The Tree of the Knowledge of Good and Evils Location and Why That Matters—Part 3

 

Roman Fresco from the House of the Orchard in Pompeii

Review and Introduction

Part 2 of this series discussed Noah's seven-day dedication, with examples from the golden calf incident, Nadab and Abihu, the crucifixion, Judah and Lot, and Shimei.

This installment will examine Jericho as a possible location for the Tree of Knowledge of Good and Evil. We will analyze several examples, along with geographical features that support this idea. 

The Center of the World sculpture in Jerusalem

Jerusalem to Jericho

The historical and geographical layout of God's holy land illustrates the placement of the trees in Eden. Two biblical cities, Jerusalem at the center of the Holy Land and Jericho near its eastern border, represent the two trees mentioned in Genesis 2 and 3.

Beginning with Jerusalem, Isaiah calls her the Holy City. Jerusalem stands out above all other cities of the Biblical world. 

Awake, awake! 

Put on your strength, O Zion; 

Put on your beautiful garments, 

O Jerusalem, the holy city! 

— Isaiah 52:1

Jerusalem is also known today as the center of the world. No other place on Earth has been so sought after and fiercely contested as Jerusalem, especially the Temple Mount. Could the Tree of Life have been located there?

As discussed earlier in this article, the Tree of Life was most likely in the center of the Garden of Eden. The Holy of Holies in the Tabernacle represented that placement.

There is a beautiful pairing of these ideas of centrality and holiness regarding the city in the book of Revelation, which includes three references to Jerusalem (Revelation 3:12, 21:2, 21:19) and three references to the phrase "the holy city" (Revelation 11:2, 21:2, 22:19). The main reference in both cases (Revelation 21:2) uses both Jerusalem and holy city together.

 

Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. 

— Revelation 21:2-3

The emphasis in the Revelation depiction centers on an exclusive relationship. This was God's original intention in establishing His initial fellowship with the humans He created, symbolizing a restored Edenic paradise.

Jericho's connection with the Tree of the Knowledge of Good and Evil emerges when God's people return to their promised land after being in bondage in Egypt. After forty years of wilderness wandering, they camped in the plains of Moab across from and east of Jericho. Recall that moving east is considered a movement away from God and is often associated with exile. Moving west demonstrates a return to God. Notably, the phrase "across from Jericho" appears 11 times from Numbers 22 to the end of the book and twice at the end of Deuteronomy. Both occur right before God's people cross the Jordan River, which forms the eastern border of the promised land.

In a sense, we see God's people returning to the land, possibly at the same place where Adam and Eve committed the deed that led to all of humanity's exile.

A NT Example From John the Baptist

John the Baptist baptized the repentant on the east side of the Jordan River, about 3 miles from Jericho. The Jordan River marked the far eastern border of the land of promise. Here, Joshua led God's people to cross over into what was described as the land of milk and honey. It represented a typological return to Eden. John's main message was, "Repent, for the kingdom of God is at hand." His statement indicates a deliberate change of mind and heart. The Hebrew word for it means to return.

Adam and Eve were clearly headed in the wrong direction. Their faces were turned toward the other tree, and their feet followed that path. Humanity started by turning its back on God in pursuit of everything except Him. John's message calls for a complete turnaround as the Savior is about to be revealed.

This New Testament narrative also features a type of serpent, mentions trees, and talks about good and bad fruit. The religious leaders took on the role of the snake at a boundary marked by a tree that bears evil fruit. 

... when he (John) saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "Brood of vipers! (serpent in the tree) Who warned you to flee from the wrath to come? (Adam, where art thou)? Therefore, bear fruits worthy of repentance, and do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore, every tree that does not bear good fruit is cut down and thrown into the fire. 

— Matthew 3:7-10

The New Adam, Jesus, traces, in reverse, the footsteps of Adam. As Jesus, the only righteous one, takes the plunge at the border of humanity's chaos, illustrating Adam's crime at the edge of Eden, John promises that one is coming to give us back our clothes. 

Now, as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, John answered, saying to all, “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize (cover and clothe) you with the Holy Spirit and fire. 

— Luke 3:15-16 

The next scene demonstrates this imagery of being clothed by the Spirit in Jesus's baptism.

And John bore witness, saying, “I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.’ And I have seen and testified that this is the Son of God.” 

— John 1:32-34 

The Mount of Temptation in Jericho is considered the place where Jesus was tempted.

The Mount of Temptation in Jericho

Moreover, the Mount of Temptation lies very near the plain of Jericho. It is believed that Christ's temptation took place in this wilderness region, suggesting that Jericho represents the forbidden tree at the eastern border of the Holy Land, much like the temptation of Adam and Eve may have occurred in the same place, near the edge of Eden. 

The Jericho Road and the Good Samaritan

The Jericho Road runs from Jerusalem, at an elevation of 2,474 feet above sea level, to Jericho, the lowest city in the world at 846 feet below sea level, and is an approximately 18-mile descending path. In biblical times, traveling this road was perilous. Luke's parable of the Good Samaritan, as Jesus told it, takes place on this road.

Then Jesus answered and said: "A certain man went down from Jerusalem to Jericho, and fell among thieves, who stripped him of his clothing, wounded him, and departed, leaving him half dead. 

— Luke 10:30 

It's almost hard not to see Adam here on his way down to the forbidden tree, being divested of his heavenly garments and robbed of his eternal destiny.

Zacchaeus in a sycamore-fig tree at Jericho, waiting to see Jesus the Savior. Zacchaeus voluntarily confessed his sin and offered to make restitution, in contrast to Adam, who hid from God, most likely in a fig tree. 

Zacchaeus at the Fig Tree in Jericho

Another New Testament biblical narrative set in Jericho draws interesting parallels and contrasts with the Genesis 3 story.

Then Jesus entered and passed through Jericho. Now behold, there was a man named Zacchaeus, a chief tax collector, who was rich. And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature. So he ran ahead and climbed up into a sycamore (fig) tree to see Him, for He was going to pass that way. And when Jesus came to the place, He looked up and saw him, and said to him, “Zacchaeus, make haste and come down, for today I must stay at your house." So he made haste and came down, and received Him joyfully. But when they saw it, they all complained, saying, “He has gone to be a guest with a man who is a sinner.” Then Zacchaeus stood and said to the Lord, “Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold.” And Jesus said to him, “Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost." 

— Luke 19:1-10

It has been considered that the Tree of Life was an olive tree, and the Tree of Knowledge of Good and Evil was a fig tree that bears both good and bad figs. Genesis 3 records that Adam hid from God in a tree, quite possibly the fig tree from which he partook and clothed himself, and here we have Zacchaeus, a notable sinner, climbing a tree to see and perhaps be noticed by Jesus. Adam had to be confronted about his sin, but he did not take full responsibility. Zacchaeus voluntarily confessed his sin and even offered to make restitution. It's as if we are seeing the restoration of Adam through a relationship with Jesus at the place where he fell.

The next scene in Luke records Jesus going up to Jerusalem for the triumphal entry, marking the beginning of redemption through His death on the cross. He appears to be retracing Adam's steps, as He unknowingly is about to undo what Adam had done. 

Christ Giving Sight to Bartimaeus by William Blake

Blind Bartimaeus's Connection With Adam's Spiritual Blindness

Blind Bartimaeus takes on the role of Adam in terms of sin's consequential effect of spiritual blindness. The typological event occurs in Jericho shortly before Christ's triumphal entry to Jerusalem.

Now they (Jesus and disciples) came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging. And when he heard that it was Jesus of Nazareth, he began to cry out and say, “Jesus, Son of David, have mercy on me!” 

— Mark 10:46-47

This scene occurs right before the Zacchaeus event, according to Luke's Gospel. Like Zacchaeus, this man wants to be seen by Jesus, unlike Adam. He unashamedly cries out to Jesus, the Son of David (Messianic King), much to the crowd's dismay.

Then many warned him to be quiet, but he cried out all the more, "Son of David, have mercy on me!" 

— Mark 10:48

Jesus had Bartimaeus summoned to HIm, at which point Bartimaeus cast off his garment and went to Jesus.

So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, "Be of good cheer. Rise, He is calling you." And throwing aside his garment, he rose and came to Jesus.

— Mark 10:49-50 

Was Bartimaeus casting off Adam's fig leaf, "his garment," instead of receiving salvation and sight from Jesus, who was about to take his place as the sacrificial lamb on the cross?

The writer of Hebrews makes a similar connection and spiritual application between casting off sin and attaining spiritual sight, using the phrase "looking unto Jesus" in the following verses.

Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. 

— Hebrews 12:1-2

A second observation is that Bartimaeus, who was blind, rose and came to Jesus. Jesus was surrounded by people who could see but refused to come to Him. 

Earlier, Jesus's disciples asked Him why He spoke to the people in parables. Jesus replied with the following quote from the prophet Isaiah regarding another type of blindness.

... the hearts of these people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I "should heal them.’

— Matthew 13:15

This may answer why Jesus asked Bartimaeus what he wanted Him to do.

So Jesus answered and said to him, “What do you want Me to do for you?”
The blind man said to Him,“Rabboni, that I may receive my sight.”

— Mark 10:51-52

It was obvious to all that Bartimaeus was blind. Jesus points to another type of blindness in His healing act. Jesus, in a sense, forced Bartimaeus to acknowledge his blindness, much like He does in Revelation 3.

I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. So because you are lukewarm, and neither hot nor cold, I will vomit you out of My mouth. Because you say, “I am rich, and have become wealthy, and have no need of anything," and you do not know that you are wretched, miserable, poor, blind, and naked. I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and the shame of your nakedness will not be revealed; and eye salve (replacing the protective conjunctiva) to apply to your eyes so that you may see 

— Revelation 3:15-18

The scene ends with Bartimaeus following Jesus up the Jericho road to Jerusalem, where Jesus will suffer and die for Adam's, Bartimaeus's, and our sins. They will walk back Adam's journey.

Then Jesus said to him, “Go your way; your faith has made you well.” And immediately he received his sight and followed Jesus on the road. 

— Mark 10:51-52

Holman Bible depiction of Balaam receiving Balak's messengers. 

Balaam at Jericho

The account of Balaam's agreement with King Balak of Moab to curse God's people is set in Moab, directly across from Jericho. 

Then the children of Israel moved and camped in the plains of Moab, on the east side of the Jordan, across from Jericho.

— Numbers 22:1

Just as Adam and Eve faced their temptation in Eden, God's people will also encounter a similar event at Jericho, where they will re-enter God's paradise. But first, Balaam tries three times to curse Israel and ultimately blesses them. King Balak becomes quite frustrated. Balaam explains that he cannot go beyond what Yahweh permits him to say. In the garden scene, two angels guard the way to the Tree of Life after the temptation fails. In this case, an angel blocks Balaam's path to stop him from cursing God's people. During the second attempt, the reason God cannot curse Israel is given. 

Behold, I have received a command to bless;
He has blessed, and I cannot reverse it.

"He has not observed iniquity in Jacob,
Nor has He seen wickedness in Israel.
The Lord his God is with him,
And the shout of a King is among them.
God brings them out of Egypt;
He has strength like a wild ox.

"For there is no sorcery against Jacob,
Nor any divination נחש against Israel.
It now must be said of Jacob
And of Israel, 'Oh, what God has done!’

— Numbers 23:19-23

God can't curse what is blessed. There was no point of entry without sin. Notably, the Hebrew word translated as "divination" is nachash נחש. This is the same word used for the serpent in Genesis 3. 

This is not the end of the story.

Now Israel remained in Acacia Grove, and the people began to commit harlotry with the women of Moab. They invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. So Israel was joined to Baal of Peor, and the anger of the Lord was aroused against Israel.

— Numbers 25:1-3

This wasn't a random event. There was a schemer involved. 

Then the Lord spoke to Moses, saying: "Harass the Midianites, and attack them; for they harassed you with their schemes by which they seduced you in the matter of Peor and in the matter of Cozbi, the daughter of a leader of Midian, their sister, who was killed in the day of the plague because of Peor." 

— Numbers 25:16-18

The schemer was none other than Balaam himself. 

Look, these caused the children of Israel, through the counsel of Balaam, to trespass against the Lord in the incident of Peor, and there was a plague among the congregation of the Lord.

With this act, 

— Numbers 31:16

Balaam takes on the role of the serpent in the garden. He is also noted to have used divination נחש.

Now, when Balaam saw that it pleased the Lord to bless Israel, he did not go as at other times to seek to use sorcery נחש, but he set his face toward the wilderness.

— Numbers 24:1

By Hult, Adolf, 1869-1943; Augustana Synod

Joshua Anointed at Jericho

Earlier in this series, it was discussed that if Adam had completed his seven-day consecration, God would have filled him with His Spirit. This complete consecration would have established his commitment to God and His righteous ways, enabling him to resist temptation through God's truth. Joshua's anointing at Jericho points forward to Jesus, the new Adam, the fully consecrated anointed Savior who would lead His people to their promised land, an eternal dwelling with Him. 

And the Lord said to Moses: "Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him; set him before Eleazar the priest and before all the congregation, and inaugurate him in their sight. And you shall give some of your authority to him, that all the congregation of the children of Israel may be obedient. He shall stand before Eleazar the priest, who shall inquire before the Lord for him by the judgment of the Urim. At his word they shall go out, and at his word they shall come in, he and all the children of Israel with him—all the congregation.”

So Moses did as the Lord commanded him. He took Joshua and set him before Eleazar the priest and before all the congregation. And he laid his hands on him and inaugurated him, just as the Lord commanded by the hand of Moses.

— Numbers 27:18-23  

 

James Tissot
Brooklyn Museum

Achan at Jericho

Joshua 7 records a seventh-day event that mirrors the Genesis 3 account and offers us further insight into its application. God's people had just entered the land and conquered Jericho. Jericho takes us back to the temptation of Adam at the border of the garden in Eden.  The chapter begins with a covert trespass involving things devoted to destruction during the conquest of Jericho. Achan is named as the trespasser. 

But the children of Israel committed a trespass regarding the accursed things, for Achan the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed things; so the anger of the Lord burned against the children of Israel.

— Joshua 7:1

Joshua didn't learn about it until the Israelite army failed to defeat the small city of Ai. After the loss, he desperately sought God, confused about how this could have happened after their great success over Jericho.  

Then Joshua tore his clothes, and fell to the earth on his face before the ark of the Lord until evening, he and the elders of Israel; and they put dust on their heads. And Joshua said, “Alas, Lord God, why have You brought this people over the Jordan at all—to deliver us into the hand of the Amorites, to destroy us? Oh, that we had been content, and dwelt on the other side of the Jordan! O Lord, what shall I say when Israel turns its back before its enemies? For the Canaanites and all the inhabitants of the land will hear it, and surround us, and cut off our name from the earth. Then what will You do for Your great name?”

— Joshua 7:6-9

The Lord answers and explains what happened and why.

So the Lord said to Joshua: “Get up! Why do you lie thus on your face? Israel has sinned, and they have also transgressed My covenant which I commanded them. For they have even taken some of the accursed things, and have both stolen and deceived; and they have also put it among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they have become doomed to destruction. Neither will I be with you anymore, unless you destroy the accursed from among you. Get up, sanctify the people, and say, ‘Sanctify yourselves for tomorrow, because thus says the Lord God of Israel: “There is an accursed thing in your midst, O Israel; you cannot stand before your enemies until you take away the accursed thing from among you.”

— Joshua 7:10-13

This transgression of God's covenant sheds light on Adam and Eve's transgression in Genesis 3. They took things that did not belong to them and were devoted to destruction. As a result, they would be powerless before their enemies. That is essentially what happened to Adam and Eve. 

Achan adds one more element to the Genesis 3 link in his confession.

And Achan answered Joshua and said, “Indeed I have sinned against the Lord God of Israel, and this is what I have done: When I saw among the spoils a beautiful (good) Babylonian garment, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, I coveted them and took them. And there they are, hidden in the earth in the midst of my tent, with the silver under it.”

— Joshua 7:20-21

 

Just as Eve "saw" something "good" and took it most likely on the seventh day, so Achan, on the seventh day of circling the city seven times, "sees" something that looks good and takes it. Both stories also include an element of concealment. 

Moreover, like Eve, Achan discerned what seemed good in his own eyes and determined what was good based on his desires rather than by devotion and loyalty to God, who had specifically commanded them not to take from the devoted things. 

 

This narrative also includes the punishment of death, as in Genesis 3.

So Joshua sent messengers, and they ran to the tent; and there it was, hidden in his tent, with the silver under it. And they took them from the midst of the tent, brought them to Joshua and to all the children of Israel, and laid them out before the Lord. Then Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the garment, the wedge of gold, his sons, his daughters, his oxen, his donkeys, his sheep, his tent, and all that he had, and they brought them to the Valley of Achor. And Joshua said, “Why have you troubled us? The Lord will trouble you this day.” So all Israel stoned him with stones; and they burned them with fire after they had stoned them with stones.

Then they raised over him a great heap of stones, still there to this day. So the Lord turned from the fierceness of His anger. Therefore the name of that place has been called the Valley of Achor to this day.

— Joshua 7:22-26

The valley of Achor is located just north of Jericho, now known as the Wadi Qelt, which originates in Jerusalem and runs to the Jordan River, also known as the Jericho road. 

This region is once again associated with the pattern of seeing, taking, hiding, sin, temptation, failure, and finally death. It also confirms that had Adam remained in the garden for seven days, waited for his meeting with God, and become consecrated and filled with His Spirit, he would have been able to overcome his enemy, the serpent. 

King Zedekiah Plays Adam in His Journey From Jerusalem to Jericho

King Zedekiah was the last king of Judah before the Babylonians from the east took God's people into exile. Jeremiah, the prophet, warned that Nebuchadnezzar was coming and that they would do well to cooperate because this was from the Lord. Just as Adam sinned in the garden and was driven out, Zedekiah and God's people sinned beyond repair (2 Chronicles 36:16) and were about to be driven out of Jerusalem.

Zedekiah ... did evil in the sight of the Lord, in accordance with everything that Jehoiakim had done. Because of the anger of the Lord, this came about in Jerusalem and Judah, until He drove them out from His presence. NASB 

— Jeremiah 52:1-3 

Like Adam disobeyed God's command in the Garden, King Zedekiah rebelled against the Word of the Lord, as given by the prophet Jeremiah, in Jerusalem.

And Zedekiah revolted against the king of Babylon. 

— Jeremiah 52:3

Like other Adam links, Jeremiah 38 shows ungodly counsel and an element of ungodly fear in the story. When Jeremiah warned the king to submit, Zedekiah admitted he feared upsetting his advisors, who wanted Jeremiah executed for his unwelcome prophecy and advice.

... the princes said to the king, “Please, let this man (Jeremiah the prophet) be put to death, for thus he weakens the hands of the men of war who remain in this city, and the hands of all the people, by speaking such words to them. For this man does not seek the welfare of this people, but their harm.” 

— Jeremiah 38:4

Like Adam and other leaders throughout the Bible, King Zedekiah took a passive stance.

Then, Zedekiah, the king, said, “Look, he is in your hand. For the king can do nothing against you.” So they took Jeremiah and cast him into the dungeon of Malchiah, the king’s son, which was in the court of the prison 

— Jeremiah 38:5 

Zedekiah later removed Jeremiah from the pit where he had been thrown and took him aside for a secret conversation. He begged Jeremiah to tell him the truth about what would happen and promised not to kill him for giving a bad report. Zedekiah seems afraid of those who had already defected to the Chaldeans, but Jeremiah assured him he didn't need to fear if he obeyed.

