In Gen 3:24, to tree of life in garden of Eden is said to be guarded by biblical cherubim, as well as by similarly intimidating, uniquely depicted sword. The latter is said to be in continuous, apparently motion and has what seems to be fiery appearance. This passage was subject of Critical Note by Ronald S. Hendel in JBL 104 (1985), which, in essence, interpreted fiery aspect of weapon as representing presence of sword-bearing, quasi-divine being belonging to YHWH's mythic entourage. The present discussion takes issue with Hendel's approach, concentrating rather on sword as an independent, inanimate entity and defining in detail terminology employed in its description. It goes on to suggest that biblical imagery corresponds to, and may possibly derive from, design of ancient Persian scythed chariot wheels, as described in Greek historical accounts.(ProQuest: ... denotes non-US-ASCII text omitted.)According to Gen 3:24, Adam and Eve were denied access to tree of life by presence of guardian cherubim stationed at entrance to garden of Eden. These ... are to some extent functional equivalents of deified kuribu figures installed in temples built by Assyrian king Esarhaddon.1 But also guarding entrance to garden was uniquely depicted about which much remains unclear, regarding both how it looked and how it functioned. The sword in question is said to be moving in manner described as ?????? ??? ?? ?. The latter has been variously translated as turn(ing) this and that, every way (BDB); whirling (NEB); revolving (AB [Speiser], NAB, WBC [Wenham]); ever turning (NJPS), and like.In his brief note on Gen 3:24 in JBL 104 (1985), Ronald S. Hendel identifies movement of sword more precisely as the motion that sword makes in hand: constant thrusting and slashing, whirl of swordplay.2 A somewhat different image, however, is suggested by some of standard renderings sampled above, which depict considerably smoother, more regular movement. Indeed, LXX renders Hebrew verb by ... (in middle voice), indicating here continuous rotation, such as that of heavenly bodies. Similarly, in Judg 7:13 Gideon overhears dream in which barley cake moves through Midianite camp until it hits and upends tent. Here, as in Gen 3:24, movement is described by Hebrew ..., once again rendered in LXX by Greek ..., and depicts what is clearly tumbling or rolling of barley cake toward tent.The actual phrase in Gen 3:24 is ..., further specifying that sword has what is termed ... as its most prominent feature. While word ... has been interpreted quite literally as fiery, flaming (LXX ...), in all likelihood it was not sword itself that was afire or emitting flames per se. Rather, as surmised by E. A. Speiser, fire was actually a metaphorical description apparently of bolt-like or glinting blade.3 That is, reference to fire actually refers to effect or impression created by movement of sword's blade, perceived as blazing or flashing before one's eyes.Flashing, lightninglike blades of swords and spearheads are featured, for example, in Akkadian Erra Epic, I:3-5: Ishum, famed slaughterer, whose hands are well-suited to bear his fierce weapons, and make his terrible spears (or: axes) flash like (subruqu)....4 Closely related to use of Akkadian verb baraqu (to flash) in this passage is imagery in Deut 32:41, ..., the of my sword, and Hab 3:11, ..., the of your spear. In Nah 3:3 same phrase, ..., is used together with ..., the of sword, combination that is especially relevant for understanding imagery of Gen 3:24.Both flame of divine sword and its lightning are specific references to its blade, as is clear, for example, from Ezek 21:14-15 (Eng. …