Shame or disgrace (abstractly or concretely)
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G152 is a Greek noun for shame, disgrace, humiliation, or something regarded as shameful. Hebrews 12:2 says Jesus endured the cross and scorned its shame for the joy set before Him, refusing the public disgrace of crucifixion as the final verdict on His identity and mission.
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Full entry for αἰσχύνη (G152) · Open the biblical lexicon
G152 is a Greek noun for shame, disgrace, humiliation, or something regarded as shameful. Hebrews 12:2 says Jesus endured the cross and scorned its shame for the joy set before Him, refusing the public disgrace of crucifixion as the final verdict on His identity and mission.
The BSB source-word alignment has 6 aligned rows for this entry. Common renderings include shame (2), [and] shameful [ways] (1), [its] shame (1), humiliation (1), shameful (1).
The source-word alignment first shows this entry at Luke 14:9. Its strongest book concentrations include 2 Corinthians (1), Hebrews (1), Jude (1), Luke (1).
G152 is a Greek noun for shame, disgrace, humiliation, or something regarded as shameful. Hebrews 12:2 says Jesus endured the cross and scorned its shame for the joy set before Him, refusing the public disgrace of crucifixion as the final verdict on His identity and mission. Philippians 3:19 warns of people whose glory is in their shame, where disordered desire is celebrated rather than repented of.
Revelation 3:18 uses the image of white garments so Laodicea's shameful nakedness will not be exposed, confronting false self-sufficiency with Christ's provision. Other uses concern renounced shameful secrecy, humiliation at a banquet, and corrupt conduct made visible. G152 opens imposed disgrace, moral exposure, social humiliation, and the cross. It corrects both body-shaming that confuses vulnerability with guilt and moral evasiveness that renames harmful conduct as glory.
G152 names shame as experienced humiliation, public disgrace, or an objectively shameful condition. Context distinguishes disgrace imposed by unjust powers from exposure connected to corrupt action, misplaced boasting, or false confidence.
Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before Him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.
Jesus endures crucifixion and treats its imposed shame as unable to overturn the joy, obedience, and vindication before Him.
Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things.
Paul warns of people whose glory rests in what should expose their disordered earthly allegiance.
I counsel you to buy from Me gold refined by fire so that you may become rich, white garments so that you may be clothed and your shameful nakedness not exposed, and salve to anoint your eyes so that you may see.
Christ counsels a self-satisfied church to receive true riches, clothing, and sight so its shameful exposure is addressed.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Greek word. Shame as inward emotion (subjective) or external disgrace (objective), including shameful deeds.
Shame as inward emotion (subjective) or external disgrace (objective), including shameful deeds.
(αἶσχος, shame, disgrace), [in LXX chiefly for בּשֶׁת ;] shame (MM, VGT, see word): subjectively, Luk.14:19, 2Co.4:2; objectively, Php.3:19, Heb.12:2; as something to be ashamed of, Rev.3:18; pl. (Bl., §32, 6), shameful deeds, Ju 13.
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
6 Greek text appearances shown. Linked morphology labels have verse guides.
shame
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Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
How this word appears across different grammatical cases and numbers.
This word appears as a noun across 4 case and number patterns. The form changes show how the word functions in a sentence; they do not change the basic lexical meaning by themselves.
Verse guides are not available for this word yet, so verse references remain plain evidence markers.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 4 selected witnesses from 6 lexical occurrence verses.
αἰσχύνη is built from this root:
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
G152 does not give every feeling of shame the same moral authority. Jesus undergoes the deliberate public degradation of crucifixion, yet He does not accept Rome's shame verdict as truth about His sonship or obedience. His endurance does not make abusive humiliation a Christian discipline; it exposes the violence of the powers and leads toward resurrection vindication.
Philippians and Revelation, however, show that some shame concerns allegiances and practices that need truthful exposure and repentance. Healthy ministry therefore neither manufactures shame nor abolishes moral language. It helps people ask whether disgrace was imposed through abuse and stigma, arose from actual harm, or combines both in a complicated history.
Bodies are not shameful because they are poor, ill, disabled, aging, or unclothed by coercion. Hidden exploitation should not be protected from accountability. The gospel meets imposed shame with honor and belonging, and it meets destructive conduct with truth, mercy, restitution, and transformation.
Heb.12.2
G152 is a feminine noun that can describe subjective humiliation, objective disgrace, or conduct and exposure regarded as shameful. Its moral force comes from the passage's account of agents, actions, allegiances, and judgment, not from the noun alone.
The Old Testament repeatedly distinguishes the reproach borne by God's people from shame attached to idolatry and injustice. In Jesus, the publicly shamed righteous sufferer is vindicated, while His churches are still summoned to repentance, truth, and renewed clothing.