Proverbs 11:9 — Word Study
WLCבְּפֶ֗ה חָ֭נֵף יַשְׁחִ֣ת רֵעֵ֑הוּ וּ֝בְדַ֗עַת צַדִּיקִ֥ים יֵחָלֵֽצוּ׃
BSAWith his mouthpeh [lip, edge of speech] ◂the ungodly manchânêph [profane, hypocritical] destroysshâchath▸ [to ruin, corrupt] his neighborrêaʻ [friend, companion] but through knowledgedaʻath [understanding, wisdom] ◂the righteoustsaddîyq [just, upright] are rescuedchâlats▸ [delivered, armed for salvation]
| Greek | English | Parsing |
|---|---|---|
| בְּפֶ֗ה | by [the] mouth | Preposition, noun common masculine singular absolute |
| חָ֭נֵף | a godless [person] | Adj |
| יַשְׁחִ֣ת | he ruins | Verb, Hiphil, imperfect third person masculine singular |
| רֵעֵ֑הוּ | neighbor his | Noun common masculine singular construct, suffix |
| וּ֝בְדַ֗עַת | and by knowledge | Conjunction, preposition, noun common feminine singular absolute |
| צַדִּיקִ֥ים | righteous [people] | Adj |
| יֵחָלֵֽצוּ׃ | they are delivered | Verb, Niphal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | With his mouth the ungodly man destroys his neighbor, but through knowledge the righteous are rescued. |
| KJV | An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered. |
| ASV | With his mouth the godless man destroyeth his neighbor; But through knowledge shall the righteous be delivered. |
| YLT | With the mouth a hypocrite corrupteth his friend, And by knowledge the righteous are drawn out. |
| WEB | With his mouth the godless man destroys his neighbor, but the righteous will be delivered through knowledge. |
| BBE | With his mouth the evil man sends destruction on his neighbour; but through knowledge the upright are taken out of trouble. |
Where they part company is צַדִּיקִ֥ים — see How Translations Differ.
The sentence contains two main ideas: the destructive power of the ungodly's speech and the protective nature of knowledge for the righteous.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָנֵף
verbשָׁחַת
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 — Proverbs 11:9
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 Contrast Between the Ungodly and the Righteousgenerated
Proverbs 11:9 illustrates the destructive power of speech from the ungodly and the protective nature of knowledge for the righteous. This verse is situated within a series of proverbs that contrast the outcomes of the wicked and the just, emphasizing moral behavior and the consequences of one's words. The surrounding verses further explore how righteousness leads to community well-being, while wickedness brings ruin.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 13:18–22 | Then the prophet replied, “I too am a prophet like you, and an angel spoke to me by the word of the LORD, saying, ‘Bring him back with you to your house, so that he may eat bread and drink water.’” The old prophet was lying to him, |
| 2 | 1 Kings 22:6–20 | So the king of Israel assembled the prophets, about four hundred men, and asked them, “Should I go to war against Ramoth-gilead, or should I refrain?” “Go up,” they replied, “and the Lord will deliver it into the hand of the king.” |
| 3 | Job 8:13 | Such is the destiny of all who forget God; so the hope of the godless will perish. |
| 4 | Job 34:30 | that godless men should not rule or lay snares for the people. |
| 5 | Psalm 55:12–20 | For it is not an enemy who insults me; that I could endure. It is not a foe who rises against me; from him I could hide. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — חָנֵף, Cha.nefgenerated
The Hebrew word חָנֵף (*cha.nef*) describes a person who is godless or hypocritical. It implies a moral corruption and a lack of piety, often used in contexts that highlight negative behavior, such as deceit or insincerity.
This word's usage in Proverbs reflects the character of the ungodly man, who harms others with his speech. The term is not just about being irreligious; it encompasses a broader sense of moral failing, as seen in the actions of those who destroy rather than uplift.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses ungodly for חָנֵף, as do the KJV and ASV.
Where they part company is in the rendering of צַדִּיקִ֥ים. The KJV and DRA use just, while the BBE opts for upright. This distinction reflects subtle nuances in the understanding of righteousness.
Sentence Structuregenerated
The structure of the verse is built around two main clauses: the first describes the action of the ungodly man, while the second presents the outcome for the righteous. The finite verbs יַשְׁחִ֣ת and יֵחָלֵֽצוּ anchor each clause, showing the contrast between destruction and deliverance.
The Hebrew word order places emphasis on the ungodly man's actions first, highlighting the immediate impact of his speech before introducing the positive outcome for the righteous.
Septuagint Backgroundgenerated
In the Septuagint, חָנֵף is rendered as ἀσεβῶν (*asebōn*), which emphasizes the irreverent nature of the ungodly. This choice reflects a broader understanding of ungodliness as not just a lack of belief but an active opposition to moral standards.
The translation of יֵחָלֵֽצוּ as εὔοδος (*eudodos*) suggests a focus on the successful outcome of the righteous, further reinforcing the theme of divine assistance in contrast to the ungodly's destructive behavior.
In plain words — the whole versegenerated
Proverbs 11:9 tells us that the ungodly man harms his neighbor with his words, while the righteous are saved through knowledge. This shows the power of speech and the importance of understanding.
Frequently Asked Questionsgenerated
It means that the ungodly person uses harmful words that can ruin relationships and cause harm to others.
Knowledge provides wisdom and understanding, equipping the righteous to navigate challenges and avoid destruction.
The term 'neighbor' emphasizes the close relationships we have with others and the impact of our words on those relationships.
This contrast highlights the moral choices individuals make and their consequences, encouraging readers to seek righteousness and wisdom.
Reflection Questionsgenerated
- In what ways have I seen words either build up or tear down relationships in my life?
- How can I seek knowledge to ensure my words are wise and beneficial?
- What are some examples of how I can be a righteous influence in my community?
- How do I respond when I encounter ungodly speech from others?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the danger of hypocrisy in teaching and the harm it can cause to others.
"A hypocrite with his mouth destroys his neighbor," etc. A heretic who pretends to teach Catholic doctrine deceives his listener;Early Church Fathers on Proverbs 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 11:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAn hypocrite with [his] mouth destroyeth his neighbour,.... Deceives him with his flatteries and lies, and draws him into destructive schemes and practices; or "corrupts" him, as the word (i)
Read John Gill on Proverbs 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAn hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
Read Robert Jamieson on Proverbs 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith his mouth; by his corrupt communication, whereby he endeavours to draw him to error or wickedness. Through knowledge, to wit, of God, and of his word, which makes men wise, and discovers, and so prevents, the frauds of deceivers. Be delivered from the infection of the hypocrite’ s evil and crafty counsel.
Read Matthew Poole on Proverbs 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:9 An hypocrite with [his] mouth destroyeth his neighbour: but through knowledge shall the just be delivered.Ver. 9. An hypocrite with his mouth destroyeth.] That is, The flatterer, slanderer, evil counsellor, but especially the heretic, as the Valentinians, qui artificium habuerunt, quo prius persuaderent quam docerent, by their Pythanology. "By good words and fair speeches they deceive the hearts of the simple." They bring men into the lion’ s mouth, as that old seducer did, by telling them of an angel that spoke to them, and so make prize of them, and "drag disciples after them." But through knowledge shall the just be delivered.] He is too wise to be flattered, and too…
Read John Trapp on Proverbs 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) An hypocrite.—Rather, the impure, profane.Through knowledge.—The just, by the knowledge given them by God, shall see through the fraud.
Read Charles John Ellicott on Proverbs 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. A hypocrite with his mouth] חנף chaneph might be better translated infidel than hypocrite. The latter is one that pretends to religion; that uses it for secular purposes. The former is one who disbelieves Divine revelation, and accordingly is polluted, and lives in pollution. This is properly the force of the original word. Such persons deal in calumny and lies, and often thus destroy the character of their neighbour. Besides, they are very zealous in propagating their own infidel notions; and thus, by this means, destroy their neighbour; but the experimental knowledge which the just have of God and his salvation prevents them from being ensnared.
Read AdamClarke on Proverbs 11 →CambridgeThe Cambridge Bible for Schools and Colleges9. be delivered] i.e. from the destruction wrought by the “mouth of the hypocrite, (or godless man R.V.)”. His knowledge will enable him to see and avoid the snare (παγὶς, LXX.). Some, however, would render, “through the knowledge of the righteous shall they (i.e. the neighbour of the first clause, which as a noun of multitude may have a plural verb) be delivered.” This may be intended by the LXX.: ἐνστόματιἀσεβῶνπαγὶςπολίταις, αἴσθησιςδὲδικαίωνεὔοδος (sc. πολίταις).
Read Cambridge on Proverbs 11 →Albert Barnes1798–1870Barnes' Notes on the BibleThrough knowledge - Better, By the knowledge of the just, shall they (i. e., the neighbors) be delivered.
Read Albert Barnes on Proverbs 11 →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
With his mouth the ungodly man destroys his neighbor, but through knowledge the righteous are rescued.
With his mouth the godless man destroys his neighbor, but the righteous will be delivered through knowledge.
With his mouth the ungodly man destroys his neighbor, but through knowledge the righteous are rescued.
With his speech the godless person destroys his neighbor, but by knowledge the righteous will be delivered.
Tyndale line
An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
With his mouth the godless man destroyeth his neighbor; But through knowledge shall the righteous be delivered.
With his mouth the godless man destroyeth his neighbour: but through knowledge shall the righteous be delivered.
A hypocrite with his mouth destroyeth his neighbor: but through knowledge shall the just be delivered.
An hypocrite with his mouth hurteth his neighbour: but the righteous shall be deliuered by knowledge.
Strictly literal
With his mouth a hypocrite destroyeth his neighbour; but through knowledge are the righteous delivered.
With the mouth a hypocrite corrupteth his friend, And by knowledge the righteous are drawn out.
A hypocrite corrupts his friend with the mouth, || And the righteous are drawn out by knowledge.
With his mouth doth the hypocrite destroy his neighbor; but through knowledge are the righteous delivered.
With his mouth the godless person destroys his neighbor, but through knowledge righteous people are kept safe.
From the Latin
The dissembler with his mouth deceiveth his friend: but the just shall be delivered by knowledge.
Simplified
Godless people mouth off and destroy their neighbors, but the good are saved by wisdom.
With his mouth the evil man sends destruction on his neighbour; but through knowledge the upright are taken out of trouble.
Word by word, the decisions they made
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 and the Septuagint agree on the wording of Proverbs 11:9, with all seven words matched in the translation. This consistency indicates a stable transmission of the text across these traditions.
בְּפֶ֗ה חָ֭נֵף יַשְׁחִ֣ת רֵעֵ֑הוּ וּ֝בְדַ֗עַת צַדִּיקִ֥ים יֵחָלֵֽצוּ׃
7 of the 7 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 Proverbs 11:9
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.
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
mowth (peh, chekh, garon (Ps 149:6); Aramaic pum, tera (Da 3:26); stoma, 71 times, once logos, i.e. "word of mouth," "speech" (Ac 15:27); once we find the verb epistomizo, "to silence," "to stop the mouth" (Tit 1:11)):
1. Literal Sense:
In addition to frequent references to man and animals, "Their food was yet in their mouths" (Ps 78:30); "And Yahweh opened the mouth of the ass" (Nu 22:28); "Save me from the lion's mouth" (Ps 22:21), etc., the term is often used in connection with inanimate things: mouth of a…
Is sometimes used in Scripture for speaker, Ex 4:16 Jer 15:19. God spoke with Moses "mouth to mouth," Numbers 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ’s word to convict, control, and judge; compare Isa 49:2 Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21…
חָנֵף (chaneph) refers to someone who is profane or irreligious, often implying a sense of being hypocritical or morally soiled by sin. The term is consistently associated with a lack of piety and is used in contexts that highlight its negative connotations.
חָנֵף adj. profane, irreligious
base
H2611 חָנֵף profane, irreligious
2611 chaneph khaw-nafe'
from 2610; soiled (i.e. with sin), impious:--
hypocrite(-ical).
see HEBREW for 02610
חָנֵף (cha.neph) — profane.
hypocritical, godless, profane, hypocrite, irreligious
Adj — AdjHAamsa
שָׁחַת (shachath) is a Hebrew verb meaning to ruin or corrupt. It encompasses a range of actions including decay, spoilage, and moral perversion, with various grammatical forms indicating different nuances of destruction or corruption. The word appears in contexts that suggest both physical and moral degradation.
[שָׁחַת] 161 vb. go to ruin (?)
Niph. be marred, spoiled
Pi.
spoil, ruin
pervert, corrupt
Hiph.
spoil, ruin
pervert, corrupt
Hoph. spoiled, ruined
base
H7843 [שָׁחַת] go to ruin (?) . be marred, spoiled
. . spoil, ruin
. pervert, corrupt
. . spoil, ruin
. pervert, corrupt
. spoiled, ruined
7843 shachath shaw-khath'
a primitive root; to decay, i.e. (causatively) ruin
(literally or figuratively):--batter, cast off, corrupt(-er,
thing), destroy(-er, -uction), lose, mar, perish, spill,
spoiler, X utterly, waste(-r).
שָׁחַת (sha.chat) — to ruin.
1) to destroy, corrupt, go to ruin, decay
1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted
1b) (Piel)
1b1) to spoil, ruin
1b2) to pervert, corrupt, deal corruptly (morally)
1c) (Hiphil)
1c1) to spoil, ruin, destroy
1c2) to pervert, corrupt (morally)
1c3) destroyer (participle)
1d) (Hophal) spoiled, ruined (participle)
Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp