In the Bible, the Garden of Eden was the original home of Adam and Eve.在圣经中，伊甸园是原来在家的亚当与夏娃。 It was a well-watered garden with beautiful trees.这是一个良好的浇水花园与美丽的树木。 Also called Paradise, Eden symbolized the unbroken harmony between God and humankind before the first sin, after which, according to Genesis 3, Adam and Eve were expelled from the garden.也称为天堂，伊甸园象征着绵延不绝的和谐与上帝和人类面前的第一单，之后，根据成因3 ，亚当和夏娃被逐出后花园。
According to the Bible, Eve was the first woman--the mother of Cain, Abel, and Seth.据圣经中，夏娃是第一个女人-母亲的该隐，亚伯，和S eth。 God created her from the rib of Adam to be his wife.上帝创造她从肋骨的亚当是他的妻子。 She and Adam lived in the Garden of Eden until they were expelled for eating the forbidden fruit from the tree of knowledge (Genesis 2-4).她和亚当生活在伊甸园，直到被开除吃禁果，从树的知识（创2-4 ） 。
Eden: delight.伊甸：喜悦。 (1.) The garden in which our first parents dewlt (Gen. 2: 8-17). （ 1 ） ，花园，使我们的第一次家长dewlt （创2 ： 8-17 ） 。 No geographical question has been so much discussed as that bearing on its site.没有地域的问题已获得了这么多的讨论，因为这关系到它的网站。 It has been placed in Armenia, in the region west of the Caspian Sea, in Media, near Damascus, in Palestine, in Southern Arabia, and in Babylonia.它被安置在亚美尼亚，在该地区西部的里海，在媒体，大马士革附近，在巴勒斯坦，在南部阿拉伯，并在巴比伦王国。 The site must undoubtedly be sought for somewhere along the course of the great streams the tigris and the Euphrates of Western Asia, in "the land of Shinar" or Babylonia.网站必须无疑征求沿线某处过程中的伟大河流的底格里斯河和幼发拉底河的西亚，在"土地的示拿地"或巴比伦王国。 The region from about lat.该地区从约北纬 33 degrees 30' to lat. 33度30 '至北纬 31 degrees, which is a very rich and fertile tract, has been by the most competent authorities agreed on as the probable site of Eden. 31度，这是一个内容十分丰富和肥沃的呼吸道，一直由最主管机关同意，因为有可能网站的伊甸园。 "It is a region where streams abound, where they divide and re-unite, where alone in the Mesopotamian tract can be found the phenomenon of a single river parting into four arms, each of which is or has been a river of consequence." "这是一所在地区的溪流比比皆是，在那里分化和重新团结起来，而仅在美索不达米亚道，可以发现这一现象的一个单一河临别分为四个武器，每一个是或曾经是一条河流的后果" 。 Among almost all nations there are traditions of the primitive innocence of our race in the garden of Eden.其中几乎所有国家，有传统的原始清白的，我们比赛中的伊甸园。
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
(Easton Illustrated Dictionary) （伊斯顿说明字典）
From: Home Bible Study Commentary by James M. Gray 来自：主页圣经研究评论詹姆斯米灰色
It is used to be thought that "Eden" was a Hebrew word meaning pleasure, but recent explorations in Assyria indicate that it may have been of Accadian origin meaning a plain, not a fertile plain as in a valley, but an elevated and sterile plain as a steppe or mountain desert. Putting these things together, the place that would come before the mind of an Oriental was the region of Armenia where the Euphrates and the Tigris (or Hiddekel) take their rise.它是用来被认为"伊甸园"是一个希伯来字，意思是高兴，但最近的探索，在assyria表明，它可能已被亚加底亚的原产地是指平原，而不是一个肥沃的平原作为一个山谷中，但高架及无菌平原作为草原或山地沙漠， 把这些东西在一起，地点，将前心中的东方是这一地区的亚美尼亚那里幼发拉底河和底格里斯河（或hiddekel ）带崛起。 There are two other rivers taking their rise in that region, the Kur and the Araxes, thence uniting and flowing into the Caspian Sea, but whether these are identical with the Pison and Gihon of the lesson can not yet be determined. Science now corroborates this location of Eden in so far as it teaches (a) that the human race has sprung from a common centre, and (b) that this centre is the table-land of central Asia. 还有两条河流，以自己的崛起，在这一地区， kur和阿拉克斯，进而团结和流入里海，但究竟这些是相同的，与pison和由基红的教训，还不能确定。科学的，现在证实了这所在地的伊甸园中，所以对于它教导（一）表示，人类已经异军突起，从一个共同的中心，和（ b ）表示，这个中心是表-中亚的大地上。
(paradeisos, Paradisus). （ paradeisos ， paradisus ） 。
The name popularly given in Christian tradition to the scriptural Garden of Eden, the home of our first parents (Genesis 2).名称由普选由于在基督教传统对圣经的伊甸园，家中，我们首先家长说（ 2 ） 。 The word paradise is probably of Persian origin and signified originally a royal park or pleasure ground.字天堂，可能是波斯出身标志着原是皇家公园或游乐场。 The term does not occur in the Latin of the Classic period nor in the Greek writers prior to the time of Xenophon.本术语不发生在拉丁美洲的古典时期，也没有在希腊作家之前的时候，色诺芬。 In the Old Testament it is found only in the later Hebrew writings in the form (Pardês), having been borrowed doubtless from the Persian.在旧约，这是只有在稍后希伯来语写作形式（ pardês ） ，又被借来的，无疑来自波斯语。 An instructive illustration of the origin and primary meaning of the term appears in II Esdras (ii, 8) where "Asaph the keeper of the king's forest" (happerdês) is the custodian of the royal park of the Persian ruler.一个有启发性的例子起源和初级一词的含义似乎是在二埃斯德拉斯（二， 8 ）凡" asaph蓄养的国王的森林" （ happerdês ）是保管人的皇家公园的波斯统治者。 The association of the term with the abode of our first parents does not occur in the Old-Testament Hebrew.该协会的任期与居留权的，我们首先家长并不发生在旧遗嘱希伯来语。 It originated in the fact that the word paradeisos was adopted, though not exclusively, by the translators of the Septuagint to render the Hebrew for the Garden of Eden described in the second chapter of Genesis.它起源于一个事实，这个词paradeisos通过后，虽然不完全是由翻译的septuagint使希伯来语为伊甸园形容，在第二章的成因。 It is likewise used in diverse other passages of the Septuagint where the Hebrew generally has "garden", especially if the idea of wondrous beauty is to be conveyed.它同样采用的多种其他段落的septuagint那里希伯来语一般具有"花园" ，特别是如果这个想法的惊异之美是要传达。 Thus in Gen., xiii, 10, the "country about the Jordan" is described as a "paradise of the Lord" (rendering followed by the Vulgate).因此，在将军， 13年， 10年， "国家对约旦" ，是形容为"天堂的上帝" （渲染其次是vulgate ） 。 Cf.比照。 Numbers, xxiv, 6 (Greek) where the reference is to the beautiful array of the tents of Israel, also Isaias, i, 30; Ezechiel, xxxi, 8, 9 etc. Those interested in speculation as to the probable location of the Scriptural Garden of Eden, the primeval home of mankind, are referred to the scholarly work of Friedrich Delitsch, "Wo lag das Paradies?"号码， 24条，第6条（希腊）凡提到的是美丽的数组帐篷的以色列，也伊萨亚斯罗，我， 30条; ezechiel ，三十一，八，九等，有兴趣的投机活动，以可能的地点圣经伊甸园，原始首页的人类，是指学术工作的弗里德里希delitsch ， "禾滞后之paradies " ？ (Berlin, 1881). （柏林， 1881年） 。 In the New Testament period the word paradise appears with a new and more exalted meaning.在新约圣经时期一词天堂似乎与一个新的和更崇高的意义。 In the development of Jewish eschatology which marks the post-Exilic epoch the word paradise or "Garden of God", hitherto mainly associated with the original dwelling-place of our first parents, was transferred to signify the future abode of rest and enjoyment which was to be the reward of the righteous after death.在发展的犹太末世标志着后exilic划时代字天堂或"花园的神" ，迄今主要是与原居住的地方，我们的第一家长，被移送意味着未来居留权的休息和享受的是被悬赏的正义后死亡。 The term occurs only three times in the New Testament, though the idea which it represents is frequently expressed in other terms, vg "Abraham's bosom" (Luke 16:22).任期仅发生3次，在新约圣经，虽然构想，它代表的是经常表示，在其他条款， vg "亚伯拉罕的胸怀" （路加福音16时22分） 。 The signification of the word in these remarkably few passages can be determined only from the context and by reference to the eschatological notions current among the Jews of that period.