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Genesis 2:25 — Word Study

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WLCוַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃

BSAAnd the manʼâdâm [the first human, Adam] and his wifeʼishshâh [woman, female companion] werehâyâh bothshᵉnayim [together, as a pair] nakedʻârôwm [without clothing, uncovered] and they were notlôʼ [absent from, lacking] ashamedbûwsh [feeling guilt or regret, conscious of their vulnerability]

Word
Listen & take awayGenesis 2
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 25 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (yit.bo.Sha.shu) — no per-word recordings of the Hebrew exist to link to.
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Genesis 2:25quick helps
In a sentenceThe man and his wife were both naked, and they felt no shame.
Who is speakingThe narrative describes Adam and Eve.
Where we areThis verse concludes the creation of humanity.
The hard wordעֲרוּמִּ֔ים
Take awayTheir innocence is highlighted by their lack of shame.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbהָיָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — Genesis 2:25

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Creation of Humanitygenerated

22And from the rib that the LORD God had taken from the man, He made a woman and brought her to him.
23And the man said: “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for out of man she was taken.”
24For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.
25And the man and his wife were both naked, and they were not ashamed.

Genesis 2:25 describes the state of Adam and Eve in the Garden of Eden, where they existed in harmony and innocence. This verse follows the creation of the woman from Adam's rib in Genesis 2:22 and sets the stage for the subsequent events in the narrative, highlighting the intimate relationship between the first human couple.


Cross References

ReferenceText (BSB)
1Genesis 3:7–10And the eyes of both of them were opened, and they knew that they were naked; so they sewed together fig leaves and made coverings for themselves.
2Exodus 32:25Moses saw that the people were out of control, for Aaron had let them run wild and become a laughingstock to their enemies.
3Psalm 25:3Surely none who wait for You will be put to shame; but those who are faithless without cause will be disgraced.
4Psalm 31:17O LORD, let me not be ashamed, for I have called on You. Let the wicked be put to shame; let them lie silent in Sheol.
5Isaiah 44:9All makers of idols are nothing, and the things they treasure are worthless. Their witnesses fail to see or comprehend, so they are put to shame.

The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to


The Key Word עֲרוּמִּ֔ים, 'a.ru.Mimgenerated

The adjective עָרוֹם (arowm) means 'naked' and indicates a state of being without clothing. It conveys not just physical nudity but also a sense of innocence, as Adam and Eve were unashamed in their natural state.

This term is used to emphasize the purity and vulnerability of humanity before the fall, contrasting sharply with the shame that follows their disobedience in Genesis 3:7.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses naked for עֲרוּמִּ֔ים. Other translations like the ASV and KJV agree with this rendering.

The BBE opts for without clothing, which introduces a slight variation in emphasis but maintains the core meaning of the Hebrew term.


Sentence Structuregenerated

The finite verb וַיִּֽהְי֤וּ (vai.yih.Yu), meaning 'and they were,' governs the main clause. It establishes the state of being for the subjects, Adam and his wife.

The structure includes a noun phrase for the subjects, a description of their state (naked), and a negation followed by a verb indicating their emotional state (not ashamed). This order emphasizes the state of existence before the introduction of shame.


Septuagint Backgroundgenerated

The Septuagint translates וַיִּֽהְי֤וּ as ἦσαν (ēsan), which also means 'they were.' This choice reflects a direct correspondence to the Hebrew, maintaining the narrative's continuity.

The Greek word δύο (dyo) is used for 'both,' indicating a straightforward translation of the duality present in the Hebrew.


In plain words — the whole versegenerated

Genesis 2:25 tells us that Adam and his wife were both naked and felt no shame. This verse shows their innocence and the close relationship they shared before the fall into sin.


Frequently Asked Questionsgenerated

What does it mean that Adam and Eve were naked?

It signifies their innocence and lack of shame before sin entered the world.

Why were they not ashamed?

They were in a state of purity and had not yet experienced guilt or the knowledge of good and evil.

How does this verse relate to the events in Genesis 3?

