Armour
Armour
As Jews, the disciples of our Lord-not to speak of Himself-were exempt from military service. They had the privilege of , which Lentulus conceded to the Jews of Asia (Jos. Ant. xiv. x. 13f.), and Julius Caesar to those of Palestine (ib. x. 6). The Roman auxiliaries who garrisoned Judaea were recruited wholly from the Greek cities of Palestine, such as Sebaste and Caesarea. Probably, therefore, none of the disciples ever wore armour, or, with the possible exception of Simon the Zealot, became skilled in the use of weapons. St. Peter once carried a sword, but made a very blundering use of it (Mar 14:47, Joh 18:10). The only sword of which Christianity approves is that which is the symbol of the punitive ministry of the magistrate (Rom 13:4). Nevertheless, it was impossible for Christians not to be profoundly interested in the brave men who were taught that it was dulce et decorum pro patria mori, and Christ Himself sanctioned the use of illustrations drawn from the warfare of kings (Luk 14:31). It is not surprising, therefore, to find that St. Paul regards the valour and endurance of the worlds conquerors and the Empires defenders as worthy of emulation, and that he transfigures the armour of the Roman legionary into the panoply of the Christian soldier (Eph 6:11 ff.).
Descriptions of the equipment of soldiers are frequent in Greek authors. (1) Homer lets us see his arming before they go forth to battle. Paris (Il. iii. 328ff.) cases his limbs in greaves (); a splendid cuirass () covers his breast; a baldrick sustains the sword () that glitters at his side; his great round shield () is then displayed; over his brows he places his helmet () with nodding plume; and last of all he grasps his spear () in his hand (cf. Il. iv. 132ff., xi. 15ff., xvi. 130ff., xix. 364ff.). The six pieces of armour are always mentioned in the same order, in which they would naturally be put on, except that we should expect the helmet to be donned before the shield was taken on the arm (Leafs Homer, i. 106).-(2) Polybius (vi. 23) describes the armour of Roman soldiers in the time of the Punic wars. The heavy-armed carried an oblong shield (, scutum), 4 feet by 2, incurved into the shape of a half-cylinder; the helmet () of bronze had a crest of three feathers; and a greave protected the right leg. The wealthier soldiers wore a cuirass of chain-armour (lorica), the poorer a bronze plate 9 inches square. For defence they all carried a Spanish sword (), straight, double-edged, and pointed, which was used for both thrust and cut; and two long javelins (, pila), which were either hurled at a distance or used at close quarters like modern bayonets.-(3) Josephus (Bellum Judaicum (Josephus) iii. v. 5) describes the equipment of Roman soldiers under the Empire. The heavy-armed had a helmet (), a cuirass, a long sword worn on the left side and a dagger on the right, a pilum (), and scutum (). The detachment which attended the commander had a round shield (, clipeus) and a long spear (). The cavalry wore armour like that of the infantry, with a broadsword (), a buckler slung from the horses side, a lance, and several javelins (), almost as large as spears, in a sheath or quiver.
In his enumeration of the weapons of spiritual warfare St. Paul omits the spear, and by implication adds girdle and shoes ( and calig). The complete equipment consists of six pieces, defensive and offensive-the girdle of truth, the breastplate of righteousness, the sandals of readiness to carry good tidings, the shield of faith, the helmet of salvation, and the sword of the Spirit. The Christian soldier is clad cap–pie in supernatural armour-the panoply which is the gift of God. There is he defence for the back, which should never need any.
The next day they took him [Christian] into the armoury, where they showed him all manner of furniture, which the Lord had provided for pilgrims, as sword, shield, helmet, breastplate, all-prayer, and shoes that would not wear out. And there was enough of this to harness out as many men for the service of their Lord as there be stars in the heaven for multitude (Bunyan, Pilgrims Progress).
In 1Th 5:8 the breastplate () is faith and love. In the realm of the imagination a happy idea will present itself in various aspects to different minds, and even to the same mind at different moments. Isaiah (59:17) had already suggested the thought of a panoply in which God Himself is clothed, and the writer of Wisdom had worked it out thus (5:17-20): He shall take His jealousy as complete armour; He shall put on righteousness as a breastplate, and shall array Himself with judgment unfeigned as with a helmet; He shall take holiness as an invincible shield, and He shall sharpen stern wrath for a sword.
Literature.-In addition to the sources cited in the article, see article Arma, in Smiths Dict. of Gr. and Rom. Ant.3, London, 1891, and article Armour, Arms (A. R. S. Kennedy), in Hastings Single-vol. Dictionary of the Bible .
James Strahan.
Fuente: Dictionary of the Apostolic Church
Armour
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.
Fuente: Easton’s Bible Dictionary
ARMOUR
The main pieces of armour worn by a soldier in ancient warfare were a coat of mail to protect the body, greaves to protect the legs, and a helmet to protect the head. These were usually made of bronze, though sometimes were made of leather (1Sa 17:5-6; 1Ki 22:34; Neh 4:16; Jer 46:4). Soldiers who did the heavy fighting in the front ranks carried large shields, and the archers who came behind carried smaller shields (1Sa 17:7; 2Ch 14:8). Shields were sometimes made of bronze (1Ki 14:27), but less expensive kinds were made of rattan overlaid with leather. They could therefore be burnt (Eze 39:9; see also WAR; WEAPONS).
Christians are likened to soldiers who put on the armour of God to fight against the evil forces of Satan. Their defences against the enemys attacks are truth, righteousness, faith and confidence in the Word of God and their own salvation (Rom 13:12; 2Co 6:7; Eph 6:10-18; 1Th 5:8).
Fuente: Bridgeway Bible Dictionary
Armour
ARMOUR.Luk 11:22 speaks of the (. . in Gospels; also Eph 6:11; Eph 6:13, with which cf. 1Th 5:8) of the strong man = the Wicked Onethe def. art. (v. 21) indicating a single and definite person. The armour is the potent influences at his disposal, called by St. Paul (Eph 6:11) wiles and (Eph 6:16) fiery darts, by which he deludes and overcomes. Trusting to these, he with his possessions is at peace until the stronger than he ( [cf. Luk 3:16]) comes on the scene, when the armour is taken away and he is spoiled of his possessions.
The passage has a soteriological and an eschatological bearing. (1) It points to the power of Christ as able to dislodge evil passions and habits from the heart (cf. Mat 10:28 et pass.). He is stronger than the strong man, and has power to heal (Luk 5:17). He thus fulfils the prophecy of Isa 49:24-25; Isa 53:12, delivering the prey and dividing the spoil. (2) Eschatologically it points to the final victory of good over evil. Cf. Col 2:15, where we have the word (cf. Lighfoots note, in loc.). The stronger had already come into the strong ones house and had delivered many; the conflict was continued by Him and against Him till His death, when He overcame him that had the power of death; the same conflict of evil against good is still continued, His spoiling is going on, He is still taking from His adversary one and another of his possessions, till in the end He shall bind him in the abyss and utterly destroy him (cf. esp. 1Co 15:25-27 and Rev 19:6; Rev 19:11 ff.).
For passages descriptive of Roman armour of the time, in Polybius and Josephus, see Hasting’s Dictionary of the Bible , s.v.; cf. also Martial, Epigr. ix. 57. With these St. Pauls description of the Christians armour is in close harmony; but to find a diabolic significance in the several details is rather fanciful than helpful.
Literature.Hasting’s Dictionary of the Bible , s.v.; Ecce Homo, ch. xiii.; Expos. Times, iii. (1892) p. 349 ff.; Bunyan, Holy War, ch. ii.
R. Macpherson.
Fuente: A Dictionary Of Christ And The Gospels
Armour
In Scripture terms, this word is for the most part used spiritually, meaning that divine strength is to be our armour against all opposition, and under all human weakness. (See Rom 13:12; 2Co 6:7; 2Co 10:4; Eph 6:11-13)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Armour
None of the Hebrew words translated ‘armour’ refer definitely to what is understood now by armour worn on the person. Saul armed David with his ‘armour,’ 1Sa 17:38, but the word used is also translated ‘clothes,’ etc., and it may refer to Saul’s warrior-dress. The articles named are somewhat more definite.
1. Saul put on David a ‘HELMET of brass.’ These were raised a little above the head, as may be seen by some of the sculptures from Nineveh. 1Sa 17:38; Eze 23:24: the word is qoba. Another word, koba, meaning the same, is found in 1Sa 17:5; 2Ch 26:14; Isa 59:17; Jer 46:4; Eze 27:10; Eze 38:5.
2. COAT OF MAIL. Saul put on David a ‘Coat of Mail,’ shiryon. 1Sa 17:5; 1Sa 17:38. This word is translated ‘HABERGEON ‘ in 2Ch 26:14 ; Neh 4:16, which also signifies ‘coat of mail,’ and there is a similar word in Job 41:26. It was made of brass scales fastened together. The weight of Goliath’s coat of mail was 5,000 shekels.
3. GREAVES. The giant wore Greaves of brass upon his legs. 1Sa 17:6. The word is mitschah, and occurs nowhere else.
4. TARGET. He had a Target of brass between his shoulders, 1Sa 17:6: the word is kidon, and is elsewhere translated both ‘shield’ and ‘spear.’ In this case it was probably a small spear carried between the shoulders.
5. SHIELD. A Shield was carried before him. This was a tsinnah, a shield of large size to protect the whole body, with a large boss in the centre rising to a point which could be used as a weapon. It is employed figuratively for God’s protecting care of His people. Psa 5:12; Psa 91:4. The same word is translated BUCKLER. Psa 35:2; Eze 23:24; Eze 26:8, etc.
Another word is used for a smaller shield, magen, and this is the word which occurs most commonly in the O.T., especially in the Psalms, referring to God’s protection, as Psa 28:7; Psa 33:20; Psa 84:11; Psa 119:114, etc. The same word is translated BUCKLER. 2Sa 22:31; 1Ch 5:18; Son 4:4; Jer 46:3, etc.
The word shelet is translated Shield, but is also applied to Shields of gold, 2Sa 8:7, and those suspended for ornament. Eze 27:11. It occurs also in 2Ki 11:10; 1Ch 18:7; 2Ch 23:9; Son 4:4; Jer 51:11.
In the N.T. ‘armour’ is used symbolically.
1. in contrast to ‘the works of darkness’ we are exhorted to put on ‘the armour of light.’ Rom 13:12. Paul and his fellow-labourers commended themselves as God’s ministers by the “armour, or arms, of righteousness on the right hand and on the left.” 2Co 6:7.
2. , ‘whole armour.’ One stronger than Satan takes away all his ‘armour.’ Luk 11:22. The Christian is exhorted to put on the ‘whole armour of God,’ the panoply, that he may stand in the evil day in his conflict with the spiritual powers of wickedness in the heavenlies. Eph 6:11; Eph 6:13. See BREASTPLATE, HELMET, etc.
Fuente: Concise Bible Dictionary
ARMOUR
Physical, to protect the body in war
1Sa 17:38; 1Sa 31:9; 2Sa 2:21; Eze 38:4; Luk 11:22
–SEE Shields, SHIELDS
–Spiritual SEE Battle of Life, BATTLE OF LIFE
Fuente: Thompson Chain-Reference Bible
Armour
1Sa 17:54 (c) This may be taken as a type of rejecting ability, skill, gift and manners of another person, rather than being one’s own self. When we serve our Lord we should not try to be like another by imitating his ways, manners, virtues and powers.
Isa 22:8 (c) This armor represents human powers made by human instruments for human purposes and relied upon instead of the armor of GOD which only He can provide.
Luk 11:22 (b) In this place the armor represents Satan’s devices, arguments and reasonings which he gives to his children in order to keep them from being touched by the sword of the Spirit, which is the Word of GOD. Satan fills his followers with his own line of reasonings to keep them from becoming Christians. The Lord JESUS and the Holy Spirit who are stronger than Satan take away this armor and make way for the truth of GOD to enter the soul of the sinner.
Rom 13:12 (b) Here the word is used for the protecting influence of light in the life of the children of GOD. A light is kept burning over the cash register to keep away robbers. The Christian should walk in the light of the Word of GOD in order to defeat Satan.
2Co 6:7 (b) Here the armor represents a life of righteousness toward those wham we meet and toward GOD. Those who live right have no fear of accusers. They are protected from the attacks of the enemy.
Eph 6:11 (b) The armor mentioned in this passage presents aspects of CHRIST:
(1). We are to put on the Lord JESUS CHRIST (Rom 13:14).
(2). CHRIST Himself is the truth (Joh 14:6).
(3). CHRIST Himself is our righteousness (1Co 1:30).
(4). The Gospel of peace is concerning His Son (Rom 1:1-13) who is the king of peace (Heb 7:2).
(5). Our faith is in the Lord JESUS CHRIST (Act 20:21).
(6). CHRIST is our salvation (Luk 2:30).
(7). The sword is the Word which comes from the mouth of our Lord JESUS CHRIST (Rev 19:15).
The helmet protects our thinking. The breastplate protects our feelings.