1 Chronicles 13:7 — Word Study
WLCוַיַּרְכִּ֜יבוּ אֶת־ אֲר֤וֹן הָאֱלֹהִים֙ עַל־ עֲגָלָ֣ה חֲדָשָׁ֔ה מִבֵּ֖ית אֲבִינָדָ֑ב וְעֻזָּ֣א וְאַחְי֔וֹ נֹהֲגִ֖ים בָּעֲגָלָֽה׃
BSASo they carriedrâkab▸ the arkʼârôwn [a sacred chest, the Ark of the Covenant] of Godʼĕlôhîym [Elohim, the one supreme God] from the housebayith [a dwelling place, the home] of AbinadabʼĂbîynâdâb [a man who sheltered the ark] onʻal a newchâdâsh [recently created, fresh] cartʻăgâlâh [a wheeled vehicle, a wagon] with UzzahʻUzzâʼ [a man of strength] and AhioʼAchyôw [a brother, a leader] guidingnâhag [to lead, to direct] the cartʻăgâlâh [a means of transportation]
| Greek | English | Parsing |
|---|---|---|
| וַיַּרְכִּ֜יבוּ | and they made to ride | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| אֲר֤וֹן | [the] ark of | Noun common, masculine singular construct |
| הָאֱלֹהִים֙ | God | Particle, noun common masculine plural absolute |
| עַל־ | on | Preposition |
| עֲגָלָ֣ה | a cart | Noun common, feminine singular absolute |
| חֲדָשָׁ֔ה | new | Adj |
| מִבֵּ֖ית | from [the] house of | Preposition, noun common masculine singular construct |
| אֲבִינָדָ֑ב | Abinadab | Noun proper masculine |
| וְעֻזָּ֣א | and Uzzah | Conjunction, noun proper masculine |
| וְאַחְי֔וֹ | and Ahio | Conjunction, noun proper masculine |
| נֹהֲגִ֖ים | [were] leading | Verb, Qal, participle (active) masculine plural |
| בָּעֲגָלָֽה׃ | the cart | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they carried the ark of God from the house of Abinadab on a new cart, with Uzzah and Ahio guiding the cart. |
| KJV | And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. |
| ASV | And they carried the ark of God upon a new cart, and brought it out of the house of Abinadab: and Uzza and Ahio drove the cart. |
| YLT | And they place the ark of God on a new cart, from the house of Abinadab, and Uzza and Ahio are leading the cart, |
| WEB | They carried God’s ark on a new cart, and brought it out of Abinadab’s house; and Uzza and Ahio drove the cart. |
| BBE | And they put the ark of God on a new cart, and took it out of the house of Abinadab; and Uzza and Ahio were the drivers of the cart. |
Where they part company is עֲגָלָ֣ה — see How Translations Differ.
The main clause is followed by several phrases that provide details about the action and participants.
4 commentators on this verse
Trapp, Ellicott, AdamClarke, Cambridge & more — read them ›
clause
verbרָכַב
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 — 1 Chronicles 13:7
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 — The Transport of the Arkgenerated
1 Chronicles 13:7 describes the moment when the ark of God was moved from the house of Abinadab to a new location. This event is significant as it marks a pivotal moment in Israel's worship and relationship with God. The ark, representing God's presence, was carried on a new cart, indicating a fresh start in honoring God. The context includes the participation of key figures like Uzzah and Ahio, who guided the cart, emphasizing their roles in this important event.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 15:2–13 | Then David said, “No one but the Levites may carry the ark of God, because the LORD has chosen them to carry the ark of the LORD and to minister before Him forever.” |
| 2 | Numbers 4:15 | When Aaron and his sons have finished covering the holy objects and all their equipment, as soon as the camp is ready to move, the Kohathites shall come and do the carrying. But they must not touch the holy objects, or they will die. These are the transportation duties of the Kohathites regarding the Tent of Meeting. |
| 3 | 1 Samuel 6:7 | Now, therefore, prepare one new cart with two milk cows that have never been yoked. Hitch the cows to the cart, but take their calves away and pen them up. |
| 4 | 2 Samuel 6:3 | They set the ark of God on a new cart and brought it from the house of Abinadab, which was on the hill. Uzzah and Ahio, the sons of Abinadab, were guiding the new cart, |
| 5 | 1 Samuel 7:1–2 | Then the men of Kiriath-jearim came for the ark of the LORD and took it into Abinadab’s house on the hill. And they consecrated his son Eleazar to guard the ark of the LORD. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — וַיַּרְכִּ֜יבוּ, vai.yar.Ki.vugenerated
The verb רָכַב (rakab) means to ride or to place something on a vehicle. In this verse, it indicates the act of transporting the ark of God, illustrating the physical movement of a sacred object.
