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Read the Bible
J.B. Rotherham Emphasized Bible
Genesis 2:25
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalParallel Translations
And they were both naked, the man and his wife, and were not ashamed.
And they were both naked, Adam and his wife, and were not ashamed.
They were both naked, the man and his wife, and were not ashamed.
The man and his wife were naked, but they were not ashamed.
And the man and his wife were both naked and were not ashamed.
And they were both naked, the man and his wife, and were not ashamed.
And the man and his wife were without clothing, and they had no sense of shame.
Although the man and his wife were both naked, they were not ashamed.
They were both naked, the man and his wife, and they were not ashamed.
And they were both naked, Man and his wife, and were not ashamed.
And they were both naked, the man and his wife, and were not ashamed.
And they were both naked, the man & his wife, and were not ashamed.
And they were both naked, the man and his wife, and were not ashamed.
And the man and his wife were both naked and were not ashamed or embarrassed.
And they were both naked, the man and his wife, and were not ashamed.
And the man and his wife were both naked, and they were not ashamed.
And the man and his wife, both of them, were naked, and they were not ashamed.
And they were both naked, the man and his wife, and they were not ashamed.
The man and his wife were naked, but they were not ashamed.
The man and his wife were both naked, but they were not ashamed.
And they were both naked, the man and his wife, and were not ashamed.
Now the man and his wife were both naked, but they felt no shame.
The man and his wife were both without clothes and were not ashamed.
And they were both naked: to wit, Adam and his wife: and were not ashamed.
And the man and his wife were both naked, and were not ashamed.
The man and the woman were both naked, but they were not embarrassed.
Forsothe euer eithir was nakid, that is, Adam and his wijf, and thei weren not aschamed.
And they are both of them naked, the man and his wife, and they are not ashamed of themselves.
They were both naked, the man and his wife, and were not ashamed.
And they were both naked, the man and his wife, and were not ashamed.
And they were both naked, the man and his wife, and were not ashamed.
And they were both naked the man and his wife, and were not ashamed.
Both the man and his wife were naked, yet felt no shame.
And they were both naked, the man and his wife, and were not ashamed.
And the man and his wife were both naked, but they were not ashamed.
And the man and his wife were both naked, and were not ashamed.
And the man and his wife were both naked and were not ashamed.
And the man and his wife were both naked and were not ashamed.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
naked: Genesis 3:7, Genesis 3:10, Genesis 3:11
ashamed: Exodus 32:25, Psalms 25:3, Psalms 31:17, Isaiah 44:9, Isaiah 47:3, Isaiah 54:4, Jeremiah 6:15, Jeremiah 17:13, Ezekiel 16:61, Joel 2:26, Mark 8:38, Luke 9:26, Romans 10:11
Reciprocal: 2 Chronicles 2:12 - that made heaven 1 Corinthians 12:24 - General Revelation 10:5 - lifted
Cross-References
Now, a river, was coming forth out of Eden, to water the garden, - and, from thence, it parted, and became four heads,
The name of the one, is Pishon, - the same, is that which surroundeth all the land of Havilah, where is gold;
Then were opened the eyes of them both, and they knew that, naked, they were, - so they tacked together fig-leaves, and made for themselves girdles,
And Moses saw the people, that unbridled, they were, - for Aaron had given them the rein, for a whispering, among their enemies.
Yea let, none who wait for thee, be put to shame, Let them be put to shame who act covertly without cause!
O Yahweh! let me not be ashamed, For I have called upon thee, Let the lawless ha ashamed, go down in silence to hades!
The fashioners of an image - all of them, are emptiness, And, the things they delight in, cannot profit, - And, their, witnesses, they, neither see nor know, That they may be ashamed.
Bared shall be thy shame, Yea seen thy reproach, - An avenging, will I take, And will accept no son of earth.
Do not fear for thou shalt not turn pale, Neither feel disgraced for thou shalt not be put to the blush, - For, the shame of thy youth, shalt thou forget, And the reproach of thy widowhood, shalt thou remember no more;
Were they led to turn pale because an abominable thing, they had done! Nay! they did not, at all turn pale, Nay! they did not so much as know how, to exhibit shame, Therefore, shall they fall among them who are falling, In the time when I punish them, shall they be overthrown, Saith Yahweh.
Gill's Notes on the Bible
And they were both naked, the man and his wife,.... Were as they were created, having no clothes on them, and standing in need of none, to shelter them from the heat or cold, being in a temperate climate; or to conceal any parts of their bodies from the sight of others, there being none of the creatures to guard against on that account:
and were not ashamed; having nothing in them, or on them, or about them, that caused shame; nothing sinful, defective, scandalous or blameworthy; no sin in their nature, no guilt on their consciences, or wickedness in their hands or actions; and particularly they were not ashamed of their being naked, no more than children are to see each other naked, or we are to behold them: besides, they were not only alone, and none to behold them; but their being naked was no disgrace to them, but was agreeably to their nature; and they were not sensible that there was any necessity or occasion to cover themselves, nor would they have had any, had they continued in their innocent state: moreover, there was not the least reason to be ashamed to appear in such a manner, since they were but one flesh. The Jerusalem Targum is,
"they knew not what shame was,''
not being conscious of any sin, which sooner or later produces shame. Thus Plato r describes the first men, who, he says, were produced out of the earth; and for whom the fertile ground and trees brought forth fruit of all kind in abundance of themselves, without any agriculture; that these were γυμνοι και αρρωτοι, "naked and without any covering"; and so Diodories Siculus s says, the first of men were naked and without clothing. The word here used sometimes signifies wise and cunning; it is rendered "subtle" first verse of the next chapter: and here the Targum of Jonathan is,
"they were both wise, Adam and his wife, but they continued not in their glory;''
the next thing we hear of is their fall.
r Politico, apud Euseb. Praepar. Evangel. l. 12. c. 13. p. 588. s Bibliothec. l. 1. p. 8.
Barnes' Notes on the Bible
This is corroborated by the statement contained in Genesis 2:25. “They were both naked, and were not ashamed.” Of nakedness in our sense of the term they had as yet no conception. On the contrary, they were conscious of being sufficiently clothed in a physical sense by nature’s covering, the skin - and, in a spiritual point of view, they were clad as in a panoply of steel with the consciousness of innocence, or, indeed, the unconsciousness of evil existing anywhere, and the simple ignorance of its nature, except so far as the command of God had awakened in them some speculative conception of it. Hence, they were not ashamed. For shame implies a sense of guilt, which they did not have, and an exposedness to the searching eye of a condemning judge, from which they were equally free. With the sentence terminates all we know of primeval innocence. May we surmise from it that the first pair spent at least the Sabbath, if not some days, or weeks, or years, in a state of integrity?
From what has been said, it is evident that this sentence was written after the fall; for it speaks in language which was not intelligible till after that event had occurred. Contemplated in this point of view, it is the most melancholy sentence in the book of God. For it is evidently placed here to foreshadow the dark event to be recorded in the next chapter.
Two hallowed institutions have descended to us from the days of primeval innocence, - the wedding and the Sabbath. The former indicates communion of the purest and most perfect kind between equals of the same class. The latter implies communion of the highest and holiest kind between the Creator and the intelligent creature. The two combined import communion with each other in communion with God.
Wedded union is the sum and type of every social tie. It gives rise and scope to all the nameless joys of home. It is the native field for the cultivation of all the social virtues. It provides for the due framing and checking of the overgrowth of interest in self, and for the gentle training and fostering of a growing interest in others. It unfolds the graces and charms of mutual love, and imparts to the susceptible heart all the peace and joy, all the light and fire, all the frankness and life of conscious and constant purity and good-will. Friendship, brotherly-kindness, and love are still hopeful and sacred names among mankind.
Sabbath-keeping lifts the wedded pair, the brethren, the friends, the one-minded, up to communion with God. The joy of achievement is a feeling common to God and man. The commemoration of the auspicious beginning of a holy and happy existence will live in man while memory lasts. The anticipation also of joyful repose after the end of a work well done will gild the future while hope survives. Thus, the idea of the Sabbath spans the whole of man’s existence. History and prophecy commingle in its peaceful meditations, and both are linked with God. God IS: he is the Author of all being, and the Rewarder of them that diligently seek him. This is the noble lesson of the Sabbath. Each seventh day is well spent in attending to the realization of these great thoughts.
Hence, it appears that the social principle lies at the root of a spiritual nature. In the very essence of the spiritual monad is the faculty of self-consciousness. Here is the curious mystery of a soul standing beside itself, cognizing itself, and taking note of its various faculties and acts, and yet perfectly conscious of its unity and identity. And the process does not stop here. We catch ourselves at times debating with ourselves, urging the pros and cons of a case in hand, enjoying the sallies or sorry for the poverty of our wit, nay, solemnly sitting in judgment on ourselves, and pronouncing a sentence of approval or disapproval on the merit or demerit of our actions. Thus, throughout the whole range of our moral and intellectual nature, memory for the past and fancy for the future furnish us with another self, with whom we hold familiar converse. Here there is the social principle living and moving in the very center of our being. Let the soul only look out through the senses and descry another like itself, and social converse between kindred spirits must begin. The Sabbath and the wedding touch the inner springs of the soul, and bring, the social principle into exercise in the two great spheres of our relation to our Maker and to one another.
Clarke's Notes on the Bible
Verse Genesis 2:25. They were both naked, c. — The weather was perfectly temperate, and therefore they had no need of clothing, the circumambient air being of the same temperature with their bodies. And as sin had not yet entered into the world, and no part of the human body had been put to any improper use, therefore there was no shame, for shame can only arise from a consciousness of sinful or irregular conduct.
EVEN in a state of innocence, when all was perfection and excellence, when God was clearly discovered in all his works, every place being his temple, every moment a time of worship, and every object an incitement to religious reverence and adoration - even then, God chose to consecrate a seventh part of time to his more especial worship, and to hallow it unto his own service by a perpetual decree. Who then shall dare to reverse this order of God? Had the religious observance of the Sabbath been never proclaimed till the proclamation of the law on Mount Sinai, then it might have been conjectured that this, like several other ordinances, was a shadow which must pass away with that dispensation neither extending to future ages, nor binding on any other people. But this was not so. God gave the Sabbath, his first ordinance, to man, (see the first precept, Genesis 2:17,) while all the nations of the world were seminally included in him, and while he stood the father and representative of the whole human race; therefore the Sabbath is not for one nation, for one time, or for one place. It is the fair type of heaven's eternal day - of the state of endless blessedness and glory, where human souls, having fully regained the Divine image, and become united to the Centre and Source of all perfection and excellence, shall rest in God, unutterably happy through the immeasurable progress of duration! Of this consummation every returning Sabbath should at once be a type, a remembrancer, and a foretaste, to every pious mind; and these it must be to all who are taught of God.
Of this rest, the garden of Eden, that paradise of God formed for man, appears also to have been a type and pledge; and the institution of marriage, the cause, bond, and cement of the social state, was probably designed to prefigure that harmony, order, and blessedness which must reign in the kingdom of God, of which the condition of our first parents in the garden of paradise is justly supposed to have been an expressive emblem. What a pity that this heavenly institution should have ever been perverted! that, instead of becoming a sovereign help to all, it is now, through its prostitution to animal and secular purposes, become the destroyer of millions! Reader, every connection thou formest in life will have a strong and sovereign influence on thy future destiny. Beware! an unholy cause, which from its peculiar nature must be ceaselessly active in every muscle, nerve, and passion, cannot fail to produce incessant effects of sin, misery, death, and perdition. Remember that thy earthly connections, no matter of what kind, are not formed merely for time, whatsoever thou mayest intend, but also for eternity. With what caution there fore shouldst thou take every step in the path of life! On this ground, the observations made in the preceding notes are seriously recommended to thy consideration.
