v. Heaven, Eden
Isa 51:3 and will change his wilderness into p, and his loneliness
Luk 23:43 I tell you that today you will be with me in the p
2Co 12:4 who was caught up to p, where he heard
Rev 2:7 tree of life ..in the midst of the p of God
Paradise (Gr. parádeisos, a foreign word from Old Persian pairida’za, “enclosed place”, “royal park”; a post-exilic text is somewhat reminiscent, pardês). Expression that appears 3 times in the NT (Luk 23:43; 2Co 12:4; Rev 2:7). Paul indicates that “paradise” is in the “third heaven” (2Co 12:2, 3). John says that in it is the tree of life (Rev 2:7), a fact that links the NT “paradise” with the OT Garden of Eden. In the LXX Eden is called paradeisos (Gen 2:8, 15; Eze 31:8). See Eden 2.
Source: Evangelical Bible Dictionary
hebrew pardes. Greek paradeisos. Persian garden, orchard.
In the Bible appears Garden of Eden Gn 2, 15; 3, 23 sec. with which both the earthly place of the creation of man is designated, from which Adam and Eve were expelled for their disobedience. Also, the place in the hereafter, where the righteous will go, they will enjoy communion with God. Sometimes the word translates forests, Ne 2, 8. Jesus promises the repentant thief that he will go to p., Lk 23, 43; The same promise is made to the winner, who will eat from the tree of life on p., Rev 2, 7.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
Word of Persian origin, which is mentioned only three times in the Bible (Luk 23:43; 2Co 12:4; Rev 2:7), in all cases referring to heaven. There was a similar word in the Hebrew OT, pardes, which translates as woods, gardens, or orchards (Neh 2:8; Ecc 2:5; Song of Sons 4:13).
The LXX uses the word gr. 46 times, applying it to a varied category of places. It is used to refer to the Garden of Eden (Gen 2:15; Gen 3:23) and to the well-watered plain of the Jordan that Lot saw (Gen 13:10).
The exact location of paradise is uncertain. In 2Co 12:4, Paul uses the word identifying it with the third heaven.
Source: Hispanic World Bible Dictionary
(beautiful park).
– Paradise of Eden, Gen 2:8.
– Place where those who die in Christ go, like the good thief, Luc 23:43, Mat 25:31-46. See “Heaven.”
– Orchard of Can 4:13.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
This term comes from Persian, and means “a garden or orchard enclosed by a wall”. In the †¢Septuagint it is always used to translate the idea of a garden, never with an eschatological sense or alluding to heaven. But since God placed Adam and Eve in the Garden of Eden, the custom developed of calling it the Fr. When the Greek concept of the immortality of the soul influenced Hebrew thought, the Garden of Eden or p. it came to be considered as a place of bliss and happiness where the righteous went to dwell after death. An equivalent expression is “Abraham’s bosom”, as mentioned in the story or parable of the rich man and “Lazarus” (Luke 16:19-31).
Paul said that he was “caught up to the third heaven,” which seems to equate to p., because he adds that “he was caught up to p.” (2Co 12:2-4). In the apocryphal book Testament of Levi (2Co 2:7), from the intertestamental period, the idea of seven heavens already appeared developed. The third was “much brighter and brighter than the other two, for there was unlimited light in him…† In that same work (2Co 18:10), it is said that the Messiah would open “certainly the doors of the p.† Of so that already in NT times the word p. was in common use. The Lord Jesus said to the thief on the cross: “Today you will be with me in the p.” (Luke 23:43). The two ideas of p. and Garden of Eden appear mixed in Rev 2:7 (“To him who overcomes I will give to eat of the tree of life, which is in the midst of the p. of God† ). †¢Heaven.
Source: Christian Bible Dictionary
guy, LUGA
vet, (lat. “paradisus”; gr. “paradeisos”: “park”, “recreational garden”, from Avesta “pairi-daêza”, “closed area”). In Ecc. 2:5; Qty 4:13; Neh. 2:8, the text heb. it says “pardês”, garden, orchard, park, taking in this last passage the meaning of forest. Josephus (Ant. 8:7, 3; Against Apion 1:20) denominates with the gr. “paradeisos” to the gardens of Solomon in Etam and the hanging gardens of Babylon. In the LXX paradise of Eden is said to mean garden of Eden (Gen. 2:8). Paradise, designating the place of happiness that man has lost, became the name of the abode of the just in the afterlife. The Israelites of late times distinguished between a heavenly paradise and a lower paradise, the former belonging to heaven, while the latter was a division of Hades (Heb. “sheol,” the abode of the dead), assigned to souls. of the righteous. It is in this sense that Jesus addresses the repentant thief: “Assuredly, I tell you, today you will be with me in paradise” (Luke 23:43). By this he meant the abode of the blessed dead, also called by the Jews “Abraham’s bosom” (Luke 16:22). Indeed, it is there that Jesus descended at the time of his death (Eph. 4:9; Acts 2:27, 31). In other NT passages this term acquires its heavenly meaning. Paul was caught up “into paradise,” up to the third heaven, into the presence of God (2 Cor. 12:2, 4). To him who overcomes, the Lord will give him to eat of the tree of life, “which is in the midst of the paradise of God” (Rev. 2:7; cf. 22:2).
