Буття 2:8

The abode, which God prepared for the first man, was a "garden in Eden," also called "the garden of Eden" (Gen 2:15; Gen 3:23-24; Joe 2:3), or Eden (Isa 51:3; Eze 28:13; Eze 31:9). Eden (עדן, i.e., delight) is the proper name of a particular district, the situation of which is described in Gen 2:10.; but it must not be confounded with the Eden of Assyria (Kg2 19:12, etc.) and Coelesyria (Amo 1:5), which is written with double seghol. The garden (lit., a place hedged round) was to the east, i.e., in the eastern portion, and is generally called Paradise from the Septuagint version, in which the word is rendered παράδεισος. This word, according to Spiegel, was derived from the Zendic pairi-daêza, a hedging round, and passed into the Hebrew in the form פּרדּס (Sol 4:13; Ecc 2:5; Neh 2:8), a park, probably through the commercial relations which Solomon established with distant countries. In the garden itself God caused all kinds of trees to grow out of the earth; and among them were tow, which were called "the tree of life" and "the tree of knowledge of good and evil," on account of their peculiar significance in relation to man (see Gen 2:16 and Gen 3:22). הדּעת, an infinitive, as Jer 22:16 shows, has the article here because the phrase ורע טוב דעת is regarded as one word, and in Jeremiah from the nature of the predicate.

Man consisting of body and soul, a body made out of the earth and a rational immortal soul the breath of heaven, we have, in these verses, the provision that was made for the happiness of both; he that made him took care to make him happy, if he could but have kept himself so and known when he was well off. That part of man by which he is allied to the world of sense was made happy; for he was put in the paradise of God: that part by which he is allied to the world of spirits was well provided for; for he was taken into covenant with God. Lord, what is man that he should be thus dignified - man that is a worm! Here we have, I. A description of the garden of Eden, which was intended for the mansion and demesne of this great lord, the palace of this prince. The inspired penman, in this history, writing for the Jews first, and calculating his narratives for the infant state of the church, describes things by their outward sensible appearances, and leaves us, by further discoveries of the divine light, to be led into the understanding of the mysteries couched under them. Spiritual things were strong meat, which they could not yet bear; but he writes to them as unto carnal, Co1 3:1. Therefore he does not so much insist upon the happiness of Adam's mind as upon that of his outward state. The Mosaic history, as well as the Mosaic law, has rather the patterns of heavenly things than the heavenly things themselves, Heb 9:23. Observe, 1. The place appointed for Adam's residence was a garden; not an ivory house nor a palace overlaid with gold, but a garden, furnished and adorned by nature, not by art. What little reason have men to be proud of stately and magnificent buildings, when it was the happiness of man in innocency that he needed none! As clothes came in with sin, so did h…

2:8-14 Analogous to the sacred time marked out on the seventh day of creation (2:2-3), the sacred space of the garden in Eden was separate from the surrounding world. It functioned as a garden-temple or sanctuary because the Lord manifested his presence there in a special way. 2:8 Eden was the general location in which the garden was placed, not the garden itself. The term could mean “plain,” “delight,” or “fertility.” The description that follows favors the idea of fertility. • in the east: The exact location of Eden is left to speculation, but it was east of Canaan, Israel’s later home. • God placed the man in the garden for divine fellowship and physical blessing (see also 2:15 and study note there).