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Garden of Eden

In Abrahamic religions, the Garden of Eden (Paradisus) or Garden of God ( and ), also called the Terrestrial Paradise, is the biblical paradise described in Genesis 2–3 and Ezekiel 28 and 31.

The location of Eden is described in the Book of Genesis as the source of four tributaries. Various suggestions have been made for its location: at the head of the Persian Gulf, in southern Mesopotamia where the Tigris and Euphrates rivers run into the sea; and in Armenia. Others theorize that Eden was the entire Fertile Crescent or a region of "considerable size" in Mesopotamia, where its native inhabitants still exist in cities such as Telassar.

Like the Genesis flood narrative, the Genesis creation narrative and the account of the Tower of Babel, the story of Eden echoes the Mesopotamian myth of a king, as a primordial man, who is placed in a divine garden to guard the tree of life. Scholars note that the Eden narrative shows parallels with aspects of Solomon’s Temple and Jerusalem, attesting to its nature as a sacred place. Mentions of Eden are also made in the Bible elsewhere in Genesis, in Isaiah 51:3, Ezekiel 36:35, and Joel 2:3; Zechariah 14 and Ezekiel 47 use paradisical imagery without naming Eden.

The name derives from the Akkadian, from a Sumerian word meaning plain or steppe, closely related to an Aramaic root word meaning fruitful, well-watered. Another interpretation associates the name with a Hebrew word for 'pleasure'; thus the Vulgate reads paradisum voluptatis in Genesis 2:8, and the Douay–Rheims Bible, following, has the wording "And the Lord God had planted a paradise of pleasure".

Genesis
The second part of the Genesis creation narrative, Genesis 2:4–3:24, opens with YHWH-Elohim (translated here "the God") creating the first man (Adam), whom he placed in a garden that he planted "eastward in Eden":

"And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil."

The man was free to eat from any tree in the garden except the tree of the knowledge of good and evil, which was taboo. Last of all, God made a woman (Eve) from a rib of the man to be a companion for the man. In Genesis 3, the man and the woman were seduced by the serpent into eating the forbidden fruit, and they were expelled from the garden to prevent them from eating of the tree of life, and thus living forever. Cherubim were placed east of the garden, "and a flaming sword which turned every way, to guard the way of the tree of life".

Genesis 2:10–14 lists four rivers in association with the garden of Eden: Pishon, Gihon, Hiddekel (the Tigris), and Phirat (the Euphrates). It also refers to the land of Cush—translated/interpreted as Ethiopia, but thought by some to equate to Cossaea, a Greek name for the land of the Kassites. These lands lie north of Elam, immediately to the east of ancient Babylon, which, unlike Ethiopia, does lie within the region being described. In Antiquities of the Jews, the first-century Jewish historian Josephus identifies the Pishon as what "the Greeks called Ganges" and the Geon (Gehon) as the Nile.

Ezekiel
In Ezekiel 28:12–19, the prophet Ezekiel the "son of man" sets down God's word against the king of Tyre: the king was the "seal of perfection", adorned with precious stones from the day of his creation, placed by God in the garden of Eden on the holy mountain as a guardian cherub. However, the king sinned through wickedness and violence, and so he was driven out of the garden and thrown to the earth, where now he is consumed by God's fire: "All those who knew you in the nations are appalled at you, you have come to a horrible end and will be no more." (Ezekiel 28:19).

Proposed locations
The location of Eden is described in Genesis 2:10–14:

"And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good; there is bdellium and the onyx stone. And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush. And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates."

Suggestions for the location of Eden include the head of the Persian Gulf, as argued by Juris Zarins, in southern Mesopotamia where the Tigris and Euphrates rivers run into the sea; and in the Armenian Highlands or Armenian National Plateau. British archaeologist David Rohl locates it in Iran, and in the vicinity of Tabriz, but this suggestion has not been adopted by mainstream academia.

Others theorize that Eden was merely a region of "considerable size" in Mesopotamia, where its native inhabitants still exist in cities such as Telassar, based on verses such as Isaiah 38:17. Or that it encompassed the entire Fertile Crescent.

According to Terje Stordalen, the Book of Ezekiel places Eden in Lebanon. "[I]t appears that the Lebanon is an alternative placement in Phoenician myth (as in Ez 28,13, III.48) of the Garden of Eden", and there are connections between paradise, the Garden of Eden and the forests of Lebanon (possibly used symbolically) within prophetic writings. Edward Lipinski and Peter Kyle McCarter have suggested that the garden of the gods, the oldest Sumerian analog of the Garden of Eden, relates to a mountain sanctuary in the Lebanon and Anti-Lebanon ranges.

Some religious groups have believed the location of the garden to be local to them, outside of the Middle East. Some early leaders of Mormonism held that it was located in Jackson County, Missouri. The 20th-century Panacea Society believed it was located at the site of their home town of Bedford, England, while preacher Elvy E. Callaway believed it was on the Apalachicola River in Florida, near the town of Bristol. Some suggested that the location is in Jerusalem.

On his third voyage to the Americas in 1498, Christopher Columbus thought he may have reached the Earthly Paradise upon first seeing the South American mainland.

In his book The Creation, the Garden of Eden and the Origin of the Chinese, Tse Tsan-tai argued that the Garden of Eden was located in modern-day Xinjiang.

Blissful garden concept
Scholars have identified and proposed connections to similar concepts from ancient religions and mythologies, and have studied the post-scriptural evolution of the concept in religion and arts.

Sumeria and ancient Greece; Renaissance
A number of parallel concepts to the biblical Garden of Eden exist in various other religions and mythologies. Dilmun in the Sumerian story of Enki and Ninhursag is a paradisaical abode of the immortals, where sickness and death were unknown. The garden of the Hesperides in Greek mythology was also somewhat similar to the Jewish concept of the Garden of Eden, and by the 16th century a larger intellectual association was made in the Cranach painting.

Canaanite origin theory
By studying late-13th-century BCE clay tablets from Ugarit, Hebrew Bible scholars M.J.A. Korpel and J.C. de Moor reconstructed close Canaanite parallels, which they posit as being the origin of the biblical creation myth from the first chapters of Genesis including the Garden of Eden and Adam narrative. Their reconstructed texts talk about the creator deity El, who lived in a vineyard or garden together with his wife Asherah on Mount Ararat. Another god, Horon, tries to depose El and when thrown down from the mountain, he transforms the Tree of Life from the garden into a Tree of Death. Horon also spreads around a poisonous fog, Adam is sent from the mountain to restore life on earth, Horon takes the shape of a large serpent and bites him, which leads to Adam and his wife losing their immortality. However, John Day argues that these stories are not explicitly attested in the Ugaritic texts but are reconstructed on the basis of speculative and dubious suppositions.

Evolution of Old Iranian "paradise" concept
The word "paradise" entered English from the French paradis, inherited from the Latin paradisus, paradisum, from the Greek (παράδεισος). The Greek, in turn, was derived from an Old Iranian form, itself from the Proto-Iranian *parādaiĵah-, 'walled enclosure', which was derived from the Old Persian 𐎱𐎼𐎭𐎹𐎭𐎠𐎶 (p-r-d-y-d-a-m,, whence from the Avestan 𐬞𐬀𐬌𐬭𐬌⸱𐬛𐬀𐬉𐬰𐬀, . The literal meaning of this word is 'walled (enclosure)', from pairi- 'around' (cognate with the Greek περί and the English peri-, of identical meaning), and -diz, "to make, form (a wall), build" (cognate with the Greek τεῖχος, 'wall'). The word's etymology is ultimately derived from a Proto-Indo-European root, ', 'to stick and set up (a wall)', and ', 'around'.

By the 6th/5th century BCE, the Old Iranian word had been borrowed into the Akkadian language as, 'domain'. It subsequently came to indicate the expansive walled gardens of the First Persian Empire, and was later borrowed into a number of languages: into Greek as παράδεισος, 'park for animals', cf. Anabasis, the most famous work of Xenophon; into Aramaic as, 'royal park'; and into Hebrew (see below).

The idea of a walled enclosure was not preserved in most Iranian usage, and generally came to refer to a plantation or other cultivated area, not necessarily walled. For example, the Old Iranian word survives as in New Persian, as well as its derivative  (or ), which denotes a vegetable patch.

Hebrew Bible and Jewish literature
The word entered the Hebrew language with the meaning of pardes (פַּרְדֵּס), 'orchard', appearing thrice in the Tanakh: in the Song of Solomon, Ecclesiastes , and Nehemiah.

The word occurs three times in the Hebrew Bible, but always in contexts other than a connection with Eden: in the Song of Solomon : "Thy plants are an orchard  of pomegranates, with pleasant fruits; camphire, with spikenard"; Ecclesiastes : "I made me gardens and orchards, and I planted trees in them of all kind of fruits"; and in Nehemiah : "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". In these examples, clearly means 'orchard' or 'park', but in the Jewish apocalyptic literature and in the Talmud paradise gains its associations with the Garden of Eden and its heavenly prototype, a meaning also present in the New Testament.

Italian historian Mario Liverani argues that the Garden of Eden was modeled on Persian royal gardens, while John Day argues that linguistic and other evidence indicates that the yahwistic Eden story was composed before the Persian period. US archaeologist Lawrence Stager posits that the biblical Eden narrative drew from aspects of Solomon's palace and temple compound and Jerusalem.

Septuagint and New Testament
In the Septuagint (3rd–1st centuries BCE), the Greek παράδεισος was used to translate both the Hebrew פרדס  and גן, meaning 'garden' (e.g. , ): it is from this usage that the use of paradise to refer to the Garden of Eden derives.

In the New Testament paradise becomes the realm of the blessed (as opposed to the realm of the cursed) among those who have already died, with literary Hellenistic influences.

Koran
The same usage as in the Septuagint also appears in Arabic and in the Quran as فردوس.

Jewish eschatology
In the Talmud and the Jewish Kabbalah, the scholars agree that there are two types of spiritual places called "Garden in Eden". The first is rather terrestrial, of abundant fertility and luxuriant vegetation, known as the "lower Eden" ( meaning garden). The second is envisioned as being celestial, the habitation of righteous, Jewish and non-Jewish, immortal souls, known as the "higher Eden". The rabbis differentiate between and Eden. Adam is said to have dwelt only in the, whereas Eden is said never to be witnessed by any mortal eye.

According to Jewish eschatology, the higher Eden is called the "Garden of Righteousness". It has been created since the beginning of the world, and will appear gloriously at the end of time. The righteous dwelling there will enjoy the sight of the heavenly carrying the throne of God. Each of the righteous will walk with God, who will lead them in a dance. Its Jewish and non-Jewish inhabitants are "clothed with garments of light and eternal life, and eat of the tree of life" (Enoch 58,3) near to God and his anointed ones. This Jewish rabbinical concept of a higher Eden is opposed by the Hebrew terms  and, figurative names for the place of spiritual purification for the wicked dead in Judaism, a place envisioned as being at the greatest possible distance from heaven.

Some modern Orthodox Jews believe that history will complete itself and the ultimate destination will be when all mankind returns to the Garden of Eden.

Legends of the Jews
In the 1909 book Legends of the Jews, Louis Ginzberg compiled Jewish legends found in rabbinic literature. Among the legends are ones about the two Gardens of Eden. Beyond Paradise is the higher Eden, where God is enthroned and explains the Torah to its inhabitants. The higher Eden contains three hundred and ten worlds and is divided into seven compartments. The compartments are not described, though it is implied that each compartment is greater than the previous one and is joined based on one's merit. The first compartment is for Jewish martyrs, the second for those who drowned, the third for "Rabbi Johanan ben Zakkai and his disciples," the fourth for those whom the cloud of glory carried off, the fifth for penitents, the sixth for youths who have never sinned; and the seventh for the poor who lived decently and studied the Torah.

In chapter two, Legends of the Jews gives a brief description of the lower Eden. The tree of knowledge is a hedge around the tree of life, which is so vast that "it would take a man five hundred years to traverse a distance equal to the diameter of the trunk". From beneath the trees flow all the world's waters in the form of four rivers: Tigris, Nile, Euphrates, and Ganges. After the fall of man, the world was no longer irrigated by this water. While in the garden, though, Adam and Eve were served meat dishes by angels and the animals of the world understood human language, respected mankind as God's image, and feared Adam and Eve. When one dies, one's soul must pass through the lower Eden in order to reach the higher  Eden. The way to the garden is the Cave of Machpelah that Adam guards. The cave leads to the gate of the garden, guarded by a cherub with a flaming sword. If a soul is unworthy of entering, the sword annihilates it. Within the garden is a pillar of fire and smoke that extends to the higher Eden, which the soul must climb in order to reach the higher  Eden.

Atemporal fall view
For some Christians, especially in the Eastern Orthodox tradition, Eden is considered a reality outside of empirical history that affects the entire history of the universe as seen in the idea of an atemporal fall which separates humanity's current reduced form of time from the divine life enjoyed in Eden. This idea of an atemporal separation from Eden has been most recently defended by theologians David Bentley Hart, John Behr, and Sergei Bulgakov as well as having roots in the writings of several early church fathers, especially Origen and Maximus the Confessor.

Islamic view
The term ("Gardens of Eden" or "Gardens of Perpetual Residence") is used in the Quran for the destination of the righteous. There are several mentions of "the Garden" in the Quran, while the Garden of Eden, without the word, is commonly the fourth layer of the Islamic heaven and not necessarily thought as the dwelling place of Adam. The Quran refers frequently over various Surah about the first abode of Adam and Hawwa (Eve), including surat Sad, which features 18 verses on the subject (38:71–88), surat al-Baqara, surat al-A'raf, and surat al-Hijr although sometimes without mentioning the location. The narrative mainly surrounds the resulting expulsion of Hawwa and Adam after they were tempted by Iblis (Satan).

Despite the biblical account, the Quran mentions only one tree in Eden, the tree of immortality, from which God specifically forbade Adam and Eve. Some exegesis added an account, about Satan, disguised as a serpent to enter the Garden, repeatedly told Adam to eat from the tree, and eventually both Adam and Eve did so, resulting in disobeying God. These stories are also featured in the hadith collections, including al-Tabari. Quranic verses Q. 2:35–38, are believed to tell the story of Adam disobeying God's command and eating the Forbidden Fruit, and of God ordered him out of the Garden. One translation (the Clear Quran) that indicates that the Garden of Eden was in Heaven goes: Quranic verses describe Adam was being expelled from al-Jannah, "the garden", which is the commonly used word for paradise in Islam. However, according to Ibn Kathir (d. 1372) and Ar-Razi (d. 1209), (exegetes of the Quran), four interpretations of the location of the garden prevailed among early Muslims: According to T. O. Shanavas however, contextual analysis of Quranic verses suggests the Garden of Eden could not have been in Paradise and must have been on earth. (For example, a sahih hadith reports Muhammad said: "Allah says: I have prepared for my righteous servants that which has neither been seen by eyes, nor heard by ears, nor ever conceived by any man." i.e. no man has ever seen Paradise. Since Adam was a man, he could not have seen paradise, therefore he could not have lived there.) Islamic exegesis does not regard Adam and Eve's expulsion from paradise as punishment for disobedience or a result from abused free will on their part. Instead, ibn Qayyim al-Jawziyya (1292–1350) writes, God's wisdom (ḥikma) destined humanity to leave the garden and settle on earth. This is because God wants to unfold the full range of his attributes. If humans were not to live on earth, God could not express his love, forgiveness, and power to his creation. Further, if humans were not to experience suffering, they could neither long for paradise nor appreciate its delights. Khwaja Abdullah Ansari (1006–1088) describes Adam and Eve's expulsion as ultimately caused by God. Nonetheless, despite the paradoxical notion that man has no choice but to comply to God's will, this does not mean that humans should not blame themselves for their "sin" of complying. This is exemplified by Adam and Eve in the Quran (Q. 7:23 "Our Lord! We have wronged ourselves. If You do not forgive us and have mercy on us, we will certainly be losers"), in contrast to Iblis (Satan) who blames God for leading him astray (Q. 15:37).
 * Quranic scripture of story
 * We cautioned, "O Adam! Live with your wife in Paradise (lit. "the Garden") and eat as freely as you please, but do not approach this tree, or else you will be wrongdoers." (2:35)
 * But Satan deceived them—leading to their fall from the [blissful] state they were in,1 and We said, "Descend from the heavens [to the earth] as enemies to each other.2 You will find in the earth a residence and provision for your appointed stay." (2:36)
 * Then Adam was inspired with words ˹of prayer˺ by his Lord, so He accepted his repentance. Surely He is the Accepter of Repentance, Most Merciful. (2:37)
 * We said, "Descend all of you! Then when guidance comes to you from Me, whoever follows it, there will be no fear for them, nor will they grieve. (2:38)
 * Location
 * that the garden was Paradise itself,
 * that it was a separate garden created especially for Adam and Eve,
 * that it was located on Earth,
 * that it was best for the Muslims not to be concerned with the location of the garden.
 * Doctrine of "The Fall of Man"

Latter Day Saints
Followers of the Latter Day Saint movement believe that after Adam and Eve were expelled from the Garden of Eden they resided in a place known as Adam-ondi-Ahman, located in present-day Daviess County, Missouri. It is recorded in the Doctrine and Covenants that Adam blessed his posterity there and that he will return to that place at the time of the final judgment in fulfillment of a prophecy set forth in the Bible.

Numerous early leaders of the Church, including Brigham Young, Heber C. Kimball, and George Q. Cannon, taught that the Garden of Eden itself was located in nearby Jackson County, but there are no surviving first-hand accounts of that doctrine being taught by Joseph Smith himself. LDS doctrine is unclear as to the exact location of the Garden of Eden, but tradition among Latter-Day Saints places it somewhere in the vicinity of Adam-ondi-Ahman, or in Jackson County.

Gnosticism
The 2nd-century Gnostic teacher Justin held that there were three original divinities, a transcendental being called the Good, an intermediate male figure known as Elohim and Eden who is an Earth-mother. The world is created from the love of Elohim and Eden, but evil later is brought into the universe when Elohim learns of the existence of the Good above him and ascends trying to reach it.

Art
One of oldest depictions of Garden of Eden is made in Byzantine style in Ravenna, while the city was still under Byzantine control. A preserved blue mosaic is part of the mausoleum of Galla Placidia. Circular motifs represent flowers of the garden of Eden. The Garden of Eden motifs most frequently portrayed in illuminated manuscripts and paintings are the "Sleep of Adam" ("Creation of Eve"), the "Temptation of Eve" by the Serpent, the "Fall of Man" where Adam takes the fruit, and the "Expulsion". The idyll of "Naming Day in Eden" was less often depicted. Michelangelo depicted a scene at the Garden of Eden on the Sistine Chapel ceiling.

Literature
For many medieval writers, the image of the Garden of Eden also creates a location for human love and sexuality, often associated with the classic and medieval trope of the locus amoenus.

In the Divine Comedy, Dante Alighieri places the Garden at the top of Mt. Purgatory. Dante, the pilgrim, emerges into the Garden of Eden in Canto 28 of Purgatorio. Here he is told that God gave the Garden of Eden to man "in earnest, or as a pledge of eternal life," but man was only able to dwell there for a short time because he soon fell from grace. In the poem, the Garden of Eden is both human and divine: while it is located on earth at the top of Mt. Purgatory, it also serves as the gateway to the heavens.

Much of Milton's Paradise Lost occurs in the Garden of Eden.

The first act of Arthur Miller's 1972 play Creation of the World and Other Business is set in the Garden of Eden.

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Glottis

The glottis (: glottises or glottides) is the opening between the vocal folds (the rima glottidis). The glottis is crucial in producing sound from the vocal folds.

Etymology
From Ancient Greek γλωττίς (glōttís), derived from γλῶττα (glôtta), variant of γλῶσσα (glôssa, "tongue").

Phonation
As the vocal folds vibrate, the resulting vibration produces a "buzzing" quality to the speech, called voice or voicing or pronunciation.

Sound production that involves moving the vocal folds close together is called glottal. English has a voiceless glottal transition spelled "h". This sound is produced by keeping the vocal folds spread somewhat, resulting in non-turbulent airflow through the glottis. In many accents of English the glottal stop (made by pressing the folds together) is used as a variant allophone of the phoneme (and in some dialects, occasionally of  and ); in some languages, this sound is a phoneme of its own. This is the case with the Klingon language developed for the science fiction series Star Trek, which treats the glottal stop as its own letter, represented by the apostrophe.

Skilled players of the Australian didgeridoo restrict their glottal opening in order to produce the full range of timbres available on the instrument.

The vibration produced is an essential component of voiced consonants as well as vowels. If the vocal folds are drawn apart, air flows between them causing no vibration, as in the production of voiceless consonants.

The glottis is also important in the Valsalva maneuver.
 * Voiced consonants include
 * Voiceless consonants include

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Gurmukhi

Gurmukhī (ਗੁਰਮੁਖੀ,, Shahmukhi: ) is an abugida developed from the Laṇḍā scripts, standardized and used by the second Sikh guru, Guru Angad (1504–1552). Commonly regarded as a Sikh script,   Gurmukhi is used in Punjab, India as the official script of the Punjabi language.

The primary scripture of Sikhism, the Guru Granth Sahib, is written in Gurmukhī, in various dialects and languages often subsumed under the generic title Sant Bhasha or "saint language", in addition to other languages like Persian and various phases of Indo-Aryan languages.

Modern Gurmukhī has thirty-five original letters, hence its common alternative term paintī or "the thirty-five", plus six additional consonants, nine vowel diacritics, two diacritics for nasal sounds, one diacritic that geminates consonants and three subscript characters.

History and development
The Gurmukhī script is generally believed to have roots in the Proto-Sinaitic alphabet by way of the Brahmi script, which developed further into the Northwestern group (Sharada, or Śāradā, and its descendants, including Landa and Takri), the Central group (Nagari and its descendants, including Devanagari, Gujarati and Modi) and the Eastern group (evolved from Siddhaṃ, including Bangla, Tibetan, and some Nepali scripts), as well as several prominent writing systems of Southeast Asia and Sinhala in Sri Lanka, in addition to scripts used historically in Central Asia for extinct languages like Saka and Tocharian. Gurmukhi is derived from Sharada in the Northwestern group, of which it is the only major surviving member, with full modern currency. Notable features: Gurmukhi evolved in cultural and historical circumstances notably different from other regional scripts, for the purpose of recording scriptures of Sikhism, a far less Sanskritized cultural tradition than others of the subcontinent. This independence from the Sanskritic model allowed it the freedom to evolve unique orthographical features. These include: and other features.
 * It is an abugida in which all consonants have an inherent vowel, . Diacritics, which can appear above, below, before or after the consonant they are applied to, are used to change the inherent vowel.
 * When they appear at the beginning of a syllable, vowels are written as independent letters.
 * To form consonant clusters, Gurmukhi uniquely affixes subscript letters at the bottom of standard characters, rather than using the true conjunct symbols used by other scripts, which merge parts of each letter into a distinct character of its own.
 * Punjabi is a tonal language with three tones. These are indicated in writing using the formerly voiced aspirated consonants (gh, dh, bh, etc.) and the intervocalic h.
 * Three basic bearer vowels, integrated into the traditional Gurmukhi character set, using the vowel diacritics to write independent vowels, instead of distinctly separate characters for each of these vowels as in other scripts;
 * a drastic reduction in the number and importance of conjunct characters (similar to Brahmi, the letters of which Gurmukhi letters have remained more similar to than those of Nagari have, and characteristic of Northwestern abugidas);
 * a unique standard ordering of characters that somewhat diverges from the traditional vargiya, or Sanskritic, ordering of characters, including vowels and fricatives being placed in front;
 * the recognition of Indo-Aryan phonological history through the omission of characters representing the sibilants and, retaining only the letters representing sounds of the spoken language of the time; these sibilants were naturally lost in most modern Indo-Aryan languages, though such characters were often retained in their respective consonant inventories as placeholders and archaisms while being mispronounced. These sibilants were often variously reintroduced through later circumstances, as  was to Gurmukhi, necessitating a new glyph;
 * the development of distinct new letters for sounds better reflecting the vernacular language spoken during the time of its development (e.g. for, and the sound shift that merged Sanskrit and /kʰ/ to Punjabi /kʰ/);
 * a gemination diacritic, a unique feature among native subcontinental scripts, which serve to indicate the preserved Middle Indo-Aryan geminates distinctive of Punjabi;

From the 10th century onwards, regional differences started to appear between the Sharada script used in Punjab, the Hill States (partly Himachal Pradesh) and Kashmir. Sharada proper was eventually restricted to very limited ceremonial use in Kashmir, as it grew increasingly unsuitable for writing the Kashmiri language. With the last known inscription dating to 1204 C.E., the early 13th century marks a milestone in the development of Sharada. The regional variety in Punjab continued to evolve from this stage through the 14th century; during this period it starts to appear in forms closely resembling Gurmukhī and other Landa scripts. By the 15th century, Sharada had evolved so considerably that epigraphists denote the script at this point by a special name, Dēvāśēṣa. Tarlochan Singh Bedi (1999) prefers the name prithamă gurmukhī, or Proto-Gurmukhī. It was through its recording in Gurmukhi that knowledge of the pronunciation and grammar of the Old Punjabi language (c. 10th–16th century) was preserved for modern philologists. The Sikh gurus adopted Proto-Gurmukhī to write the Guru Granth Sahib, the religious scriptures of the Sikhs. The Takri alphabet developed through the Dēvāśēṣa stage of the Sharada script from the 14th-18th centuries and is found mainly in the Hill States such as Chamba, Himachal Pradesh and surrounding areas, where it is called Chambeali. In Jammu Division, it developed into Dogri, which was a "highly imperfect" script later consciously influenced in part by Gurmukhi during the late 19th century, possibly to provide it an air of authority by having it resemble scripts already established in official and literary capacities, though not displacing Takri. The local Takri variants got the status of official scripts in some of the Punjab Hill States, and were used for both administrative and literary purposes until the 19th century. After 1948, when Himachal Pradesh was established as an administrative unit, the local Takri variants were replaced by Devanagari.

Meanwhile, the mercantile scripts of Punjab known as the Laṇḍā scripts were normally not used for literary purposes. Laṇḍā means alphabet "without tail", implying that the script did not have vowel symbols. In Punjab, there were at least ten different scripts classified as Laṇḍā, Mahajani being the most popular. The Laṇḍā scripts were used for household and trade purposes. In contrast to Laṇḍā, the use of vowel diacritics was made obligatory in Gurmukhī for increased accuracy and precision, due to the difficulties involved in deciphering words without vowel signs.

In the following epochs, Gurmukhī became the primary script for the literary writings of the Sikhs. Playing a significant role in Sikh faith and tradition, it expanded from its original use for Sikh scriptures and developed its own orthographical rules, spreading widely under the Sikh Empire and used by Sikh kings and chiefs of Punjab for administrative purposes. Also playing a major role in consolidating and standardizing the Punjabi language, it served as the main medium of literacy in Punjab and adjoining areas for centuries when the earliest schools were attached to gurdwaras. The first natively produced grammars of the Punjabi language were written in the 1860s in Gurmukhi. The Singh Sabha Movement of the late 19th century, a movement to revitalize Sikh institutions which had declined during colonial rule after the fall of the Sikh Empire, also advocated for the usage of the Gurmukhi script for mass media, with print media publications and Punjabi-language newspapers established in the 1880s. Later in the 20th century, after the struggle of the Punjabi Suba movement, from the founding of modern India in the 1940s to the 1960s, the script was given the authority as the official state script of the Punjab, India, where it is used in all spheres of culture, arts, education, and administration, with a firmly established common and secular character. It is one of the official scripts of the Indian Republic, and is currently the 14th most used script in the world.

Etymology
The prevalent view among Punjabi linguists is that as in the early stages the Gurmukhī letters were primarily used by the Guru's followers, gurmukhs (literally, those who face, or follow, the Guru, as opposed to a manmukh); the script thus came to be known as gurmukhī, "the script of those guided by the Guru." Guru Angad is credited in the Sikh tradition with the creation and standardization of Gurmukhi script from earlier Śāradā-descended scripts native to the region. It is now the standard writing script for the Punjabi language in India. The original Sikh scriptures and most of the historic Sikh literature have been written in the Gurmukhi script.

Although the word Gurmukhī has been commonly translated as "from the Mouth of the Guru", the term used for the Punjabi script has somewhat different connotations. This usage of the term may have gained currency from the use of the script to record the utterances of the Sikh Gurus as scripture, which were often referred to as Gurmukhī, or from the mukhă (face, or mouth) of the Gurus. Consequently, the script that was used to write the resulting scripture may have also been designated with the same name.

The name for the Perso–Arabic alphabet for the Punjabi language, Shahmukhi, was modeled on the term Gurmukhi.

Letters
The Gurmukhī alphabet contains thirty-five base letters (akkhară), traditionally arranged in seven rows of five letters each. The first three letters, or mātarā vāhakă ("vowel bearer"), are distinct because they form the basis for independent vowels and are not consonants, or vianjană, like the remaining letters are, and except for the second letter aiṛā are never used on their own; see for further details. The pair of fricatives, or mūlă vargă ("base class"), share the row, which is followed by the next five sets of consonants, with the consonants in each row being homorganic, the rows arranged from the back (velars) to the front (labials) of the mouth, and the letters in the grid arranged by place and manner of articulation. The arrangement, or varṇămāllā, is completed with the antimă ṭollī, literally "ending group." The names of most of the consonants are based on their reduplicative phonetic values, and the varṇămāllā is as follows:

The nasal letters ਙ ṅaṅṅā and ਞ ñaññā have become marginal as independent consonants in modern Gurmukhi. The sounds they represent occur most often as allophones of [] in clusters with velars and palatals respectively.

The pronunciation of ਵ can vary allophonically between preceding front vowels, and  elsewhere.

The most characteristic feature of the Punjabi language is its tone system. The script has no separate symbol for tones, but they correspond to the tonal consonants that once represented voiced aspirates as well as older *h. To differentiate between consonants, the Punjabi tonal consonants of the fourth column, ਘ kà, ਝ cà, ਢ ṭà, ਧ tà, and ਭ pà, are often transliterated in the way of the voiced aspirate consonants gha, jha, ḍha, dha, and bha respectively, although Punjabi lacks these sounds. Tones in Punjabi can be either rising, neutral, or falling: The letters now always represent unaspirated consonants, and are unvoiced in onset positions and voiced elsewhere.
 * When the tonal letter is in onset positions, as in the pronunciation of the names of the Gurmukhī letters, it produces the falling tone on the syllable nucleus, indicated by a grave accent (◌̀).
 * When the tonal letter is in syllabic coda positions, the tone on the syllable nucleus is rising, indicated by an acute accent (◌́).
 * When the tonal letter is in intervocalic positions, after a short vowel and before a long vowel, the following vowel has a falling tone. Between two short vowels, the tonal letter produces a rising tone on the preceding vowel.

Supplementary letters
In addition to the 35 original letters, there are six supplementary consonants in official usage,  referred to as the navīnă ṭollī  or navīnă vargă, meaning "new group", created by placing a dot (bindī) at the foot (pairă) of the consonant to create pairĭ bindī consonants. These are not present in the Guru Granth Sahib or old texts. These are used most often for loanwords, though not exclusively, and their usage is not always obligatory:

The letter ਸ਼, already in use by the time of the earliest Punjabi grammars produced, along with ਜ਼ and ਲ਼, enabled the previously unmarked distinction of /s/ and the well-established phoneme /ʃ/, which is used even in native echo doublets e.g. rō̆ṭṭī-śō̆ṭṭī "stuff to eat"; the loansounds f, z, x, and ġ as distinct phonemes are less well-established, decreasing in that order and often dependent on exposure to Hindi-Urdu norms.

The character ਲ਼ (ḷa), the only character not representing a fricative consonant, was only recently officially added to the Gurmukhī alphabet. It was not a part of the traditional orthography, as the distinctive phonological difference between /lə/ and /ɭə/, while both native sounds, was not reflected in the script, and its inclusion is still not currently universal. Previous usage of another glyph to represent this sound, [ਲ੍ਰ], has also been attested. The letters ਲ਼ ḷa, like ਙ ṅ, ਙ ṅ, ਣ ṇ, and ੜ ṛ, do not occur word-initially, except in some cases their names.

Other characters, like the more recent [ਕ਼] //, are also on rare occasion used unofficially, chiefly for transliterating old writings in Persian and Urdu, the knowledge of which is less relevant in modern times.

Subscript letters
Three "subscript" letters, called duttă akkhară ("joint letters") or pairī̃ akkhară ("letters at the feet") are utilised in modern Gurmukhī: forms of ਹ ha, ਰ ra, and ਵ va.

The subscript ਰ ra and ਵ va are used to make consonant clusters and behave similarly; subjoined ਹ ha introduces tone.

In addition to the three standard subscript letters, another subscript character representing the subjoined /j/, the yakaśă or pairī̃ yayyā ( ੵ U+0A75), is utilized specifically in archaized sahaskritī-style writings in Sikh scripture, where it is found 268 times for word forms and inflections from older phases of Indo-Aryan, as in the examples ਰਖੵਾ /ɾəkʰːjaː/ "(to be) protected", ਮਿਥੵੰਤ /mɪt̪ʰjən̪t̪ə/ "deceiving", ਸੰਸਾਰਸੵ /sənsaːɾəsjə/ "of the world", ਭਿਖੵਾ /pɪ̀kʰːjaː/ "(act of) begging", etc. There is also a conjunct form of the letter yayyā, ਯ→੍ਯ, a later form, which functions similarly to the yakaśă, and is used exclusively for Sanskrit borrowings, and even then rarely. In addition, miniaturized versions of the letters ਚ, ਟ, ਤ, and ਨ are also found in limited use as subscript letters in Sikh scripture.

Only the subjoined /ɾə/ and /hə/ are commonly used; usage of the subjoined /ʋə/ and conjoined forms of /jə/, already rare, is increasingly scarce in modern contexts.

Vowel diacritics
To express vowels (singular, sură), Gurmukhī, as an abugida, makes use of obligatory diacritics called lagā̃. Gurmukhī is similar to Brahmi scripts in that all consonants are followed by an inherent schwa sound. This inherent vowel sound can be changed by using dependent vowel signs which attach to a bearing consonant. In some cases, dependent vowel signs cannot be used – at the beginning of a word or syllable for instance – and so an independent vowel character is used instead.

Independent vowels are constructed using the three vowel-bearing characters: ੳ ūṛā, ਅ aiṛā, and ੲ īṛī. With the exception of aiṛā (which in isolation represents the vowel ), the bearer vowels are never used without additional vowel diacritics.

Vowels are always pronounced after the consonant they are attached to. Thus, siā̀rī is always written to the left, but pronounced after the character on the right. When constructing the independent vowel for, ūṛā takes an irregular form instead of using the usual hōṛā.

Orthography
Gurmukhi orthography prefers vowel sequences over the use of semivowels ("y" or "w") intervocally and in syllable nuclei, as in the words ਦਿਸਾਇਆ disāiā "caused to be visible" rather than disāyā, ਦਿਆਰ diāră "cedar" rather than dyāră, and ਸੁਆਦ suādă "taste" rather than swādă, permitting vowels in hiatus.

In terms of tone orthography, the short vowels [ɪ] and [ʊ], when paired with [h] to yield /ɪh/ and /ʊh/, represent [é] and [ó] with high tones respectively, e.g. ਕਿਹੜਾ kihṛā 'which?' ਦੁਹਰਾ duhrā  "repeat, reiterate, double." The compounding of [əɦ] with [ɪ] or [ʊ] yield [ɛ́ː] and [ɔ́ː] respectively, e.g. ਮਹਿੰਗਾ mahingā "expensive", ਵਹੁਟੀ vahuṭṭī  "bride."

Other signs
The diacritics for gemination and nasalization are together referred to as ਲਗਾਖਰ lagākkhară ("applied letters").

Gemination
The diacritic ਅੱਧਕ áddakă ( ੱ ) indicates that the following consonant is geminated, and is placed above the consonant preceding the geminated one. Consonant length is distinctive in the Punjabi language and the use of this diacritic can change the meaning of a word, as below:

It has not been standardized to be written in all instances of gemination; there is a strong tendency, especially in rural dialects, to also geminate consonants following a long vowel (/a:/, /e:/, /i:/, /o:/, /u:/, /ɛ:/, /ɔː/, which triggers shortening in these vowels) in the penult of a word, e.g. ਔਖਾ aukkhā "difficult", ਕੀਤੀ kī̆ttī "did", ਪੋਤਾ pō̆ttā "grandson", ਪੰਜਾਬੀ panjā̆bbī "Punjabi", ਹਾਕ hākă "call, shout", but plural ਹਾਕਾਂ hā̆kkā̃. Except in this case, where this unmarked gemination is often etymologically rooted in archaic forms, and has become phonotactically regular, the usage of the áddakă is obligatory.

It is also sometimes used to indicate second-syllable stress, e.g. ਬਚਾੱ ba'cā, "save".

Nasalisation
The diacritics ਟਿੱਪੀ ṭippī ( ੰ ) and ਬਿੰਦੀ bindī ( ਂ ) are used for producing a nasal phoneme depending on the following obstruent or a nasal vowel at the end of a word. All short vowels are nasalized using ṭippī and all long vowels are nasalized using bindī except for dulaiṅkaṛă ( ੂ ), which uses ṭippī instead. Older texts may follow other conventions.

Vowel suppression
The ਹਲੰਤ halantă, or ਹਲੰਦ halandă, ( ੍ U+0A4D) character is not used when writing Punjabi in Gurmukhī. However, it may occasionally be used in Sanskritised text or in dictionaries for extra phonetic information. When it is used, it represents the suppression of the inherent vowel.

The effect of this is shown below:

 * ਕ –

 * ਕ੍ –

Punctuation
The ḍaṇḍī (।) is used in Gurmukhi to mark the end of a sentence. A doubled ḍaṇḍī, or doḍaṇḍī (॥) marks the end of a verse.

The visarga symbol (ਃ U+0A03) is used very occasionally in Gurmukhī. It can represent an abbreviation, as the period is used in English, though the period for abbreviation, like commas, exclamation points, and other Western punctuation, is freely used in modern Gurmukhī.

Numerals
Gurmukhī has its own set of digits, which function exactly as in other versions of the Hindu–Arabic numeral system. These are used extensively in older texts. In modern contexts, they are sometimes replaced by standard Western Arabic numerals.

* In some Punjabi dialects, the word for three is ਤ੍ਰੈ trai.

Glyphs
The scriptural symbol for the Sikh term ਇੱਕੁ ਓਅੰਕਾਰੁ ikku о̄aṅkāru ( U+0A74) is formed from ("1") and  ("о̄").

Spacing

Before the 1970s, Gurbani and other Sikh scriptures were written in the traditional scriptio continua method of writing the Gurmukhi script known as ਲੜੀਵਾਰ laṛīvāră, where there were no spacing between words in the texts (interpuncts in the form of a dot were used by some to differentiate between words, such as by Guru Arjan). This is opposed to the comparatively more recent method of writing in Gurmukhi known as padă chēdă, which breaks the words by inserting spacing between them.

First line of the Guru Granth Sahib, the Mul Mantar, in laṛīvāră (continuous form) and padă chēdă (spaced form):

laṛīvāră: ੴਸਤਿਨਾਮੁਕਰਤਾਪੁਰਖੁਨਿਰਭਉਨਿਰਵੈਰੁਅਕਾਲਮੂਰਤਿਅਜੂਨੀਸੈਭੰਗੁਰਪ੍ਰਸਾਦਿ॥

padă chēdă: ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Transliteration: ikku ōaṅkāru sati nāmu karatā purakhu nirapàu niravairu akāla mūrati ajūnī saipàṅ gura prasādi

Styles
Various historical styles and fonts, or ਸ਼ੈਲੀ śailī, of Gurmukhi script have evolved and been identified. A list of some of them is as follows:

 * 1) purātana ("old") style
 * 2) ardha śikastā ("half-broken") style
 * 3) śikastā ("broken") style (including Anandpur Lipi)
 * 4)  Kaśmīrī style
 * 5)  Damdamī style

Unicode
Gurmukhī script was added to the Unicode Standard in October 1991 with the release of version 1.0.

Many sites still use proprietary fonts that convert Latin ASCII codes to Gurmukhī glyphs.

The Unicode block for Gurmukhī is U+0A00–U+0A7F:

Manuscripts
Panjab Digital Library has taken up digitization of all available manuscripts of Gurmukhī Script. The script has been in formal use since the 1500s, and a lot of literature written within this time period is still traceable. Panjab Digital Library has digitized over 45 million pages from different manuscripts and most of them are available online.

Internet domain names
Punjabi University Patiala has developed label generation rules for validating international domain names for internet in Gurmukhi.

title: Gurmukhi


text:
Geneva College

Geneva College is a private Christian college in Beaver Falls, Pennsylvania. Founded in 1848, in Northwood, Ohio, the college moved to its present location in 1880, where it continues to educate a student body of about 1400 traditional undergraduates in over 30 majors, as well as graduate students in a handful of master's programs. The only undergraduate institution affiliated with the Reformed Presbyterian Church of North America (RPCNA), the college's undergraduate core curriculum emphasizes the humanities and the formation of a Reformed Christian worldview.

History
Geneva College was founded in 1848 in Northwood, Ohio, by John Black Johnston, a minister of the RPCNA. The college was founded as "Geneva Hall", and was named after the Swiss center of the Reformed faith movement. After briefly closing during the American Civil War, the college continued operating in Northwood until 1880. By that time, the college leadership had begun a search for alternate locations that were closer to urban areas. After considering several locations in the Midwest, the denomination chose the College Hill neighborhood of Beaver Falls, Pennsylvania. The college constructed its current campus on land donated by the Harmony Society. Old Main, the oldest building on campus, was completed in 1881.

The Rapp Technical Design Center was completed in 2002. A major project to reroute Pennsylvania Route 18, which runs through the campus, was completed in November 2007. Improvements to Reeves Stadium and the construction of a campus entrance and pedestrian mall were completed in 2009.

Presidents
• John Black Johnston (1848–1850)

• William Finney George (1850–1852)

• James Renwick Willson Sloane (1852–1856)

• Calvin Knox Milligan (1856–1858)

• John Calvin Smith (1858–1860)

• Nathan Robinson Johnston (1865–1867)

• Samuel John Crowe (1867–1871)

• William Milroy (1871–1872)

• Henry Hosick George (1872–1890)

• William Pollock Johnston (1890–1907)

• William Henry George (1907–1916)

• Renwick Harper Martin (1916–1920)

• Archibald Anderson Johnston (1920–1923)

• McLeod Milligan Pearce (1923–1948)

• Charles Marston Lee (1948–1956)

• Edwin Cameron Clarke (1956–1980)

• Donald William Felker (1980–1983)

• Edwin Cameron Clarke (1983–1984)

• William Joseph McFarland (1984–1992)

• John H. White (1992–2004)

• Kenneth A. Smith (2004–2015)

• Calvin L. Troup (2016–Present)

Administration
Two bodies oversee the administration of the college, the Board of Corporators and the Board of Trustees; while the Corporators are the legal owners of the college, in practice most authority is delegated to the Trustees, who are elected by the Corporators. Both Boards drafted the philosophical basis on which the college rests, known as the Foundational Concepts of Higher Education. The RPCNA still takes an active sponsorship and oversight role in the college: the college president, chaplain, and chairman of the Department of Biblical Studies must be members of the RPCNA, and all members of the Board of Corporators and the majority of the Board of Trustees must be RPCNA members. All professors and lecturers in the Department of Biblical Studies must subscribe to the Westminster Confession of Faith, and all full-time faculty and staff members must submit a written statement confessing faith in Jesus Christ and the Christian religion.

The university was granted an exception to Title IX in 2014 which allows it to legally discriminate against LGBT students.

Academics
Geneva offers undergraduate degree programs in the arts and sciences, such as elementary education, business, engineering, student ministry, biology, and psychology. In 2006, the Educational Testing Service (ETS) rated the Business and Accounting undergraduates in the 95th percentile amongst American colleges.

Geneva offers a Degree Completion Program (DCP) for degrees in Human Resource Management, Community Ministry or Organizational Development for adult students mainly at off-campus locations. Geneva also established the Center for Urban Theological Studies in Philadelphia and has sister colleges in Taiwan (Christ College) and South Korea (Chong Shin College and Theological Seminary).

Geneva also offers graduates studies in several fields and degrees including a Master of Business Administration, a Masters of Science in Organizational Leadership, Masters of Education in Reading or Special Education, and Masters of Arts in Counseling or Higher Education.

Geneva established the Center for Technology Development in 1986 for providing research, prototyping and technical support to local industries and entrepreneurs. The center was awarded first prize in the Consolidated Natural Gas Company's Annual Award of Excellence competition in 1990.

Online Courses
Geneva partners with Portage Learning to offer online college courses on their platform. These online college courses are offered to visiting students seeking to transfer courses to their home institution where they intend to pursue a degree. Courses completed prior to matriculation may be used by Geneva students to fulfill degree requirements.

Affiliations and accreditations
Geneva College is a member institution of the Council for Christian Colleges and Universities, Council of Independent Colleges, and National Association of Independent Colleges and Universities. Accreditations include the Commission on Higher Education of the Middle States Association of Colleges and Schools, Accreditation Board for Engineering and Technology, Association of Collegiate Business Schools and Programs, and the Council for Accreditation of Counseling and Related Educational Programs. The chemistry degree is certified by the American Chemical Society.

Athletics
Geneva's sports teams are called the Golden Tornadoes. The college is a dual member of the National Collegiate Athletic Association (NCAA) Division III and National Christian College Athletic Association (NCCAA) Division I. The Golden Tornadoes compete as a member of the Presidents' Athletic Conference. Geneva was a member of the National Association of Intercollegiate Athletics (NAIA) for many years and competed in the now-defunct American Mideast Conference. Geneva joined the NCAA as a provisional member in 2007 and during the transition process was not eligible for post season play or conference Player of the Week honors until gaining membership in July 2011.

The school offers a range of men's and women's varsity sports, including football, baseball, softball, basketball, volleyball, track and field, cross country, tennis, and soccer.

Geneva has also offered rugby as a club sport since 1994.

Football

 * See List of Geneva Golden Tornadoes head football coaches

Football competition began in 1890 under head coach William McCracken. Over the years, the football team has amassed an all-time record of 496 wins, 437 losses, and 48 ties with five appearances in the Victory Bowl. The current football coach is Geno DeMarco.

Culture and traditions
Students must attend a designated number of weekly college-sponsored chapels to qualify for graduation. Alcohol is banned from the campus, and tobacco use is restricted from the entire campus. Greek letter fraternities and sororities are not permitted.

One of the earliest college basketball games in the United States occurred at Geneva College on April 8, 1893, when the Geneva College Covenanters defeated the New Brighton YMCA. Geneva commemorates this event through the athletic slogan of "The Birthplace of College Basketball". Geneva also has one of the oldest basketball courts in collegiate sports in the Johnson Gymnasium.

Geneva was founded by Scottish and Scots-Irish immigrants. Many names of campus buildings and areas bear Scottish names:
 * The main meeting area of the Student Center is called Skye Lounge after the Isle of Skye.
 * The restaurant-style eating area is called The Brig, short for Brigadoon, commemorating a play about a mythical Highland village.

Geneva sports teams were nicknamed the Covenanters until the 1950s. Members of the RPCNA are sometimes referred to as Covenanters because the denomination traces its roots to the Covenanting tradition of Reformation era Scotland. The modern sports nickname of Golden Tornadoes commemorates the "Golden Tornado" of May 11, 1914, when a major tornado struck the college, most notably taking the gold colored roof from the top of Old Main, which was the origin of the associated color. Although the storm caused significant damage to the campus, there were no serious injuries. College students and faculty rejoiced at what they believed was a sign of God's mercy.

Geneva's traditional sports rivalry is with Westminster College in nearby New Wilmington, Pennsylvania.

Homosexual behavior is prohibited in the student handbook; students must confess and change their behavior or be suspended.

Offices and classrooms

 * Alexander Hall—Admissions, financial aid, alumni relations, institutional advancement, and public relations offices (first floor) and main dining hall (second floor).
 * Alumni Hall, the primary music building, including music department offices
 * Fern Cliffe, faculty offices for political science, humanities, history and English departments
 * Johnston Gym, built in 1911, Johnston Gym is primarily used for music and band purposes. Originally, per its name, it was used as the college gymnasium.
 * McCartney Library, the college library, built in 1930 and expanded in 1965, and named for Clarence E. Macartney. Its collection includes over 371,000 items including a special section of RPCNA historical documents.
 * Northwood Hall, classrooms and faculty offices for business and psychology departments, completed in 1998
 * Old Main, classrooms, administration offices (including the president's office), and faculty offices. When Geneva moved to Beaver Falls, Old Main was the first classroom structure, completed in 1881. It has been assessed as eligible for listing on the National Register of Historic Places.
 * Rapp Technical Design Center, technical classrooms and laboratories. Completed in 2002, it is the newest educational building on campus.
 * Science and Engineering (S&E), technical classrooms, laboratories, and faculty offices for engineering, chemistry, biology, physics and computer science departments.

Sports and student life

 * Bagpiper Theatre—Theater hosting productions sponsored by the Communications Department.
 * Merriman Athletic Complex—Track and field and soccer.
 * Metheny Fieldhouse—Gyms, locker rooms, sports faculty offices, and other sports-related facilities.
 * Jannuzi Tennis Courts—A pair of dedicated tennis courts.
 * Reeves Field—Football. The field is also used by the Beaver Falls High School football team and was Joe Namath's home field during his high school days.
 * Student Center—Lounges, Brigadoon restaurant, Riverview Cafe coffee shop, student mail, fitness center and bookstore.
 * WGEV—college radio station.

Residence halls
Full-time undergraduate students between ages 17 and 23 are required to live in college housing, with the exception of commuters and some seniors. Six dormitories — Clarke, Geneva Arms, McKee, Memorial, Pearce, and Young — house resident students. Geneva Arms and Young are apartment-style options divided into women's and men's wings. The college also owns a few smaller houses nearby campus, primarily for upperclassmen, that are available depending on residential need.

CareerLink
On December 15, 2006, the college filed a federal lawsuit against the Commonwealth of Pennsylvania, alleging that a decision by the state to block the college from participating in the state sponsored CareerLink job service amounted to a violation of the college's First Amendment rights. Although the state argued that the college's requirement that faculty and staff members subscribe to the Christian religion amounted to discrimination, the lawsuit was settled. Geneva's right to access to CareerLink was restored and the college retains a statement on its employment applications stating "Compliance with Geneva's Christian views is considered a bona fide occupational qualification ... and will have a direct impact on employment consideration."

Obamacare
In 2012, the college sued the federal government over the Patient Protection and Affordable Care Act ("Obamacare") contraceptive mandate, which requires employers to provide health insurance coverage for their employees that includes contraception, which Geneva College "considers abortion, abortifacients and embryo-harming pharmaceuticals" and objects to on religious grounds. The college, represented by Alliance Defending Freedom in the litigation, prevailed in its case, obtaining a permanent injunction in 2018.

Notable alumni

 * Josie Badger, Ms Wheelchair America in 2011
 * Joyce Bender, CEO, President, and founder of Bender Consulting Services, Inc. International advocate for disability employment
 * Norman Clyde, Naturalist and mountaineer
 * John Steuart Curry, American painter
 * William Fitzsimmons, Singer-songwriter
 * Kathryn Gardner, Judge of the Kansas Court of Appeals
 * David Girardi, professional football coach
 * Cal Hubbard, professional football and professional baseball umpire
 * Josh Kail, Member of the Pennsylvania House of Representatives from the 15th district
 * Gertrude Martin Rohrer, composer
 * David Shedd, Former Director of Defense Intelligence Agency
 * John Snarey, Franklin N. Parker Professor Emeritus at Emory University
 * Caleb Stegall, Kansas Supreme Court judge
 * Dan K. Williams, Member of the Pennsylvania House of Representatives from the 74th district

title: Geneva College