Zedekiah, the king, said to Jeremiah, “I am afraid of the Jews who have defected to the Chaldeans, lest they deliver me into their hand, and they abuse me.” But Jeremiah said, “They shall not deliver you. Please, obey the voice of the Lord which I speak to you. So it shall be well with you, and your soul shall live. 

— Jeremiah 38:19-20

The city was under siege, but instead of staying and accepting exile, Zedekiah fled from Jerusalem towards the east, heading toward Jericho. The garden motif appears when Zedekiah escapes through a gate near the king's garden, much like how Adam might have left the garden to reach the forbidden tree.

Then the city wall was broken through, and all the men of war fled and went out of the city at night by way of the gate between the two walls, which was by the king’s garden, even though the Chaldeans were near the city all around. And they went by way of the plain. But the army of the Chaldeans pursued the king, and they overtook Zedekiah in the plains of Jericho. 

— Jeremiah 52:7-8

The serpent and nakedness also appear in this story, matching the forbidden tree narrative.

He also put out the eyes (עור) of Zedekiah, and the king of Babylon bound him in bronze fetters (נחשת), took him to Babylon, and put him in prison till the day of his death. 

— Jeremiah 52:11 

The Hebrew phrase for "put out the eyes" in the above verse is rooted in the Hebrew word for "naked," which Genesis 3 uses to describe the exposure of sinners in the garden. It also means "skin." The eyes have a protective layer of skin called the conjunctiva. Together, these ideas suggest stripping the eye's protective skin, leading to blindness. These concepts also connect to Revelation chapter 3, as mentioned earlier, where Jesus confronts the Laodicean church for their Lukewarmness, blindness, and nakedness. Like Adam, they had everything but chose to forgo fellowship and worship with the Lord.

Similarly, the Hebrew word for "bronze fetters" (נחשת) is rooted in the word for "serpent" (נחש), which is also found in Genesis 3. These two are connected in thought: obeying the serpent leads to sin, and sin results in bondage.

Do you not know that the one to whom you present yourselves as slaves for obedience, you are slaves of that same one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? 

— Romans 6:16

The final Edenic connection found in Jeremiah 52 is the burning of the city. Just as Adam could not return to the sacred garden because flaming swords guarded the way back to the Tree of Life, neither could King Zedekiah return to the Holy City of Jerusalem because of fire.

Now in the fifth month, on the tenth day of the month (which was the nineteenth year of King Nebuchadnezzar king of Babylon), Nebuzaradan, the captain of the guard, who served the king of Babylon, came to Jerusalem. He burned the house of the Lord and the king’s house; all the houses of Jerusalem, that is, all the houses of the great, he burned with fire. 

— Jeremiah 52:12-13 

 

Tree Placement in Literary Form

So, where was the forbidden tree? I suggest that the Tree of Knowledge of Good and Evil was located at the east end of Eden, near the door. Specifically, it was where the Altar of Sacrifice was in the Tabernacle. The order of the text presentation aligns with this idea.

The following verses list three types of trees in Genesis chapter two in its original translation. The parentheses added are mine and are not part of the original text.

And He sprouted, Yahweh Elohim, from the ground 

1. ... every tree desirable for appearance and good for eating, (Eden)
2. and a tree that causes life in the middle of the garden (innermost part of the garden)
3. and the tree that causes the knowing of good and evil. (The edge of Eden that borders the field)

— Genesis 2:8-9

The Tree of Life was the only tree noted for its central location in the garden. In the diagram from the previous section, this area would have been located in the Tabernacle's Holy of Holies, where the Ark of the Covenant and God's presence resided. Textually, the central mention of the Tree of Life aligns with its position. The other desirable edible trees seem to be more broadly accessible throughout Eden. At the end of the sentence, the forbidden tree is added to indicate an alternate tree located at the end of something.

It would have read as follows if these trees had been together in the middle.

" ... the tree that causes life and the tree that causes knowing good and evil were in the middle of the garden"

The text would have noted them together if they were both in the middle.  

Eve's Altered Perceptions

In Genesis 3, one could argue that Eve tells the serpent-being that a forbidden tree is in the middle of the garden.

And the woman said to the serpent, "We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, 'You shall not eat it, nor shall you touch it, lest you die.'" 

— Genesis 3:2-3

One possible explanation for this discrepancy is that her orientation has shifted in everything she discusses with the serpent about the topic and location. The following are some of the observed altered perceptions she makes.

• Eve minimizes God's invitation to freely eat from every tree with the discounted statement that they may eat of the trees of the garden. 
• Regarding the tree in the middle, she doesn't specify which one she means. The Tree of Life is not mentioned. She calls the tree " forbidden. " 
• Eve emphasizes the fruit of the tree she believes is in the middle. Instead, God's command focuses on the source, specifically, which tree they are partaking of. 
• She adds to God's restriction by stating they weren't allowed to touch the tree. God's command does not include this statement. God is more concerned with partaking and participating. 
• From an original translation perspective, Eve downplays the consequences to "we might die" rather than "we shall surely die," as God originally stated. 

Eve's desire for fruit from a forbidden tree most likely altered her perceptions, arguments, and possibly her spatial orientation. What she wanted was now at the center of her "world. The video above discusses these tree-placement possibilities.

Return to Paradise

Why does tree placement matter? In the common view of the two trees at the center of the Garden, one might mistakenly think that God unfairly tempted Adam and Eve by making them gaze at something they wanted but couldn't have. We most often view sinful or addictive desires through this kind of filter. The forbidden tree at Eden's edge represents a deliberate act by Adam and Eve. They weren't just standing next to two trees saying, "Hmm ... tough decision." They deliberately walked over to the tree with their backs to God.

God may have permitted Adam and Eve access to the classified information tree once they were fully devoted, dedicated, and consecrated to Him. Submission and loyalty to God and His truth, symbolized by the Tree of Life, were essential for proper discernment of "good and evil.' It was a vital element that would correctly advance God's kingdom and help it spread throughout the Earth.

Desire on the throne of our hearts leads to deception. Specifically, when what we like and dislike determines and dictates what is good and evil, confusion and chaos inevitably follow. The disturbing book of Judges, where everyone does what is right or good in their own eyes, illustrates this reality. In contrast, when God is on the throne of our hearts, He defines good and evil as paths that lead to truth, order, functionality, and eternal life. Under His Lordship, our desires—what we like and dislike—are shaped and conformed to what aligns with how God intended things to work.

The Book of Revelation and the entire Bible both start and finish with the Tree of Life. In Revelation, repentance and submitting to Christ restore humanity's privilege to partake.

The first mention of the Tree of Life occurs with the first of the seven churches mentioned in the book of Revelation. The themes of good and evil are part of the discussion. Its confrontational statement almost takes us back to the Garden, to the moment when the first church of Adam and Eve lost their first love. 

'I know your deeds and your toil and perseverance, and that you cannot bear with those who are evil, and you put to the test those who call themselves apostles, and they are not, and you found them to be false; and you have perseverance and have endured for My name's sake, you also have not grown weary. (Good) I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place— unless you repent. (Evil) 

— Revelation 2:2-3 

The letter concludes with the following hope of a return to Paradise. 

“He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.” 

— Revelation 2:4-7 

I conclude with the final "Tree of Life" mentioned at the end of the book of Revelation. Once again, the scene provides an inside-outside description. Adam left the inside for the outside. Christ invites us back in. 

And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. In the middle of its street, and on either side of the river, was the tree of life ... Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie.

— Revelation 22:2,14

This concludes this article series. All parts of this series are linked below. 

The Tree of the Knowledge of Good and Evil's Location and Why That Matters—Part 1

The Tree of the Knowledge of Good and Evil's Location and Why That Matters—Part 2

The Tree of the Knowledge of Good and Evil's Location and Why That Matters—Part 3

© 2021 Tamarajo

Sources

This thought was borrowed from teaching discussions hosted by Rabbi David Forhman, lead scholar on the AlephBeta website. https://www.alephbeta.org/