Proverbs 2:16 — Word Study
WLCלְ֭הַצִּ֣ילְךָ מֵאִשָּׁ֣ה זָרָ֑ה מִ֝נָּכְרִיָּ֗ה אֲמָרֶ֥יהָ הֶחֱלִֽיקָה׃
BSAIt will rescue younâtsal [snatch away, deliver] from the forbiddenzûwr [strange, foreign] womanʼishshâh [who is immoral, like a prostitute] from the strangernokrîy [foreigner, unfamiliar person] with seductivechâlaq■ [smooth, flattering] wordsʼêmer [sayings, promises]
| Greek | English | Parsing |
|---|---|---|
| לְ֭הַצִּ֣ילְךָ | to deliver you | Preposition, verb hiphil infinitive construct common, suffix |
| מֵאִשָּׁ֣ה | from a woman | Preposition, noun common feminine singular absolute |
| זָרָ֑ה | strange | Verb, Qal, participle (active) feminine singular |
| מִ֝נָּכְרִיָּ֗ה | from a foreign [woman] | Preposition |
| אֲמָרֶ֥יהָ | [who] words her | Noun common masculine plural construct, suffix |
| הֶחֱלִֽיקָה׃ | she makes smooth | Verb, Hiphil, perfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It will rescue you from the forbidden woman, from the stranger with seductive words |
| KJV | To deliver thee from the strange woman, even from the stranger which flattereth with her words; |
| ASV | To deliver thee from the strange woman, Even from the foreigner that flattereth with her words; |
| YLT | To deliver thee from the strange woman, From the stranger who hath made smooth her sayings, |
| WEB | to deliver you from the strange woman, even from the foreigner who flatters with her words, |
| BBE | To take you out of the power of the strange woman, who says smooth words with her tongue; |
There are no significant differences in the translations of this verse.
The structure consists of one main clause with two prepositional phrases that elaborate on the sources of danger.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָר
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 2:16
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 Benefits of Wisdomgenerated
Proverbs 2:16 is part of a passage that emphasizes the importance of wisdom in guiding one's choices and protecting from moral pitfalls. The wise teacher instructs his audience on the need to be vigilant against temptations, particularly those posed by immoral individuals. This guidance is crucial for maintaining integrity and avoiding destructive relationships, as elaborated in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 5:3–20 | Though the lips of the forbidden woman drip honey and her speech is smoother than oil, |
| 2 | Proverbs 6:24 | to keep you from the evil woman, from the smooth tongue of the adulteress. |
| 3 | Proverbs 7:5–23 | that they may keep you from the adulteress, from the stranger with seductive words. |
| 4 | Proverbs 22:14 | The mouth of an adulteress is a deep pit; he who is under the wrath of the LORD will fall into it. |
| 5 | Proverbs 23:27 | For a prostitute is a deep pit, and an adulteress is a narrow well. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — לְ֭הַצִּ֣ילְךָ, le.ha.Tzi.le.khagenerated
The word לְ֭הַצִּ֣ילְךָ (le.ha.Tzi.le.kha) is a hiphil infinitive construct meaning 'to deliver you.' It comes from the root נָצַל (natsal), which conveys the idea of snatching away or rescuing from danger. This word is often used in contexts where one is saved from peril, emphasizing the protective aspect of wisdom.
In this verse, it highlights the proactive role of wisdom in safeguarding individuals from harmful influences, particularly from immoral relationships that can lead to ruin.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of לְ֭הַצִּ֣ילְךָ as 'to rescue' or 'to deliver.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey this protective nuance.
Sentence Structuregenerated
The finite verb לְ֭הַצִּ֣ילְךָ (to deliver you) governs the main clause, which is followed by two prepositional phrases that specify the sources of danger: the forbidden woman and the stranger. The structure emphasizes the act of rescue as central to the verse.
The Hebrew word order places the verb at the beginning, underscoring the urgency of the warning against the dangers posed by seductive words.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew לְ֭הַצִּ֣ילְךָ is rendered as σε (se), meaning 'you.' This choice maintains the focus on the individual being addressed, emphasizing the personal nature of the warning.
The Greek translation captures the essence of the Hebrew text, preserving the protective intent of wisdom against moral dangers.
In plain words — the whole versegenerated
Proverbs 2:16 warns that wisdom will rescue you from the forbidden woman and the stranger with seductive words. This verse highlights the importance of being aware of temptations that can lead one astray, particularly in relationships that can harm one's integrity.
Frequently Asked Questionsgenerated
Being rescued from the forbidden woman refers to avoiding relationships that are immoral or lead to temptation, which can harm one's character and life.
Wisdom provides guidance and discernment, helping individuals recognize and resist temptations that may seem appealing but are ultimately destructive.
One can apply this verse by seeking wisdom through study, prayer, and counsel, allowing it to inform decisions regarding relationships and moral choices.
Ignoring this warning can lead to moral failure, broken relationships, and a loss of integrity, emphasizing the need for vigilance and wisdom.
Reflection Questionsgenerated
- In what ways can I seek wisdom to protect myself from temptation?
- How can I discern between healthy and unhealthy relationships in my life?
- What steps can I take to ensure I am not led astray by seductive words?
- How does this verse reflect the importance of moral integrity in my choices?
The early church on this verse — how the Fathers read it
Bede comments on this verse, explaining its connection to the earlier teachings on prudence and moral vigilance.
To deliver you from the strange woman, etc. This verse depends on what was said earlier, where it was said, Prudence will watch over you. And the meaning is, Prudence will watch over you, to deliver you from the strange woman.Early Church Fathers on Proverbs 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 2:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo deliver thee from the strange woman,.... As the Gospel of Christ and its doctrines, or the instructions of wisdom, are a means of delivering persons from the evil man, his company, ways, and
Read John Gill on Proverbs 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo deliver thee from the strange woman, even from the stranger which flattereth with her words; To deliver thee from the strange woman, even from the stranger which flattereth with her words - (like
Read Robert Jamieson on Proverbs 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the strange woman; from the adulteress or whore; called strange, partly because such persons were commonly heathens, or are supposed to be such by reason of that severe law against these practices in Israelitish women, , or are justly reputed heathens, as being degenerate Israelites, which are oft called strangers, as hath been noted in the Book of the Psalms; and partly because conversation with such persons is forbidden to men; as those Israelites which were not Levites are called strangers, , in respect of the holy things which they were prohibited to touch; and forbidden fire is called strange fire, . Which flattereth with her words; which useth all arts and ways to allure men to…
Read Matthew Poole on Proverbs 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 2:16 To deliver thee from the strange woman, [even] from the stranger [which] flattereth with her words;Ver. 16. From the strange woman.] Forbidden thee by God, as strange fire, strange gods, &c. Which flattereth with her words.] Whose lips are nets, whose hands are bands, whose words are cords to draw a man in as a fool to the stocks, or an ox to the slaughter.
Read John Trapp on Proverbs 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16-19) Besides the literal sense of this passage, as given above, commentators have very generally found in it a spiritual meaning, a warning against idolatry and apostasy. The union of Israel to God is so frequently spoken of in the prophets under the figure of a marriage, and their rejection of Him for idols as adultery, that the passage may well bear this further sense, especially as Jeremiah (Jeremiah 3:4) has borrowed this very phrase, “guide of her youth,” for a passage in which he is reproving the Jews for their faithlessness. The figure is also very common in the New Testament, as descriptive of the union of Christ and the Church.
Read Charles John Ellicott on Proverbs 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. The stranger which flattereth with her words] החליקה hechelikah, she that smooths with her words. The original intimates the glib, oily speeches of a prostitute. The English lick is supposed to be derived from the original word.
Read AdamClarke on Proverbs 2 →CambridgeThe Cambridge Bible for Schools and Colleges16. strange woman … stranger] i.e. not belonging to thee; a stranger, in right, to any such relationship. Neither of the words, as here used, has any reference to nationality, as though the danger in question arose chiefly from foreign women. They are married women of the true religion (Proverbs 2:17), and wives of fellow-citizens (Proverbs 7:19-20) who are here in view. It is a different Heb. word that is used commonly (e.g. Genesis 15:13; Exodus 20:10) for a “stranger” in the sense of a foreigner, one sojourning in a land not his own. The “strange woman” here is so called in the sense which the same Heb. word bears in such passages as Exodus 29:33; Exodus 30:33 (one who is outside the…
Read Cambridge on Proverbs 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe second great evil, the warnings against which are frequent (see the marginal reference). Two words are used to describe the class.
Read Albert Barnes on Proverbs 2 →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
It will rescue you from the forbidden woman, from the stranger with seductive words
to deliver you from the strange woman, even from the foreigner who flatters with her words,
It will rescue you from the forbidden woman, from the stranger with seductive words
to deliver you from the adulteress, from the sexually loose woman who speaks flattering words;
Tyndale line
To deliver thee from the strange woman, even from the stranger which flattereth with her words;
To deliver thee from the strange woman, Even from the foreigner that flattereth with her words;
To deliver thee from the strange woman, even from the stranger which flattereth with her words;
To deliver thee from the strange woman, even from the stranger who flattereth with her words;
And it shall deliuer thee from the strange woman, euen from the stranger, which flattereth with her wordes.
Strictly literal
To deliver thee from the strange woman, from the stranger who flattereth with her words;
To deliver thee from the strange woman, From the stranger who hath made smooth her sayings,
To deliver you from the strange woman, || From the stranger who has made her sayings smooth,
To deliver thee from the adulteress, from the alien woman that useth flattering speeches;
Wisdom and discretion will save you from an adulterous woman, from an immoral woman and her flattering words.
From the Latin
That thou mayst be delivered from the strange women, and from the stranger, who softeneth her words:
Simplified
Doing this will also save you from a woman who acts immorally, from a woman who like a prostitute tries to seduce you with flattering words.
To take you out of the power of the strange woman, who says smooth words with her tongue;
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 largely agree in their wording of לְ֭הַצִּ֣ילְךָ מֵאִשָּׁ֣ה זָרָ֑ה מִ֝נָּכְרִיָּ֗ה אֲמָרֶ֥יהָ הֶחֱלִֽיקָה׃. The Septuagint matches five of the six words, indicating a strong correspondence between the two texts.
לְ֭הַצִּ֣ילְךָ מֵאִשָּׁ֣ה זָרָ֑ה מִ֝נָּכְרִיָּ֗ה אֲמָרֶ֥יהָ הֶחֱלִֽיקָה׃
5 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 Proverbs 2:16
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 נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
Prep | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp2ms
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — Verb · Qal · participle (active) feminine singularHVqrfsa
נָכְרִי (nokriy) means foreign or alien, covering a range of meanings from a foreign person to something unfamiliar or strange. It can also refer specifically to a foreign woman or harlot. The word is built from a root that suggests strangeness in various contexts.
נָכְרִי adj. foreign, alien
base
H5237 נָכְרִי foreign, alien
5237 nokriy nok-ree'
from 5235 (second form); strange, in a variety of degrees and
applications (foreign, non-relative, adulterous, different,
wonderful):--alien, foreigner, outlandish, strange(-r,
woman).
see HEBREW for 05235
נׇכְרִי (nokh.ri) — foreign.
1) foreign, alien
1a) foreign
1b) foreigner (subst)
1c) foreign woman, harlot
1d) unknown, unfamiliar (fig.)
Prep | Adj — PrepositionHR/Aafsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
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-Hiphil-Perf-3fs — Verb · Hiphil · perfect third person feminine singularHVhp3fs