Lexical Summary
chereb: Sword
Original Word:חֶרֶב
Part of Speech:Noun Feminine
Transliteration:chereb
Pronunciation:kheh'-reb
Phonetic Spelling:(kheh'-reb)
KJV: axe, dagger, knife, mattock, sword, tool
NASB:sword, swords, knives, axes, tool
Word Origin:[fromH2717 (חָרַב חָרֵב - To be dry)]
1. drought
2. also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement
Strong's Exhaustive Concordance
axe, dagger, knife, mattock, sword, tool
Fromcharab; drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement -- axe, dagger, knife, mattock, sword, tool.
see HEBREWcharab
NAS Exhaustive Concordance
Word Originfrom
charabDefinitiona sword
NASB Translationaxes (1), knives (2), sword (390), swords (18), swordsmen* (1), tool (1).
Brown-Driver-Briggs
411Isaiah 21:15 (as weapon; Aramaic ,
, Zinjirli ; Arabic
dart, javelin) — absolute
Genesis 3:24 +;
Exodus 17:13 +; construct
Deuteronomy 33:29 +; suffix
Exodus 15:9 13t.;
Genesis 27:40 7t.;
1 Samuel 17:33;
Psalm 17:13;
Numbers 22:23 24t.;
Jeremiah 2:30;
Ezekiel 33:26;
Psalm 37:15;
Psalm 44:4; plural
Isaiah 21:15 5t.; construct
Joshua 5:2 2t.; suffix
Ezekiel 26:9;
Isaiah 2:4 5t.;
Micah 4:3 2t.; —
sword, as weapon of warGenesis 48:22 (E),Judges 7:14,20;1 Samuel 21:9, and so in all periods;two-edged (short)swordJudges 3:16, compareProverbs 5:4 (in simile),Psalm 149:6; see alsoedge of swordPsalm 89:44.
gird on sword =1 Samuel 17:39;1 Samuel 25:13 (3 t. in verse);Psalm 45:4 ( ),Exodus 32:27, compare especially2 Samuel 20:8.
draw the swordExodus 15:9;Leviticus 26:33;Ezekiel 5:2,12;Ezekiel 12:14;Ezekiel 28:7,Ezekiel 21:8;Ezekiel 21:10,Psalm 37:14;Ezekiel 21:33,Isaiah 21:15 (Gr Che see below); usuallyNumbers 22:23,31;Joshua 5:13;Judges 3:22;Judges 8:10,20;Judges 9:54;1 Samuel 17:51;1 Samuel 31:4 =1 Chronicles 10:4;1 Chronicles 21:16, and as characteristic of warriorsJudges 20:2,15,17,25,35,46;2 Samuel 24:9;2 Kings 3:26;1 Chronicles 21:5 (twice in verse);2 Samuel 23:10, insert also in ""1 Chronicles 11:13 (Dr).
whet, sharpen the swordPsalm 7:13 (compareIsaiah 21:15 above), but alsoDeuteronomy 32:41 comparePsalm 64:4,Ezekiel 21:14;Ezekiel 21:16.
1 Chronicles 21:27 (sheath of sword is elsewhere1 Samuel 7:51;2 Samuel 20:8;Jeremiah 47:6;Ezekiel 21:8).
slay with swordJoshua 10:11;Joshua 13:22 +; in1 Samuel 2:33, insert before We Dr; rarelyJoshua 11:10;2 Kings 19:37 =Isaiah 37:38; very oftensmite according to the mouth of the sword i.e. as the sword can devour (2 Samuel 2:26; 11:25) =without quarterNumbers 21:24 (E)Deuteronomy 13:16; aDeuteronomy 20:13;Joshua 11:11,12,14 (all D)Judges 18:27;Judges 21:10;1 Kings 10:25;Job 1:15,17; also with as sole objectJoshua 8:24;Joshua 10:28,30,32,35,37, compareJoshua 10:39;Joshua 19:47;Judges 1:8,25;Judges 20:37;1 Samuel 22:19 (twice in verse);2 Samuel 15:14;Genesis 34:26 (J);Deuteronomy 13:16b (including in object),Joshua 6:21;1 Samuel 15:8,Exodus 17:13 (E);Joshua 8:24;Judges 4:16;Judges 4:15; — ( is chiefly in Joshua and Judges (21 t.), in Hexateuch only J E D; but Job post-exilic).
etc., of the sword asdevouring: —Deuteronomy 32:42 (poetry),2 Samuel 2:26;2 Samuel 11:25;2 Samuel 18:8;Isaiah 1:10;Jeremiah 2:30;Jeremiah 46:10,14;Nahum 2:14.
slain by sword isNumbers 19:16 (P) and frequently Ezekiel,Ezekiel 31:17,18;Ezekiel 32:21,25,28,29,30,32;Ezekiel 35:8Ezekiel 35:26 < Co (on text ofEzekiel 32:20,22,31 see Co).
Genesis 31:26 arecaptives of (taken by)sword.
Judges 7:20;Isaiah 34:6;Jeremiah 12:12;Jeremiah 47:6 etc., — soDeuteronomy 28:22, but read see below I. (compare on other hand1 Samuel 17:47); note especiallyGenesis 3:24 ; in poetryNahum 3:3,Deuteronomy 32:41.
figurative of tonguePsalm 57:5; comparePsalm 59:8; figurative of violence war, etc.,Genesis 27:40; in simileProverbs 5:4 (of grievous end of dealings with strange women).
knife flint knives for use in circumcisionJoshua 5:2,3(see WeSkizzen iii, 166);Ezekiel 5:1,2 (according to Co use ofsword as razor is significant).
Exodus 20:25;Ezekiel 26:9, according to most =tools, axes, 'steel' (Co' Eisen '), but possiblyswords as implement ready to hand; 2 Chronicles 34:6 Qrwith their tools; read perhapsin their ruins, Be, who comparePsalm 109:10; see below II. ( omit ).
Topical Lexicon
Primary Sense and Semantic Rangeחֶרֶב denotes the bladed weapon that cuts, pierces, or slaughters. In Scripture it may be literal—fashioned of bronze, iron, or steel—or figurative, representing destructive power, judicial authority, or divine intervention. Because many ancient peoples possessed some form of sword, the word readily becomes a theological symbol in Israel’s history and prophetic literature.
Sword as Military Implement
From the patriarchs to the post-exilic period, the sword is the basic hand weapon of Israel’s armies. Abram’s 318 trained men draw swords to rescue Lot (Genesis 14:14). The sons of Jacob wield swords in the judgment of Shechem (Genesis 34:25-26). In the Conquest, “Joshua struck all the land… he left no survivor, but he devoted everything that breathed to destruction with the edge of the sword” (Joshua 10:40). The Book of Judges records Ehud’s double-edged sword (Judges 3:16), Gideon’s cry, “A sword for the LORD and for Gideon!” (Judges 7:20), and Jael’s substitution of tent peg for sword, underscoring divine supremacy over human weaponry.
Under the monarchy, swords identify national strength and personal honor: Saul’s desperation (1 Samuel 31:4), David’s cutting off of Goliath’s head with the giant’s own sword (1 Samuel 17:51), and Joab’s famed military exploits (2 Samuel 2:23). Yet reliance upon swords alone brings no guarantee of victory; David confesses, “The LORD does not save with sword or spear” (1 Samuel 17:47).
Instrument of Divine Judgment
חֶרֶב often designates the heavenly visitation of wrath. After Eden, cherubim guard “the way to the tree of life” with a “flaming sword flashing back and forth” (Genesis 3:24). When Israel breaks covenant, “the sword will consume you” (Leviticus 26:25). During David’s census, “the angel of the LORD was standing between earth and heaven, with his drawn sword in his hand stretched out over Jerusalem” (1 Chronicles 21:16). Prophets personify the sword: “The sword of the LORD is bathed in blood” (Isaiah 34:6); “A sword, a sword is sharpened and also polished” (Ezekiel 21:9). Jeremiah announces worldwide reckoning: “Those slain by the LORD on that day will be from one end of the earth to the other” (Jeremiah 25:33). Thus the sword becomes a tool of divine justice, whether wielded by foreign invaders or angelic agents.
Means of Covenant and Oath
In ancient Near Eastern treaties, passing between divided animals signified self-malediction. Though not always explicit, the sword stands behind such rites. InGenesis 15, the smoking firepot and blazing torch move between the severed pieces; the implied sword renders the carcasses. Similarly, when the Levites rally to Moses after the golden calf, they take swords to purge idolatry (Exodus 32:27-29), thereby re-consecrating the nation to the covenant.
Symbol of God’s Protection and Salvation
While the sword can threaten, it also reassures. The LORD promises Abram, “Do not be afraid… I am your shield” (Genesis 15:1), implying protection from the enemy’s sword. Through Moses He pledges, “No weapon formed against you shall prosper” (implied inIsaiah 54:17, though the verse is later prophetic). David celebrates: “He trains my hands for battle; my arms can bend a bow of bronze” (2 Samuel 22:35). Yet victory is repeatedly attributed to divine enabling, preventing Israel from boasting in her swords (Psalm 44:3).
Prophetic and Apocalyptic Imagery
The sword is a graphic metaphor in eschatological scenes. Isaiah foresees worldwide slaughter: “The LORD will punish the host of heaven on high… for the LORD has a day of vengeance” (Isaiah 24:21; 34:8). Ezekiel envisions Babylon as Yahweh’s sword against Judah (Ezekiel 21), then against Ammon. Zechariah’s poetry bridges to New Testament passion predictions: “Awake, O sword, against My Shepherd, against the Man who is My Companion” (Zechariah 13:7), ultimately fulfilled when Jesus is struck and the disciples scatter (Matthew 26:31). Revelation continues the motif with the risen Christ, “from His mouth came a sharp double-edged sword” (Revelation 1:16), marrying Hebrew and Greek imagery.
The Writings and Poetic Use
Wisdom literature features the sword to describe unethical speech and moral folly: “Rash words are like the thrusts of a sword” (Proverbs 12:18). The psalmists lament violent men whose “tongues are sharp swords” (Psalm 57:4) and rejoice that the faithful “may exult in glory—may they sing for joy on their beds. May the high praises of God be in their mouths and a double-edged sword in their hands” (Psalm 149:5-6). The contrast teaches that both blessing and curse issue from the heart; the physical sword mirrors spiritual allegiance.
Priestly and Ritual Contexts
Priests seldom carry swords, yet the term appears in sanctuary settings. When Solomon installs the Ark, “all the Levites who were singers… stood east of the altar, clothed in fine linen and holding cymbals, harps, and lyres” (2 Chronicles 5:12). Though swords are absent, later texts condemn priests who profane the holy by violence (Ezekiel 22:26-27). The term also arises in regulations against carrying the sword into certain courts (Josephus, later sources), highlighting the sacred zone’s purity. In Nehemiah, builders repair the wall with trowel in one hand and sword in the other (Nehemiah 4:17), blending priestly service and martial readiness.
Moral and Spiritual Lessons
1. Human violence invites divine censure. “Put your sword back in its place, for all who draw the sword will die by the sword” (Matthew 26:52)—although Greek, the principle reflects the Hebrew heritage that vengeance belongs to God (Deuteronomy 32:35).
2. Divine judgment is certain. The sword motifs warn that sin leads to death (Ezekiel 18:4). The only refuge is repentance.
3. Spiritual warfare transcends physical blades. Paul writes, “Take the helmet of salvation and the sword of the Spirit, which is the word of God” (Ephesians 6:17). The Old Testament foundation underscores that ultimate authority rests in the LORD’s proclaimed word, sharper than any two-edged sword (Hebrews 4:12).
Messianic and Eschatological Anticipation
Messiah comes first as suffering servant struck by the sword (Zechariah 13:7), then returns as conquering king wielding the sword of judgment (Revelation 19:15). The prophetic arc moves from divine judgment upon Israel through exile to universal judgment upon the nations, culminating in a redeemed people who “beat their swords into plowshares” (Isaiah 2:4;Micah 4:3). Thus the sword both enforces righteousness and is finally transformed by the Prince of Peace.
Application for Church Ministry
The modern Church, though not called to literal conquest, engages in spiritual combat. Pastors equip saints with Scripture, the true sword. Evangelists confront spiritual darkness, trusting the gospel’s cutting edge to pierce hearts (Acts 2:37). Counselors wield the word to divide soul and spirit, judging thoughts and attitudes (Hebrews 4:12). Believers renounce carnal weapons, yet remain vigilant, “standing firm” against satanic schemes (Ephesians 6:11).
Key Statistics and Distribution
Approximately 413 occurrences of חֶרֶב span the canon: Pentateuch (about 90), Historical Books (over 200), Prophets (over 100), and Writings (around 20). The density in Joshua, Judges, Samuel, Kings, Jeremiah, and Ezekiel reflects periods of warfare and prophetic denunciation, underscoring the theological principle that obedience brings peace, disobedience invites the sword.
Summary
חֶרֶב embodies both peril and protection, temporal conflict and eternal justice. From Eden’s gate to the New Jerusalem, the sword theme reveals God’s holiness, humanity’s rebellion, and the promised restoration secured by the Word made flesh, whose victorious sword is truth itself.
Forms and Transliterations
בְּחֶ֖רֶב בְּחֶ֣רֶב בְּחֶ֥רֶב בְּחֶ֧רֶב בְּחַרְב֤וֹת בְּחַרְב֨וֹ בְּחַרְבְּךָ֥ בְּחַרְבִּ֖י בְּחַרְבוֹתָ֑ם בְּחַרְבוֹתָֽיו׃ בְּחַרְבוֹתָֽם׃ בְחַרְבְּךָ֖ בְחַרְבָּ֡ם בֶּחָ֑רֶב בֶּחָֽרֶב׃ בֶחָ֑רֶב בֶחָֽרֶב׃ בַּחֲרָב֖וֹת בַּחֶ֔רֶב בַּחֶ֖רֶב בַּחֶ֙רֶב֙ בַּחֶ֛רֶב בַּחֶ֜רֶב בַּחֶ֣רֶב בַּחֶ֣רֶב ׀ בַּחֶ֤רֶב בַּחֶ֥רֶב בַּחֶרֶב֩ בַחֶ֔רֶב בַחֶ֖רֶב בַחֶ֙רֶב֙ בַחֶ֛רֶב בַחֶ֤רֶב בָּהַר בהר בחרב בחרב׃ בחרבו בחרבות בחרבותיו׃ בחרבותם בחרבותם׃ בחרבי בחרבך בחרבם הֶחָ֑רֶב הֶחָֽרֶב׃ הַחֶ֔רֶב הַחֶ֖רֶב הַחֶ֗רֶב הַחֶ֙רֶב֙ הַחֶ֜רֶב הַחֶ֣רֶב הַחֶ֥רֶב החרב החרב׃ וְ֝חַרְבִּ֗י וְ֭חֶרֶב וְהַחֶ֖רֶב וְהַחֶ֗רֶב וְחֶ֖רֶב וְחֶ֗רֶב וְחֶ֙רֶב֙ וְחֶ֣רֶב וְחֶ֤רֶב וְחֶ֥רֶב וְחַרְבִּ֖י וְחַרְבּ֤וֹ וְחַרְבּ֥וֹ וְחַרְבּוֹ֙ וּבְחֶ֙רֶב֙ וּבְחַרְבּ֖וֹ וּבַחֶ֔רֶב וּבַחֶ֖רֶב וּבַחֶ֤רֶב וּבַחֶ֥רֶב ובחרב ובחרבו והחרב וחרב וחרבו וחרבי חֲ֭רָבוֹת חֲרָב֖וֹת חֲרָב֣וֹת חֶ֔רֶב חֶ֖רֶב חֶ֗רֶב חֶ֙רֶב֙ חֶ֚רֶב חֶ֛רֶב חֶ֜רֶב חֶ֠רֶב חֶ֡רֶב חֶ֣רֶב חֶ֤רֶב חֶ֤רֶב ׀ חֶ֥רֶב חֶ֭רֶב חֶרֶב֒ חֶרֶב֩ חֶרֶב֮ חַ֠רְבּוֹ חַ֭רְבָּם חַֽרְב֣וֹת חַרְבְּךָ֙ חַרְבְּךָ֛ חַרְבְּךָ֣ חַרְבְּךָ֣ ׀ חַרְבְּכֶ֛ם חַרְבְּכֶם֙ חַרְבִּ֑י חַרְבִּ֔י חַרְבִּ֖י חַרְבִּ֤י חַרְבִּ֧י חַרְבִּי֙ חַרְבֶּ֔ךָ חַרְבֶּֽךָ׃ חַרְבֹתֵיהֶ֛ם חַרְבֹתֵיהֶ֜ם חַרְבּ֑וֹ חַרְבּ֔וֹ חַרְבּ֖וֹ חַרְבּ֗וֹ חַרְבּ֛וֹ חַרְבּ֣וֹ חַרְבּ֥וֹ חַרְבּֽוֹ׃ חַרְבּוֹ֙ חַרְבוֹתָ֜ם חַרְבוֹתָם֙ חָ֑רֶב חָֽרֶב׃ חרב חרב׃ חרבו חרבו׃ חרבות חרבותם חרבי חרבך חרבך׃ חרבכם חרבם חרבתיהם כְּחֶ֣רֶב כְּחֶ֥רֶב כַחֶ֣רֶב כחרב לֶחָֽרֶב לֶחָֽרֶב׃ לַֽחֲרָב֔וֹת לַחֶ֔רֶב לַחֶ֖רֶב לַחֶ֗רֶב לַחֶ֙רֶב֙ לַחֶ֣רֶב לַחֶ֥רֶב לַחֶ֧רֶב לחרב לחרב׃ לחרבות מֵ֭חֶרֶב מֵחֶ֔רֶב מֵחֶ֖רֶב מֵחֶ֗רֶב מֵחֶ֣רֶב מֵחֶ֥רֶב מחרב ba·ḥă·rā·ḇō·wṯ bā·har ba·ḥe·reḇ ḇa·ḥe·reḇ bacharaVot baCherev bahar bāhar baḥărāḇōwṯ baḥereḇ ḇaḥereḇ be·ḥā·reḇ ḇe·ḥā·reḇ ḇə·ḥar·bām bə·ḥar·bə·ḵā ḇə·ḥar·bə·ḵā bə·ḥar·bî bə·ḥar·ḇō·w·ṯām bə·ḥar·ḇō·w·ṯāw bə·ḥar·ḇō·wṯ bə·ḥar·ḇōw bə·ḥe·reḇ becharbeCha becharBi beCharev becharVo becharVot becharvoTam becharvoTav beCherev ḇəḥarbām bəḥarbəḵā ḇəḥarbəḵā bəḥarbî bəḥarḇōw bəḥarḇōwṯ bəḥarḇōwṯām bəḥarḇōwṯāw beḥāreḇ ḇeḥāreḇ bəḥereḇ chaCherev CharaVot charbeCha charbeChem charBi charBo Charbom Charev charVot charvoTam charvoteiHem Cherev ha·ḥe·reḇ ḥă·rā·ḇō·wṯ ḥā·reḇ haCherev haḥereḇ ḥar·bām ḥar·be·ḵā ḥar·bə·ḵā ḥar·bə·ḵem ḥar·bî ḥar·ḇō·ṯê·hem ḥar·ḇō·w·ṯām ḥar·ḇō·wṯ ḥar·bōw ḥărāḇōwṯ ḥarbām ḥarbeḵā ḥarbəḵā ḥarbəḵem ḥarbî ḥarḇōṯêhem ḥarbōw ḥarḇōwṯ ḥarḇōwṯām ḥāreḇ he·ḥā·reḇ ḥe·reḇ heCharev heḥāreḇ ḥereḇ ḵa·ḥe·reḇ ḵaḥereḇ kə·ḥe·reḇ keCherev kəḥereḇ la·ḥă·rā·ḇō·wṯ la·ḥe·reḇ lacharaVot laCherev laḥărāḇōwṯ laḥereḇ le·ḥā·reḇ leCharev leḥāreḇ mê·ḥe·reḇ meCherev mêḥereḇ ū·ḇa·ḥe·reḇ ū·ḇə·ḥar·bōw ū·ḇə·ḥe·reḇ ūḇaḥereḇ ūḇəḥarbōw ūḇəḥereḇ uvaCherev uvecharBo uveCherev vaCherev vecharBam vecharbeCha vecharBi vecharBo veCharev veCherev vehaCherev wə·ha·ḥe·reḇ wə·ḥar·bî wə·ḥar·bōw wə·ḥe·reḇ wəhaḥereḇ wəḥarbî wəḥarbōw wəḥereḇ
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