Genesis 2:5-7 New English Translation

⁵Now^[a] no shrub of the field had yet grown on the earth, and no plant of the field^[b] had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground.^[c] ⁶Springs^[d] would well up^[e] from the earth and water^[f] the whole surface of the ground.^[g] ⁷The Lord God formed^[h] the man from the soil of the ground^[i] and breathed into his nostrils the breath of life,^[j] and the man became a living being.^[k]

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Footnotes

Genesis 2:5 tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given—again dealing with water as in 1:2 (water would well up).
Genesis 2:5 tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4, 7); whereas the second, עֵשֶׂב (ʿesev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”
Genesis 2:5 tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.sn The last clause in v. 5, “and there was no man to cultivate the ground,” anticipates the curse and the expulsion from the garden (Gen 3:23).
Genesis 2:6 tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (ʾed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.
Genesis 2:6 tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.
Genesis 2:6 tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.
Genesis 2:6 tn The Hebrew word אֲדָמָה (ʾadamah) actually means “ground; fertile soil.”sn Here is an indication of fertility. The water would well up from the earth (אֶרֶץ, ʾerets) and water all the surface of the fertile soil (אֲדָמָה). It is from that soil that the man (אָדָם, ʾadam) was made (Gen 2:7).
Genesis 2:7 tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter’s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).
Genesis 2:7 tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.
Genesis 2:7 tn The phrase נִשְׁמַת חַיִּים (nishmat khayyim, “breath of life”) appears for certain only here. In Gen 6:17; 7:15 the phrase is רוּחַ חַיִּים (ruakh khayyim, “breath/spirit of life”), where רוּחַ can mean “breath, wind, spirit.” And in Gen 7:22 the phrase is נִשְׁמַת רוּחַ חַיִּים (nishmat ruakh khayyim, “breath of the breath/spirit of life”). T. C. Mitchell (“The Old Testament Usage of N^eshama,” VT 11 [1961]: 177-87) suggests the possibility that נְשָׁמָה (n^eshamah, “breath”) may not be used for animals but only God and man. BDB 675 s.v. נְשָׁמָה 4 states that the word refers to the human “spirit” in Prov 20:27. Many versions, including the NET, take it that way at Job 26:4 (KJV, NASB, NIV, NKJV, NLT, NRSV). Job 32:8 asserts that God’s “breath” gives people understanding. If so, this may be part of indicating that God made humans differently than other breathing living organisms (נֶפֶשׁ חַיָּה, nefesh khayyah). However Gen 7:22 and Job 34:14-15 may use the term נְשָׁמָה of animals.sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called “a living being” (נֶפֶשׁ חַיָּה) but humankind became that in a different and more significant way.
Genesis 2:7 tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיָּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).

New English Translation (NET)