Arm

VIEW:50 DATA:01-04-2020

ARM.—Part of the insignia of royalty amongst Oriental peoples was a bracelet worn on the arm (2Sa_1:10; cf. W. R. Smith’s reading of 2Ki_11:12 where, agreeing with Wellhausen, he would substitute ‘bracelet’ for ‘testimony’ [OTJC [Note: TJC The Old Test. in the Jewish Church.] 2 311 n. [Note: . note.] ]). The importance attached to the functions discharged by this organ are incidentally referred to by Job in his solemn repudiation of conscious wrong-doing (‘Let my shoulder fall from the shoulder-blade, and mine arm be broken from the bone’ Job_31:22). The heart was said to be situated ‘between the arms,’ and, therefore, in the murder of Joram, the deadly aim of Jehu resulted in the instantaneous death of the former (2Ki_9:24). It is interesting to recall here the means by which Jeremiah escaped the vengeance of his political enemies, especially as the narrative reveals the affection inspired by the prophet amongst some of the courtiers (Jer_38:12). A note of vividness is introduced into the narratives telling of St. Paul’s method of bespeaking attention from a crowd which he was anxious to address (Act_13:16; Act_21:40; cf. Act_12:17). There is in the Gospels no more beautiful picture than the two presented by St. Mark, in which the tenderness of Jesus to little children is emphasized. In each of them is pointed out the startling method by which His teaching was often enforced objectively on His hearers’ attention (Mar_9:36; Mar_10:16, cf. Luk_2:28).
Besides this literal use, there is also an extensive employment of the word in a metaphorical or a spiritual sense. Sometimes we find it used to denote the strength of the ungodly and their power to commit acts of cruel tyranny on God’s people (cf. Psa_10:15, Job_38:15, Eze_30:21 f.; cf. ‘arm of flesh,’ 2Ch_32:8, Jer_17:6). Sometimes the word expresses the might of God’s ceaseless activity either on behalf of His chosen (Deu_33:27, Psa_44:3, Isa_33:2; Isa_63:12, Act_13:17), or in breaking the power of His enemies (Exo_6:6, Deu_5:15, Eze_21:6; Eze_32:21), or again in upholding the movements and harmony of His creation, ruling in justice with unswerving sternness (Eze_20:33 f., Job_40:9, Isa_40:16; Isa_51:5, Jer_27:5; Jer_32:17). The doom pronounced on the house of Eli contains this word to express the removal of that latent vitality which shows itself in prolonged hereditary strength and activity (1Sa_2:31, cf. Zec_11:17).
The cognate verb is also used not only literally, to furnish arms for the purposes of war (Gen_14:14, Num_31:3; Num_31:5), but also in a spiritual sense, to procure and make use of those graces and helps which are meant as weapons, offensive and defensive, of the soul against sin (1Pe_4:1, cf. Eph_6:13).
J. R. Willis.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

Figure for might, of God (Isa_53:1). "Break the arm," i.e. the power (Eze_30:21). "Stretched out arm," image from a warrior with spear or sword thrust forth: all the power put forth (Jos_8:26; Isa_5:25).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

As it is by this member of the body that we chiefly exert our strength, it is therefore used in Scripture for an emblem of power. Thus God is said to have delivered his people from Egyptian bondage “with a stretched-out arm,” Deu_5:15; and he thus threatens Eli the high priest, “I will cut off thine arm, and the arm of thy father's house,”
1Sa_2:31; that is, I will deprive thee and thy family of power and authority.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

arm (זרוע, zerōa‛, אזרוע, 'ezrōa‛, דּרע, derā‛; βραχίων, brachı́ōn; חצן, ḥōcen, כּתף, kāthēph): The usual form is zerōa‛ from the root zāra‛, ?to spread.? The arm may be ?stretched out.? 'Ezrōa‛ is this form with prosthetic 'ālēph (Job_31:22; Jer_32:21), and derā‛ is the Aramaic form. Ḥōcen is really ?bosom,? thus the Revised Version (British and American) (Isa_49:22); and kāthēph is ?shoulder,? thus the Revised Version (British and American) (Job_31:22). Compare χείρ, cheı́r, also, in Act_11:21.
Figurative: The arm denotes influence, power, means of support or conquest. The arms of Moab (Jer_48:25) and of Pharaoh (Eze_30:21) are broken. The arm of Eli and the arm of his father's house are to be cut off (1Sa_2:31). Because the arm wielded the sword it signified ?oppression? (Job_35:9). The arms are the means of support, therefore to refuse to aid the fatherless is to break their arms (Job_22:9).
Applied anthropomorphically to God, the arm denotes also His power, power to deliver, support, conquer. His ?outstretched arm? delivered Israel from Egypt (Exo_6:6; Deu_4:34, etc.). They support: ?Underneath are the everlasting arms? (Deu_33:27). His arm protects (Isa_40:11). Yahweh is sometimes likened to a warrior and smites with His arm (Psa_89:10; Isa_63:5; Jer_21:5). The arm of Yahweh is holy (Psa_98:1; Isa_52:10). Many other passages of Scripture might be quoted showing how the power of God to redeem, judge, protect, punish is expressed by the idea of ?the arm of Yahweh.?
International Standard Bible Encyclopedia
PRINTER 1915.

This word is frequently used in Scripture in a metaphorical sense to denote power. Hence, to 'break the arm' is to diminish or destroy the power (Psa_10:15; Eze_30:21; Jer_48:25). It is also employed to denote the infinite power of God (Psa_89:13; Psa_98:1; Isa_53:1; Joh_12:38). In a few places the metaphor is, with great force, extended to the action of the arm, as: 'I will redeem you with a stretched out arm' (Exo_6:5), that is, with a power fully exerted. The figure is here taken from the attitude of ancient warriors baring and outstretching the arm for fight. Thus in Isa_52:10, 'Jehovah hath made bare his holy arm in the sight of all the nations.'
The Popular Cyclopedia of Biblical Literature
by John Kitto.

Exo_6:6 (b) GOD's arm is used to represent His mighty power which no one can withstand. The arm "made bare" (Isa_53:1) really represents an arm on which the sleeve has been rolled up to reveal the muscles there. The same truth is found in Deu_4:4. GOD does not always reveal His love, tenderness, patience and kindness. Sometimes He manifests His anger, His mighty power, and His ability to destroy.

1Ki_8:42 (a) The arm in this passage represents GOD's unusual, miraculous work in delivering His people from enemies who were stronger and more cruel than they. It also represents His power to meet every need of Israel, and making of them a great and powerful nation. (See also Deu_33:27).

1Pe_4:1 (b) To arm oneself is to be equipped with a knowledge of GOD, and of His Word in such a way that one is able to meet the arguments and antagonism of GOD's enemies successfully and intelligently.
Wilson's Dictionary of Bible Types
press 1957.

Arm
(usually זְרוֹעִ, zero-'d, βραχίων) is frequently used in Scripture in a metaphorical sense to denote power. Hence, to " break the arm" is to diminish or to destroy the power (Psa_10:15; Eze_30:21; Jer_48:25). It is also employed to denote the infinite power of God (Psa_89:13; Psa_48:2; Isa_53:1; Joh_12:38). In a few places the metaphor is, with great force, extended to the action of the arm, as, "I will redeem you with a stretched-out arm" (Exo_6:5), that is, with a power fully exerted. The figure is here taken from the attitude of ancient warriors baring and outstretching the arm for fight. Thus, in Isa_52:10, "Jehovah hath made bare his holy arm in the sight of all the nations." Lowth has shown, from the Sept. and other versions, that in Isa_9:20, ' they shall eat every one the flesh of his own arm" should be " the flesh of his neighbor," similar to Jer_19:9, meaning that they should harass and destroy one another. (See Wemyss's Clavis Symbolica, p. 23, 24.)



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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