Psalms 76:6 — Word Study
WLCמִ֭גַּעֲרָ֣תְךָ אֱלֹהֵ֣י יַעֲקֹ֑ב נִ֝רְדָּ֗ם וְרֶ֣כֶב וָסֽוּס׃
BSAto takeshâlal mightyʼabbîyr heartlêb to slumbernûwm sleepshênâh notlôʼ to findmâtsâʼ allkôl manʼîysh Helechchayil handyâd
| Greek | English | Parsing |
|---|---|---|
| מִ֭גַּעֲרָ֣תְךָ | from rebuke your | Preposition, noun common feminine singular construct, suffix |
| אֱלֹהֵ֣י | O God of | Noun common, masculine plural construct |
| יַעֲקֹ֑ב | Jacob | Noun proper masculine |
| נִ֝רְדָּ֗ם | [were] sleeping | Verb, Niphal, participle (active) masculine singular |
| וְרֶ֣כֶב | and chariot | Conjunction, noun common masculine singular absolute |
| וָסֽוּס׃ | and horse | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At Your rebuke, O God of Jacob, both horse and rider lie stunned. |
| KJV | At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep. |
| ASV | At thy rebuke, O God of Jacob, Both chariot and horse are cast into a dead sleep. |
| YLT | From Thy rebuke, O God of Jacob, Both rider and horse have been fast asleep. |
| WEB | At your rebuke, God of Jacob, both chariot and horse are cast into a dead sleep. |
| BBE | At the voice of your wrath, O God of Jacob, deep sleep has overcome carriage and horse. |
Translations agree on the meaning of the verse, particularly the concept of God's rebuke.
The sentence has a main clause followed by two phrases that clarify the subject and its state, emphasizing the impact of God's rebuke.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 76:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Divine Judgment and Its Effectsgenerated
Psalm 76:6 describes the power of God's rebuke, which stuns both horse and rider, illustrating the overwhelming authority of God in the face of human might. This verse is part of a larger passage that emphasizes God's sovereignty and the fear He inspires in the hearts of men, as seen in the surrounding verses, including Psalm 76:5 and Psalm 76:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:15 | The channels of the sea appeared, and the foundations of the world were exposed, at Your rebuke, O LORD, at the blast of the breath of Your nostrils. |
| 2 | Psalm 80:16 | Your vine has been cut down and burned; they perish at the rebuke of Your countenance. |
| 3 | Psalm 104:7 | At Your rebuke the waters fled; at the sound of Your thunder they hurried away— |
| 4 | Exodus 15:1–21 | Then Moses and the Israelites sang this song to the LORD: “I will sing to the LORD, for He is highly exalted. The horse and rider He has thrown into the sea. |
| 5 | Exodus 14:27–28 | So Moses stretched out his hand over the sea, and at daybreak the sea returned to its normal state. As the Egyptians were retreating, the LORD swept them into the sea. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — גְּעָרָה, ge'arahgenerated
The word גְּעָרָה (ge'arah) means 'rebuke' or 'reproof.' It comes from the root גָּעַר (ga'ar), which relates to chiding or correcting. In this verse, it signifies a divine command that leads to a profound effect on those who oppose God.
The parsing indicates that it is a noun in the feminine singular form, which emphasizes the nature of the rebuke as a forceful correction. This word captures the essence of God's authority and His ability to render even the strongest warriors powerless.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word rebuke.
Sentence Structuregenerated
The verse centers around the finite verb נִ֝רְדָּ֗ם (nir.dam), meaning 'lie stunned' or 'are sleeping.' It governs the subject, which includes both the horse and rider, emphasizing the totality of the effect of God's rebuke.
The structure is straightforward, with a clear subject (both horse and rider) and a predicate that describes their state as a result of God's rebuke, highlighting the power of divine command.
Septuagint Backgroundgenerated
The Septuagint uses the word ὕπνωσαν (hypnōsan) to translate the Hebrew term for 'sleeping.' This choice suggests a focus on the state of unconsciousness rather than merely being stunned, which may imply a deeper level of divine intervention.
The Greek translation reflects the same themes of power and authority, but it also introduces a nuance of rest or sleep that may not be as pronounced in the Hebrew.
In plain words — the whole versegenerated
Psalm 76:6 shows how God's rebuke can cause both horse and rider to fall into a deep sleep, illustrating His overwhelming power over human strength. This verse emphasizes the authority of God and the fear He instills, as seen in the surrounding context.
Frequently Asked Questionsgenerated
It signifies that even the mightiest warriors are rendered powerless by God's command, emphasizing His supreme authority.
This title highlights God's covenant relationship with Jacob and his descendants, representing His faithfulness and power throughout Israel's history.
God's rebuke serves as a powerful correction that can lead to a state of unconsciousness, illustrating His ability to control and judge.
The verse underscores the theme of divine judgment by showing how God's authority can incapacitate even the strongest forces, reinforcing His sovereignty.
Reflection Questionsgenerated
- In what ways have I seen God's authority at work in my life?
- How can I better understand the significance of God's rebuke in my own experiences?
- What does it mean to me that God is referred to as the God of Jacob?
- How can I apply the lessons of divine judgment to my understanding of justice and authority?
The early church on this verse — how the Fathers read it
Augustine of Hippo quotes this verse to illustrate the futility of pride against God's authority, emphasizing the need for humility.
"By Your chiding, O God of Jacob, there have slept all men that have mounted horses" [Psalms 76:6]. Who are they that have mounted horses? They that would not be humble.Early Church Fathers on Psalms 76 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 76:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAt thy rebuke, O God of Jacob,.... The God of Jacob personally, and of his posterity, the children of Israel, and of the church, often so called who rebukes his people in love, but his enemies with
Read John Gill on Psalms 76 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou art more glorious and excellent than the mountains of prey.
Read Robert Jamieson on Psalms 76 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe chariot and horse; the men who rode upon and fought from chariots and horses, who fight with most advantage, and usually have most courage; and much more unable were their footmen to resist or avoid the stroke.
Read Matthew Poole on Psalms 76 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 76:6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.Ver. 6. At thy rebuke, O God, &c.] i.e. With thy mighty word of command, and without any more ado. God can nod men to destruction, Psalms 80:16, blow them into hell, Job 4:9, rebuke them to death, as here; do it with as much ease as he that swimmeth spreadeth forth his hands to swim, Isaiah 25:11, The chariot and horse] The chieftains of the army.
Read John Trapp on Psalms 76 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Are cast into a deep sleep.—The same Hebrew expression is used of Sisera’s profound slumber (Judges 4:21). Deborah’s Song and Exodus 15 are in the poet’s mind, as they were to the author of Isa 43:17, and as they have inspired the well-known lines of Byron’s “Sennacherib.”
Read Charles John Ellicott on Psalms 76 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. At thy rebuke] It was not by any human means that this immense army was overthrown; it was by the power of God alone. Not only infantry was destroyed, but the cavalry also. The chariot and horse] That is, the chariot horses, as well as the men, were Cast into a dead sleep.] Were all suffocated in the same night. On the destruction of this mighty host, the reader is requested to refer to Clarke's notes on "2 Kings 19:35".
Read AdamClarke on Psalms 76 →CambridgeThe Cambridge Bible for Schools and Colleges6. At thy rebuke] Cp. Psalms 9:5; Psalms 18:15; Isaiah 17:13. are cast into a dead sleep] A word which denotes a deep, supernaturally caused slumber. It is usual to say that ‘chariot and horse’ stand by metonymy for charioteers and horsemen: but surely poetry imagines chariots as well as horses to be alive. The “pransing horses” and the “bounding chariots” (Nahum 2:3-4; Nahum 3:2), all the rush and roar of the battle, are still and silent as the grave. Cp. Isaiah 43:17.
Read Cambridge on Psalms 76 →Albert Barnes1798–1870Barnes' Notes on the BibleAt thy rebuke, O God of Jacob - At thy word; thy bidding; or, when God rebuked them for their attempt to attack the city. The idea is, that they were discomfited by a word spoken by God.
Read Albert Barnes on Psalms 76 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
At Your rebuke, O God of Jacob, both horse and rider lie stunned.
At your rebuke, God of Jacob, both chariot and horse are cast into a dead sleep.
At Your rebuke, O God of Jacob, both horse and rider lie stunned.
At the sound of your battle cry, O God of Jacob, both rider and horse “fell asleep.”
Tyndale line
At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.
At thy rebuke, O God of Jacob, Both chariot and horse are cast into a dead sleep.
At thy rebuke, O God of Jacob, both chariot and horse are cast into a dead sleep.
At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.
At thy rebuke, O God of Iaakob, both the chariot and horse are cast a sleepe.
Strictly literal
At thy rebuke, O God of Jacob, both chariot and horse are cast into a dead sleep.
From Thy rebuke, O God of Jacob, Both rider and horse have been fast asleep.
From Your rebuke, O God of Jacob, || Both rider and horse have been fast asleep.
(76:7) From thy rebuke, O God of Jacob, lie in deep sleep both chariot and horse.
At your rebuke, God of Jacob, both rider and horse fell asleep.
From the Latin
I thought upon the days of old: and I had in my mind the eternal years.
Simplified
At your command, God of Jacob, both horse and rider fell down dead.
At the voice of your wrath, O God of Jacob, deep sleep has overcome carriage and horse.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads: "מִ֭גַּעֲרָ֣תְךָ אֱלֹהֵ֣י יַעֲקֹ֑ב נִ֝רְדָּ֗ם וְרֶ֣כֶב וָסֽוּס׃" The Septuagint agrees with the Masoretic Text in terms of the words used, although it presents them in a different order and structure, reflecting its own translation style. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, confirming the alignment with the Masoretic Text and the Septuagint's wording. Therefore, the key elements of the verse are consistent across these ancient witnesses, emphasizing the impact of God's rebuke on both horse and rider.
מִ֭גַּעֲרָ֣תְךָ אֱלֹהֵ֣י יַעֲקֹ֑ב נִ֝רְדָּ֗ם וְרֶ֣כֶב וָסֽוּס׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 76:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
גְּעָרָה (g'arah) means 'rebuke' or 'reproof.' It is derived from the root word גָּעַר (ga'ar), which also relates to chiding. The entries consistently define it within the context of reprimanding or correcting.
גְּעָרָה n.f. rebuke
base
H1606 גְּעָרָה rebuke
1606 g`arah gheh-aw-raw'
from 1605; a chiding:--rebuke(-ing), reproof.
see HEBREW for 01605
גְּעָרָה (ge.a.rah) — rebuke.
a rebuke, reproof
HR/Ncfsc/Sp2ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
HNpm — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
רָדַם (radam) is a Hebrew verb meaning to sleep or to be in a deep sleep. It is primarily used in the Niphal form, indicating a state of unconsciousness or heavy sleep. The entries suggest a focus on the act of being stunned or rendered unconscious, either by sleep or death.
[רָדַם] vb. Niph. be in, or fall into, heavy sleep
base
H7290 רָדַם
7290 radam raw-dam'
a primitive root; to stun, i.e. stupefy (with sleep or
death):--(be fast a-, be in a deep, cast into a dead, that)
sleep(-er, -eth).
רָדַם (ra.dam) — to sleep.
(Niphal) to be asleep, be unconscious, be in heavy sleep, fall into heavy sleep, be fast asleep
HVNrmsa — Verb · Niphal · participle (active) masculine singularHVNrmsa
רֶ֫כֶב (rekeb) refers to a chariot or vehicle, and can also denote a team of horses, cavalry, or riders. It is associated with the upper millstone, implying a connection to movement or transport. The term encompasses various meanings, including chariotry, individual chariots, and groups of horsemen.
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
base
H7393 רֶ֫כֶב chariotry, chariot, mill-stone; appar. also riders
7393 rekeb reh'-keb
from 7392; a vehicle; by implication, a team; by extension,
cavalry; by analogy a rider, i.e. the upper
millstone:--chariot, (upper) millstone, multitude (from the
margin), wagon.
see HEBREW for 07392
רֶ֫כֶב (re.khev) — chariot.
: chariot
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
רֶ֫כֶב (re.khev) — chariot: millstone.
: millstone
1) a team, chariot, chariotry, mill-stone, riders
1a) chariotry, chariots
1b) chariot (single)
1c) upper millstone (as riding on lower millstone)
1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
char'-i-ot (merkabh, merkabhah, "riding-chariot," rekhebh, "war-chariot"; harma):
1. Chariots of Egypt
2. Chariots of the Canaanites
3. Chariots of Solomon and Later Kings
4. Chariots of the Assyrians
5. Chariots of Chaldeans, Persians, Greeks
6. In the New Testament
7. Figurative Use
LITERATURE
1. Chariots of Egypt:
It is to the chariots of ancient Egypt that reference is first made in Scripture. Joseph was honored by being made to ride in the second chariot of King Pharaoh (Ge 41:43). Joseph paid honor to his father on his arrival in Goshen by meeting him in his chariot (Ge 46:29). In the state ceremonial with which the remains of Jacob were escorted to Canaan, chariots and horsemen were conspicuous (Ge 50:9). In the narrative of the…
Chariot
A vehicle generally used for warlike purposes. Sometimes, though but rarely, it is spoken of as used for peaceful purposes.
