Lexical Summary
kelimmah: Disgrace, shame, reproach, dishonor
Original Word:כּלִמָּה
Part of Speech:Noun Feminine
Transliteration:klimmah
Pronunciation:keh-leem-mah'
Phonetic Spelling:(kel-im-maw')
KJV: confusion, dishonour, reproach, shame
NASB:disgrace, humiliation, dishonor, insults, shame, reproach, reproaches
Word Origin:[fromH3637 (כָּלַם - humiliated)]
1. disgrace
Strong's Exhaustive Concordance
confusion, dishonor, reproach, shame
Fromkalam; disgrace -- confusion, dishonour, reproach, shame.
see HEBREWkalam
NAS Exhaustive Concordance
Word Originfrom
kalamDefinitioninsult, reproach, ignominy
NASB Translationdisgrace (8), dishonor (6), humiliation (7), insults (5), reproach (1), reproaches (1), shame (2).
Brown-Driver-Briggs
; — absolute
Isaiah 45:16 9t.; construct
Jeremiah 20:11 3t.; suffix
Job 20:3 3t., etc., plural
Micah 2:6;
Isaiah 50:6; —
specifically,insult, reproach,Micah 2:6reproaches do not cease;Job 20:3 =my beshaming (insulting)correction, i.e. the correction which insults me.
in General,reproach, ignominy, opposed toPsalm 4:3;Isaiah 45:16go into ignominy (+ , ); often ""Isaiah 30:3;Isaiah 61:7;Psalm 44:16, subject ofJeremiah 3:25our ignomity covereth us, so under figure of garment, afterPsalm 35:26 (+ , in va),Psalm 109:29; ""Psalm 69:8 (subject of ),Jeremiah 51:51 (id.; in "" clause),Psalm 71:13 (+ in "" clause); "" +Psalm 69:20; ""Proverbs 18:13; ""Isaiah 50:6;Jeremiah 20:11 ( in "" clause);Ezekiel 16:63 (id. ""); often in Ezek.bear ignominy,Ezekiel 16:52 (twice in verse) ("" ),Ezekiel 16:54 ( in "" clause);Ezekiel 32:24,25,30 (all +with those who go down to the pit; reference to ignominious death),Ezekiel 36:7;Ezekiel 39:26 (si vera 1. =bear the humiliating sense of underserved kindness from ; but text dubious, Hi Co, q. v., [] ; Sm Da defend); , i.e. caused by the nations,Ezekiel 34:39;Ezekiel 36:6; alsoEzekiel 36:15 ("" ), probably alsoPsalm 89:51 (read , compare VB Che Bae);Ezekiel 44:13.
Topical Lexicon
Overview of Biblical Usageחֶלִמָּה occurs almost thirty times in the Old Testament, scattered through Wisdom literature, Psalms, the Major and Minor Prophets, and a few narrative settings. The word portrays outward disgrace that springs from inward or public humiliation. It is frequently coupled with חֶרְפָּה (“reproach”) and בּוּשׁ (“shame”) and can be aimed at an individual, a covenant community, or foreign nations. In every setting, disgrace is measured against the honor of belonging to the LORD; therefore its ultimate remedy is found only in His redemptive action.
Personal Humiliation and Moral Failure
Job voices the raw anguish of a man convinced he has become an object of public scorn: “If I am guilty, woe to me! … I am full of disgrace” (Job 10:15). In Psalms the worshipers repeatedly confess that sin or opposition has clothed them in shame: “For I endure scorn for Your sake, and shame covers my face” (Psalm 69:7). Proverbs links disgrace to folly and hard-heartedness: “Poverty and shame will come to him who ignores discipline” (Proverbs 13:18), and, “When wickedness comes, contempt comes as well, and with dishonor, disgrace” (Proverbs 18:3). The pattern is clear: personal rejection of God’s wisdom leads inexorably to public dishonor.
Covenant Disgrace upon Israel and Judah
The prophets employ חֶלִמָּה to expose the covenant people’s unfaithfulness. Jeremiah laments, “We lie down in our shame, and our disgrace covers us; for we have sinned against the LORD our God” (Jeremiah 3:25). Isaiah rebukes Judah for seeking political refuge rather than divine help: “Therefore the protection of Pharaoh will become your shame, and refuge in the shadow of Egypt your disgrace” (Isaiah 30:3). Ezekiel, in his allegory of two sisters, declares that divine judgment will force Jerusalem to “bear your disgrace and be ashamed of all you have done” (Ezekiel 16:52; cf. 16:63). Disgrace thus acts as covenant sanction—publicly revealing the inward corruption that violates the holiness of God.
Prophetic Oracles against the Nations
God also turns the weapon of disgrace against pagan powers that oppress His people. Nahum pronounces against Nineveh, “I will lift your skirts over your face and show your shame to the nations” (Nahum 3:5). Edom is warned, “For the violence against your brother Jacob, shame shall cover you, and you will be cut off forever” (Obadiah 1:10). In these texts חֶלִמָּה functions as divine vindication: the LORD disgraces the nations to vindicate His name and console His covenant people.
Messianic Suffering and the Removal of Disgrace
Isaiah’s Servant declares, “I did not hide My face from disgrace and spitting” (Isaiah 50:6). The fulfillment of that prophecy in the passion of Jesus Christ (cf.Matthew 27:30,Hebrews 12:2) shows that the ultimate answer to human disgrace is the Messiah who bears it in our place. Because He endured the cross, the redeemed share the promise, “You will forget the shame of your youth” (Isaiah 54:4, same root). Thus disgrace is both confronted and conquered in the gospel.
Theological Significance
1. Ethical mirror: חֶלִמָּה unmasks sin. Whether personal (Proverbs) or national (Isaiah, Jeremiah), it forces God’s people to see themselves as He sees them.
2. Covenant discipline: Public disgrace is a covenant curse meant to drive the people to repentance (Leviticus 26:14-20 conceptually;Jeremiah 3).
3. Divine vindication: By shaming His enemies, the LORD proves His sovereign righteousness (Nahum, Obadiah).
4. Redemptive reversal: The Servant’s willingness to suffer disgrace inaugurates a new era in which believers are invited to “share in His sufferings” (Philippians 3:10) while anticipating the final removal of every reproach (Revelation 21:4).
Ministry Application
• Preaching: Confront contemporary sin with the biblical reality that rebellion still produces disgrace, yet Christ has borne that disgrace for all who repent and believe.
• Pastoral care: Help penitents name and lay down their shame at the cross, replacing false identity with the honor of union with Christ.
• Discipleship: Teach believers that following Christ may invite worldly reproach (1 Peter 4:14), but such disgrace is temporary and purposeful.
• Missions: Encourage the persecuted church with the pattern that God ultimately shames the persecutors and honors the faithful.
Representative Occurrences
Job 10:15;Psalm 44:15;Psalm 69:7;Proverbs 13:18;Proverbs 18:3;Isaiah 30:3;Isaiah 50:6;Jeremiah 3:25;Ezekiel 16:52-63;Nahum 3:5;Obadiah 1:10.
Summary
חֶלִמָּה traces a trajectory from the garden exile, through Israel’s chastening, to the cross where disgrace is absorbed and nullified. It reminds every generation that public honor is inseparable from covenant loyalty, and that the only lasting cure for shame is the honor conferred by the crucified and risen Lord.
Forms and Transliterations
בַכְּלִמָּ֔ה בכלמה וּכְלִמָּ֑ה וּכְלִמָּ֖ה וּכְלִמָּֽה׃ וּכְלִמָּתִ֑י וכלמה וכלמה׃ וכלמתי כְּלִמַּ֣ת כְּלִמַּ֥ת כְּלִמָּ֑ה כְּלִמָּתִ֣י כְּלִמָּתֵ֑ךְ כְּלִמָּתֵנוּ֒ כְּלִמָּתָ֔ם כְּלִמָּתָ֥ם כְּלִמּֽוֹת׃ כְלִמָּ֖ה כְלִמָּ֣ה כְלִמָּתֵ֔ךְ כְלִמָּתֵ֗ךְ כְלִמָּתָ֖ם כְלִמָּתָם֙ כלמה כלמות׃ כלמת כלמתי כלמתך כלמתם כלמתנו לִ֭כְלִמָּה לִכְלִמָּֽה׃ לכלמה לכלמה׃ מִכְּלִמּ֖וֹת מכלמות ḇak·kə·lim·māh ḇakkəlimmāh chelimMah chelimmaTam chelimmaTech kə·lim·mā·ṯām ḵə·lim·mā·ṯām kə·lim·mā·ṯê·nū kə·lim·mā·ṯêḵ ḵə·lim·mā·ṯêḵ kə·lim·mā·ṯî kə·lim·māh ḵə·lim·māh kə·lim·maṯ kə·lim·mō·wṯ kelimMah kəlimmāh ḵəlimmāh kelimMat kəlimmaṯ kelimmaTam kəlimmāṯām ḵəlimmāṯām kelimmaTech kəlimmāṯêḵ ḵəlimmāṯêḵ kelimmateNu kəlimmāṯênū kelimmaTi kəlimmāṯî kelimMot kəlimmōwṯ Lichlimmah liḵ·lim·māh liḵlimmāh mik·kə·lim·mō·wṯ mikkelimMot mikkəlimmōwṯ ū·ḵə·lim·mā·ṯî ū·ḵə·lim·māh uchelimMah uchelimmaTi ūḵəlimmāh ūḵəlimmāṯî vakkelimMah
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