Kejadian 2:25

2:25 The man and his wife were both naked, ¹  but they were not ashamed. ² 

Kejadian 3:2

3:2 The woman said to the serpent, “We may eat ³  of the fruit from the trees of the orchard;

Kejadian 3:4

3:4 The serpent said to the woman, “Surely you will not die, ⁴ 

Kejadian 3:21

3:21 The Lord God made garments from skin ⁵  for Adam and his wife, and clothed them.

Kejadian 18:9

18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, ⁶  in the tent.”

Kejadian 24:39

24:39 But I said to my master, ‘What if the woman does not want to go ⁷  with me?’ ⁸ 

Kejadian 38:6

38:6 Judah acquired ⁹  a wife for Er his firstborn; her name was Tamar.

[2:25]  ¹ tn Heb “And the two of them were naked, the man and his wife.”

[2:25]  sn Naked. The motif of nakedness is introduced here and plays an important role in the next chapter. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined. There is no fear of exploitation, no sense of vulnerability. But after the entrance of sin into the race, nakedness takes on a negative sense. It is then usually connected with the sense of vulnerability, shame, exploitation, and exposure (such as the idea of “uncovering nakedness” either in sexual exploitation or in captivity in war).

[2:25]  ² tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.

[3:2]  ³ tn There is a notable change between what the Lord God had said and what the woman says. God said “you may freely eat” (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply “we may eat.” Her words do not reflect the sense of eating to her heart’s content.

[3:4]  ⁴ tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: “Not – you will surely die” (לֹא מוֹת תִּמֻתען, lo’ mot tÿmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).

[3:4]  sn Surely you will not die. Here the serpent is more aware of what the Lord God said than the woman was; he simply adds a blatant negation to what God said. In the account of Jesus’ temptation Jesus is victorious because he knows the scripture better than Satan (Matt 4:1-11).

[3:21]  ⁵ sn The Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.

[18:9]  ⁶ tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.

[24:39]  ⁷ tn The imperfect is used here in a modal sense to indicate desire.

[24:39]  ⁸ tn Heb “after me.”

[38:6]  ⁹ tn Heb “and Judah took.”