Genesis 2:25
"Are they ashamed that they have made an abomination? They knew not to feel disgrace..." - Jer. 8:12
And the both of themselves, they are naked ones, the Man and also a woman of himself, but they are not ashamed of themselves.None
And they were both naked, the man and his wife, and they were not ashamed.
And the man and his wife were both naked and were not ashamed.
And the two were naked, both Adam and his wife, and were not ashamed.
Footnotes
| 106 | Hebrew שניהם (shnehem): This is the dual construct form of "two" (indicating a pair) combined with a possessive masculine plural suffix, meaning "theirs." The term is typically interpreted as "both." The word for "two" is cognate with the verb shanah (#8138), meaning "to repeat, do again, or fold over," which is also the root of shanah (#8141), meaning "a year." Gesenius speculates, "perhaps, however, the root is more numerical in origin than derived from the verb." The possessive suffix is rare on numbers and appears only on select numerals—two, three (e.g., Num. 12:4; Ezek. 40:10; 41:16), four (e.g., Ezek. 1:10, 1:46), and seven (e.g., 2 Sam. 21:9)—within the Hebrew Scriptures. Of these, "two" with the suffix is the most frequently used and carries a broader range of meanings. Notably, the numerals two and seven are the only ones found with a dual suffix, suggesting concepts of repetition, doubling, or pairing. This is reflected in phrases like the peculiar "a pair, a pair" in Genesis 7:9. The singular form of "two" is שני (sheni), meaning "second." Hebrew also has distinct terms for "double," such as mishneh (#4932), used in phrases like "the double chariot" (Gen. 41:43), and kaphal (#3717), found in descriptions like "you shall double over the sixth curtain opposite to the face of the tent" (Exod. 26:9, literal translation). The verse Proverbs 20:12 states: אזן שמעת ועין ראה יהוה עשה גם־ שניהם Here, the word שניהם (she'neihem) refers to "both of them" in a dual sense, emphasizing the ear and the eye as a complementary pair. |
| 107 | Strong’s #6175, #6174, arum. naked, prudent. Prudent, shrewd is a secondary meaning. “A fool in the Day, his vexation is being perceived, and he-who-covers up a dishonored-one is prudent [arum].” (Prov. 12:16 RBT) “A prudent [arum] red-one [adam] is he-who-covers-up a knowledge…” (Prov. 12:23 RBT) “Every prudent one [arum] is making within a knowledge…” (Prov. 13:16 RBT) “The wisdom of the prudent one [arum] causes him to understand his road…” (Prov. 14:8 RBT) Strong’s #5903, erom. prudent, naked. This is different from eryah (#6181) naked, bare, uncovered which is used figuratively of defenselessness and emptiness. Hence, “naked [erom] and bare [eryah]” (Eze. 16:7, 22, 39, 23:29). “like him who has come out from the belly of his mother naked [erom], he is turning back to walk as he has come in; and he is not lifting anything in his toil which he might be causing to walk within his hand” Ecc. 5:15 RBT Where it get's interesting is in a poetic context like this: And he is saying ‘Naked [arom] I have come out from the belly of my mother, and prudent [erom] I am returning back there. He Is has given, and He Is has taken hold, may he become, the name of He Is, blessed.” Job 1:21 RBT Naked from a womb is pretty much a given. But is "returning back"?
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| 108 | Hithpael reflexive of to be ashamed. i.e. ashamed of themselves. |