意义的字，在这些数显通道才能确定，从上下文并参照本eschatological概念，目前除犹太人的这段时间。 These views are gathered chiefly from the Rabbinical literature, the works of Josephus, and from the apocryphal writings, notably the Book of Enoch, the Book of Jubilees, the Apocalypse of Baruch, etc. An inspection of these sources reveals a great confusion of ideas and many contradictions regarding the future paradise as also concerning the original Garden of Eden and the condition of our first parents.这些意见都聚集主要来自犹太教文学作品约瑟夫，并从猜测的著作，尤其是这本书的伊诺克，这本书的jubilees ，启示baruch等检查，上述消息人士披露了极大的混乱的想法和许多矛盾就未来的天堂，也涉及原伊甸园和我国国情的第一次家长。 The scanty references to Sheol which embody the vague eschatological beliefs of the Hebrews as expressed in the earlier Old Testament writings give place in these later treatises to elaborate theories worked out with detailed descriptions and speculations often of a most fanciful character.仅存参考sheol体现含糊eschatological信仰的希伯来人所表达的，在以前的旧约著作给地方，在这些后来论文阐述理论，制定了详细的描述和揣测，常常是最幻想的性格。 As a sample of these may be noted the one found in the Talmudic tract "Jalkut Schim., Bereschith, 20".作为一个样本，在这方面可能会注意到，一发现在talmudic道" jalkut schim ， bereschith ， 20 " 。 According to this description the entrance to paradise is made through two gates of rubies beside which stand sixty myriads of holy angels with countenances radiant with heavenly splendor.根据这一描述入口处的天堂，是透过两个闸门红宝石旁边，其中纳入第六十一不断涌现，圣天使与countenances辐射合乎天理光彩。 When a righteous man enters, the vestures of death are removed from him; he is clad in eight robes of the clouds of glory; two crowns are placed upon his head, one of pearls and precious stones, the other of gold; eight myrtles are placed in his hands and he is welcomed with great applause, etc. Some of the Rabbinical authorities appear to identify the paradise of the future with the primeval Garden of Eden which is supposed to be still in existence and located somewhere in the far-distant East.当一个正义的人进入， vestures死因罢免了他，他是穿长袍八年的云彩的荣耀;两项冠都放在他的头，其中一个珍珠和宝石外，其他的金牌;八年myrtles是摆在他的手里，并欢迎他以极大的掌声，等一些犹太教当局似乎确定天堂的前途与原始伊甸园，而应该是仍然存在，并位于某处遥远东。 According to some it was an earthly abode, sometimes said to have been created before the rest of the world (IV Esdras iii, 7, cf. viii, 52); others make it an adjunct of the subterranean Sheol, while still others place it in or near heaven.据一些，这是一个俗世的居留权，有时说是已创造了前世界其余地区（四埃斯德拉斯三，七，比照第八， 52岁） ，另作它的一个辅助的地下sheol ，而还有一些人把它摆在在或接近天堂。 It was believed that there are in paradise different degrees of blessedness.警方相信有天堂，有不同程度的幸福。 Seven ranks or orders of the righteous were said to exist within it, and definitions were given both of those to whom these different positions belong and of the glories pertaining to each ("Baba bathra", 75 a, quoted by Salmond, Hastings, "Dict. of the Bible", sv "Paradise").七个职级或订单的正义据说同时存在，并定义都给予这些人，这些不同岗位所属的荣耀与每一（ "巴巴bathra " ， 75 ，引用salmond ，黑斯廷斯， "字典的。圣经" ， sv "天堂" ） 。 The uncertainty and confusion of the current Jewish ideas concerning paradise may explain the paucity of reference to it in the New Testament.不确定性和混乱，目前的犹太观念天堂也许可以解释缺乏提到它在新约圣经。 The first mention of the word occurs in Luke, xxiii, 43, where Jesus on the cross says to the penitent thief: "Amen I say to thee, this day thou shalt be with me in paradise".第一次提到这个词出现在路加福音，二十三， 43 ，而耶稣在十字架上说，向忏悔小偷说： "阿门我说给你，这一天，你跟我在一起生活在天堂" 。 According to the prevailing interpretation of Catholic theologians and commentators, paradise in this instance is used as a synonym for the heaven of the blessed to which the thief would accompany the Saviour, together with the souls of the righteous of the Old Law who were awaiting the coming of the Redeemer.根据现行的解释，天主教神学家和评论家，天堂，在这一点上，是用来作为别名为天堂的祝福哪个小偷会伴随着救世主，加上亡灵，站在正义的旧法的人在等待未来的救世主。 In II Corinthians (xii, 4) St. Paul describing one of his ecstasies tells his readers that he was "caught up into paradise".在哥林多前书（十二， 4 ） ，圣保罗形容他的一个ecstasies告诉他的读者，他是"赶上了进入天堂" 。 Here the term seems to indicate plainly the heavenly state or abode of the blessed implying possibly a glimpse of the beatific vision.这里一词似乎表明，显然天朝国家或居留权的祝福暗示可能一瞥的beatific视野。 The reference cannot be to any form of terrestrial paradise, especially when we consider the parallel expression in verse 2, where relating a similar experience he says he was "caught up to the third heaven".参考，不能以任何形式的地面天堂，特别是当我们考虑平行表达韵文2 ，凡涉及类似的经历，他说他是"赶上了给第三天堂" 。 The third and last mention of paradise in the New Testament occurs in the Apocalypse (ii, 7), where St. John, receiving in vision a Divine message for the "angel of the church of Ephesus", hears these words: "To him that overcometh, I will give to eat of the tree of life, which is in the paradise of my God."第三站，也是最后一提的天堂，在新约圣经出现在启示录（二， 7 ） ，在那里圣约翰，在接受视觉神的讯息为"天使的教会的以弗所" ，听到这句话： "给他这overcometh ，我会吃的生命树，这是在天堂，我的上帝" 。 In this passage the word is plainly used to designate the heavenly kingdom, though the imagery is borrowed from the description of the primeval Garden of Eden in the Book of Genesis.在这段文字字，显然是用来指定天国，虽然意象是借来的，从描述的原始伊甸园，在这本书的成因。
According to Catholic theology based on the Biblical account, the original condition of our first parents was one of perfect innocence and integrity.据天主教神学的基础上，圣经的帐户，原有的条件，我们首先家长是一个完美的清白和气节。 By the latter is meant that they were endowed with many prerogatives which, while pertaining to the natural order, were not due to human nature as such--hence they are sometimes termed preternatural.由后者是意味着他们均拥有许多特权，而涉及到自然的秩序，并不是因为人性的，因为这样的-因此，他们有时被称为p reternatural。 Principal among these were a high degree of infused knowledge, bodily immortality and freedom from pain, and immunity from evil impulses or inclinations.其中主要是一个高度，充满了知识，身体不死的，免于疼痛，并免于邪恶的冲动或倾向。 In other words, the lower or animal nature in man was perfectly subjected to the control of reason and the will.在换句话说，低于或动物性在人，是完全受到控制的原因和意志。 Besides this, our first parents were also endowed with sanctifying grace by which they were elevated to the supernatural order.此外，我们的第一个父母也是天赋sanctifying恩典，使他们提升到超自然的秩序。 But all these gratuitous endowments were forfeited through the disobedience of Adam "in whom all have sinned", and who was "a figure of Him who was to come" (Romans 5) and restore fallen man, not to an earthly, but to a heavenly paradise.但所有这些无端的禀赋则予以没收透过抗命的后裔"的人都有罪" ，而这位"人物，他是来" （罗马书5 ） ，恢复塌人，而不是一个俗世的，但一天上仙境。
According to Josephus (Ant. Jud., I, i, 3), the Nile is one of the four great rivers of paradise (Genesis 2:10 sqq.).据约瑟夫（ ant. jud 。我，我， 3 ） ，尼罗河就是其中的4大河流的天堂（创2点10 sqq ） 。 This view, which has been adopted by many commentators, is based chiefly on the connection described between Gehon, one of the yet unidentified rivers, and the land of Cush, which, at least in later times, was identified with Ethiopia or modern Abyssinia (cf. Vulgate, Genesis 2:13).这一观点，已通过的，许多评论家，是根据主要对涉嫌形容gehon之间，其中的，但身份不明的河流，以及土地的cush ，其中，至少在稍后的时间，被认定与埃塞俄比亚，还是现代阿比西尼亚（比照vulgate ，成因2时13分） 。 Modern scholars, however, are inclined to regard this African Cush as simply a colony settled by tribes migrating from an original Asiatic province of the same name, located by Fried.现代学者，但倾向于认为这是非洲cush只是一个殖民地定居的部落迁移，从原来的亚洲省的同一个名字，就位于油炸。 Delitsch (op. cit., 71) in Babylonia, and by Hommel ("Ancient Hebrew Tradition", 314 sqq.) in Central Arabia. delitsch （同前， 71岁）在巴比伦王国，并hommel （ "古希伯莱传统" ， 314 sqq ） ，在中央阿拉伯。
Publication information Written by James F. Driscoll.出版信息本书将会由詹姆斯楼driscoll 。 Transcribed by Robert B. Olson.转录罗伯特乙奥尔森。 Offered to Almighty God for David and Patricia Guin & Family The Catholic Encyclopedia, Volume XIV.提供给全能的上帝大卫和Patricia guin ＆家庭天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
HURTER, Theologioe Dogmaticoe Compendium, II (Innsbruck, 1893), 264-83; VON HUMMELAUER, Comment. hurter ， theologioe dogmaticoe汇编，二（因斯布鲁克， 1893 ） ， 264-83 ;冯胡梅劳尔，发表评论。 in Genesim (Paris, 1895): Comment.在genesim （巴黎， 1895年） ：发表评论。 in Cap.在Cap 。 ii; VIGOUROUX, Dict.二; vigouroux ，字典。 de la Bible, sv; GIGOT, Special Introduction to the Study of the Old Testament, Pt.德香格里拉圣经sv ; gigot ，特别介绍了这一研究的旧约，铂。 I, 168 sqq.一， 168 sqq 。 (New York, 1901). （纽约， 1901年） 。
(Hebrew hawwah). （希伯来语hawwah ） 。
The name of the first woman, the wife of Adam, the mother of Cain, Abel, and Seth.名字的第一位女性，妻子亚当，母亲的该隐，亚伯，和Seth 。 The name occurs only five times in the Bible.名字只发生了5次圣经。 In Gen., iii, 20, it is connected etymologically with the verb meaning "to live": "And Adam called the name of his wife Eve [hawwah]: because she was the mother of all the living".在将军，三， 20日，它是连接词源与动词，意思是"住" ： "与亚当所谓的名义，他的妻子除夕[ hawwah ] ：因为她是母亲的全部生活" 。 The Septuagint rendering in this passage is Zoe (=life, or life-giver), which is a translation; in two other passages (Genesis 4:1 and 25) the name is transliterated Eua.该septuagint绘制这段话是我爱（ =生活，还是生活的赐予者） ，这是一个翻译，在其他两个通道（创4:1和25 ）的名字是译音由美国。 The Biblical data concerning Eve are confined almost exclusively to the second, third, and fourth chapters of Genesis (see ADAM).圣经中有关数据前夕限于几乎完全向第二，第三，第四章的成因（见亚当） 。
The first account of the creation (Gen. i, "P") sets forth the creation of mankind in general, and states simply that they were created male and female.第一帐户的创造（创一， " P "字） ，提出了建立在人类一般，只是说，他们创造的男性和女性。 The second narrative (Genesis 2: "J") is more explicit and detailed.第二叙事（创2 ： " J "型） ，是更为明确和详细的。 God is represented as forming an individual man from the slime of the earth, and breathing into his nostrils the breath of life.上帝是派形成一个单独的男子从泥中的地球，呼吸到他的鼻孔呼吸的生命。 In like manner the creation of the first woman and her relation to man is described with picturesque and significant imagery.同样地创建了第一个妇女和她的关系，以男子的描述与风景如画的和重大的意象。 In this account, in which the plants and animals appear on the scene only after the creation of man, the loneliness of the latter (Genesis 2:18), and his failure to find a suitable companion among the animals (Genesis 2:20), are set forth as the reason why God determines to create for man a companion like unto himself.在这个帐户，其中的植物和动物出现在现场，只有在创造了人，是孤独的，后者（创2时18分） ，以及他未能找到合适的伴侣之间的动物（成因2时20分） ，载为理由，为什么神决定以创造男子为一本像祂自己。 He causes a deep sleep to fall upon him, and taking out one of the ribs, forms it into a woman, who, when she is brought to him, is recognized at once as bone of his bone and flesh of his flesh.他给我们制造了一种深度睡眠状态，降临他，并取出其中的排骨，形式，它成为一个女人，当她提起他，是公认的，一下子骨头他的骨头和肉他的血和肉。 A discussion of the arguments in favor of the historical, or the more or less allegorical character of this narrative would be beyond the scope of the present notice.讨论的论点，主张的历史原因，或较多或较少寓言性质的，这说明将超出本通知。 Suffice it to say that the biblical account has always been looked upon by pious commentators as embodying, besides the fact of man's origin, a deep, practical and many-sided significance, bearing on the mutual relationship established between the sexes by the Creator.可以说，圣经户口一直期待后，由虔诚的评论员也体现了，除了一个事实，以人的出身，深厚，实际和许多片面的意义，同时对相互关系，建立了男女之间由造物主。
Thus, the primitive institution of monogamy is implied in the fact that one woman is created for one man.因此，加强原始性机构的一夫一妻制是隐含了一个事实，就是女人是创造一个男子。 Eve, as well as Adam, is made the object of a special creative act, a circumstance which indicates her natural equality with him, while on the other hand her being taken from his side implies not only her secondary rôle in the conjugal state (1 Corinthians 11:9), but also emphasizes the intimate union between husband and wife, and the dependence of the latter on the former "Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh."除夕夜，以及亚当，是对象的一个特殊的创意行为，这种情况表明，她自然的平等与他，而另一方面，她正从他身边不仅意味着她的中学rôle在婚姻状态（ 1哥林多前书11时09分） ，但同时也强调了亲密的联盟夫妻之间，以及依赖关系，后者对前者的"人哪，有一个人离开父亲和母亲，并应cleave向他的妻子说：他们应两个是在同一个肉" 。 The innocence of the newly created couple is clearly indicated in the following verse, but the narrator immediately proceeds to relate how they soon acquired, through actual transgression, the knowledge of good and evil, and with the sense of shame which had been previously unknown to them.无罪的新设立的夫妇明确表示，在下列诗句，但叙述者立即着手与他们如何尽快获得通过实际的海侵，知识的善良与邪恶，并与羞耻感已被先前未知的，以他们。 In the story of the Fall, the original cause of evil is the serpent, which in later Jewish tradition is identified with Satan (Wisdom 2:24).在故事的秋天，原事业邪恶的是毒蛇，而在稍后的犹太传统，是确定与撒旦（智慧2点24分） 。 He tempts Eve presumably as the weaker of the two, and she in turn tempts Adam, who yields to her seduction.他诱骗前夕，据推测为较弱的两个，而她又诱骗亚当曾经屈服于她的诱惑。 Immediately their eyes are opened, but in an unexpected manner.随即，他们的眼界打开，但在一个意想不到的方式。 Shame and remorse take possession of them, and they seek to hide from the face of the Lord.羞愧和悔恨占有他们，他们试图隐藏从表面上主。
For her share in the transgression, Eve (and womankind after her) is sentenced to a life of sorrow and travail, and to be under the power of her husband.她分享在海侵，除夕（和女性后，她）被判处终身的悲伤和travail ，并可以根据电源的丈夫。 Doubtless this last did not imply that the woman's essential condition of equality with man was altered, but the sentence expresses what, in the nature of things, was bound to follow in a world dominated by sin and its consequences.毫无疑问，这在过去并不意味着，这名妇女的基本条件的平等与男子变造的，但句子表达了什么，在事情的性质，势必跟进，在主宰世界，由单及其后果。 The natural dependence and subjection of the weaker party was destined inevitably to become something little short of slavery.自然的依赖与从属的较弱的一方，是注定必然成为东西很少短期的奴役。 But if woman was the occasion of man's transgression and fall, it was also decreed in the Divine counsels, that she was to be instrumental in the scheme of restoration which God already promises while in the act of pronouncing sentence upon the serpent.但是，如果死者是一次以人的海侵和秋季，它也下令在神圣的律师指出，她是为了在该计划的恢复真主已经许诺，而在该法的宣判刑期后，毒蛇。 The woman has suffered defeat, and infinitely painful are its consequences, but henceforth there will be enmity between her and the serpent, between his seed and her seed, until through the latter in the person of the future Redeemer, who will crush the serpent's head, she will again be victorious.该名女子已遭到失败的命运，和无限痛苦的是它的后果，但是今后将有敌意，她与毒蛇之间，其种子和她的种子，直到通过后者在人的未来的救赎主，他将粉碎蛇的头部，她将再次取得胜利。
Of the subsequent history of Eve the Bible gives little information.对以后的历史上的除夕夜圣经给的资料很少。 In Gen., iv, 1, we read that she bore a son whom she named Cain, because she got him (literally, "acquired" or "possessed") through God--this at least is the most plausible interpretation of this obscure passage.在将军，四， 1 ，我们读到，她膛一个儿子，其中她名叫该隐的，因为她抓到（从字面上来看， "后天"或"具有" ）透过上帝-这至少是最合理的解释，这掩盖通过。 Later she gave birth to Abel, and the narrative does not record the birth of another child until after the slaying of Abel by his older brother, when she bore a son and called his name Seth; saying: "God hath given me [literally, "put" or "appointed"] another seed, for Abel whom Cain slew".后来，她生下阿贝尔，并叙述不记录诞生的另一个孩子后，才杀了亚伯由他的哥哥，当她膛一个儿子，并呼吁他的名字塞思库;话说： "上帝祂所给予我的[从字面上来看， "把"或"委任" ]另一种子，为阿贝尔其中该隐转换" 。
Eve is mentioned in the Book of Tobias (viii, 8; Sept., viii, 6) where it is simply affirmed that she was given to Adam for a helper; in II Cor., xi, 3, where reference is made to her seduction by the serpent, and in I Tim., ii, 13, where the Apostle enjoins submission and silence upon women, arguing that "Adam was first formed; then Eve. And Adam was not seduced, but the woman being seduced, was in the transgression".除夕是中提及这本书的托比亚斯（八， 8 ; 9月，第八条， 6 ） ，这是单纯的肯定，她给亚当为一个帮手，在二，三房心，喜， 3 ，凡提到了她诱奸由蛇，并在I添。第一，二，十三，而使徒责成意见书和沉默后的妇女，说： "亚当最初形成的，然后除夕和亚当不是勾引，但该名女子被诱，是在海侵" 。
As in the case of the other Old Testament personages, many rabbinical legends have been connected with the name of Eve.情况一如其他旧约人士时，许多犹太教传说已与名称的除夕夜。 They may be found in the "Jewish Encyclopedia", sv (see also, ADAM), and in Vigouroux, "Dictionnaire de la Bible", I, art.他们可能会发现，在"犹太百科全书" ， sv （亦见，亚当） ，并在vigouroux ， "词典香格里拉圣经" ，我想，艺术。 "Adam". "亚当" 。 They are, for the most part, puerile and fantastic, and devoid of historical value, unless in so far as they serve to illustrate the mentality of the later Jewish writers, and the unreliability of the "traditions" derived from such sources, though they are sometimes appealed to in critical discussions.他们是，在大多数情况下，幼稚的神奇，并且毫无历史价值的，除非在迄今为他们服务，以说明心态后来犹太作家，不可靠的"传统" ，来自这些信息源，但他们有时呼吁，在关键的讨论。
Publication information Written by James F. Driscoll.出版信息本书将会由詹姆斯楼driscoll 。 Transcribed by Dennis McCarthy.转录由丹尼斯麦卡锡。 For my godmother, Eva Maria (Wolf) Gomezplata The Catholic Encyclopedia, Volume V. Published 1909.我的教母，长荣玛丽亚（狼） gomezplata天主教百科全书，体积诉公布1909年。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, May 1, 1909. nihil obstat ， 1909年5月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography参考书目
PALIS in VIGOUROUX, Dictionnaire de la Bible, II, 2118; BENNETT in HASTINGS, Dict. palis在vigouroux ，词典香格里拉圣经，二， 2118年;班尼特在黑斯廷斯，字典。 of the Bible, sv; Encyclopedia Biblica, sv Adam and Eve; GIGOT, Special Introduction to the Study of the Old Testament, Part I, p.对圣经sv ;百科全书biblica ， sv亚当和夏娃; gigot ，特别介绍了这一研究的旧约部分，页 162; Jewish Encyclopedia, sv, V, 275. 162 ;犹太百科全书， sv ，五， 275 。
-Biblical Data: -圣经的数据：
Name given to the "earthly paradise" occupied by Adam and Eve before their fall through sin.名义给予的"人间天堂"占领了亚当与夏娃之前，他们通过属于单。 The word "Eden," perhaps an Assyrian loan-word, is of the same root as the Assyrian "edinu," synonymous with "ṣeru" (= field, depression; compare the Arabic "zaur," which is the name still given to the country south of Babylon and extending to the Persian Gulf; the nomadic tribes inhabiting it were called by the Assyrians "sabe edini") (see Delitzsch, "Wo Lag das Paradies?").用"伊甸园" ，也许是一个亚述贷一词，是同根为亚述" edinu ， "同义词" ṣeru " （ =场，抑郁症;比较阿拉伯语" zaur " ，它的名称仍给予该国南部的巴比伦，并延伸至波斯湾;游牧民族的聚居，它被称为是由亚述人" sabe edini " ） （见delitzsch ， "禾滞后之paradies ？ " ） 。 Its connection with the Hebrew word is of later origin.其涉嫌与希伯来字是后来的原产地。 Sprenger ("Das Leben und die Lehre des Mohammad," ii. 507) explains it through the Arabic "'adn." sprenger （ "直接查册，生活und模具教万穆罕默德， "二507 ）解释说，它是通过阿拉伯语"和" 。
Views of Delitzsch.意见delitzsch 。
The writer of the Biblical story of Eden (Gen. ii.-iii.) is evidently describing some place which he conceives to be on the earth; hence the exact details: "God planted a garden eastward, in Eden," etc. Many attempts have been made to determine the precise geographical location.作者对圣经故事的伊甸园（创ii. -三）显然是形容有些地方他构思要对地球，因此，确切的细节： "上帝种植园东移，在伊甸园"等许多企图已作出决定的确切地理位置。 The most ancienttradition, going back to Josephus and followed by most of the Church Fathers, makes Havilah equivalent to India, and the Pison one of its rivers, while Cush is Ethiopia and the Gihon the Nile.最ancienttradition的，可以追溯到约瑟夫和随后的大部分教会的父亲，使得哈腓拉相当于印度和pison之一，它的河流，而cush是埃塞俄比亚和由基红尼罗。 A very popular theory places Eden in Babylonia.一个很流行的理论地方伊甸园在巴比伦王国。 Calvin made the Shaṭṭal-'Arab-formed by the union of the Tigris and Euphrates-the river that "went out of the garden"; but it is now known that in ancient times the two rivers entered the Persian Gulf separately.卡尔文作出shaṭṭal - 'arab成立的由联盟的底格里斯河和幼发拉底河-河说， "走出去的花园" ，但现在是众所周知，在远古时代，两条河流进入波斯湾地区分开。 Friedrich Delitzsch also places Eden in the country around Babylon and south of it, a country which was so beautiful in its luxuriant vegetation and abundant streams that it was known as "Kar-Duniash," or "garden of the god Duniash."弗里德里希delitzsch也是地方伊甸园在该国靠近巴比伦和南方的，一个国家是如此美丽，在其繁茂的植被和丰富的溪流中，它被称为"家duniash " ， "花园之神duniash " 。
Rawlinson even tried to show the identity of the names "Gan-Eden" and "Kar-Duniash."罗林森甚至试图表明身份，姓名， "赣伊甸园" ， "家duniash " 。 This region is watered practically by the Euphrates alone, which is here on a higher level than the Tigris.这一地区是浇水，实际上是由幼发拉底河独自经营，是这里一个更高的水平比底格里斯河。 The Pison and the Gihon are identified with two canals (they may originally have been river-beds) which branch out from the Euphrates just below Babylon.该pison和由基红发现有两个运河（他们可能原来已经河床） ，其中科从幼发拉底河仅低于巴比伦。 The former, to the west, is the Pallacopas, upon which Ur was situated, and Havilah is thus identified with the portion of the Syrian desert bordering on Babylonia, which is known to have been rich in gold.前者，到西部，是pallacopas后，其中的乌拉圭回合是坐落，哈腓拉，因此确定与部分叙利亚沙漠接壤的巴比伦王国，这是已知有丰富的金矿。 The latter, Gihon, is the Shaṭṭ al-Nil, which passes the ruins of the ancient Erech, while Cush is the Mat Kashshi, or the northern part of Babylonia proper.后者，由基红，是shaṭṭ基地为零，其中合格废墟的古埃雷克，而cush是垫kashshi ，或北部的巴比伦王国正确的。 Curiously enough, this region was also called "Meluḥa," which name was afterward transferred to Ethiopia.奇怪的，因此这一区域被人称为" meluḥa ， "这名字是后来移交给埃塞俄比亚。 Other Assyriologists (eg,Haupt, "Wo Lag das Paradies?" in "Ueber Land und Meer," 1894-95, No. 15) do not credit the Biblical writer with the definiteness of geographical knowledge which Delitzsch considers him to have had.其他assyriologists （如豪普特， "禾滞后之paradies "和" ueber土地und meer " ， 1894年至1895年，第15号）没有信用圣经作家与定性的地理知识，其中delitzsch认为他到了。
The Gilgamesh Epic.该吉尔格美斯史诗史诗。
A very natural theory, which must occur to any one reading the Babylonian Gilgamesh epic, connects Eden with the dwelling of Parnapishtim, the Babylonian Noah, at the "confluence of streams."一个很自然的理论，它必须出现于任何一个读巴比伦吉尔格美斯史诗史诗，连接伊甸与住家的parnapishtim ，巴比伦的诺亚，在"合流的溪流" 。 This is supposed to have been in the Persian Gulf or Nar Marratim ("stream of bitterness"), into which emptied the four rivers Euphrates, Tigris, Kercha, and Karun (compare Jensen, "Kosmologie der Babylonier," p. 507, and Jastrow, "Religion of the Babylonians and Assyrians," p. 506).这是假定已在波斯湾或全美地产经纪商协会marratim （ "意识流苦味" ） ，把它掏空四大河流幼发拉底河，底格里斯河，凯尔查，并在卡伦（比较詹森， " kosmologie明镜babylonier " ，页507 ， jastrow ， "宗教的巴比伦人和亚述人， " 506页） 。 It is probable, however, that the story as given in the Bible is a later adaptation of an old legend, points of which were vague to the narrator himself, and hence any attempt to find the precise location of Eden must prove futile.这是可能的，然而，这个故事既然在圣经中是一个后来改编的一个老传说，点，其中模糊的，以叙述者本身，因此任何企图找到确切位置的伊甸园必须证明是徒劳的。 Indeed, the original Eden was very likely in heaven, which agrees with the view on the subject held by the Arabs.事实上，原伊甸很可能在天上，其中同意这样的看法，就这个问题举行过由阿拉伯人。 Gunkel, in his commentary on Genesis, also adopts this view, and connects the stream coming out of Eden with the Milky Way and its four branches. gunkel ，在他的评论对成因，也采用了这种观点，并连接流出来的伊甸园与银河系及其四个分支机构。
The El-Amarna Tablets.埃尔-阿玛尔纳片。
Though there is no one Babylonian legend of the Garden of Eden with which the Biblical story can be compared as in the case of the stories of the Creation and of the Flood, there are nevertheless points of relationship between it and Babylonian mythology.虽然没有一个巴比伦传说中的伊甸园，与圣经中的故事，可以比较的情况正如故事的创造和洪水，有不过分的关系，它和巴比伦的神话。 On one of the tablets found at Tell el-Amarna, now in the Berlin Museum, occurs the legend of Adapa.对其中的片发现告诉埃及阿玛尔纳，现在在柏林博物馆，出现了传说中的阿达帕。 Adapa, the first man, is the son of the god Ea, by whom he has been endowed with wisdom, but not with everlasting life.达帕，第一名男子，是儿子的上帝环境中，他被赋予了智慧，而不是永恒的生命。 He lives in Eridu, and cares for the sanctuary of the god.他生活在埃利都，并关心圣殿的神。 One day while fishing in a calm sea the south wind suddenly arises and overturns his boat.一天捕鱼，而在平静的海面南方风突然出现，并推翻了他的船。 In his anger Adapa fights with the south wind and breaks his wings so that he can not blow for seven days.在他的愤怒达帕打架与南方风能和休息，在他的翅膀，使他不能刮了7天。 Anu, the god of heaven, hearing of this, summons Adapa before him.澳大利亚国立大学，上帝的天堂，听觉及此，传票达帕他面前。 Ea gives his son instructions as to his behavior before Anu; among other things he tells him: "Bread of death will they offer thee: eat not of it. Water of death will they bring thee: drink not of it."环境，让他的儿子指示，以自己的行为之前，澳大利亚国立大学;除其他事项外，他告诉他： "面包死亡的，他们将提供你：不能吃的。水死亡，将他们带来的祢：酒后不要它" 。 Adapa does as he is told, but the bread and water Anu causes to be placed before him are of life, not of death.达帕是否因为他是对的，但面包和水的澳大利亚国立大学的原因放在他面前的是生活方式，而不是死亡。 Thus Adapa loses his chance of eternal life.因此达帕失去他的机会，永恒的生命。 He puts on the garment, however, which is offered him, following Ea's instructions.他把对服装，不过，这是他提供，继EA的指示。 In this story the bread of life is parallel to the tree of life in the Biblical story.在这个故事的面包的生活是平行的生命树，在圣经中的故事。 It is probable that the water of life also formed a part of the original story, and that the river of Eden is a trace of it.这是有可能的生命之水，也形成了一部分原来的故事，并说河的伊甸园是一个微量的。 In Ezek.在ezek 。 xlvii.四十七。 6-12 and, with some variation, in Rev. xxii. 6-12 ，再加上有些变化，在牧师二十二。 1, 2 mention is made of a "river of water of life, . . . and on either side of the river was there the tree of life," showing that the water of life was associated with the tree of life.一日，二日一提的是，取得了一个"河的生命之水， … … 。及两侧河是有生命树" ，这标志着水的生活与生命之树。
Further, in the Biblical story, as in the Adapa legend, man is prevented from eating the food of life through being told that it means death to him.此外，在圣经故事，因为在达帕传说中，人是不让吃的食物，生活被通知说，它意味着死亡给他。 "In the day that thou eatest thereof thou shalt surely die" (Gen. ii. 17); and it is Ea, who has formed man, who is the means of preventing him from attaining life everlasting, just as it is God who removes man from out of Eden "lest he put forth his hand and take also of the tree of life, and eat, and live for ever" (ib. iii. 22). "有一天你eatest因此你一定死" （创二17 ） ;这是环境因素，他们已经形成了人，谁是手段阻止他实现人生永恒的，只是因为它是上帝的人免职男子走出伊甸园" ，以免他提出了他的手，并采取同样的生命树，吃，住，为以往任何时候都" （ ib.三， 22 ） 。 Jastrow (lc) remarks that the Hebrew story is more pessimistic than the Babylonian, since God even begrudges man knowledge, which the Babylonian god freely gives him. jastrow （立法会）的话指出，希伯来语的故事，是较悲观，比巴比伦的，因为上帝甚至begrudges男子知识，其中巴比伦的神自如地给他。 Adapa, who has been endowed with knowledge, puts on the garment given him by Anu, and Adam and Eve, after eating of the tree of knowledge, make for themselves garments of fig-leaves.达帕，他们被赋予了知识，把对服装，让他由澳大利亚国立大学，与亚当和夏娃后，吃树上的知识，使自己的服装无花果叶。
Schrader ("KAT" ii. 1, 523) calls attention to the possibility of associating the name "Adam" with "Adapa." schrader （ "吉"二， 1 ， 523 ）呼吁注意联系的可能性命名为"亚当"与"达帕" 。 The "garden of God," situated on the mountain, in Ezek. "花园的神" ，坐落于山腰，在ezek 。 xxviii.二十八。 13, 14, and the tall cedar in Ezek. 13 ， 14 ，和高耸的杉树在ezek 。 xxxi.三十一。 3, may have some connection with the cedar-grove of Khumbaba in the Gilgamesh epic and with the high cedar in the midst of the grove. 3 ，可能有一些涉嫌与雪松-格罗夫的khumbaba在吉尔格美斯史诗史诗，并与高雪松在一片的小树林。 In this connection may be mentioned the attempt to associate Eden with the mountain in Iranian mythology, out of which rivers flow, or with the Indian mountain Maru with the four rivers (Lenormant).在这方面可能会提到企图副总裁翁同山在伊朗神话中，其中河川流量，或与印度山丸与四水（ lenormant ） 。 Jensen ("Keilschriftliche Bibliothek," vi.) places the "confluence of the streams" in the Far West, and associates the island with the Greek Elysium.詹森（ " keilschriftliche图书馆， "六）地方"合流的溪流" ，在远西，及联营岛与希腊elysium 。
Snake and Cherubim.蛇和基路伯。
The snake in the story is probably identical with the snake or dragon in the Babylonian story of the Creation.蛇在这个故事可能是完全相同的，与蛇或龙在巴比伦故事的创作风格。 In the British Museum there is a cylinder seal which has been supposed by Delitzsch, among others, to represent the Babylonian story of Eden (see illustration, Jew. Encyc. i. 174).在大英博物馆里有一缸密封已被假定由delitzsch等等，以代表巴比伦故事的伊甸园（见举例说，犹太人。 encyc一174 ） 。 The seal represents two figures, a male and a female, seated on opposite sides of a tree, with handsstretched toward it; behind the woman is an up-right snake.印章代表着两个数字，一男一女，坐在对面两侧树木，与handsstretched走向;背后的女人，是一个了偏右的蛇。 This picture alone, however, is hardly sufficient basis for believing that the Babylonians had such a story.这张照片不过，单靠政府是难以有足够的依据，以为巴比伦人有这样一个故事。 The cherubim placed to guard the entrance to Eden are distinctly Babylonian, and are identical with the immense winged bulls and lions at the entrances to Babylonian and Assyrian temples.基路伯放在看守入口伊甸明显巴比伦的，是完全相同的巨大翅膀的公牛和狮子在入口处巴比伦和亚述庙宇。 See Cherub.见与Cherub 。
Bibliography:
参考书目：
Guttmacher, Optimism and Religionism in
the Old and New Testaments, pp.古特马赫，乐观精神和religionism在旧约及新约，聚丙烯。
243-245, Baltimore, 1903 243-245
，巴尔的摩， 1903
-In Rabbinical Literature: -在犹太教文献：
The Talmudists and Cabalists agree that there are two gardens of Eden: one, the terrestrial, of abundant fertility and luxuriant vegetation; the other, celestial, the habitation of righteous, immortal souls.该talmudists和cabalists同意，有两个花园的伊甸园：一，陆地，丰富的生育率和繁茂的植被，另一方面，天体，人烟正义的，不死的灵魂。 These two are known as the "lower" and "higher" Gan Eden.这两个被称为"低"和"较高"甘伊甸园。 The location of the earthly Eden is traced by its boundaries as described in Genesis.位置俗世的伊甸园，是源于它的疆界描述成因。
In 'Erubin 19a (comp. Rabbinovicz, "Variæ Lectiones," ad loc.) Resh Laḳish expresses himself to the following effect: "If the paradise is situated in Palestine, Beth-Shean [in Galilee] is the door; if in Arabia, then Bet Gerim is the door; and if between the rivers, Damascus is the door."在' erubin 19A条（ comp. rabbinovicz ， " variæ lectiones ， "专案同上） 。 resh laḳish表示自己大意如下： "如果天堂，是坐落在巴勒斯坦，什么显[在加利利]是大门，如果在阿拉伯，然后投注热林是大门;若之间的河流，是大马士革门" 。 In another part of the Talmud (Tamid 32b) the interior of Africa is pointed out as the location of Eden, and no less a personage than Alexander the Great is supposed to have found the entrance of Gan Eden in those regions which are inhabited and governed exclusively by women.在另一部分的犹太法典（ tamid 32 B条）内部的非洲是指出，由于地理位置的伊甸园，并没有减弱的人物，比亚历山大大帝是要找到入口甘伊甸园在这些地区居住和统治完全由妇女担任。 Alexander, who desired to invade Africa, was directed to Gan Eden by the advice of the "elders of the South."亚历山大，想要侵入非洲，是针对向甘伊甸园所咨询的"长老的南方" 。
A baraita fixes the dimensions of Gan and of Eden by comparisons with Egypt, Ethiopia, etc.: "Egypt is 400 parasangs square, and is one-sixtieth the size of Cush [Ethiopia]. Cush is one-sixtieth of the world [inhabited earth], the Gan being one-sixtieth of Eden, and Eden one-sixtieth of Gehinnom. Hence the world is to Gehinnon in size as the cover to the pot" (Ta'an. 10a). 1 baraita固定尺寸的GaN和伊甸园通过比较与埃及，埃塞俄比亚等说： "埃及是400 parasangs广场是一个第六十大小cush [埃塞俄比亚] 。 cush是一个60的世界[居住地球] ，甘被一个第六十伊甸园，伊甸园一60个欣嫩子谷，所以世界是gehinnon大小作为封面，以壶" （ ta'an 。 10A ）为。 The same baraita in the Jerusalem Talmud defines the territory of Egypt as 400 parasangs square, equal to forty days' journey, ten miles being reckoned as a day's journey (Pes. 94a).同时baraita在耶路撒冷犹太法典界定领土埃及为400 parasangs平方米，相当于四十天'的征途上， 10英里被忽视的，因为每天的旅程（ pes. 94 A ） 。
The Rabbis make a distinction between Gan and Eden.拉比加以区分GaN和伊甸园。 Samuel bar Naḥman says that Adam dwelt only in the Gan.塞缪尔酒吧naḥman说亚当白景富不仅在甘。 As to Eden-"No mortal eye ever witnesseth, O God, beside thee" (Isa. lxiv. 4, Hebr.; Ber. 34b).至于伊甸园- "没有凡人眼睛永远witnesseth ，上帝啊，你身旁" （以赛亚lxiv 。 4 ，黑布尔;误码率。 34 / B ） 。
Identification of the Four Rivers.鉴定四大河流。
The Midrash (Gen. R. xvi. 7) identifies the "four heads" of the rivers with Babylon (Pison), Medo-Persia (Gihon), Greece (Hiddekel), Edom-Rome (Perat), and regards Havilah as Palestine.该midrash （创传译十六7 ）确定的"四头"的河流与巴比伦（ pison ） ， medo -波斯（由基红） ，希腊（ hiddekel ） ，益登-罗马（ perat ） ，并把哈腓拉，因为巴勒斯坦。 The Targum Yerushalmi translates "Havilah" by "Hindiki" ("Hindustan," or India), and leaves "Pison" untranslated.该targum yerushalmi翻译"哈腓拉来" ， " hindiki " （下称"印度斯坦" ，或印度） ，以及叶" pison "未翻译。 Saadia Gaon, in his Arabic translation, renders "Pison" the Nile, which Ibn Ezra ridicules, as "it is positively known that Eden is farther south, on the equator." saadia gaon ，在他的阿拉伯语翻译，使" pison "尼罗河，而伊本以斯拉嘲弄，因为"这是积极众所周知，伊甸是越走越南，对赤道" 。 Naḥmanides coincides in this view, but explains that the Pison may run in a subterranean passage from the equator northward. naḥmanides恰逢在这一观点，但解释说， pison可能运行在一个地下通道从赤道北上。 Obadiah of Bertinoro, the commentator of the Mishnah, in a letter describing his travels from Italy to Jerusalem in 1489, relates the story of Jews arriving at Jerusalem from "Aden, the land where the well-known and famous Gan Eden is situated, which is southeast of Assyria."俄巴底亚书的bertinoro ，评论员的mishnah ，在信中形容他的旅行，从意大利到耶路撒冷，在1489年，涉及的故事犹太人抵达耶路撒冷，由"亚丁，土地如知名和著名甘伊甸园坐落，是东南亚的assyria " 。 Jacob Safir, who visited Aden in 1865, describes it in his "Eben Sappir" (ii.3) as sandy and barren, and can not posssibly indorse the idea of connecting Aden with the Eden of Genesis.雅各布使者，他们参观了亚丁，在1865年所形容的，在他的" Eben的sappir " （二.3 ）为沙质和光秃秃的，并不能posssibly indorse的想法连接亚丁与伊甸社会福利的成因。 The opinions of the most eminent Jewish authorities point to the location of Eden in Arabia.意见最杰出的犹太当局点位置的伊甸园在阿拉伯。 The "four heads" or mouths of the rivers(= seas) are probably the Persian Gulf (east), the Gulf of Aden (south), the Caspian Sea (north), and the Red Sea (west). "四头" ，或嘴巴的河流（ =海洋）很可能是波斯湾地区（东部） ，亚丁湾（南区） ，里海（北） ，以及红海（西） 。 The first river, Pison, probably refers to the Indus, which encircles Hindustan, confirming the Targum Yerushalmi.首河， pison ，大概是指以工业品，其中包围印度斯坦，证实targum yerushalmi 。 The second river, Gihon, is the Nile in its circuitous course around Ethiopia, connecting with the Gulf of Aden.二河，由基红，是尼罗河在其迂回当然靠近埃塞俄比亚，与亚丁湾。 The third river, Hiddekel, is the Tigris, which has its course in the front () of Assur (= Persia), speaking from the writer's point of view in Palestine.第三河， hiddekel ，是底格里斯河，有其当然在前面（ ）的杆（ =波斯） ，从作家的角度来看，在巴勒斯坦。 Some explain the difficulty of finding the courses of the rivers by supposing that since the Deluge these rivers have either ceased to exist, entirely or in part, or have found subterranean outlets.有些解释很难找到课程的河流假设，由于洪水，这些河流已不复存在，完全或部分地，或发现有地下商铺。 Indeed, the compiler of the Midrash ha-Gadol expresses himself as follows: "Eden is a certain place on earth, but no creature knows where it is, and the Holy One, blessed be He! will only reveal to Israel the way to it in the days of the king Messiah" (Midr. ha-Gadol, ed. Schechter, col. 75).事实上，编译器的midrash夏红景天表示自己如下： "伊甸园是某一个地方在地球上，但没有动物，也知道哪里是，和圣一，有福被他！只会暴露给以色列的途径，它在几天的国王弥赛亚" （ midr.夏红景天，教育署。 Schechter已，中校75段） 。
Earthly and Heavenly Gan Eden.尘世与天国甘伊甸园。
The boundary line between the natural and supernatural Gan Eden is hardly perceptible in Talmudic literature.边界线之间的自然和超自然甘伊甸园，是很难感觉到的，在talmudic文学。 In fact, "Gan Eden and heaven were created by one Word [of God], and the chambers of the Gan Eden are constructed as those of heaven, and as heaven is lined with rows of stars, so Gan Eden is lined with rows of the righteous, who shine like the stars" (Aggadat Shir ha-Shirim, pp. 13, 55).事实上， "干Eden和天堂所创造的一个词[上帝] ，且商会赣伊甸建造者的天堂，因为天堂是两边一排排颗星，所以甘伊甸园是两边一排排义人，谁照耀像颗星" （ aggadat shir夏shirim ，第13 ， 55 ） 。 The leviathan disturbs the waters of the seas, and would have destroyed the life of all human beings by the bad breath of his mouth, but for the fact that he occasionally puts his head through the opening of Gan Eden, the spicy odor issuing from which acts as an antiseptic to his bad smell (BB75a).该利维坦扰乱水域的公海，并会毁了生活的所有的人所造成口臭的嘴，但对于他的事实，偶尔把他的头部通过开放甘伊甸园，辛辣气味签发从哪个作为一种防腐剂，以他的臭气（ bb75a ） 。 Ḥiyya bar Ḥanina says that God had prepared for Adam ten canopies of various precious stones in Gan Eden, and quotes Ezek. ḥiyya酒吧ḥanina说，上帝已经准备亚当十大檐篷的各种宝石，在甘的伊甸园，并寻获ezek 。 xxviii.二十八。 13 (BB 75a). 13 （ BB心跳在75 A ） 。 This, according to the Midrash, relates to the celestial Gan Eden.为此，根据该midrash ，涉及到的天体甘伊甸园。 The Zohar claims for everything on earth a prototype above (Yitro 82a).该佐哈尔索赔一切地球上的原型以上（ yitro 82a ） 。 Naḥmanides also says that the narrative of Eden in Genesis has a double meaning, that besides the earthly Gan Eden and the four rivers there are their prototypes in heaven (Commentary to Gen. iv. 13). naḥmanides也说，叙事的伊甸园中的成因有双重意义，除了俗世甘Eden和四个河流有他们的原型在天堂（评上将四13 ） 。 See Paradise.见天堂。
-In Arabic Literature: -在阿拉伯语文学：
The Arabic word for Eden is "'Adn," which, according to the commentators and lexicographers, means "fixed residence," ie, the everlasting abode of the faithful.阿拉伯文意为伊甸园是"和" ，其中，根据我的评论家和lexicographers ，是指"固定居所" ，即永恒居留权的信徒。 "'Adn," preceded by "jannat" (gardens), occurs ten times in the Koran (suras ix. 73, xiii. 23, xvi. 33, xviii. 30, xix. 62, xx. 78, xxxv. 30, xxxviii. 50, xl. 8, xli. 12), but always as the abode of the righteous and never as the residence of Adam and Eve, which occurs in the Koran only under the name of "jannah" (garden), although the Moslem commentators agree in callingit "Jannat'Adn "(the Garden of Eden). "并规定， "先" jannat " （花园） ，出现10倍，在可兰经（章节九73 ，十三，二十三，十六， 33岁， 18 30 ，第19 ， 62 ， XX条78号，三十五， 30 ，三十八， 50岁，销售。 8 ，四十一， 12 ） ，但总是因为居留权的正义和永远作为官邸，亚当和夏娃，这是发生在古兰经只是名义下的" jannah " （花园） ，虽然穆斯林评论家同意在callingit " jannat'adn " （伊甸园） 。 In sura ii.在苏拉二。 23 occur the words: "And we have said to Adam: 'Stay with thy wife in the garden ["fi al-jannah"],'" which Baiḍawi explains: "The garden here is the 'Dar al-Thawab' [The House of Recompense], which is the fourth of the eight heavens." 23日发生的话： "我们已经说过，以亚当： '留在你的妻子在花园[ " Fi的基地jannah "],'"其中baiḍawi解释说： "花园这里是'达累斯萨拉姆基地thawab ' [众议院赔偿] ，这是第四次的八项老天爷" 。 According to the Koran, the gardens of Eden are in heaven, and form a part of the blissful abode of the believers.根据可兰经，花园的伊甸园是在天上，形成部分的幸事居留权的教徒。 In sura ii.在苏拉二。 23 it gives the command: "Announce that the believers will reside in delightful gardens," on which Baiḍawi remarks: "According to Ibn al-'Abbas, there are seven gardens, one of which is called 'Firdaus' [Paradise] and one "Adn' [Eden]." Hence there is a difficulty as to the Eden from which Adam was cast out. 23 ，它给人的命令： "宣布信教的人将居住在愉快的花园" ，对其中baiḍawi备注： "据伊本基地'abbas ，有7个花园，其中之一是所谓的' firdaus ' [天堂]和一个" ' [伊甸园] " ，因此是有困难，以伊甸社会福利从亚当被赶出去。
Baidawi says on sura ii.巴大维说，对苏拉二。 23: "Some people have thought that this Eden was situated in the country of the Philistines, or between Persia and Karman. God created it in order to put Adam to the test." 23 ： "有些人以为这处伊甸园是坐落在该国的philistines之间，或波斯和卡门。上帝创造的，它为了使亚当向考试" 。 Mohammed Ṭahir ("Majma' al-Biḥar, " p. 225), speaking of the tradition that the rivers Jaiḥun and Jaiḥan are rivers of the garden ("al-jannah"), says: "The terms are figurative, implying that faith extended to those regions and made them rivers of paradise."穆罕默德ṭahir （ " majma ' biḥar " ，第225页） ，讲传统，河流jaiḥun和jaiḥan是大江大河的花园（下称"基地jannah " ） ，说： "条件是形象化的，言下之意是信仰延伸到这些地区，并取得了他们的河流天堂" 。 In another place (ib. p. 164) he says: "The four rivers, Siḥan [Jaxartes], Jaiḥan [Gihon], Furat [Euphrates], and Nil [Nile], are rivers of paradise."在另一个地方（ ib.第164页）他说： "四水， siḥan [ jaxartes ] ， jaiḥan [由基红] ，该党[幼发拉底河] ，及零[尼罗河] ，是大江大河的天堂" 。 Abu Mohammed Mu'afa al-Shaibani, author of the "Uns al-Munḳaṭi'in," states the following tradition: "When God created the Garden of Eden, He created in it that which the eye had never seen before, that which the ear had never heard of before, and that which had never been desired before by man's heart."阿布穆罕默德mu'afa基地-谢巴尼，作者"了UNS基地munḳaṭi'in ， "规定如下传统： "当上帝创造了伊甸园，他创造了在它那眼睛从没有见过的，那耳朵从来都没有听说过，而且其中从未想要的，才由人的心" 。 There is another tradition that God, having created the Garden of Eden, ordered it to speak.另外还有一个传统，就是神，创造了伊甸园，命令他们说话。 The garden pronounced the following words: "There is no God besides Allah."该园突出了以下的话： "没有神，除了安拉" 。 The garden was ordered to speak a second time, and it added: "The faithful will be happy."该花园被勒令作第二次发言，并补充说： "教友们会很高兴" 。 After a third order it said: "Misers or hypocrites will never enter me."经过三阶它说： "吝啬鬼或伪君子绝不会进入我" 。 Wahb ibn Munabbah says: "There is a tradition that the Garden of Eden has eight gates, the porters of which must not let anybody come in before those who despise earthly things and prefer those of heaven."瓦哈巴伊本munabbah地说： "有一个传统，伊甸园有八个门，搬运工，其中必须不要让任何人进来之前，那些蔑视俗世的事物，喜欢那些升天" 。 According to one tradition the tree of life was a stalk of wheat-which in the days of Adam grew to the size of a tree-a vine, a fig-tree, or a "tree that whoever eats of it grows young again" (Baiḍawi, Commentary on Koran, sura ii. 33).据一位传统的生命树是一个秆小麦-这在以后的几天亚当增长，以规模树-一种畏缩不前， A图树，抑或是"树说，谁吃的，它长大的青年再次"（ baiḍawi ，评古兰经，苏拉二33 ） 。 Weil, in "Biblische Legenden der Propheten," gives some interesting traditions in regard to Eden and Satan.韦伊，在" biblische legenden明镜propheten " ，给出了一些有趣的传统，对于伊甸园里的撒旦。
Emil G. Hirsch,
Mary W. Montgomery, Solomon Schechter, Judah David Eisenstein, M.
Seligsohn埃米尔g.赫希，小玛丽蒙哥马利，索罗门Schechter已，犹大大卫艾森斯坦，米seligsohn
Jewish
Encyclopedia, published between 1901-1906.犹太百科全书出版1901年至1906年之间。
Bibliography:
参考书目：
Hughes, Dictionary of Islam, sv Eden;
D'Herbelot, Bibliothèque Orientale, i.休斯，字典的伊斯兰教， sv伊甸园;
-埃贝洛，国家图书馆，东方，一。 166; Mohammed Ṭahir, Majma' at-Biḥar,
pp. 166个;穆罕默德ṭahir ， majma ' - biḥar页。 164, 225; A. Geiger, Judaism and Islam,
pp. 164 ， 225 ;甲盖格，犹太教和伊斯兰教，聚丙烯。 32, 33, Madras, 1878 32 ， 33
，马德拉斯， 1878年
-Biblical Data: -圣经的数据：
The wife of Adam.妻子亚当。 According to Gen. iii.据将军三。 20, Eve was so called because she was "the mother of all living" (RV, margin, "Life" or "Living"). 20日，除夕夜是如此命名是因为她"的母亲，所有生活" （风疹病毒，保证金， "生命"或"住" ） 。 On the ground that it was not "good for man to be alone" God resolved to "make him an help meet for him" (ib. ii. 18), first creating, with this end in view, the beasts of the field and the fowl of the air and then bringing them unto Adam.在地面上，这是不是"好，为人类单独的"上帝决心"使他成为帮助满足他" （ ib.二18 ） ，首先创建，达到这个目的来看，兽的场鸡的空气，然后将他们所不欲，亚当。 When Adam did not find among these a helpmeet for himself, Yhwh caused a deep sleep to fall upon him, and took one of his ribs, from which He made a woman, and brought her unto the man (ib. ii. 22).当亚当，没有找到，其中一helpmeet为自己， yhwh造成一种深度睡眠状态，降临他，并做出了他的肋骨，他从那里取得了一名女子，并带她所不欲，该名男子（ ib.二22 ） 。 Upon seeing her, Adam welcomed her as "bone of my bones, and flesh of my flesh" (ib. ii. 23), declaring that she should be called "ishshah" because she was taken out of "ish" (man.)当看到她，亚当欢迎她为"骨我的骨头和肉我的肉身" （ ib.二23 ） ，声称她应称为" ishshah " ，因为她完全是出于"原位杂交" （ man. ）
