Exodus 32:25

32:25 Moses saw that the people were running wild, ¹  for Aaron had let them get completely out of control, causing derision from their enemies. ² 

Psalms 25:3

25:3 Certainly none who rely on you will be humiliated.

Those who deal in treachery will be thwarted ³  and humiliated.

Psalms 31:17

31:17 O Lord, do not let me be humiliated,

for I call out to you!

May evil men be humiliated!

May they go wailing to the grave! ⁴ 

Isaiah 44:9

44:9 All who form idols are nothing;

the things in which they delight are worthless.

Their witnesses cannot see;

they recognize nothing, so they are put to shame.

Isaiah 47:3

47:3 Let your private parts be exposed!

Your genitals will be on display! ⁵ 

I will get revenge;

I will not have pity on anyone,” ⁶ 

Isaiah 54:4

54:4 Don’t be afraid, for you will not be put to shame!

Don’t be intimidated, ⁷  for you will not be humiliated!

You will forget about the shame you experienced in your youth;

you will no longer remember the disgrace of your abandonment. ⁸ 

Jeremiah 6:15

6:15 Are they ashamed because they have done such shameful things?

No, they are not at all ashamed.

They do not even know how to blush!

So they will die, just like others have died. ⁹ 

They will be brought to ruin when I punish them,”

says the Lord.

Jeremiah 17:13

17:13 You are the one in whom Israel may find hope. ¹⁰ 

All who leave you will suffer shame.

Those who turn away from you ¹¹  will be consigned to the nether world. ¹² 

For they have rejected you, the Lord, the fountain of life. ¹³ 

Ezekiel 16:61

16:61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you.

Joel 2:26

2:26 You will have plenty to eat,

and your hunger will be fully satisfied; ¹⁴ 

you will praise the name of the Lord your God,

who has acted wondrously in your behalf.

My people will never again be put to shame.

Mark 8:38

8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him ¹⁵  when he comes in the glory of his Father with the holy angels.”

Luke 9:26

9:26 For whoever is ashamed ¹⁶  of me and my words, the Son of Man will be ashamed of that person ¹⁷  when he comes in his glory and in the glory ¹⁸  of the Father and of the holy angels.

Romans 10:11

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ¹⁹ 

[32:25]  ¹ 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]  ² 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).

[25:3]  ³ tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).

[31:17]  ⁴ tn The verb יִדְּמוּ (yiddÿmu) is understood as a form of דָּמַם (damam, “wail, lament”). Another option is to take the verb from דָּמַם (“be quiet”; see BDB 198-99 s.v. I דָּמַם), in which case one might translate, “May they lie silent in the grave.”

[47:3]  ⁵ tn Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.

[47:3]  ⁶ tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see BDB 803 s.v. Qal.2).

[54:4]  ⁷ tn Or “embarrassed”; NASB “humiliated…disgraced.”

[54:4]  ⁸ tn Another option is to translate, “the disgrace of our widowhood” (so NRSV). However, the following context (vv. 6-7) refers to Zion’s husband, the Lord, abandoning her, not dying. This suggests that an אַלְמָנָה (’almanah) was a woman who had lost her husband, whether by death or abandonment.

[6:15]  ⁹ tn Heb “They will fall among the fallen.”

[17:13]  ¹⁰ tn Heb “O glorious throne, O high place from the beginning, O hope of Israel, O Lord.” Commentators and translators generally understand these four lines (which are three in the Hebrew original) as two predications, one eulogizing the temple and the other eulogizing God. However, that does not fit the context very well and does not take into account the nature of Jeremiah’s doxology in Jeremiah 16:19-20 (and compare also 10:6-7). There the doxology is context motivated, focused on God, and calls on relevant attributes in the form of metaphorical epithets. That fits nicely here as well. For the relevant parallel passages see the study note.

[17:13]  ¹¹ tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding the preposition with the following word as a corruption of the suffix on it. Thus the present translation reads וּסוּרֶיךָ אֶרֶץ (usurekha ’erets) instead of וּסוּרַי בָּאֶרֶץ (usuray ba’erets, “and those who leave me will be written in the earth”), a reading which is highly improbable since all the other pronouns are second singular.

[17:13]  ¹² tn Or “to the world of the dead.” An alternative interpretation is: “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2 and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).

[17:13]  ¹³ tn Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the Lord merely gives life-giving water.

[2:26]  ¹⁴ tn Heb “you will surely eat and be satisfied.”

[8:38]  ¹⁵ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ¹⁶ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ¹⁷ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ¹⁸ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[10:11]  ¹⁹ sn A quotation from Isa 28:16.