Original Word: כָּלַם
Part of Speech: Verb
Transliteration: kalam
Pronunciation: kah-LAHM
Phonetic Spelling: (kaw-lawm')
KJV: be (make) ashamed, blush, be confounded, be put to confusion, hurt, reproach, (do, put to) shame
NASB: humiliated, dishonored, ashamed, insulted, blush, humiliates, bear her shame
Word Origin: [a primitive root]

1. (properly) to wound
2. (figuratively) to taunt or insult

be make ashamed, blush, be confounded, be put to confusion, hurt, reproach

A primitive root; properly, to wound; but only figuratively, to taunt or insult -- be (make) ashamed, blush, be confounded, be put to confusion, hurt, reproach, (do, put to) shame.

Word Origin
a prim. root
Definition
to be humiliated
NASB Translation
ashamed (6), bear her shame (1), blush (2), brought us to dishonor (1), confounded (1), disgraced (1), dishonored (7), embarrassed (1), feel ashamed (1), feel humiliated (1), humiliated (10), humiliates (2), humiliating (1), insult (1), insulted (3), rebuke (1).

[כָּלַם] verb only

Niph`al, Hoph`al be humiliated,

Hiph`il humiliate (Late Hebrew Hiph`il, id.; Aramaic כְּלַם Aph`el, Ithpe`el; Arabic is wound; also speak to, converse with); —

Niph`al Perfect2feminine singular וְנִכְלַמְתְּ consecutive Jeremiah 22:22 2t.; 1 singular נִכְלַמְתִּי Jeremiah 31:19; Ezra 9:6, נִכְלָ֑מְתִּי Isaiah 50:7; 3plural נִכְלְמוּ Isaiah 45:16 2t.; Imperfect3feminine singular תִּכָּלֵם Numbers 12:14; 2feminine singular תִּכָּֽלְמִי Isaiah 54:4; 3masculine plural יִכָּֽלְמוּ Isaiah 41:11 5t.; 2 masculine plural תִּכָּֽלְמוּ Isaiah 45:17; Imperative masculine plural הִכָּֽלְמוּ Ezekiel 36:32; Infinitive construct הִכָּלֵם Jeremiah 3:3; Jeremiah 8:12; Participle נִכְלָם Psalm 74:21; masculine plural נִכְלָמִים 2 Samuel 10:5 2t.; feminine plural נִכְלָמוֺת Ezekiel 16:27>; — be humiliated, ashamed, put to shame, dishonoured, confounded:

1 be humiliated, ashamed, before men Numbers 12:14 (E), 2 Samuel 10:5 = 1 Chronicles 19:5; 2 Samuel 19:4, compare Psalm 74:21; before enemies (by defeat, etc.) Isaiah 45:17 ("" בושׁ), Isaiah 50:7; Isaiah 54:4 ("" בושׁ, חפר); before God, followed by לְ infinitive, וְנִכְלַמְתִּי אֱלֹהַי לְהָרִים מָּנַי אֵלֶיךָ Ezra 9:6 ("" בושׁ); Jeremiah 3:3; Ezekiel 16:27,54 ("" נָשָׂא כְלִמָּה), Ezekiel 43:10,11 (all + מִן causative) Ezekiel 16:61, so probably Levites, at Hezekiah's reforms 2Chronicles 30:5.

2 be put to shame, dishonoured, confounded, by judgments of ׳י, all "" בושׁ: Jeremiah 22:22 (מִן of cause), Ezekiel 36:32 (id.), Jeremiah 31:19 (כִּי of cause), Jeremiah 8:12; Isaiah 41:11; Isaiah 45:16 (+ הָלַךְ בַּכְּלִמָּה), Psalm 35:4; Psalm 69:7; + חפר Psalm 40:15; Psalm 70:3.

Hiph`il Perfect3masculine singular suffix הִכְּלִמוֺ 1 Samuel 20:34; 3masculine plural suffix הֶכְלַמְנוּם (Ges^{§ 53}, 3 R. 6) 1 Samuel 25:7; Imperfect יַכְלִים Proverbs 28:7; 2masculine singular suffix וַתַּכְלִימֵנוּ Psalm 44:10; 2masculine plural suffix תַּכְלִימוּנִי Job 19:3, מֿוּהָ Ruth 2:15; Infinitive construct הַכְלִים Jeremiah 6:15; Proverbs 25:8; Participle מַכְלִים Judges 18:7 (but see below), מַכְלִם Job 11:3; —

1 put to shame = insult, humiliate, with accusative 1 Samuel 20:34; 1 Samuel 25:7 (compare Hoph`al 1 Samuel 25:15) Ruth 2:15; Job 19:3; humiliate by rebuke Job 11:3; humiliate by defeat Proverbs 25:8; Psalm 44:10; cause shame to Proverbs 28:7; — Judges 18:7 is corrupt (see Be VB GFM; Be proposes מַחְסוֺר כלדֿבר there was no lack of anything, for ᵑ0 ׳מַכְלִים ד; GFM conjectures מְכַלֵּא מִדָּבָר there is no one to restrain (us) from anything in the land).

2 exhibit shame Jeremiah 6:15 ("" בוֺשׁ).

Hoph`al Perfect

11plural לֹא הָכְלַמְנוּ 1 Samuel 25:15 we were not insulted, humiliated (compare Hiph`il 1).

23plural חָכְלְמוּ Jeremiah 14:3 they were put to shame, dishonoured, confounded ("" בושׁ).

Semantic Range and Nuances

כָּלַם describes the experience or infliction of shame, disgrace, humiliation, insult, or reproach. The term may denote (1) an inward sense of embarrassment, (2) the outward act of publicly shaming, or (3) the divine judgment that leaves the offender confounded. Whether a participle (“those put to shame”), a Niphal (“be humiliated”), or a Hiphil (“cause shame”), the idea remains the same: a loss of honor before God and people.

Occurrences in the Torah

1. Numbers 12:14 serves as the clearest Pentateuchal picture. Miriam’s leprous punishment is explained by the analogy, “If her father had merely spit in her face, would she not be in disgrace for seven days?”. The shame attached to sin is thus portrayed as defilement that must be remedied by separation and restoration to community.
2. Deuteronomy repeatedly warns that covenant disobedience will leave Israel “ashamed” before the nations (for example, Deuteronomy 28:37 in the wider curse context, even when the specific verb is implied rather than stated). The concept is foundational to Israel’s covenant identity: honor flows from obedience; shame follows rebellion.

Historical Narrative Setting

Judges and Samuel employ the verb to describe the taunts and public dishonor of warfare. Where Israel trusts Yahweh, her enemies are “put to shame”; where Israel rebels, the shame returns upon her own head. This tension underscores the theological conviction that God alone grants or removes honor (compare Judges 18:7; 1 Samuel 20:34; 2 Samuel 10:5 in the broader narrative contexts).

Wisdom Literature

Job, Psalms, and Proverbs harness כָּלַם both as a plea and a promise.
• Job 11:3 rebukes Job’s supposed arrogance: “Will you ridicule without rebuke?”. Here the verb underlines moral accountability: empty words that shame others will not stand.
• Psalms frequently cry for God to “put to shame” wicked persecutors (e.g., Psalm 35:4; 35:26; 70:2; 129:5). The righteous seek vindication, confident that divine justice reverses shame and honor.
• Proverbs 25:8 warns against premature accusation lest one be “disgraced” at court—a reminder that hasty judgments invite personal shame.

Prophetic Emphasis

Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Micah, and Zephaniah employ כָּלַם to proclaim covenant lawsuit.
• Isaiah 41:11: “Behold, all who rage against you will be ashamed and disgraced; those who contend with you will be reduced to nothing and will perish”. The messianic servant’s triumph brings humiliation to idolatrous nations.
• Jeremiah 17:13 links apostasy to public disgrace: “All who forsake You will be put to shame”.
• Ezekiel uses the verb to warn Israel that their abominations will boomerang, leaving them humiliated (Ezekiel 16:52, 54, 63). Yet the same word also promises the future blush of repentance that accompanies restoration.
• Joel 1:11; 1:17 pictures agricultural ruin leaving farmers “ashamed” because sin has dried up the grain. Nature itself becomes a mirror reflecting human guilt.

Covenantal Blessings and Curses

Throughout Scripture honor and shame function as covenant sanctions. כָּלַם marks both:
• Curse: persistent rebellion ends in public humiliation (Leviticus 26; Deuteronomy 28).
• Blessing: God’s intervention shames enemies and vindicates His name (Psalm 25:3; Isaiah 45:17). The righteous may experience temporary reproach, but ultimate shame belongs to the wicked (Psalm 31:17–18).

Messianic and Eschatological Dimensions

Isaiah’s servant songs anticipate a day when Zion “will not be ashamed or humiliated” (Isaiah 54:4) and when the nations that oppose God’s reign will be “ashamed of their mighty trees” (Isaiah 1:29). The New Testament echoes this hope: “Whoever believes in Him will not be put to shame” (Romans 10:11; quoting Isaiah 28:16). The cross transforms shame into glory; Jesus “endured the cross, despising its shame” (Hebrews 12:2), ensuring final honor for His people.

Practical Ministry Implications

1. Pastoral Care: Believers crushed by guilt may confuse conviction with crippling shame. While Scripture grants space for godly sorrow, permanent disgrace is not the portion of those in Christ (Psalm 34:5).
2. Church Discipline: Public sin that harms the witness of the body appropriately results in temporary “shame” (2 Thessalonians 3:14–15). Restoration, not humiliation, is the goal.
3. Evangelism among Honor–Shame Cultures: The gospel offers release from both guilty verdict and shame status. Isaiah’s promise, “Instead of your shame you will receive a double portion” (Isaiah 61:7), resonates deeply in cultures where honor defines identity.
4. Social Justice: Prophetic usage warns nations and individuals who oppress the vulnerable. Injustice brings eventual disgrace before the righteous Judge.

Homiletical and Devotional Reflections

• Assurance: “No one who waits for You will be put to shame” (Psalm 25:3) comforts saints enduring ridicule for godliness.
• Warning: “The pride of your heart has deceived you…you will be utterly humiliated” (paraphrasing passages such as Obadiah 1:4, 10) confronts complacency.
• Hope: Zion’s ultimate vindication (Isaiah 49:23; 60:16) frames suffering within a redemptive narrative—temporary shame precedes everlasting honor.

Summary

כָּלַם exposes sin, disciplines saints, humbles nations, and magnifies God’s sovereignty over honor. The Lord who once shamed Miriam, the Philistines, and proud Israel will finally turn disgrace into glory for all who trust in His Redeemer.

בְּהַכְלִ֖ים בהכלים הִכְלִמ֖וֹ הִכָּלֵֽם׃ הֶכְלַמְנ֗וּם הַכְלִים֙ הַנִּכְלָמ֖וֹת הַנִּכְלָמִ֔ים הָכְלַ֙מְנוּ֙ הכלים הכלם׃ הכלמו הכלמנו הכלמנום הנכלמות הנכלמים וְהִכָּלְמ֛וּ וְהִכָּלֵם֙ וְהָכְלְמ֖וּ וְיִכָּ֣לְמ֔וּ וְיִכָּלְמ֑וּ וְיִכָּלְמ֖וּ וְיִכָּלְמוּ֮ וְנִכְלַ֔מְתְּ וְנִכְלַ֔מְתִּי וְנִכְלַ֕מְתְּ וְנִכְלַמְתְּ֒ וַתַּכְלִימֵ֑נוּ והכלם והכלמו ויכלמו ונכלמת ונכלמתי ותכלימנו יִכָּ֣לְמוּ יַכְלִ֥ים יכלים יכלמו מַכְלִ֨ים מַכְלִֽם׃ מכלים מכלם׃ נִכְלְמ֖וּ נִכְלְמ֞וּ נִכְלְמוּ֙ נִכְלַ֔מְתִּי נִכְלָ֑ם נִכְלָ֑מְתִּי נִכְלָמִ֣ים נכלם נכלמו נכלמים נכלמתי תִּכָּלְמִ֖י תִכָּלְמ֖וּ תִכָּלֵ֖ם תַּכְלִימ֑וּנִי תַכְלִימֽוּהָ׃ תכלימוה׃ תכלימוני תכלם תכלמו תכלמי bə·haḵ·lîm behachLim bəhaḵlîm hā·ḵə·lam·nū hacheLamnu hachLim haḵ·lîm hāḵəlamnū haḵlîm han·niḵ·lā·mîm han·niḵ·lā·mō·wṯ hannichlaMim hannichlaMot hanniḵlāmîm hanniḵlāmōwṯ hechlamNum heḵ·lam·nūm heḵlamnūm hichliMo hik·kā·lêm hiḵ·li·mōw hikkaLem hikkālêm hiḵlimōw machLim maḵ·lim maḵ·lîm maḵlim maḵlîm nichLam nichLameti nichlaMim nichLamti nichleMu niḵ·lā·mə·tî niḵ·lā·mîm niḵ·lām niḵ·lam·tî niḵ·lə·mū niḵlām niḵlāmətî niḵlāmîm niḵlamtî niḵləmū tachliMuha tachliMuni ṯaḵ·lî·mū·hā taḵ·lî·mū·nî ṯaḵlîmūhā taḵlîmūnî tik·kā·lə·mî ṯik·kā·lə·mū ṯik·kā·lêm tikkaLem ṯikkālêm tikkāləmî ṯikkāləmū tikkalMi tikkalMu vattachliMenu vehacheleMu vehikkaLem vehikkalMu venichLamt venichLamti veyikkalMu wat·taḵ·lî·mê·nū wattaḵlîmênū wə·hā·ḵə·lə·mū wə·hik·kā·lə·mū wə·hik·kā·lêm wə·niḵ·lam·tî wə·niḵ·lamt wə·yik·kā·lə·mū wəhāḵələmū wəhikkālêm wəhikkāləmū wəniḵlamt wəniḵlamtî wəyikkāləmū yachLim yaḵ·lîm yaḵlîm yik·kā·lə·mū yikkāləmū yikKalmuInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts