Original Word: קָלַס
Part of Speech: Verb
Transliteration: qalac
Pronunciation: kah-LAHS
Phonetic Spelling: (kaw-las')
KJV: mock, scoff, scorn
NASB: mock, disdaining, mocked
Word Origin: [a primitive root]

1. to disparage, i.e. ridicule

mock, scoff, scorn

A primitive root; to disparage, i.e. Ridicule -- mock, scoff, scorn.

Word Origin
a prim. root
Definition
to mock, scoff
NASB Translation
disdaining (1), mock (2), mocked (1).

[קָלַס] verb mock, scoff (Ecclus 11:4 תקלס, text by Adler^{JQ xii (1900), 470}); —

Pi`el Infinitive construct לְקַלֵּס אָתְנָן Ezekiel 16:31 to scoff at hire (of Jerusalem under figure of harlot), but ᵐ5 ᵑ6 Symm collect, read לִקְבֹּץ Gr Toy Krae (or לְלַקֵּט, Co).

Hithpa`el mock, deride, with ב person, Imperfect3masculine singular יִתְקַלָּ֑ס Habakkuk 1:10; 3masculine plural יִתְקַלְּסוּ Ezekiel 22:5, ׳וַיִּת 2 Kings 2:23.

Overview

קָלַס conveys the idea of mocking, scoffing, or holding someone or something in contempt. In every occurrence Scripture presents the act as culpable irreverence—whether directed toward the Lord’s prophet, His covenant people, surrounding nations, or established authorities. The verb always carries moral weight: to engage in קָלַס is to position oneself against divine order and to invite judgment.

Occurrences in Scripture

1. 2 Kings 2:23 – Faithless youths mock the prophet Elisha.
2. Ezekiel 16:31 – Jerusalem, portrayed as an unfaithful wife, “scorned payment,” despising even the wages of harlotry.
3. Ezekiel 22:5 – Surrounding nations mock Jerusalem, the “infamous city, full of turmoil.”
4. Habakkuk 1:10 – The Chaldean army scoffs at kings and fortresses in its unchecked arrogance.

Narrative and Prophetic Settings

• 2 Kings 2:23 – Mockery against God’s prophet

“Some boys came out of the city and mocked him, saying, ‘Go up, you baldhead! Go up, you baldhead!’”.

The incident follows Elisha’s succession to Elijah, underscoring that contempt for a servant of the Lord is contempt for the Lord Himself. The immediate judgment that follows (verses 24–25) warns every generation that irreverence toward divine representatives is not trivial.

• Ezekiel 16:31 – Self-inflicted scorn

“When you built your mound at every street corner and made your lofty place in every square, you were unlike a prostitute because you scorned payment.”.

Here קָלַס depicts Israel’s self-despising pursuit of idolatry. The nation degraded itself so thoroughly that it valued neither covenant loyalty nor even the “wages” of its spiritual prostitution. The verb therefore illuminates the self-destructive nature of sin: contempt for God becomes contempt for oneself.

• Ezekiel 22:5 – Nations ridicule a defiled city

“Those near and far will mock you, O infamous city, full of turmoil.”.

Jerusalem’s sin has turned her into a spectacle. קָלַס shows that God’s people, when disobedient, become an object lesson to the world; the covenant community either displays God’s glory or invites derision that vindicates His righteousness.

• Habakkuk 1:10 – Imperial arrogance

“They scoff at kings and make rulers an object of scorn. They laugh at every fortress and build up siege ramps to capture it.”.

The Chaldeans’ derision of earthly power reveals human pride at its zenith. Yet Habakkuk 2 promises their downfall, proving that contempt for authority ultimately leads to being brought low before the Highest Authority.

Theological Significance

1. Dishonor toward divine authority: From Elisha to Jerusalem’s leadership, קָלַס underscores that mocking what God establishes is tantamount to mocking God Himself (cf. Galatians 6:7).
2. Sin’s degrading power: Ezekiel 16 shows that contempt outwardly directed soon turns inward; rebellion corrodes personal and communal dignity.
3. Judgment on arrogance: Habakkuk 1 and 2 reveal that God may temporarily tolerate scoffers for His purposes, yet their arrogance guarantees future reckoning.
4. Public witness: Ezekiel 22:5 illustrates that the reputation of God’s people among the nations is inseparable from faithfulness. When holiness is abandoned, scorn replaces respect (cf. Romans 2:24).

Historical Background

• Ninth-century Bethel (2 Kings) had become a center of calf worship; the youths’ ridicule likely echoed the apostate culture surrounding them.
• Sixth-century Jerusalem (Ezekiel) faced Babylonian siege; idolatry and social injustice provoked prophetic critique, exposing the city to international contempt.
• Late seventh-century Habakkuk addresses the rise of Babylon, whose military successes fostered a swaggering disdain for other nations. Scripture frames that derision as temporary, highlighting God’s sovereignty over empires.

Ministry Application

• Cultivating reverence: Families and churches must train the next generation to honor God’s Word and God’s servants, countering the spirit of mockery prevalent in every age (2 Peter 3:3).
• Guarding personal speech: Believers are warned against careless scorn (Proverbs 14:9; James 3:9–10). Words that demean authorities or sacred things participate in קָלַס and erode spiritual health.
• Interceding for the Church’s reputation: As Ezekiel 22:5 shows, moral compromise invites ridicule. Corporate repentance and holiness are vital for credible witness.
• Trusting divine justice: When confronted by scoffers, Christians rest in God’s promise that He “mocks proud mockers but gives grace to the humble” (Proverbs 3:34; James 4:6).

Related Themes and Texts

• Mockery of Christ (Matthew 27:29–31) – the culmination of human contempt met with redemptive grace.
• “God is not mocked” (Galatians 6:7) – New Testament reinforcement of the principle behind קָלַס.
• Scorners in wisdom literature (Proverbs 19:29; Psalm 1:1) – the ongoing contrast between the righteous and the scoffer.

Conclusion

קָלַס serves as a concise biblical portrait of irreverent contempt. Whether voiced by irreligious youths, covenant-breaking Jerusalem, surrounding nations, or conquering armies, mockery stands condemned by the holy God who upholds His prophets, His people, and His moral order. Believers are called to replace scorn with reverence, humility, and faith, displaying the honor due to the Lord in every sphere of life.

וַיִּתְקַלְּסוּ־ ויתקלסו־ יִתְקַלְּסוּ־ יִתְקַלָּ֔ס יתקלס יתקלסו־ לְקַלֵּ֥ס לקלס lə·qal·lês lekalLes ləqallês vaiyitkallesu way·yiṯ·qal·lə·sū- wayyiṯqalləsū- yiṯ·qal·lās yiṯ·qal·lə·sū- yitkalLas yitkallesu yiṯqallās yiṯqalləsū-Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts