Ezekiel 23:6 — Word Study
WLCלְבֻשֵׁ֤י תְכֵ֙לֶת֙ פַּח֣וֹת וּסְגָנִ֔ים בַּח֥וּרֵי חֶ֖מֶד כֻּלָּ֑ם פָּרָשִׁ֕ים רֹכְבֵ֖י סוּסִֽים׃
BSAclothedlâbash in bluetᵉkêleth [violet, a royal color] governorspechâh [leaders, officials] and commandersçâgân [rulers, princes] allkôl desirablechemed [pleasant, highly valued] young menbâchûwr [youths, chosen ones] horsemenpârâsh [cavalry soldiers, charioteers] mounted onrâkab steedsçûwç [horses, riding animals]
| Greek | English | Parsing |
|---|---|---|
| לְבֻשֵׁ֤י | clothed of | Adj |
| תְכֵ֙לֶת֙ | blue | Noun common, feminine singular absolute |
| פַּח֣וֹת | governors | Noun common, feminine plural absolute |
| וּסְגָנִ֔ים | and officials | Conjunction, noun common masculine plural absolute |
| בַּח֥וּרֵי | young men of | Noun common, masculine plural construct |
| חֶ֖מֶד | desire | Noun common, masculine singular absolute |
| כֻּלָּ֑ם | all of them | Noun common masculine singular construct, suffix |
| פָּרָשִׁ֕ים | horsemen | Noun common, masculine plural absolute |
| רֹכְבֵ֖י | riders of | Verb, Qal, participle (active) masculine plural common |
| סוּסִֽים׃ | horses | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | clothed in blue, governors and commanders, all desirable young men, horsemen mounted on steeds. |
| KJV | Which were clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses. |
| ASV | who were clothed with blue, governors and rulers, all of them desirable young men, horsemen riding upon horses. |
| YLT | Clothed with blue — governors and prefects, Desirable young men all of them, Horsemen, riding on horses, |
| WEB | who were clothed with blue—governors and rulers, all of them desirable young men, horsemen riding on horses. |
| BBE | Who were clothed in blue, captains and rulers, all of them young men to be desired, horsemen seated on horses. |
Where they part company is חֶ֖מֶד — see How Translations Differ.
The structure emphasizes the main subject of the verse, with additional details provided through noun phrases that describe the figures surrounding the central image.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & 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 — Ezekiel 23:6
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 — The Allegory of Oholahgenerated
Ezekiel 23:6 presents a vivid picture of Oholah, representing Samaria, as a woman adorned in beautiful clothing, surrounded by powerful figures. This passage illustrates the allure of foreign powers and the seductive nature of idolatry, which led Israel away from faithfulness to God. The surrounding verses further develop this theme of betrayal and desire, emphasizing the consequences of such actions.
Cross References
The Key Word — לְבֻשֵׁ֤י, le.vu.SHeigenerated
The word לְבֻשֵׁי (*levushei*) is a participial form of לָבַשׁ (*labash*), meaning 'to clothe.' It indicates the act of being dressed or adorned, often suggesting a state of preparation or presentation. In this context, it emphasizes the elaborate attire of the figure described.
The participial form suggests an ongoing state of being clothed, enhancing the imagery of the seductive figure in the passage. The use of this word sets a tone of elegance and allure, which is critical to understanding the character's role in the allegory.
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 finite verb לְבֻשֵׁ֤י governs the entire verse, establishing the subject of the imagery. The structure presents a series of noun phrases that describe the adorned figure and her surroundings, creating a rich visual context.
The sentence is organized to emphasize the qualities of the figures mentioned, with the participial phrase leading the description and setting the tone for the subsequent nouns.
Septuagint Backgroundgenerated
The Septuagint translates לְבֻשֵׁ֤י as ἐνδεδυκότας, which means 'clothed.' This choice preserves the imagery of being adorned, while also aligning with the broader themes of beauty and seduction present in the text.
The Greek term ὑακίνθινα for תְכֵ֙לֶת֙ indicates a specific shade of blue, connecting the color to its cultural significance in the ancient world.
In plain words — the whole versegenerated
Ezekiel 23:6 describes a woman adorned in blue, surrounded by powerful leaders and desirable young men who are horsemen. This imagery highlights the seductive nature of foreign alliances and the consequences of unfaithfulness to God.
Frequently Asked Questionsgenerated
The blue clothing signifies royalty and beauty, reflecting the allure of the foreign powers that Israel desired.
The governors and commanders represent the powerful leaders of the Assyrians, symbolizing the influence and allure of foreign nations.
This phrase suggests that these young men are highly valued and sought after, representing the allure of military strength and power.
Horsemen symbolize military might and readiness for battle, further emphasizing the seductive power of foreign alliances.
Reflection Questionsgenerated
- How can the imagery in this verse help us understand the dangers of unfaithfulness?
- What modern parallels can we draw from the desire for power and influence depicted in this passage?
- In what ways do we see the allure of 'foreign' values in our own lives?
- How can we guard against being seduced by the desires that lead us away from faithfulness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 23:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich were clothed with blue,.... A colour the Assyrians were fond of, and clothed their soldiers in, and was taking to the eye; and is mentioned, because that men, finely clothed find beautifully
Read John Gill on Ezekiel 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich were clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses. Which were clothed with blue ... all of them desirable young men - rather, 'purple' (Fairbairn).
Read Robert Jamieson on Ezekiel 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleClothed with blue; richly apparelled, and, as the humour of that nation, in rich and beautiful blue, very magnificent to the eye. Captains; daring, valiant men, and fit for wars, who might defend the Jews in time of danger. Rulers; worthy of authority, and fit to govern in times of peace. Desirable young men; young and vigorous, full of beauty and strength to commend them to the desire and choice. Horsemen riding upon horses; skilful in riding, and well furnished with choice horses, on which these deluded apostatizing Israelites relied for help, as appears, .
Read Matthew Poole on Ezekiel 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 23:6 [Which were] clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses.Ver. 6. Which were clothed with blue.] With rich and gorgeous attire. Vestis luxuriae nidus.
Read John Trapp on Ezekiel 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Horsemen.—The Assyrians, like the Egyptians, made large use of cavalry, as was necessary to a warlike nation; the multiplication of horses had on this account been forbidden to the Israelites (Deuteronomy 17:16).
Read Charles John Ellicott on Ezekiel 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Clothed with blue] The purple dye was highly valued among the ancients, and at first was only used by kings, at last it was used among the military, particularly by officers of high rank in the country.
Read AdamClarke on Ezekiel 23 →CambridgeThe Cambridge Bible for Schools and Colleges6. captains and rulers] Or, governors and satraps, cf. Nehemiah 4:14; Nehemiah 5:15.
Read Cambridge on Ezekiel 23 →Albert Barnes1798–1870Barnes' Notes on the BibleThe army of the Assyrians is described. War-horses formed an important part in the armies of Assyria and Egypt; Israel was deficient in this respect Isaiah 36:8.
Read Albert Barnes on Ezekiel 23 →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
clothed in blue, governors and commanders, all desirable young men, horsemen mounted on steeds.
who were clothed with blue—governors and rulers, all of them desirable young men, horsemen riding on horses.
clothed in blue, governors and commanders, all desirable young men, horsemen mounted on steeds.
clothed in blue, governors and officials, all of them desirable young men, horsemen riding on horses.
Tyndale line
Which were clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses.
who were clothed with blue, governors and rulers, all of them desirable young men, horsemen riding upon horses.
which were clothed with blue, governors and rulers, all of them desirable young men, horsemen riding upon horses.
Who were clothed with blue, captains and rulers, all of them desirable young men, horsemen riding upon horses.
Which were clothed with blewe silke, both captaines and princes: they were all pleasant yong men, and horsemen riding vpon horses.
Strictly literal
clothed with blue, governors and rulers, all of them attractive young men, horsemen riding upon horses.
Clothed with blue — governors and prefects, Desirable young men all of them, Horsemen, riding on horses,
Clothed with blue—governors and prefects, || All of them desirable young men, || Horsemen, riding on horses,
Clothed [as they were] in blue, governors, and rulers, attractive youths all of them, horsemen riding upon horses.
the governor who wore blue, and for his officials, who were strong and handsome, all of them men riding on horses.
From the Latin
Who were clothed with blue, princes, and rulers, beautiful youths, all horsemen, mounted upon horses.
Simplified
They were soldiers dressed in blue, leaders and commanders, all of them handsome young men in the cavalry.
Who were clothed in blue, captains and rulers, all of them young men to be desired, horsemen seated on horses.
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 (MT) of Ezekiel 23:6 describes the subjects as 'clothed in blue, governors and commanders, all desirable young men, horsemen mounted on steeds.' The Septuagint (LXX) closely matches this description, maintaining the same essential elements and meaning, although it may differ in word order and articles due to the nature of Greek syntax. There are no significant differences between the MT and the LXX in this verse, indicating a strong agreement between these ancient witnesses.
לְבֻשֵׁ֤י תְכֵ֙לֶת֙ פַּח֣וֹת וּסְגָנִ֔ים בַּח֥וּרֵי חֶ֖מֶד כֻּלָּ֑ם פָּרָשִׁ֕ים רֹכְבֵ֖י סוּסִֽים׃
10 of the 10 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 Ezekiel 23:6
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.
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
Adj — AdjHAampc
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…
תְּכֵ֫לֶת (tekhelet) refers to a violet color, specifically associated with violet thread and fabric. The term may also encompass a broader spectrum, including blue hues. It is linked to the cerulean mussel, which produces the dye used for this color. The entries consistently emphasize its connection to both violet and blue.
תְּכֵ֫לֶת 48 n.f. violet, i.e. violet thread and stuff
base
H8504 תְּכֵ֫לֶת violet, i.e. violet thread and stuff
8504 tkeleth tek-ay'-leth
probably for 7827; the cerulean mussel, i.e. the color
(violet) obtained therefrom or stuff dyed therewith:--blue.
see HEBREW for 07827
תְּכֵ֫לֶת (te.khe.let) — blue.
1) violet, violet stuff
1a) violet thread
1b) violet stuff or fabric
2) (TWOT) blue (covering spectrum from brilliant red through deep purple)
N-fs — Noun common · feminine singular absoluteHNcfsa
bloo.
See COLORS.
Blue
Generally associated with purple (Ex. 25:4; 26:1, 31, 36, etc.). It is supposed to have been obtained from a shellfish of the Mediterranean, the Helix ianthina of Linnaeus. The robe of the high priest’s ephod was to be all of this colour (Ex. 28:31), also the loops of the curtains (26:4) and the ribbon of the breastplate (28:28). Blue cloths were also made for various sacred purposes (Num. 4:6, 7, 9, 11, 12). (See COLOUR.)
See PURPLE.
→ See COLOR
פֶּחָה (pechah) means 'governor' and refers to a prefect of a city or small district. It is noted in the Brown-Driver-Briggs lexicon and has an Aramaic equivalent. The word is derived from foreign origins, indicating its use in a specific administrative context.
פֶּחָה 28 n.m. governor
base
H6346 פֶּחָה governor
6346 pechah peh-khaw'
of foreign origin; a prefect (of a city or small
district):--captain, deputy, governor.
פֶּחָה (pe.chah) — governor.
governor
Aramaic equivalent: pe.chah (פֶּחָה "governor" H6347)
N-mp — Noun common · feminine plural absoluteHNcfpa
סָגָן (sagan) refers to a ruler or prefect, often indicating a subordinate position in governance. It encompasses roles like petty rulers or officials, particularly in the context of Assyrian and Babylonian administration. The term is derived from an unused root meaning to superintend, highlighting its administrative connotation.
[סָגָן, סֶ֫גֶן] n.m. prefect, ruler
base
H5461 [סָגָן, סֶ֫גֶן] prefect, ruler
5461 cagan saw-gawn'
from an unused root meaning to superintend; a prefect of a
province:--prince, ruler.
סָגָן (sa.gan) — ruler.
1) ruler, prefect, governor, a subordinate ruler
1a) prefects (of Assyria and Babylon)
1b) petty rulers or officials
Aramaic equivalent: se.gan (סְגַן "prefect" H5460)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
בָּחוּר (bachuwr) refers to a young man or youth, often implying someone who has been selected or chosen. The term appears in contexts that highlight youthfulness, and it is derived from a root meaning 'to select.' It is notably referenced in Isaiah 62:5.
בָּחוּר n.m. young man Is 62:5 7 t.
base
H970 בָּחוּר young man
970 bachuwr baw-khoor'
or bachur {baw-khoor'}; participle passive of 977; properly,
selected, i.e. a youth (often collective):--(choice) young
(man), chosen, X hole.
see HEBREW for 0977
בָּחוּר (ba.chur) — youth.
youth, young man
N-mp — 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…
The Hebrew word חֶ֫מֶד (*chemed*) encompasses meanings related to desire, delight, and beauty. It is built from a root that conveys pleasantness and desirability. The entries consistently highlight its use in contexts of longing or appreciation, but do not provide specific verse references.
חֶ֫מֶד n.[m.] desire, delight
base
H2531 חֶ֫מֶד desire, delight
2531 chemed kheh'-med
om 2530; delight:--desirable, pleasant.
see HEBREW for 02530
חֶ֫מֶד (che.med) — delight.
desire, delight, beauty, desirable, pleasant
N-ms — Noun common · masculine singular absoluteHNcmsa
de-zir': The verb "to desire" in the Scriptures usually means "to long for," "to ask for," "to demand," and may be used in a good or bad sense (compare De 7:25 the King James Version). the Revised Version (British and American) frequently renders the more literal meaning of the Hebrew. Compare Job 20:20, "delight"; Pr 21:20, "precious"; Ps 40:6, "delight"; aiteo (except Col 1:9), and erotao (except Lu 7:36) are rendered "to ask" and zeteo, "to seek" (compare Lu 9:9 et. al.). The Hebrew kacaph, literally, "to lose in…
→ SPIRITUAL De 4:29; Ps 9:1; 17:1; 22:26; 24:6; 25:5,15; 27:8,14; 33:20; 34:10; 37:4,7,9,34; 39:12; 40:1,8; 42:1-11; 51:1-17; 62:1; 63:1,8; 68:28; 69:3,32; 70:4; 81:10; 84:2; 86:11,12,16; 94:19; 105:4; 118:17; 119:2,10,20,40,77,88,116,117,122,133,149,156; 123:1,2; 130:5,6; 143:5,6; Pr 2:3-5; 8:17,34; Isa 8:17,19; 26:8,9; 40:31; 55:1,2,6; Jer 29:13; La 3:25,26,41; Ho 10:12; Hab 3:2; Mt 5:6;
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
פָּרָשׁ (parash) refers to a horse or steed, specifically one used for pulling a vehicle rather than for riding. It can also denote a horseman or cavalry. The word is built from the root meaning to stretch out, indicating its use in a chariot context.
[פָּרָשׁ] n.[m.] horse, steed
base
פָּרָשׁ n.m. horseman
base
H6571a פָּרָשׁ horse, steed H6571b פָּרָשׁ horseman
6571 parash paw-rawsh'
from 6567; a steed (as stretched out to a vehicle, not single
nor for mounting (compare 5483)); also (by implication) a
driver (in a chariot), i.e. (collectively)
cavalry:--horseman.
see HEBREW for 06567
see HEBREW for 05483
פָּרָשׁ (pa.rash) — horse.
horse, steed, warhorse
פָּרָשׁ (pa.rash) — horseman.
horseman
N-mp — Noun common · masculine plural absoluteHNcmpa
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)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
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
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סוּס 138 n.m. horse
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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
N-mp — Noun common · masculine plural absoluteHNcmpa
Were anciently less used for labor, in Bible land, than oxen and asses. They were used by princes and warriors, both with and without chariots, Ex 14:9,23 Es 6:8 Ec 10:7. The finest description of the war-horse ever written is found in one of the most ancient books, Job 39:19-25. Horses were common in Egypt, Ge 47:17 50:9 So 1:9; but the Jews were at first forbidden to go there for them, De 17:16, or the keep any large number, Jos 11:6