Not to be confused with Eden Gardens or Eden Garden.
For other uses, see Garden of Eden (disambiguation).
The Garden of Eden as depicted in the first or left panel of Bosch's The Garden of Earthly Delights Triptych. The panel includes many imagined and exotic African animals.[1]
The Garden of Eden (Hebrew גַּן עֵדֶן, Gan ʿEḏen) is the biblical "garden of God", described most notably in the Book of Genesis chapters 2 and 3, and also in the Book of Ezekiel.[2][3] The "garden of God", not called Eden, is mentioned in Genesis 14, and the "trees of the garden" are mentioned in Ezekiel 31. The Book of Zechariah and the Book of Psalms also refer to trees and water in relation to the temple without explicitly mentioning Eden.[4]
Traditionally, the favoured derivation of the name "Eden" was from the Akkadian edinnu, derived from a Sumerian word meaning "plain" or "steppe". Eden is now believed to be more closely related to an Aramaic root word meaning "fruitful, well-watered."[3] The Hebrew term is translated "pleasure" in Sarah's secret saying in Genesis 18:12.[5]
The story of Eden echoes the Mesopotamian myth of a king, as a primordial man, who is placed in a divine garden to guard the tree of life.[6] In the Hebrew Bible, Adam and Eve are depicted as walking around the Garden of Eden naked due to their innocence.[7] Eden and its rivers may signify the real Jerusalem, the Temple of Solomon, or the Promised Land. It may also represent the divine garden on Zion, and the mountain of God, which was also Jerusalem. The imagery of the Garden, with its serpent and cherubs, has been compared to the images of the Solomonic Temple with its copper serpent (the nehushtan) and guardian cherubs.[8]
Contents
1 Biblical narratives
1.1 Eden in Genesis
1.2 Eden in Ezekiel
2 Proposed locations
3 Parallel concepts
4 Religious views
4.1 Jewish eschatology
4.2 Islamic view
4.3 Latter-day Saints
5 Art
6 See also
7 References
8 Bibliography
9 External links
Biblical narratives
Expulsion from Paradise, painting by James Jacques Joseph Tissot
The Expulsion illustrated in the English Caedmon manuscript, c. AD 1000
Eden in Genesis
Main articles: Genesis creation narrative and Adam and Eve
The second part of the Genesis creation narrative, Genesis 2:4–3:24, opens with Yahweh Elohim (the LORD God) creating the first man (Adam), whom he placed in a garden that he planted "eastward in Eden".
The Lord God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. —Genesis 2:9
The man was free to eat from any tree in the garden except the tree of knowledge of good and evil. Last of all, the God made a woman (Eve) from a rib of the man to be a companion to the man. In chapter 3, the man and the woman were seduced by the serpent into eating the forbidden fruit, and they were expelled from the garden to prevent them from eating of the tree of life, and thus living forever. Cherubims were placed east of the garden, "and a flaming sword which turned every way, to keep him away from the tree of life". (Gen.3:24)
Genesis 2:10–14 lists four rivers in association with the garden of Eden: Pishon, Gihon, the Tigris, and the Euphrates. It also refers to the land of Cush - translated/interpreted as Ethiopia, but thought by some to equate to Cossaea, a Greek name for the land of the Kassites.[9] These lands lie north of Elam, immediately to the east of ancient Babylon, which, unlike Ethiopia, does lie within the region being described.[10] In Antiquities of the Jews, the first-century Jewish historian Josephus identifies the Pishon as what "the Greeks called Ganges" and the Geon (Gehon) as the Nile.[11]
Eden in Ezekiel
Main article: Ezekiel's cherub in Eden
In Ezekiel 28:12–19 (NIV) the prophet Ezekiel the "son of man" sets down God's word against the king of Tyre: the king was the "seal of perfection", adorned with precious stones from the day of his creation, placed by God in the garden of Eden on the holy mountain as a guardian cherub. But the king sinned through wickedness and violence, and so he was driven out of the garden and thrown to the earth, where now he is consumed by God's fire: "All the nations who knew you are appalled at you, you have come to a horrible end and will be no more." (v.19)
The Eden in Ezekiel appears to be located in Lebanon.[12] "[I]t appears that the Lebanon is an alternative placement in Phoenician myth (as in Ez 28,13, III.48) of the Garden of Eden",[13] and there are connections between paradise, the garden of Eden and the forests of Lebanon (possibly used symbolically) within prophetic writings.[14] Edward Lipinski and Peter Kyle McCarter have suggested that the Garden of the gods (Sumerian paradise), the oldest Sumerian version of the Garden of Eden, relates to a mountain sanctuary in the Lebanon and Anti-Lebanon ranges.[15]
Proposed locations
Map showing the Tigris and Euphrates rivers
Although the Garden of Eden is considered, by most scholars, to be mythological,[16][17][18][19][20] some have speculated about its possible former location: for example, at the head of the Persian Gulf, where the Tigris and Euphrates Rivers run into the sea,[21] in Iranian Azerbaijan, in the vicinity of Tabriz,[22] and in the Armenian Highlands or Armenian Plateau.[23]
Parallel concepts
"The Garden of Eden" by Lucas Cranach der Ältere, a 16th-century German depiction of Eden.
The city of Dilmun in the Sumerian mythological story of Enki and Ninhursag, is a paradisaical abode[24] of the immortals, where sickness and death were unknown.[25]
The garden of the Hesperides in Greek mythology, was somewhat similar to the Christian concept of the Garden of Eden, and by the 16th century a larger intellectual association was made in the Cranach painting (see illustration at top). In this painting, only the action that takes place there identifies the setting as distinct from the Garden of the Hesperides, with its golden fruit.
The Persian term "paradise" (Hebrew פרדס, pardes), meaning a royal garden or hunting-park, gradually became a synonym for Eden after c.500 BCE. The word "pardes" occurs three times in the Old Testament, but always in contexts other than a connection with Eden: in the Song of Solomon iv. 13: "Thy plants are an orchard (pardes) of pomegranates, with pleasant fruits; camphire, with spikenard"; Ecclesiastes 2. 5: "I made me gardens and orchards (pardes), and I planted trees in them of all kind of fruits"; and in Nehemiah ii. 8: "And a letter unto Asaph the keeper of the king's orchard (pardes), that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city." In these examples pardes clearly means "orchard" or "park", but in the apocalyptic literature and in the Talmud, "paradise" gains its associations with the Garden of Eden and its heavenly prototype, and in the New Testament "paradise" becomes the realm of the blessed (as opposed to the realm of the cursed) among those who have already died, with literary Hellenistic influences.
Religious views
The Garden of Eden with the Fall of Man by Jan Brueghel the Elder and Pieter Paul Rubens
Jewish eschatology
In the Talmud and the Jewish Kabbalah,[26] the scholars agree that there are two types of spiritual places called "Garden in Eden". The first is rather terrestrial, of abundant fertility and luxuriant vegetation, known as the "lower Gan Eden". The second is envisioned as being celestial, the habitation of righteous, Jewish and non-Jewish, immortal souls, known as the "higher Gan Eden". The Rabbanim differentiate between Gan and Eden. Adam is said to have dwelt only in the Gan, whereas Eden is said never to be witnessed by any mortal eye.[26]
According to Jewish eschatology,[27][28] the higher Gan Eden is called the "Garden of Righteousness". It has been created since the beginning of the world, and will appear gloriously at the end of time. The righteous dwelling there will enjoy the sight of the heavenly chayot carrying the throne of God. Each of the righteous will walk with God, who will lead them in a dance. Its Jewish and non-Jewish inhabitants are "clothed with garments of light and eternal life, and eat of the tree of life" (Enoch 58,3) near to God and His anointed ones.[28] This Jewish rabbinical concept of a higher Gan Eden is opposed by the Hebrew terms gehinnom[29] and sheol, figurative names for the place of spiritual purification for the wicked dead in Judaism, a place envisioned as being at the greatest possible distance from heaven.[30]
In modern Jewish eschatology, it is believed that history will complete itself and the ultimate destination will be when all mankind returns to the Garden of Eden.[31]
get more at https://en.wikipedia.org/wiki/Garden_of_Eden
Not to be confused with Eden Gardens or Eden Garden.
For other uses, see Garden of Eden (disambiguation).
The Garden of Eden as depicted in the first or left panel of Bosch's The Garden of Earthly Delights Triptych. The panel includes many imagined and exotic African animals.[1]
The Garden of Eden (Hebrew גַּן עֵדֶן, Gan ʿEḏen) is the biblical "garden of God", described most notably in the Book of Genesis chapters 2 and 3, and also in the Book of Ezekiel.[2][3] The "garden of God", not called Eden, is mentioned in Genesis 14, and the "trees of the garden" are mentioned in Ezekiel 31. The Book of Zechariah and the Book of Psalms also refer to trees and water in relation to the temple without explicitly mentioning Eden.[4]
Traditionally, the favoured derivation of the name "Eden" was from the Akkadian edinnu, derived from a Sumerian word meaning "plain" or "steppe". Eden is now believed to be more closely related to an Aramaic root word meaning "fruitful, well-watered."[3] The Hebrew term is translated "pleasure" in Sarah's secret saying in Genesis 18:12.[5]
The story of Eden echoes the Mesopotamian myth of a king, as a primordial man, who is placed in a divine garden to guard the tree of life.[6] In the Hebrew Bible, Adam and Eve are depicted as walking around the Garden of Eden naked due to their innocence.[7] Eden and its rivers may signify the real Jerusalem, the Temple of Solomon, or the Promised Land. It may also represent the divine garden on Zion, and the mountain of God, which was also Jerusalem. The imagery of the Garden, with its serpent and cherubs, has been compared to the images of the Solomonic Temple with its copper serpent (the nehushtan) and guardian cherubs.[8]
Contents
1 Biblical narratives
1.1 Eden in Genesis
1.2 Eden in Ezekiel
2 Proposed locations
3 Parallel concepts
4 Religious views
4.1 Jewish eschatology
4.2 Islamic view
4.3 Latter-day Saints
5 Art
6 See also
7 References
8 Bibliography
9 External links
Biblical narratives
Expulsion from Paradise, painting by James Jacques Joseph Tissot
The Expulsion illustrated in the English Caedmon manuscript, c. AD 1000
Eden in Genesis
Main articles: Genesis creation narrative and Adam and Eve
The second part of the Genesis creation narrative, Genesis 2:4–3:24, opens with Yahweh Elohim (the LORD God) creating the first man (Adam), whom he placed in a garden that he planted "eastward in Eden".
The Lord God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. —Genesis 2:9
The man was free to eat from any tree in the garden except the tree of knowledge of good and evil. Last of all, the God made a woman (Eve) from a rib of the man to be a companion to the man. In chapter 3, the man and the woman were seduced by the serpent into eating the forbidden fruit, and they were expelled from the garden to prevent them from eating of the tree of life, and thus living forever. Cherubims were placed east of the garden, "and a flaming sword which turned every way, to keep him away from the tree of life". (Gen.3:24)
Genesis 2:10–14 lists four rivers in association with the garden of Eden: Pishon, Gihon, the Tigris, and the Euphrates. It also refers to the land of Cush - translated/interpreted as Ethiopia, but thought by some to equate to Cossaea, a Greek name for the land of the Kassites.[9] These lands lie north of Elam, immediately to the east of ancient Babylon, which, unlike Ethiopia, does lie within the region being described.[10] In Antiquities of the Jews, the first-century Jewish historian Josephus identifies the Pishon as what "the Greeks called Ganges" and the Geon (Gehon) as the Nile.[11]
Eden in Ezekiel
Main article: Ezekiel's cherub in Eden
In Ezekiel 28:12–19 (NIV) the prophet Ezekiel the "son of man" sets down God's word against the king of Tyre: the king was the "seal of perfection", adorned with precious stones from the day of his creation, placed by God in the garden of Eden on the holy mountain as a guardian cherub. But the king sinned through wickedness and violence, and so he was driven out of the garden and thrown to the earth, where now he is consumed by God's fire: "All the nations who knew you are appalled at you, you have come to a horrible end and will be no more." (v.19)
The Eden in Ezekiel appears to be located in Lebanon.[12] "[I]t appears that the Lebanon is an alternative placement in Phoenician myth (as in Ez 28,13, III.48) of the Garden of Eden",[13] and there are connections between paradise, the garden of Eden and the forests of Lebanon (possibly used symbolically) within prophetic writings.[14] Edward Lipinski and Peter Kyle McCarter have suggested that the Garden of the gods (Sumerian paradise), the oldest Sumerian version of the Garden of Eden, relates to a mountain sanctuary in the Lebanon and Anti-Lebanon ranges.[15]
Proposed locations
Map showing the Tigris and Euphrates rivers
Although the Garden of Eden is considered, by most scholars, to be mythological,[16][17][18][19][20] some have speculated about its possible former location: for example, at the head of the Persian Gulf, where the Tigris and Euphrates Rivers run into the sea,[21] in Iranian Azerbaijan, in the vicinity of Tabriz,[22] and in the Armenian Highlands or Armenian Plateau.[23]
Parallel concepts
"The Garden of Eden" by Lucas Cranach der Ältere, a 16th-century German depiction of Eden.
The city of Dilmun in the Sumerian mythological story of Enki and Ninhursag, is a paradisaical abode[24] of the immortals, where sickness and death were unknown.[25]
The garden of the Hesperides in Greek mythology, was somewhat similar to the Christian concept of the Garden of Eden, and by the 16th century a larger intellectual association was made in the Cranach painting (see illustration at top). In this painting, only the action that takes place there identifies the setting as distinct from the Garden of the Hesperides, with its golden fruit.
The Persian term "paradise" (Hebrew פרדס, pardes), meaning a royal garden or hunting-park, gradually became a synonym for Eden after c.500 BCE. The word "pardes" occurs three times in the Old Testament, but always in contexts other than a connection with Eden: in the Song of Solomon iv. 13: "Thy plants are an orchard (pardes) of pomegranates, with pleasant fruits; camphire, with spikenard"; Ecclesiastes 2. 5: "I made me gardens and orchards (pardes), and I planted trees in them of all kind of fruits"; and in Nehemiah ii. 8: "And a letter unto Asaph the keeper of the king's orchard (pardes), that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city." In these examples pardes clearly means "orchard" or "park", but in the apocalyptic literature and in the Talmud, "paradise" gains its associations with the Garden of Eden and its heavenly prototype, and in the New Testament "paradise" becomes the realm of the blessed (as opposed to the realm of the cursed) among those who have already died, with literary Hellenistic influences.
Religious views
The Garden of Eden with the Fall of Man by Jan Brueghel the Elder and Pieter Paul Rubens
Jewish eschatology
In the Talmud and the Jewish Kabbalah,[26] the scholars agree that there are two types of spiritual places called "Garden in Eden". The first is rather terrestrial, of abundant fertility and luxuriant vegetation, known as the "lower Gan Eden". The second is envisioned as being celestial, the habitation of righteous, Jewish and non-Jewish, immortal souls, known as the "higher Gan Eden". The Rabbanim differentiate between Gan and Eden. Adam is said to have dwelt only in the Gan, whereas Eden is said never to be witnessed by any mortal eye.[26]
According to Jewish eschatology,[27][28] the higher Gan Eden is called the "Garden of Righteousness". It has been created since the beginning of the world, and will appear gloriously at the end of time. The righteous dwelling there will enjoy the sight of the heavenly chayot carrying the throne of God. Each of the righteous will walk with God, who will lead them in a dance. Its Jewish and non-Jewish inhabitants are "clothed with garments of light and eternal life, and eat of the tree of life" (Enoch 58,3) near to God and His anointed ones.[28] This Jewish rabbinical concept of a higher Gan Eden is opposed by the Hebrew terms gehinnom[29] and sheol, figurative names for the place of spiritual purification for the wicked dead in Judaism, a place envisioned as being at the greatest possible distance from heaven.[30]
In modern Jewish eschatology, it is believed that history will complete itself and the ultimate destination will be when all mankind returns to the Garden of Eden.[31]
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