Dwelling in the Garden of Eden with Adam, Eve is approached and tempted by the serpent.住在伊甸园与亚当，夏娃是接近和诱惑毒蛇。 She yields to the reptile's seductive arguments, and partakes of the forbidden fruit, giving thereof to her husband, who, like her, eats of it.她产量向爬虫类动物的诱人的论点，并参与大的禁果，使捐献给丈夫，世界卫生组织，她一样，吃的。 Both discover their nakedness and make themselves aprons of figleaves.既发现自己的裸做出自己的围裙的figleaves 。 When God asks for an accounting Adam puts the blame on Eve.当上帝要为一个会计亚当把责任推到除夕。 As a punishment, the sorrows of conception and childbirth are announced to her, as well as subjection to her husband (ib. iii. 16).作为一种惩罚手段，辛酸观和生育宣布，她的，以及遭受丈夫（ ib.三， 16 ） 。 Driven out of Eden, Eve gives birth to two sons, Cain and Abel; herself naming the elder in the obscure declaration "I have gotten a man with the help of Yhwh" (ib. iv. 1, RV).逐出伊甸园，夏娃生了两个儿子，该隐和亚伯;自己命名的长辈，在模糊的宣言： "我已经得到了一名男子的帮助下yhwh " （ ib.四， 1 ， RV ）的。 Later, after the murder of Abel, she bears another son, to whom she gives the name "Seth," saying that he is given to her by Yhwh as a compensation for Abel (ib. iv. 25).后来，由于谋杀亚伯，事关她的另一个儿子，给谁，她的名字"塞思库" ，并表示这是送给她的，由yhwh作为补偿阿贝尔（ ib.四25 ） 。
-In Rabbinical Literature: -在犹太教文献：
Eve was not created simultaneously with Adam because God foreknew that later she would be a source of complaint.除夕夜，是没有创造的同时，亚当因为上帝foreknew说，后来，她将是一个来源的投诉。 He therefore delayed forming her until Adam should express a desire for her (Gen. R. xvii.).因此，他的延迟成形，她直到亚当应该表达一个愿望，为她（创传译十七） 。 Eve was created from the thirteenth rib on Adam's right side and from the flesh of his heart (Targ. Pseudo-Jonathan to Gen. ii. 21; Pirḳe R. El. xii.).除夕夜被创造的，从第十三肋骨亚当的右侧，从肉体的，他的心（ targ.伪乔纳森以将军二， 21个; pirḳe传译下午十二） 。 Together with Eve Satan was created (Gen. R. xvii.).再加上除夕撒旦创造（创传译十七） 。 God adorned Eve like a bride with all the jewelry mentioned in Isa.神饰前夕就像一个新娘与所有珠宝中提到的伊萨。 iii.三。 He built the nuptial chamber for her (Gen. R. xviii.).他修建了婚商会为她（创传译十八） 。 According to Pirḳe R. El.据pirḳe传译下午。 xii., as soon as Adam beheld Eve he embraced and kissed her; her name , from , indicates that God () joined them together (see also Ab. RN xxxviii.).十二，尽快亚当看到前夕，他拥抱并亲吻了她，她的名字，从表明，神（ ）加入它们放在一起（也见抗体。氡三十八） 。 Ten gorgeous "ḥuppot" (originally, "bridal chambers"; now, "bridal canopies"), studded with gems and pearls and ornamented with gold, did God erect for Eve, whom He Himself gave away in marriage, and over whom He pronounced the blessing; while the angels danced and beat timbrels and stood guard over the bridal chamber (Pirḳe R. El. xii.).十大华丽" ḥuppot " （原来， "新娘商会" ，现在， "新娘檐篷" ） ， studded与宝石和珍珠装饰的黄金，并竖立上帝为除夕，其中他自己放弃了在婚姻中，而超过他宣判祝福，而天使共舞，并击败timbrels ，站在守卫洞房（ pirḳe传译下午十二） 。
Samael, prompted by jealousy, picked out the serpent to mislead Eve (Yalḳ., Gen. xxv.; comp. Josephus, "Ant." i. 1, § 4; Ab. RN i.), whom it approached, knowing that women could be more easily moved than men (Pirḳe R. El. xiii.).萨麦尔，促使妒忌，挑选出毒蛇误导除夕（ yalḳ. ，将军二十五;可比。约瑟夫， "蚂蚁" ，一， 1 ，第4款;抗体。氡一） ，其中接近，明知妇女可以更容易提出高于男性（ pirḳe传译下午第十三） 。 Or, according to another legend, the serpent was induced to lead Eve to sin by desire on its part to possess her (Soṭah 9; Gen. R. xviii.), and it cast into her the taint of lust (; Yeb. 103b; 'Ab. Zarah 22b; Shab. 146a; Yalḳ., Gen. 28, 130).或者，根据另一种传说，蛇是诱发领导除夕单欲望但其必须具备的，她（ soṭah 9 ;将军传译十八） ，并铸就了她的污点，情欲（ ; yeb 。 103b ; '抗体。 zarah 22 B条;沙巴。 146a ; yalḳ ，上将28日， 130 ） 。 Profiting by the absence of the two guardian angels (Ḥag. 16a; Ber. 60b), Satan, or the serpent, which then had almost the shape of a man (Gen. R. xix. 1), displayed great argumentative skill in explaining the selfish reasons which had prompted God's prohibition (Pirḳe R. El. lc; Gen. R. xix.; Tan., Bereshit, viii.), and convinced Eve by ocular proof that the tree could be touched (comp. Ab. RN i. 4) without entailing death.营利因缺少两个护卫天使（ ḥag. 16A条;误码率。 60b ） ，撒旦，或是毒蛇，当时几乎形状的一名男子（创传译十九1 ） ，表现出极大的追根究底技巧讲解自私的理由，促使了上帝的禁令（ pirḳe传译下午。信用证;将军传译十九;火炭， bereshit ，八） ，并深信前夕，由眼证据证明该树能感动（ comp.抗体。氡一， 4 ）在不导致死亡。 Eve thereupon laid hold of the tree, and at once beheld the angel of death coming toward her (Targ. Pseudo-Jon. to Gen. iii. 6).除夕于是奠定举行的树，并在一次看到了死亡天使未来走向她（ targ.伪琼。将军三6 ） 。 Then, reasoning that if she died and Adam continued to live he would take another wife, she made him share her own fate (Pirḳe R. El. xiii.; Gen. R. xix.); at the invitation of the serpent she had partaken of wine; and she now mixed it with Adam's drink (Num. R. x.).然后，推理，如果她的死亡与亚当继续生活，他将会采取另一种妻子，她使他分享她自己的命运（ pirḳe传译下午。十三;将军传译十九） ;邀请，于毒蛇，她partaken的葡萄酒;她现在混合，它与亚当的饮料（ num.传译十） 。 Nine curses together with death befell Eve in consequence of her disobedience (Pirḳe R. El. xiv.; Ab. RN ii. 42). 9诅咒一起死亡降临前夕的后果，她抗命（ pirḳe传译下午第十四;抗体。氡二42 ） 。
Eve became pregnant, and bore Cain and Abel on the very day of (her creation and) expulsion from Eden (Gen. R. xii.).除夕夜怀孕，并且承担该隐和亚伯，就在当天（她的创作和）被驱逐出伊甸园（创传译十二） 。 These were born full-grown, and each had a twin sister (ib.).这些出生全职长大，每次都进行了孪生姐妹（ ib. ） 。 Cain's real father was not Adam, but one of the demons (Pirḳe R. El. xxi., xxii.).该隐的真实父亲是不是亚当，但其中一个恶魔（ pirḳe传译下午。二十一，二十二） 。 Seth was Eve's first child by Adam.塞思库是除夕夜的第一个孩子，由亚当。 Eve died shortly after Adam, on the completion of the six days of mourning, and was buried in the Cave of Machpelah (Pirḳe R. El. xx.).除夕不久后伤重不治亚当，就完成了6天的哀悼，并被埋在塌方的machpelah （ pirḳe传译下午第二十） 。 Comp.可比。 Adam, Book of亚当，帐簿
-In Arabic Literature: -在阿拉伯语文学：
Eve is a fantastic figure taken from the Jewish Haggadah.除夕是一个神奇的数字，从犹太haggadah 。 In the Koran her name is not mentioned, although her person is alluded to in the command given by Allah to Adam and his "wife," to live in the garden, to eat whatever they desired, but not to approach "that tree" (suras ii. 33, vii. 18).在可兰经她的名字都没有提及，虽然她的人是暗示在指挥给予阿拉亚当和他的"妻子说： "住在花园里，吃什么，他们期望的，但这并不代表办法" ，树" （章节二， 33 ，七18 ） 。 According to Mohammedan tradition, Eve was created out of a rib of Adam's left side while he was asleep.据穆罕默德的传统，除夕夜被创造出来的肋骨的亚当的左侧，而他睡了。 Riḍwan, the guardian of paradise, conducted them to the garden, where theywere welcomed by all creatures as the father and mother of Mohammed. riḍwan ，守护者的天堂，进行了他们的花园，那里theywere欢迎所有的动物，作为父亲和母亲的穆罕默德。
Iblis, who had been forbidden to enter paradise and was jealous of Adam's prerogative, wished to entice him to sin. iblis ，他们被禁止进入天堂，是嫉妒亚当的特权，希望诱使他罪过。 He asked the peacock to carry him under his wings, but, as the bird refused, he hid himself between the teeth of the serpent, and thus managed to come near Adam and Eve.他询问孔雀进行他根据他的翅膀，但是，正如鸟拒绝了，他躲在之间牙齿的毒蛇，因此设法接近亚当和夏娃。 He first persuaded Eve to eat of the fruit, which was a kind of wheat that grew on the most beautiful tree in the garden