The Treatise of the Vessels identifies the gold of the Temple as gold of Parvaim from Eden. The idea that the Temple’s gold came from Eden is otherwise unattested, but it may have come from exegetical reflection on scriptural texts and traditions concerning gold and Eden. (1) The description of gold as “good” is unique to Gen 2 and 2 Chr 3. (2) A chain of scriptural texts could associate the gold of the Temple with Eden through linking Parvaim, Ophir, and Havilah. (3) Traditions concerning golden fruit could have contributed to associating the gold of the Temple with fruit trees in Eden. These intertexts and traditions not only provide examples of the kind of scriptural exegesis that may have been formative in the composition of the Treatise of the Vessels but also demonstrate similarity to more widely attested traditions concerning the gold of Parvaim, the Garden of Eden, and the Temple in the Midrash, Talmud, and Targum Pseudo-Jonathan. Recognizing such similarities may be an initial step in further consideration of the context of the text’s composition.

《船只论》将圣殿的金子确定为来自伊甸园的帕尔瓦姆的金子。神殿的金子来自伊甸园的想法在其他方面未经证实，但可能来自对黄金和伊甸园的经文和传统的训诫性反思。（1）第2代和第2代Chr 3专有的黄金描述。（2）一系列经文可以通过链接Parvaim，Ophir和Havilah将圣殿的黄金与伊甸园联系起来。（3）关于金色果实的传统可能有助于将圣殿的金色与伊甸园的果树联系起来。这些互文和传统不仅提供了可能在《船只论》的构成中形成的经文释义的例子，而且还证明了与关于帕尔瓦金，伊甸园和Midrash，Talmud和Targum Pseudo-Jonathan中的神殿。认识到这种相似性可能是进一步考虑文本构成的上下文的第一步。