Open Bible Data Home About News OET Key
OET OET-RV OET-LV ULT UST BSB BLB AICNT OEB WEB WMB NET LSV FBV TCNT T4T LEB BBE MOF JPS ASV DRA YLT DBY RV WBS KJB BB GNV CB TNT WYC SR-GNT UHB Related Parallel Interlinear Dictionary Search
parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA 1KI 2KI 1CH 2CH EZRA NEH EST JOB PSA PRO ECC SNG ISA JER LAM EZE DAN HOS JOEL AMOS OBA YNA MIC NAH HAB ZEP HAG ZEC MAL YHN MARK MAT LUKE ACTs ROM 1COR 2COR GAL EPH PHP COL 1TH 2TH 1TIM 2TIM TIT PHM HEB YAC 1PET 2PET 1YHN 2YHN 3YHN YUD REV
Gen Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31 C32 C33 C34 C35 C36 C37 C38 C39 C40 C41 C42 C43 C44 C45 C46 C47 C48 C49 C50
Gen 2 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16 V17 V18 V19 V20 V21 V22 V23 V24
Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on the version abbreviation to see the verse in more of its context.
OET (OET-RV) At that time, both the man and his wife were naked, but they had no sense of shame.
OET-LV And_they_were both_of_them naked the_humankind and_his/its_woman/wife and_not they_were_ashamed.
UHB וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃ ‡
(vayyihyū shənēyhem ˊₐrūmmiym hāʼādām vəʼishəttō vəloʼ yitboshāshū.)
Key: yellow:verbs, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULT And the man and his wife were both naked, but they were not ashamed.
UST During that time the man and his wife did not wear any clothes, but yet they were not ashamed about it.
BSB § And the man and his wife were both naked, and they were not ashamed.
OEB The man and his wife were both naked, yet felt no shame.
WEB The man and his wife were both naked, and they were not ashamed.
NET The man and his wife were both naked, but they were not ashamed.
LSV And both of them are naked, the man and his wife, and they are not ashamed of themselves.
FBV Adam and his wife Eve[fn] were both naked, but they weren't embarrassed about it.
2:25 See note under 2:7.
T4T Although the man and his wife were naked, they were not ashamed about that.
LEB And the man[fn] and his wife, both of them, were naked, and they were not ashamed.
?:? “The man” indicates the noun is singular and occurs with the definite article
BBE And the man and his wife were without clothing, and they had no sense of shame.
MOF No MOF GEN book available
JPS And they were both naked, the man and his wife, and were not ashamed.
ASV And they were both naked, the man and his wife, and were not ashamed.
DRA And they were both naked: to wit, Adam and his wife: and were not ashamed.
YLT And they are both of them naked, the man and his wife, and they are not ashamed of themselves.
DBY And they were both naked, Man and his wife, and were not ashamed.
RV And they were both naked, the man and his wife, and were not ashamed.
WBS And they were both naked, the man and his wife, and were not ashamed.
KJB And they were both naked, the man and his wife, and were not ashamed.
BB And they were both naked the man and his wife, and were not ashamed.
GNV And they were both naked, the man and his wife, and were not ashamed.
CB And they were both naked, the man and his wife, and were not ashamed.
WYC Forsothe euer eithir was nakid, that is, Adam and his wijf, and thei weren not aschamed.
(Forsothe ever eithir was nakid, that is, Adam and his wife, and they were not aschamed.)
LUT Und sie waren beide nackend, der Mensch und sein Weib, und schämeten sich nicht.
(And they/she/them waren beide nackend, the person and his woman, and schämeten itself/yourself/themselves nicht.)
CLV Erat autem uterque nudus, Adam scilicet et uxor ejus: et non erubescebant.[fn]
(Erat however uterque nudus, Adam scilicet and wife his: and not/no erubescebant.)
2.25 Erat autem uterque nudus. AUG. Si Dei verbis vel cujuslibet prophetæ aliquid dicitur, quod ad litteram absurdum videtur et ideo figurate dictum, ob significationem tamen dictum esse non est dubitandum. Corpora vero duorum hominum in paradiso nuda erant, nec erubescebant, quia nullam legem in membris senserant legi mentis repugnantem, quæ inobedientiam secuta est. Nihil putabant velandum, quia nihil senserant refrenandum. AUG., de Civ. Dei, l. 14, c. 17, tom. 7, col. 425 Merito libidinis maxime pudet, etc., usque ad reddiditque confusos. RUPERT. Non erat hoc ignominiæ, sed honoris, quod nudi erant: non erat insipientiæ, sed securitatis, quod nuditatem suam non erubescebant. Quid enim? nunquid hoc a factore suo accepit, quod confusibilis et verenda est factura Dei? Aut nunquid confusionem hujusmodi natura, et non potius conscientia facit? Est quidem quasi in naturam versum hoc tormentum confusionis: verumtamen non ex conditione primæva, sed ex juniore culpa origo ejus pullulavit. Etenim idcirco nuditatem nostram erubescimus, quia conscii nobis sumus quantam infirmitatem, imo quantam adversum nos rebellionem carnis nostræ portamus. At vero tunc sana erat cordis conscientia, quippe quam nulla sollicitabat oculorum concupiscentia; siquidem concupiscentia carnis pœna est peccati, qua præcedens punitur superbia mentis. Deus, inquit Scriptura, fecit hominem rectum. Rectitudo autem hominis in eo est ut carni spiritus, ut pote inferiori superior, præsit et imperet: medius namque inter Deum et carnem suam rationalis spiritus hominis positus est, ut Deo pareret et carni imperaret. Quem ordinem quia prior ille turbavit et rupit, abjiciendo præceptum Dei: subditus est, qui erat superior, spiritus infimæ carni, ut justa pœna inferiori subjaceat, qui superiori recte subesse contempsit. Hinc illa confusio faciei de conscientiæ secretis ad publicos oculos prorumpens, et sub misera velamentorum solatia pœnalem ignominiam ire compellens. Hæc, inquam, infirmitas vel rebellio carnis nondum erat: bene igitur nudus erat uterque et non erubescebant, quia quod erubescerent non habebant. Illa nuditatis securitate perdita, nos ingemiscimus, eo quod gloria et honore spoliati et panniculis obvoluti simus. Nam ita vestiti vere incedimus nudi, etiamsi, quod impossibile est, sic vestiamur sicut vestiuntur lilia agri. Etenim nec Salomon in omni gloria sua vestitus est sicut unum ex his. Si, inquam, vestiri possimus sicut hæc vestiuntur, sic quoque spoliati et nudi sumus. Unde Salvatorem exspectamus Dominum nostrum Jesum Christum, qui reformabit corpus humilitatis nostræ, configuratum corpori claritatis suæ. Nunquid enim quando fulgebunt justi sicut sol in regno Patris sui, tunicis operientur et palliis? Non utique, sed ad gloriam factoris sui, quæcunque illis fuerint vasa misericordiæ, mutuis cum gloriæ aspectibus patebunt, foris fulgidi, et intus jucundi; corpore integri, et animo læti; corpore, inquam, simul et anima beati. Erat autem uterque nudus, etc. ISID., in Gen., ex Aug. de Gen. contra Manich., lib. 2, c. 15 Quod nudi erant et erubescebant, etc., usque ad quia in consensu rea tenetur conscientia.
2.25 Erat however uterque nudus. AUG. When/But_if Dei verbis or cuyuslibet prophetæ aliquid dicitur, that to litteram absurdum videtur and ideo figurate dictum, ob significationem tamen dictum esse not/no it_is dubitandum. Corpora vero duorum hominum in paradiso nuda erant, but_not erubescebant, because nullam legem in membris senserant legi mentis repugnantem, which inobedientiam secuta est. Nihil putabant velandum, because nihil senserant refrenandum. AUG., about Civ. Dei, l. 14, c. 17, tom. 7, col. 425 Merito libidinis maxime pudet, etc., usque to reddiditque confusos. RUPERT. Non was hoc ignominiæ, but honoris, that nudi erant: not/no was insipientiæ, but securitatis, that nuditatem his_own not/no erubescebant. Quid because? nunquid hoc a factore his_own accepit, that confusibilis and verenda it_is factura Dei? Aut nunquid confusionem huyusmodi natura, and not/no potius conscientia facit? Est quidem as_if in naturam versum hoc tormentum confusionis: verumtamen not/no ex conditione primæva, but ex yuniore culpa origo his pullulavit. Etenim idcirco nuditatem nostram erubescimus, because conscii nobis sumus quantam infirmitatem, imo quantam adversum nos rebellionem carnis nostræ portamus. At vero tunc sana was cordis conscientia, quippe how nulla sollicitabat oculorum concupiscentia; siquidem concupiscentia carnis pœna it_is peccati, which præcedens punitur superbia mentis. God, inquit Scriptura, fecit hominem rectum. Rectitudo however hominis in eo it_is as carni spiritus, as pote inferiori superior, præsit and imperet: medius namque between God and carnem his_own rationalis spiritus hominis positus it_is, as Deo pareret and carni imperaret. Quem ordinem because prior ille turbavit and rupit, abyiciendo præceptum Dei: subditus it_is, who was superior, spiritus infimæ carni, as justa pœna inferiori subyaceat, who superiori recte subesse contempsit. Hinc illa confusio faciei about conscientiæ secretis to publicos oculos prorumpens, and sub misera velamentorum solatia pœnalem ignominiam ire compellens. Hæc, inquam, infirmitas or rebellio carnis nondum was: bene igitur nudus was uterque and not/no erubescebant, because that erubescerent not/no habebant. Illa nuditatis securitate perdita, nos ingemiscimus, eo that gloria and honore spoliati and panniculis obvoluti simus. Nam ita vestiti vere incedimus nudi, etiamsi, that impossibile it_is, so vestiamur sicut vestiuntur lilia agri. Etenim but_not Salomon in omni gloria sua vestitus it_is sicut unum ex his. Si, inquam, vestiri possimus sicut this vestiuntur, so quoque spoliati and nudi sumus. Unde Salvatorem exspectamus Dominum nostrum Yesum Christum, who reformabit corpus humilitatis nostræ, configuratum corpori claritatis suæ. Nunquid because quando fulgebunt justi sicut sol in regno Patris sui, tunicis operientur and palliis? Non utique, but to gloriam factoris sui, quæcunque illis fuerint vasa misericordiæ, mutuis cum gloriæ aspectibus patebunt, foris fulgidi, and intus yucundi; corpore integri, and animo læti; corpore, inquam, simul and anima beati. Erat however uterque nudus, etc. ISID., in Gen., ex Aug. about Gen. contra Manich., lib. 2, c. 15 That nudi they_were and erubescebant, etc., usque to because in consensu rea holdsur conscientia.
BRN And the two were naked, both Adam and his wife, and were not ashamed.
BrLXX Καὶ ἦσαν οἱ δύο γυμνοὶ, ὅ, τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο.
(Kai aʸsan hoi duo gumnoi, ho, te Adam kai haʸ gunaʸ autou, kai ouk aʸsⱪunonto. )
2:25 both naked: Prior to the Fall (ch 3), nakedness reflected innocence and trust. After the Fall, it denoted vulnerability and shame (see 9:22-23; Lev 18:1-23; Isa 47:3). Shame is more than embarrassment; it connotes exploitation and humiliation (see Deut 28:48; Isa 58:7; Jas 2:15-16).
Biblical Marriage
At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).
Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).
Passages for Further Study
Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7
וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ
and=they_were both_of=them nude/naked the=humankind and=his/its=woman/wife
Alternate translation: “Now at that time both the man and his wife were naked,” or “At that time the man and his wife did not wear any clothes,”
וְלֹ֖א יִתְבֹּשָֽׁשׁוּ
and=not they_were_paled/ashamed
Some languages have an idiom for this clause that fits well here. Do what is best in your language. Alternate translation: “but yet they were not embarrassed about it.” or “but yet they did not feel embarrassed about being naked.”