Original Word: כְּלָל
Part of Speech: Proper Name Masculine
Transliteration: Klal
Pronunciation: keh-LAHL
Phonetic Spelling: (kel-awl')
KJV: Chelal
NASB: Chelal
Word Origin: [from H3634 (כָּלַל - perfected)]

1. complete
2. Kelal, an Israelite

Chelal

From kalal; complete; Kelal, an Israelite -- Chelal.

see HEBREW kalal

Word Origin
from the same as kallah
Definition
an Isr.
NASB Translation
Chelal (1).

כְּלָל֑ proper name, masculine one of those who took strange wives Ezra 10:30, ᵐ5 Ξαηλ, A Ξαληλ, ᵐ5^L Ξαλαμαναι.

Name and Occurrence

Chelal appears once in the Old Testament, in the roster of Israelite men who had taken foreign wives and were called to repentance after the Babylonian exile (Ezra 10:30).

Biblical Context

Ezra 9–10 records a critical moment in post-exilic Judah. The temple had been rebuilt, yet spiritual compromise threatened covenant fidelity. Ezra 10 lists those who “gave their hands in pledge to put away their wives” (Ezra 10:19). Chelal is named among the descendants of Pahath-Moab: “Of the descendants of Pahath-Moab: Adna, Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, Binnui, and Manasseh” (Ezra 10:30). His inclusion places him within a priestly-led movement of communal repentance that sought to restore holiness in the restored community.

Historical Background

Intermarriage with pagan nations had long undermined Israel’s distinctiveness (Deuteronomy 7:3-4; Nehemiah 13:23-27). After seventy years in exile, the community faced the danger of repeating pre-exilic sins. Ezra’s reforms occurred around 458 B.C. The list of offenders, though brief, serves as a historical record of accountability. Chelal’s willingness to be listed indicates both public acknowledgement of sin and acceptance of corrective discipline.

Covenantal Purity and Repentance

The issue was not ethnicity but idolatry. Foreign wives often introduced foreign gods (1 Kings 11:1-8). Ezra’s leadership called the people back to exclusive loyalty to the Lord. Chelal’s response illustrates four covenantal principles:

1. Recognition of transgression (Ezra 9:6-7).
2. Submission to Scripture’s authority (Ezra 9:10-12).
3. Corporate solidarity—individual sin affected the whole community (Ezra 10:1).
4. Tangible fruit of repentance—action, not mere remorse (Ezra 10:11, 19).

Typological and Theological Insights

1. Separation unto God foreshadows the New Testament call to holiness: “What fellowship can light have with darkness?” (2 Corinthians 6:14).
2. The listing of names anticipates the Lamb’s Book of Life (Revelation 21:27), emphasizing that God both knows and records the deeds of His people.
3. Chelal’s compliance demonstrates that repentance involves costly obedience, a theme echoed by John the Baptist: “Produce fruit worthy of repentance” (Matthew 3:8).

Lessons for Ministry Today

• Leadership must address sin decisively yet redemptively. Ezra convened the assembly (Ezra 10:7-9) and provided a pathway to restoration (Ezra 10:12).
• Public accountability, though uncomfortable, fosters communal integrity.
• Marital unions must be governed by shared faith to safeguard future generations (Malachi 2:15).
• Genuine reform requires both confession and concrete steps—paralleling James 2:17: “Faith by itself, if it does not have works, is dead.”

Intertextual Connections

Ezra 10 resonates with:
• Numbers 25:1-9—Phinehas’s zeal for purity.
• Psalm 51—personal confession within corporate worship.
• Nehemiah 9—covenant renewal through documented agreements.

These passages reinforce that God restores those who turn to Him wholeheartedly.

Summary

Though Chelal’s name surfaces only once, his moment in Scripture underscores the enduring call to covenant faithfulness. His presence in Ezra’s list reminds believers that holiness is preserved through humble repentance, courageous leadership, and unwavering obedience to the Word of God.

וּכְלָ֑ל וכלל ū·ḵə·lāl ucheLal ūḵəlālInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts