### Core Meaning & Semantic Range
The Hebrew noun חֲלִיצָה (chălîytsâh, `{{H2488}}`) is derived from the verb חָלַץ (chalats, `{{H2502}}`), which carries a primary sense of "to draw out," "to pull off," "to deliver," or "to be equipped for battle." This root verb implies an action of removal or preparation. From this foundation, חֲלִיצָה develops two closely related semantic ranges within its limited biblical occurrences:
1. **Spoil (taken from an enemy):** This refers to something drawn off or stripped from a vanquished foe, particularly in a military context. It signifies the removal of possessions, often valuable, from the defeated.
2. **Armour:** In this sense, it denotes the protective gear worn by a warrior, which can be "drawn on" for readiness or "drawn off" from a fallen combatant. The nuance here is often that of the equipment taken as a trophy or prize of war. The active nature of the root verb (drawing off) is key to understanding why "armour" falls under this word, as it is the very item stripped from a defeated warrior.
### Biblical Occurrences & Contextual Analysis
The term חֲלִיצָה (chălîytsâh, `{{H2488}}`) appears only twice in the Hebrew Bible, both times in military narratives, solidifying its meaning within the context of warfare and its aftermath.
* **[[2 Samuel 2:21]]**: "And Abner said again to Asahel, 'Turn aside from following me; why should I strike you to the ground? How then could I lift up my face to Joab your brother?' But he refused to turn aside. So Abner struck him in the stomach with the butt of his spear, so that the spear came out at his back; and he fell there and died in his place. And all who came to the place where Asahel fell and died stood still. But Joab and Abishai pursued Abner. And as the sun was setting when they came to the hill of Ammah, which is before Giah on the way to the wilderness of Gibeon. And the sons of Benjamin gathered themselves together behind Abner and became one troop, and stood on the top of a hill. Then Abner called to Joab and said, 'Shall the sword devour forever? Do you not know that it will be bitter in the end? How long will you refrain from telling the people to turn back from pursuing their brothers?' And Joab said, 'As God lives, if you had not spoken, surely then by morning the people would have gone away, each from his brother.' Then Joab blew the trumpet, and all the people stood still and pursued Israel no longer, nor did they continue to fight. And Abner and his men went through the Arabah all that night, and they crossed the Jordan, and went through all Bithron, and came to Mahanaim. And Joab returned from pursuing Abner. And when he had gathered all the people, there were missing of David's servants nineteen men besides Asahel. But the servants of David had struck down of Benjamin and Abner's men three hundred and sixty men. And they took up Asahel and buried him in the tomb of his father, which was in Bethlehem. And Joab and his men marched all night and reached Hebron at daybreak. And Abner said to him, 'Turn aside from following me; why should I strike you to the ground? How then could I lift up my face to Joab your brother?' But he refused to turn aside. So Abner struck him in the stomach with the butt of his spear, so that the spear came out at his back; and he fell there and died in his place. And all who came to the place where Asahel fell and died stood still. But Joab and Abishai pursued Abner. And as the sun was setting when they came to the hill of Ammah, which is before Giah on the way to the wilderness of Gibeon. And the sons of Benjamin gathered themselves together behind Abner and became one troop, and stood on the top of a hill. Then Abner called to Joab and said, 'Shall the sword devour forever? Do you not know that it will be bitter in the end? How long will you refrain from telling the people to turn back from pursuing their brothers?' And Joab said, 'As God lives, if you had not spoken, surely then by morning the people would have gone away, each from his brother.' Then Joab blew the trumpet, and all the people stood still and pursued Israel no longer, nor did they continue to fight. And Abner and his men went through the Arabah all that night, and they crossed the Jordan, and went through all Bithron, and came to Mahanaim. And Joab returned from pursuing Abner. And when he had gathered all the people, there were missing of David's servants nineteen men besides Asahel. But the servants of David had struck down of Benjamin and Abner's men three hundred and sixty men. And they took up Asahel and buried him in the tomb of his father, which was in Bethlehem. And Joab and his men marched all night and reached Hebron at daybreak." The context here is Joab's instruction to Asahel during a pursuit, "Take for yourself his armour (חֲלִיצָה)." This implies taking the armour as spoil from a defeated enemy, or perhaps equipping oneself with it. However, the subsequent narrative makes it clear that Asahel is pursuing Abner, not taking spoil. It's more likely Abner's offer to Asahel to take his *own* armour as a trophy rather than continuing the chase, indicating its value as a prize.
* **[[1 Chronicles 10:9]]**: "And they stripped him and took his head and his armour (חֲלִיצָה), and sent word throughout the land of the Philistines to proclaim the good news in the temple of their idols and among the people." This verse describes the Philistines stripping King Saul's body after his defeat and death on Mount Gilboa. Here, חֲלִיצָה clearly refers to Saul's armour, which is taken as a trophy of war and a symbol of Philistine victory and Israel's humiliation. The act of "stripping" (פָּשַׁט, pashat, `{{H6584}}`) reinforces the meaning of חֲלִיצָה as something removed or drawn off from the vanquished.
In both instances, חֲלִיצָה denotes the equipment of a warrior, specifically as something that is taken or offered as a prize following a military encounter. The emphasis is on the object being removed from a combatant, whether deceased or defeated.
### Related Words & Concepts
The primary related word is the verbal root חָלַץ (chalats, `{{H2502}}`), from which חֲלִיצָה is derived. This root's semantic range is broad, encompassing:
* **To draw out/off:** As in drawing a sword from its sheath, or shoes from feet (cf. [[Exodus 3:5]]). This directly informs the meaning of חֲלִיצָה as something stripped.
* **To deliver/rescue:** To draw someone out of danger or distress.
* **To be equipped/ready for war:** To be "girded up" or prepared for action (cf. [[Numbers 32:17]], [[Numbers 32:30]], [[Joshua 1:14]], [[Joshua 4:13]]). This aspect of the root relates to the idea of armour as protective equipment.
Other related nouns include:
* חֶלֶץ (chelets, `{{H2504}}`): "Loins," often denoting strength or readiness for action, as in "girding up the loins."
* שָׁלָל (shalal, `{{H7998}}`): A more general term for "spoil" or "plunder" taken in war, often referring to goods, livestock, or captives. While חֲלִיצָה can be a type of spoil, it specifically refers to the personal equipment or armour of the defeated, distinct from general plunder.
* כְּלִי (keli, `{{H3627}}`): A very broad term meaning "vessel," "implement," or "article," which can sometimes refer to weapons or equipment, but lacks the specific nuance of being "stripped off" or "drawn out" inherent in חֲלִיצָה.
The concept of stripping a defeated enemy of their armour is a powerful symbol of victory, humiliation, and the transfer of power, prevalent in ancient Near Eastern warfare.
### Theological Significance
While חֲלִיצָה itself does not carry overt theological weight, its usage in the biblical narrative contributes to broader theological themes:
* **Divine Sovereignty in Warfare:** The stripping of armour, particularly in the case of King Saul in [[1 Chronicles 10:9]], underscores the ultimate sovereignty of God over the outcomes of battles. Saul's defeat and the ignominious treatment of his body and armour are presented as a direct consequence of his disobedience and abandonment by the Lord (cf. [[1 Chronicles 10:13-14]]). This illustrates that human strength, even when equipped with armour, is ultimately futile without divine favor.
* **Consequences of Disobedience:** Saul's stripped armour serves as a stark visual testament to the consequences of rejecting God's commands. It symbolizes the complete loss of power, protection, and dignity that results from turning away from the divine will.
* **Symbolism of Humiliation and Victory:** The act of stripping an enemy's armour is a profound act of humiliation for the vanquished and a clear declaration of victory for the conqueror. In a spiritual sense, this can be paralleled with the stripping away of false securities or self-reliance when one faces the truth of God's power.
* **God as Deliverer (from the root):** Though חֲלִיצָה refers to something taken *from* a defeated party, the broader root חָלַץ (chalats, `{{H2502}}`) also means "to deliver" or "rescue." This creates a subtle theological tension: while humans can be stripped of their physical protection, God is the ultimate deliverer who "draws out" His people from distress and danger, providing true and lasting security.
### Summary
The Hebrew word חֲלִיצָה (chălîytsâh, `{{H2488}}`) is a noun derived from the verb "to draw out" or "to pull off." It appears twice in the Old Testament, exclusively in military contexts, denoting "armour" or "spoil" taken from a vanquished enemy. Its usage in [[2 Samuel 2:21]] and [[1 Chronicles 10:9]] highlights the act of stripping a fallen warrior of their equipment, symbolizing complete victory and the humiliation of the defeated. Theologically, while the word itself is descriptive, its occurrences serve to underscore themes of divine sovereignty in battle, the consequences of disobedience, and the potent symbolism of humiliation and triumph in ancient warfare.
TRV