In the Book of Genesis, the location of Eden is identified as the source of four tributaries. Its site has been suggested to be in Armenia, at the head of the Persian Gulf, in southern Mesopotamia (now Iraq), where the Tigris and Euphrates rivers meet the sea.
The story of Eden recalls the Mesopotamian myth of a king, as a primordial man, who is set in a holy garden to guard the tree of life, just as the Genesis flood narrative, the Genesis creation narrative, and the account of the Tower of Babel. Due to their sinlessness, Adam and Eve are shown in the Hebrew Bible to be roaming around the Garden of Eden naked. Other passages in the Bible that refer to Eden include Isaiah 51:3, Ezekiel 36:35, and Joel 2:3; Zechariah 14 and Ezekiel 47 use paradisal imagery without specifically mentioning Eden.
The term “edinnu” is an Akkadian form of the Sumerian word “edin,” which means “plain” or “steppe” and is closely linked to the Aramaic root “fruitful, well-watered.” Another explanation links the name to the Hebrew word for “pleasure,” which is why Genesis 2:8 in the Vulgate is translated as “paradisum voluptatis,” and the following verse in the Douay-Rheims Bible reads, “And the Lord God had planted a paradise of pleasure.”
The idea of an atemporal fall, which separates humanity’s present compressed form of time from the divine life enjoyed in Eden, is one way some Christians, particularly those in the Orthodox tradition, view Eden as a reality outside of empirical history that influences the entire history of the universe. Theologians David Bentley Hart, John Behr, and Sergei Bulgakov have recently defended the idea of an atemporal separation from Eden. This idea also has roots in the writings of several early church fathers, particularly Origen and Maximus the Confessor..…..See More
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