The meaning is somewhat more cloudy in Luke In other words, does "paradise" refer to an understanding of Hades as a "holding area" for the dead? Or was He speaking in a sense outside space and time, and actually referring to Heaven?
As far as the original meaning of this word, the NET Bible notes provide the following definitions:. One critical point here is that none of the passages refer to any further work done by those in this location or state. Regardless of whether we take it as Heaven itself or a holding area for the righteous awaiting resurrection, their fate seems to be already determined.
It also seems to be a place of pleasure, not torment or toil. Jesus' statement in Luke , as found in Luke, depicts Jesus' death as undoing the curse of Adam. It's not primarily about the afterlife or how we get into heaven.
This suggests a possible reference to the events of Genesis And this indeed fits a larger motif in Luke when we consider the narrative as a whole. When all the people were being baptized, Jesus was baptized too.
And as he was praying, heaven was opened and the Holy Spirit descended on him in bodily form like a dove. Jesus, full of the Holy Spirit, left the Jordan and was led by the Spirit into the wilderness, where for forty days he was tempted[a] by the devil. He ate nothing during those days, and at the end of them, he was hungry.
Also instead of beginning with Abraham and working forward to Jesus, as Matthew does Matthew , Luke's genealogy begins with Jesus and works backwards to Adam Luke The net effect makes this genealogy a list of sons rather than a list of fathers and points to Adam rather than Jesus.
Like Adam, Jesus is also tempted. In Luke, Satan finds this opportunity at the beginning of the crucifixion plot, entering into Judas Iscariot Luke This suggests that the events surrounding the crucifixion are themselves a continuation of the temptations.
Instead, it appears the verdict of innocence is emphasized and is connected to Jesus being like Adam, the Son of God. What Christ has done in his persistent innocence is to reopen the way closed by Adam. In the Hebrew Bible there is no explicit expectation that anyone ever went up to heaven after death; on the contrary, righteous people had had an expectation of descending down into Sheol.
For example, Jacob Gen and Job Job and Hezekiah Is mention their expectation of going down into the earth after their death. The passage in Jonah provides us an explicit reference to Sheol. That is, Jonah mentioned his descent into Sheol notwithstanding that his corpse remained in the belly of the great fish in the sea. In other words, Jonah had died in the belly of the great fish and his soul had descended to the "roots of the mountains," which is an allusion to the underworld of Sheol since there were no roots of any mountains in the belly of the fish.
In other words, Jonah had descended into the "belly" of the earth, which was Sheol. He was of course resuscitated by the Lord and went on to preach to Nineveh. So before the resurrection of Jesus of Nazareth, all righteous at their physical death descended into the Sheol, which was a place of rest according to the description mentioned in Luke Sheol was therefore the "paradise" to which Jesus was referring when he hanged on the cross, since the destination was a haven compared to Torments, which was the destination of the unrighteous.
When Jesus died on the cross, his soul descended down into Hades, which is Sheol Acts and Acts compared with Ps , where "Sheol" is mentioned and equated with the Greek word "Hades" in the two passages of Acts.
As the "second Moses" Jesus delivered the righteous from the confines of Sheol according to the timelines as illustrated here. David preaches from the Haggadah, and the righteous say: 'Let His great Name be hallowed forevermore in paradise! There are a nether Gehinnom and an upper one, over against the nether and the upper Gan 'Eden. Curiously enough, hell and paradise join each other.
Johanan claims that a partition of only a hand-breadth, or four inches wide, separates them. Akiba said: "Every man born has two places reserved for him: one in paradise, and one in Gehinnom. If he be righteous he gets his own place and that of his wicked neighbor in paradise; if he be wicked he gets his own place and that of his righteous neighbor in Gehinnom" Hag.
The question "Who may be a candidate for either Gehinnom or paradise? If the majority of the acts of the individual are meritorious, he enters paradise; if wicked, he goes to Gehinnom; and if they are equal, God mercifully removes one wicked act and places it in the scale of good deeds. Jose b. The Talmud deduces the immortality of the soul from the Scriptures. The haggadic dimensions of paradise and names of the attendants, as well as the materials and articles described, have their cabalistic value and symbolic meaning.
The feasting and enjoyment are spiritual, for which figures of speech were invented. Rab distinctly says: "In paradise there is no eating, no drinking, no cohabitation, no business, no envy, no hatred or ambition; but the righteous sit with crowned heads and enjoy the luster of the Shekinah, as it is written: 'They saw God and did eat and drink'" Ex. In the Middle Ages, however, most of the people and many rabbis failed to grasp the spiritual meaning of paradise, and accepted all haggadic references in a literal sense.
Maimonides was probably the first authority to strike a blow at this literalness, by asserting in unmistakable terms the fallacy of such a belief. Celestial pleasures can be neither measured nor comprehended by a mortal being, any more than the blind can distinguish colors or the deaf appreciate music. The paradise narrative of Gen. Dillmann regarded ii. Budde "Urgeschichte," pp. In the original story but one tree appeared. As already noted, this garden seems to be placed by the writer in Babylonia, and presumably the Hebrew writer's knowledge of it came from Babylonian sources.
Although no such narrative has yet been found in Babylonian sources, all the elements of it appear in Babylonian literature in one form or another. From Eridu, where there was a sacred garden containing a palm comp. Barton, "Semitic Origins," p. Schrader, "K. In the Gilgamesh epic there is a story of a wild man, Eabani, who lived with animals and had intercourse with them, and who through intercourse with a woman was enticed to leave them and cling to her.
One of the enticements which she held out to him was that he would become like a god. The cherubim as the guardians of gates are identical with the lion and bull deities that performed similar offices in Babylonia and Assyria. The sacred tree also is an emblem which appears often on the Assyrian monuments.
Frequently cherubim of a different character are represented as fertilizing it, thus showing it to be a palm-tree. On an old Babylonian cylinder a man and a woman are pictured sitting on either side of such a tree on which clusters of dates are seen hanging, and behind the woman a serpent stands on tail to whisper in her ear see illustration in Jew.
Adam ; and for representations of cherubim comp. The flaming sword associated with the cherubim is probably the "exalted lightning," which Tiglathpileser Col. The serpent as the author of evil has also a parallel in the dragon Tiamat in the Babylonian story of the Creation, though the two really belong to different spheres.
Delitzsch "Wo Lag das Paradies? Cush, in this view, is the Kassite country east of the Persian Gulf. Haupt in "Ueber Land und Meer," , No. Gunkel "Genesis," in Nowack's "Kommentar," p.
Barton has shown l. Smith, "Rel. Indefiniteness is, therefore, to be expected in its Babylonian location—such indefiniteness as is incident to mythology. In Ezekiel's picture of Eden the outline of the primitive oasis is still further modified. In this the shrine is on a mountain, and the sacred tree is no longer a palm, but a cedar. In the Gilgamesh epic Tablet V. Recent discovery confirms the existence of a sacred cedar forest in Elam comp.
Out of this sacred mountain a sacred river ran; and here divine voices were heard comp. Jensen in Schrader, "K. It is this picture which has indirectly influenced Ezekiel. Richard Middleton will be discussing interesting things he learned about eschatology while working on A New Heaven and a New Earth.
The giveaway ends at midnight, and winners will be announced tomorrow. You can enter here. Richard Middleton.
These famous words of Jesus to the thief on the cross are often understood as a promise that he would join Jesus in heaven immediately after death. Clarence L. Haynes Jr. Britt Mooney. Jason Soroski. Mike Leake. Stephen Baker. All rights reserved. Copyright Statement These files are public domain.
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