from חָלַל; properly, exposed; hence, profane; common, profane (place), unholy.
Transliteration:chôl
Pronunciation:khole
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### Core Meaning & Semantic Range
The Hebrew noun חֹל (chôl), Strong's number `{{H2455}}`, derives from the verb חָלַל (chalal, `{{H2490}}`), which carries a primary sense of "to pierce" or "to open," and by extension, "to profane" or "to make common." Thus, חֹל fundamentally denotes that which is "exposed," "uncovered," and consequently, "common," "ordinary," or "profane." Its semantic range encompasses anything not consecrated or set apart for sacred use, standing in direct antithesis to that which is holy (קֹדֶשׁ, qodesh, `{{H6944}}`). It describes the realm of the mundane, the unconsecrated, or that which has been divested of its sacred status. It does not necessarily imply evil or defilement, but rather a state outside the sphere of the sacred, often in a ritual or cultic context.
### Biblical Occurrences & Contextual Analysis
The occurrences of חֹל in the Hebrew Bible are relatively few but profoundly significant, primarily appearing in priestly and prophetic texts that emphasize distinctions between the sacred and the common.
One of the foundational passages is [[Leviticus 10:10]], where Aaron is commanded to "distinguish between the holy and the common, and between the unclean and the clean." This verse encapsulates the core purpose of חֹל: to delineate the boundaries necessary for proper worship and the maintenance of Israel's covenant relationship with a holy God. The distinction is not merely academic but practical, guiding priestly duties and the people's interaction with the sacred.
In [[1 Samuel 21:5]], David, fleeing from Saul, requests the holy showbread from Ahimelech. Ahimelech initially hesitates, stating the bread is "holy," but David argues that the young men are "clean" and thus the bread, though normally holy, becomes "common" (or "profane") for them in their state of necessity and purity. This instance highlights a nuanced application where ritual status can be temporarily altered by exigent circumstances, yet the underlying concept of sacredness remains paramount.
The prophet Ezekiel frequently employs חֹל to underscore Israel's failure to maintain God's standards and the priests' dereliction of duty. [[Ezekiel 22:26]] laments, "Her priests have done violence to my law and have profaned my holy things. They have made no distinction between the holy and the common, and they have not taught the difference between the unclean and the clean; and they have disregarded my Sabbaths, so that I am profaned among them." Here, the failure to distinguish חֹל from קֹדֶשׁ is presented as a grave sin, leading to the profanation of God Himself. Similarly, [[Ezekiel 42:20]] describes the temple wall as separating "the holy from the common," and [[Ezekiel 44:23]] reiterates the priests' future responsibility to teach the people this very distinction. Finally, [[Ezekiel 48:15]] refers to the "common land" (אֶרֶץ חֹל) designated for the city and its inhabitants, in contrast to the holy contributions for the sanctuary and priests. These passages in Ezekiel demonstrate the pervasive nature of this distinction, not only in ritual but also in the ethical and spatial dimensions of Israelite life.
### Related Words & Concepts
The most critical related word to חֹל (chôl, `{{H2455}}`) is its direct antonym, קֹדֶשׁ (qodesh, `{{H6944}}`), meaning "holiness" or "sacredness." The pairing of "holy and common" (קֹדֶשׁ וְחֹל) forms a fundamental conceptual dichotomy throughout the Pentateuch and prophetic literature, defining the boundaries of divine expectation and human conduct.
The root verb חָלַל (chalal, `{{H2490}}`), from which חֹל is derived, is also essential. This verb means "to profane," "to defile," or "to violate." When something holy is treated as חֹל, it is "profaned" (חָלַל). This emphasizes the active process of rendering something sacred into a common state, often with negative connotations of disrespect or transgression.
Other related concepts include:
* **טָמֵא (tame', `{{H2930}}`), "unclean,"** and **טָהוֹר (tahor, `{{H2889}}`), "clean."** While distinct from the holy/common dichotomy, the clean/unclean distinction often overlaps, particularly in priestly legislation. Something unclean cannot be holy, and its presence can render a holy object or space common or defiled.
* **נָזַר (nazar, `{{H5144}}`), "to separate" or "to consecrate,"** as seen in the Nazirite vow. This verb highlights the active process of setting something or someone apart *from* the common sphere *for* God, reinforcing the intentionality behind the holy-common distinction.
* **בָּדַל (badal, `{{H914}}`), "to separate" or "to divide."** This verb is used to describe God's act of separating light from darkness, and implicitly, the separation of Israel from other nations, and the sacred from the profane.
### Theological Significance
The concept of חֹל is deeply embedded in the theological framework of the Old Testament, particularly in understanding God's nature and His relationship with humanity.
1. **God's Holiness:** The distinction between חֹל and קֹדֶשׁ is a direct reflection of God's transcendent holiness (קָדוֹשׁ, qadosh, `{{H6918}}`). As a perfectly separate and pure Being, God demands a clear separation between Himself and the common, unholy aspects of creation. This distinction underpins all cultic and ethical requirements of the Mosaic Covenant.
2. **Order and Purity:** The laws distinguishing חֹל from קֹדֶשׁ establish a divine order for Israelite society. They define what is permissible and what is forbidden, ensuring the purity necessary for the people to dwell in the presence of a holy God without being consumed by His holiness. This order extends to time (Sabbath), space (sanctuary vs. common land), objects (sacred vessels vs. common utensils), and persons (priests vs. laypeople).
3. **Covenantal Responsibility:** Israel, as a "kingdom of priests and a holy nation" ([[Exodus 19:6]]), was uniquely called to embody this distinction. Their failure to discern between the holy and the common, as lamented by Ezekiel, was a profound act of covenant unfaithfulness, leading to defilement and divine judgment. It underscored their responsibility to reflect God's character in their daily lives and worship.
4. **Atonement and Access:** The elaborate sacrificial system and the priestly ministry were designed to mediate between the common/profane realm of humanity and the holy presence of God. Through prescribed rituals, the effects of human profanation could be addressed, allowing for renewed access to God's presence.
5. **Foreshadowing New Covenant Principles:** While the New Testament does not use the Hebrew term חֹל, the *principle* of separation and sanctification remains vital. Believers are called to be "holy" (ἅγιος, hagios, `{{G40}}`) and "set apart" for God, distinct from the "common" ways of the world ([[Romans 12:2]]). The New Covenant, however, transforms the nature of these distinctions, moving from external ritual boundaries to an internal, spiritual transformation through Christ, who abolishes many of the old ritual distinctions (e.g., [[Acts 10:15]]). Nevertheless, the fundamental theological truth that God is holy and demands a distinct life from His people persists, now understood through the lens of grace and the indwelling Spirit.
### Summary
The Hebrew word חֹל (chôl, `{{H2455}}`) signifies that which is common, ordinary, or profane, existing in stark contrast to the sacred. Derived from the verb "to profane," it highlights the essential biblical principle of distinction between the holy and the common, a cornerstone of Mosaic Law and prophetic teaching. Its usage, particularly in priestly codes and Ezekiel, underscores the divine demand for order, purity, and discernment in all aspects of Israelite life, from cultic worship to daily conduct. The failure to distinguish between חֹל and קֹדֶשׁ was a grave theological transgression, leading to the profanation of God's name and covenant. The concept of חֹל thus serves as a powerful reminder of God's transcendent holiness and humanity's perpetual responsibility to honor and maintain the boundaries He establishes, a principle that, though transformed in its application, remains profoundly relevant in the New Covenant understanding of sanctification and separation for God.
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