חֲבוּלָה
properly, overthrown, i.e. (morally) crime
Definition
The Hebrew noun חֲבוּלָה (chăbûwlâh) fundamentally means 'harm,' 'injury,' or 'damage.' It denotes a state of being hurt or damaged, often as a result of a destructive act. In its single biblical occurrence in Daniel 6:22, it describes the physical harm from which Daniel was divinely protected in the lions' den. The word carries a sense of inflicted wrong or ruin, extending from physical injury to the concept of moral wrongdoing or crime, as reflected in its gloss.
Biblical Usage
This word is used only once in the Old Testament, in the Aramaic portion of the book of Daniel. It appears in Daniel 6:22, where Daniel tells King Darius, 'My God sent his angel and shut the lions' mouths, and they have not harmed me (חֲבוּלָה), because I was found blameless before him.' Here, it specifically refers to physical injury or hurt prevented by divine intervention in a context of persecution and faithfulness.
Etymology
Derived from the Aramaic root חֲבַל (chăbal, H2255), which means to bind, pledge, or destroy. חֲבוּלָה is a noun form indicating the result of that action—namely, something damaged, ruined, or harmed. This connects the concept of injury to acts of binding or spoiling, showing a link between causing ruin and the resulting state of harm.
Semantic Range
Though used only once, this word is theologically significant in its context. In Daniel 6:22, the absence of חֲבוּלָה (harm) is a direct result of God's protective intervention for a faithful servant. It highlights themes of divine deliverance, the vindication of righteousness, and God's sovereignty over hostile powers. Understanding this term enriches the reading of the narrative by emphasizing the concrete reality of the danger and the completeness of God's rescue.
In the ancient Near Eastern context, injury or harm (חֲבוּלָה) from wild animals or enemies was a common and grave threat. The lions' den in Daniel represented a state-sanctioned form of execution. God's prevention of any חֲבוּלָה would have been understood as a powerful, miraculous sign of divine favor and authority, challenging the king's decree and the power of the Persian law.
רָעָה (raʿah, H7451) — a broader term for evil, calamity, or distress, not limited to physical injury. פֶּשַׁע (peshaʿ, H6588) — emphasizes transgression or rebellion, a moral breach rather than physical harm. נֶגַע (negaʿ, H5061) — often refers to a plague, stroke, or affliction, typically with a physical or divine-cause connotation.
Word Details
How this works
Hebrew definitions are from Brown-Driver-Briggs (1906) and Strong's Exhaustive Concordance (1890), both public domain. BDB was groundbreaking for its era but reflects 19th-century assumptions about Semitic etymology. Modern scholarship (HALOT, DCH) has revised many entries. Use these definitions as a starting point for exploration, not as the final word on a term's meaning in context.
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