Month: July 2022

Not in Fine Linen in Genesis 2:25

The text of Genesis 2: 25 appears as follows:

From the Hebrew Bible without Vowels or Accents created by JesusSpokeAramaic

Samaritan Targum Interlinear Translation

Here’s the interlinear translation of Genesis 2: 25:

from tanakh.info

Facts About Hebrew

We can add the following to our facts about Hebrew:

157. The Shen שן Word Family is complex, having 5 different meaning streams (the rows highlighted in grey, orange, green, blue and yellow), as shown in the table below:

According to Strong’s Concordance, the following words are connected:

  • H8142 שנה that means ‘sleep’ is from H3462 ישן that means ‘sleep, grow old’ , and H8139 שנה that in Aramaic means ‘sleep’ and H8153 שנה that means ‘sleep’ are from H8142 שנה that means ‘sleep’ (shaded in gray),
  • H8127 שן that means ‘tooth’ and H8148 שנינה that means ‘sharp word taunt’ are from H8150 שנן that means ‘whet, sharpen’ (shaded in orange),
  • H8131 שנא that in Aramaic means ‘to hate’, H8135 שנא that means ‘hating, hatred’, and H8146 שניא that means ‘hatred’, are from H8130 שנא that means ‘to hate’ (shaded in green),
  • H8133 שנא that in Aramaic means ‘to change’ corresponds to, and H8141 שנה that means ‘a year’ is from H8132 שנא that means ‘to change’, and H8140 שנה that in Aramaic means ‘a year’ corresponds to H8141 שנה ‘that means ‘a year’ (shaded in blue), and
  • H8136 שנאן that means ‘repetition’and H8145 שני that means ‘second’ are from H8138 שנה that means ‘change – esp. mentally grow insane’ (shaded in yellow).

In the columns of the table above we see the following connections between the different forms of the word shen as categorized by Strong’s Concordance:

  1. The form שינא / שנא is found in words shaded in green that mean ‘hate’ (shaded in green), and ‘change’ (shaded in blue). This is confirmed by Dr. Fuerst, in his book A Hebrew & Chaldee Lexicon to the Old Testament, on p. 1416 שנא means I. The same as שנה (I) 1. ‘to change’ of gold ‘to become black’, i. e. to alter for the worse Lam 4:1 & 2, pu. ‘to be disfigured’ Eccl 8:1, Job 14:20. II. (not used) ‘to shine, to glitter, to lighten’, metaphor. ‘to be distinguished, noble’, hence of angels Ps 104:4. Also, ‘to hate’ Deut 22:13, Judges 14:16,’a hater’ i. e. ‘an enemy’ Prov 13:24, Deut 19:11, pih. ‘to hate much or constantly’ of enemies Ps 44:8, 55:13, 83:3.
  2. The form שן is found in words that mean ‘sleep, grow old’ (shaded in gray), ‘tooth’ (shaded in orange), ‘change’ or ‘year’ (shaded in blue), and ‘change’ (shaded in yellow). Dr. Fuerst provides a broader meaning for שן on p. 1416, ‘a tooth’, representing ‘an instrument with which they destroy’, ‘to gnash one’s teeth against a person, as a mark of rage’.
  3. The form שנה is found in words that mean ‘sleep, grow old’ (shaded in gray), ‘tooth’ (shaded in orange), and ‘year’ (shaded in blue). Dr. Fuerst p. 1418 שנה means I 1. ‘to fold together’ two things, ‘to double’ hence ‘to repeat, to do again’ Neh 13:21, 2. ‘to be changeable, to change’ of God Mal 3:6, ‘to be fickle’ i. e. unreliable Prov 24:21, pih. ‘to change, to alter’ garments Jer 52:33, i. e. of political direction, ‘to pervert’, i. e. to overstep Prov 31:5, ‘to disfigure’ Job 14:20, ‘to change the understanding’, i. e. = to be mad 1 Sam 21:14, Ps 34:1. II (not used) ‘to shine, to glitter, to lighten’,. Also 1. ‘a repetition, a return’ of the sun’s circuit, hence ‘a year’ Exod 23:16, Aramaic the same as Hebrew Dan 6:1, 7:1. Also ‘sleep’ a figure of laziness Prov 6:4, 20:13 and of rest Eccl 8:16, a pleasant thing Jer 31:26, also ‘sleep of death’ Ps 76:6, figurat. ‘a dreamy, torpid thing’ Ps 90:5, Aramaic the same as the Hebrew ‘sleep’ Dan 6:19.
  4. The form שני is found in words that mean ‘tooth’ (shaded in orange)(that Dr. Fuerst states on p. 1416 means representing ‘an instrument with which they destroy’, ‘to gnash one’s teeth against a person, as a mark of rage’), ‘to change’ or ‘a year’ (shaded in blue), and ‘second’ and ‘two’ (shaded in yellow). In Fuerst’s Lexicon on p. 1419 שני means a thing folded, doubled, repeated, and so dual, number two, 1. ‘the two’ Eccl 1, ‘by two’ Num 13:23, 2. ‘a pair’ Gen 6:19, 20, 7:2, ‘the double’ Exod 22:3, ‘two thirds’ Zech 13:8. Also, ‘the shining, the light-giving thing, the colour crimson’. Also, 1. ‘the second, the other’ Gen 1:8, 2. ‘of the second rank’ only Judges 6:25.
  5. Only Strong’s H3462 ישן is not categorized as other Strong’s numbers (however 3 occurrences of shen שן and 1 of שנה are classifed as H3462), indicating a connection between the words. In Fuerst’s Lexicon on p. 619 ישן means I ‘to be juiceless, weak, fading, old’, II ‘to shine, glitter, light’. Also ‘to sink down’ from exhaustion and weariness, ‘to be languid, inactive, weary’ hence ‘to sleep’ Job 3:13, metaphor. of inactivity Ps 121:4 and the sleep of death Job 3:13, pih. ‘to cause to sleep’ Judges 16:19. Also 1. ‘old, belonging to a former year’ spoken of grain Lev 25:22, metaphor. ‘old’, 2. ‘old Beth-Cor 1 Sam 7:11. Also 1. ‘sleeping’ 1 Sam 26:7, Dan 12:2 ‘the dead’, 2. ‘a shining one’ 2 Sam 23:32.

The connection between these words iis confirmed in the article ישן on Abarim Publications, which states “The forms ישן (ysn), שנן (snn), and שנה (snh) are closely related, and their meanings also appear to be in each other’s close vicinity. Then there is the verb שנא (‘sane’), which looks identical to a noun derived from the verb ישן (yashen).”  Even yashen ישן that means ‘old’, may have originally meant “withered or flabby, like a lifeless plant with top hanging down as if in sleep”, and connected to repetition in that sleep is “a singular event that is repeated every night”, and shanan שנן that means to sharpen “was done by repeatedly stroking it across a wet-stone”, related to the idea of repeating teachings or insults over and over.  Even the disparate meanings of שנה are connected to ‘change’ and ‘repeat’, and “scarlet also seemed to have symbolized the process of purification”.  https://www.abarim-publications.com/Dictionary/y/y-si-nfin.html

We discussed in the article The Real Meaning of the Numbers 1 to 7, under the heading Two or Sleep in Death, the connection between ‘a year’ (Strong’s H8140 & 8141) which is the passage of time that causes us to ‘grow old’ (Strong’s H3462), eventually falling to ‘sleep in death’ (a phrase found in Ps 13:3, 90:5 and 1 Thes 4:13), and the ‘second’ day in Gen 1: 7 & 8 when man sinned (changed, became dark), were separated from God, and subject to death.  The verses where שני is translated ‘scarlet’ were rejected for being found only in questionable text (highlighted in red in the Shen Word Family table above).  Where shen is translated ‘tooth, teeth’ it is meant in a figurative way as “an instrument with which they destroy”, often found in the phrase “gnash one’s teeth against a person”, which as Fuerst states on p. 1416 is “a mark of rage”.

Like ‘tooth, teeth’, the words ‘year’, ‘second’ and ‘sleep’ figuratively mean ‘to change’ of gold ‘to become black’, as שנא and שנה are said to mean in Fuerst’s Lexicon p. 1416 (more fully described in #1 above), “to be hateful, repulsive” as Fuerst states on p. 1417 “the stem ש may have meant originally”, having “regarded the tr. to pierce hence to hurt, to be injurious, hated as its fundamental signification”, and ‘to change’ of political direction ‘to pervert’ as שנה is said to mean in Fuerst’s Lexicon p. 1418 (more fully described in #3 above).  In Gen 2:21, we see the man’s condition was not ‘sleep’ but more likely a change to darkness, perversion; “Cast down Yahweh gods stupidity (תרדמה translated ‘deep sleep’ that Fuerst indicates on p. 1491 fig. means ‘stupidity’ in Isa 29:10 where the eyes are shut and visions concealed) upon the man and he will become dark/perverted (יישן translated ‘he slept’) . . .”. 

Looking at Strong’s H8147 in the Shen שן Word Family table above, we see that 253 of the 769 occurrences of are found in the form שתי (94 https://biblehub.com/hebrew/shetei_8147.htm , 40 https://biblehub.com/hebrew/shetayim_8147.htm , 29 https://biblehub.com/hebrew/sheteim_8147.htm , 25 https://biblehub.com/hebrew/ushetayim_8147.htm , etc.).  In Fuerst’s Lexicon On p. 1451 שתי means ‘a drinking’, ‘debachery’ generally Eccl 10:17, 2. ‘web, woven stuff’, ‘the warp’ of weavers, as well as the number ‘two’, and Strong’s has categorized 217 occurrences of  שת as H8354 that means ‘drink’, that figurately refers to drinking the cup of Yahweh’s wrath in Isa 51:17, 22, and Jer 25:16, and of wicked deeds in Prov 4:17, 26:6, and Job 15:15, 34:7.  We will further explore the word set שת in Genesis 4:19, where it is classified as H8147 and translated ‘two’ in v. 19, and classified as H8352 and translated ‘Seth’ in v. 25 and 26.

In the Shen שן Word Family table above, in one of the columns highlighted in green, we see Shen with the diminutive suffix שנון, categorized as H8150 4 times, translated ‘sharp’, found with חצ that is translated ‘arrows’, in Ps 45:5 “Your arrows sharp peoples under you fall . . .”, in Ps 120:4 “Arrows warrior sharp . . .”, in Prov 25:18 “Who club and sword and arrow sharp mighty one bears against neighbor witness false”, and Isa 5:28 “Leader arrows sharp . . .”.  According to Fuerst on p. 475 חצ means something cutting into or piercing, of wicked men’s violence in Ps 11:2, their words in Ps 64:4, a deceiver’s words in Prov 26:18.  The context that שנון is found in these verses supports the meanings discussed above.

In addition, we see shen with the following suffixes:

  • שנין is shen with the ין suffix, the yod means ‘of’ and nun means ‘their’ or ‘them’, 4 in the form שנינה classified as Strong’s H8148 translated ‘a taunt/a byword’ in Deut 28:37, 1 Kings 9:7, 2 Chr 7:20, and Jer 24:9, which fit the meaning of shen discussed above, and 3 in the form שנינו classified as Strong’s H8147 translated ‘both of us’ in Gen 31:37, 1 Sam 20:42 and Job 9:33, which fails to capture the meanings discussed above.
  • שנימו is shen with the מו suffix, 2 are classified as Strong’s H8127 translated ‘their teeth’, along with ‘gnash’ in Ps 35:16, and of God breaking “their teeth” in Ps 58:6, which fit the meaning of shen discussed above.
  • שניכם is shen with the יכם suffix that indicates possessive ‘your’, 1 is classified as Strong’s H8147 translated ‘of you both’ in Gen 27:45, which we will take a look at below.
  • ניהם is that indicates possessive ‘their’, 4 times as Strong’s H8127 – translated ‘their teeth’ in Micah 3:5 of the prophets who bite with ‘their teeth’, Ps 57:4 of lions ‘their teeth’ spears and arrows, Ps 124:6 of the blessings of Yahweh who not given us as prey to ‘their teeth’, & Num 11:33 of the body/flesh continuing between ‘their teeth’, which support the figurative meaning of ‘teeth’ as instuments with which they destroy, 1 time as Strong’s H8141 – translated ‘their years’ in Job 36:11 about their days in pleasure (טוב translated ‘good’ in Gen 1 to 3, a characteristic of the tree of knowledge in Gen 2:17) and their years, and 65 times שניהם is classified as Strong’s H8147 – translated ‘both of them’, which fails to capture the meanings discussed above. 

