Add parallel Print Page Options

then the Lord God formed the man[a] out of the dust of the ground and blew into his nostrils the breath of life, and the man became a living being.(A)

Read full chapter

Footnotes

  1. 2:7 God is portrayed as a potter molding the human body out of earth. There is a play on words in Hebrew between ’adam (“human being,” “man”) and ’adama (“ground”). It is not enough to make the body from earth; God must also breathe into the man’s nostrils. A similar picture of divine breath imparted to human beings in order for them to live is found in Ez 37:5, 9–10; Jn 20:22. The Israelites did not think in the (Greek) categories of body and soul.

Then the Lord God formed(A) a man[a](B) from the dust(C) of the ground(D) and breathed into his nostrils the breath(E) of life,(F) and the man became a living being.(G)

Read full chapter

Footnotes

  1. Genesis 2:7 The Hebrew for man (adam) sounds like and may be related to the Hebrew for ground (adamah); it is also the name Adam (see verse 20).

Oh, remember that you fashioned me from clay!(A)
    Will you then bring me down to dust again?

Read full chapter

Remember that you molded me like clay.(A)
    Will you now turn me to dust again?(B)

Read full chapter

15 All flesh would perish together,
    and mortals return to dust.(A)

Read full chapter

15 all humanity would perish(A) together
    and mankind would return to the dust.(B)

Read full chapter

You turn humanity back into dust,[a]
    saying, “Return, you children of Adam!”(A)

Read full chapter

Footnotes

  1. 90:3 Dust: one word of God is enough to return mortals to the dust from which they were created. Human beings were created from earth in Gn 2:7; 3:19.

You turn people back to dust,
    saying, “Return to dust, you mortals.”(A)

Read full chapter

14 For he knows how we are formed,
    remembers that we are dust.(A)

Read full chapter

14 for he knows how we are formed,(A)
    he remembers that we are dust.(B)

Read full chapter

20 (A)Both go to the same place; both were made from the dust, and to the dust they both return.

Read full chapter

20 All go to the same place; all come from dust, and to dust all return.(A)

Read full chapter

And the dust returns to the earth as it once was,
    and the life breath returns to God who gave it.[a](A)

Read full chapter

Footnotes

  1. 12:7 Death is portrayed in terms of the description of creation in Gn 2:7; the body corrupts in the grave, and the life breath (lit., “spirit”), or gift of life, returns to God who had breathed upon what he had formed.

and the dust returns(A) to the ground it came from,
    and the spirit returns to God(B) who gave it.(C)

Read full chapter

[a]With misspent toil he molds a meaningless god from the selfsame clay,
    though he himself shortly before was made from the earth,
And is soon to go whence he was taken,
    when the life that was lent him is demanded back.(A)

Read full chapter

Footnotes

  1. 15:8–9 The author matches the irony of his words about the carpenter in 13:15–19 with this description of the potter’s vain work.
'Wisdom 15:8' not found for the version: New International Version.

Why are dust and ashes proud?[a]
    Even during life the body decays.

Read full chapter

Footnotes

  1. 10:9–10 The general implication is that a slight illness today may be followed by death tomorrow. The uncertainty of life leaves no room for pride.
'Sirach 10:9' not found for the version: New International Version.

A limited number of days he gave them,(A)
    but granted them authority over everything on earth.

Read full chapter
'Sirach 17:2' not found for the version: New International Version.

Humanity’s Sin Through Adam. 12 [a]Therefore, just as through one person sin entered the world,(A) and through sin, death, and thus death came to all, inasmuch as all sinned[b]

Read full chapter

Footnotes

  1. 5:12–21 Paul reflects on the sin of Adam (Gn 3:1–13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, “Adam made me do it,” for all are culpable (Rom 5:12): Gentiles under the demands of the law written in their hearts (Rom 2:14–15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Rom 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Rom 5:15–21, God’s act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam’s crime.
  2. 5:12 Inasmuch as all sinned: others translate “because all sinned,” and understand Rom 5:13 as a parenthetical remark. Unlike Wis 2:24, Paul does not ascribe the entry of death to the devil.

Death Through Adam, Life Through Christ

12 Therefore, just as sin entered the world through one man,(A) and death through sin,(B) and in this way death came to all people, because all sinned(C)

Read full chapter

21 [a]For since death came through a human being, the resurrection of the dead came also through a human being.

Read full chapter

Footnotes

  1. 15:21–22 Our human existence, both natural and supernatural, is corporate, involves solidarity. In Adam…in Christ: the Hebrew word ’ādām in Genesis is both a common noun for mankind and a proper noun for the first man. Paul here presents Adam as at least a literary type of Christ; the parallelism and contrast between them will be developed further in 1 Cor 15:45–49 and in Rom 5:12–21.

21 For since death came through a man,(A) the resurrection of the dead(B) comes also through a man.

Read full chapter

27 Just as it is appointed that human beings die once, and after this the judgment,(A)

Read full chapter

27 Just as people are destined to die once,(A) and after that to face judgment,(B)

Read full chapter