Source: New Illustrated Bible Dictionary
(v. heaven, original sin)
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
Paradise is to be eternally with the Lord, in the bliss of endless love; “Today you will be with me in paradise.” The word that the Crucified says to the repentant thief is the revelation of what paradise is: a “being with Christ”, a living eternally with him in the dialogue of love with the Father in the Holy Spirit. This relationship with the Lord, of an unimaginable richness for us, is the essential principle, the very foundation of all bliss of existence. Vigilance is exercised in anticipation of the joy of the encounter with the Lord and in the joy of fraternal communion, lived with all those who share his desire. The image of this anticipation is so profound and delicate that it makes us understand the importance of the contemplative life, although the substance of anticipation belongs to every life of faith, invited to become an experience lived in trust with the Lord and in security that he cares for us tenderly. The spirituality of the Song of Songs — as taught by a constant and ever renewed spiritual tradition of Christianity — is therefore a vital dimension of our daily relationship with God; it is the time of falling in love, destined to be consummated in the exuberance of love; an infatuation that we must cultivate, keep and value in the intimacy of a dialogue that reaches the most sensitive fibers of our being.
Carlo María Martini, Spiritual Dictionary, PPC, Madrid, 1997
Source: Spiritual Dictionary
Beautiful park, or park-like garden. The Greek word pa·ra·dei·sos occurs three times in the Christian Greek Scriptures. (Lu 23:43; 2Co 12:4; Re 2:7) Since Xenophon (c. 431-352 BCE), Greek writers have used the word (pairidaeza), and Pollux attributes it to Persian sources. (Cyropaedia, I, III, 14; Anabasis, I, II, 7; Onomasticon, IX, 13.) Some lexicographers are of the opinion that the Hebrew word par des (whose primary meaning is park) is derived from the same source. However, since Solomon (11th century BCE) used par·des in his writings and extant Persian writings only go back to the 6th century BCE. EC, such an etymology of the Hebrew term is only conjecture. (Ec 2:5; Ca 4:13) The other use of par·des is recorded at Nehemiah 2:8, where it refers to a park of trees belonging to the Persian king Artaxerxes Longimanus in the fifth century BCE. EC (See PARK.)
However, all three terms (Heb. par des, Persian pairidaeza, and Gr. pa ra dei sos) convey the basic idea of a beautiful park or park-like garden. The first park of these characteristics was the one that the Creator of man, Jehovah God, made in Eden. (Ge 2:8, 9, 15) In Hebrew it was called gan, “garden,” although it must have been like a park because of its size and nature. The Greek Septuagint Version appropriately uses the word pa·ra·dei·sos to refer to that garden. (See EDEN No. 1; GARDEN N.) Because of sin, Adam forfeited his right to live forever in that paradise, a right represented by the fruit of a certain tree appointed by God that stood in the center of the garden. The Garden of Eden must have been fenced off in some way, since angels only had to be placed on the eastern side to keep out man. (Ge 3:22-24.)
What is the Paradise that Jesus promised to the criminal who died with him?
Luke’s account shows that a malefactor hanged next to Jesus Christ spoke up for him and asked him to remember him when he †˜entered his kingdom†™. Jesus’ response was: “Truly I say to you today: You will be with me in Paradise.” (Lu 23:39-43) The punctuation used in the translation of these words of Jesus will depend on how the translator understands them, since the original Greek text is not punctuated. The use of punctuation did not become general until about the 9th century CE. Although many translations place the colon (or a comma, or the conjunction ‘that’) before the word ‘today’, thereby giving the impression that the malefactor entered paradise that very day, there is nothing in the rest of the Scriptures to support this idea. Jesus remained dead in the tomb until the third day and was then resurrected as the “firstfruits” of the resurrection. (Ac 10:40; 1Co 15:20; Col 1:18) He Ascended to heaven forty days later. (Joh 20:17; Ac 1:1-3, 9)
Therefore, it is obvious that Jesus did not use the word “today” to indicate when the evildoer would be in paradise, but to draw attention to the moment in which the promise was given and in which the evildoer showed that he had a certain faith. in Jesus. On that day the main religious leaders of Jesus’ own people had rejected and condemned him, and later the Roman authority had sentenced him to death. He had become the object of scorn and ridicule. So the malefactor next to him had shown a remarkable quality and a commendable attitude of heart by not following the crowd, but speaking up for Jesus and expressing confidence in his coming Kingdom. Recognizing that these words highlight the time when the promise was made rather than when it was fulfilled, the Nueva Reina-Valera (1990) reads: “Then Jesus answered him: †˜Today I assure you, you will be with me in paradise†™ † , a…