Original Word: בִּזָּיוֹן
Part of Speech: Noun Masculine
Transliteration: bizzayown
Pronunciation: biz-zaw-YONE
Phonetic Spelling: (biz-zaw-yone')
KJV: contempt
NASB: contempt
Word Origin: [from H959 (בָּזָה - despised)]

1. disesteem

From bazah -- disesteem -- contempt.

see HEBREW bazah

בִּזָּה see below בזז.

בִּזָּיוֹן conveys the tangible experience of contempt, disgrace, or humiliation that is inflicted by another. It is not merely an internal feeling of shame; it is public scorn that lowers a person’s standing in the eyes of a community. Such dishonor is portrayed in Scripture as a moral and social force that threatens covenant order and relational harmony.

Scriptural Context

Esther 1:18 is the sole explicit occurrence:

“So this day the noble women of Persia and Media who have heard of the queen’s conduct will say the same thing to all the king’s nobles, resulting in more contempt and wrath.” (Esther 1:18)

Here, Vashti’s refusal to appear before the king sets a precedent that endangers the whole empire. The fear is not limited to domestic disorder but extends to political instability: contempt among wives will provoke wrath among husbands, jeopardizing hierarchical cohesion. The author highlights how individual rebellion can mushroom into systemic dishonor.

Historical Background

In Persian court culture, kings claimed semi-divine status and demanded elaborate protocols. Any breach of etiquette was viewed as an affront to both royal dignity and cosmic order. Within that milieu, the term signals something stronger than private embarrassment. It speaks of a public stain that, if unanswered, could erode the throne’s perceived legitimacy. The royal advisers therefore urge swift corrective action to restrain the spread of contempt.

Israel’s exilic community, reading Esther, would recognize a parallel between Persian dread of dishonor and Israel’s own covenant warnings. Deuteronomy 28:37 foretells Israel becoming “an object of horror, scorn, and ridicule” if unfaithful. Though different vocabulary is used, the thematic overlap underscores how contempt marks divine judgment and societal decay.

Theological Insights

1. Contempt as Sin’s Fruit: In biblical wisdom literature, contempt follows pride (Proverbs 18:3). Vashti’s defiance, viewed through Persian eyes, represents self-exaltation that begets public scorn.
2. Contempt as Judgment: God allows dishonor to expose underlying rebellion. Just as disobedience in Israel invited ridicule from surrounding nations, Vashti’s act uncovers the fragility of a kingdom built on human pride.
3. Contempt Overcome in Redemption: Isaiah prophesies of the Servant who “was despised and rejected by men” (Isaiah 53:3). Whereas Esther 1 shows rulers scrambling to avoid contempt, the Messiah willingly bears it to remove the curse from His people (Hebrews 13:13).

Practical Ministry Applications

• Guarding Honor in Relationships: Leaders and families must cultivate humility and mutual respect to prevent the spread of contempt that fractures communities.
• Responding to Public Scorn: Believers may face ridicule for righteousness’ sake (1 Peter 4:14). Scripture encourages endurance, trusting God to vindicate.
• Restoring the Dishonored: The gospel reaches those shamed by society, offering them a share in Christ’s glory (Romans 9:33). Ministry should reflect this restorative priority.

Christological Trajectory

Esther portrays a monarch desperate to shield his honor, contrasted with the true King who “made Himself nothing” (Philippians 2:7). Whereas Ahasuerus punishes to suppress contempt, Jesus absorbs it to redeem. The narrative tension in Esther anticipates a kingdom where disgrace is not merely managed but ultimately removed.

Contemporary Relevance

Modern culture often traffics in public shaming—online, in media, and in personal disputes. The biblical treatment of בִּזָּיוֹן calls the church to resist both giving and fearing contempt. By refusing to weaponize shame and by honoring all as image-bearers, believers model a countercultural community where dignity is restored in Christ.