Taking a closer look at the verses in question, we see that many are part of historical narratives that shows evidence against being inspired text.  The main indication that a narriative is historical is the use of ab אב of ‘fathers’ in respect of fleshly ones, like in the account of Noah in Genesis 9:23, of Abraham and his offspring in Gen 22: 6 – 8, 27:45 (in v41), 31:37 (in v 29, 30, 35 & 42), and 48:13 (in v 1, 9, 15, 16, 17, 18, 19, 21), and David and his offspring in 1 Sam 2:34 (in v25, 27, 28, 30, 31), 9:26 (in v 20), 14:11 (in v1, 27), 20:11 (in v8, 9, 10, 12, 13), 23:18 (v17), 2 Sam 14:6 (v9), 17:18 (v8, 10, 23), 1 Kings 5:12 (in v15, 19), 11:19 (in v 21, 27, 33), & 2 Kings 2:7, 8, 11 (in v12).  In addition, ab אב is used of fleshly ‘fathers’ in the law for mighty ones (ish איש translated ‘man’) in Lev 20:11, 12, 13, 18 (in v 9, 11, 17, 19), leaders (nasi נשא) dedications offerings on the altar in Num 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79 (in v2), 12:5 (in v 14), 25:8 (in v 14, 15), in the law for mighty ones (ish איש translated ‘man’) in Deut 22:22, 24 (in v 15, 16, 19, 21, 29), and Judges 19:6, 8 (in v 2, 3, 4, 5, 6, 8, 9).  Some are about earthly covenants, such as Abraham’s covenant with Abimelech in Gen 21:27, 31 (in v27, 32), and Jacob’s covenant with Laban in Gen 31:37 (in v44), or gods (elohim  אלהים) covenant with Noah and his sons and their offspring in Gen 9:23 (in v 9, 11, 12, 13, 14, 15, 16, 17).  These verses make it appear Yahweh created us so that “shall leave a man his father and mother and be joined to his wife and they shall become one flesh” as Gen 2:24 is commonly translated, and that shen שן means ‘both’ when it means ‘teeth’ as instruments of destruction.

There are 5 occurrences of shen שניהם in Proverbs 17:15, 20:10, 12, 24:22, 27:3 & 29:13 where the context supports the meaning ‘both of them’ which is evidence against the text being inspired.

158. The ar ער Word Family has 7 major groupings (words of the same form and/or related according to Strong’s and/or NAS Concordance) as shown in the table below:

A question often asked is why the word ערום means ‘naked’ (Strong’s H6174) in Gen 2:25, then ‘crafty’ (Strong’s H6175) in Gen 3:1.  Is Strong’s Concordance correct in saying that both words are from H6191 ערם that means ‘shrewd, crafty’, from a primitive root that means ‘to be bare’ in the sense of smoothness, and ‘to be cunning’ in a bad sense, or is NAS Exhaustive Concordance correct in saying that H6174 is from H5783 עור that means ‘to be exposed, bare’?  In A Hebrew & Chaldee Lexicon to the Old Testament, p. 1093, Dr. Fuerst agrees with Strong’s Concordance, that ערום means ‘undress, bared’, from ערם I not found in the Hebrew Bible, and ‘cunning crafty’, from ערם II which in addition to ‘to spin, to devise’ cunning, means ‘to bind, to tie’ into a heap (Strong’s H6192). 

