans becoming conscious beings. "The dust of the ground" speaks to man's mortality (Gn. 3.19; Ps. 103.14; 1 Cor. 15.47-48), not to his material manufacture. Breathing "into his nostrils the breath of life" is a statement of relationship, not of bringing life. Man alone, not the animals, is the recipient of the divine breath. Humans are invested with a knowledge of God and are capable of a relationship with God. It implies intimacy and significance while stressing the unique relationship of human life to divine life.