Original Word: αἰσχρόν
Part of Speech: Adjective
Transliteration: aischron
Pronunciation: ahee-skhron'
Phonetic Spelling: (ahee-skhron')
KJV: shame
Word Origin: [neuter of G150 (αἰσχρός - disgraceful)]

1. a shameful thing, i.e. of improper conduct

shame.

Neuter of aischros; a shameful thing, i.e. Indecorum -- shame.

see GREEK aischros

Word Origin
see aischros.

Scope of the Word

αἰσχρόν, though not recorded in the extant Greek text of the New Testament in its standalone form, represents the neuter idea of “that which is disgraceful, shameful, base, or ugly to moral or social sensibility.” The root αἰσχρ- is well represented in Scripture (for example, αἰσχρός in Ephesians 5:12; αἰσχροκερδής in Titus 1:11). Whenever it appears—whether directly or through cognates—the word group sets a clear antithesis between what God counts honorable and what He deems dishonorable.

Old Testament Background (Septuagint)

In the Septuagint the term regularly translates Hebrew words such as bosheth (shame, disgrace) and ʿervah (nakedness, indecency). It is used:

• Of idolatry that brings national humiliation (Jeremiah 11:13 LXX).
• Of sexual exposure or violation (Genesis 34:14 LXX).
• Of social oppression, where the poor “cover their faces with shame” (Job 8:22 LXX).

This establishes an ethical, covenantal context: shame is not merely social embarrassment but the objective dishonor incurred whenever the creature violates the holy order of the Creator.

Cognate Appearances in the New Testament

1. Moral speech: “For it is shameful even to mention what the disobedient do in secret” (Ephesians 5:12).
2. Financial motive: Overseers must not pursue “shameful gain” (Titus 1:7; 1 Timothy 3:8; 1 Peter 5:2).
3. Public decorum: “It is disgraceful for a woman to speak in the church” (1 Corinthians 14:35); “it is disgraceful for a woman to have her hair cut or shaved off” (1 Corinthians 11:6).

Each setting calls God’s people to act in ways that protect the reputation of the gospel and reflect God’s holiness.

Theological Themes

Honor versus Shame

Scripture consistently links shame to sin and rebellion (Genesis 3:7–10) and honor to righteousness (Proverbs 3:35). The αἰσχρ- word group dramatizes that contrast, warning believers that hidden or tolerated sin eventually results in open disgrace (Numbers 32:23).

Holiness and Speech

Ephesians 5:12 shows that Christian conversation must not normalize or sensationalize evil. The believer’s mouth is kept pure so that thanksgiving, not disgrace, marks the community (Ephesians 5:3–4).

Integrity in Stewardship

Titus 1:11 and related passages condemn ministry conducted for “shameful gain.” Financial integrity is thus a gospel issue; when leaders exploit people for profit, they drag Christ’s name into public dishonor.

Order in Worship

Paul’s “disgrace” language in 1 Corinthians 11:4–14 and 14:34–35 presses the principle that worship should be regulated in ways that preserve creation order and testify to the submitting, serving character of Christ.

Christ, the Cross, and Shame

Jesus “endured the cross, despising its shame” (Hebrews 12:2). While αἰσχρόν is not used in this verse, the thematic link is unmistakable: the Lord absorbed ultimate disgrace so His people might share in eternal honor (Hebrews 2:10). The cross therefore redefines shame—not denying its reality, but demonstrating that God can turn it into glory.

Pastoral and Discipleship Implications

• Personal holiness: Hidden sins—whether financial, sexual, or verbal—must be confessed early to avoid public disgrace later.
• Leadership accountability: Churches guard the office of elder and deacon by insisting on transparency regarding money and motives (1 Timothy 3:8).
• Counter-cultural witness: In a culture that often celebrates what God calls shameful, believers are called to maintain clear boundaries without self-righteousness, pointing others to the honor Christ freely gives.
• Restoration for the disgraced: The gospel offers cleansing and new identity; shame need not be the final word (Isaiah 61:7; Romans 10:11).

Historical Christian Reflection

Early church writers, such as Chrysostom, seized on the αἰσχρ- passages to exhort believers away from coarse joking and avarice, teaching that even the perception of impropriety can damage gospel credibility. Medieval theologians tied “shameful gain” to simony; Reformers applied the word to the sale of indulgences. Across eras, the message is consistent: God’s servants must guard against every form of moral ugliness.

Related Terms

αἰσχρός (Strong’s 150) – disgraceful, base (adjective).

αἰσχροκερδής (Strong’s 146) – greedy for shameful gain.

αἰσχύνω (Strong’s 153) – to shame, dishonor.

These words all flow from the same root, amplifying the biblical witness that purity, integrity, and honor are covenant essentials.

Summary

αἰσχρόν encapsulates all that is morally repulsive before God. Though the exact form does not surface in the Greek New Testament, its cognates thunder throughout God’s Word, warning His people against hidden vice and calling them to live lives of open, Christ-reflecting honor.

αισχραί αισχρόν αισχροτέρας αισχρούInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts