Job 27:17 — Word Study
WLCיָ֭כִין וְצַדִּ֣יק יִלְבָּ֑שׁ וְ֝כֶ֗סֶף נָקִ֥י יַחֲלֹֽק׃
BSAwhat he lays upkûwn▸ [prepares, establishes] ◂the righteoustsaddîyq [just, upright] will wearlâbash▸ [clothe themselves, put it on] ◂and his silverkeçeph [money, wealth] will be dividedchâlaq▸ [apportioned, smoothed out] ◂by the innocentnâqîy [guiltless, morally clean]
| Greek | English | Parsing |
|---|---|---|
| יָ֭כִין | he will prepare [it] | Verb, Hiphil, imperfect third person masculine singular |
| וְצַדִּ֣יק | and a righteous [person] | Conjunction |
| יִלְבָּ֑שׁ | he will wear [it] | Verb, Qal, imperfect third person masculine singular |
| וְ֝כֶ֗סֶף | and [the] silver | Conjunction, noun common masculine singular absolute |
| נָקִ֥י | [the] innocent | Adj |
| יַחֲלֹֽק׃ | he will divide up | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | what he lays up, the righteous will wear, and his silver will be divided by the innocent. |
| KJV | He may prepare it, but the just shall put it on, and the innocent shall divide the silver. |
| ASV | He may prepare it, but the just shall put it on, And the innocent shall divide the silver. |
| YLT | He prepareth — and the righteous putteth [it] on, And the silver the innocent doth apportion. |
| WEB | he may prepare it, but the just will put it on, and the innocent will divide the silver. |
| BBE | He may get them ready, but the upright will put them on, and he who is free from sin will take the silver for a heritage. |
Where they part company is in the rendering of יָכִין — see How Translations Differ.
The sentence is structured around a main clause followed by two subordinate clauses, indicating the relationship between the actions of the wicked and the outcomes for the righteous.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצַדִּיק
verbכּוּן
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 — Job 27:17
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 — Job's Reflection on Wealth and Justicegenerated
Job 27:17 is part of Job's discourse where he contemplates the fate of the wicked and the ultimate justice of God. He asserts that the wealth amassed by the unrighteous will not remain with them but will instead be given to the righteous, emphasizing the moral order of the universe. This theme resonates throughout the book of Job as he grapples with suffering and divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 13:22 | A good man leaves an inheritance to his children’s children, but the sinner’s wealth is passed to the righteous. |
| 2 | Proverbs 28:8 | He who increases his wealth by interest and usury lays it up for one who is kind to the poor. |
| 3 | Ecclesiastes 2:26 | To the man who is pleasing in His sight, He gives wisdom and knowledge and joy, but to the sinner He assigns the task of gathering and accumulating that which he will hand over to one who pleases God. This too is futile and a pursuit of the wind. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יָ֭כִין, Ya.khingenerated
The verb יָכִין (ya.khin) is a Hiphil imperfect form meaning 'he will prepare.' It indicates an action of establishing or setting something up, reflecting a sense of intentionality in the accumulation of wealth. The use of this verb suggests that the wealth is not merely gathered but is purposefully laid aside for a future use.
In this context, it implies that the wealth of the wicked is being prepared for the righteous, highlighting the theme of divine justice where the outcomes of one's actions are ultimately reversed in favor of the just.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase what he lays up to convey the idea of preparation.
Sentence Structuregenerated
The verse consists of three main clauses, with the finite verbs יָכִין (he will prepare), יִלְבָּשׁ (he will wear), and יַחֲלֹק (he will divide) governing their respective subjects and objects. The structure emphasizes the actions taken by the wicked and their consequences for the righteous.
The order of the clauses reflects a logical sequence: first, the preparation of wealth, followed by the righteous wearing it, and finally, the division of silver among the innocent.
Septuagint Backgroundgenerated
The Septuagint translates יָכִין with the Greek word κατασκευάσει (kataskēvasei), meaning 'he will prepare.' This choice indicates a similar understanding of the action of establishing or setting aside wealth.
The translation of נָקִי as ἀληθινοὶ (alēthinoi) suggests a focus on the integrity of the innocent, aligning with the Hebrew meaning of being guiltless or morally clean.
In plain words — the whole versegenerated
Job 27:17 explains that the wealth the wicked accumulate will ultimately be used by the righteous. Job emphasizes that what the wicked lay up will be divided among the innocent, reinforcing the idea that justice prevails over time.
Frequently Asked Questionsgenerated
It signifies that the wealth and resources accumulated by the wicked will eventually be transferred to the righteous, highlighting a reversal of fortunes.
It illustrates the belief that God will ensure that the rewards of the wicked are ultimately given to the righteous, reinforcing the moral order.
The term 'innocent' refers to those who are morally clean and guiltless, emphasizing their righteousness in contrast to the wicked.
It underscores the biblical principle that material wealth is temporary and that true justice will be served, aligning with the broader teachings found throughout Scripture.
Reflection Questionsgenerated
- In what ways have I seen justice prevail in my own life or in the world around me?
- How can I ensure that my actions align with righteousness and integrity?
- What does it mean for me to 'wear' the blessings that come from God?
- How can I support those who are innocent and uphold justice in my community?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 27:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe may prepare [it],.... Raiment; beginning with that first which was mentioned last, which is frequent in the Hebrew and eastern languages; such things may be done, and often are, by wicked men: but
Read John Gill on Job 27 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will teach you by the hand of God: that which is with the Almighty will I not conceal. These words are contrary to Job's previous sentiments (notes, Job 21:22-33; Job 24:22-25).
