Genesis 2:25 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| וַיִּֽהְי֤וּ | and they were | Verb, Qal, sequential imperfect third person masculine plural |
| שְׁנֵיהֶם֙ | both of them | Suffix |
| עֲרוּמִּ֔ים | naked | Adj |
| הָֽאָדָ֖ם | the man | Particle, noun common masculine singular absolute |
| וְאִשְׁתּ֑וֹ | and wife his | Conjunction, noun common feminine singular construct, suffix |
| וְלֹ֖א | and not | Conjunction, particle |
| יִתְבֹּשָֽׁשׁוּ׃ | they were ashamed | Verb, Hithpael, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the man and his wife were both naked, and they were not ashamed. |
| KJV | 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. |
| YLT | And they are both of them naked, the man and his wife, and they are not ashamed of themselves. |
| WEB | The man and his wife were both naked, and they were not ashamed. |
| BBE | And the man and his wife were without clothing, and they had no sense of shame. |
Where they part company is עֲרוּמִּ֔ים — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause that describes their emotional state.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:7–10 | And 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. |
| 2 | Exodus 32:25 | Moses saw that the people were out of control, for Aaron had let them run wild and become a laughingstock to their enemies. |
| 3 | Psalm 25:3 | Surely none who wait for You will be put to shame; but those who are faithless without cause will be disgraced. |
| 4 | Psalm 31:17 | O 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. |
| 5 | Isaiah 44:9 | All 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
It signifies their innocence and lack of shame before sin entered the world.
They were in a state of purity and had not yet experienced guilt or the knowledge of good and evil.
In Genesis 3, after they disobeyed God, Adam and Eve became aware of their nakedness and felt shame, contrasting their initial state.
Their relationship exemplifies the ideal of companionship and unity in creation, free from shame and guilt.
Reflection Questionsgenerated
- What does it mean to live without shame in our relationships today?
- How can we cultivate innocence and openness in our interactions with others?
- In what ways has sin affected our understanding of vulnerability?
- 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.
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 →
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 →
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 BibleAnd 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 CommentaryAnd 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 BibleTo 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 TestamentsGenesis 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 ReadersTHE 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 BibleVerse 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 Colleges25. 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 BibleThis 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
And the man and his wife were both naked, and they were not ashamed.
The man and his wife were both naked, and they were not ashamed.
And the man and his wife were both naked, and they were not ashamed.
The man and his wife were both naked, but they were not ashamed.
Tyndale line
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.
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.
Strictly literal
And they were both naked, Man and his wife, and were not ashamed.
And they are both of them naked, the man and his wife, and they are not ashamed of themselves.
And both of them are naked, the man and his wife, and they are not ashamed of themselves.
And they were both naked, the man and his wife, and were not ashamed.
They were both naked, the man and his wife, but were not ashamed.
From the Latin
And they were both naked: to wit, Adam and his wife: and were not ashamed.
Simplified
Adam and his wife Eve were both naked, but they weren't embarrassed about it.
And the man and his wife were without clothing, and they had no sense of shame.
Word by word, the decisions they made
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.
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.
וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃
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.
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.
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.
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.
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.
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
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
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
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
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)
Adj | Suff — SuffixHAcbdc/Sp3mp
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.
עָרוֹם, עָרֹם adj. naked
base
H6174 עָרוֹם, עָרֹם naked
6174 `arowm aw-rome'
or marom {aw-rome'}; from 6191 (in its original sense); nude,
either partially or totally:--naked.
see HEBREW for 06191
עָרוֹם (a.rom) — naked.
naked, bare
Adj — AdjHAampa
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
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.
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
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
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
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
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;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
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.
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
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
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
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)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
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.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
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.
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)
Conj | Part — Conjunction · particleHC/Tn
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.
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
H954 בּוֹשׁ be ashamed
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.
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
V-r-Imperf-3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp
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…
