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Shame Unto You

Pickthall: O Children of Adam! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.

Shame unto You

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Yusuf Ali: O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allah, that they may receive admonition!

Shakir: O children of Adam! We have indeed sent down to you clothing to cover your shame, and (clothing) for beauty and clothing that guards (against evil), that is the best. This is of the communications of Allah that they may be mindful.

Arberry: Children of Adam! We have sent down on you a garment to cover your shameful parts, and feathers; and the garment of godfearing -- that is better; that is one of God's signs; haply they will remember.

Dorothy Michaels : Yes, I think I know what y'all really want. You want some gross caricature of a woman to prove some idiotic point, like power makes a woman masculine, or that masculine women are ugly. Well shame on the woman who lets you do that, on ANY woman that lets you do that.

(1) Shame is the painful emotion that is caused by a consciousness of guilt, failure, or impropriety, that often results in the paralyzing conviction/belief that one is worthless, of no value to others or to God, unacceptable, and altogether deserving of disdain and rejection. As you can see, shame and guilt are not the same thing.

People enslaved to shame are constantly apologizing to others for who they are. They feel small, flawed, never good enough. They live under the crippling fear of never measuring up, of never pleasing those whose love and respect they desire. This often results in efforts to work harder to compensate for feeling less than everyone else.

When our actions, attitudes, or words bring dishonor to God we justifiably and deservedly should feel ashamed. There are other actions, attitudes, or words for which we should not feel ashamed, even though they may expose us to ridicule, public exposure, and embarrassment.

We should feel boldness and courage in proclaiming the gospel. If people mock us and mistreat us because of our vocal and visible declaration of the gospel, we should not feel any shame. After all, the gospel is the power of God to save human souls. The non-Christian world may think we are weak and silly, but the gospel is powerful and true.

If you feel shame when the gospel is made known or when you are identified and linked with someone who is suffering for having made it known, you are experiencing misplaced or unjustifiable shame. Christ is honored and praised when we boldly speak of him and willingly suffer for him.

Being maligned and mistreated solely because of your commitment to Christ is no cause for shame. In fact, it serves to glorify God. Thus, shame is not determined based on how we are regarded in the minds of people but rather based on whether or not our actions bring honor and glory to God.

To be arrested and stripped and beaten and exposed to public ridicule is a shameful experience. But the apostles did not retaliate. The willingly embraced the feeling of shame because it ultimately honored God.

Some of you think that the solution to your shame is to try harder, do more, obey with greater intensity. Sometimes you are tempted to create even more rules and commands than are found in the Bible and by legalistically abiding by them all you hope to suppress or diminish or perhaps even destroy your feelings of inadequacy and shame and worthlessness. No! The solution is found in only one place: the cross of Christ, where Jesus took your shame upon himself and endured the judgment of God that you and I deserved.

Of David. To you, O Lord, I lift up my soul. O my God, in you I trust; let me not be put to shame; let not my enemies exult over me. Indeed, none who wait for you shall be put to shame; they shall be ashamed who are wantonly treacherous.

Instead of your shame there shall be a double portion; instead of dishonor they shall rejoice in their lot; therefore in their land they shall possess a double portion; they shall have everlasting joy.

For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see.

They cried unto thee, and were delivered As the Israelites did in Egyptian bondage, and as they in later times did when in distress; see ( Exodus 2:23 ) ( Psalms 107:6 Psalms 107:13 ) ; &c. The crying is to be understood of prayer to God, and sometimes designs mental prayer, sighing, and groaning, which cannot be uttered, when no voice is heard, as in Moses, ( Exodus 14:15 ) ; but oftener vocal prayer, put up in times of distress, and denotes the vehemency of trouble, and eagerness of desire to be heard and relieved; and this cry was from faith, it followed upon and was accompanied with trusting in the Lord; it was the prayer of faith, which is effectual and availeth much, and issued in deliverance;

they trusted in thee, and were not confounded: or ashamed; neither of the object of their trust, the living God, as those who trust in graven images; so Moab was ashamed of Chemosh, ( Jeremiah 48:13 ) ; nor of their hope and trust in him, it being such as makes not ashamed, ( Psalms 119:116 ) ( Romans 5:5 ) ; nor of the consequences of it; When men trust in anything and it fails them, and they have not what they expect by it, they are filled with shame and confusion, ( Isaiah 30:2 ) ; but they that trust in the Lord are never confounded, or made ashamed; their expectations do not perish: now Christ mentions this case of his ancestors as a reason of the praises of Israel, which they offered up to God for deliverances, and which he inhabited, ( Psalms 22:3 ) ; as also by way of encouragement to himself in his present circumstances, that though the Lord was at a distance from him, and seemed not to regard him and his cries, yet that he would deliver him; and likewise as an argument with God that he would do so, since it had been his wonted way and method with his fathers before; moreover he may take notice of it in order to represent his own forlorn, uncomfortable, and deplorable condition, which was abundantly worse than theirs, and the reverse of it, as it seemed at present.

One thing that a Google Books search for early instances of "shame on X" reveals is how common the word shame is in sixteenth- and early seventeenth-century works. Perhaps the connection of shame with original sin (having eaten the forbidden fruit, Adam sees that he is naked and is ashamed) makes it a particularly powerful term in religious discourse, or perhaps honor and shame provided the push and pull of personal motivation in English society at that time.

Shakespeare uses shame dozens of times in his plays (as Chaucer does in his Canterbury Tales two centuries earlier). But in Shakespeare, unlike in Chaucer, the form "shame on [or upon or against] X" appears several times. It seems that, at some point in the 200 years between Chaucer and Shakespeare, idiomatic use of this declarative form began to take hold, although "shame on X" appears not to have been firmly established as a set phrase even in Shakespeare's time.

The original expression from which we retain the truncated form "shame on X" may have been "cry shame on [or of or upon] X." At any rate there are many sixteenth- and early seventeenth-century instances of this phrase. From Thomas Harding, A Confutation of a Booke, intituled An Apologie of the Church of England (1565):

Now who so euer examineth the place truly, must nedes crye out shame on you Defender, who are thauctour. The wordes, if you had listed to haue alleaged them without falshed, be these.

For he and they teache, that neither God, neither Christ ca[n] possibly be payncted. And yf it be so, then that which the councell saied in that canon, is worshipped, and adored, is neither God nor Christe, but some thing that may be payncted. Wherfore this impugner with his M. the authour of the image homilie, may streeke this councell out of their bookes, and cry shame of their ignoraunce, for bringing that which proueth manifestly against them.

Now M. Harding, compare our wordes, and the Councelles wordes together. We saie none otherwise, but as the Councel saith. The Bishop of Rome himself ought not to be called the Vniuersal Bishop: Herein we do neither adde, nor minish, but reporte the wordes plainely, as we finde them. If you had lookte better on your booke , and would haue tried this mater, as you saie , by your learning, ye might wel haue reserued these vnciuil reproches of falshed to your selfe, and haue spared your crying of shame vpon this defender, Harding.

I neuer cried so ofte shame vpon the Defender, as he deserued, and that he is a shamelesse man, it shal now be here as cleerly tried , as euer it was before. I laie three maine Lies to your charge in this mater. Let the worlde vnderstande, how wel ye are hable to discharge them.

...where [the Countess of Gowrye] falling on her knees and beseeching his Maiesties compassion, Arane, going betwixt her and the King, led him hastely by her, and she reaching at his cloak to stay his Maiestie, Arane, putting her from him, did not only ouerthrow her, wich was easy to do, in respect of the poore ladies weaknes, but marched ouer her, who, partly with extreme grief, and partly with weakness, sowned [swooned] presently in the open street, and was fayn to be conveyed into one of the next howses, where with much adoe they recouered life of her; which inhumanity even their most affectionat frendis do vtterly condempne and crye shame of. 041b061a72


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