The Hiphil form of the verb suggests causation, meaning they caused the ark to ride on the cart. This highlights the deliberate action taken by the Israelites in moving the ark, emphasizing its importance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וַיַּרְכִּ֜יבוּ, and they made to ride, governs the sentence, with several noun phrases and prepositional phrases detailing what was carried and where it came from. The structure emphasizes the action of carrying the ark.
The order of the Hebrew words places the focus on the ark and its significance, with the verb leading the sentence to highlight the action taken by the Israelites.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּרְכִּ֜יבוּ as ἐπέθηκαν (epethekán), meaning 'they placed upon'. This choice indicates a focus on the act of setting the ark onto the cart, which aligns with the Hebrew meaning but emphasizes the action of placing.
This translation choice reflects the Greek understanding of the event, focusing on the physical act of transporting the ark rather than the broader implications of riding.
In plain words — the whole versegenerated
1 Chronicles 13:7 tells us that the ark of God was carried from the house of Abinadab on a new cart. Uzzah and Ahio guided the cart. This event is significant as it represents the movement of God's presence among His people.
Frequently Asked Questionsgenerated
Carrying the ark on a new cart symbolizes a fresh start in how the Israelites honored God's presence, indicating their desire to do things right.
Uzzah and Ahio were men involved in guiding the ark, with Uzzah's name meaning strength and Ahio meaning brotherly, highlighting their roles in this important task.
The ark represents the presence of God among the Israelites and was central to their worship and identity as God's chosen people.
As they transported the ark, there was a moment of danger when Uzzah reached out to steady it, which led to serious consequences, emphasizing the holiness of the ark.
Reflection Questionsgenerated
- How can we honor God's presence in our lives today, similar to how the Israelites honored the ark?
- What does the act of carrying the ark teach us about responsibility in our faith?
- In what ways can we ensure that our actions reflect our reverence for God?
- How can we learn from the mistakes made during the transport of the ark?
The early church on this verse — how the Fathers read it
The verse is referenced by Richard Challoner, who notes its connection to 2 Samuel 6:3, emphasizing the location of the ark.
out of the house of Abinadab: 2 Samuel 6:3 adds "who was in Gabaa." That is the hill of Cariathiarim, where the ark had been in the house of Abinadab,Early Church Fathers on 1 Chronicles 13 →
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 1 Chronicles 13:7 itself, not merely on the chapter around it.
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 13:7 And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart.Ver. 7. In a new cart.] This was ill done by such a holy convention. Councils may err.
Read John Trapp on 1 Chronicles 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Abridged form of the fuller text preserved in 2 Samuel 6:3 (see Notes there). Drave.—Were driving. 2 Samuel 6:4, is wholly omitted by the Chronicles. “Ahio” may mean his brother, or, with different points, his brothers (so LXX. and Syriac).
Read Charles John Ellicott on 1 Chronicles 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. In a new cart] Lest it should be profaned by being placed on any carriage that had been employed about common uses. Uzza and Ahio] All the versions understand אחיו achyo as signifying brother or brothers; so does Jarchi, who observes, from 2 Samuel 6:3, that these were the sons of Abinadab.
Read AdamClarke on 1 Chronicles 13 →CambridgeThe Cambridge Bible for Schools and Colleges7. a new cart] A new cart was chosen as one which had not been profaned by common work. So (Judges 16:11-12) new ropes “wherewith no work hath been done” were used in the attempt to bind the consecrated man, Samson. So also (Mark 11:2; Mark 11:7) our Lord rode into Jerusalem on a colt “whereon no man ever yet sat.” the house of Abinadab] Here the ark had been for at least twenty years under the charge of a man sanctified to keep it (1 Samuel 7:1-2)
Read Cambridge on 1 Chronicles 13 →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
So they carried the ark of God from the house of Abinadab on a new cart, with Uzzah and Ahio guiding the cart.
They carried God’s ark on a new cart, and brought it out of Abinadab’s house; and Uzza and Ahio drove the cart.
So they carried the ark of God from the house of Abinadab on a new cart, with Uzzah and Ahio guiding the cart.
They transported the ark on a new cart from the house of Abinadab; Uzzah and Ahio were guiding the cart,
Tyndale line
And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart.
And they carried the ark of God upon a new cart, and brought it out of the house of Abinadab: and Uzza and Ahio drove the cart.
And they carried the ark of God upon a new cart, and brought it out of the house of Abinadab: and Uzza and Ahio drave the cart.
And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drove the cart.
And they caryed the Arke of God in a newe cart out of the house of Abinadab: and Vzza and Ahio guided the cart.
Strictly literal
And they carried the ark of God on a new cart out of the house of Abinadab; and Uzza and Ahio drove the cart.
And they place the ark of God on a new cart, from the house of Abinadab, and Uzza and Ahio are leading the cart,
And they place the Ark of God on a new cart from the house of Abinadab, and Uzza and Ahio are leading the cart,
And they conveyed the ark of God in a new wagon out of the house of Abinadab: and 'Uzza and Achyo guided the wagon.
So they set the ark of God on a new cart. They brought it out of Abinadab's house. Uzzah and Ahio were guiding the cart.
From the Latin
And they carried the ark of God upon a new cart, out of the house of Abinadab. And Oza and his brother drove the cart.
Simplified
They loaded the Ark of God onto a brand new cart and brought it from Adinadab's house, with Uzzah and Ahio directing it.
And they put the ark of God on a new cart, and took it out of the house of Abinadab; and Uzza and Ahio were the drivers of the cart.
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 and the Septuagint largely agree in this verse, with 12 of the 13 words matching. The Septuagint's wording is not identical but conveys the same meaning, indicating a consistent understanding of the event across these ancient texts.
וַיַּרְכִּ֜יבוּ אֶת־ אֲר֤וֹן הָאֱלֹהִים֙ עַל־ עֲגָלָ֣ה חֲדָשָׁ֔ה מִבֵּ֖ית אֲבִינָדָ֑ב וְעֻזָּ֣א וְאַחְי֔וֹ נֹהֲגִ֖ים בָּעֲגָלָֽה׃
12 of the 13 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 1 Chronicles 13:7
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.
רָכַב (rakab) is a Hebrew verb meaning to ride, mount, or sit upon something, typically an animal or vehicle. It can also imply causing someone or something to ride or draw, as in plowing. The entries highlight its use in various forms, including a participle for 'rider' and figurative expressions.
רָכַב vb. mount and ride, ride
Qal
mount, mount and sit or ride
ride, be riding
pt., as subst., rider
Hiph.
cause to (mount and) ride
cause to draw (plough, etc.)
fig. cause hand to ride upon (grasp) bow
base
H7392 רָכַב mount and ride, ride .. mount, mount and sit or ride
. ride, be riding
. pt., as subst., rider
. . cause to (mount and) ride
. cause to draw (plough, etc.)
. fig. cause hand to ride upon (grasp) bow
7392 rakab raw-kab'
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to
despatch:--bring (on (horse-)back), carry, get (oneself) up,
on (horse-)back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
רָכַב (ra.khav) — to ride.
1) to mount and ride, ride
1a) (Qal)
1a1) to mount, mount and sit or ride
1a2) to ride, be riding
1a3) rider (subst)
1b) (Hiphil)
1b1) to cause to ride, cause to (mount and) ride
1b2) to cause to draw (plough, etc)
1b3) to cause to ride upon (fig)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word אֲרוֹן, transliterated as arown, means 'chest' or 'ark.' It can refer to various types of containers, including a money chest, the Ark of the Covenant, and even a coffin. The word is built from the root meaning 'gathering' and is used in contexts related to sacred and practical storage.
אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן 203 n.m. chest, ark
chest, for money-offerings
sarcophagus, mummy-case
chest, ark in tabernacle & temple
base
H727 אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן chest, ark
727 'arown aw-rone'
or laron {aw-rone'}; from 717 (in the sense of gathering); a
box:--ark, chest, coffin.
see HEBREW for 0717
אֲרוֹן (a.ron) — ark.
1) chest, ark
1a) money chest
1b) Ark of the Covenant
2)(TWOT) coffin
N-cs — Noun common · masculine singular constructHNcmsc
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…
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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עֲגָלָה (agalah) refers to a wheeled vehicle, such as a cart, chariot, or wagon, derived from the concept of rolling. The entries consistently emphasize its function as a transport vehicle, with no significant disagreement among the lexicons.
עֲגָלָה n.f. cart (from rolling of wheels)
base
H5699 עֲגָלָה cart (from rolling of wheels)
5699 `agalah ag-aw-law'
from the same as 5696; something revolving, i.e. a wheeled
vehicle:--cart, chariot, wagon
see HEBREW for 05696
עֲגָלָה (a.ga.lah) — cart.
cart, wagon
N-fs — Noun common · feminine singular absoluteHNcfsa
kart (`aghalah): The Hebrew word has been translated in some passages "cart," and in others "wagon." In one verse only has it been translated "chariot." The context of the various passages indicates that a distinction was made between vehicles which were used for carrying baggage or produce and those used for carrying riders (chariots), although in their primitive form of construction they were much the same (compare English "cart" and "carriage").
Carts, like "chariots" (which see), were of Assyrian origin. They were early carried to Egypt where the flat nature of the country readily led to their adoption. From Egypt they gradually found their way among the people of the Palestinian plains. In the hills of Judea and Central Palestine, except where highways were built (1Sa 6:12), the nature of the country prevented the use of wheeled…
Cart
A vehicle moving on wheels, and usually drawn by oxen (2 Sam. 6:3). The Hebrew word thus rendered, ’agalah (1 Sam. 6:7, 8), is also rendered “wagon” (Gen. 45:19). It is used also to denote a war-chariot (Ps. 46:9). Carts were used for the removal of the ark and its sacred utensils (Num. 7:3, 6). After retaining the ark amongst them for seven months, the Philistines sent it back to the Israelites. On this occasion they set it in a new cart, probably a rude construction, with solid wooden wheels like that still used in Western Asia, which was drawn by two milch cows, which conveyed it straight to Beth-shemesh.
(Genesis 45:19,27; Numbers 7:3,7,8) a vehicle drawn by cattle, (2 Samuel 6:6) to be distinguished from the chariot drawn by horses. Carts and wagons were either open or covered, (Numbers 7:3) and were used for conveyance of person, (Genesis 45:19) burdens, (1 Samuel 6:7,8) or produce. (Amos 2:13) The only cart used in western Asia has two wheels of solid wood.
→ General scriptures concerning 1Sa 6:7-14; 2Sa 6:3; Isa 28:27,28
→ See WAGON
חָדָשׁ (chadash) means 'new' or 'fresh.' It is derived from the root word represented by Strong's H2318. The entries indicate that it covers meanings related to novelty and freshness, with an Aramaic equivalent noted as חֲדַ֑ת (cha.dat).
H2319 חָדָשׁ new
2319 chadash khaw-dawsh'
from 2318; new:--fresh, new thing.
see HEBREW for 02318
חָדָשׁ (cha.dash) — New (Gate).
§ new, new thing, fresh
חָדָשׁ (cha.dash) — new.
new, new thing, fresh
Aramaic equivalent: cha.dat (חֲדַ֑ת "new" H2323)
Adj — AdjHAafsa
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
The Hebrew word אֲבִינָדָב (*Abiynadab*) means 'my father is noble' or 'my father is willing.' It refers to several individuals in the Old Testament, including a man from Gibeah who sheltered the ark, a son of Jesse (David's older brother), and a son of Saul who died with him. The entries indicate a common understanding of the name's meaning and its biblical references.
אֲבִינָדָב n.pr.m. (my father is noble)
a man of Gibeah, in whose house the ark tarried
a son of Jesse
a son of Saul
base
H41 אֲבִינָדָב
41 'Abiynadab ab-ee-naw-dawb'
from 1 and 5068; father of generosity (i.e. liberal);
Abinadab, the name of four Israelites:--Abinadab.
see HEBREW for 01
see HEBREW for 05068
אֲבִינָדָב (a.vi.na.dav) — Abinadab.
A man living at the time of United Monarchy, first mentioned at 1Sa.7.1;
father of: Eleazar (H0499H), Uzzah (H5798A), Ahio (H0283)
§ Abinadab = "my father is noble" or "my father is willing"
1) a man of Gibeah who sheltered the ark
2) second son of Jesse, David's older brother
3) a son of Saul, slain with him by the Philistines
אֲבִינָדָב (a.vi.na.dav) — Abinadab.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.14.49;
son of: Saul (H7586G) and Ahinoam (H0293);
brother of: Jonathan (H3083H), Malchi-shua (H4444), Merab (H4764) and Michal (H4324);
half-brother of: Ish-bosheth (H0378), Armoni (H0764) and Mephibosheth (H4648H); also called Ishvi (KJV: Ishui) at 1Sa.14.49;
Also named: yish.vi (יִשְׁוִי "Ishvi" H3440H)
§ Abinadab = "my father is noble" or "my father is willing"
N-proper — Noun proper masculineHNpm
a-bin'-a-dab ('abhinadhabh, "father of willingness," or, "my father is willing." This is according to the ordinary usage of the second word in the name--"willing" rather than "munificent" or "noble"):
(1) The man in whose house the men of Kiriath-jearim placed the ark, after its return from the land of the Philistines, his house being either in Gibeah of Benjamin or "in the hill" (1Sa 7:1; 2Sa 6:3,4). To account for the ambiguity note that gibh`ah means hill, and that the place-name Gibeah ordinarily has the definite article. It is natural to think that Abinadab was himself a man of Kiriath-jearim, though the account does not explicitly say so. The record is that the men of Kiriath-jearim were summoned to take charge of the ark at a time when no one else dared to have it (
Abinadab
Father of nobleness; i.e., “noble.” (1.) A Levite of Kirjath-jearim, in whose house the ark of the covenant was deposited after having been brought back from the land of the Philistines (1 Sam. 7:1). It remained there twenty years, till it was at length removed by David (1 Sam. 7:1,2; 1 Chr. 13:7).
(2.) The second of the eight sons of Jesse (1 Sam. 16:8). He was with Saul in the campaign against the Philistines in which Goliath was slain (1 Sam. 17:13).
(3.) One of Saul’s sons, who peristed with his father in the battle of Gilboa (1 Sam. 31:2;
A Levite, a native of Kirjath-jearim, in whose house the ark remained 20 years. (1 Samuel 7:1,2; 1 Chronicles 13:7) (B.C. 1124.) Second son of Jesse, who followed Saul to his war against the Philistines, (1 Samuel 16:8; 17:13) (B.C. 1063.) A son of Saul, who was slain with his brothers at the fatal battle on Mount Gilboa. (1 Samuel 31:2) (B.C. 1053.) Father of one of the twelve chief officers of Solomon. (1 Kings 4:11) (B.C. before 1014.)
The Hebrew word עֻזָּא (Uzza) refers to several individuals and places in the Old Testament, primarily meaning 'strength.' It includes a driver of the ark, a burial site for kings Manasseh and Amon, and names of Benjamites and Levites. Notably, one Uzzah was struck down for touching the ark (2 Samuel 6:3). The entries indicate that Uzza or Uzzah is associated with multiple figures across different contexts.
עֻזָּא n.pr.m.
driver of the ark
in גַּן־עֻזָּא burial-place of Manasseh and Amon
Benjamite name
head of family of returned exiles
base
עֻזָּה n.pr.m.
Levite name
v. עֻזָּא
base
H5798a עֻזָּא . driver of the ark
. in גַּן־עֻזָּא burial-place of Manasseh and Amon
. Benjamite name
. head of family of returned exiles
H5798b עֻזָּה . Levite name
. v. עֻזָּא
5798 `Uzza' ooz-zaw'
or (Uzzah {ooz-zaw'}; feminine of 5797; strength; Uzza or
Uzzah, the name of five Israelites:--Uzza, Uzzah.
see HEBREW for 05797
עֻזָּא (uz.za) — Uzzah.
A man living at the time of United Monarchy, first mentioned at 2Sa.6.3;
son of: Abinadab (H0041);
brother of: Eleazar (H0499H) and Ahio (H0283); also called Perez-uzzah at 2Sa.6.8;
Also named: pe.rets uz.za (פֶּרֶץ עֻזָּא "Perez-uzzah" H6560H)
§ Uzza or Uzzah = "strength"
1) a man slain by Jehovah for touching the sacred ark
2) a Benjamite of the sons of Ehud
3) ancestor of a family of temple slaves who returned from exile with Zerubbabel
4) the garden where kings Manasseh and Amon of Judah were buried
עֻזָּה (uz.zah) — Uzzah.
A man of the tribe of Levi living at the time of Divided Monarchy, only mentioned at 1Ch.6.29;
son of: Shimei (H8096M);
father of: Shimea (H8092)
§ Uzza or Uzzah = "strength"
a Merarite Levite
עֻזָּא (uz.za) — (Garden of) Uzza.
