Job 24:9 — Word Study
WLCיִ֭גְזְלוּ מִשֹּׁ֣ד יָת֑וֹם וְֽעַל־ עָנִ֥י יַחְבֹּֽלוּ׃
BSAThe fatherless infantyâthôwm [orphan, without a father, suckling child, baby] is snatchedgâzal▸ [plucked violently, taken away by force] from the breastshad [woman's or animal's breast, swollen with milk] of the poorʻânîy [afflicted, humble, weak] is seized for a debtchâbal▸ [taken, laid hold of, pledge, security for a loan]
| Greek | English | Parsing |
|---|---|---|
| יִ֭גְזְלוּ | people tear away | Verb, Qal, imperfect third person masculine plural |
| מִשֹּׁ֣ד | from [the] breast | Preposition, noun common masculine singular absolute |
| יָת֑וֹם | a fatherless one | Noun common, masculine singular absolute |
| וְֽעַל־ | and on | Conjunction, preposition |
| עָנִ֥י | [the] poor | Adj |
| יַחְבֹּֽלוּ׃ | they take pledges | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The fatherless infant is snatched from the breast; the nursing child of the poor is seized for a debt. |
| KJV | They pluck the fatherless from the breast, and take a pledge of the poor. |
| ASV | There are that pluck the fatherless from the breast, And take a pledge of the poor; |
| YLT | They take violently away From the breast the orphan, And on the poor they lay a pledge. |
| WEB | There are those who pluck the fatherless from the breast, and take a pledge of the poor, |
| BBE | The child without a father is forced from its mother's breast, and they take the young children of the poor for debt. |
Translations agree on the violent nature of the actions described in this verse.
The sentence consists of two main clauses linked by a conjunction, emphasizing the parallel injustices faced by both the fatherless and the poor.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּזַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 24:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Injustice Faced by the Vulnerablegenerated
Job 24:9 describes the harsh realities faced by the fatherless and the poor, illustrating a world where the most innocent are victimized. This verse is part of a broader discourse on the injustices that permeate society, emphasizing the need for compassion and justice for those who cannot defend themselves.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 4:1 | Now the wife of one of the sons of the prophets cried out to Elisha, “Your servant, my husband, is dead, and you know that your servant feared the LORD. And now his creditor is coming to take my two children as his slaves!” |
| 2 | Nehemiah 5:5 | We and our children are just like our countrymen and their children, yet we are subjecting our sons and daughters to slavery. Some of our daughters are already enslaved, but we are powerless to redeem them because our fields and vineyards belong to others.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יִ֭גְזְלוּ, Yig.ze.lugenerated
The verb גָּזַל (gazal) means to take something by force, often associated with violent actions such as plundering or robbing. It appears in the Qal form here, indicating a direct action performed by the subject, which in this case refers to people who tear away the vulnerable.
This word evokes a strong sense of injustice, as it portrays the act of taking away a defenseless child from their mother. The use of this verb highlights the brutality of the actions being described, making it clear that such violence is not only physical but also deeply emotional.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses snatched for יִ֭גְזְלוּ, while the KJV and ASV use tear away.
Sentence Structuregenerated
The finite verb יִ֭גְזְלוּ governs the main action of the verse, with the object יָת֑וֹם following it, indicating what is being torn away. The prepositional phrase מִשֹּׁ֣ד specifies the source from which the infant is taken, while the second verb יַחְבֹּֽלוּ introduces another action regarding the poor.
The structure emphasizes the violent actions against the vulnerable, with the arrangement of clauses highlighting the relationship between the oppressors and their victims.
Septuagint Backgroundgenerated
The Septuagint translates יִ֭גְזְלוּ as ἥρπασαν — they seized — which carries a similar meaning of taking by force. This choice reflects a consistent interpretation of the violent actions described in the Hebrew text.
The use of the Greek term emphasizes the severity of the injustice and aligns with the overall message of oppression faced by the fatherless.
In plain words — the whole versegenerated
Job 24:9 highlights the injustice faced by orphans and the poor, showing how the fatherless are violently taken from their mothers, and how the needy are seized for debts. This verse serves as a poignant reminder of the suffering endured by the most vulnerable members of society.
Frequently Asked Questionsgenerated
It signifies the violent removal of a defenseless child from their mother, illustrating the extreme injustices faced by orphans.
This reflects the harsh reality where the impoverished are exploited, and even their children are taken as collateral for debts.
These groups represent the most vulnerable in society, highlighting the need for justice and compassion towards those who cannot defend themselves.
It underscores the theme of suffering and injustice, as Job grapples with the reality of a world where the innocent often suffer.
Reflection Questionsgenerated
- How can I show compassion to those who are vulnerable in my community?
- What steps can I take to advocate for justice for the oppressed?
- In what ways can I support families who are struggling financially?
- How does understanding the plight of the fatherless and poor affect my perspective on social justice?
The early church on this verse — how the Fathers read it
Early commentators, including Gregory the Dialogist and Olympiodorus of Alexandria, reflect on the injustices faced by the fatherless, arguing from this verse to highlight moral failings in society.
They have done violence in preying on the fatherless, and have spoiled the common folk of the poor. When Heretics lack the good fortune of the present life, to weak minds they recommend by words of soft persuasion things that are wrong;Early Church Fathers on Job 24 →
“They have snatched the fatherless from the breast.” They have lamentably and mercilessly taken away the child who still nursed and hanged from his mother’s breast.Early Church Fathers on Job 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 24:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey pluck the fatherless from the breast,.... Either on purpose to starve it, which must be extremely barbarous; or to sell it to be brought up a slave; or by obliging the mother to wean it before
Read John Gill on Job 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySome remove the landmarks; they violently take away flocks, and feed thereof. Instances of the wicked doing the worst deeds with seeming impunity. Some - the wicked.
Read Robert Jamieson on Job 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey; the wicked oppressors, as is manifest from the following words. From the breast; either out of cruelty, not sparing poor infants, but killing them; or out of covetousness, and with design either to sell the mother, or to employ her in their work, to which they so strictly confine her, that they will not allow any of her time or strength for the suckling of her infant. Take a pledge of the poor; of which See Poole "".
Read Matthew Poole on Job 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 24:9 They pluck the fatherless from the breast, and take a pledge of the poor.Ver. 9. They pluck the fatherless from the breast] What can be more to be pitied than a fatherless suckling? Who less to be molested or violenced than the mother doing that office to her babe? In the Parisian Massacre one of the murderers took a little one in his arms, who smiled upon him and played with his beard; yet this barbarous wretch was so far from compassion, that he wounded it with his dagger, and so cast it all gore blood into the river (Acts and Mon.). The story of the infant of the isle of Guernsey, thrown back into the fire, out of which it had sprawled, is well known. So is the savage inhumanity…
Read John Trapp on Job 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. They pluck the fatherless from the breast] They forcibly take young children in order that they may bring them up in a state of slavery. This verse is the commencement of a new paragraph, and points out the arbitrary dealings of oppressors, under despotic governors. Take a pledge of the poor.] Oppressive landlords who let out their grounds at an exorbitant rent, which the poor labourers, though using the utmost diligence, are unable at all times to pay; and then the unfeeling wretch sells then up, as the phrase here is, or takes their cow, their horse, their cart, or their bed, in pledge, that the money shall be paid in such a time. This is one of the crying sins of some countries…
Read AdamClarke on Job 24 →CambridgeThe Cambridge Bible for Schools and Colleges9–12. These verses describe the miseries of another class, those who have allowed themselves to be subjected, and become serfs and bondmen attached to the estates of the rich. Probably they are but a portion of the same aboriginal tribes mentioned in Job 24:5-7.
Read Cambridge on Job 24 →Albert Barnes1798–1870Barnes' Notes on the BibleThey pluck the fatherless from the breast - That is, they steal away unprotected children, and sell them, or make slaves of them for their own use.
Read Albert Barnes on Job 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleThird strophe — The wretched poor are treated worse than the brute, and in the cities even, the blood of the innocent cries to God in vain, Job 24:9-12.9. They — The high-handed oppressors of whom he had spoken in Job 24:4.
Read Daniel Denison Whedon on Job 24 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The fatherless infant is snatched from the breast; the nursing child of the poor is seized for a debt.
There are those who pluck the fatherless from the breast, and take a pledge of the poor,
The fatherless infant is snatched from the breast; the nursing child of the poor is seized for a debt.
The fatherless child is snatched from the breast, the infant of the poor is taken as a pledge.
Tyndale line
They pluck the fatherless from the breast, and take a pledge of the poor.
There are that pluck the fatherless from the breast, And take a pledge of the poor;
There are that pluck the fatherless from the breast, and take a pledge of the poor:
They pluck the fatherless from the breast, and take a pledge of the poor.
They plucke the fatherles from the breast, and take the pledge of the poore.
Strictly literal
They pluck the fatherless from the breast, and take a pledge of the poor:
They take violently away From the breast the orphan, And on the poor they lay a pledge.
They take away violently || The orphan from the breast, || And they lay a pledge on the poor.
The others pluck from the breast the fatherless, and the garment of the poor they take in pledge.
There are wicked people who pluck orphans from their mothers' breast, and wicked people who take children as security from poor people.
From the Latin
They have violently robbed the fatherless, and stripped the poor common people.
Simplified
Fatherless children are snatched from their mother's breasts, taking the babies of the poor as security for a debt.
The child without a father is forced from its mother's breast, and they take the young children of the poor for debt.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads יִ֭גְזְלוּ מִשֹּׁ֣ד יָת֑וֹם וְֽעַל־ עָנִ֥י יַחְבֹּֽלוּ׃. The Septuagint matches five of the six words, indicating a strong agreement between the two texts, though the word order differs.
יִ֭גְזְלוּ מִשֹּׁ֣ד יָת֑וֹם וְֽעַל־ עָנִ֥י יַחְבֹּֽלוּ׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 24:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
גָּזַל (gazal) is a Hebrew verb that means to tear away, seize, or rob. It is built from a primitive root and covers actions like plundering or taking away by force. The verb appears in both the Qal and Niphal forms, indicating direct action and a passive state of being robbed, respectively.
גָּזַל vb. tear away, seize, rob
Qal tear away, rob
Niph. subj. sleep
base
H1497 גָּזַל tear away, seize, rob
1497 gazal gaw-zal'
a primitive root; to pluck off; specifically to flay, strip
or rob:--catch, consume, exercise (robbery), pluck (off), rob,
spoil, take away (by force, violence), tear.
גָּזַל (ga.zal) — to plunder.
1) to tear away, seize, plunder, tear off, pull off, rob, take away by force
1a) (Qal)
1a1) to tear away, rob
1a2) to seize, plunder (with acc cognate)
1b) (Niphal)
1b1) to be robbed
1b2) to be taken away
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
שַׁד (shad) refers to the female breast, applicable to both humans and animals. The term can also be associated with the variant שֹׁד (shod), which carries the same meaning. The entries indicate that the word is likely derived from another root, but they do not provide further detail on its usage in specific verses.
[שַׁד] n.m. female breast
base
שֹׁד n.m. id. [v.bh.ab]
base
H7699a שַׁד female breast H7699b שֹׁד id. [7699a]
7699 shad shad
or shod {shode}; probably from 7736 (in its original sense)
contracted; the breast of a woman or animal (as
bulging):--breast, pap, teat.
see HEBREW for 07736
שַׁד (shad) — breast.
1) breast, bosom, (female) breast
1a) breast (of woman)
1b) breast (of animal)
1c) breast (of both human and animal)
Also means: shod (שֹׁד "breast" H7699B)
שֹׁד (shod) — breast.
1) breast, bosom, (female) breast
1a) breast (of woman)
1b) breast (of animal)
1c) breast (of both human and animal)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
brest: Signifying the front view of the bust in humans and the corresponding portion of the body in animals. chazeh, occurs in Ex 29:26,27; Le 7:30,31,34; 8:29; 10:14,15; Nu 6:20; 18:18; and chadhi, in Da 2:32. shadh or shodh = "breast" in the sense of pap of a woman or animal (Job 24:9; So 8:1,8,10; Isa 60:16; La 4:3). Only one word occurs with this signification in the New Testament: stethos = "bosom," "chest" (
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
N-ms — Noun common · masculine singular absoluteHNcmsa
wun.
See NUMBER.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HC/R — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
חָבַל (chabal) is a Hebrew root meaning to bind or pledge, often in the context of taking a pledge. It also conveys the ideas of destruction or corruption, as well as the physical act of writhing or travailing, particularly in childbirth. The lexicons note its use in various forms, including to spoil or be ruined, but do not indicate significant disagreement among them.
[חָבַל] vb. bind, pledge
Qal
bind
bind by taking a pledge of
Niph. Impf. becometh pledged to it
Pi. writhe, twist, hence travail
base
חָבַל vb. act (ruinously) corruptly
Qal act corruptly against
Niph. Impf. shall be ruined
Pi. ruin, destroy
Pu. be ruined, broken
base
H2254a חָבַל bind, pledge .. bind
. bind by taking a pledge of
. Impf. becometh pledged to it
H2254b חָבַל act (ruinously) corruptly .act corruptly against
. Impf. shall be ruined
. ruin, destroy
. be ruined, broken
H2254c חָבַל bind, pledge . writhe, twist, hence travail
2254 chabal khaw-bal'
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
&Š to (take a) pledge, spoil, travail, X very, withhold.
חָבַל (cha.val) — to pledge.
1) to bind
1a) (Qal)
1a1) to bind
2) to take a pledge, lay to pledge
2a) (Qal) to hold by a pledge, take in pledge, hold in pledge
2b) (Niphal) to give a pledge, become pledged
חָבַל (cha.val) — to destroy.
1) to destroy, spoil, deal corruptly, offend
1a) (Qal) to spoil, corrupt, offend
1b) (Niphal) to be ruined
1c) (Piel) to destroy, ruin
1d) (Pual) to be ruined, be broken
Aramaic equivalent: cha.val (חֲבַל "to destroy" H2255)
חָבַל (cha.val) — be in labour.
1) to bring forth, travail
1a) (Piel) to writhe, twist, travail
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp