Towards, unto, into and in Theos

And Yahweh ‘elohym formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2.7)

The word ‘breathe’ is used only 12 times in the Old Testament and is translated in different ways but is also translated ‘breathe’ in Yehezq’el 37:

Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say unto the wind, Thus says ‘adonay Yahweh; Come from the four winds, O breath, and breathe upon these slain, that they may live. (Yehez.37.9)

Rather like in Genesis 2 we have lifeless bodies requiring to come to life. In this case the lifeless bodies are representative of a lifeless Yisra’el requiring the spirit of Yahweh to enter into them to live. The words ‘wind’ and ‘breath’ in this verse translate the Hebrew ‘ruah’ (רוח) which is often translated ‘spirit’ when referring to the spirit of Yahweh. So in this verse it is the spirit of Yahweh that is figuratively blown upon these slain.

We can infer then that it is the breath or spirit of Yahweh ‘elohym that is blown into the nostrils of the man in Genesis 2 to make him live, or have the breath of lives, and become a living soul. Thus the existence of a living soul is premised upon firstly Yahweh breathing life into a man. As we saw this taking place figuratively in Yehezq’el so in Genesis 2 it can be interpreted on a figurative level. If Yahweh’s breath is his spirit then we see a figuratively lifeless man enlivened by Yahweh’s spirit. The outcome of such a breathing is that the man can exhale that breath and begin the process of inhalation and exhalation which will cause his life to persist. If spirit is the mind of Yahweh directed towards man in his utterances we can see a beginning of a kerubic relationship. Yahweh directs his mind to the man, the man receives the first breath and reciprocates by exhalation and then can continue to do so by dint of his willingness to continue after this pattern. The resultant state will be life, the resultant identity is soul. Over time, and the persistence of breathing, an identity is formed. This is what a soul is, it is the person, the identity, that is created by persistent breathing. Seen on a natural level, this is obvious for, without respiration, existence, and therefore identity formation, is impossible. Figuratively the same applies, that is, without inhalation and exhalation of Theos’ spirit we cannot form his identity within us. Of course the spirit we inhale and exhale may not be Yahweh’s but may be man’s and in such a case the identity or soul formed is not of him. In this case we may require to follow Iesous’ injunction to give up our soul for him.

Then said Iesous unto his disciples, If any man will come after me, let him deny himself, and take up his stake, and follow me. For whosoever will save his life (soul – psyche – ψυχη) shall lose it: and whosoever will lose his life (soul) for my sake shall find it. (Math.16.24,25)

A disciple is one who is prepared to follow Iesous, to crucify the flesh, to give up his life (his natural identity derived from his existence) and will thus be able to gain the life/identity which is of Theos. Indeed Theos says that he has a soul:

Behold my servant, whom I have chosen; my beloved, unto who my soul is well pleased (eudokeo): I will put my spirit upon him, and he shall show judgment to the Gentiles. (Math.12.18)

The above verse, a quotation from Esaias, uses a whole host of fascinating words. My beloved, like ‘Abraham being a friend (loved one) unto Yahweh; unto (eis) who (like the who in Yahweh’s name revealed in Exodus 3); ‘soul’ (here it is Yahweh’s soul); well pleased, which we saw in the previous post and is a declaration that Theos was ‘well thought’ in Iesous; ‘I will put’ is from the verb tithemi, being where the title Theos comes from; and, ‘show’ (apangelo) from the word ‘message’ which forms the basis of the word euangelion.

So, we see that Iesous is the one who, having been breathed into by the spirit of Theos, is showing that life (soul/identity) of Theos in his words and works.

All things are delivered unto me of my Father: and no man knows the Son, but the Father; neither knows any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. (Math.11.27-29)

We must follow Iesous and receive his revelation; as he knew the father so we must know him and by that we will know the father. If we do this we will find rest unto our souls in the end. So a soul is a result of a reciprocal relationship, and a soul that is well thought in Theos’ sight can only be a result of a true kerubic relationship.