The first tablet ends at Genesis 2:4a: This is the account of the generation of the heavens and the earth when they were created.
Keep in mind here that the word 'generation' is being used in its old, original form and meaning: "to generate,""to start" or "to begin." So Genesis 2:4a is looking BACK and concluding the narrative of creation.
Then Adam's tablet starts. Could Adam write? He claims he could. When he closes his tablet in Genesis 5:1a, he uses the word "sepher" which means "book, writing". This is the writing [book] of the generation of Adam [man]. That is the literal translation.
Let's start with Adam's tablet. There is an interesting note about his opening. Here it is from the NIV, although any of the translations will certainly do.
NIV -- When the LORD God made the earth and the heavens -- and no shrub of the field had yet appeared on the earth and no plant of the field had yet sprung up, for the LORD God had not sent rain on the earth and there was no man to work the ground, but streams came up from the earth and watered the whole surface of the ground -- the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
KJV -- In the day that the LORD God made the earth and the heavens, before any plant of the field was in the earth and before any herb of the field had grown. For the LORD God had not caused it to rain on the earth, and there was no man to till the ground; but a mist went up from the earth and watered the whole face of the ground. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.
LXX -- In the day in which the Lord God made the heavens and the earth, and every herb of the field before it was on the earth, and all the grass of the field before it sprang up, for God had not rained on the earth, and there was no man to cultivate it. But there rose a fountain out of the earth, and watered the whole face of the earth. And God formed the man of dust of the earth, and breathed upon his face the breath of life, and the man became a living soul.
Hebrew -- In the day of the making of Jehovah God's earth and heavens. And every shrub of the field -- not yet was it on the earth. And every herb of the field -- not yet had it sprung up, for not had sent rain Jehovah God on the earth. And a man was not to till the ground; and a mist went up from the earth and watered all the face of the ground. And formed Jehovah God the man of dust from the ground, and blew into his nostrils the breath of life; and became the man a soul living.
In the middle of this passage, marked off by the dashes in the NIV, is an interruption. It is called a 'parenthetic,' or word of explanation which was inserted into the original. Look at the same passage this way:
When the LORD God made the earth and the heavens -- and no shrub of the field had yet appeared on the earth and no plant of the field had yet sprung up, for the LORD God had not sent rain on the earth and there was no man to work the ground, but streams came up from the earth and watered the whole surface of the ground -- the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
The original verse was evidently intended to be: When the LORD God made the earth and the heavens the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
This beginning passage, or sentence, harks back immediately to the tablet before it, showing where it takes up the narrative. This will be noticed in the following tablets as well. They each take up the narrative where the last one left off. In this way the order of the tablets cannot be confused.
Before we discuss that opening, however, where did the parenthetic come from? And is it important? The insertion, the parenthetic, contains Egyptian loan words and an Egyptian style. It was evidently put there, under God's direction, by Moses. It was a word of explanation which was important for us to know. There are a few times in Genesis where we see insertions -- short notes of explanation. This is apparently the longest one, though.
And it is important. It is also very widely misunderstood. First of all, look at the timing. There was no rain BEFORE there were shrubs or man to work the ground. It does NOT say there was no rain after! It is tradition to think there was no rain until Noah's Flood, but the Bible nowhere indicates that! What the parenthetic inserted by Moses or his scribe tells us, however, was that there was a time before plants, and before man, when water was coming up from the earth and everything was being wet by it. There was, as yet, at that time, no rain. This would have been the first part of day 3 of Creation Week.
There is a second important point implied by this parenthetic, however. Why does water go UP? Water normally obeys gravity and goes DOWN. But if water goes up, it is being forced up, and that means pressure. Pressure means heat. This means water was being heated. Now, no matter which origin of the physical earth you prefer, the common knowledge among geologists of all stripes is that radioactive materials were under the crust initially, and not on the surface. In the plasma model we have presented, this also holds true. The plasma model, additionally, indicates that as God stretched the initially very hot heavens, things cooled off. This cooling means the earth started initially cool, as Genesis also indicates, but that the initial very rapid atomic processes caused the fast radio decay of the heavy elements in the cores of the planets. On earth (as well as on some of the other planets, and this will be discussed later), this heating drove water out of the rocks and minerals and out of the crystal lattices of crystals. The rapidity of this initial radioactive heating is indicated by Moses' parenthetic -- that before the middle of day three -- before any plants were here, water was already being driven up out of the ground to water it.
How important did this parenthetic explanation seem to generations ago? We don't know. But today it is one of the validations of the Bible's scientific accuracy.
Let's look again at what appears to be the original statement, before the parenthetic was inserted:
When the LORD God made the earth and the heavens the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
First of all, man's body was formed. It was not a newly created thing. We all accept now, from our high school classes, that the elements are the building blocks of everything physical. This would have been laughed to scorn just a few hundred years ago. And yet that is precisely what the Bible is saying. That from the elements, or dust, of the earth, man's body was formed. The Bible is, again, thousands of years ahead of science. Adam's passage also states that life comes from God Himself.
One last point about this is the word translated 'breath of life.' It is 'nephesh,' which is also translated 'soul.' This the large, air-breathing animals also have. But God said He was CREATING (bara) man in HIS own image, so man is shown to be a tripartate being: body, soul, and spirit. Many people think the soul and spirit are one thing, but that disagrees with something else written in the Bible in Hebrews 4:12: "For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart." The soul is judged.
We think perhaps God gave us an interesting picture of the makeup of man in the archtecture of the Tabernacle, and, later, the Temple. From the outside, the appearance is of one large structure.
However, we are aware of something more important as we look more closely:
There is a large tent in the middle. One large tent.
In front of this large tent are two very important things: the altar of sacrifice and the 'sea' or large circular container of water.
But even though the tent looks like one, it is divided inside into two distinct parts:
Inside is the Holy Place, and separated from that is the Holy of Holies, or the Most Holy Place. It is in the Holy of Holies that God's Shekinah Glory Cloud touched down, in both Moses Tabernacle and Solomon's Temple:
In the model of the Tabernacle and of the Temple, we have a model of the human being: Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have receivbed from God? You are not your own; you were bought at a price. Therefore honor God with your body. (1 Corinthians 6:19-20)
May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. (1 Thessalonians 5:23)
Let's look at these three parts of man:
Spirit -- God made man in the image of God. Not in body, for stars and plants and rocks and animals all have bodies. Not in soul, for the large animals have soul, or the breath of life (nephesh). But Jesus told the woman at the well in John 4, "God is spirit." Unlike any other part of creation, we have bodies and souls and spirits. Proverbs 20:27 says in the original Hebrew "The spirit in man is the radiance of the Lord." In the Tabernacle, and later in the Temple, the Holy of Holies is where God met the High Priest; our spirit is where the Holy Spirit will be if we are born again in Christ. It is where we meet God. It is then His power which makes us capable of doing what is right and good in the eyes of God. Even those who do not know God have a spirit, for, as Romans 2 states, all have a knowledge of right and wrong; all have consciences. This is the domain of the spirit, not of the soul. And it is for this reason that the unsaved man of Romans 7 struggles, the way no animal has ever struggled, wanting to do what is right but being unable to.
Soul -- The Hebrew word translated 'soul' in the Bible is 'nephesh.' This word also translates into heart, mind, and will. It is often translated 'heart' as in Deuteronomy 4:29: "But if...you seek the LORD your God, you will find him if you look for him with all your heart, even with all your soul." The soul is also identified with emotions: "Let not your heart be troubled" Jesus tells His disciples in John 14:1. In Matthew 9:4, He asks, "Why think you evil in your hearts." This indicates the soul is also identified with the mind. and in Daniel 1:18, we read that Daniel "purposed in his heart," indicating the soul is where we also have our wills. So while the spirit of man is where the Holy Spirit resides when a man is born again, lighting up the life of that man, the soul of man is where his mind, heart, emotions, and will originate. It is the soul which is judged.
