Bible Dictionary

At first made of reeds, and then of wood tipped with iron. Arrows are sometimes figuratively put for lightning (Deut. 32:23, 42; Ps. 7:13; 18:14; 144:6; Zech. 9:14). They were used in war as well as in the chase (Gen. 27:3; 49:23). They were also used in divination (Ezek. 21:21). The word is frequently employed as a symbol of calamity or disease inflicted by God (Job 6:4; 34:6; Ps. 38:2; Deut. 32:23. Comp. Ezek. 5:16), or of some sudden danger (Ps. 91:5), or bitter words (Ps. 64:3), or false testimony (Prov. 25:18).

Is employed in the English Bible to denote military equipment, both offensive and defensive. (1.) The offensive weapons were different at different periods of history. The "rod of iron" (Ps. 2:9) is supposed to mean a mace or crowbar, an instrument of great power when used by a strong arm. The "maul" (Prov. 25:18; cognate Hebrew word rendered "battle-axe" in Jer. 51:20, and "slaughter weapon" in Ezek. 9:2) was a war-hammer or martel. The "sword" is the usual translation of hereb, which properly means "poniard." The real sword, as well as the dirk-sword (which was always double-edged), was also used (1 Sam. 17:39; 2 Sam. 20:8; 1 Kings 20:11). The spear was another offensive weapon (Josh. 8:18; 1 Sam. 17:7). The javelin was used by light troops (Num. 25:7, 8; 1 Sam. 13:22). Saul threw a javelin at David (1 Sam. 19:9, 10), and so virtually absolved him from his allegiance. The bow was, however, the chief weapon of offence. The arrows were carried in a quiver, the bow being always unbent till the moment of action (Gen. 27:3; 48:22; Ps. 18:34). The sling was a favourite weapon of the Benjamites (1 Sam. 17:40; 1 Chr. 12:2. Comp. 1 Sam. 25:29). (2.) Of the defensive armour a chief place is assigned to the shield or buckler. There were the great shield or target (the tzinnah), for the protection of the whole person (Gen. 15:1; Ps. 47:9; 1 Sam. 17:7; Prov. 30:5), and the buckler (Heb. mageen) or small shield (1 Kings 10:17; Ezek. 26:8). In Ps. 91:4 "buckler" is properly a roundel appropriated to archers or slingers. The helmet (Ezek. 27:10; 1 Sam. 17:38), a covering for the head; the coat of mail or corselet (1 Sam. 17:5), or habergeon (Neh. 4;16), harness or breat-plate (Rev. 9:9), for the covering of the back and breast and both upper arms (Isa. 59:17; Eph. 6:14). The cuirass and corselet, composed of leather or quilted cloth, were also for the covering of the body. Greaves, for the covering of the legs, were worn in the time of David (1 Sam. 17:6). Reference is made by Paul (Eph. 6:14-17) to the panoply of a Roman soldier. The shield here is the thureon, a door-like oblong shield above all, i.e., covering the whole person, not the small round shield. There is no armour for the back, but only for the front.

1 Sam. 20:40, (Heb. keli, meaning "apparatus;" here meaning collectively any missile weapons, as arrows and lances. In Revised Version, "weapons"). This word is derived from the Latin artillaria = equipment of war.

The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly "copper") are mentioned (2 Sam. 22:35; Ps. 18:34). The arrows were carried in a quiver (Gen. 27:3; Isa. 22:6; 49:2; Ps. 127:5). They were apparently sometimes shot with some burning material attached to them (Ps. 120:4). The bow is a symbol of victory (Ps. 7:12). It denotes also falsehood, deceit (Ps. 64:3, 4; Hos. 7:16; Jer. 9:3). "The use of the bow" in 2 Sam. 1:18 (A.V.) ought to be "the song of the bow," as in the Revised Version.

An instrument of war; a light spear. "Fiery darts" (Eph. 6:16) are so called in allusion to the habit of discharging darts from the bow while they are on fire or armed with some combustible material. Arrows are compared to lightning (Deut. 32:23, 42; Ps. 7:13; 120:4).

Of false prophets (Deut. 18:10, 14; Micah 3:6, 7, 11), of necromancers (1 Sam. 28:8), of the Philistine priests and diviners (1 Sam. 6:2), of Balaam (Josh. 13:22). Three kinds of divination are mentioned in Ezek. 21:21, by arrows, consulting with images (the teraphim), and by examining the entrails of animals sacrificed. The practice of this art seems to have been encouraged in ancient Egypt. Diviners also abounded among the aborigines of Canaan and the Philistines (Isa. 2:6; 1 Sam. 28). At a later period multitudes of magicians poured from Chaldea and Arabia into the land of Israel, and pursued their occupations (Isa. 8:19; 2 Kings 21:6; 2 Chr. 33:6). This superstition widely spread, and in the time of the apostles there were "vagabond Jews, exorcists" (Acts 19:13), and men like Simon Magus (Acts 8:9), Bar-jesus (13:6, 8), and other jugglers and impostors (19:19; 2 Tim. 3:13). Every species and degree of this superstition was strictly forbidden by the law of Moses (Ex. 22:18; Lev. 19:26, 31; 20:27; Deut. 18:10, 11). But beyond these various forms of superstition, there are instances of divination on record in the Scriptures by which God was pleased to make known his will. (1.) There was divination by lot, by which, when resorted to in matters of moment, and with solemnity, God intimated his will (Josh. 7:13). The land of Canaan was divided by lot (Num. 26:55, 56); Achan's guilt was detected (Josh. 7:16-19), Saul was elected king (1 Sam. 10:20, 21), and Matthias chosen to the apostleship, by the solem lot (Acts 1:26). It was thus also that the scape-goat was determined (Lev. 16:8-10). (2.) There was divination by dreams (Gen. 20:6; Deut. 13:1, 3; Judg. 7:13, 15; Matt. 1:20; 2:12, 13, 19, 22). This is illustrated in the history of Joseph (Gen. 41:25-32) and of Daniel (2:27; 4:19-28). (3.) By divine appointment there was also divination by the Urim and Thummim (Num. 27:21), and by the ephod. (4.) God was pleased sometimes to vouch-safe direct vocal communications to men (Deut. 34:10; Ex. 3:4; 4:3; Deut. 4:14, 15; 1 Kings 19:12). He also communed with men from above the mercy-seat (Ex. 25:22), and at the door of the tabernacle (Ex. 29:42, 43). (5.) Through his prophets God revealed himself, and gave intimations of his will (2 Kings 13:17; Jer. 51:63, 64).

(1.) Heb. hishalon i.e., "invention" (as in Eccl. 7:29) contrivances indicating ingenuity. In 2 Chr. 26:15 it refers to inventions for the purpose of propelling missiles from the walls of a town, such as stones (the Roman balista) and arrows (the catapulta). (2.) Heb. mechi kobollo, i.e., the beating of that which is in front a battering-ram (Ezek. 26:9), the use of which was common among the Egyptians and the Assyrians. Such an engine is mentioned in the reign of David (2 Sam. 20:15).

Isa. 7:4, Amos 4:11, Zech. 3:2, denotes the burnt end of a stick (Heb. ud); in Judg. 15:4, a lamp or torch, a flambeau (Heb. lappid); in Prov. 26:18 (comp. Eph. 6:16), burning darts or arrows (Heb. zikkim).

The first great persecution for religious opinion of which we have any record was that which broke out against the worshippers of God among the Jews in the days of Ahab, when that king, at the instigation of his wife Jezebel, "a woman in whom, with the reckless and licentious habits of an Oriental queen, were united the fiercest and sternest qualities inherent in the old Semitic race", sought in the most relentless manner to extirpate the worship of Jehovah and substitute in its place the worship of Ashtoreth and Baal. Ahab's example in this respect was followed by Manasseh, who "shed innocent blood very much, till he had filled Jerusalem from one end to another" (2 Kings 21:16; comp. 24:4). In all ages, in one form or another, the people of God have had to suffer persecution. In its earliest history the Christian church passed through many bloody persecutions. Of subsequent centuries in our own and in other lands the same sad record may be made. Christians are forbidden to seek the propagation of the gospel by force (Matt. 7:1; Luke 9:54-56; Rom. 14:4; James 4:11, 12). The words of Ps. 7:13, "He ordaineth his arrows against the persecutors," ought rather to be, as in the Revised Version, "He maketh his arrows fiery [shafts]."

The sheath for arrows. The Hebrew word (aspah) thus commonly rendered is found in Job 39:23; Ps. 127:5; Isa. 22:6; 49:2; Jer. 5:16; Lam. 3:13. In Gen. 27:3 this word is the rendering of the Hebrew teli, which is supposed rather to mean a suspended weapon, literally "that which hangs from one", i.e., is suspended from the shoulder or girdle.

Mentioned among the offerings made by the very poor. Two sparrows were sold for a farthing (Matt. 10:29), and five for two farthings (Luke 12:6). The Hebrew word thus rendered is tsippor, which properly denotes the whole family of small birds which feed on grain (Lev. 14:4; Ps. 84:3; 102:7). The Greek word of the New Testament is strouthion (Matt. 10:29-31), which is thus correctly rendered.