The first mention of the chariot is when Joseph, as a mark of distinction, was placed in Pharaoh’s second state chariot (Gen. 41:43); and the next, when he went out in his own chariot to meet his father Jacob (46:29). Chariots formed part of the funeral procession of Jacob (50:9). When Pharaoh pursued the Israelites he took 600 war-chariots with him (Ex. 14:7). The Canaanites in the valleys of Palestine had chariots of iron (Josh. 17:18; Judg. 1:19). Jabin, the king of Canaan, had 900 chariots (
a vehicle used either for warlike or peaceful purposes, but most commonly the former. The Jewish chariots were patterned after the Egyptian, and consisted of a single pair of wheels on an axle, upon which was a car with high front and sides, but open at the back. The earliest mention of chariots in Scripture is in Egypt, where Joseph, as a mark of distinction, was placed in Pharaoh’s second chariot. (Genesis 41:43) Later on we find mention of Egyptian chariots for a warlike purpose. (Exodus 14:7) In this point of view chariots among some nations of antiquity, as elephants among others, may be regarded as filling the place of heavy artillery in modern times, so that the military power of a nation might be estimated by the number of its chariots. Thus Pharaoh in pursuing Israel…
סוּס (sus) refers to both a 'swallow' and a 'horse,' derived from a root meaning to skip or leap. The word captures the swift nature of both the bird and the animal, often associated with chariot horses in the context of the Old Testament. There is a note in the entries about a comparison with another Hebrew word, but no significant disagreement among the lexicons.
סוּס n.[m.] swallow or swift
base
סוּס 138 n.m. horse
base
H5483a סוּס swallow or swift H5483b סוּס horse
5483 cuwc soos
or cuc {soos}; from an unused root meaning to skip (properly,
for joy); a horse (as leaping); also a swallow (from its rapid
flight):--crane, horse((-back, -hoof)). Compare 6571.
see HEBREW for 06571
סוּס (sus) — swallow.
swallow, swift
סוּס (sus) — Horse (Gate).
This name means horse
סוּס (sus) — horse.
1) horse
1a) chariot horses
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
hors:
1. Names:
The common names are (1) cuc, and
(2) hippos.
(3) The word parash, "horseman," occurs often, and in several cases is translated "horse" or "warhorse" (Isa 28:28; Eze 27:14; Joe 2:4 the Revised Version, margin); also in 2Sa 16, where the "horsemen" of English Versions of the Bible is ba`ale ha-parashim, "owners of horses"; compare Arabic faris, "horseman," and faras, "horse".
(4) The feminine form cucah, occurs in So 1:9, and is rendered as follows: Septuagint he hippos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) equitatum; the King James Version "company of horses," the Revised Version (British and American) "steed." It is not clear why English Versions of the…
Horse
Always referred to in the Bible in connection with warlike operations, except Isa. 28:28. The war-horse is described Job 39:19-25. For a long period after their settlement in Canaan the Israelites made no use of horses, according to the prohibition, Deut. 17:16. David was the first to form a force of cavalry (2 Sam. 8:4). But Solomon, from his connection with Egypt, greatly multiplied their number (1 Kings 4:26; 10:26, 29). After this, horses were freely used in Israel (1 Kings 22:4; 2 Kings 3:7; 9:21, 33…
The most striking feature in the biblical notices of the horse is the exclusive application of it to warlike operations; in no instance is that useful animal employed for the purposes of ordinary locomotion or agriculture, if we except (Isaiah 28:28) The animated description of the horse in (Job 39:19-25) applies solely to the war-horse. The Hebrews in the patriarchal age, as a pastoral race, did not stand in need of the services Of the horse, and for a long period after their settlement in Canaan they dispensed with it, partly in consequence of the hilly nature of the country, which only admitted of the use of chariots in certain localities, (Judges 1:19) and partly in consequence to the prohibition in (17:16) which would be held to apply at all periods. David first established…