Combined with gan (גַּן "garden" H1588)
§ Uzza or Uzzah = "strength"
a Merarite Levite
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Uzzah
Strength, a son of Abinadab, in whose house the men of Kirjath-jearim placed the ark when it was brought back from the land of the Philistines (1 Sam. 7:1). He with his brother Ahio drove the cart on which the ark was placed when David sought to bring it up to Jerusalem. When the oxen stumbled, Uzzah, in direct violation of the divine law (Num. 4:15), put forth his hand to steady the ark, and was immediately smitten unto death. The place where this occurred was henceforth called Perez-uzzah (1 Chr. 13:11). David on this feared to proceed further, and placed the ark in the house of Obed-edom the Gittite (2 Sam. 6:2-11; 1…
A son of Abinadab, who fell dead while conducting the ark from Kirjath-jearim towards Jerusalem, 2Sa 6:1-23; 1Ch 13:1-14. In his person God chastised the prevalent irreverence, which was intimated in the rude jolting along of the ark by oxen, exposed both to sight and to touch, while the law required it to be carefully covered by the priests, and then borne by staves on the shoulders of the Levites, who were not to look upon or touch the ark itself on pain of death, Ex 25:14; Nu 4:5,15,19,20. Perhaps Uzzah was not even a Levite. Compare 1Ch 15:2,13.
strength; goat
1. Also called UZZA, son of Abinadab
Driver of the cart when moving the ark of the covenant 2Sa 6:3; 1Ch 13:7
Stricken dead for touching the ark of the covenant 2Sa 6:6-8; 1Ch 13:9-11
2. UZZAH
See UZZA, Number two
The Hebrew word אַחְיוֹ (*Achyow*) means 'brotherly' or 'fraternal' and refers to several individuals named Ahio in the Old Testament. It is derived from a root meaning 'brother' and is associated with three different men from the tribes of Benjamin and Levi, notably the son of Abinadab who cared for the ark. The entries consistently highlight these familial connections.
אַחְיוֹ n.pr.m. (fraternal)
a son of Aminadab, brother of Uzzah
a Benjamite
a Benjamite
base
H283 אַחְיוֹ
283 'Achyow akh-yo'
prolonged from 251; brotherly; Achio, the name of three
Israelites:--Ahio.
see HEBREW for 0251
אַחְיוֹ (ach.yo) — Ahio.
A man living at the time of United Monarchy, first mentioned at 2Sa.6.3;
son of: Abinadab (H0041);
brother of: Eleazar (H0499H) and Uzzah (H5798A)
§ Ahio = "brotherly" or "fraternal"
1) son of Abinadab who sheltered the ark
2) a Benjamite
3) another Benjamite of Saul's ancestry
אַחְיוֹ (ach.yo) — Ahio.
A man of the tribe of Benjamin living at the time of Egypt and Wilderness, only mentioned at 1Ch.8.14;
son of: Beriah (H1283I);
brother of: Arad (H6166B), Shashak (H8349), Jeremoth (H3406I), Zebadiah (H2069), Eder (H5738), Michael (H4317L), Ishpah (H3472) and Joha (H3109)
§ Ahio = "brotherly" or "fraternal"
1) son of Abinadab who sheltered the ark
2) a Benjamite
3) another Benjamite of Saul's ancestry
אַחְיוֹ (ach.yo) — Ahio.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.31;
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
a-hi'-o ('achyo, variously explained as "his brother," "brotherly," "brother of Yahweh," "my brother is Yah"): Proper names containing a similar form of the name of Yahweh are found on the ostraca recently exhumed at Samaria. The word is always treated as a common noun in the ordinary Greek copies, being rendered either "brother" or "brothers," or "his brother" or "his brothers"; but this is probably to be taken as an instance of the relative inferiority of the Greek text as compared with the Massoretic Text. See OSTRACA.
(1) One of the sons of Beriah, the son of Elpaal, the son of Shaharaim and Hushim, reckoned among the families of Benjamin (1Ch 8:14). Beriah and Shema are described as `ancestral heads' "of the inhabitants of Aijalon, who put to flight the inhabitants of Gath."
Ahio
Brotherly. (1.) One of the sons of Beriah (1 Chr. 8:14).
(2.) One of the sons of Jehiel the Gibeonite (1 Chr. 8:31; 9:37).
(3.) One of the sons of Abinadab the Levite. While Uzzah went by the side of the ark, he walked before it guiding the oxen which drew the cart on which it was carried, after having brought it from his father’s house in Gibeah (1 Chr. 13:7; 2 Sam. 6:3, 4).
