v. Paradise
Gen 2:8 Jehovah God planted a garden in E, at
Gen 3:23 and the LORD brought him out of the garden of E, to
Eze 28:13 in E, in the garden of God you were
Eze 36:35 has become like a garden of the E
Joe 2:3 as the garden of the E will be .. before him
Eden (Heb. ‘Kden, “delight”). 1. Antediluvian region in the East where God planted a garden as a place for Adam and Eve to live. Among his trees, there were 2 special ones: the “tree of life” and the “tree of the knowledge of good and evil”. The fruit of the 1st would perpetuate the life of man as long as he had access to it, the 2nd was put in the garden to test his loyalty to God. By refraining from touching the forbidden fruit of this last tree, the man indicated his willingness to obey his Creator. However, since God wanted man to be a free moral being, he gave him the freedom to choose between obedience and disobedience (Gen 2: 9, 17). An unidentified river irrigated the garden and divided into 4 streams, of which 3 were named after the regions through which they flowed (vs 10-14). Attempts to locate the Garden of Eden by the names of these rivers have so far been unsuccessful, for the surface of the earth must have changed greatly from its original appearance with the deluge, which would have left little of the antediluvian world to be recognized. It is true that the names of 2 of those rivers, the Hidekel (Tigris) and the Euphrates (Gen 2:14), have been preserved in the 2 post-Flood rivers, but perhaps the 2 mighty watercourses encountered by Noah’s descendants ( when they came down from Mount Ararat to the valley of Mesopotamia) simply reminded them of the 2 antediluvian rivers, so they gave these newly discovered rivers their names. Consequently, it is not possible to locate the land of Eden in the valley of Mesopotamia on the basis of the names of its rivers. On the other hand, there is no positive evidence that the garden was not located there. Likewise, the Pishon and Gihon rivers cannot be identified (Gen 2:11-13), although for the 1st the Ganges and Indus in India, some Armenian rivers and others have been proposed; and the Nile and others for the 2nd. In post-Flood times, Cush was Ethiopia (now Sudan), while it is not known what Havilah represents; but the location of these post-Flood countries has nothing to do with the Eden of the pre-Flood world. The expressions “Eden”, “the garden of Jehovah”, “the garden of God” or the “garden of Eden” (Gen 13:10; ls. 51:3; Eze 28:12; 31:9, 16-18 ; 36:35; Joel 2:3) are probably references to the Garden of Eden. In modern times this garden is spoken of as Paradise, a word borrowed from Persian, meaning “park.” The corresponding term in Hebrew, pardês (Neh 2:8; Ecc 2:5; Son 4:13), refers to forests or parks. This word and the Persian pairidaéza seem to have a common origin. It is never used as a designation or name for the Garden of Eden. The corresponding Greek term (paradeisos) was used by the LXX translators in the Genesis report to identify the home of our first parents. 2. Country in the northern part of Mesopotamia (2Ki 19:12; etc.). See Beth-Eden. 3. A Levite of the Gershon family in the days of Hezekiah (2Ch 29:12; 31:15).
Source: Evangelical Bible Dictionary
Hebrew root, dn, delicacies. “Then Yahweh God planted a garden in Eden, to the east†, it is said in Gn 2, 8. This place called E. has been impossible to locate, and perhaps it means steppe, from the Sumerian edinn. The Greek version of the Septuagint translated it as paradeisos, paradise. It is also said that a river came out of E. that divided into four branches called Pisón, Gijón, Tigris and Euphrates, Gn 2, 10-14, of which only the last two are known. In this garden of E. God put the first man. E. may be the city of Bit Adini, mentioned in the Assyrian texts, on the banks of the middle Euphrates, 2 R 19, 12; Is 37, 12; Ez 27, 23; Am 1, 5.
In Scripture E. is used as the opposite of barren, of desert, Is 51, 3. E, too, is the “garden of God”, Ez 28, 13; 31, 9.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(Heb., †™eden, delight).
1. The district in which the Lord God planted a garden for the newly created man, Adam. On it grew every tree that was pleasing to the eye and good for food, including the tree of life and the tree of the knowledge of good and bad. Adam and Eve lived there until they sinned by eating the forbidden fruit and were expelled (Genesis 2-3). Later Scripture mentions Eden as an illustration of an enchanting place (Isa 51:3; Eze 28:13; Eze 31:9, Eze 31:16, Eze 31:18; Eze 36:35; Joe 2:3) .
2. An Eden mentioned by the Assyrians as a conquest (2Ki 19:12; Isa 37:12; compare Eze 27:23). The house of Eden, or Beth-eden (Amos 1:5), was probably near Damascus.
3. A Gershonite who lived in the time of Hezekiah and served under Korah, the doorkeeper of the eastern gate of the temple, in the administration of the holy offerings (2Ch 29:12; 2Ch 31:15).
Source: Hispanic World Bible Dictionary
(delight).
Paradise of Adam and Eve: (Gen 2:8). It is believed that it was in the region of the Tigris-Euphrates rivers, in Iraq: (near Ur, where Abraham was born).
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
(Delight). Name of places and a person from the OT.
1. Place where God put Adam and Eve. There they resided until the fall. It was a garden planted by God with “every tree delightful to the sight and good for food.” Also there were “the tree of life in the midst of the garden, and the tree of the knowledge of good and evil” (Gen 2:8). From E. came out a river that divided into four branches (Gen 2:10-14). Adam’s responsibility was to till the garden and keep it (Gen 2:15). Ezekiel makes a hyperbole comparing Pharaoh to a tree that came to make “all the trees of E.” envious (Eze 31:1-18). After the †¢fall, God prevented access to the garden (Gen 3:24).
Throughout history many have made efforts to identify the site where E. was found, all with negative results. Even Christopher Columbus, faced with the exuberance of the American landscape, believed he had found it. It is almost always forgotten that the †¢deluge could well have made that identification impossible.
2. City of Mesopotamia conquered by the Assyrians. † ¢ She is mentioned by Rabshakeh in his famous address before the walls of Jerusalem in the days of Hezekiah (2Ki 19:12; Isa 37:12). Ezekiel mentions her among those who traded with Tire (Eze 27:23). Its exact location is unknown.
. A Levite who in the days of †¢Hezekiah worked cleaning the house of the Lord (2Ch 29:12). He was one of those in charge † œof the distribution of the offerings to Jehovah and of the most holy things † who distributed them among his brothers (2Ch 31: 14-16).
Source: Christian Bible Dictionary
tip, LUGA BIOG CONS TRIB HOMB HOAT TYPE
see, FLOOD, PARADISE
vet, = “delicacies”. (a) The Garden of Eden, where Adam and Eve dwelt during the space of time before they sinned. There God made every tree grow that is pleasing to the eye and good for food. There were also the tree of life and the tree of the knowledge of good and evil (Gen. 2:8-15). A fruitful place is compared to the Garden of Eden (Is. 51:3; Ez. 36:35; Joel 2:3). The fall of Pharaoh, under the figure of an exalted tree, is mentioned as consoling for the trees of Eden, which receives the name of “the garden of Jehovah” etc. (Isa. 51:3; Ez. 28:13; 31:9, 16, 18). Having been planted by God, the trees of Eden are used in this last passage as a symbol of the various nations planted by God on earth, Israel being the center (Deut. 32:8). Adam was put in the Garden of Eden to take care of it; but in his fall he was cast out, and cherubim were put in place to bar access to the tree of life (Gen. 3:23, 24). A river flowed out of Eden, which then divided into four. Many attempts have been made to identify them, but they have failed, as have the attempts to locate Paradise. As Leupold rightly states, “the solution to the problem obviously lies in the fact that what the story describes was a reality in the past, although we can never identify the first two rivers. But the extensive changes brought about in the terrestrial geography by that immense cataclysm, the Deluge, have totally upset the old order” (Leupold, HC: “Exposition of Genesis”, Baker Book House, Grand Rapids, 1942/1981, vol. 1, p.124). (See FLOOD, PARADISE). (b) A nation called “the children of Eden” who dwelt in Telasar, territory conquered by Assyria. They supplied Tire with cloth of great price (2 Kings 19:12; Isa. 37:12; Ezek. 27:23). His situation is unknown. (c) House of Eden or Beth-Eden (Am. 1:5). It seems that it was a residence of the kings of Damascus, probably located in some pleasant place. (d) Son of Joah, a Gershonite; possibly the same one who assisted in the distribution of the portions (2 Chr. 29:12; 31:15).
Source: New Illustrated Bible Dictionary
Name given in Genesis to Paradise. In Hebrew Eden is “place of joy” and thus refers to the place of delights (Gen 2. 8 and 4. 14) where God placed man when creating him “so that he could cultivate it” (Gen. 2. 15)
In other places of the Scripture the name and memory will remain: Ex. 36. 35; Joel 2.3; Eccl. 40. 29; 2 King. 19. 12; Isaiah 37.12; Am. 1.5
The Hebrew idea of Paradise will later pass to Christians and will be identified with “the heavenly place” located above the earth. And it will pass to Mohammedanism with the hope that it will be the place of heavenly delights for the faithful.
Over time, the idea of the premises will become more immaterial, transcendent and spiritual, overcoming the sensorialization of experiences in it and of anthropomorphisms.
It is convenient to take the hope of Paradise very seriously in the educational task, since man lives on hope and the confidence that, after death, there is a happy life in God is basic in Christianity. But it is common to get carried away by anthropomorphisms in the presentation of “eternal salvation”. To the extent that the learner becomes capable of abstracting and discovering transcendence, it is necessary to overcome the idea of a physical paradise (music, heavenly banquet, worldly joys) and reach the deep reality of the transcendent mystery. The text of Jesus: “Eternal life consists in knowing you, only true God, and Jesus Christ whom you have sent” (Jn. 17.3) must be the final reference of all good eschatological education.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
—> Paradise
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of…