feminine of גָּזֵל and mean the same; {robbery, or (concretely) plunder}; that (he had robbed) (which he took violently away), spoil, violence.
Transliteration:gᵉzêlâh
Pronunciation:ghez-ay-law'
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew term גְּזֵלָה (gᵉzêlâh, `{{H1500}}`) is a feminine noun derived from the root גָּזַל (gāzal, `{{H1497}}`), meaning "to pluck off, pull off, seize, rob, spoil." It shares its semantic range closely with the masculine noun גָּזֵל (gāzêl, `{{H1497}}`), from which it is also directly related. At its core, *gᵉzêlâh* denotes an act of forceful and unjust acquisition, encompassing "robbery," "plunder," or "spoil." It refers not merely to theft, which can be surreptitious, but specifically to the taking of property by violence, oppression, or coercive power. The word can signify both the act itself (robbery, violence) and the concrete result of that act (plunder, spoil, ill-gotten gain). It implies a violation of rights and an abuse of power, often directed against the vulnerable.
### Biblical Occurrences & Contextual Analysis
The term *gᵉzêlâh* appears in several significant biblical contexts, primarily within legal and prophetic literature, highlighting its gravity as an offense against both human and divine law.
In [[Leviticus 6:4]] (Hebrew 5:23), *gᵉzêlâh* is found within the restitution laws concerning offerings for sin. Here, if one has committed "robbery" (*gᵉzêlâh*) against a neighbor, they are required to return the stolen item in full, add a fifth to it, and bring a guilt offering. This underscores the seriousness of the offense, requiring not only cessation of the sin but also active reparation.
The prophets frequently condemn *gᵉzêlâh* as a symptom of societal decay and injustice. [[Isaiah 3:14]] laments, "It is you who have devoured the vineyard; the spoil (*gᵉzêlâh*) of the poor is in your houses." This powerful imagery indicts the wealthy and powerful for exploiting the vulnerable, accumulating their riches through oppressive means. Similarly, [[Jeremiah 21:12]] issues a divine command to the house of David: "Execute justice in the morning, and deliver from the hand of the oppressor him who has been robbed (*gᵉzêlâh*), lest my wrath go forth like fire." This verse links the prevention of divine wrath directly to the administration of justice and the protection of those who have suffered *gᵉzêlâh*.
Ezekiel, in particular, uses *gᵉzêlâh* repeatedly to describe the moral failings of Israel. In [[Ezekiel 18:7]], [[Ezekiel 18:12]], and [[Ezekiel 18:16]], the righteous person is characterized, in part, by not committing "robbery" (*gᵉzêlâh*), while the wicked are defined by their engagement in it. This highlights *gᵉzêlâh* as a fundamental indicator of one's moral standing before God. [[Ezekiel 22:29]] further broadens the indictment, stating, "The people of the land have practiced oppression and committed robbery (*gᵉzêlâh*); they have mistreated the poor and needy, and have oppressed the sojourner without justice." This verse paints a picture of systemic injustice pervading all levels of society. Finally, in [[Ezekiel 33:15]], the prophet speaks of repentance: if a wicked person "restores the pledge, gives back what he has taken by robbery (*gᵉzêlâh*), and walks in the statutes of life," they will live. This again emphasizes the necessity of restitution as a tangible sign of true repentance.
[[Job 20:18]] also touches upon the theme, describing the fate of the wicked: "He will restore what he has labored for and will not swallow it down; according to the substance of his exchange, and he will not rejoice." While the specific word *gᵉzêlâh* is not in the immediate context of "what he has labored for," the passage speaks of ill-gotten gains that the wicked will be forced to return, aligning with the concept of recompense for robbery.
### Related Words & Concepts
The primary related word is the verbal root גָּזַל (gāzal, `{{H1497}}`), "to rob, seize, plunder," from which *gᵉzêlâh* is derived. The masculine noun גָּזֵל (gāzêl, `{{H1497}}`) also shares the same core meaning of "robbery" or "spoil." The close relationship between these forms underscores the consistent biblical condemnation of such acts.
Conceptually, *gᵉzêlâh* is intrinsically linked to:
* **Injustice and Oppression:** It is an act that fundamentally violates justice and often involves the powerful oppressing the weak.
* **Theft (גָּנַב, gānav, `{{H1589}}`):** While related, *gᵉzêlâh* implies an added element of force or overt violence, distinguishing it from surreptitious theft.
* **Violence (חָמָס, ḥāmās, `{{H2555}}`):** *Gᵉzêlâh* is often a manifestation of *ḥāmās*, the broader concept of violence and wrongdoing.
* **Restitution and Repentance:** The legal and prophetic texts emphasize that *gᵉzêlâh* requires not only cessation but also active restitution as a sign of genuine repentance.
* **Righteousness (צֶדֶק, tzedeq, `{{H6664}}`):** The opposite of *gᵉzêlâh* is the practice of righteousness and justice, which involves protecting the vulnerable and upholding fair dealings.
### Theological Significance
The concept of *gᵉzêlâh* holds profound theological significance within the biblical worldview. It represents a direct affront to God's character and His covenantal demands for justice and righteousness.
1. **Violation of God's Law:** *Gᵉzêlâh* directly contravenes the Eighth Commandment, "You shall not steal" ([[Exodus 20:15]]), and expands upon it by emphasizing the violent or oppressive nature of the act. It also violates the spirit of the Tenth Commandment against coveting, as the desire for what belongs to another often precedes such forceful taking.
2. **Harm to the Image of God:** Since humanity is created in God's image, acts of *gᵉzêlâh* against a neighbor are not merely crimes against humanity but also an offense against the Creator. It devalues the victim and undermines the dignity inherent in their creation.
3. **Breach of Covenant:** For Israel, *gᵉzêlâh* was a serious breach of their covenant relationship with Yahweh. The covenant stipulated mutual responsibility and care, especially for the vulnerable (widows, orphans, sojourners). Engaging in *gᵉzêlâh* demonstrated a disregard for these foundational covenantal obligations.
4. **Indicator of Unrighteousness:** Prophetic literature consistently links the practice of *gᵉzêlâh* with unrighteousness, rebellion, and a turning away from God. It is a hallmark of a society that has lost its moral compass and is ripe for divine judgment. Conversely, refraining from *gᵉzêlâh* and actively making restitution are presented as essential components of true repentance and a return to God's ways.
5. **Divine Judgment and Restoration:** God, as the ultimate arbiter of justice, actively opposes *gᵉzêlâh*. His judgment is often pronounced against those who practice it, while His redemptive plan includes the restoration of justice and the cessation of such oppression in the messianic age.
### Summary
The Hebrew word גְּזֵלָה (gᵉzêlâh, `{{H1500}}`) signifies "robbery," "plunder," or "spoil," specifically emphasizing the forceful, violent, or oppressive taking of another's property. Derived from the root גָּזַל (gāzal, `{{H1497}}`), it highlights an act of injustice that goes beyond mere theft. Biblical occurrences, particularly in legal statutes and prophetic condemnations, underscore its gravity. Texts like [[Leviticus 6:4]] demand restitution for *gᵉzêlâh*, while prophets such as Isaiah and Ezekiel repeatedly denounce it as a pervasive societal sin, a symptom of corruption and exploitation of the poor ([[Isaiah 3:14]]; [[Ezekiel 22:29]]). Theologically, *gᵉzêlâh* represents a profound violation of God's law, a direct affront to His character of justice and righteousness, and a serious breach of covenant. Its cessation and the making of restitution are presented as indispensable signs of true repentance and a return to a righteous relationship with God.
TRV