Original Word: αἰσχύνη
Part of Speech: Noun, Feminine
Transliteration: aischuné
Pronunciation: ahee-skhoo-nay
Phonetic Spelling: (ahee-skhoo'-nay)
KJV: dishonesty, shame
NASB: shame, disgrace
Word Origin: [from G153 (αἰσχύνομαι - ashamed)]

1. shame, disgrace
{abstractly or concretely}

dishonesty, shame.

From aischunomai; shame or disgrace (abstractly or concretely) -- dishonesty, shame.

see GREEK aischunomai

Word Origin
from the same as aischunó
Definition
shame
NASB Translation
disgrace (1), shame (5).

STRONGS NT 152: αἰσχύνη

αἰσχύνη, (ης, ἡ (cf. αἰσχρός);

1. subjectively, the confusion of one who is ashamed of anything, sense of shame: μετ' αἰσχύνης suffused with shame, Luke 14:9; τά κρυπτά τῆς αἰσχύνης those things which shame conceals, opposed to φανέρωσις τῆς ἀληθείας, 2 Corinthians 4:2 (evil arts of which one ought to be ashamed).

2. objectively, ignominy: visited on one by the wicked, Hebrews 12:2; which ought to arise from guilt, Philippians 3:19 (opposed to δόξα).

3. a thing to be ashamed of: ἡ αἰσχύνη τῆς γυμνότητός (genitive of apposition) nakedness to be ashamed of, Revelation 3:18, cf. Revelation 16:15; plural (cf. Winer's Grammar, 176 (166)) αἱ αἰσχύναι basenesses, disgraces, shameful deeds, Jude 1:13. ((Aeschylus, Herodotus, others) Synonym: see αἰδώς, at the end.)

Overview

Strong’s Greek 152 (αἰσχύνη) gathers the New Testament’s references to “shame,” a term that embraces public disgrace, inward humiliation, and the loss of honor before God and others. Six canonical occurrences reveal a rich theological tapestry in which shame is both a diagnostic of fallen humanity and a foil for the saving work of Jesus Christ.

Old Testament Background

Israel’s Scriptures consistently link shame to rebellion against God (Psalm 44:15; Isaiah 47:3) and to the exposure that follows idolatry (Jeremiah 2:26). Prophets anticipate a day when covenant obedience would “never again be put to shame” (Joel 2:27). The New Testament writers inherit this honor-shame framework, interpreting Christ’s redemptive mission as the decisive answer to humanity’s disgrace.

New Testament Usage

• Luke 14:9 pictures social embarrassment at a banquet: the guest presumptuously occupies the place of honor, only to be removed “in humiliation.” The scene admonishes disciples to embrace humility now, rather than suffer public shame later.
• 2 Corinthians 4:2 contrasts “secret and shameful ways” with transparent gospel ministry. Paul’s renunciation of disgraceful practices underscores integrity as essential to apostolic credibility.
• Philippians 3:19 exposes enemies of the cross whose “glory is in their shame.” Boasting in what God calls dishonorable inverts true values and ends in destruction.
• Hebrews 12:2 proclaims Christ who “endured the cross, scorning its shame.” The cross, a culturally humiliating instrument, becomes the stage on which the Son overthrows disgrace for all who believe.
• Revelation 3:18 warns the complacent church in Laodicea that only Christ’s “white garments” can cover “shameful nakedness,” echoing Eden’s exposure and offering eschatological restoration.
• Jude 1:13 likens false teachers to “wild waves of the sea, foaming up their own shame,” portraying moral chaos that inevitably surfaces disgrace.

Theological Themes

1. Moral Exposure: Shame often results from unrighteous conduct coming to light. Secret sin eventually becomes visible, either temporally or at final judgment.
2. Inverted Glory: Fallen humanity may celebrate what merits disgrace, revealing spiritual blindness (Philippians 3:19).
3. Christ’s Victory: Jesus absorbs and nullifies shame, transforming the cross from a symbol of curse to the emblem of glory. Believers united to Him share that triumph.
4. Covenant Covering: In Revelation 3:18 the offer of white garments recalls Genesis 3:21. God alone supplies the covering that removes relational estrangement.
5. Eschatological Reversal: Those presently despised for righteousness will not be “put to shame” at Christ’s appearing, whereas the shamelessly wicked face eternal dishonor (Jude 1:13).

Historical Insight

In the first-century Mediterranean world, honor and shame governed social interaction. Public status, family reputation, and civic standing formed the matrix through which early Christians heard these texts. The gospel’s summons to embrace a crucified Messiah meant accepting potential disgrace before society while receiving honor from God. Martyrs and confessors embodied Hebrews 12:2, looking beyond present humiliation to eschatological vindication.

Ministry Significance

• Discipleship: Teaching on shame helps believers evaluate cultural pressures that idolize reputation. Freedom in Christ enables humble service without fear of human disapproval.
• Pastoral Care: Many struggle with toxic shame rooted in past sin or abuse. Pointing them to Christ who “scorned the shame” provides both cleansing and restored dignity.
• Evangelism: The gospel confronts worldly glory systems. Presenting Christ crucified exposes false bases of honor and invites hearers into the family of God where true worth is bestowed.
• Church Discipline: 2 Corinthians 4:2 calls leaders to renounce secrecy. Transparent accountability protects congregations from scandals that bring reproach on Christ’s name.

Christological Focus

Hebrews 12:2 anchors the doctrine: the Lord did not merely endure shame; He treated it as insignificant compared to the joy of redeeming a people. Believers are therefore liberated from the paralyzing power of disgrace, empowered to bear reproach for His sake (Hebrews 13:13).

Eschatological Hope

Isaiah’s promise, “Whoever believes will not be put to shame,” rings forward into Romans 10:11 and Revelation 21:27. The New Jerusalem is a community where no stain of disgrace remains, the ultimate fulfillment of Joel’s pledge. Until then, the church lives as a counter-cultural society whose members find their honor in Christ alone.

Summary

Strong’s 152 gathers the New Testament witness that human sin produces shame, yet God in Christ removes it, replacing dishonor with everlasting glory. The concept challenges complacent hearts, comforts wounded consciences, and calls the church to walk in transparent holiness while awaiting the day when shame will be no more.

αισχυνας αισχύνας αἰσχύνας αισχυνη αισχύνη αἰσχύνη αἰσχύνῃ αισχύνην αισχυνης αισχύνης αἰσχύνης aischunas aischune aischunē aischunes aischunēs aischynas aischýnas aischyne aischynē aischýne aischýnē aischýnei aischýnēi aischynes aischynēs aischýnes aischýnēsInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts