Job 5:20 — Word Study
WLCבְּ֭רָעָב פָּֽדְךָ֣ מִמָּ֑וֶת וּ֝בְמִלְחָמָ֗ה מִ֣ידֵי חָֽרֶב׃
BSAIn faminerâʻâb [times of, during, need of food, hunger] He will redeem youpâdâh■ [rescue, ransom, pay a price to set free, save] from deathmâveth [the power of, natural or violent, separation from God, eternal punishment] and in battlemilchâmâh [times of, state of, war, conflict] from the strokeyâd [power of the, cutting blow, slash] of the swordchereb [cutting instrument, weapon of war]
| Greek | English | Parsing |
|---|---|---|
| בְּ֭רָעָב | in famine | Preposition, noun common masculine singular absolute |
| פָּֽדְךָ֣ | he will ransom you | Verb qal perfect third person masculine singular, suffix |
| מִמָּ֑וֶת | from death | Preposition, noun common masculine singular absolute |
| וּ֝בְמִלְחָמָ֗ה | and in battle | Conjunction, preposition, noun common feminine singular absolute |
| מִ֣ידֵי | from [the] hands of | Preposition, noun common both dual construct |
| חָֽרֶב׃ | [the] sword | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In famine He will redeem you from death, and in battle from the stroke of the sword. |
| KJV | In famine he shall redeem thee from death: and in war from the power of the sword. |
| ASV | In famine he will redeem thee from death; And in war from the power of the sword. |
| YLT | In famine He hath redeemed thee from death, And in battle from the hands of the sword. |
| WEB | In famine he will redeem you from death; in war, from the power of the sword. |
| BBE | When there is need of food he will keep you from death, and in war from the power of the sword. |
All translations agree on the key terms in this verse.
The verse consists of one main clause with two prepositional phrases, emphasizing God's deliverance in both famine and battle.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 5:20
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 Assurance of God's Deliverancegenerated
Job 5:20 assures that in times of famine and battle, God will redeem His people from death and the sword. This reflects a broader theme in the Book of Job where God’s providence and protection are emphasized, even amid suffering. The surrounding verses (Job 5:19-22) elaborate on God's promise to shield His followers from various calamities, reinforcing the idea of divine intervention in desperate times.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 45:7 | God sent me before you to preserve you as a remnant on the earth and to save your lives by a great deliverance. |
| 2 | 1 Kings 17:6 | The ravens would bring him bread and meat in the morning and evening, and he would drink from the brook. |
| 3 | Psalm 33:19 | to deliver them from death and keep them alive in famine. |
| 4 | Proverbs 10:3 | The LORD does not let the righteous go hungry, but He denies the craving of the wicked. |
| 5 | Isaiah 33:16 | he will dwell on the heights; the mountain fortress will be his refuge; his food will be provided and his water assured. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — פָּדְךָ, pa.de.Khagenerated
The verb פָּדָה (padah) means to ransom or redeem, indicating a powerful act of deliverance. It is derived from a root that conveys the idea of paying a price to set someone free, often in a context of rescue from danger.
In this verse, it emphasizes God's role as a redeemer, highlighting His commitment to saving His people from the ultimate threats of death and violence. The parsing as a perfect verb indicates a completed action, assuring the listener of God's ongoing protection.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that God will redeem from death and battle.
Sentence Structuregenerated
The main verb פָּדְךָ governs the entire verse, indicating God's action of redemption. The structure includes two prepositional phrases that specify the contexts of famine and battle, followed by the objects of redemption — death and the sword.
This arrangement emphasizes the dual threats from which God provides deliverance, with the verb placed prominently to highlight God's active role in salvation.
Septuagint Backgroundgenerated
The Septuagint translates בְּ֭רָעָב as λιμῷ (limō), which means 'famine'. This choice maintains the focus on the dire need for sustenance, paralleling the Hebrew meaning.
For חָֽרֶב, the translation is σιδήρου (siderou), which refers to a sword, consistent with the Hebrew term. This shows a direct correlation in the understanding of physical threats.
In plain words — the whole versegenerated
Job 5:20 assures that God will save His people from death during famine and from the sword in battle. This reflects God's promise to protect and deliver those who trust in Him.
Frequently Asked Questionsgenerated
It means that God will save His people from the ultimate consequence of death, whether physical or spiritual, demonstrating His power to deliver.
This verse emphasizes God's protective nature and His ability to rescue His followers from dire situations, which is a recurring theme throughout the Book of Job.
Examples include God saving the Israelites from slavery in Egypt and delivering them from various enemies throughout their history.
