And something peculiar: Eden
The name Eden occurs three times in the Bible. The first and most famous Eden is the location of the paradisiac garden in which Adam and Eve lived their pre-fall existence (Genesis 2:8). The garden of Eden is marked by four rivers: Pishon, Gihon, Haddakel and Parat (Genesis 2:13-14).
The second Eden is either a person or a region probably somewhere in Mesopotamia. Isaiah speaks of 'sons of Eden who were in Telassar' (37:12). The third Eden is a Levite in the days of king Hezekiah (2 Chronicles 29:12).
Of course, we must note that the name Eden was applied to Paradise in retrospect, unless we assume that God named the place Eden. We don't exactly know where Eden was, but apparently it is where four rivers sprouted from an unnamed mother river, like a delta. It is generally accepted that this location should be somewhere around the modern rivers Tigris and Euphrates, but these two rivers come from different sources and combine, in stead of the other way around. And there is also no trace of the two other rivers. To make matters even worse, the Bible lists these rivers as Haddakel for Tigris and Parat for Euphrates. These names may even indicate two totally different rivers.
The description of the location of the rivers is also not very revealing: The Pishon flows in the land Havilah, which is according to Genesis 25:18 somewhere between Egypt and Assyria. The Gihon flows in Cush, which is usually associated with Ethiopia. The Haddakel flows east of Assyria, and of the Parat no location is given. This may be simply because the Torah in the form that we have it was finalized during the exile in Babylon, and nobody there needed to be explained where the Parat (=Euphrates) went. But perhaps there are deeper meanings hidden in the story of the four rivers. One possibility is an allusion to the super-symmetry that may or may not underlie the fabric of creation.
There is some dispute over the meaning of the name Eden. Jones' Dictionary of Old Testament Proper Names, NOBS Study Bible Name List and even the Septuagint note that Eden is similar to the Hebrew word Eden (eden 1567a) meaning finery, luxury, delight (2 Samuel 1:24, Psalm 36:8). This word comes from the verb Eden (adan 1567), meaning to luxuriate. This verb is used only once: In Nehemiah 9:25 it reads, "...and luxuriated in Thy great goodness."
Another derivation is adin (adin 1567c), meaning voluptuous, which Isaiah applies in his description of the daughter of Babylon (47:8). In Genesis 18:12 the derivation edna (edna 1567b) occurs as Sarah wonders if she will have pleasure , as she and Abraham are old.
BDB Theological Dictionary and HAW Theological Wordbook of the Old Testament, however, claim the name Eden from the Akkadian word edinu based on the Sumarian word eden, meaning Plain, Steppe.
Whatever the original name-giver meant to say with the name Eden is unclear, but any Hebrew audience would have heard a meaning of Delight or Luxury.
The NOBS Study Bible Name List reads Delight, Pleasantness. Jones' Dictionary of Old Testament Proper Names renders Paradise, A Place Of Delight. end quote from: http://www.abarim-publications.com/Meaning/Eden.html
The girl's name Eden \e-den\, also used as boy's name Eden, is pronounced EED'n. It is of Hebrew origin, and the meaning of Eden is "place of pleasure". Also sometimes used as a pet form of Edith. Biblical: the name of God's garden paradise for Adam and Eve. May also be used as a variant of Edan, or as a transferred surname from Old English meaning "rich bear cub".
Eden has 4 variant forms: Eaden, Eadin, Edenia and Edin.
For more information, see also the related name Edna.
Baby names that sound like Eden are Aden, Adan, Adena, Adene, Adin, Adeen, Ayden, Aiden, Edana, Edina, Edyna, Edeena, Eddna, Edwena and Jaden.
Eden is a very common first name for women (#1878 out of 4276) and also a very common last name for both men and women (#4941 out of 88799). (1990 U.S. Census)
from wiki: The Garden of Eden (Hebrew גַּן עֵדֶן, Gan ʿEdhen; Arabic: جنة عدن, Jannat ʿAdn) is described in the Book of Genesis as being the place where the first man, Adam, and his wife, Eve, lived after they were created by God. Literally, the Bible speaks about a garden in Eden (Gen. 2:8). This garden forms part of the Genesis creation narrative and theodicy of the Abrahamic religions, often being used to explain the origin of sin and mankind's wrongdoings. The Archangel Uriel, with his flaming sword, is said to be guarding the Gate to the Garden of Eden.
Eden as Paradise:
"Paradise" (Hebrew פרדס PaRDeS) used as a synonym for the Garden of Eden shares a number of characteristics with words for 'walled orchard garden' or 'enclosed hunting park' in Old Persian. The word "paradise" occurs three times in the Old Testament, but always in contexts other than a connection with Eden: in the Song of Solomon iv. 13: "Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard"; Ecclesiastes 2. 5: "I made me gardens and orchards, and I planted trees in them of all kind of fruits"; and in Nehemiah ii. 8: "And a letter unto Asaph the keeper of the king's orchard, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me." In the Song of Solomon, it is clearly "garden"; in the second and third examples "park". In the post-Exilic apocalyptic literature and in the Talmud, "paradise" gains its associations with the Garden of Eden and its heavenly prototype. In the New Testament, there is an association of "paradise" with the realm of the blessed (as opposed to the realm of the cursed) among those who have already died, with literary Hellenistic influences observed by numerous scholars. The Greek Garden of the Hesperides was somewhat similar to the Christian concept of the Garden of Eden, and by the 16th century a larger intellectual association was made in the Cranach painting (see illustration at top). In this painting, only the action that takes place there identifies the setting as distinct from the Garden of the Hesperides, with its golden fruit.
Alan Millard has hypothesized that the Garden of Eden does not represent a 'geographical' place, but rather represents 'cultural memory' of "simpler times", when man lived off God's bounty (as "primitive" hunters and gatherers still do) as opposed to toiling at agriculture (being "civilized"). Of course there is much dispute between Judeo-Christian and secular scholars as to the plausibility of this idea - the refuting claim being that cultivation and agricultural work were present both before and after the "Garden Life".
The Second Book of Enoch, of late but uncertain date, states that both Paradise and Hell are accommodated in the third sphere of heaven, Shehaqim, with Hell being located simply " on the northern side:" see Seven Heavens. end quote.