Lexical Summary
chamas: Violence, wrong, cruelty, injustice
Original Word:חָמָס
Part of Speech:Noun Masculine
Transliteration:chamac
Pronunciation:khaw-MAS
Phonetic Spelling:(khaw-mawce')
KJV: cruel(-ty), damage, false, injustice, X oppressor, unrighteous, violence (against, done), violent (dealing), wrong
NASB:violence, violent, malicious, wrong
Word Origin:[fromH2554 (חָמַס - done violence)]
1. violence
2. (by implication) wrong
3. (by meton.) unjust gain
Strong's Exhaustive Concordance
cruelty, damage, false, injustice, oppressor, unrighteous, violence against, done,
Fromchamac; violence; by implication, wrong; by meton. Unjust gain -- cruel(-ty), damage, false, injustice, X oppressor, unrighteous, violence (against, done), violent (dealing), wrong.
see HEBREWchamac
NAS Exhaustive Concordance
Word Originfrom
chamasDefinitionviolence, wrong
NASB Translationmalicious (3), violence (48), violent (6), wrong (3).
Brown-Driver-Briggs
Psalm 7:17 — absolute
Genesis 6:11+ 44 t.; construct
Judges 9:24 7t.; suffix
Genesis 16:5;
Jeremiah 51:35 (in both = wrong
done to me);
Psalm 7:17; plural
2 Samuel 22:49 3t.; —
violence, specifically of physical violence
Judges 9:24;
2 Samuel 22:3 (not ""
Psalm 18:3), Obadiah 10;
Habakkuk 1:9;
Jeremiah 51:35 (of Chaldeans),
Habakkuk 2:8,17 (twice in verse); Joel 4:19;
Psalm 72:14; but also
wrong, including injurious language, harsh treatment, etc.
Genesis 16:5 (J, of wrong done to Sarah by, Hagar),
Job 19:7;
Malachi 2:16; in General of rude wickedness of men, their noisy, wild, ruthlessness
Micah 6:12;
Habakkuk 1:2;
Zephaniah 1:9;
Proverbs 10:6,11;
Proverbs 13:2;
Proverbs 26:6 +
Ezekiel 7:11 (si vera lectio, see Co), ""
Amos 3:10;
Habakkuk 1:3;
Jeremiah 6:7;
Jeremiah 20:8;
Ezekiel 45:9;
Isaiah 60:18, ""
Psalm 55:10, ""
Psalm 7:17, ""
Psalm 73:6,
Psalm 11:5 ("" ), denied, of servant of
Isaiah 53:9,
Jeremiah 51:46, compare
Genesis 6:11,13 (P),
Ezekiel 8:17;
Ezekiel 12:19;
Psalm 74:20,
Ezekiel 7:23;
Ezekiel 28:16,
Amos 6:3 is (probably)
enthronement of violence;
Genesis 49:5 (poem)
instrument, weapons, of violence; — other phrases are:
Jonah 3:8;
1 Chronicles 12:17, compare
Job 16:17,
Psalm 58:3 and
Isaiah 59:6; i.e. a witness that promotes violence and wrong
Exodus 23:1 (JE),
Deuteronomy 19:16,
Psalm 35:11;
Psalm 27:12;
Psalm 25:19 #NAME? violence; =
violent manPsalm 18:49 (2 Samuel 22:49 has the later , compare below)
Psalm 140:12;
Proverbs 3:31;
Proverbs 16:29; (later)
Psalm 140:2;
Psalm 140:5;
2 Samuel 22:49;
Proverbs 4:17 i.e. wine gained by violence ("" ).
Topical Lexicon
OverviewThe word חָמָס appears about sixty times in the Hebrew Scriptures and consistently denotes the multifaceted reality of human violence—physical brutality, social oppression, unjust gain, and moral wrong. It stands as an umbrella term for the breakdown of shalom that God intended for His creation.
Distribution in Scripture
• Pentateuch – 7 occurrences (for example,Genesis 6:11;Exodus 23:1)
• Historical Books – 4 occurrences (for example,Judges 9:24)
• Wisdom & Poetic Books – 17 occurrences (especially in Psalms and Proverbs)
• Major Prophets – 24 occurrences (notably Jeremiah, Ezekiel, and Habakkuk)
• Minor Prophets – 8 occurrences (Hosea, Joel, Amos, Micah, Jonah, Nahum)
The wide spread across genres underlines its theological importance.
Patterns of Usage
1. Violence as societal corruption (Genesis 6:11–13).
2. Violent gain through deceit or robbery (Psalms 11:5;Proverbs 1:19).
3. State-sponsored oppression (Jeremiah 6:7;Ezekiel 7:23).
4. Personal injury or malicious testimony (Exodus 23:1;Malachi 2:16).
5. Covenant breach that provokes prophetic lament (Habakkuk 1:2–3).
Violence as Catalyst for Divine Judgment
From the flood narrative onward, חָמָס is portrayed as a primary trigger for God’s decisive intervention. “Now the earth was corrupt in the sight of God, and full of violence” (Genesis 6:11). The deluge is therefore not arbitrary; it is God’s righteous response to the saturation of violence. Similar logic appears inAmos 3:10, where Israel’s inability “to do what is right” because “they fill their citadels with violence and plunder” invites exile.
Ethical Implications in the Law
The Mosaic legislation directly counters violence by mandating truthful testimony (Exodus 23:1), equitable restitution (Exodus 21:22–27), and cities of refuge (Numbers 35). By fencing life with legal protections, the Torah sets Israel apart from nations where unchecked violence prevailed.
Prophetic Denunciations
The prophets repeatedly expose violence as a sign of covenant infidelity. Ezekiel likens Jerusalem to a bloody city: “Make the chain, for the land is full of crimes of blood, and the city is full of violence” (Ezekiel 7:23). Habakkuk voices the righteous remnant’s frustration: “Why do You make me see iniquity, and why do You tolerate wrongdoing? Destruction and violence are before me” (Habakkuk 1:3). The prophetic solution is never mere social reform but a heart renewed by the Spirit (Ezekiel 36:26–27).
Lament and Prayer in the Writings
Psalms frequently juxtapose human violence with divine refuge. “The LORD examines the righteous, but the wicked, those who love violence, He hates with a passion” (Psalms 11:5). The psalmists teach believers to entrust vengeance to God rather than repay wrong with wrong (Psalms 58:1–11; Psalms 140:1–4).
Intercanonical Connections
Though the New Testament employs Greek vocabulary, it echoes the theme. Noah’s generation (marked by violence) becomes a paradigm for eschatological judgment (Matthew 24:37-39). Jesus condemns the violent seizure of the kingdom (Matthew 11:12) and forbids retaliatory violence (Matthew 26:52). Paul catalogs “strife” and “malice” among deeds of the flesh awaiting wrath (Romans 1:29).
Historical and Cultural Background
In Ancient Near Eastern law codes (for example, the Code of Hammurabi), violence was often punished by fines that favored the elite. Scripture uniquely locates violence as an offense against God Himself, not merely society. This theocentric standard elevates every victim, regardless of status, to bearer of God’s image.
Christological Fulfillment
Isaiah foretells a Servant in whose mouth “no deceit was found,” yet who would suffer at the hands of violent men (Isaiah 53:9). At Calvary, the sinless Christ absorbs human violence, offering atonement and inaugurating a kingdom characterized by peace (Colossians 1:20). In Him the cycle of retaliation is broken.
Pastoral and Ministry Applications
• Preach repentance: violence in speech or deed still invites judgment.
• Promote justice: churches should shield the vulnerable and oppose systems that traffic in oppression.
• Model peacemaking: believers are called to overcome evil with good (Romans 12:21).
• Offer hope: the gospel assures ultimate vindication—“He will wipe away every tear” (Revelation 21:4).
Key References
Genesis 6:11-13;Genesis 49:5;Exodus 23:1;Judges 9:24;2 Samuel 22:3;Job 19:7; Psalms 7:16; Psalms 11:5; Psalms 55:9;Proverbs 4:17;Proverbs 13:2;Isaiah 59:6;Jeremiah 6:7;Ezekiel 7:23;Ezekiel 28:16;Hosea 12:1;Amos 3:10;Jonah 3:8;Nahum 3:1;Habakkuk 1:2-3;Malachi 2:16.
Forms and Transliterations
הֶחָמָ֖ס הֶחָמָ֥ס ׀ החמס וְחָמָ֖ס וְחָמָ֣ס וַחֲמַס־ וּ֭מֵחָמָס וחמס וחמס־ ומחמס חֲמַ֖ס חֲמַ֤ס חֲמַ֥ס חֲמָס֥וֹ חֲמָסִ֖ים חֲמָסִ֣י חֲמָסִ֣ים חֲמָסִ֤י חָ֝מָ֗ס חָ֭מָס חָמָ֑ס חָמָ֔ס חָמָ֖ס חָמָ֗ס חָמָ֣ס חָמָ֤ס חָמָ֥ס חָמָֽס׃ חָמָס֙ חמס חמס׃ חמסו חמסי חמסים לְחָמָ֣ס לחמס מֵֽחֲמַס֙ מֵחֲמַ֖ס מֵחֲמַ֛ס מֵחָמָ֖ס מחמס chaMas chamaSi chamaSim chamaSo Chamos ḥă·mā·sî ḥă·mā·sîm ḥă·mā·sōw ḥă·mas ḥā·mās ḥămas ḥāmās ḥămāsî ḥămāsîm ḥămāsōw he·ḥā·mās hechaMas heḥāmās lə·ḥā·mās lechaMas ləḥāmās mê·ḥă·mas mê·ḥā·mās mechaMas mêḥămas mêḥāmās ū·mê·ḥā·mās Umechamos ūmêḥāmās vachamas vechaMas wa·ḥă·mas- waḥămas- wə·ḥā·mās wəḥāmās
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