These images represent extreme situations of need and danger, highlighting God's ability to provide and protect in the most challenging circumstances.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God for deliverance?
- How can I recognize God's hand in my times of trouble?
- What does it mean for me to be redeemed by God in my daily life?
- How can I support others who are facing their own battles or famines?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to illustrate God's providence and the dual nature of physical and spiritual hunger.
Without doubt Job possesses happiness. You see that, by necessity or willingly, while Job starves and keeps away from all the tables of this world, he cries,Early Church Fathers on Job 5 →
In famine He shall redeem thee from death, and in war from the power of the sword. As the 'famine' of the flesh is the withdrawal of the support of the body, so the hunger of the soul is the silence of divine revelation.Early Church Fathers on Job 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 5:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn famine he shall redeem thee from death,.... In a time of extreme want of provisions, God so cares for his own dear people, that they shall not be starved to death by the famine; so in the famine
Read John Gill on Job 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn famine he shall redeem thee from death: and in war from the power of the sword.
Read Robert Jamieson on Job 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn famine; which Job might be thought to fear, as being so poor that he needed his friends’ contributions for his relief. From death; from that terrible kind of death. These things he utters with more confidence, partly because the rewards or punishments of this life were more constantly distributed to men in the Old Testament according to their good or bad behaviour than now they are; and partly because it was his particular opinion, that great afflictions were the constant fruits and certain evidences of a man’ s wickedness; and consequently, that great mercies and deliverances should infallibly follow upon true repentance and godliness.
Read Matthew Poole on Job 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 5:20 In famine he shall redeem thee from death: and in war from the power of the sword.Ver. 20. In famine he shall redeem thee from death] They that be slain with the sword are better than they that be slain with hunger, Lamentations 4:9. Famine, therefore, is here set as the first and greatest of the six ensuing evils, the forest of God’ s judgments, Ezekiel 6:11 Jeremiah 24:10; the certain harbinger of death, as here. From this so great a death God delivered Abraham, Genesis 12:12-20; Isaac, Genesis 26:6-12; Jacob and his family, Genesis 47:11-12; the poor widow, 1 Kings 17:9-16; the Israelites in the wilderness by quails; the Rochellers by a miraculous shoal of shellfish, cast up…
Read John Trapp on Job 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) He shall redeem thee.—It is rather, he hath redeemed thee, as though the speaker could appeal to Job’s own experience in the matter which itself became a ground of confident hope for the future.
Read Charles John Ellicott on Job 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. In famine he shall redeem thee] The Chaldee, which understands this chapter as speaking of the troubles and deliverances of the Israelites in Egypt and the wilderness, renders this verse as follows: "In the famine of Egypt he redeemed thee from death; and in the war of Amalek, from the slaying of the sword."
Read AdamClarke on Job 5 →CambridgeThe Cambridge Bible for Schools and Colleges8–27. Eliphaz, in Job’s place, would seek unto God, all whose ways are marked by one purpose, to do good, and whose chastisements, therefore, but open the way to a richer blessing The passage attaches itself to the picture of man’s evil nature just given, and suggests where man should find refuge from himself, even in God. Eliphaz in Job’s place would seek unto God for help—God who is so great in power, and wonderful in His ways (Job 5:8-9). His ways are not only surpassingly wonderful, but one purpose of goodness runs through them, for even the thirsty wilderness where no man dwells He satisfies with rain, and sets the humble on high (Job 5:10-11). So on the other hand He disappoints the…
Read Cambridge on Job 5 →Albert Barnes1798–1870Barnes' Notes on the BibleIn famine he shall redeem thee - That is, will deliver thee from death. On the meaning of the word “redeem,” see the notes at Isaiah 43:1, Isaiah 43:3.
Read Albert Barnes on Job 5 →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
In famine He will redeem you from death, and in battle from the stroke of the sword.
In famine he will redeem you from death; in war, from the power of the sword.
In famine He will redeem you from death, and in battle from the stroke of the sword.
In time of famine he will redeem you from death, and in time of war from the power of the sword.
Tyndale line
In famine he shall redeem thee from death: and in war from the power of the sword.
In famine he will redeem thee from death; And in war from the power of the sword.
In famine he shall redeem thee from death; and in war from the power of the sword.
In famine he will redeem thee from death: and in war from the power of the sword.
In famine he shall deliuer thee from death: and in battel from the power of the sworde.
Strictly literal
In famine he will redeem thee from death, and in war from the power of the sword.
In famine He hath redeemed thee from death, And in battle from the hands of the sword.
In famine He has redeemed you from death, || And in battle from the hands of the sword.
In famine he redeemeth thee from death; and in war from the power of the sword.
In famine he will ransom you from death, and in war from the hands of the sword.
From the Latin
In famine he shall deliver thee from death: and in battle, from the hand of the sword.
Simplified
In times of famine he will rescue you from death, and in times of war he will save you from the power of the sword.
When there is need of food he will keep you from death, and in war from the power of the sword.
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 closely on this verse, with all six words matched. This indicates a strong consistency in the transmission of this text across different traditions.
בְּ֭רָעָב פָּֽדְךָ֣ מִמָּ֑וֶת וּ֝בְמִלְחָמָ֗ה מִ֣ידֵי חָֽרֶב׃
6 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 5:20
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.
רָעָב (ra`ab) refers to famine and hunger, indicating a lack of food that can affect individuals or entire nations. It is derived from the root meaning to be hungry, and it encompasses both literal and figurative uses, such as famine caused by divine judgment. The entries consistently emphasize its association with severe food scarcity.
רָעָב 101 n.m. famine, hunger
base
H7458 רָעָב famine, hunger
7458 ra`ab raw-awb'
from 7456; hunger (more or less extensive):--dearth,
famine, + famished, hunger.
see HEBREW for 07456
רָעָב (ra.av) — famine.
1) famine, hunger
1a) famine (in land, nation)
1a1) of Jehovah's word (fig)
1b) hunger (of individuals)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
fam'-in (ra`abh; limos):
1. Natural Causes
2. Famines Mentioned
3. Divine Relations
4. Figurative Uses
The common Old Testament word for "famine" is ra`abh; re`abhon also occurs (Ge 42:19,33; Ps 37:19), and kaphan (Job 5:22; 30:3), all meaning "hunger" and "famine"; in the New Testament the word is limos, meaning primarily "failure," "want of food."
Famine
The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (Gen. 26:1). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (Gen. 26:1, 17). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (Gen. 41-45).
Famines were sent as an effect of God’s anger against a guilty people (2 Kings 8:1, 2; Amos 8:11; Deut. 28:22-42; 2 Sam. 21:1; 2 Kings 6:25-28; 25:3;
In the whole of Syria and Arabia, the fruits of the earth must ever be dependent on rain; the watersheds having few large springs, and the small rivers not being sufficient for the irrigation of even the level lands. If therefore the heavy rains of November and December fail, the sustenance of the people is cut off in the parching drought of harvest-time, when the country is almost devoid of moisture. Egypt, again, owes all its fertility to its mighty river, whose annual rise inundates nearly the whole land. The causes of dearth and famine in Egypt are defective inundation, preceded, accompanied and followed by prevalent easterly and southerly winds. Famine is likewise a natural result in the East when caterpillars, locusts or other insects destroy the products of the earth. The first famine recorded in the Bible is that of Abraham after he had pitched his tent on the east of Bethel…
Scripture records several famines in Palestine, and the neighboring countries, Ge 12:10 26:1 Ru 1:1 2Ki 6:25 Ac 11:27. The most remarkable one was that of seven years in Egypt, while Joseph was governor, Ge 41:1-57. It was distinguished for its duration, extent, and severity; particularly as Egypt is one of the countries least subject to such a calamity, by reason of its general fertility. Famine is sometimes a natural effect, as when the Nile does not overflow in Egypt, or rains do not fall in Judea, at the customary season; or when caterpillars, locusts, or other insects, destroy the fruits. But all natural causes are…
פָּדָה (padah) is a Hebrew verb meaning to ransom or redeem. It encompasses actions like delivering or rescuing, with various forms indicating different nuances, such as being ransomed or allowing someone to be ransomed. The entries highlight its use in contexts of release and preservation, but do not specify any particular verses.
פָּדָה vb. ransom
Qal ransom
Niph. she hath not been at all ransomed (from bondage)
Hiph. he shall let her be ransomed.
base
H6299 פָּדָה ransom
6299 padah paw-daw'
a primitive root; to sever, i.e. ransom; gener. to release,
preserve:--X at all, deliver, X by any means, ransom, (that
are to be, let be) redeem(-ed), rescue, X surely.
פָּדָה (pa.dah) — to ransom.
1) to ransom, redeem, rescue, deliver
1a) (Qal) to ransom
1b) (Niphal) to be ransomed
1c) (Hiphil) to allow one to be ransomed
1d) (Hophal) redeemed
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp2ms
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
See WAR.
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cd — Preposition · noun common both dual constructHR/Ncbdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]