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. יָצָא 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. יפרד] Freq. impf.? So Dri. T. §§ 30 α, 113, 4 β; G-K. § 107 d ('always taking place afresh'), Dav. § 54 (b). That seems hardly natural. Is it possible that for once מִשָּׁם could have the effect of אָז in transporting the mind to a point whence a new development takes place? (Dav. § 45, R. 2).—רָאשִׁים] Not 'sources' but 'branches'; as Arab, raʾs en-nahr (as distinct from raʾs el-ʿain) 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. האחר] See on 15.—הוא הסבב] On the determination of pred., Dav. § 19, R. 3; cf. G-K. § 126 k (so v.13f.).—החוילה] If the art. be genuine, it shows that the name was significant ('sandland,'
