Original Word: חָבַל
Part of Speech: Verb
Transliteration: chabal
Pronunciation: khaw-BAL
Phonetic Spelling: (khaw-bal')
KJV: X at all, band, bring forth, (deal) corrupt(-ly), destroy, offend, lay &Š to (take a) pledge, spoil, travail, X very, withhold
Word Origin: [a primitive root]

1. to wind tightly (as a rope), i.e. to bind
2. specifically, by a pledge
3. (figuratively) to pervert, destroy
4. also to writhe in pain (especially of parturition)

band, bring forth, deal corruptly, destroy, offend, spoil,

A primitive root; to wind tightly (as a rope), i.e. To bind; specifically, by a pledge; figuratively, to pervert, destroy; also to writhe in pain (especially of parturition) -- X at all, band, bring forth, (deal) corrupt(-ly), destroy, offend, lay &? To (take a) pledge, spoil, travail, X very, withhold.

I. [חָבַל] verb bind, pledge (Arabic bind; compare Aramaic , travail; חֲבַל pledge (but rare and dubious); especially cord, field, חַבְלָא cord, , חֶבְלָא pain, especially of travail; Sabean חבל border-territory, or field, SabDenkm^48.49; Ethiopic Zim^{BP 93 n.}, compare Assyrian na—balu, rope, snare (but — = )) —

Qal Perfect חָבָ֑ל Ezekiel 18:16 Imperfect יַחֲבֹל Deuteronomy 24:6; 2masculine singular תַּחֲבֹל Deuteronomy 24:17; תַּחְבֹּל Ezekiel 22:25; Job 22:6; יַחְבְּלוּ Job 24:3; יַחְבֹּ֑לוּ Job 24:9; Imperative suffix חַבְלֵהוּ Proverbs 20:16; Proverbs 27:13; Infinitive absolute חָבֹל Exodus 22:25; Participle active חֹבֵל Deuteronomy 24:6, compare חֹבְלִים Zechariah 11:7,14 (name of מַקֵּל); passive חֲבֻלִים Amos 2:8; —

1 bind, only in חֹבְלִים, name of one of Zechariah's symbolic staves, Zechariah 11:7,14 symbolic of fraternity. Especially

2 bind by taking a pledge of, hold by a pledge, followed by accusative of person Proverbs 20:16; Proverbs 27:13; Job 22:6; take or hold in pledge, followed by accusative of thing Exodus 22:25 ( J E), Deuteronomy 24:6 (twice in verse); Deuteronomy 24:17; Job 24:3; followed by accusative of congnate meaning with verb חֲבֹל Ezekiel 18:16; עַלעָֿנִי יַחְבֹּ֑לוּ Job 24:9 probably pregnant (see Di) take pledges (getting power) over the poor; בְּגָדִים חֲבֻלִים Amos 2:8 garments taken in pledge.

Niph`al Imperfect יֵחָ֫בֶל לוֺ Proverbs 13:13 becometh pledged to it (i.e. pledged to pay the penalty, opposed to יְשֻׁלָּ֑ם), so Ew Hi De Now Str RVm VB. > below II. חָבַל q. v.

Pi`el Perfect3feminine singular חִבְּלָה Songs 8:5; חִבְּלַתְךָ Songs 8:5; Imperfect יְחַבֶּלֿ Psalm 7:15; — writhe, twist, hence travail; of mother Songs 8:5 (twice in verse) (with accusative of child; "" יְלָדָ֑תְךָ); metaphor of wicked man יְחַבֶּלאָֿ֑וֶן וְהָרָה עָמָל וְיָלַד שָֽׁקֶר ׃ Psalm 7:15.

II. חָבַל verb act (ruinously) corruptly (Late Hebrew id. wound, injure; Arabic corrupt or render unsound (the mind, a limb, etc.), be deranged (in mind); Assyrian —abâlu, injure, VR^{62, 11}; Aramaic , חַבֵּל corrupt, ruin; Ethiopic be arrogant, audacious; Sabean חֿבל DHM^{Epigr. Denkm. 48}; compare Palmyrene חבל mortuus Vog^{No. 161} and often) —

Qal Perfect1plural חָבַלְנוּ Nehemiah 1:7; Imperfect1singular אֶחְבֹּל Job 34:31; Infinitive construct (used as absolute) Nehemiah 1:7; — act corruptly against, חֲבֹל חבלנו לְ Nehemiah 1:7; absolute Job 34:31.

Niph`al Imperfect יֵחָ֫בֶל לוֺ Proverbs 13:13 shall be ruined (לְ reflexive), Thes Rob-Ges AV RV, but < I. חָבַל (q. v.)

Pi`el ruin, destroy: Perfect3masculine singular consecutive וְחִבֵּל את מעשׂה ידיך Ecclesiastes 5:5, subject God. Imperfect3feminine singular תְּחַבֵּל וְחֶבֶל נִמְרָץ Micah 2:10 that destroyeth, even with sore destruction; but read rather ׳נ ׳תְּחֻבְּלוּ ח ye shall be destroyed with etc., so ᵐ5 Roo Che. Infinitive construct לְחַבֵּל with accusative, the poor Isaiah 32:7, the land Isaiah 13:5; absolute Isaiah 54:16; compare Participle plural מְחַבְּלִים Songs 2:15 with accusative of foxes ruining vineyards.

Pu`al Perfect3masculine singular וְחֻבַּל consecutive Isaiah 10:27 of yoke, be ruined, broken, si vera lectio; RS^{JPh xiii. 1885, p. 62} proposes יחדל, compare also Che^{critical note}.; and remark by Di Du; 3 feminine singular חֻבָּ֑לָה Job 17:1 my spirit is broken ("" יָמַי נִזְעָ֑כוּ); Imperfect2masculine plural תְּחֻבְּלוּ Micah 2:10 (emendation: see above)

Semantic Range and Core Idea

חָבַל depicts the tightening of a cord until what is bound is either secured as a pledge or damaged beyond repair. In Scripture the verb is applied both to the lawful taking of collateral and to violent, corrupt, or ruinous behavior. The context determines whether the action is a legitimate legal step or an oppressive, destructive act.

Legal And Economic Usage As A Pledge

Mosaic legislation employs חָבַל to regulate lending practices among covenant members. When collateral was unavoidable, it had to be handled with compassion and speed:

• Exodus 22:26 – “If you ever take your neighbor’s cloak as collateral, return it to him before sunset.”
• Deuteronomy 24:6 – “Do not take a pair of millstones—not even the upper one—as security for a debt, because that would be taking a life as collateral.”

In agrarian Israel a garment kept a poor laborer warm at night, and a hand-mill guaranteed daily bread. The law therefore balanced the lender’s right to assurance with the debtor’s right to dignity and survival. By commanding immediate return of essential items, the Lord defended the poor and reinforced His own character as compassionate Redeemer.

Oppression And Prophetic Indictment

When collateral became a tool of exploitation, prophets exposed the sin. Amos condemns wealthy Israelites who weaponized pledges for personal comfort:

• Amos 2:8 – “They lie down beside every altar on garments taken in pledge, and in the house of their god they drink wine obtained from fines.”

Job’s friends wrongly accuse him of similar cruelty:

• Job 22:6 – “For you demanded security from your brothers without cause, stripping off their clothes and leaving them naked.”

The consistent prophetic message is that to “chabal” the vulnerable for gain is to provoke divine judgment. God’s covenant justice stands against any economic system that crushes the powerless.

Violence, Corruption, And Ruin

Outside legal contexts חָבַל moves from pledging to damaging or ruining. In poetic and prophetic literature it often describes the devastation visited on cities, nations, or individuals when sin ripens and judgment falls. Though the root idea is the same—something bound so tightly it is spoiled—the emphasis shifts from collateral to calamity. The term can portray:

• Physical destruction of land or property.
• Moral corruption that twists the heart.
• Wounding or crippling of persons.

Thus the word bridges material and ethical realms: what begins as economic oppression culminates in wholesale societal ruin.

Wisdom Literature And Spiritual Insight

Job, Proverbs, and related writings press the theological lesson deeper. To “ruin” another is to forfeit one’s own standing before God; to entangle oneself in unjust pledges is spiritual folly. The sages call God’s people to prudence (avoiding rash surety) and compassion (protecting the poor). חָבַל in Wisdom texts reminds believers that true righteousness harmonizes justice and mercy.

Historical Background

In the wider Ancient Near East debts were commonly secured by taking family members into slavery or stripping farmers of essential tools. Israel’s laws, by contrast, limited collateral to non-life-sustaining items and required timely restoration. This distinctive ethic marked Israel as a people redeemed from bondage and called to mirror their Redeemer’s grace.

Messianic And Redemptive Trajectory

עַבְדִי (My Servant) is pictured as one who “does no violence” (Isaiah 53:9). Whereas sinners ruin and oppress, the Messiah bears the ultimate pledge—our debt of sin—and frees captives without taking anything in return (Luke 4:18 alluding to Isaiah 61:1). The gospel therefore answers every abusive use of חָבַל by offering liberation and restoration in Christ.

Ministry Implications Today

1. Ethical Lending: Christian stewardship should reflect the Mosaic concern for human dignity, avoiding predatory practices and seeking the welfare of borrowers.
2. Advocacy: The prophetic edge of חָבַל calls churches to defend the oppressed when modern economic systems bind people into ruinous debt.
3. Discipleship: Believers must guard against any behavior—financial, relational, or spiritual—that “tightens the cord” around others and corrupts their own integrity.
4. Gospel Witness: By releasing people from material and spiritual bondage, the church proclaims the One who paid the ultimate pledge at Calvary.

Summary

חָבַל threads legal restitution, social justice, and divine judgment into a single verbal fabric. Whether it describes taking collateral or inflicting ruin, the word ultimately points to God’s unchanging concern for righteousness and compassion. In Christ, the destructive power of חָבַל is overturned, and the redeemed are commissioned to practice the same liberating mercy in every sphere of life.

אֶחְבֹּֽל׃ אחבל׃ וְחִבֵּ֖ל וְחֻבַּ֥ל וחבל חֲבֹ֖ל חֲבֻלִים֙ חִבְּלַ֣תְךָ חִבְּלָ֥ה חַבְלֵֽהוּ׃ חָבַ֣לְנוּ חָבָ֔ל חָבֹ֥ל חֹבֵֽל׃ חֻ֭בָּלָה חבל חבל׃ חבלה חבלהו׃ חבלים חבלנו חבלתך יְחַבֶּל־ יֵחָ֣בֶל יַ֝חְבְּל֗וּ יַחְבֹּֽלוּ׃ יַחֲבֹ֥ל יחבל יחבל־ יחבלו יחבלו׃ לְחַבֵּ֖ל לְחַבֵּ֤ל לְחַבֵּֽל׃ לחבל לחבל׃ מְחַבְּלִ֣ים מחבלים תְּחַבֵּ֖ל תַּחְבֹּ֖ל תַחְבֹּ֣ל תַחֲבֹ֔ל תחבל ’eḥ·bōl ’eḥbōl chaVal chaValnu chavLehu chaVol chavuLim chibbeLah chibbeLatcha choVel Chubbalah echBol ḥā·ḇāl ḥā·ḇal·nū ḥă·ḇōl ḥā·ḇōl ḥă·ḇu·lîm ḥaḇ·lê·hū ḥāḇāl ḥāḇalnū ḥaḇlêhū ḥăḇōl ḥāḇōl ḥăḇulîm ḥib·bə·lāh ḥib·bə·laṯ·ḵā ḥibbəlāh ḥibbəlaṯḵā ḥō·ḇêl ḥōḇêl ḥub·bā·lāh ḥubbālāh lə·ḥab·bêl lechabBel ləḥabbêl mə·ḥab·bə·lîm mechabbeLim məḥabbəlîm ṯa·ḥă·ḇōl tachaVol tachBol taḥ·bōl ṯaḥ·bōl ṯaḥăḇōl taḥbōl ṯaḥbōl tə·ḥab·bêl techabBel təḥabbêl vechibBel vechubBal wə·ḥib·bêl wə·ḥub·bal wəḥibbêl wəḥubbal ya·ḥă·ḇōl yachaVol yachbeLu yachBolu yaḥ·bə·lū yaḥ·bō·lū yaḥăḇōl yaḥbəlū yaḥbōlū yê·ḥā·ḇel yə·ḥab·bel- yechabbel yeChavel yəḥabbel- yêḥāḇelInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts