Genesis 2:8 kjv

And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

Genesis 2:8 nkjv

The LORD God planted a garden eastward in Eden, and there He put the man whom He had formed.

Genesis 2:8 niv

Now the LORD God had planted a garden in the east, in Eden; and there he put the man he had formed.

Genesis 2:8 esv

And the LORD God planted a garden in Eden, in the east, and there he put the man whom he had formed.

Genesis 2:8 nlt

Then the LORD God planted a garden in Eden in the east, and there he placed the man he had made.

Genesis 2 verses

Genesis 2 8 Meaning

Genesis 2:8 describes the Lord God's intentional creation of a special dwelling place for humanity, a "garden" located in a region called "Eden," specifically "in the east." This verse signifies God's active involvement in preparing a perfect environment tailored for man, demonstrating His benevolent provision and establishing the foundational setting for the earliest human existence and interaction with the divine. It portrays God as a diligent and caring gardener, preparing a delightful sanctuary.

Genesis 2 8 Context

Genesis 2:8 is part of the second, more detailed account of creation, specifically focusing on the creation and environment of humanity. While Genesis 1 provides a broader, cosmic overview of God creating the heavens and the earth, Genesis 2 zooms in on the divine-human relationship and man's specific place within creation. This verse directly follows the creation of man from the dust of the ground (Gen 2:7) and sets the stage for God's instructions to Adam regarding the garden (Gen 2:16-17) and the subsequent narrative of the Fall. It highlights God's particular care in preparing a perfect habitation for the man He formed, emphasizing a personal, intimate act of divine provision prior to any human activity or responsibility. The narrative transitions from God as a cosmic architect to a personal gardener and caregiver.

Genesis 2 8 Word analysis

• And the LORD God (וַיִּטַּע יְהוָה אֱלֹהִים - wa-yiṭṭa' YHWH 'Ĕlōhīm):
  • "LORD" (יְהוָה - YHWH): The covenant name of God, indicating His personal, relational, and self-existent nature. This name is significant in Genesis 2, as it primarily focuses on God's interaction with humanity within the covenant framework, especially compared to Elohim used dominantly in Genesis 1 for God as the powerful Creator of all things. The pairing of YHWH Elohim emphasizes both His power and His covenant fidelity.
  • "God" (אֱלֹהִים - 'Ĕlōhīm): The generic Hebrew word for God, denoting His sovereignty, power, and role as creator. The combined title "LORD God" emphasizes His roles as both transcendent Creator and immanent Covenant-maker, highlighting His relationship with humanity.
• planted (נָטַע - nāṭa'):
  • This verb means "to plant," "to set in the ground," or "to establish." It's an active, deliberate, and precise verb, not merely creating out of nothing (bara'). It suggests careful arrangement, intentional design, and cultivation, much like a skilled gardener. This imagery highlights God's thoughtful preparation for humanity, indicating a nurturing and sustaining act rather than a spontaneous event.
• a garden (גַּן - gan):
  • Refers to an enclosed area, often watered, for plants, trees, and cultivation. It implies a place of order, beauty, fertility, and pleasantness, contrasting with the wild, uncultivated earth. In ancient Near Eastern cultures, gardens were places of delight, peace, and often, sacred space.
• in Eden (בְּעֵדֶן - bə-ʿĒḏen):
  • "Eden" (עֵדֶן - ʿĒḏen): The precise location name. The root ʿ-d-n implies "delight," "luxury," or "pleasure." Thus, the Garden of Eden is literally a "Garden of Delight." This name conveys the rich bounty, pleasantness, and joyous existence intended for humanity. It functions as both a geographical place and a theological concept of paradise.
• in the east (מִקֶּדֶם - miqqedem):
  • Literally "from the east," or "eastward." This detail specifies the Garden's relative location within Eden. The "east" held various significances: it was the direction of the rising sun (light, new beginnings), but also the direction from which invasions or expulsions often occurred (Gen 3:24, Gen 4:16, Ez 10:19, 11:23, 43:4; Lk 13:29). The precise placement emphasizes divine intentionality. It also positions the Garden geographically and culturally, perhaps setting up a contrast with known lands and their mythological narratives where the Garden served as a counter-narrative, showing God as the true source of all good things.
• and there (שָׁם - šām):
  • A demonstrative adverb, emphasizing the specific place. It creates immediacy and draws attention to the deliberate positioning of man by God in that very garden.
• he put (שָׂם - śîm):
  • Means "to set," "to place," "to put." It denotes an intentional, deliberate act of placement, not merely a discovery or an accidental presence. This reinforces God's sovereignty and care over His creation, ensuring man was settled in the most suitable environment prepared specifically for him.
• the man he had formed (אֶת־הָאָדָם אֲשֶׁר יָצָר - 'eṯ-hā'āḏām 'ăšer yāṣar):
  • "the man" (הָאָדָם - hā'āḏām): The definite article points to a specific man, newly created. It also emphasizes adam (אדם) as humanity, reflecting that this perfect placement was for all humankind in its nascent form.
  • "he had formed" (יָצָר - yāṣar): Refers back to Genesis 2:7, confirming that this is the same man divinely crafted like a potter molds clay. This linkage reiterates the personal, detailed artistry of God in creating humanity before placing him in the perfect environment.

Genesis 2 8 Bonus section

The specific language "LORD God" (YHWH Elohim) in Genesis 2 is unique, signaling a particular theological emphasis on God's relational and covenantal attributes within the detailed account of human creation and their immediate environment. The shift from primarily Elohim (in Genesis 1, emphasizing His cosmic power) to YHWH Elohim in Genesis 2 indicates a transition to the God who is deeply involved in human affairs, making covenants and establishing personal relationships. This pairing suggests that the powerful Creator of the universe is also the personal, covenant-making God who cares for humanity's needs down to the specific environment for their well-being.

Furthermore, the "Garden of Eden" concept resonates through Scripture as an archetypal place of peace, abundance, and intimate fellowship with God, symbolizing a lost ideal. Its descriptions set a standard against which other lands or conditions are measured, with restoration to an "Edenic" state (Isa 51:3; Ezek 36:35) being a key eschatological hope. The detail of God "planting" (נָטַע nata') is significant, as it positions God not as a distant architect, but as intimately involved in the terraforming of specific, life-sustaining landscapes for His creatures. This contrasts with chaotic creation myths by presenting an orderly, designed, and intentional act of creation, ready for life to flourish. The gan (garden) itself is a space that implies cultivation, maintenance, and interaction—foreshadowing the human responsibility (Gen 2:15).

Genesis 2 8 Commentary

Genesis 2:8 is a powerful statement about God's intimate and purposeful provision for humanity. The act of "planting a garden" is far more deliberate and personal than a general "creating a world." It depicts God as a meticulous and loving gardener, carefully cultivating an ideal habitat. This Garden, "Eden," or the "Garden of Delight," was not merely a convenient place but a meticulously prepared sanctuary, overflowing with abundance, beauty, and provision. Its location "in the east" not only provides a geographical marker but may also hold theological weight, as ancient cultures often associated the east with origins or significant directions; biblically, this specific direction becomes poignant after man's expulsion, suggesting a movement away from God's original intimate presence.

The placement of the man in this prepared garden highlights God's initiative and care. Man was not left to find his own way or make his own environment; rather, God prepared the perfect home for him first. This speaks to God's desire for humanity's flourishing and enjoyment within His designed order. It establishes the Garden as a prototype of perfect communion, a "holy space" where God and man could walk together. This foundational act of benevolent provision sets the stage for man's purpose within the Garden – to work it and keep it – and introduces the idyllic pre-fall condition that becomes the longing for future restoration throughout biblical narrative, culminating in the "Paradise of God" in the new creation.

Examples:

• God's intentional planning: Like an architect meticulously designs a home before its inhabitants move in, God crafted Eden for man.
• Provision for flourishing: Similar to a parent preparing a nourishing meal and a comfortable bed for their child, God provided perfectly for Adam.
• Sacred space: Much like a temple, the Garden was a consecrated place for divine-human interaction, prepared by God.