Genesis 3:7

3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Genesis 3:11

3:11 And the Lord God ¹  said, “Who told you that you were naked? ²  Did you eat from the tree that I commanded you not to eat from?” ³ 

Exodus 32:25

32:25 Moses saw that the people were running wild, ⁴  for Aaron had let them get completely out of control, causing derision from their enemies. ⁵ 

Revelation 3:17-18

3:17 Because you say, “I am rich and have acquired great wealth, ⁶  and need nothing,” but ⁷  do not realize that you are wretched, pitiful, ⁸  poor, blind, and naked, 3:18 take my advice ⁹  and buy gold from me refined by fire so you can become rich! Buy from me ¹⁰  white clothing so you can be clothed and your shameful nakedness ¹¹  will not be exposed, and buy eye salve ¹²  to put on your eyes so you can see!

Revelation 16:15

16:15 (Look! I will come like a thief!

Blessed is the one who stays alert and does not lose ¹³  his clothes so that he will not have to walk around naked and his shameful condition ¹⁴  be seen.) ¹⁵ 

[3:11]  ¹ tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

[3:11]  ² sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.

[3:11]  ³ sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.

[32:25]  ⁴ tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.

[32:25]  ⁵ tn The last two words of the verse read literally “for a whispering among those who rose up against them.” The foes would have mocked and derided them when they heard that they had abandoned the God who had led them out of Egypt (S. R. Driver, Exodus, 354).

[3:17]  ⁶ tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ⁸ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[3:18]  ⁹ tn Grk “I counsel you to buy.”

[3:18]  ¹⁰ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ¹¹ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ¹² sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).

[16:15]  ¹³ tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”

[16:15]  ¹⁴ tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.

[16:15]  ¹⁵ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.