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LXX Genesis

Septuagint

About this book

The Seventh Day

Chapter 2

1 The sky and the earth were finished, and all their arrangement. 2 God finished his works that he had made⁠ on the⁠ sixth day,⁠ and he rested on the seventh day from all his works that he had made.⁠ 3 God blessed the seventh day and made it holy, because on it he rested from all his works which God had begun to make.

The Human and the Garden

4 This is the book of the origin of sky and earth, when they came into being, on the day when God made the sky and the earth, 5 and every field plant before it appeared on the earth, and all the field grass before it sprouted, for God had not sent rain on the earth, and there was not a human to work the earth. 6 A spring was rising from the earth and watering the whole face of the earth.

7 God formed the human, dust from the earth,⁠ and breathed into his face a breath of life,⁠ and the human became a living being.

8 The Lord God planted a garden in Eden toward the east, and placed the human there whom he had formed. 9 God also made grow from the earth every tree beautiful to the eye and good for food, and the tree of life in the middle of the garden, and the tree for knowing what is knowable of good and evil.

The Rivers of Eden

10 A river flows out of Eden to water the garden. From there it divides into four sources. 11 The name of the first is Pishon. It encircles the entire land of Havilah, where there is gold. 12 The gold of that land is good, and carbuncle and pale green stone are there. 13 The name of the second river is Gihon. It encircles the whole land of Ethiopia. 14 The third river is the Tigris. It flows opposite the Assyrians. The fourth river is the Euphrates.

The Human in the Garden

15 The Lord God took the human whom he had formed, and placed him in the garden, to work and keep it.

16 The Lord God commanded Adam, saying, “From every tree which is in the garden you may eat for food,

17 “But from the tree for knowing good and evil, you must not eat, and on the day you eat of it, you will certainly die.”

A Helper for the Human

18 The Lord God said, “It is not good for the human to be alone. Let us make him a helper corresponding to him.”⁠ 19 God also formed from the earth all the wild animals of the field, and all the birds of the sky, and he brought them to Adam, to see what he would call them, and whatever Adam called any living creature, that was the name of it. 20 Adam gave names to all the cattle and to all the birds of the sky, and to all the wild animals of the field, but for Adam no helper like him was found.

21 God cast a trance on Adam, and he slept, and he took one of his ribs, and filled its place with flesh. 22 The Lord God built the rib which he took from Adam into a woman, and brought her to Adam.

23 Adam said, “This is now bone of my bones, and flesh of my flesh. She will be called woman, because she was taken out of her husband.”

24 Therefore a man will leave his father and mother and be joined to his wife, and the two will become one flesh.⁠

25 The two were naked, both Adam and his wife, and were not ashamed.

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Texts in conversation

Compare LXX Genesis 2:7 and Philo, On the Creation 134–135

Septuagint · Classical

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Summary

Philo’s On the Creation distinguishes two human creations from Genesis, an earthly Adam formed from dust and a heavenly intellectual Adam made in God’s image. Philo’s reading draws on the Greek Septuagint translation he quotes.

Passages

LXX Genesis 2:7

Septuagint
6 A spring was rising from the earth and watering the whole face of the earth.7 God formed the human, dust from the earth, and breathed into his face a breath of life, and the human became a living being.8 The Lord God planted a garden in Eden toward the east, and placed the human there whom he had formed.
300–201 BCE Read in LXX Genesis

Philo, On the Creation 134–135

Classical · De opificio mundi
134 After this, Moses says that “God made man, having taken clay from the earth, and he breathed into his face the breath of life.” By this expression he shows very clearly that there is a vast difference between man as he is born today and the first man, who was made according to the image of God. For man as he is formed now is perceptible to the external senses. He has qualities, consists of body and soul, is man or woman, and is mortal by nature. But man, made according to the image of God, was an idea, or a genus, or a seal, perceptible only by the intellect, incorporeal, neither male nor female, imperishable by nature.135 But he asserts that the formation of the individual man, who is perceptible by the external senses, is a composition of earthy substance and divine spirit. For the body was created when the Creator took a lump of clay and fashioned the human form out of it, but the soul proceeds from no created thing at all. It comes from the Father and Ruler of all things. For when he uses the expression, “he breathed into,” etc., he means nothing other than the divine spirit proceeding from that happy and blessed nature, sent to make its home here on earth for the benefit of our race, so that, even if man is mortal in the part of him that is visible, he may at least be immortal in the part that is invisible. For this reason one may properly say that man stands on the boundary of a better and an immortal nature, sharing in each as far as he needs, and that he was born both mortal and immortal at the same time. He is mortal in his body, but immortal in his intellect.

References

“... Philo makes very clever use here of the major differences between the two creation accounts in Genesis. The man created from the dust of the earth—in using the word ‘clay’ Philo follows the Septuagint translation—is the earthly Adam (in the literary sense of the word), consisting of body and soul, who has a partner (as Genesis 2:21ff. describes in graphic detail, unlike the first creation account where the woman is at most hinted at) and who is mortal (sleep). Quite in contrast, the man of Genesis 1 is incorporeal, not yet male or female, and incorruptible, that is, immortal. The earthly Adam of Genesis 2 is part of the kosmos aisthētos, whereas the heavenly Adam of Genesis 1 pertains to the kosmos noētos, perceived only by the intellect ...”
Peter Schäfer, The Jewish Jesus: How Judaism and Christianity Shaped Each Other (Princeton, NJ: Princeton University Press, 2012), 208.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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LXX Genesis 2:7 and Philo, On the Creation 134–135

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