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is the rendering in the A.V. of the four following Hebrew words, of which the first two are the most usual and important; likewise of one Greek word.
1. The tsinnah ( öַðָּä , from a root] öָðִ , to protect) was the large shield, encompassing (Psa_5:12) and forming a protection for the whole person. When not in actual conflict, the tsinnah was carried before the warrior (1Sa_17:7; 1Sa_17:41). The definite article in the former passage (the shield, not a shield” as in the A.V.) denotes the importance of the weapon. The word is used with “spear,” romach (1Ch_12:8; 1Ch_12:14; 2 Chronicles 11:32, etc.), and chanith (1Ch_12:34) as a formula for weapons generally.
2. Of smaller dimensions was the magen ( îָâֵï from âָּðֵ , to cover), a buckler or target, probably for use in hand to hand fight. The difference in size between this and the tsinnah is evident from 1Ki_10:16-17; 1Ki_10:29 2Ch_9:15-16, where a much larger quantity of gold is named as being used for the latter than for the former. The portability of the magen may be inferred from the notice in 2Ch_12:9-10; and perhaps also from 2Sa_1:21. The word is a favorite one with the poets of the Bible (see Job_15:26; Psa_3:3; Psa_18:2, etc.). Like tsinnah, it occurs in the formulated expressions for weapons of war, but usually coupled with light weapons, the bow (2Ch_14:8; 2Ch_17:7), darts, ùֶׁìִä (2Ch_32:5).
3. What kind of arm the shelet ( ùֶׁìֶè ) was it is impossible to determine. By some translators it is rendered a “quiver,” by some “weapons” generally, by others a “shield.” Whether either or none of these is correct, it is clear that the word had a very individual sense at the time; it denoted certain special weapons taken by David from Hadadezer, king of Zobah (2Sa_8:7; 1Ch_18:7), and dedicated in the temple, where they did service on the memorable occasion of Joash's proclamation (2Ki_11:10; 2Ch_23:9), and where their remembrance long lingered (Son_4:4). From the fact that these arms were of gold, it would seem that they cannot have been for offense. In the two other passages of its occurrence (Jer_51:11; Eze_27:11) the word has the force of a foreign arm.
4. In two passages (1Sa_17:45; Job_39:23) kidon ( ëַּéãåֹï ), a dart, is thus erroneously rendered.
To these we may add socherah ( ñֹçֵøָä , “buckler”), a poetical term, occurring only in Psa_91:4.
Finally, in Greek, èõñåüò (probably a door, hence a large shield) occurs metaphorically once (Eph_6:16).
Among the Hebrews the ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burned (Eze_39:9). The magen was frequently cased with metal, either brass or copper; its appearance in this case resembled gold, when the sun shone on it (1Ma_6:39), and to this rather than to the practice of smearing blood on the shield we may refer the redness noticed by Nahum (Nah_2:3). The surface of the shield was kept bright by the application of oil as implied in Isa_21:5; hence, Saul's shield is described as “not anointed with oil,” i.e. dusty and gory (2Sa_1:21). Oil would be as useful for the metal as for the leather shield. In order to preserve it from the effects of weather, the shield was kept covered except in actual conflict (Isa_22:6; comp. Caesar, B. G. 2, 21; Cicero, Nat. Deor. 2, 14). The shield was worn oh the left arm, to which it was attached by a strap. It was used not only in the field, but also in besieging towns, when it served for the protection of the head, the combined shields of the besiegers forming a kind of testudo (Eze_26:8). Shields of state were covered with beaten gold. Solomon made such for use in religious processions (1Ki_10:16-17); when these were carried off they were replaced by shields of brass, which, as being less valuable, were kept in the guard room (1Ki_14:27), while the former had been suspended in the palace for ornament.
A large golden shield was sent as a present to the Romans when the treaty with them was renewed by Simon Maccabaeus (1Ma_14:24; 1Ma_15:18) it was intended as a token of alliance ( óýìâïëïí ô çò óõììá÷ßáò , Josephus, Ant. 14, 8, 5); but whether any symbolic significance was attached to the shield in particular as being the weapon of protection is uncertain. Other instances of a similar present occur (Sueton. Calig. 16), as well as of complimentary presents of a different kind on the part of allies (Cicero, Verr. 2 Act. 4, 29, 67). Shields were suspended about public buildings for ornamental purposes (1Ki_10:17; 1Ma_4:57; 1Ma_6:2). This was particularly the case with the shields (assuming shelet to have this meaning) which David took from Hadadezer (2Sa_8:7; Son_4:4), and which were afterwards turned to practical account (2Ki_11:10; 2Ch_23:9). The Gammadim similarly suspended them about their towers (Eze_27:11). SEE GAMMADIM. In the metaphorical language of the Bible the shield generally represents the protection of God (e.g. Psa_3:3; Psa_28:7); but in 47:9 it is applied to earthly rulers, and in Eph_6:16 to faith.
The large shield ( ἀóðßò , clipeus) of the Greeks and Romans was originally of a circular form, and in the Homeric times was large enough to cover the whole body. It was made sometimes of osiers twisted together, sometimes of wood, covered with ox hides several folds thick. On the center was a projection called ὀìöÜëïò , umbo, or boss, which sometimes terminated in a spike. After the Roman soldier received pay, the clipeus was discontinued for the scutum, èõñåüò , of oval or oblong form, and adapted to the shape of the body. Significant devices on shields are of great antiquity. Each Roman soldier had his name inscribed on his shield. Paul (Eph_6:16) uses the word èõñåüò rather than ἀóðßò . because he is describing the armor of a Roman soldier. See Kitto, Pict. Bible, note at Jdg_5:8. SEE ARMOR.