Genesis 2:8-15

The modern equivalent of the Pishon River is unknown for certain. Commentators have suggested that it was the Indus, the Ganges, a river of Arabia, or a river of Mesopotamia. The land of Havilah seems to have been in southwestern Arabia (cf. Genesis 25:18). The Gihon may be the preflood Nile since Cush in the Old Testament usually describes modern Ethiopia (cf. Genesis 10:6-8; Numbers 12:1; 2 Samuel 18:19-33; 2 Kings 19:9; 2 Chronicles 14:9-15; Isaiah 37:9; Jeremiah 13:23; Jeremiah 38-39). [Note: See J. Daniel Hays, "The Cushites: A Black Nation in Ancient History," Bibliotheca Sacra 153:611 (July-September 1996):270-80; and idem, "The Cushites: A Black Nation in the Bible," Bibliotheca Sacra 153:612 (October-December 1996):396-409.] However some interpreters believe this site was in the land of the Cassites east of Mesopotamia. [Note: E.g., Ross, "Genesis," p. 31.] The Tigris and Euphrates are now in Babylonia. Eden (meaning delight, pleasure, or perhaps place of abundant waters) therefore appears to have lain in the general area of the Promised Land (Genesis 2:11-14; cf. Isaiah 51:3; Ezekiel 36:35; Joel 2:3; Zechariah 14:8; Revelation 22:1-2). The Garden of (sometimes "in") Eden seems to have been in the eastern part of Eden. This rather extensive description sets the stage for Adam and Eve’s expulsion from the garden in Genesis 3:24. It probably also encouraged the Israelites to anticipate the Promised Land.

"It can hardly be a coincidence that these rivers, along with the ’River of Egypt,’ again play a role in marking boundaries of the land promised to Abraham (Genesis 15:18)." [Note: Sailhamer, The Pentateuch . . ., p. 99.]

The trees in the garden were beautiful and edible, an orchard for man to enjoy (Genesis 2:9). The tree of life appears to have been a means whereby God sustained Adam and Eve’s lives. Again, God’s desire to bless man comes through. The knowledge of good and evil (Genesis 2:9; Genesis 2:17) probably refers to man’s ability to decide for himself what is best for him and what is not (i.e., wisdom). [Note: Waltke, Genesis, p. 86. For some other views, see Hamilton, pp. 164-66; or Wenham, pp. 63-64.] "Good" and "evil" may be a merism for all the things that protect and destroy life.

Similarities between the descriptions of the garden and the tabernacle are also interesting (cf. Exodus 25-27). Both places reflected the glory of God’s presence in their beautiful surroundings (cf. Haggai 2:7-8; Revelation 21:18). [Note: Sailhamer, "Genesis," p. 43.]

The Hebrew word translated "put" in Genesis 2:15 (wayyannihehu) is not the same one rendered "put" in Genesis 2:8 (wayyasem). The latter term is the normal one for putting something somewhere. However the former one connotes rest and safety (cf. Genesis 19:16; Deuteronomy 3:20; Deuteronomy 12:10; Deuteronomy 25:19) as well as dedication in God’s presence (cf. Exodus 16:33-34; Leviticus 16:23; Numbers 17:4; Deuteronomy 26:4; Deuteronomy 26:10). God put man in the garden where he could be safe and rest and where he could have fellowship with God (cf. Genesis 3:8). His primary responsibility there was to worship and obey God rather than to cultivate and keep the garden, as many English versions state. [Note: Ibid., p. 45.] Adam served and thereby worshipped God by tending the garden. Work is essentially a good gift of God, not a punishment for sin.

"The Garden of Eden is a temple-garden, represented later in the tabernacle. Cherubim protect its sanctity (Genesis 3:24; Exodus 26:1; 2 Chronicles 3:7) so that sin and death are excluded (Genesis 3:23; Revelation 21:8)." [Note: Waltke, Genesis, p. 85.]