In Genesis 3, after they disobeyed God, Adam and Eve became aware of their nakedness and felt shame, contrasting their initial state.

What can we learn from their relationship?

Their relationship exemplifies the ideal of companionship and unity in creation, free from shame and guilt.


Reflection Questionsgenerated

  1. What does it mean to live without shame in our relationships today?
  2. How can we cultivate innocence and openness in our interactions with others?
  3. In what ways has sin affected our understanding of vulnerability?
  4. What steps can we take to restore purity and trust in our relationships?

The early church on this verse — how the Fathers read it

Early Church Fathers comment on this verse to discuss themes of innocence and the nature of humanity before the fall. Their insights are drawn from the text to illustrate the significance of Adam and Eve's state.

Ephrem the Syrian c. 306–373
Following this it says, "The two of them were naked, but they were not ashamed. " [ Gen. 2:25 ] It was not because they were ignorant of what shame was that they were not ashamed;
Early Church Fathers on Genesis 2 →
Ephrem the SyrianCOMMENTARY ON Genesis 2.14.2 c. 306–373
They were not ashamed because of the glory with which they were clothed. It was when this glory was stripped from them after they had transgressed the commandment that they were ashamed because they were naked.
Early Church Fathers on Genesis 2 →
Gregory of NyssaON THE MAKING OF MAN 17 c. 335–395
The resurrection promises us nothing else than the restoration of the fallen to their ancient state; for the grace we look for is a certain return to the first life, bringing back again to paradise those who were cast out from it.
Early Church Fathers on Genesis 2 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Genesis 2:25 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire 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

Read John Gill on Genesis 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

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

Read Robert Jamieson on Genesis 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

To wit, of their nakedness, as having no guilt, nor cause of shame, no filthy or evil inclinations in their bodies, no sinful concupiscence or impure motions in their souls, but spotless innocency and perfection, which must needs exclude shame.

Read Matthew Poole on Genesis 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Genesis 2:25 And they were both naked, the man and his wife, and were not ashamed.Ver. 25. They were both naked, and not ashamed.] Neither needed they. Sin and shame, as Papists say, hops and heresy, came in together. Clothes are the ensigns of our sin, and covers of our shame; to be proud of them is as great folly as for a beggar to be proud of his rags, or a thief of his halter. As the prisoner, looking on his irons, thinketh on his theft; so we, looking on our garments, should think on our sins.

Read John Trapp on Genesis 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

THE AND FALL.(25) They were both naked.—This is the description of perfect childlike innocence, and belongs naturally to beings who as yet knew neither good nor evil. It is not, however, the conclusion of the marriage section, where it would be indelicate, but the introduction to the account of the temptation, where it prepares the way for man’s easy fall. Moreover, there is a play upon words in the two verses. Man is arom = naked; the serpent is arum=crafty. Thus in guileless simplicity our first parents fell in with the tempting serpent, who, in obvious contrast with their untried innocence, is described as a being of especial subtilty.

Read Charles John Ellicott on Genesis 2 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 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…

Read AdamClarke on Genesis 2 →
CambridgeThe Cambridge Bible for Schools and Colleges

25. This verse by one simple illustration describes the condition of the man and the woman in the garden. It is not that of moral perfection, but that of the innocence and ignorance of childhood. The untried innocence of the child does not possess the sense of shame: the depravity of vice forfeits it. The sense of shame is the shadow which temptation to sin throws across the pathway of purity. NOTE ON THE OF GENESIS The Book of Genesis contains two Cosmogonies: (1) the earlier and simpler one, that of Gen 2:4 b–25 J, (2) the later and more systematic one, that of Gen 1:1 to Genesis 2:4 a P. (1) The distinctive features of the earlier one suggest a scene familiar to dwellers in the desert.…

Read Cambridge on Genesis 2 →
Albert Barnes1798–1870Barnes' 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.

Read Albert Barnes on Genesis 2 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

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

WEBWorld English Bible2000

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

MSBMajority Standard Bible2022

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

NETBNew English Translation2006

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

Tyndale line

KJVKing James Version1611

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

ASVAmerican Standard Version1901

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

RVARevised Version, American1894

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

NWBWebster's Bible1833

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

GNVGeneva Bible1599

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

Strictly literal

DBYDarby Translation1890

And they were both naked, Man and his wife, and were not ashamed.

YLTYoung's Literal Translation1862

And they are both of them naked, the man and his wife, and they are not ashamed of themselves.

LSVLiteral Standard Version2020

And both of them are naked, the man and his wife, and they are not ashamed of themselves.

ILTInterlinear Literal Translation2000

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

ULBUnlocked Literal Bible2017

They were both naked, the man and his wife, but were not ashamed.

From the Latin

DRADouay-Rheims (Challoner)1899

And they were both naked: to wit, Adam and his wife: and were not ashamed.

Simplified

FBVFree Bible Version2020

Adam and his wife Eve were both naked, but they weren't embarrassed about it.

BBEBible in Basic English1949

And the man and his wife were without clothing, and they had no sense of shame.

Word by word, the decisions they made

עֲרוּמִּ֔ים'a.ru.Mim naked H6174 2 different renderings
nakedASV BSB DBY DRA FBV GNV ILT KJV LSV MSB NETB NWB RVA ULB WEB YLT
without clothingBBE

Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.


The sentence as the grammar sees it — from the MACULA Hebrew treebank

This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.

וַandclauseverbיִּֽהְי֤וּthey.wereobjectעֲרוּמִּ֔יםnakednoun phrase · subjectnoun phraseשְׁנֵיbothהֶם֙of.themnoun phrasenoun phraseהָֽtheאָדָ֖םmanוְandnoun phraseאִשְׁתּ֑wifeוֹhisוְandclauseadverbialלֹ֖אnotverbיִתְבֹּשָֽׁשׁוּthey.were.ashamed

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text states וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים and aligns closely with the Septuagint, which matches six of the seven words. The Samaritan Pentateuch differs slightly by using ערמים (naked), indicating a variant form but retaining the same essential meaning.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃

Septuagintthe Greek the translators chose, word by word
וַיִּֽהְי֤וּἦσανשְׁנֵיהֶם֙οἱעֲרוּמִּ֔יםδύοוְאִשְׁתּ֑וֹαὐτοῦוְלֹ֖אοὐκיִתְבֹּשָֽׁשׁוּ׃ᾐσξύνοντο

6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

ויהיו שׁניהם ערמים אדם ואשׁתו ולא יתבשׁשׁו

1 word differs from the Masoretic Text: ערמים (naked)

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Genesis 2:25הָיָהand they weand they wereהָיָהשְׁנַ֫יִםboth of theboth of themשְׁנַ֫יִםעָרוֹםnakednakedעָרוֹםאָדָםthe manthe manאָדָםאִשָּׁהand wife hiand wife hisאִשָּׁהלֹאand notand notלֹאבּוֹשׁthey were athey were ashamבּוֹשׁעָרֹםbe shrewdbe shrewdעָרֹםאָדֹםto reddento reddenאָדֹםהָוָאto fallto fallהָוָאשֵׁנִיsecondsecondשֵׁנִיאִישׁmanmanאִישׁאֱנוֹשׁhumanhumanאֱנוֹשׁעָשָׂרtentenעָשָׂראַ֫יִלramramאַ֫יִליָחֵףbarefootbarefootיָחֵףבֶּ֫טֶןbelly: abdbelly: abdomenבֶּ֫טֶןדְּמוּתlikenesslikenessדְּמוּתבְּהֵמָהanimalanimalבְּהֵמָהטַףchildchildטַףנָכְרִיforeignforeignנָכְרִייָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדחָפֵרbe ashamedbe ashamedחָפֵרכָּלַםbe humiliabe humiliatedכָּלַם
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Genesis 2:25

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

and they were both of them naked the man and wife his and not they were ashamed
וַיִּֽהְי֤וּvai.yih.Yu and they were H1961 Verb · Qal · sequential imperfect third person masculine plural
3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Tyndale gloss
to be
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָיָה 3570 vb. fall out, come to pass, become, be

Qal

Fall out, happen

occur, take place, come about, come to pass

esp. & very oft., come about, come to pass

וַיְהִי and it came to pass that, most often (c. 292 t.)

rarely also Pf. c. וְ conj. וְהָיָה

less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

Come into being, become

abs., in lively narrative, arise, appear, come

sq. prep.

become

sq. pred. noun (to be viewed as implicit accus.)

sq. pred. adj.

become like

sq. pred. לְ pers.

sq. לְ pred.

oft. c. לְ pred. לְ pers.

with עַל and לְ

sts. c. לְ pers. only = became the property of, come into the possession of

Be (often with subbordinate idea of becoming)

exist, be in existence

abide, remain, continue

with word of locality, be in or at a place, be situated, stand, lie

as copula, joining subj. & pred.

Read the full entry →
Brown-Driver-Briggs glosses

H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen

. occur, take place, come about, come to pass

. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)

. rarely also Pf. c. וְ conj. וְהָיָה

. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

. Come into being, become . . abs., in lively narrative, arise, appear, come

. sq. prep.

. become . sq. pred. noun (to be viewed as implicit accus.)

. sq. pred. adj.

. become like

. sq. pred. + לְ pers.

. sq. לְ pred.

. oft. c. לְ pred. + לְ pers.

. with עַל and לְ

. sts. c. לְ pers. only = became the property of, come into the possession of

. Be (often with subbordinate idea of becoming) . exist, be in existence

. abide, remain, continue

Read the full entry →
Strong's Hebrew Dictionary

1961 hayah haw-yaw

a primitive root (compare 1933); to exist, i.e. be or become,

come to pass (always emphatic, and not a mere copula or

auxiliary):--beacon, X altogether, be(-come), accomplished,

committed, like), break, cause, come (to pass), do, faint,

fall, + follow, happen, X have, last, pertain, quit

(one-)self, require, X use.

see HEBREW for 01933

Translators Brief Hebrew Lexicon

הָיָה (ha.yah) — to be.

1) to be, become, come to pass, exist, happen, fall out

1a) (Qal)

1a1) ---

1a1a) to happen, fall out, occur, take place, come about, come to pass

1a1b) to come about, come to pass

1a2) to come into being, become

1a2a) to arise, appear, come

1a2b) to become

1a2b1) to become

1a2b2) to become like

1a2b3) to be instituted, be established

1a3) to be

1a3a) to exist, be in existence

1a3b) to abide, remain, continue (with word of place or time)

1a3c) to stand, lie, be in, be at, be situated (with word of locality)

1a3d) to accompany, be with

1b) (Niphal)

1b1) to occur, come to pass, be done, be brought about

1b2) to be done, be finished, be gone

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine plural
Hc/Vqw3mp
and they were both of them naked the man and wife his and not they were ashamed
שְׁנֵיהֶם֙she.nei.Hem both of them H8147 Suffix
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for the number two appears in Genesis and Exodus, describing pairs and dualities. It can also mean double or twice. In the Bible, it is often used to describe things that come in twos, like two witnesses or two tablets.
Amplified meaning
together, as a pair
Tyndale gloss
two
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.

Brown-Driver-Briggs Hebrew Lexicon (full)

שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two

base

Brown-Driver-Briggs glosses

H8147 שְׁנַ֫יִם, שְׁתַּיִם two

Strong's Hebrew Dictionary

8147 shnayim shen-ah'-yim

dual of 8145; feminine shttayim {shet-tah'-yim}; two; also

(as ordinal) twofold:--both, couple, double, second, twain, +

twelfth, + twelve, + twenty (sixscore) thousand, twice, two.

see HEBREW for 08145

Translators Brief Hebrew Lexicon

שְׁנַ֫יִם (she.na.yim) — two.

1) two

1a) two (the cardinal number)

1a1) two, both, double, twice

1b) second (the ordinal number)

1c) in combination with other numbers

1d) both (a dual number)

Morphologythe parsing behind the code
Berean parsing
Adj | Suff — Suffix
HAcbdc/Sp3mp
and they were both of them naked the man and wife his and not they were ashamed
עֲרוּמִּ֔ים'a.ru.Mim naked H6174 Adj
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for being naked, either partly or fully without clothes. It appears in Genesis 2:25 and Exodus 32:25, often symbolizing innocence or shame. This concept is also mentioned in 2 Samuel 10:4.
Amplified meaning
without clothing, uncovered
Tyndale gloss
naked
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָרוֹם (arowm) means 'naked' or 'bare,' indicating a state of being without clothing, whether partially or completely. It is derived from a root meaning related to nudity. The term appears in various contexts in the Old Testament, but no specific verses are cited in the entries.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָרוֹם, עָרֹם adj. naked

base

Brown-Driver-Briggs glosses

H6174 עָרוֹם, עָרֹם naked

Strong's Hebrew Dictionary

6174 `arowm aw-rome'

or marom {aw-rome'}; from 6191 (in its original sense); nude,

either partially or totally:--naked.

see HEBREW for 06191

Translators Brief Hebrew Lexicon

עָרוֹם (a.rom) — naked.

naked, bare

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAampa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Naked

This word denotes (1) absolute nakedness (Gen. 2:25; Job 1:21; Eccl. 5:15; Micah 1:8; Amos 2:16); (2) being poorly clad (Isa. 58:7; James 2:15). It denotes also (3) the state of one who has laid aside his loose outer garment (Lat. nudus), and appears clothed only in a long tunic or under robe worn next the skin (1 Sam. 19:24; Isa. 47:3; comp. Mark…

In the Bible, often means no more than "not fully dressed." So in Joh 21:7, Peter is said to have been "naked," that is, he had laid off his outer garment, and had on only his inner garment or tunic. See GARMENT. So probably in Isa 20:2 Mic 1:8 Ac 19:16. Sometimes poorness and insufficiency of clothing are meant, as in Jas 2:15. So in Isa 58:7 2Co 11:27. A nation is said to be "naked," when stripped of its defenses, wealth, etc., Ge 42:9

and they were both of them naked the man and wife his and not they were ashamed
הָֽאָדָ֖םha.'a.Dam the man H120 Particle · noun common masculine singular absolute
551× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.
Amplified meaning
the first human, Adam
Tyndale gloss
the man (Adam)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָדָם 560 n.m. Gn 1:27 man, mankind

a man = human being

coll. man, mankind

n.pr.m. Adam, first man (without art.)

n.pr.loc. city in Jordan valley (as built?)

base

Brown-Driver-Briggs glosses

H120 אָדָם man, mankind . a man = human being

. coll. man, mankind

Strong's Hebrew Dictionary

120 'adam aw-dawm'

from 119; ruddy i.e. a human being (an individual or the

species, mankind, etc.):--X another, + hypocrite, + common

sort, X low, man (mean, of low degree), person.

see HEBREW for 0119

Translators Brief Hebrew Lexicon

אָדָם (a.dam) — man.

1) man, mankind

1a) man, human being

1b) man, mankind (much more frequently intended sense in OT)

1c) Adam, first man

1d) city in Jordan valley

אָדָם (a.dam) — the man (Adam).

The first named man living at the time before the Flood, first mentioned at Gen.2.19;

married to Eve (H2332);

father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;

Another spelling of a.dam (אָדָם "Adam" H0121)

man, human being

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

See ANTHROPOLOGY.

Easton's Bible Dictionary

Man

(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).

(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;

→ CREATED Ge 1:26,27; 2:7; 5:1,2; De 4:32; Job 4:17; 10:2,3,8,9; 31:15; 33:4; 35:10; Ps 8:5; 100:3; 119:73; 138:8; 139:14; Ec 7:29; Isa 17:7; 42:5; 43:7; 45:12; 64:8; Jer 27:5; Zec 12:1; Mal 2:10; Mr 10:6; Heb 2:7

See CREATED IN THE IMAGE OF GOD, below

and they were both of them naked the man and wife his and not they were ashamed
וְאִשְׁתּ֑וֹve.'ish.To and wife his H802 Conjunction · noun common feminine singular construct · suffix
781× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.
Amplified meaning
woman, female companion
Tyndale gloss
woman
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִשָּׁה 773 n.f. woman, wife, female

woman

Wife (woman belonging to a man, usually cstr. or sf.)

Female of animals

With distrib. & recipr. sense, each woman from her neighbor; each one

base

Brown-Driver-Briggs glosses

H802 אִשָּׁה woman, wife, female . woman

. Wife (woman belonging to a man, usually cstr. or sf.)

. Female of animals

. With distrib. & recipr. sense, each woman from her neighbor; each one

Strong's Hebrew Dictionary

802 'ishshah ish-shaw'

feminine of 376 or 582; irregular plural, nashiym

{naw-sheem'}; a woman (used in the same wide sense as

582):--(adulter)ess, each, every, female, X many, + none,

one, + together, wife, woman. Often unexpressed in English.

see HEBREW for 0376

see HEBREW for 0582

see HEBREW for 0582

Translators Brief Hebrew Lexicon

אִשָּׁה (ish.shah) — woman.

: woman

1) woman, wife, female

1a) woman (opposite of man)

1b) wife (woman married to a man)

1c) female (of animals)

1d) each, every (pronoun)

אִשָּׁה (ish.shah) — woman: wife.

: wife/widow

1) woman, wife, female

1a) woman (opposite of man)

1b) wife (woman married to a man)

1c) female (of animals)

1d) each, every (pronoun)

אִשָּׁה (ish.shah) — woman: another.

: another

1) woman, wife, female

1a) woman (opposite of man)

1b) wife (woman married to a man)

1c) female (of animals)

1d) each, every (pronoun)

Morphologythe parsing behind the code
Berean parsing
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffix
HC/Ncfsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

and they were both of them naked the man and wife his and not they were ashamed
וְלֹ֖אve.Lo' and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
absent from, lacking
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
and they were both of them naked the man and wife his and not they were ashamed
יִתְבֹּשָֽׁשׁוּ׃yit.bo.Sha.shu they were ashamed H954 Verb · Hithpael · imperfect third person masculine plural
127× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To be ashamed is what this Hebrew word means, implying a feeling of guilt or disappointment. It is used to describe someone who is disconcerted or delayed, like in the story of Adam and Eve. Shame is a strong emotion.
Amplified meaning
feeling guilt or regret, conscious of their vulnerability
Tyndale gloss
be ashamed
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.

Brown-Driver-Briggs Hebrew Lexicon (full)

בּוֹשׁ 109 vb. be ashamed

Qal

abs. feel shame

sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of

with obj. I am ashamed to ask

Polel delay (in shame)

Hiph.

put to shame

put to shame

act shamefully

to be put to shame

be ashamed

Hithp. ashamed before one another

base

Brown-Driver-Briggs glosses

H954 בּוֹשׁ be ashamed

Strong's Hebrew Dictionary

954 buwsh boosh

a primitive root; properly, to pale, i.e. by implication to

be ashamed; also (by implication) to be disappointed or

delayed:--(be, make, bring to, cause, put to, with,

a-)shamed(-d), be (put to) confounded(-fusion), become dry,

delay, be long.

Translators Brief Hebrew Lexicon

בּוֹשׁ (bush) — be ashamed.

1) to put to shame, be ashamed, be disconcerted, be disappointed

1a) (Qal)

1a1) to feel shame

1a2) to be ashamed, disconcerted, disappointed (by reason of)

1b) (Piel) to delay (in shame)

1c) (Hiphil)

1c1) to put to shame

1c2) to act shamefully

1c3) to be ashamed

1d) (Hithpolel) to be ashamed before one another

Morphologythe parsing behind the code
Berean parsing
V-r-Imperf-3mp — Verb · Hithpael · imperfect third person masculine plural
HVti3mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:

(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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