(brotherly). Son of Abinadab, who accompanied the ark when it was brought out of his father’s house. (2 Samuel 6:3,4; 1 Chronicles 13:7) (B.C.1043.) A Benjamite, one of the sons of Beriah. (1 Chronicles 8:14) A Benjamite, Son of Jehiel. (1 Chronicles 8:31; 9:37)
A son of Abinadab, who went before the ark of God on its way to Jerusalem from his father’s house; thus escaping the fate of Uzzah his brother, 2Sa 6:3-7.
נָהַג (nahag) is a Hebrew verb meaning to drive, lead, or guide. It can refer to driving animals or chariots, as well as guiding oneself or others. Additionally, in the Piel form, it can mean to moan or lament. The word appears in contexts that emphasize both physical guidance and emotional expression.
נָהַג vb. drive, conduct
Qal
drive
fig. my heart behaving itself in wisdom
Pi.
drive away, lead off
lead on, guide
cause to drive
H5090a נָהַג drive, conduct .. drive
. fig. my heart behaving itself in wisdom
. . drive away, lead off
. lead on, guide
. cause to drive
H5090b נָהַג Pi. moan, lament
5090 nahag naw-hag'
a primitive root; to drive forth (a person, an animal or
chariot), i.e. lead, carry away; reflexively, to proceed (i.e.
impel or guide oneself); also (from the panting induced by
effort), to sigh:--acquaint, bring (away), carry away, drive
(away), lead (away, forth), (be) guide, lead (away, forth).
נָהַג (na.hag) — to lead.
1) to drive, lead, guide, conduct
1a) (Qal)
1a1) to drive, lead on, drive away, drive off
1a2) to behave itself (fig.) (of heart)
1b) (Piel)
1b1) to drive away, lead off
1b2) to lead on, guide, guide on
1b3) to cause to drive
נָהַג (na.hag) — to moan.
(Piel) to moan, lament
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
עֲגָלָה (agalah) refers to a wheeled vehicle, such as a cart, chariot, or wagon, derived from the concept of rolling. The entries consistently emphasize its function as a transport vehicle, with no significant disagreement among the lexicons.
עֲגָלָה n.f. cart (from rolling of wheels)
base
H5699 עֲגָלָה cart (from rolling of wheels)
5699 `agalah ag-aw-law'
from the same as 5696; something revolving, i.e. a wheeled
vehicle:--cart, chariot, wagon
see HEBREW for 05696
עֲגָלָה (a.ga.lah) — cart.
cart, wagon
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
kart (`aghalah): The Hebrew word has been translated in some passages "cart," and in others "wagon." In one verse only has it been translated "chariot." The context of the various passages indicates that a distinction was made between vehicles which were used for carrying baggage or produce and those used for carrying riders (chariots), although in their primitive form of construction they were much the same (compare English "cart" and "carriage").
Carts, like "chariots" (which see), were of Assyrian origin. They were early carried to Egypt where the flat nature of the country readily led to their adoption. From Egypt they gradually found their way among the people of the Palestinian plains. In the hills of Judea and Central Palestine, except where highways were built (1Sa 6:12), the nature of the country prevented the use of wheeled…
Cart
A vehicle moving on wheels, and usually drawn by oxen (2 Sam. 6:3). The Hebrew word thus rendered, ’agalah (1 Sam. 6:7, 8), is also rendered “wagon” (Gen. 45:19). It is used also to denote a war-chariot (Ps. 46:9). Carts were used for the removal of the ark and its sacred utensils (Num. 7:3, 6). After retaining the ark amongst them for seven months, the Philistines sent it back to the Israelites. On this occasion they set it in a new cart, probably a rude construction, with solid wooden wheels like that still used in Western Asia, which was drawn by two milch cows, which conveyed it straight to Beth-shemesh.
(Genesis 45:19,27; Numbers 7:3,7,8) a vehicle drawn by cattle, (2 Samuel 6:6) to be distinguished from the chariot drawn by horses. Carts and wagons were either open or covered, (Numbers 7:3) and were used for conveyance of person, (Genesis 45:19) burdens, (1 Samuel 6:7,8) or produce. (Amos 2:13) The only cart used in western Asia has two wheels of solid wood.
→ General scriptures concerning 1Sa 6:7-14; 2Sa 6:3; Isa 28:27,28
→ See WAGON