Ezekiel 37:13

37:13 Then you will know that I am the Lord, when I open your graves and raise you from your graves, my people.

Genesis 2:8-9

2:8 The Lord God planted an orchard ¹  in the east, ²  in Eden; ³  and there he placed the man he had formed. ⁴  2:9 The Lord God made all kinds of trees grow from the soil, ⁵  every tree that was pleasing to look at ⁶  and good for food. (Now ⁷  the tree of life ⁸  and the tree of the knowledge of good and evil ⁹  were in the middle of the orchard.)

Genesis 13:10

13:10 Lot looked up and saw ¹⁰  the whole region ¹¹  of the Jordan. He noticed ¹²  that all of it was well-watered (before the Lord obliterated ¹³  Sodom and Gomorrah) ¹⁴  like the garden of the Lord, like the land of Egypt, ¹⁵  all the way to Zoar.

Isaiah 51:3

51:3 Certainly the Lord will console Zion;

he will console all her ruins.

He will make her wilderness like Eden,

her desert like the Garden of the Lord.

Happiness and joy will be restored to ¹⁶  her,

thanksgiving and the sound of music.

Joel 2:3

2:3 Like fire they devour everything in their path; ¹⁷ 

a flame blazes behind them.

The land looks like the Garden of Eden ¹⁸  before them,

but behind them there is only a desolate wilderness –

for nothing escapes them! ¹⁹ 

[2:8]  ¹ tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.

[2:8]  ² tn Heb “from the east” or “off east.”

[2:8]  ³ sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.

[2:8]  ⁴ tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.

[2:9]  ⁵ tn Heb “ground,” referring to the fertile soil.

[2:9]  ⁶ tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.

[2:9]  ⁷ tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.

[2:9]  ⁸ tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.

[2:9]  ⁹ tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.

[13:10]  ¹⁰ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ¹¹ tn Or “plain”; Heb “circle.”

[13:10]  ¹² tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ¹³ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ¹⁴ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ¹⁵ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[51:3]  ¹⁶ tn Heb “found in” (so NAB, NASB, NIV, NRSV).

[2:3]  ¹⁷ tn Heb “a fire devours before it.”

[2:3]  ¹⁸ tn Heb “like the garden of Eden, the land is before them.”

[2:3]  ¹⁹ tn Heb “and surely a survivor there is not for it.” The antecedent of the pronoun “it” is apparently עַם (’am, “people”) of v. 2, which seems to be a figurative way of referring to the locusts. K&D 26:191-92 thought that the antecedent of this pronoun was “land,” but the masculine gender of the pronoun does not support this.