Arguably, words in form ar ער are connected to ער that means ‘adversary’ (Strong’s H6145 & H6146).  Evidence to support this is that in Gen 2:25, the Targum Onkelos has instead ער that in Hebrew and Aramaic means ‘adversary’, and ערים in Gen 3:1, and the Samaritan Targum has עסק in Gen 2:25 that on Wiktionary means ‘to be difficult, to be troublesome’ and אסטיל in Gen 3:1 that in Abraham Tal’s A Dictionary of Samaritan Aramaic p. 52 means ‘villain’.  It is likely that ar ער as a noun means ‘adversary, villain’, as an adjective means ‘difficult, troublesome, crafty’, and as a verb means ‘bare, raze, destroy, demolish, ruin, lay waste’.

Where ar ער is translated ‘prudent, shrewd, sensible, wise’ is evidence of either a mistranslation or uninspired text, as detailed below:

  1. Strong’s H6175 (11 occurrences) means ‘crafty’ in Gen 3:1 & Job 15:5 (and Job 5:12 according to KJV), or ‘shrewd, sensible’ in Prov 12:16, 23, 13:16, 14:8, 15, 18, 22:3, 27:12, (and according to NAS in Job 5:12).  Of the 11 occurrences, 3 are in the plural form ערומים, in Job 5:12, 15:5, & Prov 14:18, and 8 are in the form ערום, in Gen 3:1, Prov 12:16, 23, 13:16, 14:8, 15, 22:3, 27:12.

In Job 5:12 God “frustrates the plans of the crafty so that their hands cannot carry out their plans.”, ar ער is translated ‘shrewd’ in NASB, but the context support that the subject is crafty enemies, not ‘perceptive, insightful’ people.

In the Aramaic Bible in Plain English, Prov 12:16 is translated “A fool immediately makes his wrath known and a cunning one hides his insult.”, Prov 12:23 “A cunning man is a seat of knowledge, and the heart of fools proclaims evil.”, and Prov 14:8 “A cunning one in his wisdom understands his way, and the way of fools is in error.” In most Bible versions, the waw ו in these verses is translated ‘but’ instead of ‘and’, making it appear to contrast the cunning and fools when it is indicating similarity.

2. There are 4 occurrences of Strong’s H6191 that means ‘crafty’ in Ps 83:3, and in 1 Sam 23:22 according to most Bible versions, but ‘sensible, prudent’ in Prov 15:5 & 19:25, and ‘subtilly, clever’ in 1 Sam 23:22 according to KJB, ASV and Aramaic Bible in Plain English. Of the 4 occurrences, 2 are in the form ערם in Prov 15:5 and 19:25, 1 in the form ערום in 1 Sam 23:22, and 1 in the form ערימו in Ps 83:3.

3. There are 5 occurrences of ערמה, classified as Strong’s H6195 that means ‘craftiness’ in Exodus 21:14 and Josh 9:4, but ‘prudence’ in Prov 1:4, 8:5, 12.

The wisdom text of Proverbs, needs closer scrutiny to assess the content and translation.  It is problematic that cunning is spoken of as something desirable, possible evidence against the text being inspired. 

In the Aramaic Bible in Plain English, Prov 1:4 is translated “To give children cunning . . .”, then in Prov 8:5 “That children may understand subtlety . . .”.  The word translated ‘children’ in these verses is pthiy פת that means ‘naïve, simple’. 

It is also problematic that knowledge is spoken of as something desirable, when in Genesis 2:17, Adam was warned not to eat from the tree of knowledge (daath דעת) of good and evil, for in the day you eat from it, you shall die.

In Prov 8:12 “I wisdom (chokmah חכמה) dwell cunning and knowledge (daath דעת)  and plans (evil).” 

After Proverbs 8: 1 to 21 there is a pe פ which marks the end of a paragraph (see Fact #8), and in v. 22 to 31 wisdom is said to be used of the Messiah, however the word chokmah חכמה doesn’t occur in this paragraph.

Dr. Fuerst, in his A Hebrew and Chaldee Lexicon to the Old Testament, provides an alternate meaning for Hebrew words that are translated ‘naked(ness)’, as follows:

  1. On p. 1092 ערה means I ‘to be naked, bore, bald’ (of the body, a plain, or an empty open space), trans. meaning ‘to put off, to undress, to make bare’, pih. means ‘to uncover’, i. e. ‘to deflower’ Isa 3:17, ‘to make bare a shield’, i. e to ready for attack Lev 22:6, fig. ‘to lay bare the ground’, i. e. to destroy the ground, Zeph. 2:14 ‘for he has destroyed’, he has laid bare, hif. ‘to uncover, to make naked’ Lev. 20:18, 19, II ‘to flow, to run’, nif. ‘to pour oneself out’ of the spirit Isa 32:15, pih. prop. ‘to cause to flow or to run’ hence fig. ‘to give up, to expose, the life Ps 141:8, hif. ‘to pour out’ Isa 53:12, i. e. ‘to deliver up’, hithp. in Ps 37:25 ‘to spread out’ of a tree, ‘ to pour out, to vomit’ of the drunken Lam 4:21, III ‘to sprout thickly, to grow, to be green, Ps 37:25. Strong’s H6168 (15 occurrences) in the form ערה and ער means ‘be naked, bare’, of foundations laid bare, i. e. tearing down walls, ’empty’, i. e. removing any contents. Only in the law in Lev 20:18 & 19 does it mean literal ‘nakedness’, evidence against the text being inspired.
  2. On p. 1093 ערוה means ‘nakedness’ which one covers Ezek 16:8, fig. ‘unoccupied, accessible and undefended’ places of the land, also ‘a baring’, fig. ‘a complete emptying out, a consumption’ (of money) Ezek 4:14. Strong’s H6169 (1 occurrence) in the form ערות means ‘bulrushes’, H6172 (54 occurrences) ערוה means ‘nakedness’.
  3. On p. 1093 ערום means ‘bared, naked’ (plural of ערמים and ערומים) from ערם I that means ‘to be naked, bare’ on p. 1095. Of the 16 occurrences of Strong’s H6174 that means ‘naked’, 2 are in the plural form ערומים in Gen 2:25 and Job 22:6, 1 is in the form ערום in Micah 1:8, and 12 are in the form ערם in 1 Sam 19:24, Job 1:21, 24:7, 10, 26:6, Eccl 5:15, Isa 20:2, 3, 4, 58:7, and Amos 2:16, and 1 is in the form ערמה in Hosea 2:3.
  4. On p. 1096 ערער means 1. ‘the naked, the bare’ hence ‘the unfortunate, poor, helpless’ Ps 102:18, 2. The name of a tree that grows in the wilderness Jer 17:6, 48:6. Also 1. a Moabite city in Deut 2:36, 3:12, 2. An Ammonite city, 3. ‘a tree, a shrub’ Jer 48:6, 4. A city in Judah a Sam 30:28.

A third meaning stream for ערם (in addition to ‘bare, naked’ and ‘cunning, crafty’) in Fuerst’s Lexicon on p. 1096 is ‘to be high, to project upward, to be strong firm’ that he indicates is ‘not used’, but he has classified Strong’s H6196 ערמנים that means ‘plane/chesnut-tree’ as as עמם on p. 1066 that means ‘to be superior to, to overtop, to surpass’.  The tree in Ezek 31:8 represents these characteristics, and we noted in our study of the four rivers verses in Gen 2: 10 to 14 the alignment with the text of Ezekiel 31:5.

159.  ית is presented as a prefix to בשש and translated ‘were’ in Gen 2:25.  In Hebrew ית is not a prefix, but according to www.wordsense.eu is a suffix that indicates singular, while יות indicates plural. The prefix ית in Aramaic is a non-translatable mark like eth ית, used to introduce a direct object, indicating ‘self’, e. g. ‘myself, himself, etc’.  Strong’s H3487 (1 occurrence) in Dan 3:12 translated ‘whom’.

The Targum Onkelos has instead מי that in Fuerst’s Lexicon p. 803 is a interrog. pronoun ‘who, what’, Strong’s H4310 (422 occurrences)  means ‘who?’ of persons, ‘what, how?’. 

160.  The verb bosh בוש (Strong’s H954 113 occurrences) means ‘ashamed’, in the form בשש in Exodus 32:1 is translated ‘delayed’, and in Judges 5:28 is translated ‘so long’ in reference to time.

In Fuest’s Lexicon p 189 – 190, three major meaning streams are stated:

  1. בוש means ‘to be pale, white’ metaphor. ‘to change colour, to be ashamed’, i. e. ‘to grow pale with shame’, applied to the sun in Isa 24:23 ‘to be obscured’, of the land in Jer 51:47 ‘to be desolate’, in the form ביש in Ps 44:7 means ‘to put to shame’.  Fuerst includes יבש (Strong’s H3001 73 occurrences means ‘to be dry, withered’) found in 2 Sam 19:6 indicating it means ‘to deceive’ but translates it ‘disappoint’ in the sentence which he connects to being ashamed.
  2. בוש means ‘to be bad, hated’, pih. ‘to act viciously’, in the form בושס in Am 5:11 ‘to bring evil upon one’ (classified by Strong’s as H1318 that means ‘to trample’), hif. ביש ‘to act badly’ that in Prov 10:5 is classified by Strong’s as H954 and translated ‘causes shame’, includes יבש (Strong’s H3001 73 occurrences means ‘to be dry, withered’) that means ‘to become bad, corrupt’ in Joel 1:10, 12 & 17 and באיש (Strong’s H887 means ‘to have a bad smell, to stink’).
  3. בוש means ‘to extend’ spoken of time, hence ‘until the extension’ i. e. very long in Judges 3:25, 2 Kings 2:17, 8:11, pih. בושש ‘to extend, to delay, to tarry’ Exodus 32:1, Judges 5:28, the fundamental signification is ‘to spread, extend’ transferred to time, ‘to lengthen unduly’.

Another possibility is that בשש in Gen. 2:25 is the noun shesh שש (Strong’s 8336 41 occurrences) that means ‘byssus, fine linen’, with the beth ב prefix that means ‘in’.  In the article The Real Meaning of Numbers 1 to 7, under the heading Six or Make White, we identified that shesh שש (Strong’s 8337 215 occurrences) that means ‘six’ is from shayish שיש (Strong’s 7893 1 occurrence) that means ‘alabaster’ from an unused root that means ‘to bleach, i. e. whiten, white, i. e. marble’, and is tied to shesh שש (Strong’s 8336 41 occurrences) that means ‘fine linen’, translated as ‘marble’ in Esther 1:6 and Songs 5:15.  Fine linen (shesh שש) was Tyre’s (tsar צר means ‘enemy’) banner in Ezek 27:1 to 7, and a sign of wealth in Luke 16:19.

Another word that means ‘fine linen’ is בוץ that in Fuerst’s Lexicon p. 189 (Strong’s H948) is a fine white cotton (byssus – late) used to make clothing for kings, priests and rich men, different from the somewhat similar שש (byssus).  Fine linen (buts בוץ) was a good Babylon purchased from the merchants of the earth Rev 18:12, what the great city was clothed in Rev 18:16.

Constructing the Sentences

Let’s construct the sentence:

Gen. 2:25 The subject ‘their teeth’, verbs ‘will be’ and ‘bared’, objects ‘the man and his woman’, and adjective ‘and not whom in fine linen’.

Translation

The sentence translates as follows:

And be their teeth bared the man and his woman and not whom in fine linen.

Analysis

The translation of shen שן (see Fact #157) as ‘the two of them’ and ar ער (see Fact #158) as ‘naked’ is proven to be incorrect in analyzing their Word Families, where we see they more than likely mean ‘teeth’ and ‘bare’ respectively.

This indicates the relationship between the man and his mighty fire was hostile, which is critical to understand when we look at Genesis 3.

Also, rather than Adam and his woman being “. . . not ashamed”, it is more likely they were not “in fine linen” (see Fact #160).  This is supported by the fact that the Targum Onkelos has instead תכל, Strong’s H8502 that in Ps 119:96 means ‘completeness, perfection’, similar to the figurative meaning of ‘fine linen’.

At the marriage of the Lamb, His mighty fire (אשת translated ‘bride’) is set apart (קדש translated ‘made ready’), and bestowed (נתן translated ‘granted’) to be arrayed in fine linen (buts בוץ), pure and clean, as the fine linen is the righteousness of those set apart in Rev 19:7 – 8.