Isaiah 49:23

Isa 49:23 And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with [their] face toward the earth, and lick up the dust of thy feet; and thou shalt know that I [am] the LORD: for they shall not be ashamed that wait for me.

Ver. 23. And kings shall be thy nursing fathers.] Such were David, Solomon, Hezekiah, Josiah, Constantine, Theodosius, Placilla, Queen Elizabeth, &c.

They shall bow down to thee.] They shall give thee civil worship, and low obeisance, and that for Christ’s sake, who is thine head and husband, and dwelleth in thee.

They shall bow down to thee, &c.] Such honour hath every saint through Christ. The Pope’s parasites would hence ground his holding out his feet to be kissed; yea, his treading upon kings and emperors. But Peter would none of this; {Act 10:25-26} so little cause had that Pope to cry out, Et mihi et Petro. Interpreters do rightly note that in these and the like texts, the prophet alludes to the manner of the Persians, among whom those that would speak unto the king, did first kiss the pavement that the king had trodden upon. {a} Hence Martial,

“ Pietorum sola basiare regum. ”

The ancient Christians also, to honour and hearten their confessors, and such as suffered imprisonment for the truth’s sake, did use to kiss their hands, yea, to cast themselves down at their feet. Tertullian, writing to some of the martyrs, saith, Non tantus sum ut vos alloquar, I am not good enough to speak unto you. He telleth also of some in his time, that they did reptare ad vincula martyrum, creep to the bands of the martyrs in way of honour to them.

{a} Xenophon, lib. viii. Plutarch., in Alcib.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_49:23

And kings shall be thy nursing fathers

Princes and rulers should promote the will of God

I.

PRINCES, OR RULERS, AS SUCH, ARE THE POSITIVE SERVANTS OF GOD, AND THEREFORE ARE BOUND TO PROMOTE, ABOVE ALL THINGS, THE INTERESTS OF HIS REVEALED WORD, AND THE HONOUR OF HIS NAME, IN THE WELFARE OF HIS CHURCH AND PEOPLE. It must be a self-evident proposition, that all who are entrusted with the ruling authority are bound to promote the best interests of the people over whom they preside. But the question is, in what do the best interests of a people consist? Do they consist in the extension of territory; the multiplicity of resources; the advancement of the arts and sciences; of wealth and honour; business and trade? We deny the assertion. As our Lord speaks of a man, so we of a nation, prince, or ruler. What is either he or they profited if they gain the whole world and lose their own soul? Or what shall a man, or any number of men, give in exchange for their soul? The soul, then, in all its vast, interesting, immortal, and eternal concerns, is the chief business of man.

1. From whence does the kingly office, or ruling authority proceed? Does it proceed from the people? No. It proceeds from God.

2. We must not omit to notice the manner in which the Lord speaks of princes and rulers in His Word. They are always spoken of in reference to their accountability to Him, and as bound to the execution of His will, and the promotion of His glory.

3. It may be useful here to adduce what is the estimate of our own Church on this subject.

II. SUCH A DISCHARGE OR DISREGARD OF THIS OBLIGATION WILL ALWAYS YIELD A SURE TEST OF THEIR OWN STATE AND THE CHARACTER OF THEIR GOVERNMENT, AND WHERE IT PREVAILS IT WILL BE VISIBLE, MORE OR LESS, IN ALL THEIR WAYS AND WORKS. We are to judge of the character and condition of princes and rulers, as such, as we do of private individuals and professing Christians, as such, and of the character of their government as we do of the general tenor of a mans life.

1. There will be deep humiliation before God, coupled with free and ingenuous confessions both of individual and national guilt (2Sa_7:1-29).

2. There will also be a desire to seek the guidance and acknowledge the hand of God in everything.

3. There will also be a fixed determination to banish all wicked men from their presence, and to exclude them from their councils.

4. There will be an anxiety to fill all the offices of the Church and State with men that fear the Lord, love the truth, and who will labour with heart and hand in the same cause for the advancement of true godliness. If the foregoing statements are based on the authority of Divine truth, the following deductions will ensue as some of their most obvious results

(1) It is not an easy office to be exalted to a throne, or to be entrusted with the affairs of a kingdom!

(2) How obvious is the connection between the Church and State! An established religion, nationally considered, is nothing more than that form of godliness, according to Gods revealed will, which is selected, supported, and maintained by the State, for the general benefit of all.

(3) How great is the guilt of ungodly princes and rulers, and how earnestly should we pray for them that God may bless and direct them in all His ways! (R. Shittier.)

They shall not be ashamed that wait for Me

Waiting upon God

I. WAITING UPON GOD signifies--

1. A patient expectation of the fulfilment of His Word, whether it be prophecy or promise.

2. A regular attention to the means of grace.

II. THE RESULT OF WAITING UPON GOD. Not disappointment and humiliation, but prayers answered, and hopes fulfilled.

1. The penitent.

2. The Christian relying upon the providential help of a covenant-keeping God.

3. The believer waiting for the accomplishment of Gods purpose in his sanctification.

4. The Christian waiting for the coming of Christ. (T. Blackley, M. A.)

Wait

This is the one word which the Divine wisdom often seems to utter in rebuke of human impatience. Man is eager, hurried, impatient, but God is never in haste. The Divine proceedings are slow--everywhere slow.

I. We see it in the realms of NATURE AND PROVIDENCE.

1. The history of the earth.

2. The movement of the seasons. The changes of day and night, &c., how slow, how gradual, how imperceptible!

3. The history of all life and growth.

II. REVEALED RELIGION includes much in harmony with these facts.

1. The long interval between the promise of a Saviour and His advent.

2. The manner of His coming (Luk_17:20).

3. The history of revealed religion since the advent.

4. The spiritual history of the individual believer.

5. The events which make up the story of a life. With regard to much in our history, we are expected to wait for the revelations of the world to come. (R. Vaughan, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

49:23 you will know that I am the Lord: The stunning role-reversal—kings and queens serving the lowly exiles upon their return—would reveal God’s power to do the unimaginable (see also 60:16). • The godly would experience temporary disgrace in the Exile but would not ultimately be put to shame, as the idolaters and ungodly were.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Being joined with the Church, they shall humble themselves to Christ their head, and give him all honor.

Meaning, that Kings shall be converted to the Gospel, and bestow their power and authority for the preservation of the Church.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

lick . . . dust--that is, kiss thy feet in token of humble submission.

for they . . . not . . . ashamed . . . wait for me--The restoration of Israel shall be in answer to their prayerful waiting on the Lord (Isa 30:18-19; Psa 102:16-17; Zac 12:10; Zac 14:3).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 23. With their face toward the earth - "With their faces to the earth"] It is well known that expressions of submission, homage, and reverence always have been and are still carried to a great degree of extravagance in the eastern countries. When Joseph's brethren were introduced to him, "they bowed down themselves before him with their faces to the earth," Ge 42:6. The kings of Persia never admitted any one to their presence without exacting this act of adoration; for that was the proper term for it. Necesse est, says the Persian courtier to Conon, si in conspectum veneris, venerari te regem; quod προσκυνειν illi vocant. "It is necessary, if thou shouldest come in sight, to venerate thee as king; which they call worshipping." - NEPOS in Conone. Alexander, intoxicated with success, affected this piece of oriental pride: Itaque more Persarum Macedonas venerabundos ipsum salutare, prosternentes humi corpora. "The Macedonians after the manner of the Persians, saluted their monarch with the ceremony of prostration." - CURTIUS, lib. viii. The insolence of eastern monarchs to conquered princes, and the submission of the latter, is astonishing. Mr. Harmer, Observ. ii. 43, gives the following instance of it from D'Herbelot: "This prince threw himself one day on the ground, and kissed the prints that his victorious enemy's horse had made there; reciting some verses in Persian, which he had composed, to this effect: -

"'The mark that the foot of your horse has left upon the dust, serves me now for a crown.

"'The ring which I wear as the badge of my slavery, is become my richest ornament.

"'While I shall have the happiness to kiss the dust of your feet, I shall think that fortune favours me with its tenderest caresses, and its sweetest kisses.'"

These expressions therefore of the prophet are only general poetical images, taken from the manners of the country, to denote great respect and reverence: and such splendid poetical images, which frequently occur in the prophetical writings, were intended only as general amplifications of the subject, not as predictions to be understood and fulfilled precisely according to the letter. For the different kinds of adoration in the east, see the note on Isa 44:17.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(23) Kings shall be thy nursing fathers . . .—As a rule kings gave their children to be brought up by their nobles (2Ki_10:5). Zion should have kings themselves and their queens to rear her children. They shall bow down to her, the true Israel, the true Ecclesia, as the dwelling-place of Jehovah.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. thy nursing fathers] thy guardians; i.e. of course, the guardians of her children (in spite of ch. Isa_60:16); see Num_11:12; 2Ki_10:1; Est_2:7 &c. The figure appears to express the permanent relation of the kingdoms of the world to the glorified people of God.

lick up the dust of thy feet] An extravagant, but thoroughly Oriental, metaphor for abject self-humiliation (cf. Mic_7:17; Psa_72:9). Gesenius quotes from a Persian poem the following sentiment of a prince to his conqueror: “When I shall have the good fortune to kiss the dust of thy feet, then I shall believe that fortune flatters me,” &c. Comp. ch. Isa_45:14, Isa_60:14.

for they shall not be ashamed &c.] Strictly a relative sentence, “they that wait on Whom shall not be ashamed”; which is perhaps hardly English. Render as R.V. and they that wait for me shall not be ashamed.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And kings shall be thy nursing fathers, and their queens thy nursing mothers,.... Who shall show favour and respect to the church and people of God, grant them liberty, and protect and defend them in their religious privileges: for this is to be understood not figuratively of apostles and apostolical men, as Jerom, who are kings and priests unto God, and who feed the church with the milk of the word, and the breasts of ordinances; but literally of the kings and queens of the earth; and is thought to have had its fulfilment, at least in part, in Cyrus, Ahasuerus, Esther, and others; but more so in Christian kings and queens, as Constantine and Helena, Theodosius and Placilla, and others; and will have a far greater accomplishment in the latter day glory; see Isa 60:3,

they shall bow down toward thee with their faces toward the earth; which expresses the great veneration and respect these great personages shall have for the church of God, and their entire submission and subjection to the Gospel of Christ, and the ordinances of it, and to the laws and discipline of his house; for they shall now become members of the Christian church, and be entirely under the government of it, as to religious things; see Rev 3:9.

and lick up the dust of thy feet; the allusion is to the eastern nations, especially the Persians, who, in the adoration of their kings, used to kiss the ground they stood on, and seemed to lick, if they did not, the dust that was about them; and it expresses the very low submission of kings and princes to the church, and their high veneration of it; their willingness to do the meanest office for the good of it, and their great regard and affection for the meanest of its members, the dust of Zion; see Psa 72:9,

and thou shalt know that I am the Lord; the King of kings, and Lord of lords, who has the hearts of all men, even of kings, in his hands, and can turn them, and bring them to a thorough submission to his will; and who is able to accomplish all his promises, and is true and faithful to them; this will be known and owned by the church, when the above things have their accomplishment:

for they shall not be ashamed that wait for me; or for my salvation, as the Targum; for favours from him; for the light of his countenance; for the discoveries and application of pardoning grace; for the performance of promises; for answers of prayer; for his spiritual coming, and for eternal glory and happiness; these shall not be ashamed of him for whom they wait, nor of their hope and expectation of him, nor at his coming.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And kings shall be thy nursing fathers - Margin, ‘Nourishers.’ That is, they would patronize the church of God; they would protect it by their laws, and foster it by their influence and become the personal advocates of the cause of Zion. The idea is properly that of guarding, educating, and proriding for children; and the sense is that kings and princes would evince the same tender care for the interests of the people of God which a parent or a nurse does for a child. It is needless to say that this has been already to a considerable extent fulfilled, and that many princes and monarchs have been the patrons of the church, though doubtless it is destined to a more ample fulfillment still in the brighter days of this world’s history, when the gospel shall spread everywhere. It is remarkable that, in the Sandwich and South Sea Islands, the Christian religion has been uniformly, almost, taken under the protection of the kings and chiefs since its first introduction there, and has been carried forward and extended under their direct authority.

They shall bow down to thee with their face toward the earth - A posture indicating the profoundest reverence. This is the common posture of showing great respect in the East.

And lick up the dust of thy feet - An act denoting the utmost possible respect and veneration for the church and people of God.

For they shall not be ashamed that wait for me - They who worship me shall not be ashamed of the act requiring the deepest self-abasement, to show their reverence for me. Even those of most elevated rank shall be willing to humble themselves with the profoundest expressions of adoration.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Nurses. The Persian kings favoured the captives. The greatest monarchs bow before the prelates of the Church, (Menochius) and kiss the Pope’s toe. They venerate relics, (Haydock) and greatly enrich the Church. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Kings shall be thy nursing fathers, and their queens thy nursing mothers; kings and queens shall have a sincere affection and tender regard unto thee and thy children, which was in some sort fulfilled by Cyrus, Ahasuerus, and some few others of the Persian kings or queens, but much more truly and fully by those many kings and emperors of the Gentile world, which after Christ’s time did both themselves embrace the true religion, and also set it up in their several dominions.

They shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; they shall highly reverence and honour thee, and shall most humbly and readily submit themselves unto thee, which was not verified in any of the Persian kings, but only in these kings who were converted to the Christian faith and church. The expressions are borrowed from the practice of the Eastern people in their prostrations and adorations, when they bowed so low as to touch and kiss the ground, whereby they did or might seem to lick up the very dust of the ground which was about or under the feet of those whom they adored.

They shall not be ashamed that wait for me; their hopes and expectations shall not be disappointed, but abundantly satisfied.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. Kings shall be thy nursing fathers… queens thy nursing mothers — This verse teaches that the principles of Messiah’s reign shall take hold of all — the highest and the lowest. Affection for Zion shall be the profoundest conceivable. Monarchs, with their subjects, shall bow to Messiah; the former shall become foster fathers, and queens and princesses foster mothers, to the weak, poor, and lowly. The foster father or mother was, and yet is, to great houses throughout the East, a no inconsiderable person. But in last results of the rule of the great Anointed, the heads themselves of houses and nations take earnestly to this service. The divine will is the tie that consentaneously holds all.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Kings shall be thy nursing fathers, and their queens thy nursing mothers; or, thy foster-fathers... thy foster-mothers. Kings and queens (sultanas) shall put themselves at the disposal of the Church, to nourish and cherish such of the Church"s children as may be entrusted to their care. They shall bow down. They shall not seek to lord it over the Church, but shall acknowledge in the officers of the Church a spiritual authority superior to their own, before which they shall "bow down," as Theodosius did. They shall even be willing, when they are conscious of guilt, to "lick the dust" under the Church"s feet, or subject themselves to deep humiliation, that they may be restored. They shall not be ashamed that wait for me. Such as wait patiently and trust in the fulfilment of all these gracious promises shall escape shame, for the promises will assuredly be fulfilled.

Vers. 23, 25. The fear which may be fearless, etc.

We have two conditions indicated in these two texts which present us with a perfect contrast. We have

I THE FEAR WHICH MAY BE FEARLESS. "They shall not be ashamed that wait for me," or "that hope in me." Reverent trust in the living God, in the Divine Friend of man, has nothing to fear. It may be seriously threatened, but it is secure. Sickness may come, adversity may assail, friends may forsake, bereavement may afflict, death may cast its shadows; but a confiding trust in the love and the faithfulness of God will never be put to shame. It will retain its calmness under all; it will triumph over all.

II THE HOPE WHICH MUST BE HOPELESS. "I will contend with him that contendeth with thee." He who fights against the people, the truth, the cause of God, is fighting against the Almighty One himself. However promising outward appearances may be, he is foredoomed to utter and disastrous failure: his hope is hopeless. C.

No shame in waiting for God.

"For they shall not be ashamed that wait for me." Those who wait for him, in a dependence upon his promise and a resignation to his will, shall not be made ashamed of their hope. Quaintly stating the reasons for God"s withholding his blessings from us awhile, Thomas Brookes (1650) says, God oftentimes delays, that his people may come to him with greater strength and importunity. He puts them off, that they may put on with more life and vigour. God seems to be cold, that he may make us the more hot; he seems to be slack, that he may make us the more earnest; he seems to be backward, that he may make us the more forward in pressing upon him." The particular shame here referred to is that which comes from disappointment of expectations and hopes. "The hope that"s built upon his word Can ne"er be overthrown.

The line of thought suggested is this: Find the various sources whence comes our disappointment with men, and show, in each case, that they cannot possibly apply to God.

I MEN PROMISE MORE THAN THEY CAN PERFORM. Often they do this in

(1) gushing and impulsive generosity; or in

(2) desire to produce an extravagant impression of their ability; or in

(3) false estimate of their means; or in

(4) simple but weak good nature.

Such people are not thoroughly true; and we learn by experience never to trust their promises. We give them credit for meaning well, and then forget what they said. God"s promises are strictly true to his intentions and his power.

II MEN PROMISE WHAT THEY NEVER INTEND TO PERFORM. A man who had just parted from a female friend was overheard to say, "I told her more in a minute than she will find come true in a twelvemonth." Men intentionally deceive, and then we cannot but be ashamed and disappointed in them. Of this we may be quite sure God intends to fulfil everything he promises. "Hath he said, and shall he not do it?" "If we believe not, yet he abideth faithful: he cannot deny himself.

III MEN PROMISE WHAT CIRCUMSTANCES NEVER ALLOW THEM TO PERFORM. With the best intentions, and the best ability at the time of promising, men cannot anticipate the changes of life, and may disappoint us through force of circumstances. But he who sees the end from the beginning makes his promises in view of every possible contingency; and "His very word of grace is strong As that which built the skies; The voice that moves the stars along Speaks all the promises R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Lick the dust - They shall highly reverence and honour thee. These expressions are borrowed from the practice of the eastern people, who bowed so low as to touch the ground. Ashamed - Their expectations shall not be disappointed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Such affectionate treatment does the church receive, which is assembling once more upon its native soil, whilst kings and their consorts hasten to serve the re-assembled community. "And kings become thy foster-fathers, and their princesses they nurses: they bow down their face to thee to the earth, and they lick the dust of thy feet; and thou learnest that I am Jehovah, He whose hoping ones are not put to shame." As foster-fathers devote all their strength and care to those entrusted to them, and nurses nourish children from the very marrow of their own life, so will kings become the shelterers of Zion, and princesses the sustainers of her growth. All that is true in the regal headship of the church will be realized, and all that is false in regal territorialism will condemn itself: "vultu in terram demisso adorabunt te et pulverem pedum tuorum lingent" (Jerome). They do homage to the church, and kiss the ground upon which she stands and walks. According to Isa 45:14, this adoration belongs to the God who is present in the church, and points the church itself away from all thought of her own merits to Jehovah, the God of salvation, cui qui confidunt non pudefient (וידעתּ with an auxiliary pathach, like יגעתּ in Isa 47:15; Ges. 65, 2: אשׁר with the first person made into a relative as in Isa 41:8; Ges. 123, 1, Anm. 1). Observe, however, that the state will not be swallowed up by the church - a thing which never will occur, and is never meant to occur; but by the state becoming serviceable to the church, there is realized a prelude of the perfected kingdom of God, in which the dualism of the state and the church is entirely abolished.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

“And kings shall be thy nursing fathers, and their queens thy nursing mothers; face to the ground shall they bow to thee, and the dust of thy feet shall they lick; and thou shalt know that I am Jehovah, whose waiters (or hopers, (i.e., those who trust in him) shall not be ashamed (or disappointed).” The same promise is repeated in substance with a change of form. Instead of the nations, we have now their kings and queens; and instead of Zion’s sons and daughters, Zion herself. This last variation, while it either perplexes or annoys the rhetorical precisian, aids the rational interpreter by showing that the figures of the preceding verse, however natural and just, are not to be rigidly explained. In other words, it shows that between the Zion of this passage and her children there is no essential difference, and that what is promised to the one is promised to the other. This identity is clear from the apparent solecism of representing the bereaved and childless mother as herself an infant in the arms and at the breast, because really as much in need of sustenance and care as those before called her sons and daughters, or rather because she is but another figure for the same thing. This confusion of imagery all tends to confirm the supposition that the Zion of these prophecies is not a city, which could scarcely be thus confounded with its citizens, but a society or corporation, between which as an ideal person and its individual members or any given portion of them, there is no such well-defined and palpable distinction. The Hebrew word to which the English Version and some others give the sense of nourishers, is now explained to mean a ‘carrier’ or ‘bearer’, which last name is applied by the English in India to the male nurses of their children. Some regard it as equivalent to paidagowgos { naidayMyog}(Gal 3:24), and as referring to a later period of childhood than the other, which is properly a suckler or wet-nurse. But as there is nothing in the text to suggest the idea of succession in time, they may be regarded as poetical equivalents. The image is still that of a tender infant, with an almost imperceptible substitution of the mother for her children. Face-to-the-ground is a kind of compound adverb like our English phrases sword-in-hand, arm-in-arm, but still more concise in the original. The addition of these words determines the meaning of the preceding verb as denoting actual prostration, which is also clear from the next clause, where the licking of the dust cannot be naturally understood as a strong expression for the kissing of the feet or of the earth in token of homage, but is rather like the biting of the dust in Homer, a poetical description of complete and compulsory prostration, not merely that of subjects to their sovereign, but of vanquished enemies before their conquerors. (Compare Mic 7:17; Psa 72:9).

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues speaking to Zion as if it were a woman. (See: Personification)

Kings will be your foster fathers, and their queens your nursemaids

Yahweh speaks of the people who will inhabit Zion as if they were the city's children. The terms "foster fathers" and "nursemaids" refer to men and women who become responsible for the care of children. AT: "The kings and queens of other nations will provide for your inhabitants" (See: Metaphor)

they will bow down to you with their faces to the earth and lick the dust of your feet

These phrases describe gestures that people used to express complete submission to a superior.

lick the dust of your feet

Possible meanings are 1) that this is a literal expression of submission where the person licks the dust off of a superior's foot or from the ground at the superior's foot or 2) that this is an idiom that describes a person prostrating himself before a superior. (See: Idiom)

will not be put to shame

This can be stated in active form. AT: "will not be ashamed" or "will not be disappointed" (See: Active or Passive)

translationWords

king

ancestor

queen

bow

face

earth

know

Yahweh

shame

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

אומניך Thy nursing fathers. Comp. ויהי אמן and he brought up (Est. 2:7). It is a figurative expression for the great honour which will be shown to Israel.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.