Week 3

I. Before the meeting

You must complete points 1, 2, and 3 before the next Growth Group meeting. Read each section carefully, as the instructions and activities may change from week to week. You should have a (small) notebook to answer the questions at the end of each reading and to take notes during the Group meetings. You could also use the notes app on your phone.

This week's goal:

Set aside at least 5 minutes each day to speak with God the Father through private personal prayer. At least 5 days this week.

Write down in your journal what you believe God the Father spoke to you during your time of prayer.

Prayer is a natural conversation that doesn’t require fancy words or phrases. In that conversation, you can express your gratitude to God the Father for what He gives you and for what He does for you every day. You can also share your personal needs and requests with Him.

1. Daily Prayer

2. Daily Reading

This Week's Goal:

Read 1 Bible passage a day for at least 5 days this week. Avoid doing all five readings on the same day. Each Bible passage is accompanied by explanations and commentary to help you understand what the Bible is truly communicating, as well as questions for you to answer in your notebook. Click on the day number to access the corresponding reading. Read the passage twice that day: once in the morning and once in the evening.

Psalms 8 (NIV)

Lord, our Lord, how majestic is your name in all the earth! You have set your glory in the heavens. 2 Through the praise of children and infants you have established a stronghold against your enemies, to silence the foe and the avenger. 3 When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, 4 what is mankind (“enósh”) that you are mindful of them, human beings (“adám”) that you care for them? 5 You have made them a little lower than the angels (“Elohim”) and crowned (“atár”) them with glory (“kabod”) and honor (“hadar”). 6 You made them rulers over the works of your hands; you put everything under their feet: 7 all flocks and herds, and the animals of the wild, 8 the birds in the sky, and the fish in the sea, all that swim the paths of the seas. 9 Lord, our Lord, how majestic is your name in all the earth!.

Genesis 1:26-28 (NIV)

26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals,[a] and over all the creatures that move along the ground.” 27 So God created mankind in his own image, in the image of God he created them; male and female he created them. 28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”

- Psalm 8 is a poem of praise inspired by Genesis 1. It was written by David, the greatest king in Israel's history. David contemplates the vastness of creation (Genesis 1) and asks God the following question: what is mankind that you are mindful of them, human beings that you care for them?

- It is very important to note that the question is not “who is man,” but “what is man.” Had he asked “who is man,” the answer would have to do with identity, merits, and status. Instead, he asks “what is man,” placing the emphasis on his essence—his intrinsic worth.

- David uses two different words to refer to “man”: "enosh" (frail, weak mortal) in the first question, and "adam" (humanity) in the second. What David is trying to convey is: “Why did God, the Creator of such a marvelous universe, decide to make Himself known through such a fragile human being—this "enosh", son of "adam", formed from the dust—and assign him such a significant role in His Eternal Purpose?”

- David, who is well-versed in the truths presented in Genesis, unhesitatingly offers the only possible answer: “You have made them a little lower than the angels ("Elohim").” This is the reason why human beings hold a superior place in creation.

- This is another instance where the English translation is not entirely accurate. While the word "elohim" is sometimes used to describe “divine beings” such as angels ("malak")—and while some might interpret the phrase as “You made him from dust and therefore lower than the angels”— we must understand that, given the context of the sentence, the best and most correct translation is “You made him a little lower than God Himself.” This aligns with Genesis 1:26–27: "Then God ("Elohim") said, “Let us make mankind in our image, in our likeness... So God created mankind in his own image, in the image of God he created them; male and female he created them".

- David translates the “image and likeness” of Genesis into “You have made them a little lower than God,” and further adds, “...and crowned them with glory and honor.” In the original Hebrew, this combination of terms evokes the enthronement of a king.

- “... crowned them” ("atar"): literally means to encircle, surround, envelop, or place a crown around the head. Yet, it does not simply mean placing a physical crown upon the head; it describes the act of officially investing someone with dignity, authority, and honor. It is used for crowning kings, bestowing honor, surrounding someone with favor, and granting a distinguished position. By using this verb, the psalmist is saying that God did not merely grant human beings certain privileges but clothed them with royal dignity. God is the Great King of the universe, and He decides to "crown" human beings as His delegated kings (or viceroys) on Earth.

- "with glory" ("kabod"): the word literally means "weight." In ancient times, something heavy—such as gold or precious stones—was considered valuable and important. To say that human beings were crowned with glory means that God bestowed upon them an intrinsic "weight"—a supreme value and dignity possessed by no other creature. It describes the visible manifestation of God’s presence in each of His children. In the physical world, an object has "weight" because it possesses substance. On the spiritual and human level, "kabod" ("weight") represents that unique substance God has placed within each individual human being: their talents, temperament, skills, creativity, and so forth. When a person operates according to their skills and talents and walks in their purpose, a certain "specific weight" becomes evident: there is authority, grace, and a tangible impact on their surroundings. They do not go unnoticed; they possess significance.

- “and honor” ("hadar"): means splendor, beauty, majesty, or magnificence. It is frequently used to describe the adornment of royal garments, the beauty of nature, or the imposing presence of a king on his throne. It represents the reputation, radiance, and respect that God bestowed upon humanity, enabling them to exercise dominion over creation in a manner that is both respectable and majestic. "Hadar" conveys the nobility of the office received; it describes not physical beauty, but the dignity of one who holds a high position.”

- The words "kabod" (“glory”) and "hadar" (“honor,” “majesty”) frequently describe God’s own kingship. The fact that David applies them to human beings in Psalm 8 does not imply that man shares in the divine essence; rather, it means that God shares with him—in a derivative and representative way—attributes proper to a king. In other words, God clothes humanity with royal dignity so that they may govern creation in His name.

- Finally, it states: “You made them rulers over the works of your hands...” This poetic declaration serves to confirm the sovereign mandate established in Genesis 1:26–28. This connection reveals that human dominion is not a usurpation of power but a stewardship delegated by the Creator—a legal transfer of authority in which the Supreme Being chooses to entrust the management of His material masterpiece to humanity, assigning them the role of “viceroy” to reflect God’s order, care, and character over all creation.

Genesis 1:26-31 (NKJV)
26 Then God ((Elohim) said, “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” 27 So God (Elohim) created man in His own image; in the image of God (Elohim) He created him; male and female He created them. 28 Then God (Elohim) blessed them, and God (Elohim) said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.” 29 And God (Elohim) said, “See, I have given you every herb that yields seed which is on the face of all the earth, and every tree whose fruit yields seed; to you it shall be for food. 30 Also, to every beast of the earth, to every bird of the air, and to everything that creeps on the earth, in which there is life, I have given every green herb for food”; and it was so. 31 Then God (Elohim) saw everything that He had made, and indeed it was very good. So the evening and the morning were the sixth day.

Genesis 2 (NKJV)

1 Thus the heavens and the earth, and all the host of them, were finished. 2 And on the seventh day God (Elohim) ended His work which He had done, and He rested on the seventh day from all His work which He had done. 3 Then God (Elohim) blessed the seventh day and sanctified it, because in it He rested from all His work which God (Elohim) had created and made.
4 This is the history of the heavens and the earth when they were created, in the day that the Lord God (Yahweh Elohim) made the earth and the heavens, 5 before any plant of the field was in the earth and before any herb of the field had grown. For the Lord God (Yahweh Elohim) had not caused it to rain on the earth, and there was no man to till the ground; 6 but a mist went up from the earth and watered the whole face of the ground. 7 And the Lord God (Yahweh Elohim) formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.
8 The Lord God (Yahweh Elohim) planted a garden eastward in Eden, and there He put the man whom He had formed. 9 And out of the ground the Lord God (Yahweh Elohim) made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil. 10 Now a river went out of Eden to water the garden, and from there it parted and became four riverheads. 11 The name of the first is Pishon; it is the one which skirts the whole land of Havilah, where there is gold. 12 And the gold of that land is good. Bdellium and the onyx stone are there. 13 The name of the second river is Gihon; it is the one which goes around the whole land of Cush. 14 The name of the third river is Hiddekel; it is the one which goes toward the east of Assyria. The fourth river is the Euphrates. 15 Then the Lord God (Yahweh Elohim) took the man and put him in the garden of Eden to tend and keep it. 16 And the Lord God commanded the man, saying, “Of every tree of the garden you may freely eat; 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” 18 And the Lord God (Yahweh Elohim) said, “It is not good that man should be alone; I will make him a helper comparable to him.” 19 Out of the ground the Lord God (Yahweh Elohim) formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name. 20 So Adam gave names to all cattle, to the birds of the air, and to every beast of the field. But for Adam there was not found a helper comparable to him. 21 And the Lord God (Yahweh Elohim) caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place. 22 Then the rib which the Lord God (Yahweh Elohim) had taken from man He made into a woman, and He brought her to the man. 23 And Adam said: “This is now bone of my bones And flesh of my flesh; She shall be called Woman, Because she was taken out of Man.” 24 Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh. 25 And they were both naked, the man and his wife, and were not ashamed.

- Are Genesis 1 and Genesis 2 two different accounts? It is quite possible that Genesis 1 and Genesis 2 were written at different times; however, they are not contradictory accounts of creation, but rather two complementary perspectives on the same event.

- Genesis 1:1 through 2:3 answers the question: Who created the universe, and what is the purpose of creation—and especially of human beings? It describes the Triune God (Elohim) as the Sovereign Creator of the cosmos, the One who gives it form and order. It also describes the creation of human beings in the “image and likeness of God,” establishing them as representatives of His rule on earth. Upon completing His work on the sixth day, it is stated: “And God saw everything that He had made, and behold, it was very good.”

- Genesis 2:1–25, on the other hand, answers the question: What is a human being (man and woman), and what is their responsibility within creation? The focus shifts away from the universe; the narrative now centers on "adam" (humanity). It describes the formation of the human body from dust and the imparting of God’s life into it. It establishes the human habitat—the garden—and the human task: to cultivate and care for that garden. In this chapter, God reveals the two expressions of humanity—the man ("ish") and the woman ("ishsah")—thereby constituting the first family.

- It is very important to note the change in how God is addressed. In Genesis 1, the word “Elohim” is used; as we saw earlier, this describes the one God in His plurality: God the Father, God the Son, and God the Holy Spirit. Genesis 1 speaks to us of how the Eternal and Supreme God is prior to creation. He is its origin, as well as the One who gives it form and governs it.

- In Genesis 2, the combination "Yahweh Elohim" (often translated as "the LORD God") appears, intended to reveal God's ("Elohim") personal relationship with His creation ("adam"). Yahweh describes the personal God, the relational God, and the God who is Father to His children and His people.

- In ancient Hebrew, God's name is written using only four consonants: YHWH. Most Hebrew scholars consider "Yahweh" to be the closest approximation of the pronunciation. This name carries several meanings: "He who exists by Himself," "He who always is," or "the Eternal One." This was the name God Himself revealed to Moses in Exodus 3:13–14: "13 Moses said to God, 'Suppose I go to the Israelites and say to them, "The God of your fathers has sent me to you," and they ask me, "What is his name?" Then what shall I tell them?' 14 God said to Moses, 'I AM WHO I AM.' And he said, 'Say this to the people of Israel: "I AM has sent me to you."

- The author of Genesis—believed to have written the book shortly after the Israelites' departure from Egypt—intentionally uses the name "Yahweh Elohim" (the LORD God) in chapter 2 to remind the Israelites that the God who made a covenant with the people of Israel is the same God who created the universe. The God who is sovereign over all creation is also the God who enters into a personal relationship with human beings.

Genesis 2:1-6 (NIV)

1 Thus the heavens and the earth were completed in all their vast array. 2 By the seventh day God (Elohim) had finished the work he had been doing; so on the seventh day he rested (shabbat) from all his work. 3 Then God (Elohim) blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.
4 This is the account of the heavens and the earth when they were created, when the Lord God (Yahweh Elohim) made the earth and the heavens.
5 Now no shrub had yet appeared on the earth and no plant had yet sprung up, for the Lord God (Yahweh Elohim) had not sent rain on the earth and there was no one (man- adam) to work the ground, 6 but streams came up from the earth and watered the whole surface of the ground

- “By the seventh day God (Elohim) had finished the work he had been doing; so on the seventh day he rested (Shabbat) from all his work.” The word “rested” (“shabbat”) does not mean “regaining strength after physical exhaustion.” God did not “rest” because He was tired. “shabbat” means He completed His creative work, took possession of it as King, and began to enjoy the order He had established.

- It is very important to note that, according to Genesis 1, human beings were created on the sixth day of creation. This means that the first full day of human life was the day God “rested.” Man (“adam”) did not experience a day of work before entering God’s “rest.” This implies that human beings begin their existence by enjoying communion with God before setting out to fulfill their mission on earth. On that first day of life, humanity understood the reason for its creation: to have communion with God the Father. It is in this “rest” that God can remind human beings of the reason for their existence.

- “Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.” Up to this point, God had only blessed “adam” (Gen 1:28). Now, He blesses the seventh day. He does not bless created things; He blesses a moment in the cycle of time. He blesses the seventh day because it represents peace, fullness, stability, communion, and God’s government. Whenever human beings “pause” and “enter” God’s “rest,” they experience God’s peace (“shalom”).

- “... and made it holy… (sanctified it) ” This expression does not mean that the “seventh day” possesses some “magical” quality or is intrinsically more sacred than the other days of the week. The expression "he sanctified it" means that God set it apart, separated it, consecrated it, and dedicated it for a special purpose: for human beings to rest from their work and focus entirely on enjoying communion and relationship with their Creator and with those around them.

- In Genesis 2, the seventh day is not associated with a specific day of the week, such as Saturday, Sunday, or Monday. Later, in the history of Israel, the seventh day was established as the "Sabbath." Exodus 20:8-11: 8 “Remember the Sabbath day by keeping it holy. 9 Six days you shall labor and do all your work, 10 but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns. 11 For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy”. Jews have celebrated the "Sabbath" on Saturday ever since.

- This changed after Jesus came to earth and declared that the "Sabbath" is fulfilled in Him. Mark 2:27-28: 27 27 “Then he said to them, “The Sabbath was made for man, not man for the Sabbath. 28 So the Son of Man is Lord even of the Sabbath.” Christ is the fulfillment of the "Sabbath." Now, human beings find rest and peace IN Christ on any day of the week. "Come to me, all you who are weary and burdened, and I will give you rest". Matthew 11:28-30

- After Jesus' resurrection, the church began to celebrate the "Lord's Day"—that is, Sunday, the day of His resurrection—instead. That is why, ever since then, the church has observed Sunday as the day we “rest” from our work to celebrate the life and peace we have IN Christ, and to focus on communion with God the Father and with our families (both biological and spiritual).

- “Now no shrub had yet appeared on the earth and no plant had yet sprung up, for the Lord God (Yahweh Elohim) had not sent rain on the earth and there was no one to work the ground ” This passage does not describe a total absence of vegetation on the earth, but rather the absence of vegetation associated with human cultivation (farming). The text describes a scenario of latent potential. The earth is there, but it is in a state of "pause" or suspension, and this is due to two very specific reasons: God had not yet sent rain (divine action was missing), and there was no human being (“adam”) to work the soil (“adamah”) (human action was missing).

- This situation introduces one of the most important divine protocols: creation needs the human being in order to flourish. God designed the world in such a way that the full development of nature is linked to human cooperation. “adam” was not created as a decorative element of the world. The human being (“adam”) was created to collaborate with God in the development and flourishing of the world. Nothing happens unless the human being gets involved. God does not “send rain on the earth” unless there is a man or a woman willing to “cultivate the earth.” God created a world with potential and entrusts human beings—His image on earth—with the task of stewarding and developing it.

Genesis 2:4-7 (NKJV)

4 This is the history of the heavens and the earth when they were created, in the day that the Lord God (Yahweh Elohim) made the earth and the heavens, 5 before any plant of the field was in the earth and before any herb of the field had grown. For the Lord God (Yahweh Elohim) had not caused it to rain on the earth, and there was no man to till the ground; 6 but a mist went up from the earth and watered the whole face of the ground.
7 And the Lord God (Yahweh Elohim) formed (yatsár) man (adám) of the dust (afár) of the ground (adamah), and breathed (nafákj) into his nostrils the breath (neshama) of life (kjai); and man (adám) became a living being.

- It is essential to understand the difference between the verb "create" ("bará") in Genesis 1:27 and the verb "form" ("yatsár") in Genesis 2:7. Genesis 1:27 states: "So God created (bará) man in His own image; in the image of God He created (bará) him; male and female He created them". Genesis 2:7 states: "and the Lord God formed (yatsár) man of the dust of the ground". These verbs are not synonyms; each highlights a different aspect of God’s creative act.

- The word "bará" (created), used in Genesis 1:27, answers the question, “Who is man ("adám")?” The answer is: the image of God, God’s representative, the ruler of creation. The word "yatsár" (formed), used in Genesis 2:7, answers the question, “Of what is man ("adám") made or formed?” The answer is “from the dust” or “from the clay.”

- “God created ("bará") man…” "Bará" is a verb that can be attributed only to God. "Bará" evokes the production of something radically new, something created “out of nothing.” By using "bará", the author tells us that humanity is an absolute novelty in the cosmos. We are not the result of evolution or the rearrangement of what already existed; our existence as the visible image of God is a direct and sovereign miracle of God’s will..

- In Genesis 1:27, "bará" does not describe solely the material creation of the human being, nor does it describe solely the spiritual creation of the human being. "Bará" describes the creation of the human being as an integral reality, defined primarily by identity and purpose rather than by the process of the body’s formation.

- "Bará" presents the human being from the perspective of God’s Eternal Purpose. Rather than describing how man was made, it reveals who he is and for what purpose he was created: the image of God, called to represent Him and extend His Kingdom on earth. Its emphasis lies on the identity and mission of the human being, not on the process of his formation.

- “Then the Lord God formed (yatsár) man…” Once it has been established that the human being was created ("bará") by God, the author of Genesis explains the process of forming the material body—the “vessel” or “container” for the created "adam". The word “formed” corresponds to the Hebrew word "yatsár". In the Bible, this word is used to describe a potter molding clay, a sculptor shaping a work of art, or a craftsman carefully designing an object. *Yatsár* conveys the idea of an intentional, meticulous, and purposeful design, describing the wondrous process by which God formed human beings, equipping and preparing them to fulfill the mission He entrusted to them in the material world.

- The use of the verb "yatsár" conveys that God did not merely “make” human beings but modeled them with intention, care, and purpose. Today, modern science reveals the extraordinary complexity of the human body: billions of cells working in perfect coordination, the precision of DNA, and the astonishing organization of the brain. Far from diminishing the wonder of the biblical account, these discoveries highlight the truth that human beings are not an improvised work, but a creation wonderfully designed and formed to fulfill God’s purpose.

- King David described this wondrous process of being formed ("yatsár"): 13 For you created my inmost being; you knit me together in my mother’s womb. 14 I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well. 15 My frame was not hidden from you when I was made in the secret place, when I was woven together in the depths of the earth. 16 Your eyes saw my unformed body; . (Psalm 139:13-16).

"...the Lord God formed man of the dust (afár) of the ground" Note that God does not form human beings using gold or precious stones; instead, He uses "afár"—loose soil, dry earth, clay, ash, or fine dust. "Afár" highlights the humble origin and the fragility of human beings. It reminds us that human beings, in their purely physical aspect, are made of the most basic and common elements of creation. Physically speaking, we are no different from the rest of biological creation; we share the same chemical elements found in the earth.

- The creation ("bará") and the forming ("yatsár") of the human being ("adám") mark the first step in the unfolding—within time—of God’s Eternal Plan or Purpose. Let us remember that God’s Eternal Purpose is to make Himself known on this earth through human beings who bear His image and likeness. To put it more clearly: God the Father makes Himself known through sons and daughters who bear the image of the Eternal Son.

- “For we are His workmanship, created (*ktizó*) in Christ Jesus for good works, which God prepared beforehand that we should walk in them" (Ephesians 2:10). The Apostle Paul is deliberately using the same language found in Genesis 1:27. The Greek word "ktizó" is the New Testament equivalent of the Old Testament word "bará". Both verbs describe God’s unique, sovereign act of bringing into existence a new being—distinct from the rest of creation—a being designed to reflect His image and to enjoy spiritual communion with Him.

- Paul states in Ephesians that human beings were created ("ktizó") in Christ. This means that when humanity was created ("bará") in Genesis, it was created according to the “prototype,” model, or design of God’s “firstborn”: the Eternal Son. “He (the Son) is the image of the invisible God, the firstborn over all creation.” (Colossians 1:15). Being the firstborn means “being the first among other children.” Christ is, therefore, the first of many sons and daughters who would reflect God’s image on earth.

- So, then: Human beings were created in and through the Son (Christ) and formed from human material at the moment of conception, when parents provide the genetic material. This explains why, physically, we resemble our parents—reflecting their physical image—while spiritually, we bear the image of the Triune God, and more specifically, the image of the Eternal Son.

- In Genesis 1:27, the word "bará" ("created") teaches us that God created human beings with a special identity and purpose: to be His image and to represent Him on earth. In Genesis 2:7, the word "yatsár" ("formed") shows us how God did this: He carefully formed man from the dust, like a potter molding a vessel. Thus, "bará" tells us the purpose for which we were created, and "yatsár" shows us how God formed us; one word speaks of purpose, and the other of design.

Genesis 2:7 (NKJV)

7 And the Lord God formed man of the dust of the ground, and breathed (nafákj) into his nostrils the breath (neshama) of life (kjai); and man (adám) became a living (néfesh) being (chayyáh).”

- Unlike the rest of creation, where God simply commanded with His word (“let there be light,” “let the earth bring forth living creatures”), God becomes directly and intentionally involved in the creation of human beings. The fact that God Himself molded the human being from clay (like a potter) and breathed the “breath of life” into his nostrils conveys an image of closeness, intimacy, and special care for humanity. By directly receiving the Creator’s breath, humanity acquires a special dignity compared to the rest of creation. This confirms once again that human beings were made in the “image and likeness” of God, endowed with spiritual, moral, and relational capacities.

- The word translated as “breathed” is "nafákj"; it means “to exhale,” “to blow air into,” or “to impart breath.” "Nafákj" describes the act of expelling air from within (a person). God is portrayed as bending over the man He has formed and imparting life to him through His own breath. Many have referred to this act of God as the “divine kiss”—a theological and metaphorical expression describing the moment God breathed the breath of life into the nostrils of the first man.

- “... breath (nafákj) of life (chai).” Human beings do not come to life through an autonomous process, nor because the body possessed life in itself. Human life proceeds immediately and personally from God. The word for “breath” ("neshamah") signifies “breathing,” “exhaling,” or “imparting breath.” It describes the breath that issues from a person, serving as evidence that they are alive. "Neshamah" is associated with the human spirit and soul; in this context, it describes the life-giving breath that comes from God. The word for “life” ("chai") simply means “life.” In Hebrew, it is also used to describe “abundant life,” “life in its fullness,” and “living existence.”

- “Breath of life” ("Nishmat chayyim"). Together, these two words form an expression of profound significance. It is not merely biological animation; God did not simply supply “oxygen” to the dust to make the organs function. It is the impartation of a spiritual and rational nature: the "Nishmat chayyim" is the divine gift that endows matter ("afar", or dust) with consciousness, intellect, moral capacity, and vital dynamism ("chayyim"), transforming the inert structure into a "Nefesh Chayyah"—a complete living being or soul.

- A particularly interesting detail is that the word for “life” ("chai") is plural—literally “lives”—and typically denotes fullness or intensity. God did not grant human beings merely “physical life,” but the fullness of existence. “Breath of life” ("Nishmat chayyim") encompasses three levels or types of life imparted to the “dust” in Genesis 2:7

1) Physical life (the “vital force): The inert body of clay receives biological force. It is the equivalent of the first "breath" that activates the respiratory system, circulation, and vital functions. Without this breath, matter remains merely dust.

2) Psychological life (the soul and consciousness): God brings into being a conscious person capable of self-awareness, reasoning, making moral decisions, and exercising will. Thus, the human being is created with intellect, emotions, and will, fully equipped to relate to God and to other human beings.

3) Spiritual life (the spirit and divine connection and communion): Unlike animals—which are also called living beings (*néfesh chayyáh*) but receive life through God’s creative command—human beings receive the breath of life directly from God. This singular act highlights their unique relationship with the Creator and their capacity to live in communion with Him, exercise moral discernment, and reflect His image and likeness as representatives of His character and Kingdom within creation.

- Theologically, it is important to understand that in Genesis 2:7, God does not communicate or impart a part of His essence to the human being, for God is indivisible. Furthermore, the human being is a creature. What God imparts is the gift of life that proceeds from Him. By breathing the breath of life, He does not make man a participant in His divine nature in an ontological sense (regarding origin and nature); rather, He gives him life, enables him to relate to Him, and creates him in His image to represent Him within creation. Nevertheless, the divine breath does communicate or impart something extraordinary: the life that proceeds from God, making the human being fully capable of living in communion with Him. The human being “walked with God,” was spiritually united with Him, reflected His image, ruled in His name, and lived constantly in His presence.

- Another important aspect is that, although Genesis 2:7 speaks of the "nishmat chayyim" (breath of life) and does not explicitly mention the Holy Spirit, other texts establish the connection between the two: “The Spirit of God ("Ruach Elohim") has made me, and the breath ("neshama") of the Almighty gives me life” (Job 33:4). “In the beginning God created the heavens and the earth... and the Spirit of God ("Ruach Elohim") was hovering over the face of the waters” (Genesis 1:1-2). The Holy Spirit actively participated in the creation of human beings as the divine agent who imparts and sustains life. The Spirit not only makes human existence possible but also empowers man to live in communion with God and fulfill the purpose for which he was created.

- “...and man (adam) became (hayah)...” The verb "hayah" means “to be,” “to become,” or “to exist.” This implies that it was at that precise moment that the “dust in human form” became a human being. Prior to that moment, the human being merely “existed” in the “mind of God” as part of His Eternal Purpose.

- One of the most common theological misconceptions stems from Greek dualism (specifically Plato’s), which teaches that a human being consists of a body (bad or inferior matter) trapping a soul (an incorporeal, immortal spirit). From this viewpoint, the human being is essentially an immortal soul temporarily inhabiting a body; the soul is the true "self," while the body is merely a vessel or a "prison" for the soul.

- Hebrew thought does not work this way. Genesis 2:7 does not state that God placed a soul inside man’s body or introduced a pre-existing spirit into him. Instead, it says that the combination of the dust of the earth ("afar") and the divine breath ("neshamah") resulted in man ("adam") becoming a "Nefesh Chayyah"—"a living soul.".

- In the Bible, the human being is an integral whole. A human is not simply body plus soul; rather, it is a body formed by God plus the breath of life from God, resulting in a living being. In biblical anthropology, a human being does not *have* a soul; a human being *is* a soul. The *Nefesh* represents the whole person in their psychosomatic unity: their emotions, body, mind, desires, and physical breath.

- This truth is fundamental because it explains why the Christian hope lies not in the soul escaping the body, but in the resurrection of the body. If the body were merely a disposable vessel, resurrection would make no sense. However, since God created the human being as an integral whole, redemption extends to the entire person.