Read Robert Jamieson on Job 27 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe just shall put it on; either because it shall be given to him by the judge to recompense those injuries which he received from that tyrant; or because the right of it is otherwise transferred upon him by Divine Providence. The innocent shall divide the silver; either, 1. To the poor; he shall distribute that which the oppressor hoarded up and kept as wickedly as he got it. So this suits with . Or, 2. With others, or to himself; he shall have a share of it, when by the judge’ s sentence those ill-gotten goods shall be restored to the right owners.
Read Matthew Poole on Job 27 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 27:17 He may prepare [it], but the just shall put [it] on, and the innocent shall divide the silver.Ver. 17. He may prepare it, but the just shall put it on.] Well may he prepare it, so Broughton. Let the wicked man toil and take pains for it; God hath prepared for him an executor never mentioned in his will. God gave the Egyptians’ and Canaanites’ goods to Israel; Nabal’ s to David; Haman’ s to Mordecai. See Proverbs 28:8 Ecclesiastes 2:26. This plague among the rest God threateneth the disobedient with, Deuteronomy 28:30. Sed haec non semper, saith Mercer, although we see not this always so to be, but the contrary; yet it is easy to observe that many spend their strength and waste…
Read John Trapp on Job 27 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The just shall put it on] Money is God's property. "The silver is mine, and the gold is mine, saith the Lord;" and though it may be abused for a time by unrighteous hands, God, in the course of his providence, brings it back to its proper use; and often the righteous possess the inheritance of the wicked.
Read AdamClarke on Job 27 →
CambridgeThe Cambridge Bible for Schools and Colleges17. When the ungodly are swept away the righteous remain and enter into their possessions, and the meek inherit the earth, Psalms 37:29; Psalms 37:34.
Read Cambridge on Job 27 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe just shall put it on - The righteous shall wear it. It shall pass out of the hands of him who prepared it, into the hands of others.
Read Albert Barnes on Job 27 →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
what he lays up, the righteous will wear, and his silver will be divided by the innocent.
he may prepare it, but the just will put it on, and the innocent will divide the silver.
what he lays up, the righteous will wear, and his silver will be divided by the innocent.
what he stores up a righteous man will wear, and an innocent man will inherit his silver.
Tyndale line
He may prepare it, but the just shall put it on, and the innocent shall divide the silver.
He may prepare it, but the just shall put it on, And the innocent shall divide the silver.
He may prepare it, but the just shall put it on, and the innocent shall divide the silver.
He may prepare it , but the just shall put it on, and the innocent shall divide the silver.
He may prepare it, but the iust shall put it on, and the innocent shall deuide the siluer.
Strictly literal
He may prepare it, but the just shall put it on; and the innocent shall divide the silver.
He prepareth — and the righteous putteth [it] on, And the silver the innocent doth apportion.
He prepares—and the righteous puts [it] on, || And the innocent apportions the silver.
He may prepare, but the righteous will clothe himself [therewith], and the silver the innocent will divide.
he may heap up clothing, but righteous people will put it on, and innocent people will divide up the silver among themselves.
From the Latin
He shall prepare indeed, but the just man shall be clothed with it: and the innocent shall divide the silver.
Simplified
those who do good will wear the clothes and the innocent will divide the silver among them.
He may get them ready, but the upright will put them on, and he who is free from sin will take the silver for a heritage.
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 of Job 27:17 states, "יָ֭כִין וְצַדִּ֣יק יִלְבָּ֑שׁ וְ֝כֶ֗סֶף נָקִ֥י יַחֲלֹֽק׃" which translates to, "what he lays up, the righteous will wear, and his silver will be divided by the innocent." The Septuagint, while not providing a direct translation, matches 4 out of the 6 words in terms of correspondence, indicating a level of agreement with the Masoretic Text. However, the specific wording and structure differ due to the Septuagint's unique phrasing and syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, confirming alignment with the Masoretic Text in this instance.
יָ֭כִין וְצַדִּ֣יק יִלְבָּ֑שׁ וְ֝כֶ֗סֶף נָקִ֥י יַחֲלֹֽק׃
4 of the 6 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 Job 27:17
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.
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
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
Conj | Adj — ConjunctionHC/Aamsa
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
נָקִי (naqiy) is an adjective meaning clean, free from, or exempt. It also conveys innocence, being blameless or guiltless. The word has variations, including נָקִיא (naqiyi), which also means innocent. It appears in contexts related to purity and freedom from obligations or guilt.
נָקִי adj. clean, free from, exempt
base
נָקִיא adj. innocent
base
H5355a נָקִי clean, free from, exempt H5355b נָקִיא innocent
5355 naqiy naw-kee'
or naqiyi (Joel 4 : 19; Jonah 1 : 14), {naw-kee'}; from 5352;
innocent:--blameless, clean, clear, exempted, free,
guiltless, innocent, quit.
see HEBREW for 04
see HEBREW for 019
see HEBREW for 01
see HEBREW for 014
see HEBREW for 05352
נָקִי (na.qi) — innocent.
1) clean, free from, exempt, clear, innocent
1a) free from guilt, clean, innocent
1b) free from punishment
1c) free or exempt from obligations
Also means: na.qi (נָקִיא "innocent" H5355B)
נָקִיא (na.qi) — innocent.
innocent
Another spelling of na.qi (נָקִי "innocent" H5355A)
Adj — AdjHAamsa
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
