Original Word: חָלַץ
Part of Speech: Verb
Transliteration: chalats
Pronunciation: khaw-lats'
Phonetic Spelling: (khaw-lats')
KJV: arm (self), (go, ready) armed (X man, soldier), deliver, draw out, make fat, loose, (ready) prepared, put off, take away, withdraw self
Word Origin: [a primitive root]

1. to pull off
2. (hence, intensively) to strip
3. (reflexively) to depart
4. (by implication) to deliver, equip (for fight)
5. to present, strengthen

arm self, go, ready armed man, soldier, deliver, draw out, make fat, loose,

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.

I. חָלַץ verb draw off or out, withdraw, (Late Hebrew id.; Aramaic חֲלַץ; despoil, usually Pa`el etc.; Phoenician proper name חלצבעל Baal has rescued, and חלץ alone; Arabic withdraw, retire) —

Qal Perfect Hosea 5:6; וְחָֽלְצָה consecutive Deuteronomy 25:9; חָֽלְצוּ Lamentations 4:3; Imperfect2masculine singular תַּחֲלֹץ; Passive participle construct חֲלוּץ Deuteronomy 25:10; —

1 draw, draw off, with accusative of sandal Deuteronomy 25:9; Isaiah 20:2 (both followed by רֶגֶל with מִן), compare בֵּית חֲלוּץ הַנָּ֑עַל Deuteronomy 25:10; draw out, present the breast, of animal giving suck Lamentations 4:3.

2 intransitive withdraw (himself) followed by מִן Hosea 5:6.

Niph`al Perfect be delivered נֶחֱלָ֑ץ Proverbs 11:8 (followed by מִן); Imperfect יֵחָלֵ֑צוּ Proverbs 11:9; יֵחָֽלְצוּן Psalm 60:7 = Psalm 108:7 (Ges^{§ 51}. 2. R. 2).

Pi`el Perfect חִלֵּץ Leviticus 14:43 etc.; Imperfect יְחַלֵּץ Job 36:15; וָאֲחַלְּצָה Psalm 7:5 (but on text see below near the end); suffix אֲחַלָּצְךָ Psalm 50:15; אֲחַלְּצֶ֫ךָּ Psalm 81:8, etc.; Imperative חַלְּצָה Psalm 6:5; חַלְּצֵנִי Psalm 119:153; Psalm 140:2; —

1 pull out, tear out Leviticus 14:40,43 (P; stones from infested house).

2 rescue, deliver, with object person, but only in poetry; — followed by נפשׁי Psalm 6:5; Psalm 116:8 (מִמָּ֫וֶת); compare Psalm 140:2 (followed by מִן); absolute with accusative Psalm 18:20 = 2 Samuel 22:20; Psalm 34:8; Psalm 50:15; Psalm 81:8; Psalm 91:15; Psalm 119:153; Job 36:15; וָאֲחַלְּצָה Psalm 7:5; followed by accusative, but I delivered AV Hup Ri, compare Ew; and spoiled, despoiled Ges Hi De Bae (but this only in Aramaic); < and oppressed (read וָ˜אֶלְחְצָה) Krochm Dy Gr Che; ("" גָּמַלְתִּי רַע).

II. [חָלַץ] verb equip for war (primary idea of strength, vigour, see Hiph`il, noun חֲלָצַיִם, and Assyrian —alƒu, fortification (Schr^{COT Gloss} Asrb^{Annals ii. 52}), compare —ilƒu, belt, Zehnpf^{BAS i. 499}; Aramaic accinctus ad opus, strenuus, fortitudo, strenuitas, Greek ὰνδρεία, > Thes Rob Ges SS who regard as = I. חלץ in sense strip for battle, expeditus) —

Qal only Passive participle חָלוּץ Numbers 32:21 7t., construct חֲלוּץ Numbers 32:27; plural חֲלוּצִים Numbers 32:30 2t., construct חֲלוּצֵי 1 Chronicles 12:34 3t.; חֲלֻצֵי Isaiah 15:4; — equipped:

1 as adjective Numbers 32:30,32; Deuteronomy 3:18.

2 as substantive singular collective Numbers 32:21 (J E; see Niph`al Numbers 32:20) 2Chronicles 20:21; 28:14, with article ׳הֶח Joshua 6:7,9,13 (JE); חֲלוּץ צָבָא Numbers 32:27 men equipped for war (JE), so הַמִּלְחָמָה ׳ח Numbers 32:29 (P); לַצָּבָא ׳הֶחָ 1 Chronicles 12:24 (23 van d. H); plural חֲלוּצֵי צָבָא Numbers 31:5 (P) 1 Chronicles 12:25 (24, van d. H) 2Chronicles 17:18; ׳הַצּ ׳ח Joshua 4:13 (P); note חֲלֻצֵי מוֺאָב Isaiah 15:4 warriors (equipped ones, Che men-at-arms) of Moab.

Niph`al Imperfect2masculine plural תֵּחָֽלְצוּ Numbers 32:20, 1plural נֵחָלֵץ Numbers 32:17; Imperative הֵחָֽלְצוּ Numbers 31:3; be, or go equipped, followed by לִפְנֵי Numbers 32:17,20 (both J E; see Qal Participle Numbers 32:21); followed by לַצָּבָא Numbers 31:3 (P; Niph`al Imperative here surprising with מֵאִתְּכֶם, see Di).

Hiph`il Imperfect) עַצְמֹתֶיךָָ יַחֲלִיץ Isaiah 58:11 he (׳י) will brace up, in-vigorate, thy bones (MV De Di; Hup Che critical note Du and others read יִחֲלִיף renew, rejuvenate).

Root Meaning and Range of Usage

חָלַץ (chalats) carries the idea of forcibly drawing out or stripping off so as to set free, and by extension to equip or prepare. In Scripture the verb clusters around two principal spheres: (1) deliverance or rescue from danger, oppression, or death, and (2) military readiness, whether arming for battle or removing armor.

Divine Deliverance from Bondage

The first thematic appearance is programmatic for the entire Bible. In Exodus 3:8 the Lord tells Moses, “I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land”. Here חָלַץ affirms that Israel’s liberation is God-initiated, God-effected, and God-directed, establishing a paradigm for every subsequent act of salvation. This motif echoes in Judges 6:9; 1 Samuel 10:18; and Micah 6:4, underscoring the continuity of God’s redemptive purpose through Israel’s history.

Personal Rescue from Life-Threatening Distress

In the Psalter חָלַץ voices the cry of the individual saint. David testifies, “I sought the LORD, and He answered me; He delivered me from all my fears” (Psalm 34:4). Repeated petitions such as Psalm 25:15, Psalm 55:18, and Psalm 140:1 show that believers confidently invoke the same saving power that once shattered Pharaoh’s tyranny. The verb therefore links corporate redemption with personal experience; the covenant God who redeems a nation also rescues a single soul from snares, sickness, injustice, or the grave (Psalm 56:13; Psalm 69:14).

Military Connotations: Arming and Stripping for Battle

When Israel crosses the Jordan, “all your valiant men shall cross over, fully armed, ahead of your brothers” (Joshua 1:14). Here חָלַץ describes being equipped for conflict. The same root marks the forty thousand who “arranged for battle” (Joshua 4:13), the armed guard circling Jericho (Joshua 6:7-13), and Saul’s men who alone possessed weapons (1 Samuel 13:22). Conversely, David “took them off” (1 Samuel 17:39) when removing Saul’s armor; חָלַץ can signal stripping away impediments that hinder authentic warfare. The two military nuances—arming and disarming—together picture decisive preparation and decisive reliance on God rather than human hardware.

Human Agency in Deliverance

While salvation originates with the Lord, חָלַץ also commands human responsibility. “Rescue the weak and needy; save them from the hand of the wicked” (Psalm 82:4). Proverbs amplifies the ethical obligation: “Deliver those being led away to death” (Proverbs 24:11) and “You shall beat him with the rod and rescue his soul from Sheol” (Proverbs 23:14). God’s people become instruments of His liberating justice, mirroring His character in practical intervention for the vulnerable.

Liturgical and Poetic Emphasis in the Psalms

More than half of the occurrences cluster in Psalms, making חָלַץ a liturgical keyword. Lament, thanksgiving, and praise all rely on it. Psalm 54:7, for instance, moves from plea to proclamation: “For He has delivered me from every trouble, and my eye has gazed upon my foes.” The regular rehearsal of God’s deliverance nurtures communal memory and individual assurance, teaching successive generations to trust the Lord in crisis.

Prophetic Assurance

Jeremiah’s call narrative contains repeated promises: “Do not be afraid of them, for I am with you to deliver you” (Jeremiah 1:8; see also 15:20; 20:13). In a hostile culture the prophet rests on חָלַץ as a covenant guarantee that opposition cannot thwart divine purpose.

Wisdom Literature’s Ethical Charge

Beyond Psalms, חָלַץ penetrates Wisdom teaching. Proverbs 11:8 contrasts destinies: “The righteous is rescued from trouble; in his place the wicked goes in,” illustrating retributive justice. Proverbs 2:12 credits divine wisdom with rescuing from evil men, showing that moral discernment itself is a form of deliverance.

Historical-Theological Significance

From Exodus to the Exile, the verb tracks salvation history’s heartbeat. Each deliverance—corporate or personal—foreshadows the climactic redemption accomplished in Messiah. The pattern is consistent: bondage, cry, divine intervention, freedom, worship. God’s faithfulness in past crises serves as both precedent and pledge for future hope.

Ministry Applications

1. Intercession: Believers pray with biblical vocabulary that expects concrete rescue (Psalm 50:15).
2. Pastoral Care: חָלַץ legitimizes appeals for emotional and spiritual liberation from sin’s snares.
3. Social Action: Scripture commissions the church to active rescue of the oppressed, unborn, trafficked, or persecuted (Proverbs 24:11).
4. Spiritual Warfare: As Israel armed for battle, Christians “put on the full armor of God” (Ephesians 6:11), confident that God both equips and ultimately delivers.

Christological and New Testament Connections

The Septuagint frequently renders חָלַץ with ῥύομαι (rhyomai), the very verb Paul employs: “He has delivered us from the domain of darkness” (Colossians 1:13) and “The Lord will rescue me from every evil deed” (2 Timothy 4:18). Thus the Old Testament word anticipates the consummate salvation accomplished at the cross and guaranteed at the Lord’s return (1 Thessalonians 1:10).

Illustrative Occurrences

• Exodus 3:8 – National liberation from Egypt
• Joshua 1:14; 6:7 – Armed readiness in conquest
• 2 Samuel 22:20 – Davidic praise for deliverance
• Psalm 34:17-19; 50:15 – Repeated personal rescue
• Proverbs 24:11 – Ethical imperative to save lives
• Jeremiah 1:8 – Prophetic protection amid opposition

Key Theological Themes

Deliverance is (1) God’s sovereign act, (2) mediated through human obedience, (3) both physical and spiritual, (4) a present experience and an eschatological promise. חָלַץ therefore anchors hope, energizes mission, and magnifies the Lord who “rescues me from my enemies; indeed, You lift me above my foes” (Psalm 18:48).

אֲ֝חַלְּצֵ֗הוּ אֲ֝חַלֶּצְךָ֗ אחלצהו אחלצך הֵחָלְצ֧וּ הֶֽחָל֔וּץ הֶֽחָל֗וּץ הֶֽחָלוּץ֙ החלוץ החלצו וְהֶ֣חָל֔וּץ וְהֶחָל֣וּץ וְהֶחָלוּץ֙ וְחִלְּצוּ֙ וְחַלְּצֵ֑נִי וְחָלְצָ֤ה וַֽיְחַלְּצֵֽם׃ וָאֲחַ֫לְּצֶ֥ךָּ וָאֲחַלְּצָ֖ה ואחלצה ואחלצך והחלוץ וחלצה וחלצו וחלצני ויחלצם׃ חֲל֥וּץ חֲלֻצֵ֤י חֲלוּצִ֖ים חֲלוּצִ֛ים חֲלוּצִ֣ים חֲלוּצֵ֣י חֲלוּצֵ֥י חִלֵּ֣ץ חִלַּ֥צְתָּ חַלְּצֵ֣נִי חַלְּצָ֣ה חָ֣לְצוּ חָל֛וּץ חָל֤וּץ חָלַ֖ץ חלוץ חלוצי חלוצים חלץ חלצה חלצו חלצי חלצני חלצת יְ֝חַלְּצֵ֗נִי יְחַלְּצֵ֖נִי יְחַלֵּ֣ץ יֵחָלְצ֣וּן יֵחָלֵֽצוּ׃ יַחֲלִ֑יץ יחליץ יחלץ יחלצו׃ יחלצון יחלצני נֵחָלֵ֣ץ נֶחֱלָ֑ץ נחלץ תֵּחָ֥לְצ֛וּ תַחֲלֹ֖ץ תחלץ תחלצו ’ă·ḥal·lə·ṣê·hū ’ă·ḥal·leṣ·ḵā ’ăḥalləṣêhū ’ăḥalleṣḵā achalletzcha achalleTzehu chaLatz challeTzah challeTzeni Chaltzu chaLutz chaluTzei chaluTzim chilLatzta chilLetz ḥā·laṣ ḥā·lə·ṣū ḥă·lu·ṣê ḥă·lū·ṣê ḥă·lū·ṣîm ḥă·lūṣ ḥā·lūṣ ḥal·lə·ṣāh ḥal·lə·ṣê·nî ḥālaṣ ḥāləṣū ḥalləṣāh ḥalləṣênî ḥălūṣ ḥālūṣ ḥăluṣê ḥălūṣê ḥălūṣîm hê·ḥā·lə·ṣū he·ḥā·lūṣ hechalTzu hechaLutz hêḥāləṣū heḥālūṣ ḥil·laṣ·tā ḥil·lêṣ ḥillaṣtā ḥillêṣ nê·ḥā·lêṣ ne·ḥĕ·lāṣ nechaLetz necheLatz nêḥālêṣ neḥĕlāṣ ṯa·ḥă·lōṣ tachaLotz ṯaḥălōṣ tê·ḥā·lə·ṣū teChalTzu têḥāləṣū vaachalleTzah vaaChalleTzeka VaychalleTzem vechalleTzeni vechalTzah vechilleTzu veHechaLutz wā’ăḥalləṣāh wā’ăḥalləṣekā wā·’ă·ḥal·lə·ṣāh wā·’ă·ḥal·lə·ṣe·kā way·ḥal·lə·ṣêm wayḥalləṣêm wə·ḥā·lə·ṣāh wə·ḥal·lə·ṣê·nî wə·he·ḥā·lūṣ wə·ḥil·lə·ṣū wəḥāləṣāh wəḥalləṣênî wəheḥālūṣ wəḥilləṣū ya·ḥă·lîṣ yachaLitz yaḥălîṣ yê·ḥā·lê·ṣū yê·ḥā·lə·ṣūn yə·ḥal·lə·ṣê·nî yə·ḥal·lêṣ yechaLetzu yechalLetz yechalleTzeni yechalTzun yêḥālêṣū yêḥāləṣūn yəḥallêṣ yəḥalləṣênîInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts