GEN 2:25 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)

OET (OET-RV) At that time, both the man and his wife were naked, but they had no sense of shame.

Key: khaki: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).

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. )

UST During that time the man and his wife did not wear any clothes, but yet they were not ashamed about it.

OEB The man and his wife were both naked, yet felt no shame.

WEBBE The man and his wife were both naked, and they were not ashamed.

WMBB (Same as above)

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.

2:25 “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.

Moff No Moff 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.

Drby 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.

Wbstr And they were both naked, the man and his wife, and were not ashamed.

KJB-1769 And they were both naked, the man and his wife, and were not ashamed.

KJB-1611 And they were both naked, the man & his wife, and were not ashamed.
(Modernised spelling is same as from KJB-1769 above)

Bshps And they were both naked the man and his wife, and were not ashamed.
(Same as from KJB-1769 above, apart from punctuation)

Gnva And they were both naked, the man and his wife, and were not ashamed.

Cvdl And they were both naked, the man and his wife, and were not ashamed.
(Same as from KJB-1769 above)

Wycl 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.)

Luth Und sie waren beide nackend, der Mensch und sein Weib, und schämeten sich nicht.
(And they/she/them were both nackend, the/of_the person and his woman, and schämeten itself/yourself/themselves not.)

ClVg 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 of_God verbis or cuyuslibet prophetæ aliquid it_is_said, that to litteram absurdum videtur and ideo figurate dictum, ob significationem tamen dictum esse not/no it_is dubitandum. Corpora vero duorum of_men in paradiso nuda erant, but_not erubescebant, because nullam legem in membris senserant legi mentis repugnantem, which inobedientiam secuta it_is. Nihil putabant velandum, because nihil senserant refrenandum. AUG., about Civ. of_God, l. 14, c. 17, tom. 7, col. 425 Merito libidinis maxime pudet, etc., until to reddiditque confusos. RUPERT. Non was this ignominiæ, but honoris, that nudi erant: not/no was insipientiæ, but securitatis, that nuditatem his_own not/no erubescebant. What because? nunquid this from factore his_own accepit, that confusibilis and verenda it_is factura of_God? Aut nunquid confusionem huyusmodi natura, and not/no rather conscientia facit? Est indeed as_if in naturam versum this tormentum confusionis: verumtamen not/no from conditione primæva, but from yuniore culpa origo his pullulavit. Etenim idcirco nuditatem nostram erubescimus, because conscii us sumus quantam infirmitatem, imo quantam adversum we rebellionem carnis nostræ portamus. At vero tunc sana was cordis conscientia, quippe how nulla sollicitabat oculorum concupiscentia; indeed concupiscentia carnis pœna it_is peccati, which præcedens punitur superbia mentis. God, inquit Scriptura, he_did hominem rectum. Rectitudo however of_man in eo it_is as carni spiritus, as pote inferiori superior, præsit and imperet: medius namque between God and carnem his_own rationalis spiritus of_man positus it_is, as Deo pareret and carni imperaret. Quem ordinem because prior ille turbavit and rupit, abyiciendo præceptum of_God: subditus it_is, who was superior, spiritus infimæ carni, as justa pœna inferiori subyaceat, who superiori recte subesse contempsit. Hinc that confusio faciei about conscientiæ secretis to publicos oculos prorumpens, and under 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, we ingemiscimus, eo that glory and honore spoliati and panniculis obvoluti simus. Nam ita vestiti vere incedimus nudi, etiamsi, that impossibile it_is, so vestiamur like vestiuntur lilia agri. Etenim but_not Salomon in all glory his_own vestitus it_is like one from his. Si, inquam, vestiri possimus like these_things vestiuntur, so too spoliati and nudi sumus. Unde Salvatorem exspectamus Dominum nostrum Yesum Christum, who reformabit body humilitatis nostræ, configuratum corpori claritatis suæ. Nunquid because when fulgebunt justi like sol in regno Patris sui, tunicis operientur and palliis? Non utique, but to gloriam factoris sui, quæcunque illis fuerint vasa misericordiæ, mutuis when/with 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., from Aug. about Gen. on_the_contrary Manich., lib. 2, c. 15 That nudi they_were and erubescebant, etc., until to because in consensu rea holdsur conscientia.

Parallel GEN 2:25