Sword

Sword is the symbol of war and slaughter, as may be seen in many places of Holy Writ, especially in the Pro­phets. See Ezek 21. So likewise our Saviour uses it in opposition to peace. Mat 10:34, "I came not to send peace but a sword," which St. Luk 12:51, expresses by the word division.

Thus the Egyptians, those grent masters of symbolical learning, called Ochus, king of Persia, a cruel conqueror to them, by the name of sword.^f1

With the Oneirocritics, a sword is the symbol of authority, power, and increase of offspring.^f2

In all sorts of authors innumerable are the places in which the sword is the symbol of death or destruction. Thus in Euripides,^f3

Ξίφος μενεῖ σε μᾱλον ἤ τ᾽ὀυμὸν λέχως.

"The sword shall reach thee, not my nuptial bed."

The Word of God is often in Scripture compared to a sword; as by St. Paul, Eph 6:17, "And the sword of the Spirit, which is the Word of God." So in Heb 4:12, " For the Word of God is quick and powerful, and sharper than any two-edged sword. And in Hos 6:5, the Word of God is said to destroy all his enemies: "Therefore have I mowed down your prophets; I have slain them by the words of my mouth, and my judgments go out as the light.

Sword is the symbol of the office of magistrate or judge, who have it on solemn occasions carried before them, Rom 13:4, "He is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain," &c.

My sword shall be bathed in heaven, (Isa 34:5), denotes a prodigious carnage of the princes, the governors, and nobles of the nations, who, in the symbolical style are called heaven, by a metonymy for the host of heaven.

Sword is the symbol of Christ’s power, by which he destroys his enemies, Psa 45:3. In Isa 49:2, our Lord is the speaker: and his words are, "Jehovah hath made my mouth like a sharp sword." And in Rev 1:16, "Out of his mouth went a sharp two-edged sword." Again, Rev 19:15, "Out of his mouth goeth a sharp sword, that with it he should smite the nations." See also Rev 19:21.

F1 Plutarch. de Isid. and Osir. p. 394.

F2 Oneir. c. ccxxi. ccxlix. according to the Persian and Egyptian.

F3 Eurip. Helen. ver. 809.

[ARMS]

Sword. See Arms.

This is constantly referred to in scripture as the instrument of death, and is mentioned in the N.T. as being borne by the magistrate, Rom 13:4, showing that the gospel does not set aside God’s governmental principle of capital punishment which was enjoined after the flood. Gen 9:5-6. See ARMOUR, ARMS.

SWORD OF THE SPIRIT. This is the word (ῥῆμα) of God, what His mouth has spoken, and is the only offensive weapon given to Christians with which to fight the Lord’s battles. Eph 6:17. The word (λόγος) of God is likened to a two-edged sword, Heb 4:12, and the words of the Lord Jesus when He will come forth in judgement on Christendom and the world are compared to a "sharp two-edged sword." Rev 1:16; Rev 19:15.

SWORD.—In Luk 2:35 and in some passages in the Apocalypse the word for ‘sword’ is ῥομαία elsewhere in the NT it is μάχαιρα. The former denoted a weapon used by barbarous nations, especially the Thracians (Livy, xxxi. 39: ‘Thracas quoque romphaeae ingentis et ipsae longitudinis, inter objectos undique ramos impediebant’). It thus appears to have been rather a lance or javelin than a sword, and so may reflect the Hebrew rômah. In the Syr. [Note: Syriac.] of Luk 2:35 the word used is romah, and the phrase is probably a reminiscence of Psa 37:15 (LXX Septuagint ). The word μάχαιρα may denote nothing more than a knife or dagger, as in the LXX Septuagint of Jos 5:2-3 of flint knives, but also a sword. The people who came to arrest Jesus were armed with swords and clubs: Jesus’ followers also had two swords, which Jesus declared to be enough; and one of them (Peter) drew his sword and wounded a servant of the high priest (Mat 26:47-55, Mar 14:43-48, Luk 22:36-52, Joh 18:10-11).

Metaphorically the sword stands as a symbol for war (to ‘fall by the edge of the sword’ means to die in war), or for a divided state of society (Mat 10:34 ‘I came not to send peace, but a sword’ [in Luk 12:51 ‘division’]). In Mat 26:52 ‘They that take the sword shall perish with the sword,’ the sword probably denotes the use of physical force generally, although we have also the belief that a tyrant is despatched with the very weapon which he employs against the victims of his tyranny. The expression in Luk 2:35 ‘A sword shall pierce through thy own soul,’ was sometimes interpreted as a prediction of martyrdom (Epiphanius, Haer. 78).

T. H. Weir.

("ḥereb"; "baraḳ" [poetic form] in Job xx. 25; Greek, μάχαιπα, ῥομφαία, ξίφος):

By: Emil G. Hirsch, Wilhelm Nowack

The sword hung at the hip from a sword-belt (I Sam. xvii. 39; xxv. 13; II Sam. xx. 8), probably on the left side, Judges iii. 16, 21, notwithstanding. It was kept in a sheath ("ta'ar," I Sam. xvii. 51; "nadan," I Chron. xxi. 27; θέκη, John xviii. 11), whence the phrases "heriḳ," "shalaf," or "pataḥ ḥereb" (= "to draw the sword"). Some swords were double-edged (comp. "ḥereb welah shene piyot," Judges iii. 16; Prov. v. 4), and were used for cutting (I Sam. xxxi. 4; II Sam. ii. 16; I Chron. x. 4) and thrusting (comp. "hikkah ba-ḥereb" and I Kings iii. 24). There are no detailed descriptions of the various kinds of swords used by the Israelites, but they probably resembled those of Assyria and Egypt, being sometimes straight and sometimes curved, and either long or dagger-shaped and short. The existence of the straight variety is proved by the fact that swords were used for thrusting; and is also implied in the phrase "nafal ba-ḥereb," used of those who commit suicide by this weapon (I Sam. xxxi. 4 et seq.). The story of Ehud, who thrust his sword, haft ("niẓẓab"), and all into Eglon's belly (Judges iii. 16-22), shows that short, dagger-like swords were used.

The blade ("lahab") of the double-edged sword was probably straight, and this portion of the weapon seems generally to have been made of iron, sometimes (but rarely) of bronze (comp. I Sam. xiii. 19; Joel iii. 10; Micah iv. 3; Isa. ii. 4); this was also the custom among the Egyptians, as the blue blades in the paintings indicate. The hilt of the sword was made probably of a different material, in accordance with Egyptian and Assyrian usage; probably the hilt afforded, sometimes, an opportunity for artistic workmanship. The word "mekerah" in Gen. xlix. 5 has frequently been compared with μάχαιπα and rendered "sword," but this explanation is very doubtful. Originally μάχαιπα denoted the Lacedemonian, slightly curved sword used for cutting, having a knife-like blade, a blunt back, and a point turning up toward the latter. The same name was given to any curved saber, in contradistinction to ξίφος (the dagger-like sword).

In the Roman period the Jews adopted the short dirk ("sica") used by the Romans, and especially by the gladiators. This weapon, which was concealed in the garments, and which was especially affected by the Sicarii, who derived their name from it (Josephus, "Ant." xx. 8, § 10; "B. J." ii. 13, § 3), was only a foot in length, and somewhat curved.

SWORD.—See Armour, Arms, § 1 (c).

sōrd. See ARMOR, III., 5.

See Armour.

Deu 33:29 (a) GOD Himself takes this name because He alone is able to guard Israel and to preserve them from their enemies.

Jos 5:13 (b) The man in this passage is the Holy Spirit. The sword in His hand is the Word of GOD. When the sword is with CHRIST, it is in His mouth. He speaks the word, and the Holy Spirit uses it effectively, as the Lord of the harvest.

2Sa 12:10 (b) The reference here is to war with all of its ravaging and killing effects.

1Ch 21:16 (b) Again we see the sword of the Spirit which brings a curse upon the people. This same truth is mentioned in Isa 40:7. The Spirit of GOD punishes and curses just the same as GOD the Father, and GOD the Son.

Psa 7:12 (b) This is a picture of GOD’s judgments by which He will punish men for their iniquities.

Psa 45:3 (a) David desired the judgments of the Lord JESUS CHRIST to be put into effect. He looked forward to the time when CHRIST would take His place as King of kings, and the Lord of lords.

Psa 57:4 (a) The tongue is described as being this sharp, cruel instrument that brings damage and injury to many. Terrible destruction of heart, mind and life are brought about by a cruel tongue which cuts deeply into the hearts of the hearers. (See also Psa 55:21; Psa 64:3).

Psa 149:6 (b) The reference here is to the Word of GOD, the Bible. It does indeed cut down false faith, destroys doubts, and condemns the sinner. (See also Rev 1:16).

Pro 5:4 (a) The lips of a strange woman do indeed cut down and permanently injure many a life. That hurts the heart, destroys the family, and often injures the body. (See Pro 12:18).

Pro 25:18 (a) The gossiping man who carries tales from one to another injures, harms and hurts as the sword hurts the body. The damage is most severe in many cases as he separates friends, and brings hatred into hearts.

Isa 49:2 (a) The words that come from the mouth of our precious Lord are indeed a sharp instrument for bringing consternation to His enemies, and punishment to all His foes. (See also Rev 19:15).

Zec 9:13 (a) This is a wonderful picture of the way that GOD will use Israel as a sharp instrument to fight and subdue His enemies on the earth.

Zec 13:7 (b) In this unusual way GOD describes how He Himself will bring about the punishment of our Lord JESUS on Calvary when He was made sin for us, and was punished in our stead.

Luk 2:35 (a) By this picture we understand the deep sorrow that would pierce the heart of Mary when she saw her Son, her first. born, mistreated, misunderstood, and crucified on the Cross.

Eph 6:17 (a) This type represents the Word of GOD which effectually works in the souls of men. (See also Heb 4:12).

Rev 1:16 (b) The Bible is this sword. It cuts down its enemies, it cuts the attachments of men to their sins, it conquers the enemy, it brings victory to GOD’s people.