Genesis 2:7

'The first man, Adam, became a living soul' (v.45) quotes Gen 2:7 LXX ('the man became a living soul') verbatim, adding 'first' and 'Adam' to set up the antithesis with the 'last Adam' as life-giving spirit. Volume is maximal with citation formula 'it is written'; this is the chapter's anchoring OT text for the two-Adam anthropology.

Paul's argument 'Adam was first formed' rests on the account of the LORD God forming the man from the dust and breathing life into him. The verb and the priority of Adam's formation are taken directly from the creation narrative. This is the scriptural basis for 'Adam was first formed, then Eve.'

'He himself gives to all life and breath' echoes God breathing the breath of life into the man; foundational creation text for the life-giver claim.

'To give breath to it, to the image... that the image should... speak' parodies God breathing the breath of life into the man (Gen 2:7, enephysesen... pnoen zoes); only God animates an image. Idol-given-life is blasphemous counterfeit of creation.

'All Scripture is God-breathed' (theopneustos) evokes the creative breath of God that animated the man, who became a living being when God breathed into him. Scripture's life-giving divine breath parallels the breath of life at creation.

God breathing the 'breath of life' (pnoe/pneuma zoes) into the man — the creation source for the phrase 'breath of life,' which Ezek 37 itself reworks. Rev's wording sits atop this Genesis stratum.

The framing of man as formed first and woman 'from man' (v.8) presupposes the prior molding of Adam from the dust in Gen 2:7, the immediate context of the woman's formation. Faint and dependent on the larger Gen 2 narrative already in view.

The one body formed and animated by the breath/Spirit of God offers a creational template for Paul's one Spirit constituting one living body. The link is figural rather than verbal, but Paul's body-and-Spirit pairing resonates with the animating-breath motif.

The manifested 'life' that the witnesses heard, saw, and touched may recall God breathing the breath of life into the human, the originating gift of life. The link is thematic rather than verbal.

The prayer that the believer's 'whole spirit, soul, and body' be preserved blameless (5:23) reflects an anthropology rooted in Genesis, where God breathes the breath of life into the body so that the man becomes a living soul. Faint and figural.

The life-giving Spirit/breath that animates dead matter may echo Genesis 2:7, where God breathes the breath of life and man becomes a living soul. Plausible figural backdrop to 'the Spirit gives life,' but volume is low and the Ezekiel new-covenant texts are the nearer source, so contested.

The pairing of Spirit/breath and life behind 'live by the Spirit' may distantly invoke the creation account where God's breath makes the human a living being, now read pneumatologically. Very faint volume; offered as a maximal figural candidate.

God breathing the breath of life to make the man a living being stands behind Spirit-begetting as the giving of new life; low volume, drawn in by the ruach/breath cluster of 3:6-8.

'The spirit who gives life' (v.63) may glance at the breath of life by which the LORD made the man a living being. Foundational but diffuse; offered as a faint creational backdrop to life-giving Spirit.

The 'sickness not unto death but for the glory of God' frames Lazarus' death as a stage on which divine life-giving will be displayed, echoing the Creator who breathes life into dust. Faint, but coheres with John's creation theology (1:1-4) and the breath-of-life motif that undergirds resurrection texts. Contested.

"Adam, the son of God" presupposes the special creation of Genesis 2:7, where God forms Adam and breathes life into him, grounding the divine-sonship language of the genealogy's terminus. Reinforcing the new-Adam reading; low and contested.

'The spirit is alive' / God giving 'life to your mortal bodies' (vv.10-11) faintly evokes the breath of life animating dust-formed Adam, now reapplied as resurrection-life by the Spirit.

Paul's axiom 'none of us lives to himself, and none dies to himself... we are the Lord's' (14:7-8) reflects the creational logic that life is a gift wholly owed to its Giver (cf. Genesis 2:7, the breath of life from God). Faint thematic resonance of creaturely belonging rather than verbal borrowing.

Jesus 'breathed on them' and said 'Receive the Holy Spirit' — the verb (enephysesen, LXX of Gen 2:7) directly evokes God breathing the breath of life into Adam's nostrils so he became a living being. John presents the Spirit-impartation as new creation/new Adam; very high Volume given the rare shared verb and high Coherence with the Gospel's creation theology.

The 'clay vessel' housing divine power evokes the human creature formed from dust and animated by God's breath, so the frailty is constitutive of creaturehood. Figural rather than verbal, but it grounds Paul's 'not from ourselves' in the dust-origin of humanity.

Jesus forms mud from spittle and the ground and applies it to make eyes whole, evoking the Creator forming the man from the dust of the ground. The clay-and-creation figure casts the healing as a new-creation act by the agent of Genesis 1's 'let there be light'; Coherence with the light-of-the-world saying is strong.