- "...and man became a living being (nephesh chayyáh)." This verse indicates a transformation or a change of state. The "dust in human form" was not a "sleeping" or "unconscious" human being waiting to wake up; it was simply inert matter on the ground. Upon receiving the breath of life ("Nishmat chayyim"), it transitioned—or was transformed—into an animated, conscious, and relational creature. What distinguishes the human being from all other creatures is not merely being a "nephesh"—since animals are also referred to by this term—but rather having been created ("bara") in the image and likeness of God, endowed with the capacity to live in communion with Him and to represent His rule over creation..

3. Weekly Reflection

After reading the five passages for the week, listen carefully to the following audio. It includes a summary of those passages and a reflection that will help you better prepare for the Growth Group meeting.
We recommend that you listen to the audio two or three times before the Growth Group meeting.

Week 3Artist Name

00:00 / 12:45

II. During the meeting

The group should complete the following activities during the meeting. Remember to bring your notebook so you can share what you wrote and take notes on what you learn during the meeting.

[15 minutes]

Each person in the group will pray aloud. It’s quite possible that some aren’t used to praying aloud. This time will serve as practice and as a way to build their confidence in prayer.

This prayer could include:

Expressing gratitude to God the Father for His blessings, provision, health, family, work, church, opportunities, etc.
Praising God by acknowledging who He is and what He does for us every day.
Asking for forgiveness for any attitude or action contrary to His will.
Asking God to guide you as you reflect together on what you read the previous week.

1. Group Prayer

2. Conversation

[60 minutes]

All members of the Growth Group should answer each of the following questions.

Accountability Questions.

1. Were you able to set aside 5 minutes for prayer 5 times a week? If not, what can you do this week to achieve this?

2. Did you complete this week’s 5 readings—one per day for 5 days? If not, what can you do this week to complete the reading?

3. What did you hear from the Father during your prayer time and through the readings? (You may share what you wrote in your notebook.)

Reflection questions based on the reading.

You may choose which questions you’d like to answer. You don’t have to answer all of them.

1. What truth, idea, or teaching stood out to you the most during this week’s readings and audio?

2. David asked, "What is man that You are mindful of him?" Why do you think that question remains so important for us today?

3. What does it mean that God created human beings in His image and then crowned them with glory, honor, and authority over creation?

4. This week we learned that God created (*bará*) human beings with a purpose and then formed (*yatsár*) their bodies from the dust. Why is it important to distinguish between our identity and our formation?

5. What does Genesis 2:7 teach us about the value and dignity of human beings, seeing that God Himself formed them and breathed the breath of life into them?

6. The Bible presents the human being as a whole person, not as a soul trapped in a body. How does this truth influence the way you care for your physical, emotional, and spiritual life? 7. In which area of your life do you need to better reflect God’s character as His representative—in your family, your work, your studies, your friendships, or somewhere else? Share a concrete example.

7. In which area of your life do you need to better reflect God’s character as His representative—in your family, your work, your studies, your friendships, or somewhere else? Share a concrete example.

8. What concrete step of obedience or shift in mindset do you feel God is inviting you to take as a result of what you learned this week regarding the fact that human beings were formed from dust but given life by the breath of God?

3. Meditation

[5 minutes]

Take about 2 or 3 minutes to meditate in silence. The goal is to reflect on what you discussed and to listen to the voice of God the Father. Write down in your notebooks whatever God the Father speaks to you during this time of silence.

God the Father may want to give a message to a member of the group through another member of the group. Share whatever God the Father speaks to you.

4. Intercession

[10 minutes]

Take some time to pray for personal requests and to intercede for others. You can divide the prayer requests among yourselves.

Is there a personal situation (family, relationship, work, finances, health) for which you need us all to pray today? (Share a little about that situation.) Pray specifically for that situation.
Write down on your notepads the names of two people who are part of your “oikos” (family, friends, coworkers, or classmates) who are far from God the Father. Take some time to pray for those people.
Pray for the congregation based on this passage: “I pray that the God of our Lord Jesus Christ, the glorious Father, may give you spiritual wisdom and insight, so that you may grow in the knowledge of God.” Ephesians 1:17

Week 3: completed

Complete the form at the end of the Growth Group meeting. Do not do it beforehand. This way, your progress will be recorded. Also, write down any questions you may have.

Week 4