of life, whose fruit confers immortality (322; cf. Pr. 318 1130 1312 154; further, Ezk. 4712, Rev. 222), is a widely diffused idea (see Di. 49; Wünsche, Die Sagen vom Lebensbaum u. Lebenswasser). The tree of knowledge is a more refined conception; its property of communicating knowledge of good and evil is, however, magical, like that of the other; a connexion with oracular trees (Lenormant, Or. i. 85 f.; Baudissin, Stud. ii. 227) is not so probable. As to what is meant by 'knowing good and evil,' see p. 95 ff.
The primitive Semitic tree of life is plausibly supposed by Barton
(SO1, 92 f.) to have been the date-palm; and this corresponds to the
sacred palm in the sanctuary of Ea at Eridu (IV R. 15*), and also to
the conventionalised sacred tree of the seals and palace-reliefs, which
is considered to be a palm combined with some species of conifer. Cf.
also the sacred cedar in the cedar forest of Gilg., Tabs. IV. V. For
these and other Bab. parallels, see ATLO2, 195 ff.
10. a river issued (or issues) from Eden] The language
does not necessarily imply that the fountain-head was outside
the garden (Dri. Ben.); the vb. (
Hebrew characters) is used of the rise of a
stream at its source (Ex. 176, Nu. 2011, Ju. 1519, Ezk. 471,
Zec. 148, Jl. 418). Whether the ptcp. expresses past or
present time cannot be determined.—from thence it divides itself] The river issues from the garden as a single stream,
then divides into four branches, which are the four great
rivers of the world. The site of Paradise, therefore, is at the
common source of the four rivers in question (pp. 62-66 below).
That is the plain meaning of the verse, however inconsistent
it may be with physical geography.—11. Pîšôn] The name
occurs (along with Tigris, Euphrates, Jordan, and Gihon)
10. (Hebrew characters)] Freq. impf.? So Dri. T. §§ 30 (Greek characters), 113, 4 (Greek characters); G-K. § 107 d
('always taking place afresh'), Dav. § 54 (b). That seems hardly
natural. Is it possible that for once (Hebrew characters) could have the effect of (Hebrew characters) in
transporting the mind to a point whence a new development takes
place? (Dav. § 45, R. 2).—(Hebrew characters)] Not 'sources' but 'branches'; as
Arab, ra's en-nahr (as distinct from ra's el-'ain) means the point of
divergence of two streams (Wetzstein, quoted by De., p. 82). So Ass.
rîš nâri or rîš nâr, of the point of divergence (Ausgangsort) of a canal
(Del. Par. 98, 191).—11. (Hebrew characters)] See on 15.—(Hebrew characters)] On the determination
of pred., Dav. § 19, R. 3; cf. G-K. § 126 k (so v.13f.).—(Hebrew characters)] If
the art. be genuine, it shows that the name was significant ('sandland,'
