Axe
VIEW:14 DATA:01-04-2020
Hebrew kardom, "sharp"; large, for telling trees (Jdg_9:48; Jer_46:22); garzen, "cutting", as "hatchet" from "hack," securis from seco; barzel,"iron " garzen sometimes means the "adze." The head was fastened to the handle by thongs, and so was liable to slip off (Deu_19:5; 2Ki_6:5). For "axe" in Isa_44:12 margin; Jer_10:3, ma'atzad, others trans. a "knife" or "chisel," such as a carver of wood idols would use. But KJV is good sense and good Hebrew; the "axe" is meant as the instrument to cut down the tree in the forest. Mappeetz (Jer_51:20), "battle axe," a heavy mace or maul, whence Charles Martel was designated. Kasshil occurs only once, Psa_74:6, a large axe.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Fig. 77?Various Axes
Several instruments of this description are so discriminated in Scripture as to show that the Hebrews had them of different forms and for various uses.
1. garzen, which occurs in Deu_19:5; Deu_20:19; 1Ki_6:7; Isa_10:15. From these passages it appears that this kind was employed in felling trees, and in hewing large timber for building. The conjecture of Gesenius, that in 1Ki_6:7 it denotes the axe of a stonemason, is by no means conclusive. The first text supposes a case of the head slipping from the helve in felling a tree. This would suggest that it was shaped like #3 in fig. 77 below, which is just the same instrument as our common hatchet, and appears to have been applied by the ancient Egyptians to the same general use as with us.
2. maatzad, which occur only in Isa_44:12; and Jer_10:3. From these passages it appears to have been a lighter implement than the former, or a kind of adze, used for fashioning or carving wood into shape; it was probably, therefore, like fig. 77 #4 to #7, which the Egyptians employed for this purpose. The differences of form and size, as indicated in the fig.s, appear to have been determined with reference to light or heavy work: #3 is a finer carving-tool.
3. qardom; this is the commonest name for an axe or hatchet. It is this of which we read in Jdg_9:48; Psa_74:5; 1Sa_13:20-21; Jer_46:22. It appears to have been more exclusively employed than the garzenfor felling trees, and had therefore probably a heavier head. In one of the Egyptian sculptures the inhabitants of Lebanon are represented as felling pine-trees with axes like fig. 77 #1. As the one used by the Egyptians for the same purpose was also of this shape, there is little doubt that it was also in use among the Hebrews.
The word rendered 'axe' in 2Ki_6:5 is literally 'iron;' but as an axe is certainly intended, the passage is valuable as showing that the axe-heads among the Hebrews were of iron. Those which have been found in Egypt are of bronze, which was very anciently and generally used for the purpose.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Axe
Several instruments of this description are so discriminated in Scripture as to show that the Hebrews had them of different forms and for various uses.
(1.) גִּרְזֶן, garzen' (so called from chopping), which occurs in Deu_19:5; Deu_20:19; 1Ki_6:7; Isa_10:15; ἀξίνη, Mat_3:10; Luk_3:9; corresponding to the Lat. securis). From these passages it appears that this kind was employed in felling trees (comp. Isa_10:34), and in hewing large timber for building. The conjecture of Gesenius, that in 1Ki_5:7, it denotes the axe of a stone-mason, is by no means conclusive. The first text supposes a case of the head slipping from the helve in felling a tree (comp. 2Ki_6:5). This would suggest that it was shaped like fig. 3, which is just the same instrument as our common hatchet, and appears to have been applied by the ancient Egyptians to the same general use as with us. The reader will observe the contrivance in all the others (wanting in this) of fastening the head to the haft by thongs.
(2.) מִעַצָד, madtsad' (a hewing instrument), which occurs only in Isa_44:12 (where it is rendered tongs) and Jer_10:3. From the latter of these passages it appears to have been a lighter instrument than the preceding, or a kind of adze, used for fashioning or carving wood into shape; it was probably, therefore, like figs. 4 to 7, which the Egyptians employed for this purpose. Other texts of Scripture represent such implements as being employed in carving images, the use to which the prophets refer. The differences of form and size, as indicated in the figures, appear to have been determined with reference to light or heavy work. The passage in Isaiah, however, as it refers to the blacksmith's operations at the forge, may possibly designate some kind of chisel.
(3.) קִרְדֹּם, kardom' (from its sharpness); this is the commonest name for an axe or hatchet. It is of this which we read in Jdg_9:48; Psa_74:5; 1Sa_13:20-21; Jer_46:22. It appears to have been more exclusively employed than the garzen for felling trees, and had therefore probably a heavier head. In one of the Egyptian sculptures the inhabitants of Lebanon are represented as felling pine-trees with axes like fig. 1. SEE LEBANON. As the one used by the Egyptians for the same purpose was also of this shape, there is little doubt that it was also in use among the Hebrews.
(4.) The term חֶרִב, che'reb (destroyer), usually a sword, is used of other cutting instruments, as a knife (Jos_5:2), or razor (Eze_6:1), or a tool for hewing or dressing stones (Exo_20:25), and is once rendered axe (Eze_26:9), and there may probably mean a heavy cutlass, like fig. 2, or perhaps battle-axe, or possibly even pick-axe, as it is there used to denote a weapon for destroying buildings.
(5.) A similar instrument, כִּשִּׁיל, kashshil' (feller), is once spoken of (Psa_74:6) as a battle-axe. It also occurs in the Targum (Jer_46:22) in the sense of broad-axe.
(6.) Iron implements of severe labor, מִגְזֶרָה, magzerah' (axe, 2Sa_12:31), and מְגֵרָה, megerah' (axe, 2Ch_20:3; also in the same verse more properly saw, and in 2Sa_12:31; 1Ki_7:9), were used by David in the massacre of the inhabitants of Rabbah, but their form cannot be made out. SEE SAW.
(7.) The word בִּרְזֶלbarzel', rendered axe-head in 2Ki_6:5, is literally Iron; but, as an axe is certainly intended, the passage is valuable as showing that the axe-heads among the Hebrews were of iron. Those which have been found in Egypt are of bronze, which was very anciently and generally used for the purpose. But this does not prove that they had none of iron; it seems rather to suggest that those of iron have been consumed by the corrosion of three thousand years, while those of bronze have been preserved. SEE HELVE.
(8.) The battle-axe, מִפֵּוֹ, mappets' (Jer_51:20), was probably, as its root indicates, a heavy mace or maul, like that which gave his surname to Charles Martel. SEE BATTLE-AXE.
The most common use of the axe, as is well known, is to cut down trees; hence the expression in Mat_3:10, and Luk_3:9, the axe is laid at the root of the trees (comp. Silius Italicus, 10; also Virgil, AEn. 6:180; Isa_10:33). That trees are a general symbol of men is well known. SEE FOREST; SEE TREE. (See also Eze_31:3; Dan_4:7-8; Mat_7:19; Mat_12:33; Psa_1:3; Zec_11:1-2). What John Baptist therefore refers to is probably the excision of the Jewish nation. But there is a force in the preposition used here which escapes the ordinary reader: the expression πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται, denotes that it had already been struck into the tree preparatory to felling it, and now only awaited the signal for the utter vengeance of Heaven. The axe was also used as the instrument of decollation, to which there is allusion in Rev_20:4, The souls of them that were leheaded for the testimony of Jesus, literally, cut with an axe. Hence the axe becomes a symbol of the divine judgments. Sometimes it is applied to a human instrument, as in Isa_10:15, Shall the axe boast itself against him that heweth therewith? i.e. Shall the proud king of Assyria boast himself against God, whose instrument he is to execute his purpose? In Jer_51:20, the army of the Medes and Persians is most probably intended, as elsewhere the instrument of God's vengeance is called a sword, a rod, a scourge (see also Jer_46:22). By. axes, which were a part of the insignia of the Roman magistracy, was denoted the power of life and death and of supreme judgment. Axes were also used in war (Sidonius, Carm. El. 5, 247; Horace, Ode 4, 4 Carm. Secul. 54; Virgil, dan. 2, 480). Axes were used in sacrifice; hence called the axe of the Hierophant. These are seen on various coins (Smith's Hist. of Class. Ant. s.v. Securis).
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Fig. 77?Various Axes
Several instruments of this description are so discriminated in Scripture as to show that the Hebrews had them of different forms and for various uses.
1. garzen, which occurs in Deu_19:5; Deu_20:19; 1Ki_6:7; Isa_10:15. From these passages it appears that this kind was employed in felling trees, and in hewing large timber for building. The conjecture of Gesenius, that in 1Ki_6:7 it denotes the axe of a stonemason, is by no means conclusive. The first text supposes a case of the head slipping from the helve in felling a tree. This would suggest that it was shaped like #3 in fig. 77 below, which is just the same instrument as our common hatchet, and appears to have been applied by the ancient Egyptians to the same general use as with us.
2. maatzad, which occur only in Isa_44:12; and Jer_10:3. From these passages it appears to have been a lighter implement than the former, or a kind of adze, used for fashioning or carving wood into shape; it was probably, therefore, like fig. 77 #4 to #7, which the Egyptians employed for this purpose. The differences of form and size, as indicated in the fig.s, appear to have been determined with reference to light or heavy work: #3 is a finer carving-tool.
3. qardom; this is the commonest name for an axe or hatchet. It is this of which we read in Jdg_9:48; Psa_74:5; 1Sa_13:20-21; Jer_46:22. It appears to have been more exclusively employed than the garzenfor felling trees, and had therefore probably a heavier head. In one of the Egyptian sculptures the inhabitants of Lebanon are represented as felling pine-trees with axes like fig. 77 #1. As the one used by the Egyptians for the same purpose was also of this shape, there is little doubt that it was also in use among the Hebrews.
The word rendered 'axe' in 2Ki_6:5 is literally 'iron;' but as an axe is certainly intended, the passage is valuable as showing that the axe-heads among the Hebrews were of iron. Those which have been found in Egypt are of bronze, which was very anciently and generally used for the purpose.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Axe
Several instruments of this description are so discriminated in Scripture as to show that the Hebrews had them of different forms and for various uses.
(1.) גִּרְזֶן, garzen' (so called from chopping), which occurs in Deu_19:5; Deu_20:19; 1Ki_6:7; Isa_10:15; ἀξίνη, Mat_3:10; Luk_3:9; corresponding to the Lat. securis). From these passages it appears that this kind was employed in felling trees (comp. Isa_10:34), and in hewing large timber for building. The conjecture of Gesenius, that in 1Ki_5:7, it denotes the axe of a stone-mason, is by no means conclusive. The first text supposes a case of the head slipping from the helve in felling a tree (comp. 2Ki_6:5). This would suggest that it was shaped like fig. 3, which is just the same instrument as our common hatchet, and appears to have been applied by the ancient Egyptians to the same general use as with us. The reader will observe the contrivance in all the others (wanting in this) of fastening the head to the haft by thongs.
(2.) מִעַצָד, madtsad' (a hewing instrument), which occurs only in Isa_44:12 (where it is rendered tongs) and Jer_10:3. From the latter of these passages it appears to have been a lighter instrument than the preceding, or a kind of adze, used for fashioning or carving wood into shape; it was probably, therefore, like figs. 4 to 7, which the Egyptians employed for this purpose. Other texts of Scripture represent such implements as being employed in carving images, the use to which the prophets refer. The differences of form and size, as indicated in the figures, appear to have been determined with reference to light or heavy work. The passage in Isaiah, however, as it refers to the blacksmith's operations at the forge, may possibly designate some kind of chisel.
(3.) קִרְדֹּם, kardom' (from its sharpness); this is the commonest name for an axe or hatchet. It is of this which we read in Jdg_9:48; Psa_74:5; 1Sa_13:20-21; Jer_46:22. It appears to have been more exclusively employed than the garzen for felling trees, and had therefore probably a heavier head. In one of the Egyptian sculptures the inhabitants of Lebanon are represented as felling pine-trees with axes like fig. 1. SEE LEBANON. As the one used by the Egyptians for the same purpose was also of this shape, there is little doubt that it was also in use among the Hebrews.
(4.) The term חֶרִב, che'reb (destroyer), usually a sword, is used of other cutting instruments, as a knife (Jos_5:2), or razor (Eze_6:1), or a tool for hewing or dressing stones (Exo_20:25), and is once rendered axe (Eze_26:9), and there may probably mean a heavy cutlass, like fig. 2, or perhaps battle-axe, or possibly even pick-axe, as it is there used to denote a weapon for destroying buildings.
(5.) A similar instrument, כִּשִּׁיל, kashshil' (feller), is once spoken of (Psa_74:6) as a battle-axe. It also occurs in the Targum (Jer_46:22) in the sense of broad-axe.
(6.) Iron implements of severe labor, מִגְזֶרָה, magzerah' (axe, 2Sa_12:31), and מְגֵרָה, megerah' (axe, 2Ch_20:3; also in the same verse more properly saw, and in 2Sa_12:31; 1Ki_7:9), were used by David in the massacre of the inhabitants of Rabbah, but their form cannot be made out. SEE SAW.
(7.) The word בִּרְזֶלbarzel', rendered axe-head in 2Ki_6:5, is literally Iron; but, as an axe is certainly intended, the passage is valuable as showing that the axe-heads among the Hebrews were of iron. Those which have been found in Egypt are of bronze, which was very anciently and generally used for the purpose. But this does not prove that they had none of iron; it seems rather to suggest that those of iron have been consumed by the corrosion of three thousand years, while those of bronze have been preserved. SEE HELVE.
(8.) The battle-axe, מִפֵּוֹ, mappets' (Jer_51:20), was probably, as its root indicates, a heavy mace or maul, like that which gave his surname to Charles Martel. SEE BATTLE-AXE.
The most common use of the axe, as is well known, is to cut down trees; hence the expression in Mat_3:10, and Luk_3:9, the axe is laid at the root of the trees (comp. Silius Italicus, 10; also Virgil, AEn. 6:180; Isa_10:33). That trees are a general symbol of men is well known. SEE FOREST; SEE TREE. (See also Eze_31:3; Dan_4:7-8; Mat_7:19; Mat_12:33; Psa_1:3; Zec_11:1-2). What John Baptist therefore refers to is probably the excision of the Jewish nation. But there is a force in the preposition used here which escapes the ordinary reader: the expression πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται, denotes that it had already been struck into the tree preparatory to felling it, and now only awaited the signal for the utter vengeance of Heaven. The axe was also used as the instrument of decollation, to which there is allusion in Rev_20:4, The souls of them that were leheaded for the testimony of Jesus, literally, cut with an axe. Hence the axe becomes a symbol of the divine judgments. Sometimes it is applied to a human instrument, as in Isa_10:15, Shall the axe boast itself against him that heweth therewith? i.e. Shall the proud king of Assyria boast himself against God, whose instrument he is to execute his purpose? In Jer_51:20, the army of the Medes and Persians is most probably intended, as elsewhere the instrument of God's vengeance is called a sword, a rod, a scourge (see also Jer_46:22). By. axes, which were a part of the insignia of the Roman magistracy, was denoted the power of life and death and of supreme judgment. Axes were also used in war (Sidonius, Carm. El. 5, 247; Horace, Ode 4, 4 Carm. Secul. 54; Virgil, dan. 2, 480). Axes were used in sacrifice; hence called the axe of the Hierophant. These are seen on various coins (Smith's Hist. of Class. Ant. s.v. Securis).
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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