From the outside, looking at a person, the soul and spirit appear to be the same: they are the non-physical part of the person. But there is a distinct division. A man's spirit and his soul are two different things. When God created man in His image, He endowed man with a spirit as well as the nephesh, or soul, that the larger animals have.
Body -- less needs to be said here, simply because this is what the world concentrates on. But the body simply houses our soul and spirit, in the same way the Temple walls and courts surrounded the inner sanctum of the Temple. It is through the body, and through the brain, that our soul and spirit express themselves. In the new creation, those who are born again internally will also get new bodies to house their new characters. The bodies we have now are subject to rot, regardless of all the advertisements to the contrary, and the products of sin. The soul and spirit, however, will continue and the person will still be that individual person.
NIV -- Now the LORD God had planted a garden in the east, in Eden; and there he put the man he had formed.
KJV --The LORD God planted a garden eastward in Eden, and there he put the man whom he had formed.
LXX --And God planted a garden eastward in Eden and placed there the man whom he had formed.
Hebrew --And planted Jehovah God a garden in Eden, to the east, and put there the man whom he had formed.
One of the most ignorant of criticisms heard about Genesis is that this passage disagrees with the formation of the plants on day 3 of Creation Week. This verse is NOT stating plants have been made for the first time, but rather that the Lord had planted a garden. It may have been planted before day 6 or on day 6. It doesn't matter.
What is rarely noticed, however, is that the garden was in Eden. It was not the same as Eden. A picture would be, perhaps, of a county in a state. So "the Garden of Eden" is the Garden within Eden.
One last fun note: the word "Eden" actually means "Delight."
NIV -- And the LORD God made all kinds of trees grow out of the ground -- trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. (verse 9)
KJV -- And out of the ground the LORD God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil.
LXX -- And God made to spring up also out of the earth every tree beautiful for sight and good for food, and the tree of life in the midst of the garden, and the tree of learning that which is to be known of good and evil.
Hebrew -- And made spring Jehovah God from the ground every tree pleasant to the sight and good for food; and the tree of life in the midst of the garden, and the tree of the knowledge of good and evil.
Those famous trees! Before we get to the most famous two trees, however, please note that there were a lot of other trees -- all kinds of trees. And they were beautiful and good for food. We tend to think of this as meaning the fruit was good to eat. We are sure that was part of it, but consider also that the leaves may well have been edible, the sap (like maple) may have been sweet, and who knows about the bark? Adam and Eve were surrounded by food!
But there were two other trees, and this gets very interesting.
1. The Tree of Life -- first of all, God Himself gives life. He did not give Adam some leaves to eat so Adam would become alive, but God Himself breathed life into Adam. We read in Revelation 22:2 that in the new creation the Tree of Life has leaves that are for the healing of the nations. This brings up several points;
2. The Tree of the Knowledge of Good and Evil -- a number of critics have pointed to God forbidding Adam to eat of this tree and said God does not want man to have knowledge. This is entirely wrong. God had already given Adam dominion over the earth, and good stewardship requires knowledge of what one is responsible for. In other words, science is almost commanded. So what is this tree all about?
NIV -- A river watering the garden flowed from Eden; from there it was separated into four headwaters. The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold. (The gold of that land is good; aromatic resin and onyx are also there.) The name of the second river is the Gihon; it winds through the entire land of Cush. The name of the third river is the Tigris; it runs along the east side of Asshur. The fourth river is the Euphrates. (verses 10-14)
KJV -- Now a river went out of Eden to water the garden, and from there it parted and became four riverheads. The name of the first is Pishon; it is the one which encompasses the whole land of Havilah, where there is gold. And the gold of that land is good. Bdellium and the onyx stone are there. The name of the second river is Gihon; it is the one which encompasses the whole land of Cush. The name of the third river is Hiddekel; it is the one which goes toward the east of Assyria. The fourth river is the Euphrates.
LXX -- And a river proceeds out of Eden to water the garden, thence it divides itself into four heads. The name of the one, Phison, this it is which encircles the whole land of Evilat, where there is gold. And the gold of that land is good, there is also carbuncle and emerald. And the name of second river is Geon, this it is which encircles the whole land of Ethiopia. And the third river is Tigris, this is that which flows forth over against the Assyrians. And the fourth river is Euphrates.
Hebrew -- And a river went out from Eden to water the garden, and from there it was divided and became into four heads. The name of the one is Pishon; it is the one surrounding all the land of Havilah, where gold is. And the gold of land that is good; there is bdellium, gum resin and stone of the onyx. And name of the river the second is Gihon it is the one surrounding -- all the land of Cush. And the name of the river third is Tigris, it is the one going east of Assyria; and the river fourth is Euphrates.
Here again we have an understated differentiation between Eden and the garden itself. The river originates in Eden, which evidently had a somewhat higher elevation than Eden itself. The river flows through the garden, watering it, and after it leaves the garden, it separates into the headwaters of four rivers. Geographically, this means that the garden, although not the high spot in Eden, was nevertheless somewhat higher up than the surrounding land. As far as what was precious besides gold in that land, take your pick among the translations!
As far as the names of the rivers and areas are concerned, it is probably an understatement to say these verses have caused some confusion. However, if we go back to the Hebrew and Greek, we find that it was the translators themselves who took some real liberties with the names! Here is a list:
Thus, let's try to put the words in as they were written, or at least the meanings:
"A river watering the garden flowed from Eden; from there it was separated into four headwaters. The name of the first is the Pishon (or that which spreads out); it winds through the entire land of Havilah (the twisting land), where there is gold. ... The name of the second river is the Gihon (the Stream); it winds through the entire land of Cush. The name of the third river is the Hiddekel (it flows very rapidly); it runs along the east side of Asshur (or it runs straight-forwardly to the east.) . The fourth river is the Perath (the one that breaks forth.)"
In addition, Barry was asked to write a paper last year regarding Havilah, where it might be, and its gold. That paper is now here: Genesis, the Land of Havilah, and its Gold.
NIV -- The LORD God took the man and put him in the Garden of Eden to work it and take care of it.
KJV -- And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
LXX -- And the LORD God took the man whom He had formed, and placed him in the Garden of Delight, to cultivate and keep it.
Hebrew -- And took Jehovah God the man and put him in the garden of Eden to till it and to keep it.
Contrary to the opinions of many of the younger folk, work is not a punishment. Taking care of what you have been given was the original job of man. At the very least some kind of pruning would have been necessary there as time went by.
Another interesting note: the word ‘paradeisos’ (paradise) has been translated ‘garden’ in this passage in all translations. The Hebrew which translates as ‘garden’ is ‘a garden as in something fenced’ and comes from the root meaning ‘to hedge about, to protect, or to defend.’ But the Hebrew scholars who translated from paleo Hebrew to classical Greek chose ‘paradeisos!’ When Paul said he was caught up into the third heaven, he referred to it as Paradise (2 Corinthians 12:2-4), and when Jesus spoke to the thief on the cross, He told him that today he would be with Jesus in Paradise. It might be said in simple terms that Paradise is simply where the Lord is. It may be more complicated than that, but in all three of these instances, the garden, where Paul was and and where Jesus promised the thief he would be, were all in the presence of the Lord.
NIV -- And the LORD God commanded the man, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.”
KJV -- And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
LXX -- And the LORD God gave a charge to Adam, saying, Of every tree which is in the garden you may freely eat [literally: eat for food], but of the tree of the knowledge of good and evil – of it you shall not eat, but in whatsoever day you eat of it, you shall die by death.
Hebrew -- And commanded Jehovah God to the man, saying, Of every tree of the garden surely you may eat; but of the tree of the knowledge of good and evil not you shall eat from it; for in the day of your eating from it surely you shall die.
First, "of EVERY tree you may eat." There was not a tree that was not good for some kind of food!
The biblical definition of death is not ‘unconsciousness’ as we think of it. It is, rather, ‘separation.’ Physical death is separation from the body. The ‘second death’ is separation from God. At no time is there any indication in either the New or Old Testaments that loss of consciousness on the part of the soul is involved.
The actual phrase translated ‘surely die,’ and ‘die by death,’ is, in the Hebrew, ‘in dying you will die.’ This indicates two deaths which will take place, one being physical and the other a separation from fellowship with God.
NIV -- The LORD God said, “It is not good for the man to be alone. I will make a helper suitable for him.”
KJV -- And the LORD God said, [It is] not good that the man should be alone; I will make him an help meet for him.
LXX -- And the LORD God said, [It is] not good that the man should be alone, let us make for him a help suitable for him.
Hebrew -- And said Jehovah God, Not it is good being of the man alone; I will make for him a helper corresponding to him.
This is being given as a quote and, if this is indeed from Adam, then Adam heard God say that. Was Adam curious then?
The word translated ‘suitable’ has another meaning: ‘according’ – God would make a helper according to him, or after the pattern of him.
It is interesting that the LXX has ‘let us’ rather than ‘I’ regarding who is going to make that helper.
NIV -- Now the LORD God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. So the man gave names to all the livestock, the birds of the air and all the beasts of the field. But for Adam no suitable helper was found.
KJV -- And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
LXX -- And God formed yet farther out of the earth all the wild beasts of the field, and all the birds of the sky, and he brought them to Adam, to see what he would call them, and whatever Adam called any living soul, that was the name of it. And Adam gave names to all the cattle and to all the birds of the sky and to all the wild beasts of the field, but for Adam there was not found a help like to himself.
Hebrew -- And formed Jehovah God from the ground every beast of the field and every bird of the heavens, and brought to the man to see what he would call it; and all which might call it the man each living soul that was its name. And called the man names to all the cattle and to and bird of the heavens, and to every beast of the field; but for a man not was found a helper suited to him.
God already knew Adam would not find a suitable helper, or one like himself, among the beasts. So this was a lesson for Adam. It is a guarantee he is going to like what happens next!
Here again we have the Hebrew verb ‘formed’ in the past completed tense, so ‘had formed’ is probably the more correct translation. However there is the interesting note in the LXX that God ‘formed yet farther out of the earth’ these animals. This does make it sound as though Adam considered at least some of the animals to be formed after himself. Is it possible he was not aware of the animals until God brought them to him? If that is the case, we can see why the older manuscripts have that phrase in them.
Please note that Adam was not naming all the insects, spiders, worms, fish, etc. The naming is limited to the original kinds of the beasts and birds. That’s all!
The names were probably descriptive: all names in early times were. Still some holdovers: hippopotamus, for example. "Hippo" meaning "horse" and "pot" the root word for "potable" which we know means water fit to drink. Hippopotamus is "river horse."
NIV -- So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man’s ribs and closed up the place with flesh. Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man.
KJV -- And the LORD God caused a deep sleep to fall upon Adam, and he slept: ad he took one of his ribs, and closed up the flesh instead thereof; and the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.
LXX -- And God brought a trance upon Adam, and he slept, and he took one of his ribs, and filled up the flesh instead thereof. And God built the rib which he took from Adam into a woman, and brought her to Adam.
Hebrew -- And made to fall Jehovah God a sleep deep on the man, and he slept. And He took one from his ribs and closed up the flesh underneath. And formed Jehovah God the rib which He had taken from the man into a woman and brought her in to the man.
We do not really understand what happened to Adam. A trance? sleep? We simply don’t know, except that Adam felt no pain in the process. And no, man does not have one less rib than woman!
The word translated ‘rib’ is, in the Hebrew, coming from a primitive root meaning ‘to curve.’ It can mean ‘a leaf, a side, beam, board, plank.’ So ‘rib’ is a good translation.
Women have an XX chromosome and men an XY. All God had to do was 'double up' on the X chromosome and leave the Y out of it for woman, in terms of genetics.
To an extent, woman is what man is not. Man is what woman is not. For instance, men tend to have more focused attention and women tend to have the ability to pay attention to a number of things at once. Men tend to look at something logically and woman tend to look at the same thing with more reference to inside feelings. Boy babies will usually focus on colored lights and moving things. Girl babies will usually focus on people's faces. When a man and a woman work together, therefore, all the bases are covered.
There is an interesting parallel to Christ on the cross. Adam becomes a ‘type’ here. Christ died, His side was pierced, and out of that sacrifice of death the Church was created/formed. In John 3:29, John the Baptist states the bride, or the followers of Christ, belongs to the bridegroom. Paul states in 2 Corinthians 11:2 – “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.”
Adam was put to sleep, his side opened up, and his wife was taken from him and established as a person in her own right.
NIV -- The man said:
KJV -- And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of man.
LXX -- And Adam said, This now [‘at last’ is in the Hebrew] is bone [out] of my bones and flesh [out] of my flesh; she shall be called woman [literally, ‘wife’ in the Greek]] because she was taken out of her husband.
Hebrew -- And said the man, This is now at last bone from my bones, and flesh from my flesh. For this shall be called woman, because out of man has been taken this.
Note in the LXX – in reference to the Hebrew, the reason for the name “woman” appears – “She shall be called Issha, because she was taken out of Ish.” There are a number of possible meanings for these words, but primary and root manings appear to be ‘man’ and ‘woman.’
Adam's response appears to be along the lines of 'yippee!'
God showed Adam what didn’t work, first. Often our lives are the same. He wants us to appreciate what His will for us is, so He often seems to allow us our own way for a bit first – enough to teach us.
NIV -- For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.
KJV -- Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
LXX -- Therefore shall a man leave his father and his mother and shall be cemented to his wife, and they two shall be one flesh.
Hebrew -- Therefore shall leave a man his father and his mother and shall cling to his wife, and they shall become into flesh one.
There are two words which could be used for "one" in becoming one in this passage. The one that is used is ‘echad’ – one in unity. ref. Deuteronomy 6:4 -- Hear, O Israel, the LORD [YHWH] our God [elohim], the LORD [YHWH] is one [echad]. The word does not mean two things fused into one like one candle melted into another. It means (in marriage) two become so close they are same as one person in purpose, actions, goals.
This verse says a man is to leave family home/ties – but the old Israelite custom was that a man brought his new wife to the family home, usually into rooms he had built on for her or, if the family was wealthy enough, into a new home he had built on the family property. In John 14, Jesus tells his disciples He is going to prepare a place for them in His Father's house. Is this contradictory to the directive that a man should leave his parents' and be joined to his wife?
Here is the only solution that occurred to us: The human man is no longer under the authority of his parents, regardless of where he is living. He is to assume the headship of his own family. He is to be more strongly united to his wife than to any other person, including his parents.
NIV -- The man and his wife were both naked, and they felt no shame.
KJV -- And they were both naked, the man and his wife, and were not ashamed.
LXX -- And the two were naked, both Adam and his wife, and were not ashamed.
Hebrew -- And they were both naked, the man and his wife, and not they were ashamed.
‘ashamed’ is ‘boosh’ – primitive root means to be disappointed or delayed. It can also mean to become confused or confounded. To become dry. The Hebrew scholars for the LXX chose the Greek word for ‘ashamed.’ That was how they understood the passage.
This verse may be an editorial insertion, a parenthetic, here. It does not seem to be Adam talking, but rather somone else commenting about Adam. This may be from Moses.
‘naked’ is arom – naked, or stripped, or to be made smooth.